“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 body worshippers 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, the body worshippers 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)
“O you who believe! If a wicked person comes to you with any news, verify it, lest you harm people in ignorance and afterwards regret what you have done.” (Qur’an 49:6)
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A recently started YouTube Channel called: Make Hijrah (which otherwise seemingly had good objectives) looks to promote sectarian strife in Muslim countries.
Now, in fairness and because Allah (swt) calls us to be just and to do justice there was an excellent interview here:
Also, to all Omani brothers reading this please note that the brother above, (brother Mustafa) has absolutely nothing to do with the sectarianism that the Make Hijrah channel promotes.
Also, I do want to bring attention to a Sunni Muslim brother that has an excellent website about moving to Muscat.
He is absolutely worth it to follow on X (Elon’s echo-chamber)
His X account is: https://x.com/movetomuscat and he has a website here: https://movetomuscat.com/ His name is Anwar. He has shown nothing but respect and love to Oman and the Omani people and I have only ever seen him speak respectfully about Shaykh Ahmed Al Khalili (h).
Please follow the brother below. Anwar@Move to Muscat. He is a respectful person and respects Oman’s diversity.
Dear readers by Allah (swt) in whose power is my life, there was an Omani brother that was going to do an interview with Make Hijrah YouTube channel about coming to Oman and living in Oman. However, this Make Hijrah channel flat out asked the brother, ‘Are you Ibadi’ to which he replied ‘yes’ and that was an issue for them!
What does being an Ibadi have to do with an interview about people coming to live in Oman?
So, instead the Make Hijra channel decided to make this blunder of a video:
So the title has: “Is There a DARK SIDE to Moving to Oman.” And most likely Jr. (the one on the left) chose the thumbnail of someone in prayer standing with their arms at the side. Once again the Salafis showcase their deficiency in fiqh and over all ignorance of the Sunnah of the Blessed Messenger (saw).
These are not the 90s. These must be the only Salafis I have encountered that didn’t the memo that they were so thoroughly refuted on the issue of hand placement in prayer that one must have been living in an isolated village in Papua New Guinea that didn’t get the memo.
Listen to Shaykh Assim Al Hakeem explain here:
@ 1:51 “These are fiqhi differences, whether you put your hand here (on the chest) you put your hand here (below the navel)you don’t put your hands at all in salat.“
You would expect with a title like: “Is There a DARK SIDE to Moving to Oman.” that these individuals might speak about hidden cost of living, or maybe there is bribery in the country, or perhaps there is a red light district that people do not know about. Maybe there is human trafficking going on.
Or maybe they had something controversial like Avicii’s death in Oman was not truly a suicide. They could have brought anything, but noooo, they had to focus on sectarianism.
Here it is:
“Is There a DARK SIDE to Moving to Oman.”
Jr speaks @3:15 “It then spread in Oman following the remnants of the Khawarijduring the Umayyad period.”
Senior speaks @3:20 “If you really want to know if the Ibadi are from the Khawarijor not it would require examining their statements from their original sources approved books and the words of their contemporary scholars. This is not for the average person. For common people and beginner students it’d be better to consult a person of knowledge you trust on this issue.”
Senior @4:24 “If you decided you want to move to Oman you can completely avoid that issueby just going to the south of the country and living among the Sunnis and in the Sunni cities.”
Jr speaks up @14:02 “Not one dude on the corner of the road praying like with his (out/down?)” This solicits laughter from Senior.
Jr. chimes in again @14:11 “It just wasn’t there like regular joint.”
So really the question for Jr. and Senior is as follows:
What is the issue in praying with the Ibadi or even behind an Ibadi Imam?
Let us say for the sake of argument that Ibadi are Khawarij or their descendants. Are Jr. and Senior more knowledgeable then the companions of the Blessed Prophet (saw)?
They can feel free to consult the sources:
However, from the video it does not seem that Jr. and Senior are fluent in reading and writing Arabic. This means they make Taqlid to the Salafi school and make Taqlid to it’s scholars as they have neither the tools or the means to go to the sources directly.
The translation of the above Arabic text states:
“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)
2. They (Jr & Senior mentioned that after eating camel meat the topic switched to jurisprudence (fiqh). So that is fiqh what about aqidah which to Salafis is the number one issue.
So my question for Jr & Senior is on what consistent basis can one pray behind an Ash’ari Shafi’i (whom they believe are deviant in aqidah but not pray behind an Ibadi) ???
Unless of course when they (Jr & Senior) say Sunni what they really mean is: “Their Salafi sect.”
So this should certainly alarm the Sunni Muslims in Oman (and indeed it has from the comments) because that means that ultimately these people would not just separate from the Ibadi but from the dominant Sunni Muslims as well!
Unfortunately all the Make Hijrah did was get the attention of the Omani government and immigration to look closer at their channel and scrutinized their intentions.
I would encourage the readers to listen to the interview between two Omanis, Sunni & Ibadi who speak about the video. Oman FM is listened all across Oman.
Listen to Religious Tolerance & Islamic Values – Shaykh Hatim Al Abdissalaam by Oman FM (English) on #SoundCloud
The only part where I would personally disagree with brother Shaykh Hatim on is where he said that in Oman they do not speak of these things or discuss them. Everyone’s upbringing is different in Oman. What Shaykh Hatim experiences is not the experience of another Omani.
What Shaykh Hatim may be speaking to is his own experience growing up and/or his own household and their particular priorities, and outlook.
There are Omani youth, 14 years of age that are very well acquainted with the conflicts that arose among the companions, and the history of the Ibadi school. This is widely discussed -because it is a right of a people to not be ignorant nor blur about their history.
That being said, they are also taught by the Mufti, May Allah (swt) continue to bless us by him, that we as Muslims need to live together in tolerance and respect for each other. This is certainly instilled in them as well.
In Oman all Muslims live together and they do not want the ghettoization of their country! So for those who want to come and live in Oman, you have something to contribute and you can live there in peace and coexistence Oman will welcome you with open arms.
However, anyone who wants to go to Oman and spread fitna or sectarianism and has that mindset, Oman does not want you, Oman certainly does not need you and the people of Oman are free from you nor are you welcomed!
“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! There is no god except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him.” (Qur’an 2:55)
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This article is written to explode one of the huge myths that is propagated by the Wahhabi sect. This Wahhabi sect also goes by the name of Salafiyah, or the Athari creed.
One of the most absurd theological positions to hold is the idea that Allah (swt) chose to communicate with mankind via a revelation that he himself said would need to be explained and he himself says it contains verses which are apparent in meaning and subject to layers of understanding, containing words that could have multiple meanings that one would walk a way with only one particular meaning on any given verse!
In our school, the Ibadi school we take the Qur’an as the primary source of evidence. We interpret the Qur’an by the Qur’an as the primary tafsir. Anything that conflicts with the Qur’an is heavily scrutinized. If on the apparent it looks as if it conflicts with the Qur’an a forensics analysis is done of the hadith on a few accounts.
The sanad-the chain of narrators.
The matn (the text itself).
The eloquence of the language of the Prophet (saw).
In other words does this match the linguistic style of the Blessed Messenger (saw).
“DO not stir your tongue hastily (to commit the Revelation to memory). Surely it is for Us to have you commit it to memory and to recite it. And so when We recite it ,follow its recitation attentively; then it will be for Us to explain it.” (Qur’an 75:16-19)
“Allah! There is no god except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him.” (Qur’an 2:55)
The apparent meaning of the above verses is that Allah (swt) does not get tired, bored or fatigued.
However, this does not stop the Wahhabi/Athari from asserting that Allah (swt) gets bored-in a way that befits his majesty! May Allah (swt) protect us from the perverts!
Basing their information on the apparent meaning of the text of the following hadith:
“It was narrated that ‘Aishah said:
“The Messenger of Allah (saw) had a mat which he would spread in the day and make into a small booth at night to pray in it. The people found out about that and they prayed when he prayed, with the mat in between him and them. He said: ‘Do as much of good deeds as you can, for Allah does not get tired (of giving reward) until you get tired. And the most beloved of deeds to Allah are those that are continuous, even if they are few.’ Then he stopped that prayer and did not return to it until Allah took him (in death), and if he started to do something he would persist in it.”
“However, the boredom/tiredness/weariness of Allah is not like the boredom/tiredness/weariness of the creatures.
Welcome to Salafiyah disarming Muslims of arguments against the deity of Jesus since….forever.
“Jesus was inside the boat, sleeping with his head on a pillow.” (Mark 4:38)
Salafi: “God doesn’t sleep!”
Christian: “Sure he does in a way that befits his majesty!”
So here the explanation goes some common sense, taw’il (interpretation) and some inconsistency. The link given above we read:
“As for the hadeeth that reads, ‘Allaah never gets tired until you get tired,’ some scholars held that this hadeeth serves as proof that the attribute of tiredness (or boredom) is affirmed for Allaah. However, the tiredness (or boredom) of Allaah is not like that of the creature. The tiredness of the creature is an imperfection, while that of Allaah is free of any imperfection. This is similar to all other attributes that we affirm for Allaah as an aspect of perfection although, when attributed to creatures, they are aspects of imperfection. Some scholars held that the statement, ‘Allaah never gets tired until you get tired,’ is meant to indicate that no matter how many good deeds you do, Allaah rewards you for them; so do whatever you wish for Allaah never gets tired of giving you rewards until you get tired of doing good deeds. Thus, what is meant by tiredness here is what such tiredness entails, which is stopping (to give rewards).Other scholars held that the hadeeth does not imply attributing tiredness to Allaah at all because when one says, ‘I shall not get up until you get up,’ this does not necessitate that the latter will get up. Similarly, ‘Allaah never gets tired until you get tired,’ does not necessitate affirming the attribute of tiredness for Allaah.In any case, it is incumbent on the Muslim to believe that Allaah is Exalted above any aspect of imperfection, be it tiredness, boredom, weariness or anything else. If it is established that this hadeeth is evidence to affirm the attribute of tiredness for Allaah, then we must believe that the tiredness of Allaah is nothing like that of the creatures. ” [Majmoo’ Al-Fataawa]
Prima Qur’an response: So we can see the answer is already given.
This absolutely has to be the case since the Qur’an categorically rejects, tiredness, sleepiness, boredom to Allah (swt)!
“Allah! There is no god except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him.” (Qur’an 2:55)
So for those of their scholars who affirm boredom of Allah (swt) maybe they could …I dunno…..perhaps pick up the Qur’an and read it?
Ibn Taymiyya throws the idea of holding to the apparent meaning out the window.
He states in the link above:
““It is known that the principle held by Ahlus-Sunnah Wal-Jamaaʻah (mainstream Muslims) is that we describe Allaah only with what He describes Himself (in the Quran or the authentic Sunnah), without tamtheel (likening Allaah to His creation) or takyeef (trying to describe ‘how’ an attribute is by attempting to determine the manner in which attributes of Allaah take form). If this hadeeth indicates that Allaah is described with tiredness, then it should be noted that the tiredness of Allaah is not like our tiredness; rather, it is tiredness that is free from any aspect of imperfection or deficiency. As for the tiredness of human beings, it involves imperfection because it implies psychological and physical weariness because of a burden beyond one’s ability to endure. As for the tiredness of Allaah, if this hadeeth indicates it, then it is tiredness that befits Him. It is totally devoid of any aspect of imperfection. ” [Majmoo’ Al-Fataawa]”
But the very apparent meaning of one who gets tired or bored itself indicates need! The very apparent meaning of one who gets bored or tired is one who is deficient!
But for the Salafi/Athari the apparent meaning here will not suffice because of it’s obvious implication is that Allah (swt) -authubillah, gets tired and bored.
So the theology of the Salafi/Athari is superimposed upon the text. Than added to it is the Bid’ah addition which the Blessed Prophet (saw) nor any of his companions ever used….ever!
That bid’ah addition is “I a way that befits him” or “In a way that suits his majesty” etc…
Ibn Taymiyya flatly contradicts his own advise in the same discussion with a questioner!
“You know that the Prophet, sallallaahu ʻalayhi wa sallam, addressed his companions with this hadeeth and that they were keener than all of us on knowing the attributes of Allaah; did they ask the Messenger whether Allaah gets tired or not? Or did they rather say, ‘We hear and we believe that Allaah never gets tired (of giving rewards) until we get tired (of doing good deeds)?! The imperfection that tiredness implies is for us human beings, for Allaah is perfect in His Attributes. Hence, we must stop discussing and investigating this matter any further.”
