“And give full measure whenever you measure, and weigh with a balance that is true” (Qur’an 17:35)
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It was narrated that ‘Uqbah bin ‘Amir said:
“I heard the Messenger of Allah (saw) say: ‘The Muslim is the brother of another Muslim, and it is not permissible for a Muslim to sell his brother goods in which there is a defect, without pointing that out to him.”‘
That the Messenger of Allah (saw) passed by a pile of food. He put his fingers in it and felt wetness. He said: ‘O owner of the food! What is this ?’ He replied: ‘It was rained upon O Messenger of Allah.’ He said: ‘Why not put it on top of the food so the people can see it?’ Then he said: ‘Whoever cheats, he is not one of us.'”
He said: There are narrations on this topic from Ibn ‘Umar, Abu Al-Hamra’, Ibn ‘Abbas, Buraidah, Abu Burdah bin Niyar, and Hudhaifah bin Al-Yaman.
[Abu ‘Eisa said:] The Hadith of Abu Hurairah is Hasan Sahih Hadith. This is acted upon according to the people of knowledge. They dislike cheating and they say that cheating is unlawful.
A Muslim is one who does not cheat others. We do not cheat our employers by looking for short cuts or by not giving them the best of our efforts. We do not cheat our employees by not giving them what is due to them. Or by trying to extract more from them then what is fair.
We do not cheat others by being inconsistent. We have one measure for one group and another measure for another group. We do no cheat others by being dishonest about what we sell to them in terms of products or services.
One of our dear brothers from Turkey mentioned to us about a person in Germany who approached a man selling trinkets. (Neither the seller nor the buyer are Muslim).
The buyer says to the one selling, “I do not have this amount can you lower the cost of the item as it is for my mother?” The seller agreed to this and lowered the amount substantially. He is under no obligation to do so.
However, the buyer was someone who was looking out for people who would be generous. Thus, the buyer wanted to give the seller 1000 Euros for his act of generosity. Even then the seller said, “If you have the amount I am selling the item for simply give me that amount!”
Subhan’Allah. This is from the non-Muslims. May Allah (swt) guide them both.
Yet, our dear brother from Turkey informed us that if you are a foreigner in Istanbul and the driver knows you are a foreigner they will extract from you an exorbitant amount.
This is unfortunately true in many countries where Muslims are the majority. This is bad because not only are you committing a big sin, you are giving Islam a bad name and by extension due to your greed and not looking at the bigger picture you can ruin the economic opportunity of your respective country.
Stealing is certainly a sin.
But this all becomes problematic when there are certain schools of jurisprudence that have problematic rulings when it comes to Non-Muslims. Thus, many Muslims may feel encouraged to do the things that they do by these rulings.
May Allah (swt) straighten our affairs.
Again, the problematic thinking of certain Muslims who think if they proclaim the testimony of faith or they simply proclaim themselves to be Muslims that they can go on living and doing as they please.
“Those who do good will have the finest reward and more. Neither gloom nor disgrace will cover their faces. It is they who will be the residents of Paradise. They will be there forever.” (Qur’an 10:26)
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Those who believe that we will see Allah (swt) in the afterlife believe that the above verse is a proof of it.
“Those who do good will have the finest reward and (waziyādatun) more. Neither gloom nor disgrace will cover their faces. It is they who will be the residents of Paradise. They will be there forever.” (Qur’an 10:26)
We can see this زَادَ – yazīdu which basically means to ‘increase in something’. It is used throughout the Qur’an.
“That Allah may reward them the best of what they did and increase them (wayazīdahum) from His bounty. And Allah gives provision to whom He wills without account.” (Qur’an 24:38)
“And as for those who believed and did righteous deeds, He will give them in full their rewards and grant them extra (wayazīduhum) from His bounty.” (Qur’an 4:173)
“That He may give them in full their rewards and increase for them (wayazīdahum) of His bounty. Indeed, He is Forgiving and Appreciative.” (Qur’an 35:30)
” And He answers those who have believed and done righteous deeds and increases them (wayazīduhum)from His bounty.” (Qur’an 42:26)
“And those who are guided – He increases them (zādahum) in guidance and gives them their righteousness.” (Qur’an 47:17)
Their understanding is simply based on an exotic interpretation and not one based upon the meaning in the Arabic language.
We can see that every time they are increased from the genus or genre of what they are already being given. They are guided and guidance is increased. The finest reward and more of it. For example, in Arabic grammar it is fine to say I will give you 10,000 Euros and I will give you an additional 500 Euros, like this. Some people may scratch their heads wondering why there is a picture of an ice cream cone getting an additional scoop. The picture is to indicate what I mean in this point 2.
The following verse makes it abundantly clear that we will not see him:
“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)
This indicates the description of the divine changes. What was once not true of Allah (swt) is now true of Allah (swt).
” Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth.” (Qur’an 2:255)
So now it is possible that what is not currently true of Allah (swt) not being drowsy nor overtaken by sleep becomes possible.
If one can be gone then another attribute can be gone as well.
4. Not in the scope of this article but often those who believe that we will see Allah (swt) in the next life bring a number of hadith. This is an evidence for them. For us, as well as the majority of the Muslim Ummah, lone narrator reports (ahad) are not an evidence for us.
Zanni Hadith (الحديث الظني) refers to a narration that provides probable knowledge (ظن – Zann) rather than absolute certainty (يقين – Yaqeen)
Linguistically: Derived from “ظن” (Zann), meaning “assumption,” “probability,” or “conjecture.”
Technically: A Hadith that does not reach the level of definitive proof (Qat’i) but is still considered reliable enough for practical rulings.
For the Ibadi we do not build our belief upon the ahad. This is so even if we find the hadith to be sahih. That is because creedal matters are not based upon what is probable but what is certain.
Shaykh Massoud bin Mohammed Al Miqbali (h) explains this to us concerning a debate he had with one of the Salafi in Egypt. (A debate that they pulled offline).
The Shaykh also went on to explain that even in the case of an ayat of the Qur’an that is certain we may not build creedal matters upon it. That is because it could be from the mutashabih; and Allah (swt) has warned us:
“While other verses may have several possibilities. Those whose hearts are perverse, follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose.” (Qur’an 3:7)
Thus the Qur’an itself can be certain and yet present verses that are multifaceted. How much more for the hadith?
Not to mention if they bring hadith we too can bring hadith.
Hadith like the following:
Narrated Abu Sa`id Al-Khudri:
The Prophet (saw) said, “Allah will say to the people of Paradise, “O the people of Paradise!” They will say, ‘Labbaik, O our Lord, and Sa`daik, and all the good is in Your Hands!’ Allah will say, “Are you satisfied?’ They will say, ‘Why shouldn’t we be satisfied, O our Lord as You have given us what You have not given to any of Your created beings?’ He will say, ‘Shall I not give you something better than that?’ They will say, ‘O our Lord! What else could be better than that?‘ He will say, ‘I bestow My Pleasure on you and will never be angry with you after that.’
