More Q and A with Feedback

Figure 1A: Many Muslims are not aware of the ruling regarding rain and prayer.
Figure 1A: Many Muslims are not aware of the ruling regarding rain and prayer.

What is the ruling on combining maghrib and isha together when it is raining even if you are at your house, and dont plan to go to pray it at masjid, please provide evidence.

As far as the Hanbali madhhab is concerned, combining prayers is allowed when there is heavy rain. This is primarily due to the practice of the early community of believers in the time of the Prophet Muhammad, peace and blessings be upon him, when they would do so.

The gathering/joining may be done with the prayers of zuhr and `Asr or Maghrib and Isha`. One may not do so in any other fashion. It was related by Imams Abu Dawud and At-Tirmidhi in a hasan Gharib hadith that the Messenger of Allah, peace and blessings be upon him, did so returning from the Battle of Tabuk.

There is also a hadith in the Sahih of Imam al-Bukhaari, rahimahullah, that has the same information. According to Imam Mansur al-Bahuti, rahimahullah, in the Hanbali School it is allowed to do so in any time of heavy rain, whether one fears for their clothes or not.

However there is a difference of opinion between the Hanbalis and the other three schools in this regard. (Please see Ar-Rawd ul-Murbi`, p. 122-124)

 

If allah gives karamat to someone, does that necessarily mean he is righteous, because a lot of tableeghi sufish people talk about how they didn’t have to service their car for 10 years because they do da’wah, and yet their da’wah is pretty muddled up, and some of their ideas are weird.

There has to first be a definition of what exactly a karramah is before someone can come to a conclusion whether or not one has occurred. There are different types of miraculous occurrences that take place according to the Shari`a. Perhaps we should take a look at them:

Mu`jizah: This is some wondrous thing manifested on the hand of a messenger or prophet that gives strength and emphasis to his call and incapacitates and challenges his opponents, who are not able to come with the like of it.

Say, if the whole of humanity and the jinn gathered together to come with the likeness of this Qur’an, they could not come with its’ likeness even if they helped and supported one another with assistance.[1]

Then there is also,
We revealed to Musa, ‘Throw your staff,’ and see that it swallows up all of the falsehood that they brought. So the truth was confirmed. And what they were doing was nullified. They were vanquished at that very moment and made humiliated and humble.[2]

Irhaas: The manifestation of a wondrous thing for the messenger of prophet before the commencement of the message or prophetic dispensation.

Then she pointed to him. They said, ‘How can we talk to one who is a child in infancy?’ He said, ‘Indeed I am the Messenger of Allah. He has given me the Book and made me a prophet.’[3]

The Messiah, `Isa, peace be upon him, prophesied the coming of the Prophet Muhammad, peace and blessings of Allah be upon him, before he was with us bodily by saying,

…and giving glad tidings of a messenger to come after me, whose name shall be Ahmad. But when he came to them with clear proofs, they denied him, saying, this is obvious magic.[4]

Ma`una: signs and wonders of provision that are manifested from unknown means so that the believer may be more faithful in their worship of Allah.

Take as an example what happened with the Prophet Zakariyyah, peace be upon him, came into the presence of his niece,

And whenever he came into her chamber, he found her with abundant sustenance. He said, ‘Mary! Who brought you this food?’ She said, ‘It is from Allah!’ Indeed Allah provides for whom He wills, without reckoning.[5]

Karramah: A manifestation of a sign on the hand of a wali or friend of Allah. This is not done to challenge his opponents, but rather is done for two reasons.

  1. Confirmation of the truth of what the prophet of that wali has brought.
  2. A strong emphasis and confirmation of the truth of that wali.

There are some conditions that must be present in that saint in order for some wondrous incident from them being held to be a karramah,

  1. They are of sound creed and acceptable foundational principles.
  2. Outward piety is present, such as prayer, truthfulness, chaste and the like.

Now without these two principles, someone cannot be reasonably held to be a saint or wali of Allah, be they male or female.

Remember when the angels said, ‘O Mary! Allah has given you the glad tidings of a word from Him. His name will be the Messiah, `Isa ibn Maryam, honoured in this life and the Hereafter and among those near to Allah. He will speak to the people in infancy and in manhood and will be one of the righteous.

She said, ‘My Lord! How shall I have a son when no man has touched me.’ He said, ‘So it is for Allah to create what He wills. Whenever He ordains something, He only has to say, ‘Be,’ and it is.[6]

If someone did not fulfil the prerequisites of a wali who does a karramah, then the action occurrence may not necessarily be denied, but it could be coming from another evil source.

 

If someone has a grandfather that is a kafir, does the grandson have to show him respect and treat him like the way he treats his parents? Please provide evidence

Yes, the grandparent would have to be respected. The Prophet Muhammad, peace and blessings be upon him treated his uncle as his parent when he was orphaned at a young age and had no one else to care for him. He saw to his health and treated him with respect – although a kafir – until the day of his death. This can be seen in all of the sirah literature available in English.

 

Is it bidda to put your hands on your chest after ruku? Please provide evidence?

There is a difference of opinion as to where the hand should go after rising from ruku`. Imam Ahmad ibn Hanbal, rahimahullah, when asked about it said, ‘The hadith of doing so (Ibn `Umar, may Allah be pleased with him) and not doing so conflict, thus it is better to leave something that could be a sunna and not be asked then to do something thinking that it is a sunna and risk being asked.’ The other three schools do not see it as a sunna to do so.

However, no one ever spoke of it as an innovation among the best generations and those who followed them. In fact, fastening the hands after ruku` upon rising from ruku` or not doing so has been held to be valid by Imam Mansur al-Bahuti, may Allah have mercy upon him. He declared both valid but the strongest being not to do it.