Prima Qur’an: Very good Ibn Taymiyya well done!
Oops!
On second thought let us continue to discuss and investigate it as he does….
“As long as we do good deeds, then Allaah, The Exalted, rewards us, and He never gets tired of giving rewards until we get tired of doing good deeds.’ If you believe that getting tired in this sense is an imperfection in you, then do not attribute an imperfection to Allaah. Verily, it is tiredness befitting of Him. We know that if the attribute of tiredness is affirmed for Allaah, then this entails that it is free of all aspects of imperfection. I warn you, and I warn all listeners of going to extremes and delving deeper into such a serious issue. Instead, you should preoccupy yourselves with carrying out the religious obligations and duties instead of indulging in investigating the matters that you are not obliged to investigate.”
BEWARE THE SALAFI (WAHHABI) SMOKE AND MIRRORS!!!
“Oh the common people just take it at only one meaning, which happens to be what we affirm.”
Notice that the article in the link above continue to say:
At-Tahaawi wrote:
“Someone may ask, ‘How could you accept to attribute this hadeeth to the Messenger of Allaah, sallallaahu ʻalayhi wa sallam, although it indicates describing Allaah with getting tired in a certain case, and this can never be an attribute of Allaah?’ Our answer is: Tiredness can never be an attribute of Allaah as mentioned, and it is not as he understood. Arabic linguists advised that the hadeeth that reads, ‘Allaah never gets tired until you get tired,’ means that tiredness is expected from you but not expected from Allaah. This is similar to what people commonly say when they describe someone as being a good speaker endowed with eloquence and great debate skills, that ‘he does not stop and give up his argument until his opponent does,’ referring to a merit of his in this regard because if they had intended that he does stop, then they would not be affirming a merit for him since he stops when his opponent stops just like his opponent. Rather, what they really mean is that he does not stop after his opponent stops and that he remains as powerful and capable as he was before his opponent stopped. Similar to that – and Allaah knows best – is the hadeeth that reads, ‘Allaah never gets tired until you get tired.’ It means that you may get tired (of performing good deeds), and stop; while Allaah, after you have gotten tired and stopped, is as He was before, never tiring and never stopping.” Source: [Sharh Mushkil Al-Aathaar]
Ah I see! So now we are appealing to Arabic linguist. It’s as if the Arabic language has depth and nuance, idiom and poetic expressions? Who would have thought?
Ibn ʻAbd Al-Barr wrote:
“With regard to the hadeeth that reads, ‘Allaah never gets tired until you get tired,’ the adjective ‘tired’ in this context is used to oppose the weariness on their part. It is well-known that Allaah, The Exalted, does not get tired regardless of whether people got tired or not, and nothing or nobody causes Him to get tired; Exalted is He above such imperfection. The hadeeth used a common style in the Arabic language, called mujaanasah, which means that if they (the Arabs) use a word as an answer and reward for another, it is the same as the original word though different in meaning. Examples on this style are clear in the verses that read (what means):
– {And the retribution for an evil act is an evil one like it…} [Quran 42:40]
– {So, whoever has assaulted you, then assault him in the same way that he has assaulted you.} [Quran 2:194]
In the first example, the second word ‘evil’ is merely for mujaanasah i.e. it does not convey its original meaning; it is only the same as the first. Of course, the reward of evil is not a similar evil, and retribution is not an assault because it is a due right.
The same applies to the following verses:
– {And the disbelievers plotted, but Allaah plotted. And Allaah is the best of plotters.} [Quran 3:54]
– {…they say, “Indeed, we are with you; we were only mockers.” (But) Allaah mocks them and prolongs them in their transgression (while) they wander blindly.} [Quran 2:14-15]
– {…Indeed, they are planning an evil plan, but I am planning an evil plan.} [Quran 86:15-16]
“The Arabic words for plotting, mocking, and evil planning used in the verses as the actions of Allaah are merely used for the sake of mujaanasah. Verily, Allaah, The Exalted, is above mocking, plotting, and planning evil; rather, the terms are used to indicate that Allaah shall punish them for their mockery, plotting, and evil planning. The same applies to the hadeeth that reads, ‘Allaah never gets tired until you get tired;’ the adjective ‘tired’ used for Allaah is merely used for the sake of mujaanasah…” Source: [At-Tamheed]
Imagine that! The Arabic language uses a grammatical device known as mujaanasah!
So be careful of those who pose simplistic scenarios that are dishonest to begin with.
The manner and context of the question is just as important as the question itself.
For example are we to believe that the majority of Muslims believe the literal Arabic of the following verse (easily missed in the English translation) but in the Arabic you have the wall “wanting” to collapse. So are we going to attribute a will to this wall?!
“So they moved on until they came to the people of a town. They asked them for food, but the people refused to give them hospitality. There they found a wall ready to collapse, so the man set it right. Moses protested, “If you wanted, you could have demanded a fee for this.”(Qur’an 18:77)
To read more on this topic I would encourage you to read the following:
“And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, “We intended only the best.” And Allah testifies that indeed they are liars.” (Qur’an 9:107)
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The right hand sword of the Umayyad Imperium, the Salafi Madhkalis, and left hand shield of the Zionist expansionism are at it once more.
Instead of giving focus to what is happening to our brothers and sisters in Palestine, Gaza, Rafah the Madhkalis being the agent provocateurs that they are try to cause fitna in the Ummah my digging up the graves of scholars long since past. They dig through the books seeking and finding what can cause strife between the Muslims.
Their swords are ever thirsty for the blood of the believers. Their vigor and fervor is for strife among the Muslims. While the people of Sudan and Libya are the victims of their tyranny they tire not in their fight against the Muslims.
We have already covered in an previous article that every group among the Muslims and even Pseudo-Islamic sects have exclusivist views. There is no exception.
We have covered the statement of Imam Malik there.
We also need to recall the words of Imam Malik himself: كُلُّ كَلَامٍ فِيْهِ مَقْبُوْلٌ وَ مَرْدُوْدٌ إِلّا كَلَامُ صَاحِبِ هَذا القَبْرِ
So his words can be rejected.
All of these statements of past scholars have social/political context. They were said in the context of which they live.
Yet the majority of the world’s Muslims want to live together and coexist. Sure, we can still have debates concerning who is upon truth and error upon this or that point. Albeit this should in reality be the domain of the scholars.
Do these agents really think that the Muslim Ummah are that gullible?
When the scholars of this Ummah had asked Shaykh Ahmed Al Khalili (h) to be head of the International Union of Muslim scholars do you not think they are aware of various positions stated in their books from long ago? Do you not think they are not aware of tough positions among some of our scholars? Of course they are!
These Wahhabi Madhkhali believe all people of Palestine who die not upon their creed will be people of the hellfire! The quote as evidence the hadith of 73 sects. Now we can ask these people that bark so loud the following? The 72 sects are they in hell for awhile only or forever?!
Actually not just Palestine but everyone and anyone.
a) If they are in hell only for a while than insh’Allah we will all see each other in heaven.
b) If they are in hell forever than at least be honest and transparent with the Ummah!
What Was the Position of the Salaf Concerning Praying Behind the so-called Khawarij According to Ibn Taymiyya?
– The Path of the Prophetic Sunnah
2. *في نقض كلام الشيعة القدرية*
– In Refutation of the Shiite Qadariyyah Doctrine
3. *لابن تيمية*
– By Ibn Taymiyyah
4. *أبو العباس تقي الدين أحمد بن عبد الحليم*
– Abu Al-Abbas Taqi al-Din Ahmad ibn Abd al-Halim
5. *تحقيق الدكتور محمد رشاد سالم*
– Edited by Dr. Muhammed Rashad Salim
6. *الجزء الخامس*
– Volume Five
“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”
Prima Quran Comment: By the way that admission above is enough for any thinking Muslim to come to understand that these so called hadith about the Khawarij that are put in the mouth of the Blessed Prophet (saw) are forgeries and blasphemy! These are no doubt the creation of a redactor.
“It was narrated about Ibn Umar, (ra), that it was said to him during the time of Ibn Al-Zubair, the Khawarij, and Al-Hajjaj: ‘Do you pray with these people while some of them are killing others?’ He replied: ‘Whoever says “Come to prayer,” I answer him, and whoever says “Come to success,” I answer him. And whoever says “Come to kill your Muslim brother and take his property,” I say: No.'” Source: (Musannaf ibn Abi Shaybah)
Also, look what our teacher Shaykh Hamed Hafidh Al Sawafi (May Allah continue to benefit us by him) says:
هناك ما يشير إلى أن الصحابي عبدالله بن عمر رضي الله عنهما لم يبايع الخليفة الرابع عليا بن أبي طالب كرم الله وجهه.
وكان من يسمون أنفسهم بأهل السنة على مذهبه حتى جاء أحمد بن حنبل فجاء بالتربيع بعلي فقاموا عليه فقالوا له إن التربيع بعلي طعن في طلحة والزبير وخروج عن نهج عبدالله بن عمر…. وكانت بينهم محاججة انتهت بالتسليم لموقف أحمد بن حنبل
ومعروف أن أحمد بن حنبل من علماء القرن الثاني الثالث الهجري. (فترة مملكة بني عباس وهم خصماء مملكة بني أمية)
“There is evidence that the companion Abdullah Ibn Umar, (May Allah be pleased with them both, did not pledge allegiance to the fourth caliph, Ali bin Abi Talib, May Allah honour his face. Those who call themselves ‘Sunnis’ adhered to his doctrine until Ahmad ibn Hanbal came and brought them to be square with Ali, so they rose up against him (Imam Ahmad) and told him that trying to make them square with Ali was an attack on Talha and al-Zubayr and a departure from the approach of Abdullah ibn Umar…. There was an argument between them that ended with them submitting to the position of Ahmed ibn Hanbal. It is well known that Ahmad bin Hanbal is one of the scholars of the second and third century AH. The period of the Bani Abbas Imperium, who were opponents of the Umayyad Imperium.” -Shaykh Hamed Hafidh Al Sawafi
The source for that is as follows:
Anticipating a response from the Wahhabi Madhkhali
Now, if these Wahhabi Madhkhali want to reply and say:
“Oh! you are quoting the evidence of Ibn Taymiyya so does this mean you accept you are Khawarij?”
The Answer to that is: No! But you call us (the Ibadi as Khawarij) so even if we are by your standards than you must make the prayer behind us!
So the next time you get someone like Shaykh Assim Al-Hakeem (who admits he drinks alcohol and is proud of it) telling you that you cannot pray behind Ibadi it is best you get your information and sources from more sober minded people.
Hayya alas Salah means exactly that: Come to Prayer. It does not mean come to this or that group or sect. The Imam leads the prayer. You stand behind him as long as he is Ahl Qiblah. Simple.
“And when it is said to them, “Do not cause corruption on the earth,” they say, “We are but reformers.” Of a surety, they are the ones who make mischief, but they realise (it) not.” (Qur’an 2:11-12)
“And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.” (Qur’an 4:93)
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Ibn Taymiyya and his sect are ready to slaughter all Muslims in the world.
Ibn Taymiyya and his Salafiyyah sect are the one’s who espouse ideas to cut off the heads of all Muslims who are against them and their ideology.
All you need to do is spend a little time on social media, Twitter, Facebook, Instagram, TikTok and you will not fail to who those who are extremist in their ideology, whom they support in reality.
Read it and weep! If people want to ascribe to the early Khawarij the doctrine of take no prisoners and slaughter them all than what do we have here?!
These so called callers of Salafiyyah tell people: “The Khawarij are the dogs of hellfire!” “They Kill Muslims Who Disagree With Them And They’re Views And Give Bloodshedding Fatwas And They’re Blood Is Halal For Them, They’re Extreme Takfiris!”
But let us look at the following text and be reminded of the saying: If the shoe fits wear it!
Interesting…Interesting…
That sounds awfully familiar (ask them the ruling for one who says the Qur’an is Created)
The following text are from Ibn Taymiyya al Harrani as well as his sect!