Allah’s Messenger (saw) said, “Allah will say to the people of Paradise, ‘O the people of Paradise!’ They will say, ‘Labbaik, O our Lord, and Sa`daik!’ Allah will say, ‘Are you pleased?” They will say, ‘Why should we not be pleased since You have given us what You have not given to anyone of Your creation?’ Allah will say, ‘I will give you something better than that.’ They will reply, ‘O our Lord! And what is better than that?’ Allah will say, ‘I will bestow My pleasure and contentment upon you so that I will never be angry with you after for-ever.’ “
“Those who do good will have the finest reward and (waziyādatun) more. Neither gloom nor disgrace will cover their faces. It is they who will be the residents of Paradise. They will be there forever.” (Qur’an 10:26)
Recall what is stated above in point 2 above. That is to say that the more’ can be from the same genre or genus. This is what we have from Ali Ibn Abi Talib:
17634- حدثنا به يحيى بن طلحة قال ، حدثنا فضيل بن عياض، عن منصور، عن الحكم، عن علي رضي الله عنه: (للذين أحسنوا الحسنى وزيادة) ، قال: ” الزيادة “، غرفة من لؤلؤة واحدةٍ لها أربعة أبواب.
“Narrated to us by Yahya ibn Talha, who said: Narrated to us Fudayl ibn ‘Iyad, from Mansur, from Al-Hakam, from Ali regarding the verse: ‘For those who do good is the best reward and an increase.’ He said: ‘The “increase” is a chamber made of a single pearl with four doors.'”
Sources that cite the above narration include: Tafsir al-Tabari, Tafsir Ibn Abi Hatim, Tafsir al-Baghawi, Tafsir Ibn Kathir.
For those who are interested you may wish to see the following articles:
“And each one hath a goal toward which he turns; so contend with one another in good works. Wheresoever you may be, Allah will bring you all together. Lo! Allah is Able to do all things.” (Qur’an 2:148)
“Allah will judge between you on the Day of Resurrection concerning that over which you used to differ.” (Qur’an 22:69)
“So after the truth, what else can there be, save error? How then are you turned away?” –(Qur’an 10:32).
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Insh’Allah the following section in the future will be found under the section above: Ahl Al-Qibla/Ahl Al-Khilaf.
Those of you who are used to seeing these people all over the internet and present on every social media platform available may come to the conclusion that their dawah is dominant. However, those of you who have access to the Arabic language, speak, read and write it will see that in the Arabic sphere these people (Wahhabis and Madkhalis) get absolutely pummelled by the Ibadi school. You will almost pity them (Wahhabis & Madkhalis). Though one should pity them and pray for their deliverance from the corruption and misguidance that they are upon.
The success of those who call themselves Salafi, Athari or those upon the Salafi Manhaj lies primarily in their ability into duping the masses to think that what they are upon is the view of the first three generation of Muslims.
They also feign the idea of taking the text by what they claim is the apparent meaning of a particular text. In fact, they apply ta’wil (interpretation) as do their opponents. Their opponents among Sunni Muslims (The Ash’ari & Maturidi) make the colossal mistake by granting a ‘default meaning’ to said words. Then turn around and say that they apply taʾwīl (interpretation). Where as we say that if a word has a range of meanings and the context determines the meaning, then it becomes dishonest to claim the word can only have one possible meaning. The context based upon use of the Arabic language itself, and the culture that the revelation was revealed in.
Understand that not everyone who goes by the title of Salafi, Athari is adversarial or antagonistic to the Ibadi school. Many of them we can cooperate with on many issues of concern to our communities and respective countries that we live in. Cooperation is always a good thing for the Muslim Ummah.
The inconsistency and flawed theology can readily be seen by the inconsistency that it deploys. Examples abound but the following should suffice:
Demanding a default location for Allah (swt). Where neither the Qur’an or Sunnah give a ‘default’ location for Allah (swt). The Qur’an and Sunnah ascribe to Allah (swt) many locations.
Using kalaam to speculate that Allah (swt) has two real eyes when we have no firm text on the matter.
The inconsistency in denying a gender for Allah (swt) when the apparent text clearly states: “There is nothing like Him, for He is the All-Hearing, All-Seeing.” (Qur’an 42:11) They say the language determines the characteristic without realizing that Allah (swt) is the one that chose the rules for the language to begin with.
Their bidʿah disclaimer when referencing what they claim are attributes of Allah (swt) with their bid’ah disclaimer “in a way that befits his majesty” as if there would be anything un-majestic about Allah (swt) having this or that to begin with!
The inconsistency in telling the people to believe in the attributes of Allah (swt) without asking ‘how’ and then the same people saying that the attributes of Allah (swt), are neither identical to the essence of Allah and yet not other than Allah! A deep dive into kalaam to speculate about the Creator what they have no evidence from the Qur’an or Sunnah.
The inconsistency in affirming Allah as the All-Hearing(Qur’an 42:11) without having to have ears; while simultaneously demanding that if Allah exist it must be in a place.
Allah (swt) himself gave mankind the faculty of reasoning and the ability to understand majaaz (metaphor) when He (swt) says:
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.”
But these people would have us to believe that the text is taken by the apparent and Allah (swt) does in some way becomes our hearing, our sight, our hand and our leg!
We have exposed the corruption in their misguided mis-understanding of the primary and secondary sources here:
Since they call us Ibadi as “Khawarij” let us see what Ibn Taymiyya has to say about the so called “Khawarij”.
“No one among the people who follow their desire, the more truthful and more just than the Khawarij. They do not intend to invent lies, indeed they are very famous for truthfulness to the extent that it has been said that the traditions narrated by them are the most authentic of all.”
Source: (Ibn Taymiyya Minhaj Al Sunnah Vol 3. p 3. Dr. Al-Sib’i Al-Sunna Wal Makanatuha Fii Al-Tashrii Al-Islami p. 99-101)
“No one of them has ever been known for lying.” Source: (Ibn Taymiyyah Al Tafsiru Al Kabir Vol. 1, p. 124)
“Their religion is more correct because they do not say lies.” Source: (Ibn Taymiyya Mukhtasar Minhaji Al-Sunna Vol.2, p. 197)
“The Khawarij never says lies, indeed they are more truthful braver and more promise-keeping then the (Shi’ia)” Source: (Ibid Vol. 1 p. 393)
“The Khawarij are truthful, so their accounts are among the most correct ones.” Source: (Ibn Taymiyyah Al Furqan p. 227)
“And what indicates that the Companions did not consider the Khawarij to be disbelievers is that they used to pray behind them. Abdullah ibn Umar -RA- and others[companions] used to pray behind Najda al-Haruri. They also used to engage in debates with them, as the Muslim would debate with a Muslim, as Abdullah ibn Abbas debated with Najda al-Haruri when he was sent to him to ask about certain issues, and his hadith is in Al-Bukhari. Likewise, Nafi’ ibn Al-Azraq debated on famous issues. Nafi’ used to debate on matters in the Quran, as any two Muslims would debate among themselves”
Source: (The Path of the Prophetic Sunnah-In Refutation of the Shiite Qadariyyah Doctrine By Ibn Taymiyya Abu Al Abbas Taqi al Din Ahmad ibn Abd al-Halim.-Edited by Dr. Muhammed Rashad Salim Volume 5)
This entry will be split into three sections:
Section one: This will be aimed at refuting the lies, deception and outright propaganda that they aim at Ahl al-Haqq wal-l istiqama (The Ibadi school).
