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)
﷽
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)
You can also purchase it from amazon. http://www.amazon.com/Ash-Shifa-Qadi-Iyad-Aisha-Bewley
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.
Said NO 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 yet to find any evidence of X.” The believer takes note that the Agnostic/Skeptic did not claim “We will never find.”
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.
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 