“We bear witness-and we are the scholars of Makkah-the Authors of these statements and the conclusions found here. That this religion/sect was established by Shaykh Muhammed B. Abdulwahab and was called too by the Imam of the Muslims. Shaykh Saud B AbdulAziz, To the Oneness of Allah and Negating Polytheism. -That is mentioned in the book is the truth of which there is no doubt or uncertainty of. And of that which occurred prior in Makkah and Madinah. -In Egypt and Syria -and all other countries-up until now is from the forms of polytheism (Shirk). That is mentioned in this book as being disbelief (kufr) that makes the committers of such wealth and blood permissible. And they will be damned to hell forever, residing there and whoever does not enter this religion/sect and acts upon it and supports its people and hates its enemies is a disbeliever (kafir) of Allah and the Last Day. And it is obligatory for the Imam of the Muslims and the Muslims themselves to wage war against them (Jihad) and to Kill them until they repent to Allah from that which they were upon. And he must uphold this religion/sect.”
Source: (Al Duraru Sunniyah Fi Al Jawabat Al Najdiyyah, Vol 1, Pg 314.)
“And the caller too innovation what is deserving of them-is the recompense-by agreement of all Muslims. And that recompense is given by killing them or other than that. As the Salaf killed Jahm B. Safwaan, al-Ja’d b. Dirham (teacher of Jahm bin Safwan) and Gilaan Al Qadari and others..”
He goes on to say if you cannot kill them-that being the first and best option-you should at least warn of them. As he says it is from: “Enjoying Good and Forbidding the Evil”, that “Allah has ordered.”
Source: (Majmoo Al Fatawa: Ibn Taymiyya, Page 242.)
“And whoever amongst them is a caller to misguidance, his deviance cannot be removed except by death! Either he shows open repentance and if he does not he is given judgement for his disbelief (kufr). Like the Imams of the Rafidhis (Shias); they are among those who have misguided people. As the Muslims, Gilan Al Qadari, al-Ja’d b. Dirham (teacher of Jahm bin Safwan) and their likes form the deviant callers. Therefore this dajjal is killed absolutely. -And Allah knows best. And for the killing the caller to innovation then he can be killed as well, to stop his misguidance from affecting the people. Just as one at war is killed. Even if the the situation is not the same as the infidels.”
Source: (Majmoo Al Fatawa: Ibn Taymiyya Page 303 And Page 197)
According to the above Fatwa they are ready to kill all Muslims in the world that accept these views!
“And from the book: Taarikh Al Naysapuri – I heard from Muhammed B. Saleh B. Haani, who heard the Imam of the Scholars: Abu Bakr B. Khuzaymah say: “Whoever does not affirm that Allah is over the throne, and has settled on the throne, above the seven heavens and that he is separate from his creation, then he is a kafir-he is obligated to repent or to be struck (killed). Otherwise he will harm the people of the qiblah and the non-Muslims with his presence.”
Source: (Kitab Ijtima Al Juyush Vol 2: Ibn Qayyim.)
“And he was in the 7th Heaven, Because the Prophet (saw) – Saw his Lord. While he was in this world, and did you know that the scholars did no differ that the entirety of the believers will see they’re lord in the hereafter, and not in this world. Whoever denies the seeing of they’re Lord on the day of gathering is not a believer in the eyes of the believers. And He is worse to the scholars than the Jews and Christians and the Magians. As Ibn Mubarak said: “We can bare the sayings of the Christians and Jews but we cannot bare the saying of the Jahmiyyah.” [end of blue section]
Source: (Page 587 Kitab Al Tawheed By Ibn Khuzaymah)
“And from the book: Taarikh Al Naysapuri – I heard from Muhammed B. Saleh B. Haani, who heard the Imam of the Scholars: Abu Bakr B. Khuzaymah say: “Whoever does not affirm that Allah is over the throne, and has settled on the throne, above the seven heavens and that he is separate from his creation, then is a kafir-he is obligated to repent or to be struck (killed). Otherwise he will harm the people of the qiblah and the non-Muslims with his presence.”
The Imam, Ibn Khuzaymah Died In The Year 312 a.h And he says in his book also, “Whoever denies the seeing of Allah in the hereafter, then he is in the sight of the believers, more worse than a Jew or a Christian or a Magian-and they are not believers in the view of the believers.”
Sources: (Kitab ijtima al Juyush Vol 2 Page 194: Ibn Qayyim Kitab Ijtima Al Juyush Vol 2: Ibn Qayyim.)
“This Is The Saved Group, Those who have gathered upon the truth brought by the The Messenger (saw) and that which he was steadfast upon and those who steer upon the path of the Messenger (saw) and his companions. These are the Ahlul Sunnah Wal Jamaah, The people of the noble hadith-the Salafis those that follow the righteous Salaaf-and strive upon their path in upholding the Qur’an and Sunnah and any other sect opposing them-for them is the promise of Hell.”
“Therefore you-oh seeker-are too look at every sect that proclaims they are the saved sect and look into their actions. If their actions actions is in compliance with the Shari’ah then they are the saved sect and if not, then no. And what is the scale that is meant of judging is the Qur’an and Purified Sunnah in (validating) the truth all of it.”
Source: (Fatawaa Noor Alaa Al Darb, Vol 2, Pg 12: Ibn Baz.)
OPEN YOUR EYES DEAR READERS AND SEE FOR YOURSELF! THE SALAFI MANJAH IS UPON THE MANHAJ OF SLAUGHTER AND KILLING.
Ibn Taymiyya al Harrani what is he is talking about!?
If this guy was a transformer his name would be TAKFIRA-TRON.
This Salafiyyah dawah is effective ONLY in that the people they talk to on the streets they only show the people what they want them to see. Those people (who they invite to Islam) are not researchers and they don’t have access to the Arabic language.
If people really know about them they will know that what they present is not Islam at all.
“Do not mix truth with falsehood, or hide the truth when you know it.” (Qur’an 2:42)
﷽
Responding to the claim of the Salafi agitator Ibn Shams al-Din about his claims against Ahl al-Haqq wa-l istiqama; as well as his claims against the Mufti of Oman and imminent scholar, Shaykh Ahmed Al Khalili (h)-May Allah bless him and continue to bless us by him.
Ibn Shams al-Din uses deception in quoting from the book Majmu Al Fatawa. He makes claims such as the claim that Ahl al-Haqq wa-l istiqama believes that anyone who is in Bara’ah it means they are a kafir. Which is patently false! This is in reply to him.
This is his video. This one makes constant attacks against our school. He has been replied to many times by the juniors and young people of our school. However, as one has come to realize, the people without little knowledge blossom and grow in this internet environment. Where as the voice of the people of real depth and penetrating insight remain buried in the cacophony.
The title of his video above is called: Ahmed Al-Khalili’s exaggeration in declaring Muslims to be infidels ~ Mufti of Ibadi ~ Muhammad bin Shams al-Din.
Shaykh Hilal Al Wardi-May Allah protect him is going to give a reply in English for the benefit of those whom are not grounded in Arabic. Prima-Qur’an is for the most part dedicated to an audience conversant in English.
Ibn Shams al-Din is quoting from Shaykh Ahmed Al Khalili’s book Fatawa Aqidah pg.282
Someone asked Shaykh Ahmed Al Khalili (r) “Is Bara’ah obligatory for those people who are watching films and listening to music?”
Shaykh Ahmed replied:
“The people who are listening to or watching anything haram which is clear haram yes we can put him in bara’ah So the bara’ah is wajib for those who are watching the haram and listening to the haram. And it is very clear and there is no doubt that it is forbidden.”
So that is the first question.
The second question put to Shaykh Ahmed Al Khalii (h)
“Is bara’ah wajib for those people who are smoking and shaving the beard?”
A follow up question: “Is there any difference between reducing the beard and shaving it?”
Shaykh Ahmed Al Khalili (h) replies: “The man who smokes and the man who is shaving his beard or reduce it they are committing a big sin. And anyone who makes a big sin will be in bara’ah unless he made tauba/repentance.”
Our noble Shaykh Hilal -May Allah protect him says: that before we proceed let us understand something about Ahl al-Haqq wa-l istiqama in regard to this issue of Bara’ah & Walayah.
There is a reply to this by Shaykh Saeed bin Nasser al-Naabi -May Allah protect him. In the reply Shaykh Saeed says that “Ibn Shams Al-Din does not understand what is Bara’ah with Ahl al-Haqq wa-l istiqama.”
It is wajib in our school and it has three types:
Bara’ah al Haqiqah -the real dissociation. Bara’ah al Dhahir-the apparent dissociation. Bara’ah al Jumlah -the altogether, or common dissociation.
There are also three types of walayah.
Walayah al Haqiqah -the real friendship Walayah al Dhahir-the apparent friendship Walayah al Jumlah -the altogether, or common friendship.
Insh’Allah, I will write on this in the near future as not only is this important to the school it permeates the Qur’an and Sunnah. It is one of the chief reasons that Muslims are in such a bad way today. This subject has been wholly neglected or simply cast aside altogether.
What needs to be clear from the beginning is that Shaykh Ahmed Al Khalili does not say that the Muwahid that they are kafir. However, they (Muwahid of any sect including Ibadi) would be in bara’ah, if they committed a big sin of which they did not repent from. So on this point Ibn Shams Al-Din is a Mudalis. He is covering the reality from the people. Insh’Allah you the reader will see this clear as day.
So we are going to explain to the people the reality from Shaykh Ahmed Al Khalili’s (h) book.
So what is the evidence from the Qur’an and the hadith of the Prophet Muhammed (saw) that Shaykh Ahmed Al Khalili (h) relies upon to take this position & answer those questions in the way in which he did?
The first evidence is from the Qur’an:
“They swear to you so that you might be satisfied with them. But if you should be satisfied with them – indeed, Allah is not satisfied with a defiantly (l-fasiqinia) disobedient sinful people. ” (Qur’an 9:96)
Allah (swt) explains further about fisq in the following verse:
“Hajj is well-known months, so whoever has made ḥajj obligatory upon himself therein, there is no sexual relations and no fusuqa disobedience and no disputing during ḥajj. And whatever good you do – Allāh knows it. And take provisions, but indeed, the best provision is fear of Allāh. And fear Me, O you of understanding.” (Qur’an 2:197)
Narrated Abu Huraira:
The Prophet (saw) said, “Whoever does not give up forged speech and evil actions, Allah is not in need of his leaving his food and drink (i.e. Allah will not accept his fasting.)”
Hadith of the companion Midam whom other companions thought died as a martyr but in reality the Prophet (saw) said was in hell for stealing what he had no right to take. He stole and before he could make repentance and reconcile with Allah (swt) he died. It is one of the many reasons why we as believers must be vigilant.
Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abu’l-Ghayth Salim, the mawla of ibn Muti that Abu Hurayra said, “We went out with the Messenger of Allah, (saw), in the year of Khaybar. We did not capture any gold or silver except for personal effects, clothes, and baggage. Rifaa ibn Zayd presented a black slave boy to the Messenger of Allah, (saw), whose name was Midam. The Messenger of Allah, (saw), made for Wadi’l-Qura, and when he arrived there, Midam was unsaddling the camel of the Messenger of Allah,(saw), when a stray arrow struck and killed him. The people said, ‘Good luck to him! The Garden!’ The Messenger of Allah said, ‘No! By He in whose hand my self is! The cloak which he took from the spoils on the Day of Khaybar before they were distributed will blaze with fire on him.‘ When the people heard that, a man brought a sandal-strap or two sandal-straps to the Messenger of Allah, (saw). The Messenger of Allah, (saw), said, ‘A sandal-strap or two sandal-straps of fire!’ “
“And Noah called to his Lord and said, “My Lord, indeed MY SON IS OF MY FAMILY (AHLI) and indeed, Your promise is true; and You are the most just of judges! He said, “O NOAH, INDEED HE IS NOT OF YOUR (AHLIKA) FAMILY; indeed, he is one whose work was other than righteous (ghayru salihin), so ask Me not for that about which you have no knowledge. Indeed, I advise you, lest you be among the ignorant. Noah said, “My Lord, I seek refuge in You from asking that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.” (Qur’an 11:45-47)
The Son of Noah (as) is no doubt a Muwahid when he (Noah) cries out for him and Allah (swt) replied that this Muwahid son of a Prophet -worked other than righteousness. So his son is not in walayah.