Section two: This will be the Ibadi school exposing the bizarre beliefs and strange views of those who call themselves: Salafi, Athari etc..
Section three: Those who may loosely identify as Salafi, Athari etc that have had and do have cordial relations with our school. Because they simply see us as Muslims. Muslims perhaps they disagree with but Muslims none the less. Articles in relation to them will be posted under section three.
SECTION ONE: REFUTING THE LIES, DECEPTION AND OUTRIGHT PROPAGANDA THAT IS AIMED AT AHL AL-HAQQ WAL-ISTIQAMA (THE IBADI SCHOOL)
A REPLY TO THE CLAIMS OF THE SALAFI: MUHAMMED BIN SHAMS AL-DIN
SALAFI-SAUDI SHAYKH DR. SAAD AL-HUMID PROFESSOR OF HADITH SCIENCES IN MEDINA FLEES FROM DEBATE WITH SHAYKH SAEED AL QANOUBI: IBADI HADITH MASTER, ON THE CREATION OF THE QUR’AN
MAJOR DIFFERENCE BETWEEN IBADIS AND SALAFIS/ATHAIRS: IBADIS BELIEVE WE HAVE THE ENTIRE QUR’AN. SALAFIS/ATHARIS BELIEVE WE ONLY HAVE THE QUR’AN ALLAH INTENDED FOR US TO HAVE.
THE CLAIM THAT THE IBADIS CURSE AND REVILE THE COMPANIONS.THIS FALSE ALLEGATION IS TURNED ON IT’S HEAD! THE WAHHABI/MADHKALI/SALAFIYYA RELY UPON THOSE WHO SAY VILE THINGS ABOUT ALI
HADITHS THE SALAFIYYA AND AHL SUNNAH IN GENERAL RELY UPON TO CALL HUGE SWATHES OF THE PROPHET’S COMPANIONS DOGS OF HELLFIRE! (THE IBADIS RIP APART THESE CHAINS)
SECTION THREE: THOSE WHO MAY LOOSELY IDENTIFY AS SALAFI, ATHARI ETC THAT HAVE HAD AND DO HAVE CORDIAL RELATIONS WITH OUR SCHOOL. ARTICLES IN RELATION TO THEM WILL BE POSTED UNDER HERE.
MY EXPERIENCE WITH SALAFIS AND SUFIS (NOT ALWAYS CHALK AND CHEESE)
“Those to whom we gave the Book know it as they know their children, but a group of them knowingly hide the truth”- Qur’an 2:146
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“And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth. They say, “Our Lord, we have believed, so register us among the witnesses.”(Qur’an 5:83)
Pope John Paul Kissing the Qur’an.
“In the first place amongst these there are the Muslims, who, professing to hold the faith of Abraham, along with us adore the one and merciful God, who on the last day will judge mankind.” -POPE PAUL VI
“You are the best nation that ever existed among humanity. You command people to good and prohibit them from evil, and you believe in Allah. Had the People of the Book accepted the faith (Islam), it would certainly have been better for them. Some of them have faith, but most of them are evil doers.” (Qur’an 3:110)
In the future all such articles concerning Christianity will go under the heading Jews and Christians here:
First and foremost any Muslim engaging with Christians should understand that those whom identify as Christians have a wide range of different beliefs. We have seen too often Muslims engage with Christians and assume their beliefs. This is akin to a Christian thinking that an Ayatollah from Iran or a Shaykh from Saudi Arabia speaks on behalf of all Muslims.
For example even our dear brother Paul Williams (whom we consider to be one of the more read Muslims on Christianity and Christian theology in general, made a post on his X (Twitter) timeline that show cases a massive blunder in regard to what is called: ‘Christianity.’
That being said: Blogging Theology is still the best YouTube channel in English that one will find in my opinion.
For example the Eastern Orthodox Christians do not believe that we bear the sin of Adam rather we bear the consequences of that sin. It is a nuanced position.
Another massive and influential Protestant denomination, the Church of Christ (called Campbellites) by their opponents do not hold that infants are sinless and incapable of making free will decisions to sin.
There are key but major doctrinal differences between Eastern Orthodox and Church of Christ (Campbellites) on this matter as well. With Eastern Orthodox believing original sin corrupts human nature this leads to a deposition towards sin. Whereas the Church of Christ (called Campbellites) They reject original sin altogether, believing that each individual is responsible for their own sins. Adam’s sin affects himself and not future generations.
So brother Paul’s statement paints a very broad brush of Christianity, one which we as Muslims would not want done with us.
Not all Christians believe in a Trinity, and those that do have greatly different takes on it, some viewing others as heretical. They do not all agree on the nature of Christ Jesus, rather or not he has one nature, two natures, they do not even agree on a set number of New Testament books. They have New Testament canons that range from 22 books, 27 books and even 35 books!
“And with those who say, We are Christians (nasara), We made a covenant, but they neglected a portion of what they were reminded of, therefore We excited among them enmity and hatred to the day of resurrection; and Allah will inform them of what they did.” (Qur’an 5:14)
The above verse acknowledges that there are whole factions under the umbrella terminology ‘Nasara’ . That these factions clash with one another. Therefore, it is foolhardy to think that the term ‘Nasara’ is a blanket term to refer to all those who call themselves Christians. It can refer to those who were faithful before the breaking of the covenant as well as those who came after.
Some Christians object to certain verses of the Qur’an saying: This is not what we believe. They seem to have forgotten that one person’s orthodoxy is another person’s heterodoxy. This is what the Qur’an acknowledges. There can only be hatred and enmity between those who have sharp and irreconcilable differences among them.
We hope that the students and researchers of comparative religion find the following articles helpful!
GENESIS CHAPTER 3 SEPARATES ISLAM AND CHRISTIAINITY
Christian Dominionism: The Violent take it by force.
Subordinationism.
Gregory Palamas and his errors on Islam.