Narrated Abu Hurairah:
“That the Messenger of Allah (saw) passed by a pile of food. He put his fingers in it and felt wetness. He said: ‘O owner of the food! What is this ?’ He replied: ‘It was rained upon O Messenger of Allah.’ He said: ‘Why not put it on top of the food so the people can see it?’ Then he said: ‘Whoever cheats, he is not one of us.'”
“Abu Musa fell unconscious and they wept for him. He said: ‘I say to you the words of disavowal that the messenger of Allah said: He is not one of us who shaves his head (as a sign of mourning), rends his garments, or raises his voice in Lamentation.”
It was narrated from Ibn ‘Umar that the Messenger of Allah (saw) said:
“Wine is cursed from ten angles: The wine itself, the one who squeezes (the grapes etc), the one for whom it is squeezed, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who drinks it and the one who pours it.”
“Jabir said that Allah’s Messenger cursed the one who accepted usury, the one who paid it, the one who recorded it, and the two witnesses to it, saying they were all alike.”
Do those particular hadiths mean that those people are out of Islam? No! But it means that they are in bara’ah until they give up what they are doing and repent to Allah (swt)
So going back to the fatwa of Shaykh Ahmed Al Khalili (h) those people who are going to the films and listening to the music and committing haram which is very clear haram they are in bara’ah . The Shaykh is quoting from the Qur’an and the hadith is he not?
Even Ibn Shams al-Din and his group (of Salafis) they themselves acknowledge that this is haram. You yourself (Ibn Shams al-Din) have acknowledged that all these things are sins. Drinking wine and the people who are smoking and shaving their beards. Even though we know full that the reducing of the beard has iktilaaf with the people of knowledge (even in our Ibadi school). We also know that it can be the case that scholars do not always stand by their statements until their death. They have been known to change their positions. The Mufti is a learned man and he has the right to give legal verdicts in accordance to what he understands as the evidence and what is more in accord with Wara’ (piety) and Taqwa (righteousness in conjunction with mindfulness of Allah)
For example, we know that the in the school of Imam Shafi’i they have what is called the ‘old madhab’ and the ‘new madhab’. We know our Shaykh Ahmed (h) is one man from the scholars yet once he has said something and he has brought the evidence so when you (Ibn Shams al-Din) are aware of this why do you deny our teacher this methodology, this manhaj?
The above image is the Questions and Answers section of the book from Shaykh Ahmad Al Khalili (r) for anyone whoever is partaking in and doing clear forbidden things that person is in bara’ah with us.
Ibn Shams al-Din goes to the same book page 177 and there he begins to quote the text and answers of Shaykh Ahmed Al Khalili (h) and let us look at what Ibn Shams al-Din is telling others.
On page 177 Ibn Shams al-Din is saying that any body who does these sins and does not make tauba (repentance) will stay in the hellfire forever.
So Ibn Shams al-Din rather than warning people to stay away from such things is instead stating that our teacher, Shaykh Ahmed Al Khalili(h) has exaggeration. Basically, if we could paraphrase Ibn Shams al-Din: ”You see this is what these Ibadi think why would you follow their school?” Rather, than dealing with the evidences he is fishing for the emotions. So we will look at the verses and see the evidences that support the aqidah of Shaykh Ahmed Al Khalili (h)
So in the book someone is asking Shaykh Ahmed Al Khalili (h) about ijra. What is the aqidah of irja? Murjiʾah, (Arabic: “Those Who Postpone”) It is the belief of those who people who think they will go to paradise by committing sins without any repentance. Or they believe Allah (swt) will just simply forgive them. Among their beliefs is they may go to hell for a brief period and than enter into paradise. Dear readers does any of this sound familiar?
Shaykh Ahmed Al Khalili (h) has proven in his book that this is the belief of some of the Jews!
“Then they were succeeded by other generations who inherited the Scripture. They indulged in unlawful gains, claiming, “We will be forgiven ˹after all˺.” And if similar gain came their way, they would seize it. Was a covenant not taken from them in the Scripture that they would not say anything about Allah except the truth? And they were already well-versed in its teachings. But the ˹eternal˺ Home of the Hereafter is far better for those mindful ˹of Allah˺. Will you not then understand?” (Qur’an 7:169)
Another belief that is similar to some of the Jews is found here:
“And they say, “Never will the Fire touch us, except for a few days.” Say, “Have you taken a covenant with Allah ? For Allah will never break His covenant. Or do you say about Allah that which you do not know? “Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally.” (Qur’an 2:80-81)
“Do you not consider, those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing.” (Qur’an 3:23)
“This is because they say: ‘The fire of Hell shall not touch us except for a limited number of days.’ The false beliefs which they have forged have deluded them in their faith.” (Qur’an 3:24)
“How, then, will they fare when We shall gather them all together to witness the Day about (the coming of) which there is no doubt, and when every human being shall be repaid in full for what he has done, and none shall be wronged?” (Qur’an 3:25)
“˹Divine grace is˺ neither by your wishes nor those of the People of the Book! Whoever commits evil will be rewarded accordingly, and they will find no protector or helper besides Allah.” (Qur’an 4:123)
“And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims. Indeed, Allah commands justice, grace, as well as generosity to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful.” (Qur’an 16:89-90)
“Whoever comes with a good deed will be rewarded tenfold. But whoever comes with a bad deed will be punished for only one. None will be wronged.” (Qur’an 6:160)
There is a hadith of the Blessed Prophet (saw) relevant to the situation of our Ummah. The fact that we have allowed the beliefs and the ways of the previous people to influence us, this Muslim Ummah.
Narrated Abu Sa`id Al-Khudri:
The Prophet (saw) said, “You will follow the ways of those nations who were before you, span by span and cubit by cubit (i.e., inch by inch) so much so that even if they entered a hole of a mastigure (lizard), you would follow them.” We said, “O Allah’s Messenger (saw)! (Do you mean) the Jews and the Christians?” He said, “Whom else?“
Shaykh Ahmed Al Khalili (h) says when Allah (swt) says something he will fulfil it. Allah (swt) does not jest! May Allah (swt) protect us from being among the perverts!
“Allah will respond, “Do not dispute in My presence, since I had already given you a warning. My Word cannot be changed, nor am I unjust to ˹My˺ creation.” (Qur’an 50:28-29)
“For them is good news in this worldly life and the Hereafter. There is no change in the promise of Allah. That is ˹truly˺ the ultimate triumph.” (Qur’an 10:64)
“Our Lord! You will certainly gather all humanity for the ˹promised˺ Day—about which there is no doubt. Surely Allah does not break His promise.” (Qur’an 3:9)
Ibn Shams al-Din was basically telling people: “See! Shaykh Ahmed Al Khalili (h) telling the people that Allah (swt) will not forgive them!” Yet, Ibn Shams al-Din has brought no evidence to refute the strong evidence from Shaykh Ahmed Al Khalili (h) in his book!
In the video @2 minutes 40 seconds in Ibn Shams al-Din claims that Shaykh Ahmed Al Khalili (h) says, “That if anyone died and made a big sin you should not make du’a for him.”
For example: Asking Allah (swt) to have mercy on the day of judgement. Ibn Shams al-Din basically said, “For Ahl Sunnah Wal Jammah we can make du’a for someone that Allah (swt) give him forgiveness but for Shaykh Ahmed Al Khalili (h) No! You cannot do like this!” This is what Ibn Shams al-Din is claiming. So leaving fishing for emotions aside. What is the evidence from Shaykh Ahmed Al Khalili (h)?
As has already passed what did Allah (swt) say about the the fasiq?
“They swear to you so that you might be satisfied with them. But if you should be satisfied with them – indeed, Allah is not satisfied with a defiantly (l-fasiqinia) disobedient sinful people. ” (Qur’an 9:96)
So why does Ibn Shams al-Din feign that Shaykh Ahmed Al Khalili (h) is not upon the Qur’an and the Sunnah? Especially when Shaykh Ahmed Al Khalili (h) has quoted from the Qur’an and the Sunnah and the books accepted by the Ahl Sunnah.
Ibn Shams al-Din than goes to this book: Qawaid Al Islam on pg. 71.
Ibn Shams al-Din says, “What is the bara’ah in our religion? That is for us Ibadi. It is for the insulting and making insult for the kafirs.” So he says: “See! They are telling the bara’ah for the Muslims who are committing sins they are kafirs! They are taking them out from Islam!”
This is not correct from Ibn Shams al-Din and he has made a big tablis (deception). Why?
Because in his book Shaykh Abu Ismail Al-Jitali (r) talks in details about bara’ah in 10 chapters. We will walk you through these chapters.
In the first chapter he talks about the kafirs. Not about the Muslims! He talks about those people who commit sins in general. So insh’Allah we will proceed to give some of the key points from these chapters.
The picture above are pgs. 70 & 71. That which Ibn Shams al-Din quotes is page 71. This is chapter one. It talks about bara’ah and the evidence for it from the Qur’an and the Hadith and the Consensus (‘Ijma) of the scholars. That is the title for the first chapter.
In the underline text it says:
“Those people who make walayah for the mushrik they will be a mushrik like them.”
“And those people who make walayah for munafiq they will be munafiq like them.”
Like the one who is committing a big sin. So he said they are munafiq but they are not out of Islam.
So he brings the evidence from the Qur’an:
“Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.” (Qur’an 3:28)
“O believers! Do not ally yourselves with a people Allah is displeased with. They already have no hope for the Hereafter, just like the disbelievers lying in ˹their˺ graves.” (Qur’an 60:13)
“O believers! Take neither Jews nor Christians as guardians—they are guardians of each other. Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.” (Qur’an 3:51)
“You already have an excellent example in Abraham and those with him, when they said to their people, “We totally dissociate ourselves from you and ˹shun˺ whatever ˹idols˺ you worship besides Allah. We reject you. The enmity and hatred that has arisen between us and you will last until you believe in Allah alone.” The only exception is when Abraham said to his father, “I will seek forgiveness for you,˹” adding, “but˺ I cannot protect you from Allah at all.” ˹The believers prayed,˺ “Our Lord! In You we trust. And to You we ˹always˺ turn. And to You is the final return.” (Qur’an 50:4)
and much more evidences…
Shaykh Abu Ismail Al-Jitali (r) brought the evidences from the Qur’an and from the Sunnah and from the ‘ijma, consensus of the Muslims. He brought the evidences about those who are doing the big sins and about the mushriks. He never once said all people who commit big sins are a Mushrik! He never said this!
See! Subhan’Allah! See line number 8 in this page when Ibn Shams al-Din misquoted that: “Anyone committing a sin he is in bara’ah and he’s a kafir.” Where as after that is the rest of the text lines 9, 10, 11 & 12 all continue to explain the difference between bara’ah and the origin of bara’ah. Shaykh Abu Ismail Al-Jitali explains the origin of bara’ah is against the actor and to make bara’ah of him.
Because Allah (swt) says:
“And if they deny you, then say, “For me are my deeds, and for you are your deeds. You are disassociated (bariuna) from what I do, and I am disassociated (barion) from what you do.” (Qur’an 10:41)
The alsi (the origin) of bara’ah means against. Where as walayah means acceptance or it can mean that I am accepting of him, and assisting him to the order of Allah.
So bara’ah is dissociation from him and walayah is friendship and assistance to him.
So here the Shaykh is explaining about this. Not that everyone in bara’ah is a mushrik. But this Ibn Shams al-Din is not reading the text carefully and not quoting context as a means to deceive his viewers. There are 10 chapters in this book and insh’Allah Shaykh Hilal -(May Allah protect him) will continue to comment on the other chapters.
This is the book Quwaid Al Islam which is Ibn Shams al-Din quoted the text from it. As mentioned there are 10 chapters and this is the first chapter. The first chapter on the right hand side (above) he is talking about bara’ah from the kuffar. The conclusion of Shaykh Abu Ismail Al-Jitali (r) is that it is wajib from the Qur’an and the Sunnah and the ‘ijma of the scholars.
The page you see to your left is the page which is misquoted from Ibn Shams al-Din that it is from the duty of the religion to insult and give lanat (curses) upon the kuffar. Which he is basically telling the people: “It is from the Ibadi that anyone who is bara’ah is a kafir!” That is totally wrong! Because it is not the Ibadi view that all the people who are in bara’ah that they are kafir. There are differences on these matters. As well as on the difference between walayah and al bara’ah.
The first chapter it is specifically speaking about kafirs. So what Ibn Shams al-Din did was to quote the bara’ah for kafirs and tried to be under handed in concealing this for the Ummah. Especially when he says that the Ibadi claim that bara’ah is just for the kuffar. This is from the first chapter.
As mentioned before the page on the right hand has verses from the Qur’an.
“Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.” (Qur’an 3:28)
“O believers! Do not ally yourselves with a people Allah is displeased with. They already have no hope for the Hereafter, just like the disbelievers lying in ˹their˺ graves.” (Qur’an 60:13)
“O believers! Take neither Jews nor Christians as guardians—they are guardians of each other. Whoever does so will be counted as one of them. Surely Allah does not guide the wrongdoing people.” (Qur’an 3:51)
“You already have an excellent example in Abraham and those with him, when they said to their people, “We totally dissociate ourselves from you and ˹shun˺ whatever ˹idols˺ you worship besides Allah. We reject you. The enmity and hatred that has arisen between us and you will last until you believe in Allah alone.” The only exception is when Abraham said to his father, “I will seek forgiveness for you,˹” adding, “but˺ I cannot protect you from Allah at all.” ˹The believers prayed,˺ “Our Lord! In You we trust. And to You we ˹always˺ turn. And to You is the final return.” (Qur’an 50:4)
“Believers should not take disbelievers as guardians instead of the believers—and whoever does so will have nothing to hope for from Allah—unless it is a precaution against their tyranny. And Allah warns you about Himself. And to Allah is the final return.”
“O you who have believed, do not take the Jews and the Christians as allies. They are allies of one another. And whoever is an ally to them among you – then indeed, he is of them. Indeed, Allah guides not the wrongdoing people.” (Qur’an 5:51)
All these verses are talking about bara’ah from the people –especially kafirs.
This is the second chapter and it is talking about Bara’ah Jumlah. (The over all or General Dissociation).
You have to put all of a particular type of people in bara’ah who are not following the orders of Allah (swt) without you necessarily going to every individual person himself. This means you are personally not required to know each and every person you meet. Are they committing good or bad/sin or not etc.
Examples being: The non believers, the Muslims who commit big sins, those among the Jinn.
Where as in the opposite is true:
We do walayah for all of a particular type of people who follow Allah (swt) -in general.
From among the Muslims, human beings and from among the Jinn.
This is chapter 3. This is bara’ah from the Qur’an. The Qur’an has censored them.
Bara’ah al Haqiqah -The Real Bara’ah
For example: Abu Lahab the uncle of the Prophet (saw). Goliath killed by the Prophet David (as). Qarun, The people of ‘Ad and Thamud and Noah and Lut those people went astray and they are all Kafir and they are all in Bara’ah.
Sometimes our brothers from among the Muslims use a flawed argument using Abu Lahab as an example to prove the truth of the Qur’an. They say: “You see Allah says Abu Lahab will be in hell. If Abu Lahab take the shahada it would make the Qur’an false.”
This in and of itself is a false argument. The words of Allah (swt) are true and those of Abu Lahab are false. So even if Abu Lahab took the shahada, it would be in deception as Allah (swt) told us the truth about his fate.
The inverse is true. If Allah (swt) said in the Qur’an someone would be in paradise and this person did a sins or big sins, it is Allah (swt) who knows that this one made sincere repentance. So their ending was a good ending.
Chapter 4 Title: Bara’ah from the unjust Imam; as well as those who follow the unjust Imam.
Here we are admonished when you do bara’ah of the unjust Imam do be careful not to do general bara’ah of all of his followers. There could be the real believers among them. Those who are doing taqiyah to protect themselves because the brutality of the unjust Imam.
Example of doing taqiyah to save ones life: Ammar bin Yasir (ra).
(Whosoever disbelieves in Allah after his belief…) [16:106]. Said Ibn ‘Abbas: “This verse was revealed about ‘Ammar ibn Yasir. The idolaters had taken him away along with his father Yasir, his mother Sumayyah, Suhayb [al-Rumi], Bilal [ibn Rabah], Khabbab [ibn al-Aratt] and Salim [the client of Hudhayfah] and tortured them. As for Sumayyah, she was tied up between two camels and stabbed with a spear in her female organ. She was told: ‘You embraced Islam for the men’, and was then killed. Her husband Yasir was also killed. They were the first two persons who were killed in Islam. As for ‘Ammar, he was coerced to let them hear what they wanted to hear. The Messenger of Allah, Allah bless him and give him peace, was told that ‘Ammar has renounced faith, but he said: ‘Never, ‘Ammar is filled with faith from his head to his toes; faith is admixed with his flesh and blood!’ ‘Ammar then went to see the Messenger of Allah, Allah bless him and give him peace, crying. The Messenger of Allah, Allah bless him and give him peace, wiped his tears with his own hand and said: ‘if they return to you, let them hear again what you told them’. Then, Allah, exalted is He, revealed this verse”. Mujahid said: “This verse was revealed about some Meccans who accepted faith. The Muslims of Medina wrote to them urging them to migrate and told them that they did not consider them part of them unless they migrated. And so they left Mecca intending to migrate to Medina. The Quraysh caught up with them on the way and coerced them to renounce their faith. It is about them that this verse was revealed”.
Whoever disbelieves in Allah after their belief—not those who are forced while their hearts are firm in faith, but those who embrace disbelief wholeheartedly—they will be condemned by Allah and suffer a tremendous punishment.” (Qur’an 16:106)
This point in this chapter itself defeats Ibn Shams al-Din. Again Ibn Shams al-Din makes a deception basically telling everyone: “Who the Ibadi put in bara’ah they are kafir.”
Let us see how he would respond to chapter 4? He would be defeated on this point alone.
Shaykh Imam Abu Ismail Al Jitali (r) brought a very powerful hadith.
From the Sahaba Thauban (ra). This has been narrated by Musnad Abi Dawud at-Tayalasi & Al-Tabarani So than how? Can the Quraysh said to be in walayah if they are fought against? If they go against the Qur’an & the Sunnah?
Not everyone in bara’ah means they are mushrik.
“Make the Quraysh ahead of you and do not go ahead of them. Learn from them, you are not their teachers. You follow them as long as they follow the Qur’an and the Sunnah. If they do not follow the Qur’an and the Sunnah you do not follow them. Than take the swords from off your shoulders and strike them until you finish them. Or they over take you when you are weak.”
Some translations would render the Arabic as: “Annihilate their green ones. If you do not, then be miserable farmers, eating from the toil of your own hands.”
To use English idioms this basically translates as: “Strike while the iron is hot otherwise; you reap what you sow, or in this case don’t sow.”
The hadith in question is in between the two green brackets above.
This is the 5th chapter. This chapter is about the people who left Islam and go to shirk. The Murtadeen are in bara’ah.
The following hadith: “Who ever changes his religion kill him.” those are in the books that Ibn Shams al-Din relies upon.
These are not from the books of the Ibadis. These statements are in their (Sunni) books. We do not accept that those people who left Islam they are to be killed because of suspicion or doubts or something is not made clear to him. The Imam would take such people and discuss with them and you have to clear the doubt from them. Then after that the Imam will decide. These hadith are in Ibn Shams al-Din books. So why is he against the Ibadi on this?
The 6th chapter those who left the Ibadi school to go to another school they are put in bara’ah.
This is the point where Ibn Shams al-Din will try to catch us. He may say: “Ah you see! If you left the Ibadi and became a Shafi’i, Sunni, Shi’a they will put that one in bara’ah!”
You see how these people act tough?
What is actually written here? Whoever goes out from our school not simply because he has an evidence, but he is putting the scholars of the Ibadi in bara’ah he attacks the Ibadi school and tries to defeat the Ibadi school.
In one example such a one in the past was killed:
He quotes from Jabir Bin Zayd (ra) a man asked Jabir Bin Zayd (ra) what is the best type of Jihad? Jabir Bin Zayd said, ‘Killing Khardalah,’ because this man would run around and pop off at the mouth insulting the Muslims, was trying to defeat Islam and cause doubts with people. So a man killed in him in that time.
So this person who left the Ibadi school and now attacks it, his case is similar to the one who left Islam and became one of the murtadeen, and now spends his energy and efforts to bring Islam down. So likewise, if a person leaves Islam and goes about their own way they are left to their devices. Likewise, someone leaves the Ibadi school and follows another school and they are left to their own devices we leave them to it.
*note to the reader*
You will hear Shaykh Hilal say something like this person defeated the Ibadi or defeated Islam. English is not his first language. That can be seen in the next voice note where he is searching for the words to describe the division of a chapter. However, he is doing what many in our school fail to do and that is to share knowledge. He will always have our love and respect for it. May Allah (swt) honour him in this life and in the life to come. Amin.
Without doubt he is one who has tremendous love for humanity and for the Ummah in his heart. So when he says, “defeated Ibadi or defeated Islam“-what he means is that they come against it with force.
I need to clarify this because this website/blog is visited by those who are opportunistic enemies of the faith and they will seize on anything.
This is chapter 7 Bara’ah/dissociation from the specialist -which is shown by his name.
This chapter is divided into three parts.
A) What is the daleel (evidence) for the bara’ah for the person himself.
B) What is the hukm (judgement) of bara’ah in him?
C) The bara’ah in him by his name.
So let us deal with the first part.
A) What is the daleel (evidence) for the Bara’ah for the person himself.
Evidences for this are as follows:
“O you who have believed, do not take the disbelievers as allies instead of the believers. Do you wish to give Allāh against yourselves a clear case?” (Qur’an 4:144)
“So woe to those who pray!” (Qur’an, 107:4)
What? Woe be to those who pray? The Musaleen?
Read the next verse:
“Those who are heedless of their prayer.” (Qur’an 107:5)
sāhūna-heedless/neglectful. Not one who makes a mistake but one is negligent of praying altogether! They are inattentive about prayer. The timing, proper performance, prerequisites of prayer, showing off in prayer etc.
“Woe to every backbiter, slanderer.” (Qur’an 104:1)
“So woe to those ˹hypocrites˺ who pray yet are unmindful of their prayers; those who ˹only˺ show off.” (Qur’an 107:4-6)
And many more verses and evidences can be produced for this type of bara’ah.
So these type of people Allah (swt) curse and strong punishment awaits them. Thus, we put them in bara’ah
Here we will deal with the second part.
B) What is the hukm (judgement) of Bara’ah in him? The evidences for those who are against the commands of Allah (swt).
In this is evidence that defeats Ibn Shams al-Din. Ibn Shams al-Din mentioned before about Al-Murji’ah, those who died committing big sins and did not make any tauba. We, Ahl al-Haqq wa-l istiqama put such people in bara’ah because of what Allah (swt) has already mentioned:
“They swear to you so that you might be satisfied with them. But if you should be satisfied with them – indeed, Allah is not satisfied with a defiantly (l-fasiqinia) disobedient sinful people. ” (Qur’an 9:96)
The Murji’ah believe that Ahl Kibar the big sins of Ahl Qiblah, it could be that Allah would just forgive them. Yet, what has already been established by Allah (swt) is against them!
“And all faces will be humbled before the Ever-Living, All-Sustaining. Those burdened with their evil deeds (zul’man)will be in utter loss.” (Qur’an 20:111)
We will all stand before a Holy and Just and Sovereign God.
So these questions really come back upon Ibn Shams al-Din and those from the Sunni who follow these views in general. This is the justice of Ahl al-Haqq wa-l istiqama. We follow the clear evidences.
Alas, we don’t have the view that simply because we are Muslims or simply because we follow the Ibadi school we can be unjust to people, rape people, take their money, and than do what ever we want and we go to paradise(after a possible brief stint in hell). In reality this is the aqidah of the Murji’ah.
Here we will deal with the third part.
C) The bara’ah in him by his name.
This is the third section. Is those who are in walayah and bara’ah by their names in the Qur’an.
Here the Shaykh has given a very powerful evidence. He said that anyone who is not mentioned by name in the Qur’an, that Allah (swt) put them in bara’ah, then that one is by default in walayah.
Meaning that in general the default position of all people is that they are in walayah. The good thinking is that they will go to paradise. For example, one may have sinned and came back to Allah (swt) and we are not aware of that.
So in general all Muslims are in walayah .