May Allah (swt) guide the sincere Christians to Islam. May Allah (swt) guide them so that they may find peace in this life and the life to come. May Allah (swt) guide the sincere Christians to Islam and save them from the punishment of the hellfire.
“They made not a just estimate of Allah such as is due to Him. ” (Qur’an 39:67)
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So Shaykh Uthaymeen was asked about Allah’s blanket.
The questioner says, can we say it is a metaphor?
Uthaymeen is agitated. “Will you say to Allah on judgement day that he doesn’t have a blanket?!”
If you want to perfect your aqidah (your creed) in accordance with this bizarre sect then if it is affirmed that Allah (swt) has a blanket are you going to deny this?!
You may also be interested in reading the following:
“The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a supporter of truth. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded.” (Qur’an 5:75)
“There is nothing like unto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
“There is no comparison to His absoluteness.” (Qur’an 112:4)
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I used to think that the Salafi/Athari were people who had subtlety in their doctrine. And people who at least claimed to take the apparent meaning of a text. They would claim that Allah (swt) is not like his creation and that they do not liken Allah (swt) to the creation.
I couldn’t have been more wrong!
I am now of the view that the God of the Salafis is one that has a form or a shape. This is from THEIR understanding of certain text.
It was narrated that Abu Umamah Al-Bahili said:
“The Messenger of Allah (saw) addressed us, and most of his speech had to do with telling us about Dajjal. He warned about him, and among the things he said was: ‘There will not be any tribulation on earth, since the time Allah created the offspring of Adam, that will be greater than the tribulation of Dajjal. Allah has not sent any Prophet but he warned his nation about Dajjal. I am the last of the Prophets, and you are the last of the nations. He will undoubtedly appear among you. If he appears while I am among you, I will contend with him on behalf of every Muslim, and if he appears while I am not among you, then each man must fend for himself and Allah will take care of every Muslim on my behalf. He will emerge from Al-Khallah, between Sham and Iraq, and will wreak havoc right and left. O slaves of Allah, remain steadfast. I will describe him to you in a manner in which none of the Prophets has described him before me. He will start by saying “I am a Prophet,” and there is no Prophet after me. Then a second time he will say: “I am your Lord.” But you will not see your Lord until you die. He is one-eyed, and your Lord is not one-eyed, and written between his eyes is Kafir. Every believer will read it, whether he is literate or illiterate.”
Notice that the text that is attributed to the Blessed Prophet (saw) does not even remotely begin to refute the idea that Allah could be in the form of a human being.
The text only gives the following assurances.
Your Lord is not One-Eyed.
You will not see your Lord until you die.
In other words it is not at the core of one’s innate fitra or it is not innate to the mind that Allah (swt) is not something that takes on forms and shapes!
To have such an assurance tied to this particular hadith, of which the multitude have not even heard of!?
The proof is irrefutable.
The Prophet (saw) said, “Allah did not send any prophet but that he warned his nation of the one-eyed liar (Ad-Dajjal). He is one-eyed while your Lord is not one-eyed, The word ‘Kafir’ (unbeliever) is written between his two eyes.”
Now those who follow the Neo-Salafi Athari school will use the above text to claim that Allah (swt) has two eyes. Although that is pure speculation. Saying that the Dajjal has eye one does not necessitate that Allah (swt) has two eyes. Or saying that Allah (swt) isn’t defective in one eye does not entail Allah (swt) has more than one eye. You could say that a spider has 8 eyes and that it does not have a defective eye and both statements could be true.
However, when Allah (swt) opened my eyes to something deeper and more sinister. That the Neo-Salafi believe that the above text is trying to teach a theological point!
So what they are saying and think about this…what they are saying is that the way to DISTINGUISH Allah (swt) from the dajjal, is that the dajjal has ONE EYE and ALLAH DOES NOT HAVE ONE EYE.
What about the fact that the very hadith says, “THE WORD KAFIR IS WRITTEN BETWEEN HIS TWO EYES.”? Wouldn’t that be a big tale tell sign that THIS IS NOT Allah (swt)?
But even more bone chilling and down right frightening is that this flawed analogy leads one to think what seems to be THE ONLY thing that distinguishes Allah (swt) from the dajjal? Wouldn’t it be OBVIOUS that if a PERSON, ANY PERSON were to claim to Allah (swt) that we as Muslims would KNOW that this person is a charlatan, simply on the basis of:
Allah (swt) cannot be and is not a man/human being.
Allah (swt) cannot and does not assume form/shape.
Allah (swt) cannot be and is not a person.
However, if one is to take the Neo-Salafi perspective apparently not! Think about this good people.
What if you were to find a person that does amazing feats of magic, or breaks the laws of physics or does the unexplained. Would YOUR criteria as a Muslim be, well the person has two eyes, 20/20 vision, so maybe, possibly it COULD be Allah?
REALLY?
If the Neo-Salafi do not understand this hadith as the Blessed Messenger (saw) simply informing that Allah (swt) is not unaware and has full grasp, and has no defects than brothers and sisters, dear readers…
WE HAVE A BIG PROBLEM!
We have a big problem because nothing else is obvious; like the fact that the dajjal is:
human
has eyes.
has hands.
has feet.
has curly hair.
has a mouth.
most likely eats food (Qur’an 5:75) thus answers the call of nature.
has mass.
occupies space.
needs to have an army to effect change. Where as Allah (swt) gives the command ‘Kun faya kun’ (be and it is) ?wouldn’t ALL THESE BE A DEAD GIVE AWAY THAT THIS IS NOT ALLAH? According to the Neo-Salafi, NOPE!
But one way to POSSIBLY TELL THAT IT IS NOT ALLAH IS THIS: Is the person blind in one eye?
Imagine being brought up with this belief and you are out on police patrol one night in Saudi Arabia and you spot someone with one eye. “Hello, headquarters this is dispatch. Suspect has one defective eye. Possibly Dajjal, Definitely not Allah.”
So according to the Neo-Salafi the above hadith has come to teach us a theological point concerning Allah (swt). That being don’t be fooled because dajjal has one eye (one eye is defective) and your Lord does not have a defective eye.
This is what lead me to believe beyond a shadow of a doubt that these people believe that Allah (swt) has a form, and can even come in the form of a human being!
Saying that the Lord is not one eyed is not an affirmation that he has two eyes!
“The Originator of the heavens and earth. How could He have children when He has no mate? He created all things and has knowledge of everything.” (Qur’an 6:101)
This is a negation that Allah (swt) could not have children as he has no companion. So does this entail the opposite? If Allah (swt) had a companion he could have children? How bizarre is this type of thinking! That Allah (swt) would need anything in order to accomplish what he wants is not the belief of the Muslims.
Subhan’Allah!
May Allah (swt) rescue the Muslims and save the Muslims from perversion in their faith!
“And he is with you wherever you are.” (Qur’an 57:4)
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First and foremost let us be clear.
There is no such hadith of the Slave Girl.
As if it is an ahad narration with only one type of matn (textual tradition).
What is true however, is that there is the incident of the slave girl and then we have many narrations of that incident with many textual variations.
We can see that those who call themselves the Sunni Muslims will dispute over the question: Where is Allah?
They get into conflict among themselves in regard to the following ahadith:
Narrated Mu’awiyah b. al-Hakam al-Sulami:
I said: Messenger of Allah, I have a slave girl whom I slapped. This grieved the Messenger of Allah (saw). I said to him: Should I not emancipate her? He said: Bring her to me. He said: Then I brought her. He asked: Where is Allah ? She replied: In the heaven. He said: Who am I ? She replied: You are the Messenger of Allah. He said: Emancipate her, she is a believer.
A man brought the Prophet (saw) a black slave girl. He said: Messenger of Allah, emancipation of believing slave is due to me. He asked her: Where is Allah ? She pointed to the heaven with her finger. He then asked her: Who am I ? She pointed to the Prophet (saw) and to the heaven, that is to say: You are the Messenger of Allah. He then said: Set her free, she is a believer.
So what happens is that the Sunni Muslims that are Ash’ari or Maturidi will usually quote the hadith about the woman using an action by “pointing to heaven“.
This gives opportunity for a quick counter rebuttal (to those who believe Allah is in a defalt location) because we know that Earth is spinning on its axis. Thus, if the Blessed Prophet (saw) were to ask the woman the same question a few hours from that point or eleven hours later the same response would hold true.
The Sunni Muslims that are Athari/Salafi/Wahabbi they tend to prefer the first hadith where the woman is reported to have verbally replied: “In the heaven”.
Not withstanding that some of their scholars have graded the hadith on pointing with the finger as being weak.
I have always found their appeal to this particular narration about the woman replying: “In the heaven” to be quite fascinating and perplexing. Why I find it as such is because I was always of the impression that Athari/Salafi/Wahhabi have always found the concept of Hulul (divine indwelling) in the creation to be blasphemous.
Yet, not so fast….Prima Qur’an!
Do the Athari/Salafi/Wahabbi REALLY BELIEVE ALLAH IS IN THE HEAVEN as the woman affirmed?
No, no they don’t.
“The text which describe Allah as being in heaven mean that He is high above his creation: they do not mean that the heavens surrounds and encompasses Him. That is because heaven [sama’] here means high, and it is not referring to the created heaven. Or it may be said that the proportion in [fi] in this case means above [‘ala], i.e, above the heaven.”
In other words these people practice Ta’wil figurative interpretation of text that state that Allah (swt) is IN and replace it with ABOVE. Even thought the text have an explicit meaning.
Narrated `Abdullah:
A (Jewish) Rabbi came to Allah’s Messenger (saw) and he said, “O Muhammed! We learn that Allah will put all the heavens on one finger, and the earths on one finger, and the trees on one finger, and the water and the dust on one finger, and all the other created beings on one finger. Then He will say, ‘I am the King.’ Thereupon the Prophet (saw) smiled so that his pre-molar teeth became visible, and that was the confirmation of the Rabbi. Then Allah’s Messenger (saw) recited: ‘They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand.Glorified is He, and High is He above all that they associate as partners with Him.‘ (39.67)
“They did not recognise the true worth of Allah.(Such is Allah’s power that) on the Day of Resurrection the whole earth will be in His grasp, and the heavens (wal-samāwātu) shall be folded up in His Right Hand. Glory be to Him! Exalted be He from all that they associate with Him.” (Qur’an 39:67)
“Have you taken security from Him Who is in the heaven(fi samwati) that He will not cause the earth to swallow you when lo! it is convulsed?” (Qur’an 67:16)
So this is how we know that there is majaz figurative language in the Qur’an and the Sunnah. There is a section of Muslims who endanger the creed of themselves and the Ummah because they take the apparent meaning of text (well they do when they can’t except for when they are trapped like we demonstrated above).
The above verse of the (Qur’an 39:67) states that the heavens will be rolled up.
Narrated Imran bin Husain:
I went to the Prophet (saw) and tied my she-camel at the gate. The people of Bani Tamim came to the Prophet (saw) who said “O Bani Tamim! Accept the good tidings.” They said twice, ‘You have given us the good tidings, now give us something” Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemem, for Bani Tamim refused them.” They said, “We accept it, O Allah’s Messenger (saw)! We have come to ask you about this matter (i.e. the start of creations).” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth.” Then a man shouted, “O Ibn Husain! Your she-camel has gone away!” So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering).
Is is quite obvious from even the apparent reading of the above text that Allah (swt) is not above the heavens and the earth at the point of which they are not even have been created.
Waki’ bin Hudus narrated that his paternal uncle Abu Razin said:
“I said: ‘O Messenger of Allah (saw), where was our Lord before He created His creation?’ He said: He was above the clouds, below which was air, and above which was air and water. Then He created His Throne above the water.'”
This hadith has a grading of Hassan (it is fair) and before the establishment of various categories of hadith it would have received the grading of sahih (sound). Yet, the problem with it is very clear from the matn (text) itself.
Clouds, air, water are all creations. The wording of the text indicates that these things existed along with Allah (swt) and that his relation with them is simply in being above them but not being the creator of them. This can be solved by harmonizing it with other text that Allah (swt) clearly mention Allah (swt) is the creator of all things and by that it would mean the clouds, air and water.
There are other obvious problems with just taking the hadith of the slave girl at face value: Even if she replied that Allah is in the heaven how would that be taken to mean that she is a believer?
The belief that “Allah is in the heaven” neither establishes monotheism nor negates polytheism — because some polytheists acknowledged the existence of Allah, as do Christians, yet they associate others with Him in divinity.
The Christians believe that as well:
“He sat down at the right hand of the Majesty in heaven.” (Hebrews 1:3)
“But Stephen, full of the Holy Spirit, looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God. “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.” (Acts 7:55-56)
The very fact of something being in heaven does not indicate that it is God.
The very concept or idea of God being in heaven does not indicate that someone believes that this God is one being that is not comprised of persons.
Recall what the Ahl Khilaf (people of the opposition) of the truth: Salafi/Athari/Wahhabis have said above:
“The texts which describe Allah as being in heaven mean that He is high above His creation: they do not mean that the heaven surrounds and encompasses Him. That is because heaven [sama’] here means high, and it is not referring to the created heaven. Or it may be said that the proposition in [fi] in this case means above [‘ala], i.e., above the heaven.”
DOES THE IBADI HADITH COLLECTION HAVE ANYTHING INTERESTING TO SAY ON THIS MATTER?