This is why in general there are also people in bara’ah. Meaning in general the thinking is that they will go to hell. An example would be Atheist. They are in a general category but Allah (swt) knows best the individual cases. For example, one in this category may do meritorious acts even though they are in bara’ah. Because Allah (swt) knows best where this person will end up.
Some examples and evidences:
The case of Ayesha (ra) in the battle of the Camel. She was against the rightful Imam. That Imam being Ali Ibn Abu Talib. She is known as the mother of the believers, as we know the mother of the believers are in paradise. Yet, it is not written in paradise her name ‘Aisha’ (ra). So when Ammar ibn Yasir (ra) was fighting with Imam Ali Ibn Abu Talib against Ahl Sham what did Ammar ibn Yasir(ra) say?
Narrated Abu Maryam `Abdullah bin Ziyad Al-Aasadi:
When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).
Even Ammar bin Yasir (ra) fought in Siffin and was killed by Ahl Sham.
We know she is the wife of the Prophet (saw) and she is in Paradise but we will not go against the orders of Allah (swt). Even if Aisha (ra) in the battle of the Camel she is with the opposition! We are with the rightful Imam, Imam Ali Ibn Abu Talib. Even if she is in paradise we are not going to leave the orders of Allah (swt).
Before proceeding it may be well for the reader to go back to the top and re-read the section about Abu Lahab, because he is in the real bara’ah. He specifically mentioned by name that his ending his doom. So the inverse is true. When Allah (swt) specifically mentions a person will be in paradise the Qur’an is a biding decisive proof.
Where as the hadith could be the machinations of the schismatics.
The hadith are examined in a case by case scenario.
So here this means that if Allah (swt) put the person in walayah like the Umm al mu’minin -mothers of the believers; Allah (swt) says that she will be in paradise.
“The Prophet is more worthy of the believers than themselves, and his wives are their mothers (ummahatuhum). And those of relationship are more entitled in the decree of Allah than the] believers and the emigrants, except that you may do to your close associates a kindness. That was in the Book inscribed.” (Qur’an 33:6)
So in our school the above is evidence that Allah (swt) knows the end of Aisha (ra) and that her ending is a good ending.
This was stated in the aforementioned hadith related by Ammar bin Yasir (ra). However, she is not called by her name ‘Ayesha’ as being a woman of paradise. So even though she opposed the rightful Imam, Ali Ibn Abu Talib, Allah’s knowledge does not change and he knows that she would make a tauba (repentance).
This is what has been stated by our Imam, Imam Jabir Bin Zayed (ra) that she, Aisha (ra) made tauba (repentance) before she died. Not like for example, Mu’awiya ibn Sufyan. He never made a tauba (repentance) as we know. Where as Allah (swt) knows that Aisha (ra) will go out against the rightful Imam, Ali Ibn Abu Talib, however, her ending is a good ending.
It is reported that both Jabir b. Zaid and Abu Bilal Mirdas discussed with ‘A’ishah her attitude at the battle of the Camel and blamed her for her opposition to ‘Ali who was the legal Caliph at that time, and she once more repented.
Source: (Darjini, Tabaqat., Ms. 198)
Ibn Shams al-Din is basically saying, ” Ahl al-Haqq wa-l istiqama telling people who are committing a sin are in bara’ah; Even though we saw the people here are fighting against Aisha (ra) and she is the mother of the believers? We saw Uthman Ibn Affan against Abu Dhahr.”
Narrated ‘Abdullah bin ‘Amr: that the Messenger of Allah (saw) said: “There is no one more truthful, that the sky has shaded and the earth has carried, than Abu Dharr.” Source: (https://sunnah.com/tirmidhi:3801)
Here in chapter 8 there are four conditions and directions for Bara‘ah
First if he says he did sins. By his own proclamation.
If someone saw him committing a big sin and continues to persist in it.
If two good and truthful people saw him committing a big sin.
He is infamous. He is well known to do these things. Like Epstein for example.
Chapter 9 is about tauba (repentance) for those who have committed a sin.
This is a point that Ibn Shams al-Din does not understand either from willful ignorance or tadblis (deception). It shows that Ibn Shams al-Din is not just. He is not reading the whole of the text but picking and choosing to make his interlocutors (namely us) to look bad.
What he is extremely ignorant about is that if someone is in walaya with us and than committed a sin. He is going to be put in bara’ah directly/immediately without calling him to repentance.
For example, someone is wali of Allah (swt) and they committed a big sin.
No better example than Adam (as) and he made tauba (repentance) and came back to Allah (swt). Adam (as) is someone whom Allah (swt) himself selected.
So what about those who are less than Adam? Less than the prophets? Can we without reason or rhyme, someone did a big sin and you put him in bara’ah and keep him in bara’ah without calling to tauba directly? No! He is called to straight himself out, and to reform himself. This all of course is depending upon the nature and type of sin. Some things may require temporary banishment.
The evidence for this is many. However, we will quote one hadith that hits the nail on the head on this matter.
It was narrated from Anas bin Malik that:
“The Messenger of Allah (saw) said: ‘None of you truly believes until he loves for his brother” or he said “for his neighbor, what he loves for himself.”
So what would you like for yourself dear reader if you committed a sin? To be forgiven or to be lost? Any one of us would like to be reconciled to Allah (swt). We would love to be forgiven and so this is our wish for those Muslims who are in bara’ah. So we call them to repentance and reformation of character and anyone who truly believes wants this for the one who has been ensnared by Satan.
Any school of the Muslims who does not love for his brother/sister to repent and come back to Allah (swt) is not a school worthy of consideration by the Muslims.
This is the last chapter /chapter 10. What is the reality of walayah and bara’ah and the reality with Allah (swt).
This is divided into three sections.
The first section the reality of walayah/ is to accept them in sharia and to be against them if they are not following the shariah
“And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you – when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided.” (Qur’an 3:103)
Bara’ah is being against unbelievers and those among Muslims who commit big sins.
Also ,in the book the Shaykh Jitali (r) said that the Prophet (saw) advised new Muslims to be away from the mushrik and be close to the believers.
This is the second section. The walayah of Allah (swt) with his servants.
Allah knows best who is obligated for forgiveness and who is obligated for punishment. That is Allah’s knowledge does not change. Allah (swt) knows who will die upon faith even if in his/her life they have committed all types of sins. He knows which of his servants will make sincere repentance before their ending. The bara’ah of Allah (swt) with his servants. Allah (swt) knows will die as a mushrik, or as someone who made big sins without making repentance. Even though this one may for a portion of their life did meritorious works.
The third section of chapter 10. This sums up the whole philosophy. The one in walayah we love him/her we pray for him/her we talk nicely about him/her. What we put the person in bara’ah and we insult him/her and we ask for curses upon him/her.
Walayah wal Bara’ah in the heart is one thing. Dealing with people in general is something else.
For example: we ultimately want good for all people that are open to good. We want all people whose heart is receptive to the light to enter into Islam. The best we can hope for humanity is that which is the best they can hope for. To live and die upon Islam.
Final thoughts: Dear readers thank you for your patience in reading the article in full.
The reality is that this concept of friendship and dissociation is not even something unique to the Ibadi school, or even to Islam, or even to people of faith. Countries take each other in friendship or dissociate. In everyday life people have a circle of those who are in their trust and friendship and those they dissociate from. We live in times where people , even Muslims do ungodly things. They have no wara’ (piety) or taqwa (fear of and being conscious of Allah). We live in a world of tiktok videos where youth knock out random people (often the elderly)walking by them. Muslims engage in serious haram.
You do not encourage this by holding such people in your trust and continuing to extend the ties of friendship. These people and this behavior is to be shunned, not celebrated, embraced and even broadcasted.
At the same time Allah (swt) has clearly stated:
Say, ˹O Prophet, that Allah says,˺ “O My servants who have exceeded the limits against their souls! Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins. He is indeed the All-Forgiving, Most Merciful.” (Qur’an 39: 53)
“Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are those who know equal to those who do not know?” Only they will remember [who are] people of understanding.” (Qur’an 39:9)
“Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” (Qur’an 40:60)
As has been said: “Ours is not a caravan of despair”.
Come back to the Qur’an and the Sunnah. Follow the way of the bearer of the flags of truth, and those who hold up the light in a world of darkness, come back to Allah, The Most Merciful, The Most Compassionate, come back to Him, Oh Ummah of Muhammed (saw)!
“Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
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May Allah (swt) guide this Ummah! May Allah (swt) forgive this Ummah! The people of innovation and desires will not stop in their likening of Allah (swt) to his creation.
They will not stop in making claims about Allah (swt) and in the very next breath disavowing those claims with their bid’a and innovated disclaimers: “In a way that befits his majesty.”
They spread statements from the scholars of their sect without thinking through the ramifications.
Such that Allah (swt) is 60 cubits tall -“In a way that befits his majesty.”
Allah (swt) rides on a whale (made out of light) -“In a way that befits his majesty.”
The following video will lay bare why these people struggle in the fundamentals of our religion and are confused about matters where in there should be clarity. I honestly do not fault our brother Faris; as the majority of them simply do taqlid (blindly follow) as you will see he defers to a scholar whom he trust and relies upon to give the information. That scholar himself makes a major blunder.
“The brothers asking about Sahih Muslim. The hadith in Sahih Muslim 2841 and this hadith SubhanAllah there’s statement that it can be problematic to the people who do not have enough knowledge in the attributes of Allah azzawajal and how do we understand the attributes of our Lord azzawajal yeah? And that’s why I always say this and I stress this point that you have to refer back to the authentic scholars to understand the hadith correctly or else you’re going to fall into doubts yeah?
It can be some statements can be mutashabih (allegorical). It can you know mean different things. Taib? Anyway, let me read the hadith first. Allah azza…(corrects himself)… The Prophet (saw) said: Allah The Exalted and Glorious created Adam in his image, Yani in Allah’s image. and his length Adam’s length is 60 cubits. And as he created him he told him I’ll say it briefly here. He told him to go to a group of angels in heaven. He told him to go to a group of angels and greet them. Yeah? Greet them and Allah told Adam listen to their response. Yani Allah is teaching Adam somethings. So he went to greet them and he said: “As salamu ‘alikum” -peace be upon you. So the angels replied back to Adam. “walakum salaam warahmatullah” -peace and uh peace be upon you and the mercy of Allah. and so they added ‘the mercy of Allah’ Then the Prophet (saw) So He anybody who would get into paradise would get into the form of Adam.
When we go to paradise Insh’Allah we become from Ahl Jannah (People of Paradise) in length we are 60 cubits yeah? We are 60 cubits and we are very tall, just like our father Adam (as). Then, the people who followed him continue to diminish in size up to this day. Yani, the people in this world in this life are diminishing in size uh until this day. And this is Yani, evident and we see this. Humans Yani, are slowly becoming weaker , smaller and all that. You know I think the hadith is clear.
But perhaps maybe the first statement where Allah azza(corrects himself) Where the Prophet sallahu alayi wa salam said khalaq alllah azz wajall adam ealaa suratih -Allah created Adam uhhh in his image. Some people what do they think they think in Adams image and this is wrong. This is wrong Uh it’s meant clear linguistically its meant that Allah created Adam in Allah’s image. In Allah’s image.
But what does that mean? Here is allamah Ibnul Baz and this is the correct understanding and interpretation of the hadith according to Ahl Sunnah Wal Jammah. The scholars of Ahl Sunnah Wal Jammah. He (Ibnul Baz) said:
Yani it is not meant that Adam is similar to Allah No! And so Shaykh Allama Ibnul Baz what is he saying? He’s saying He created him in his image meaning that Adam has a face and Allah has a face. Adam speaks and Allah speaks. Adam has a hand and Allah has a hand. But than he said not his hands is similar to Allah’s hands. Because this is a creation and he is the Creator Azzwajal! So yes he has a hand but its different than our hand.
And As Allah said: laysa kamith’lihi shay -nothing is like Allah l-sami’u l-basir Taib! Allah hears and There’s nothing like Allah and he is all hearing and all..all seeing. We also see also hear is our hearing and our seeing same as Allah?
La! Refer to the beginning of the ayat laysa kamith’lihi shay-nothing is like Allah so this is the correct interpretation of this hadith -Allah knows best
Prima-Qur’an comments: This is full of errors. First they will quote the following verse from the Qur’an as if it some how makes them innocent of contradicting the very verse they quote!
“Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the Hearing, the Seeing.” (Qur’an 42:11)
You cannot expect people to take you seriously when the claim is you are not doing tashbi and than turn around and do exactly that!
“It’s meant clear linguistically its meant that Allah created Adam in Allah’s image.”
“But what does that mean?”
“He’s saying: He created him in his image meaning that Adam has a face and Allah has a face. Adam speaks and Allah speaks. Adam has a hand and Allahhas a hand.”
In this example of mirroring Adam (as) is used as the focal point to tell us about whom Allah (swt) is. This is clear tashbi.
Look again at the hadith in question:
Abu Huraira reported Allah’s Messenger (saw) as saying:
Allah, the Exalted and Glorious, created Adam in His image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. He then went away and said: Peace be upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of” Mercy of Allah”. So he who would get into Paradise would get in the form of Adam, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day.
If you take the type of interpretation that their scholar gives you than than it means as Adam (as) is 60 cubits in height than Allah (swt) is 60 cubits in height. What ever Adam (as) has Allah (swt) also has -with the innovated and disclaimer statement: “In a way that befits his majesty.” This leads one to believe that Allah (swt) also has a nose, ears etc….
Furthermore, Ibn Jawzi relates:
“Al-Qadi Abu Bakr ibn al-Arabi says: “One of my shaykhs whom I consider trustworthy has related to me that Abu Ya’la used to say in relation to the meanings of Allah’s attributes: “No matter what justifications you give to me, I consider it necessary for Him to possess everything in the way of attributes, except a beard and genitals.”
Source: (Abu Bakr Ibn al-Arabi al-Awasim 2:283)
It may not be known through this type of misunderstanding that they have if Allah (swt) has a beard as it is not known that Adam (as) had a beard. However, since we know that Adam (as) had that which distinguishes him from the female but given Ibnul Baz interpretation Abu Ya’la is vindicated even excepting genitals (in a way that befits his majesty).
May Allah (swt) forgive us! May Allah (swt) guide us!
The other point is when you discuss statements attributed to the Blessed Messenger (saw) you need to bring all the relevant hadith on that subject which our brother Faris did not.
For example:
Narrated Abu Huraira:
The Prophet (saw) said, “Allah created Adam, making him 60 cubits tall. When He created him, He said to him, “Go and greet that group of angels, and listen to their reply, for it will be your greeting (salutation) and the greeting (salutations of your offspring.” So, Adam said (to the angels), As-Salamu Alaikum (i.e. Peace be upon you). The angels said, “As-salamu Alaika wa Rahmatu-l-lahi” (i.e. Peace and Allah’s Mercy be upon you). Thus the angels added to Adam’s salutation the expression, ‘Wa Rahmatu-l-lahi,’ Any person who will enter Paradise will resemble Adam (in appearance and figure). People have been decreasing in stature since Adam’s creation.
Notice there is no mention of Adam (as) being created in the image/form/shape of Allah (swt)
This could be either a slip up on behalf of Abu Huraira or those who transmit from him.
Alas, Al Dhahabi warned people in his biography about companions (‘Siyar A’lam al-Nubala) that people would mix up narrations that Abu Huraira narrated from the Prophet (saw) with narrations that Abu Huraira would narrate from Ka’b (ra). So it is highly probable this hadith contains defect (‘illa) that only the very astute of hadith masters pick up on.
Ibn Hajar Al Asqlani also questioned the hadith because he did not conclude as Faris did that people are progressively getting smaller.
Some among these people who claim they are bringing us authentic Islam, believe that this 60 cubit tall Prophet Muhammed (saw) will either be sitting on the throne with 60 cubit tall Allah (swt) or will be sitting next to the throne of Allah (swt).
Also Faris states: “according to Ahl Sunnah Wal Jammah. The scholars of Ahl Sunnah Wal Jammah.”
This is simply not true. What he means is in accordance with the scholars of his sect -which is part of a larger federation known as: ‘Ahl Sunnah Wal Jammah’. They are certainly not in one accord on this matter.
Ibadi MuslimsDialogue with the Anthropomorphist.
*NOTICE* the above video is a illustration of an imaginary scenario that showcases the typical understanding of the Anthropomorphist and their Arguments, the original of this video is from the Imam Ahmad ibn Hanbal series, where Imam al-Shafii debates some of the Mu’tazilites.
You may also be interested in reading the following:
“And DO NOT OBEY the order of the transgressors, Who cause corruption in the land and do not amend their ways” (Qur’an 26:151-152)
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“They will kill the Muslims but will not disturb the idolaters. If I should live up to their time’ I will kill them as the people of ‘Ad were killed (i.e. I will kill all of them)”
As mentioned before in a previous article. Having a stable government and a country or nation that you live in where your basic needs and necessities are being met is a huge provision and blessing of Allah (swt). Political stability is a huge blessing and provision from Allah (swt).
Yet, political stability cannot come as an enjoyment to one group of people and one class of people and a hardship for others.
Allah (swt) has commanded that we stand firm for justice and that this justice cannot be selective justice or a justice that is subservient to our whims and desires.
“O you who have believed, be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves or parents and relatives. Whether one is rich or poor, Allah is more worthy of both.” (Qur’an 4:135)
From Palestine to Yemen from Libya to Sudan. We have Muslim brothers who do not speak out against the leaders not because they are afraid of Abdel Fattah El-Sisi or Mohammed bin Salman Al Saud. They do not speak up because they fear that if they do they are going against Allah (swt) and his Blessed Messenger (saw). This has been implanted in their minds so that powerful rulers can stay in place and justify what ever decision or policy they wish and the masses have nothing to do but to keep quite on the matter.
Hudhayfah ibn al-Yaman reported: I asked, “O Messenger of Allah, we were living in an evil time and Allah brought us good in which we live now. Will there be evil after this good?” The Messenger of Allah, peace and blessings be upon him, said, “Yes.” I said, “And any good after this evil?” The Prophet said, “Yes.” I said, “And any evil after this good?” The Prophet said, “Yes.” I said, “How will it be?” The Prophet said, “Leaders after me will come who do not follow my guidance and my Sunnah. Some of their men will have the hearts of devils in a human body.” I said, “O Messenger of Allah, what should I do if I live to see that time?” The Prophet said, “You should listen and obey the ruler, even if he strikes your back and takes your wealth, even still listen and obey.”
This is the hadith that is used by the Madhkali Salafiyyah as a proof text to justify their position.
We say that this hadith if taken the way the Madhkali want you to take it will cause confusion and clashes with other equally authentic reports that report contrary statements from the Blessed Messenger (saw).
The first point is to acknowledge that the in this hadith the Blessed Messenger (saw) is clearly stating they these leaders are not upon the guidance that the Prophet (saw) is upon. It is also clearly stating that they do not follow his way.
The second point where it is attributed to the Prophet (saw) the following:
“The Prophet said, “You should listen and obey the ruler, even if he strikes your back and takes your wealth, even still listen and obey.”
This means with right. That taw’il or interpretation of this is if the leader strikes your back or takes your wealth (with right).
Examples could be: The punishment for flogging. For fornication for drinking etc. There are examples of sahabah being whipped for drinking etc.
Taking your money could mean zakaat that is not paid. Abu Bakr (ra) fought what was known as the rida wars for those who did not pay the zakaat.
However….
It cannot mean that obey the leader even if he takes your wealth or strikes your back (without right).
So now let us look at what is the truth on this matter and openings are only with Allah (swt). May Allah (swt) guide is to the truth of these matters.
Three inconvenient points that Madhkali Salafi leave out when talking about obeying the ruler.
1. That ruler is singular.
2. That when the Blessed messenger (saw) says rulers (plural) it is always in succession and never concurrent. Meaning Muslims are not divided in their leadership.
3. The audience that is being addressed is a united Muslim body under united leadership.
Notice a very relatable argument that Prophet Joseph (as) uses:
Prophet Joseph (as) uses a relatable argument to his fellow prisoners. Something to think about.
“Oh my fellow companions of this prison, are masters with separate agendas better or Allah, The One, The Subjugator?” (Qur’an 12:39)
O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in the result. (Qur’an 4:59).
Understanding the proof.
In this clear verse, we find that in matters of disagreement between those in authority and those under authority, we need to refer back to Allah and the Messenger. Had it been that, those in authority were infallible or divinely appointed, or to be given absolute obedience then, Allah (swt) wouldn’t have given any scope to disagree with them.
The fact that there is disagreement proves that “those in authority aka the Uli-l-amri”, are neither an absolute nor an infallible authority, nor are Muslims to submit to their seat of power in all things.
These two verses together (Qur’an 4:59 & Qur’an 49:9) absolutely debunk the idea that Muslims cannot rebel against a leader. It is not reasonable to think that if two groups of believers were fighting each other (with intent to kill) that the leader would not be among one of the two warring factions himself! Thus, he would be opposed.
The leader would either be in group A or in group B.
Notice that it uses the word ‘believers’ when discussing those who would be fighting (with intent to kill). Also says until it complies with Allah’s command (amri-l-lahi). Notice it does not say until it complies with the uli-l-amri (those that are given authority over you).
Let it be known that the Qur’an is qati (it is decisive in proof and evidences).
Looking at hadith from the sunnah of the Blessed Messenger (saw).
“Verily, tyrannical rulers will come after me and whoever affirms their lies and supports their oppression has nothing to do with me and I have nothing to do with him, and he will not drink with me at the fountain in Paradise. Whoever does not affirm their lies and does not support their oppression is part of me and I am part of him, and he will drink with me at the fountain in Paradise.”
“If an Ethiopian slave with a cut off nose and ear were appointed as your ruler, you would have to listen to and obey his orders as long as he rules in accordance with the Book of Allah.
The Prophet said, “A Muslim has to listen to and obey (the order of his ruler) whether he likes it or not, as long as his orders involve not one in disobedience (to Allah), but if an act of disobedience (to Allah) is imposed one should not listen to it or obey it.
Look carefully at the two hadith. The Blessed Messenger (saw) is acknowledging that we as Muslims may outright have hypocrites as leaders. “Will have the hearts of devils in a human body.” This is the batin (the hidden). In Islam we do not judge by the batin (hidden). The man could be rotten to the core. This could be true of any of us for that matter. Allah (swt) sees and knows all.
If we were to put the two hadith together we have the following hadith of the Blessed Messenger (saw):
“A Muslim has to listen to and obey the ruler, even if he strikes your back and takes your wealth, even still listen and obey. As long as his orders do not involve one in disobedience, but if an act of disobedience is imposed one should not listen to it or obey it.“
Now it makes total sense. Now the apparent contradiction is resolved.
Now we know what was meant by the righteous Amir of the Muslims. Umar Ibn Al Khattab (ra).
Abdullah ibn ‘Utbah reported: Umar ibn al-Khattab (ra) said,
“Verily, people were judged by revelation in the time of the Messenger of Allah, peace and blessings be upon him, and the revelation has ceased. We only judge now what is manifested outwardly of your deeds. Whoever shows us good, we will trust him and bring him close. It is not for us to judge anything of his inner secrets. Allah will hold him accountable for his inner secrets. Whoever shows us evil, we will never trust him or believe him even if it is said his intentions are good.
‘”A man asked the Prophet, when he had put his leg in the stirrup: “Which kind of Jihad is best?'” He said: ” A word of truth spoken before an unjust rulers.”
Now some people may also want to interpret this hadith to mean something pacifist. It is the right of every Muslim to receive good counsel, even the corrupt rulers. Yet, why is this the highest form of Jihad? Because more often than not it leads to martyrdom.
“[Pharaoh] said, “You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will impale you on/in the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring.” (Qur’an 20:71)
Did these magicians incite rebellion? Well, that depends. They are not recorded to have incited rebellion against Pharaoh. They did not take up weapons against him. However, some times simply by speaking the truth and uncovering that which is false can undermine a ruler, a false idea or a false ideology. Hence censorship and telling the people to keep quite.
Thus,
“Which kind of Jihad is best?” The Blessed Messenger (saw) replies:
“A word of truth spoken before an unjust rulers.”
Shaykh Abdur Rahman Sudays is basically saying that the killings are “fitna”. That we should not get involved and that we refer the matter back to the ruler and the scholars.
Meanwhile the military police stand close watch. Some how does not seem very convincing.