We find in the Al Jami al Sahih, musnad al rabi’
47) – “Freeing of a Slave”
681- ‘Abū Ubayda narrated from Jābir ‘Ibn Zayd that a man went to the Prophet (saw), and said to him: “O Prophet, I have a slave girl who tends my flock of sheeps. But, I just found out that I lost a sheep. When I questioned her about this, she replied that the wolf had devoured her. I became irritated so much that I slapped her. Now, I have to free a slave. Should I free her?” The Prophet (saw) said: “If she can come, bring her to me!”. The man went to get her and brought her with him. The Prophet, (saw) said to her: “Who is your lord?“. She said: “Allah is my lord”. The Prophet, (saw) said: “Who then is your Prophet?”. She replied: “You are Muḥammad, the Prophet of Allah”. So, the Prophet, (saw) said at that time: “free her because she is a believer”.
Source:al-Imām al-Rabī‘ — His Status and His Musnad, by Shaykh Sa‘īd al-Qanūbī.
(“Who is your lord”) Source: https://sunnah.com/nasai:3653 this matches with the hadith in the ibadi hadith collection.
There are many other issues with the particular version of the hadith
First: It contradicts what has been mutawātir (mass-transmitted) from the Prophet (saw) — that when someone came to him wanting to accept Islam, he would command them to utter the two testimonies (shahādah), without asking them this question or anything similar.
Second: It contradicts what has been authentically established from the Prophet (saw)— that when he sent some of his Companions to call people to Islam, he instructed them to order the people to testify “that there is no god but Allah and that Muhammad is the Messenger of Allah”, without commanding them to explain or ask about this alleged belief.
Third: The Prophet (saw) explained the pillars of Islam and faith in the Hadith of Jibrīl (Gabriel) — peace be upon him — and did not mention the belief that “Allah is in the heaven”, which is the belief of the anthropomorphist (mujassimah). Exalted is Allah far above that.
Fourth: It contradicts the Hadith: “I have been commanded to fight the people until they testify that there is no god but Allah and that Muhammed is the Messenger of Allah. If they do so, they have protected from me their blood and their wealth, except by the right of Islam, and their reckoning is with Allah.” Many have stated that this Hadith is mutawātir.
Fifth: It contradicts the consensus of the ummah — that whoever utters the two testimonies and believes in what the Messenger (saw) brought has entered Islam.
Sixth: As mentioned from the beginning there is no such thing as ‘the hadith of the slave girl’. Rather we have many narrations of that incident with many textual variations
Among them: it has also been reported as: “Do you testify that there is no god but Allah?” She replied: “Yes…” etc. Reported by Mālik, Ahmad (vol. 3 p. 452), ‘Abd al-Razzāq in al-Muṣannaf (vol. 9 p. 175), ‘Abd ibn Ḥumayd, al-Bazzār, al-Dārimī (vol. 2 p. 187), al-Ṭabarānī (vol. 12 p. 27), Ibn Abī Shaybah, Ibn al-Jārūd (no. 931), and al-Bayhaqī (vol. 10 p. 57). Al-Haythamī said in Majma‘ al-Zawā’id (vol. 4 p. 244): “The men of Ahmad’s chain are those of the authentic collections”, and similarly in vol. 1 p. 23. Ibn Kathīr said in his Tafsīr (1/547): “Its chain is authentic, and the anonymity of the Companion does not harm it.” It was also authenticated by Ibn ‘Abd al-Barr in al-Tamhīd (vol. 9 p. 114)
The second wording is correct, as it conforms to the mutawātir practice of the Prophet (saw), as explained above.
If it is said: The first wording is correct because Imām Muslim narrated it — we reply: Preferring the narration of the two Shaykhs (al-Bukhārī and Muslim) or one of them over others merely for that reason is very weak, rather baseless, for there is no evidence for it. In fact, the evidences — by Allah’s grace — are abundant against it. This is the view of the majority of the ummah.
Among those who adopted this view from later scholars are: the great scholar Qāsim, al-Kamāl ibn al-Humām in Fatḥ al-Qadīr and al-Taḥrīr, his commentators Ibn Amīr al-Ḥajj Muḥammad al-Amīn (known as Amīr Bād Shāh), Ibn Kathīr, al-Qasṭallānī, ‘Alī al-Qārī, al-Ṣan‘ānī, Akram al-Sindī, Aḥmad Shākir, al-Kawtharī, and others — and it is the truth
Seventh: Even if we hypothetically accepted that Muslim’s wording is equal to the other two, it would still not be permissible to use it as proof, because in that case the Hadith would be open to multiple interpretations. And when there is such uncertainty, the proof is invalidated, as is established among the people of knowledge and virtue.
Eighth: Yaḥyā ibn Abī Kathīr — one of the narrators of this Hadith — was a mudallis (one who conceals the source of his narration). Although he did explicitly state hearing in some reports, some scholars still do not accept the narration of a mudallis even if he states hearing. There is no doubt that what is agreed upon takes precedence over what is disputed.
Ninth: This Hadith contradicts definitive rational and textual proofs indicating that the Exalted Lord is not confined to the direction above. A solitary (āḥād) Hadith is not used as proof in matters of creed — as we have clarified in the treatise Akhbār al-Āḥād — especially when it contradicts definitive proofs.
Be careful of those who are not sound in their theology.
“Allah said, O Jesus, I shall cause you to die and will exalt you in my presence and shall purify you of the ungrateful disbelieving people, and shall place those who follow you above those who deny the truth, until the Day of Judgement; then to Me shall all return and I will judge between you regarding your disputes.” (Qur’an 3:55)
“And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.” (Qur’an 53:28)
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The Pseudo-Salafis are attacking Imam Imran Hossein because he basically doesn’t believe that the Qur’an says the following:
“And for their saying, “Indeed, we have killed the Messiah, Jesus, the son of Mary, the Messenger of Allah.” And they did not kill himnor did they impalecrucify him but Allah made some random individual look exactly like Jesus and that person was crucified instead of Jesus. Those who differ therein are full of doubts. They have no certain knowledge of it, but only follow conjecture. For certainly, they did not kill him.” (Qur’an 4:157)
“What did Allah do to make it appear…that he died? Let me warn you! And my language some time is very harsh. Because that is the only language some people can understand. Don’t come with this nonsense! Because it is not only pathetic nonsense it is absolutely sinful! To say that Allah (authubillah) caused someone else to take the appearance of Nabi Isa (a.s) and that innocent man, innocent because he never claimed to be the Messiah! He was crucified. Wait for judgement day with that nonsense! Pathetic nonsense! It’s not there in the Qur’an. It’s in your imagination. That’s where it is. Yet it took the world of Islam by storm. What a brain washed ummah we are today! Well than what happened? Well, then why don’t you go to the Qur’an and let the Qur’an explain rather than go on fancy flights of imagination. “-Shaykh Imran Hossein.