We should not be so quick as to condemn Shaykh Abdur Rahman Sudays or any of the other scholars. However, when geopolitical allegiances and alliances are involved we should be careful of who is saying what and what is the affiliation of their government.
On the authority of Abu Sa`eed al-Khudree (ra) who said:
I heard the Messenger of Allah (swt) say, “Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.”
So be very careful dear brothers and sisters on racing to condemn each other. The Blessed Messenger (saw) has left some scope based upon the abilities of each individual.
He (saw) started by saying we should change the munkar (evil) with our hands.
However, if you cannot do so with your hands than through your speech.
If you are unable to do so via speech than at the very least hate it in your heart.
Not everyone is ready or prepared for martyrdom and even those of us who are may not be prepared to have our families threatened, or killed or horrific ways.
So condemning these nation state “rulers” you will end up with labels, “Khawarij” you may end u imprisoned and/or face horrific torture.
Make du’a for every single scholar of Islam from all the various Islamic schools of thought that Allah (swt) protect them guide them and give them strength.
“One does not deviate from obedience to the ruler, even if he commits adultery and drinks alcohol on live television!” ?
The improper understanding of the Qur’an and the Sunnah is what leads people like Dr. Abdulaziz Al-Rays to say the following:
This actually depends.
“If an Ethiopian slave with a cut off nose and ear were appointed as your ruler, you would have to listen to and obey his orders as long as he rules in accordance with the Book of Allah.”
So in the case of adultery on live television he would have enough witnesses to bring the punishment of adultery upon him and thus would be the leader no more as he would be executed.
In the case of drinking alcohol he would be whipped.
If he submits to the book of Allah (swt) one has scope to argue that he is to be obeyed. If he does not submit to the book of Allah (swt) than he is a hypocrite and what has Allah (swt) told us about the hypocrites?
“O Prophet! Fear Allah and do not obey the unbelievers and the hypocrites: certainly Allah is aware and wise.” (Qur’an 33:1)
There are a few scenarios when it comes to the rulers.
Example 1 Outwardly pious but inwardly evil. This was already discussed.
Example 2 Outwardly impious and ask us to go against the Qur’an and the Sunnah. Than he is definitely not to be obeyed.
Example 3 Outwardly impious does not ask us to go against the Qur’an and the Sunnah. However, he himself goes against the Qur’an and the Sunnah. This will depend upon the nature of his rebellion against the the Qur’an and the Sunnah.
Be very careful with point number 3. That is where things can get slippery. For example look at the following hadith:
Narrated ‘Ali:
“The Prophet sent an army unit (for some campaign) and appointed a man from the Ansar as its commander and ordered them (the soldiers) to obey him. (During the campaign) he became angry with them and said, “Didn’t the Prophet order you to obey me?” They said, “Yes.” He said, “I order you to collect wood and make a fire and then throw yourselves into it.” So they collected wood and made a fire, but when they were about to throw themselves into it, they started looking at each other, and some of them said, “We followed the Prophet to escape from the fire. How should we enter it now?” So while they were in that state, the fire extinguished and their commander’s anger abated. The event was mentioned to the Prophet and he said, “If they had entered it (the fire) they would never have come out of it, for obedience is required only in what is good.”
Ali said, “The Messenger of Allah(saw) sent an army and appointed a man as a commander for them and he commanded them to listen to him and obey. He kindled fire and ordered them to jump into it. A group refused to enter into it and said “We escaped from the fire; a group intended to enter into it. When the Prophet (saw) was informed about it, he said “Had they entered into it, they would have remained into it. There is no obedience in matters involving disobedience to Allah. Obedience is in matters which are good and universally recognized.
So all of those three hadith are not saying that you do not obey the leader if he slips up or makes mistakes or sins. Those hadith are saying that we, the people do not have to obey the leaders if they order us to do something against the Qur’an and the Sunnah.
This is a very important point to keep in mind.
It has been narrated on the authority of Abu Huraira (ra) that the Messenger of Allah (saw) said:
“It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (rather undue) preference over you.”
“It is obligatory for one to listen to and obey (the ruler’s orders) unless these orders involve one disobedience (to Allah); but if an act of disobedience (to Allah) is imposed, he should not listen to or obey it.”
Now when the two hadith are combined the apparent contradiction is removed. We are to obey the ruler as long as the ruler does not ask one to disobey Allah (swt) or his Messenger (saw).
The hadith on not over throwing the ruler as long as he does his prayer among you.
More contradictory hadith?
It has been narrated on the authority of ‘Auf b. Malik that the Messenger of Allah (saw) said:
“The best of your rulers are those whom you love and who love you, who invoke Allah’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn’t we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience.”
In other words if they do not establish prayer among us and if they stop ruling according to the book of Allah than obedience is forfeit.
How do we know that our understanding of the Qur’an and Sunnah is the correct one?
Because this is how the companions of the Blessed Messenger (saw) understood it.
“O people, whoever among you sees any crookedness in me in my character, my deals, my action, then let him straighten out that crookedness.” A man from the audience called out, “By Allah, were we to see any crookedness in you, we would have straightened it out with our swords.’ Umar then said, “All praise is for Allah, who has placed in this nation someone who will straighten the crookedness of Umar with his sword.’”
Source: (Akhbar Umar (pg. 231,232) and Ar-Riyadh an Nadirah)
Subhan’Allah is there a Muslim leader alive today who claims to be greater than Umar (ra)?
Secondly after Caliph Uthman was admonished again and again by the Muslims he was overthrown. By the Khawarij they will tell you. Well….about that.
So now you are in a pickle. If Amr b. al-Hamiq al-Khuza’i is to be damned (there goes the doctrine of the companions being all adala). Amr b. al-Hamiq al-Khuza’i is a khariji who dies the death of jahiliyah (according to them) or sacrifice this concept that there comes a point in which the believers may find it necessary to forcibly remove the Amir.
What has happened is that some of them so bewildered by these undeniable facts of history than go on to say that the sahabah did not know the books of aqidah (written with a sectarian milieu in mind long after the fact. Or even better yet, that these sahabah did familiar with the Qur’an and hadith on these matters!
All that has been written has shown this is not the case at all.
“If only Muslims were upon the proper manhaj, had proper aqidah and proper knowledge of tawheed none of this would be happening!“
Where have we heard this before?
“Everything will be alright once we get to Tir Asleen.”
Likewise some Muslims will say well, we just need to focus on obedience to Allah (swt) and Tawheed and the proper aqidah.
Look! The very essence of Islam is submission to the will of Allah (swt). Yet, the very fact that the companions who had proper aqidah and proper tawheed and yet had massive fitna is a prove that one can have can be hyper fixated on these things and still not save one from strife. Just like the idea of the Muslims having a Caliph did not stop the expulsion of Muslims from Andalusia.
This does not mean we do not strive to establish rule by the Qur’an and the Sunnah. It does not mean that we do not strive to worship Allah (swt) properly and be upon the proper aqidah. It simply means that human ego and the frailty of men will last until the day of judgement.
The hypocrisy of the Madhkali Salafiyah.
This whole mantra of obey the leader seems very specific to a particular group of leaders they feel approximate their idea of the correct aqidah and or manhaj. It doesn’t seem to apply to Ergodan or Mubarak, or the Muslim brotherhood, or Qatar, or Assad (who certainly deserved rebellion) and a litany of others.
One big elephant in the room. What is actually meant by ‘The Leader’ or ‘The Ruler’
Last I checked the agreed upon leaders of the Muslim Ummah (according to the Sunni and the Ibadi) were Abu Bakr, Umar, Uthman and Ali. Than after Ali, the Ibadi and Sunni have different narratives. The Shi’a have a totally different narrative altogether, The Blessed Messenger (saw) and his family.
I mean I don’t remember the Muslim ummah holding shura for pretty much any of these guys. Who said they get the wealth of the land? Who said they get to buy football teams and sports cars with the money from the land? Is this from the Qur’an and the Sunnah?
Realistic expectations of Muslim rulers and governments and signs of the hypocrites.
Now I want to say I have seen allot of disdain for Arabs online over the issue of Palestine. First of all, I think love of the Arabs is a good thing because the Blessed Messenger (saw) was from among them. Secondly, you cannot blame Arabs as a whole. Blame their leaders! Lastly, many of you simply know better. Many of you know Arabs as your brothers and sisters who are generous and kind. They have shown you some of the best hospitality and certainly Saudi Arabia is to be commended for the logistics feat of hosting 3 million people for Hajj annually.
However, when it comes to the majority Muslim countries, it has to be said. If it quacks like a duck and moves like a duck it’s a duck! The geopolitical rivalries and alliances do not necessarily benefit the Ummah of Muhammed (saw).
“And Allah will surely make evident those who believe, and He will surely make evident the hypocrites.” (Qur’an 29:11)
“O Prophet, strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.” (Qur’an 66:9)
“They will kill the Muslims but will not disturb the idolaters. If I should live up to their time’ I will kill them as the people of ‘Ad were killed (i.e. I will kill all of them)”
Let me list countries with a Muslim majority (if I have missed any or you feel there are those who should be included and are left out please do let me know).
When we look at this list we need to ask ourselves some questions: What are their capabilities (militarily speaking) (economically speaking) and/or other. What are the current challenges that they are facing?
Malaysia Brunei Indonesia Bangladesh Comoros Islands Maldives Islands Kazakhstan Kyrgyzstan Uzbekistan Turkmenistan Tajikistan Azerbaijan- currently in conflict with Armenia/ backed by Iran Afghanistan-Taliban trying to rebuild the country after nearly 4 decades of war with foreign powers. Pakistan-currently in political turmoil Iran-currently backing Armenia against Turkey/Azerbaijan/Israel Iraq-still reeling from the U.S Invasions. Turkey-currently a part of NATO, backing Azerbaijan against Armenia/Iran. Albania Bosnia Herzegovina Syria-still reeling after a civil war. Lebanon-dealing with 1. 5 million refugees from Syria. Jordan Kuwait U.A.E Saudi Arabia Oman Yemen -still reeling after civil war. Egypt Somalia-civil war. Djibouti Sudan-currently in a civil war. Libya-currently in a civil war. Tunisia Chad -dealing with close to 500,000 refugees that came in from Sudan. Niger-forming new government after kicking out French colonialist. Mali -civil unrest. Burkina Faso-forming new government after kicking out French colonialist. Algeria-tensions with Morocco over Western Sahara. Morocco-tensions with Algeria over Western Sahara. Senegal Mauritania Guinea Sierra Leone Nigeria
Dagestan, Ingushetia/Chechnya (as part of the Russian Federation) are bogged down in conflict in Ukraine
So we need to be realistic about who can help and how they can help. This is why these protest, and boycotts are very very effective and something that I hope leads to greater things among the wider Muslim community namely economic cooperation and buying Muslim owned products. Insh’Allah. In my next article I will cover this.
I will leave the readers with this. I feel that this doctrine that Madhkali Salafiyyah is problematic and it is a manipulation of the text of the Qur’an and the Sunnah and a re-reading into the history of the early Muslims. It makes a great ideology for despots and tyrants. If anyone has an issue with it. We have our scholars who can debate your scholars on this matter. Insh’Allah it will be of benefit and we will certainly be waiting.
Think about how you as a Muslim. As a Sunni/Shi’i/Ibadi as Salafi/Sufi would feel if you woke up one day and saw the Kab’a absolutely destroyed? Mecca was in ruins? How would you feel knowing it was not from a flood or natural disaster but the enemies of the Muslims destroyed it. Now hold that feeling and read the following:
It was narrated that ‘Abdullah bin ‘Amr said:
“I saw the Messenger of Allah (saw) circumambulating the Ka’bah and saying: ‘How good you are and how good your fragrance; how great you are and how great your sanctity. By the One in Whose Hand is the soul of Muhammed, the sanctity of the believer is greater before Allah than your sanctity, his blood and his wealth, and to think anything but good of him.’”
It is said that this hadith is Sahih li ghayrihi (authentic due to external evidence) according to Al-Albani
May Allah (swt) grant victory to our brothers and sisters in Palestine! May Allah (swt) grant this ummah good leaders, bridge builders, those who fear Allah (swt), and love his Messenger (saw) and love the ummah of Islam. Those who are wise and have bold vision. Those who stand firm upon the truth. Amin!
If you would like to learn more about the Madhkali I would suggest the following articles:
wrote:
Prima Quran 