Now notice that @ 1:27 this “Nasir Al Hanbali” states:
“We will bring the Ayah in the Qur’an and the Tafsir from ibn Kathir narrated by Shaykh Salih al-Fawzan, but notice how this creep (Shaykh Imran Hossein) says: “why don’t you go to the Qur’an and let the Qur’an explain…” but he brings no Ayah from the Qur’an, just his weird: “LET ME WARNN YOUUU!!!“
“You gonna tell Allah on judgement day you caused that man to assume the appearance of someone? And he who never claimed to be the Messiah he was crucified that is an act of injustice! You are attributing injustice to Allah what foolishness. Where are the scholars who will correct this foolishness? That’s why I have to be so forceful in my language. Allah took his soul. That he was dead. They took down the body. They put the body in a cave. They sealed the cave. Allah returned the soul. As simple as that. Nobody knew that the body, that the soul was returned and Allah raised him. But let me warn you one more time. If you stick with this theory of substitution you are going to be in a pathetic state on judgement day. Let me warn you one more time. This is a simple explanation from the Qur’an. “- Shaykh Imran Hossein.
So than “Nasir Al Hanbali” puts the following recitation up:
“Nasir Al Hanbali” than ask us: “Do you think Shaykh Ali Jaabir was wrong and the creep was right?”
My comment:
Where did Shaykh Ali Jabir recite “the resemblance of Isa was put over another man (and they killed that man” ? Shaykh Ali Jabir did not recite that at all! Yet the text put up there fools those who do not understand the Arabic text!
Then, ‘Nasir Al Hanbali’ gives us another reciter.
“Nasir Al Hanbali” than ask us: “Do you think Shaykh Abu Bakr ash-Shatiri was wrong and the creep was right? Let us listen to the next reciter, Shaykh Sa’ood ash-Shuraim.”
Prima Qur’an comment:
Where did Shaykh Abu Bakr ash-Shatiri recite “the resemblance of Isa (Jesus) was put over another man (and they killed that man)”? Shaykh Abu Bakr ash-Shatiri did not recite that at all! Yet the text put up there fools those who do not understand the Arabic text!
Prima Qur’an comment:
Where did Shaykh Sa’ood ash-Shuraim recite “the resemblance of Isa (Jesus) was put over another man (and they killed that man)” ? Shaykh Sa’ood ash-Shuraim did not recite that at all! Yet the text put up there fools those who do not understand the Arabic text!
This is simply pure deception on behalf of the one who put the video up.
“Allah said to Isa: Allah said: O Isa (Jesus)! I will take you and raise you to Myself [Qur’an 3:55] Allah said: “Ya Isa” referring to Isa ibn Maryam (a.s) when the Jews plotted against him, they wanted to kill him. They entered upon him wanting to kill him [because] their norm was to kill Prophets. When they entered upon [Isa ibn Maryam], Allah raised him from amongst them. He made another man resemble him. They grabbed that man, crucified him and killed him thinking that he was Isa. As for Isa, then Allah raised him from amongst and they did not perceive it. That is why Allah says: “but they killed him not, nor crucified him, but it appeared so to them [the resemblance of Isa (Jesus) was put over another man (and they killed that man)],” [Qur’an 4:157] -Shaykh Salih al-Fawzan
Prima Qur’an comment:
Shaykh Salih al-Fawzan has invented an outright lie about Allah (swt)! Let the Shaykh be reminded the following:
“And who is more unjust than one who invents a lie about Allah or says, ‘It has been inspired to me,’ while nothing has been inspired to him, and one who says, ‘I will reveal something like what Allah revealed.’ And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, saying, ‘Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and that you were, toward His verses, being arrogant.’” (Qur’an 6:93)
Prima Qur’an comment:
Where did Shaykh Salih al-Fawzan get the daleel from the Qur’an and Sunnah that ” He made another man resemble him.” This is Aqeedah! The Qur’an does not say this! This is not from the Sunnah!
Shaykh Salih al-Fawzan continues:
“Allah made this man resemble the Messiah, Isa. He himself accepted it and ransomed himself; he ransomed himself and he accepted that he would be killed and crucified. Allah honored him and did not waste this person and what he did with the Messiah. It is said that the one who Allah made to resemble Isa was the one who practiced treason; the one who led [the Jews] to Isa. The one employed treachery or betrayed Isa and led the Jews to him. Allah made him resemble Isa, so they killed him. However, the first opinion is more famous, that the one who chose to resemble Isa was honored and he chose to take his place. This man sacrificed himself for the sake of Allah, he was crucified and killed, so the Messiah Isa ibn Maryam could be saved from them. And Allah knows best. Allah raised him alive with him soul and his body. Not how some of the ignorant individuals say: “he was only raised with his soul.” He was raised with his soul and body alive. They were not able to touch him with any harm.” -Shaykh Salih al-Fawzan
Prima Qur’an comment:
Where did Shaykh Salih al-Fawzan get the daleel from the Qur’an and Sunnah that “Allah made this man resemble the Messiah.” This is Aqeedah! The Qur’an does not say this! This is not from the Sunnah! How can we be so carefree in ascribing to Allah (swt) such things and in the next breath say, “he first opinion is more famous.” Of course the opinion that some random person volunteered to be killed sounds better than just some random guy being chosen! The point being Shaykh Salihi al-Fawzan we don’t attribute opinions and conjecture to Allah (swt) !! It would have been appropriate to say that this is an interpretation of the text that was taken from the People of the Book and it does not have a sound chain of narration.
Also, which text in the Qur’an says that Allah (swt) “He was raised with his soul and body alive.”
Shaykh Salih al-Fawzan continues:
“As for His statement: I will take you.. [Qur’an 3:55] The word Wafaat can mean death and it can also mean to sleep. “It is He who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day,. [Quran 6:60]” -Shaykh Salih al-Fawzan
“Wafaat here means to sleep and Allah knows best or I will take you…[Qur’an 3:55], It can also mean to take you. Mutawaffi also means to take; Tawaffa haqqahu min fulaan [he took his rights from so and so]. The word Wafaat here does not mean death. Because the Messiah is still Alive and will descend at the end of times, he will kill the Dajjal and then he will die after that.” -Shaykh Salih al-Fawzan
“Because: “Every soul shall taste death.” [Qur’an 3:185] He [Isa a.s] will die after that. The point of evidence here is that [the Ayah]: “I will take you and raise you to Myself” [Qur’an 3:55] To raise him to him is not done except to a higher place. This is proof that Allah is [always] high and above [His creation]. -Shaykh Salih al-Fawzan
Prima Qur’an comment:
Shaykh Salih al-Fawzan quotes the verses: “It is He who takes your souls by night (when you are asleep), and has knowledge of all that you have done by day,. [Quran 6:60]” Does he not realize that he further proves our point that Jesus is dead? If there is any confusion as to what happens when we “sleep” let the Blessed Messenger (saw) explain it to you.
When we sleep we die. Our soul travels. If Allah (swt) does not return to the soul to the body than we die in our sleep. As far as Shaykh Salih al-Fawzan statement: “To raise him to him is not done except to a higher place. This is proof that Allah is [always] high and above [His creation].”
To Allah (swt) shall all return [not just Jesus].
“Indeed, to Allah we belong and to Allah we shall return.” [Qur’an 2: 156]
It does not mean spatial location. Even though Shaykh Salih al-Fawzan who is fond of taking his creed from the people of the book Allah (swt) is not contained in a spatial location.
“And he said: Lo! I am going to my Lord Who will guide me.” [Qur’an 37:99]
Ibrahim a.s says I am going to my Lord did he mean from place to place? No.
It is unfortunate because the more you investigate the beliefs of ‘Ahl Sunnah Wal Jammah‘ on this you can see they are in disarray over it.
Some say someone random was made to look like Jesus and he was put on a cross.
Other’s say Jesus was on a cross and died.
Other’s say that Jesus was on a cross but he passed out and latter was resuscitated.
“And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.” (Qur’an 53:28)
“Our Lord, do not take us to task in case we forget or we make mistakes.” (Qur’an 2:286)
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APOLOGY TO FELLOW MUSLIMS AND TRUTH SEEKERS.
May Allah (swt) forgive me. Praise be to Allah (swt) who guides us to a way that is best.
I used to rely upon a particular translation of the Qur’an 4:31 until upon closer examination I realized the game that was being played upon the unaware.
I’m thankful to Shaykh Hafidh Hamed Al Sawafi for pointing this out to me!
Most people are usually familiar with this translation:
“If you avoid major sins that you are prohibited, We will absolve YOU YOUR MINOR SINS and cause you to enter a generous gate.” (Qur’an 4:31)
Any translation that comes remotely close to that is a FALSE
Take a look at the different translations into English here:
Those people who are either translating this text as such are doing so according to their i’tiqad or without giving much thought about it -according to the i’tiqad of others.
The most correct translation is: the one from Yusuf Ali (1985) which states:
“IF (but) eschew the evilest of the things which you are forbidden to do, We shall expel out of (Saiyiatikum) YOU ALL THE EVIL IN YOU, and admit you to a gate of great honor.” -(Qur’an 4:31)
The reason that certain translators translate it the way that they do is because of their theology. Which is that the small sins get wiped out and the big sins get purified in the hell-which one latter is released from.
However, the correct understanding is that if a Muslim avoids the major big sins, or if they do them and rush to repent and reform, Allah (swt) will forgive our minor mistakes and faults.
Imposing their theological suppositions upon the Qur’an Al-Kareem!
As one Muslim brother pointed out: “Saiyiatikum” is “all evil in you”.
To interpret it as “minor sins” or the likes is but an interpretation.
The literal meaning takes precedence over an interpretation unless there’s a hujjah to support the interpretation.
Insh’Allah in time I will begin to replace the translation with the appropriate translation free from i’tiqad -may Allah (swt) help me.
Kindly take note. My humble and sincere apologies.
“And protect them from the evil consequences [of their deeds]. And he whom You protect from evil consequences that Day – You will have given him mercy. And that is the great attainment.” (Qur’an 40:9)
“When Musa came to the place appointed by Us, and his Lord addressed him, He said: “O my Lord! show (Yourself) to me, that I may look upon you.” Allah said: “You shall never see me; But look upon the mount; if it abides in its place, then you will see me.”
When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: “Glory be to Thee! to Thee I turn in repentance, and I am the first to believe.” (Qur’an 7:143)
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Our brothers have done it again. An excellent overview of the meaning of the request of Musa (as) to see Allah (swt).
As for Musa (as), we get that he knows the attributes of Allah -Transcendent and Exalted He is. That which concerns the positive side and that which concerns the negative side. So he knows of the impossible -to affirm- attributes upon Allah. As we said that this is perceived through the natural instinct and the mind. And Musa (as) without doubt is greater than that; rather he is a prophet whom revelation is passed onto, and he has been chosen by Allah from all creation. So he cannot attribute to Allah that which is not suited. So he is not ignorant-dignified he is- rather he is knowledgeable. He is knowledgeable on the fact that it’s impossible for Allah to be described with being perceived.
As for connecting his request {“My Lord, show me [Yourself] that I may look at You.”} [Qur’an 7:143] and his Belief that this is impossible, then that is understood by saying that he didn’t request the ‘action of seeing’/ru’ya for himself. Rather, he asked (that) for his people. Even if it came in the singular form or first person(perspective). When he said {“My Lord, show me [Yourself] that I may look at You.”}. As for the proof that he asked it for his people then the ayats of the Qur’an are clear! {And [recall] when you said, “O Musa, we will never believe you until we see Allāh outright”;} [Qur’an 2:55].
So, they are the ones who asked Musa (as) for that. And they negate belief upon themselves until that is achieved for them. And Allah the Exalted also said, {For truly, they had asked Moses for something even greater than that, for they said, “Show us Allah openly.”} [Qur’an 4:153] The evidence is also when Musa (as) and those of those who were with him (from bani Israel, when asked for ru’ya) were struck.
He said {Will You annihilate us for what the fools among us have done?} [Qur’an 7:155]. So the sign here is that they are ignorant and they have brought this upon themselves. This all signifies that he asked the ‘action of seeing’ for them, as in him being attentive for them to believe. So he was Merciful to his people, benevolent towards them, even though he knows that this is a grave matter. But he wanted to prove its impossibility not in acceptance to them for what they asked. Rather they were stubborn, so he asked this not in respect to their request to them. All the while knowing it being impossible. Rather to show them by proof that it is not happening. Because they know with their stubbornness that he is better than them; and that he is a messenger of Alllah whom revelation is passed onto.
For if the perception was unachievable for him , then it will be all the more so unachievable for them, thus not happening. And indeed , this is what happened. And reality has been shown with the decimation of the mountain, and with them being struck alongside Mosa (as) by the lightning. And that signified the danger of what was asked.
And that was a punishment for them, but as for Musa (as) it was a type of guidance, because Allah the almighty knows the truth of Musa (as) , but this from Allah was due to Musa (as) being hasty in asking that which he should have sought permission in first. It was more appropriate and fitting for him to first ask permission from Allah the Exalted. Then, his repentance from this indicates that this is grave upon Allah, because when he became unconscious. What did he say, he first said {And when he awoke, he said, “Exalted are You! I have repented to You, and I am the first of the believers.”} [Qur’an 7:143]
Prima Quran 