 

Some people say that there is no such thimg as accepting difference of opinion, because there is always only one correct answer to everything, so they argue about every little thing, what is your response to these people?

This is actually not always true as there can at times be diversity in opinion. This is why we have some Companions reciting the basmalah aloud and some not doing so, while both learned their practices from the Messenger of Allah, peace and blessings be upon him.

The fact that the Companions, may Allah be pleased with them, never came together on all the issues or forced a consensus on every issue should cause us to think how we believe we could do so in this day and time having not witnessed the revelation or met someone who indeed did.

 

Some of my family wants to be a policeman (who manages street order) in Egypt. Some people tell its haram. Why? And what is your evidence?

The people that would say that someone should not be a policeman in that country or any other would be depending upon the fact that none of the Companions or the first generations entered into these positions upon becoming Muslim. The house of the parliament for the unbelievers, Dar An-Nadwa, was not entered once by the Muslims nor by the Prophet Muhammad, peace and blessings be upon him. Thus from this and other evidence, they would say that the people need to exempt themselves from such a system and avoid it as the prophets, upon them be peace, did so before.

 

In the time of RasoolAllah (saw) the King of Abyssinia Negus become Muslim. And he was ruling over than Allah (swt) law, and RasoolAllah (saw) never called him Kufir for doing this, in fact he prayed for him when he died?

What is the evidence that Negus was ruling by other than what Allah revealed before or after his Islam? This in itself would require evidence before any other proof could be established. This and other false arguments go hand in hand with the King of Egypt and Yusuf story. These are not clear cut points of reference nor are they satisfactory to depend upon as a proof unless they clearly indicate the thing intended.

 

Who was Shaykh Izudeen Ibn Abdusalaam, was he in the time of Ibn Taymiyah, could you give me a brief over view of who he was?

Shaikh ul-Islam al-`Izz ibn `Abdus-Salaam, may Allah have mercy upon him, died in the year 660 AH, which was one year before Imam Ibn Taymiyyah was born. He was a major Shafi`ii scholar and one of the best scholars to have emerged from Syria. He wrote books of theology, Qur’anic commentary, fiqh, linguistics and many other beneficial tools.

 

Knowing that it is haram for Muslims to use nuclear bombs on others, is it still halal for Muslims to study Nuclear Physics and would it also be halal for an Islamic State to possess such weapons?

There is a difference of opinion as to whether or not nuclear weapons could be kept for the purpose of deterrence. The use of nuclear energy as a power source has never been denounced roundly by the scholars of Islam, but Imaams such as Muhammad ibn Ibrahim, rahimahullah, stated that there should be strong constraints and controls on it so that it does not get out of control.

 

Is it true that Umar RA prayed jumuah in a church and allowed the Christians to pray on Sunday in it, i.e. he shared a church with Christians? Interfaith activists use it as evidence for the permissibility of having interfaith meetings.

Sayyiduna `Umar, may Allah be pleased with him, as well as Sayyiduna Ibn `Abbas, may Allah be pleased with him, did so as a matter of emergency when there was no masjid present and they prayed in places where there were no idols present. Inter-faith is a different issue as those who take part in it proclaim that all three religions, Islam, Judaism and Christianity emanate from the same source and worship the same god.

The fact that the Sahaaba mentioned and others never prayed with the Christians or sanctioned their worship or invited them to pray with the Muslims is evidence that they did not believe Christians had the same god. For further evidence of this, please see Surat ul-Maa’idah (5), ayaat 40-51, Surat ul-Maa’idah (5), ayaat 70-75 and Surat ul-Kaafirun.

 

Regarding tarbiyah and tasfiyah, people use evidence that during time of umar, he said that if people lost a battle it was due to their sins, that means we need to purify ourselves from sins before going to jihad otherwise we loose, how is that statement falsified?

Those using these terms first need to provide the evidence for using them and the context, otherwise we could be ourselves indulging in a sin, namely innovation.

 

Where did the sects of Al Maturidiyya & Ashaa’ira come from & where do they differ with Ahl Al Sunnah Wal Jam’ah?

The Maturidis are the students of Imam Abu Mansur Al-Maturidi, who lived in central Asia in the third century of Hijrah while the Ash`aris are those who were students of Imam Abul Hasan Al-Ash`ari, may Allah have upon him, who was in Baghdad. It is not a matter of where they differ with Muslim Orthodoxy, for they are a part of Muslim Orthodoxy, as has been stated by other theologians in the past.

 

Groups like HT say the only way to establish the Khilfah is to seek nusra though the taghout regimes, and they also say Jihad can not be the way because it not the way of RasoolAllah (saw). How did Ahl Al Sunnah Wal Jam’ah refute them with evidence from Quran and sunna that Jihad is the only way to establish the Khilfah?

It has to first be understood that Hizb ut-Tahrir has far more wrong with it than this issue, as they are a dangerous firqah (cult) that brainwashes its’ followers. It has been stated in their book, Hizb ut-Tahrir, pgs. 5-7 and 11-12 that it is compulsory for the entire Ummah to follow Hizb ut-Tahrir in order to be successful.

If one combines this with the fact of having to give an oath of allegiance upon joining Hizb ut-Tahrir as well as being taught Mu`tazilah (Greek Platonist rational arguments) theology, you have the terrible calamity of some 20,000 people being possibly led to the fire with the Qur’an in their hand. Rather than argue with them on this, they need to be convinced to leave their false sect.

[1] Surat ul-Israa (17), ayah 88

(2) Surat ul-A`raaf (7), ayaat 117-119

(3) Surah Maryam (19), ayaat 29-30

(4) Surat us-Saff (61), ayah 6

(5) Surah Aali `Imran (3), ayah 37

[6] Surah Aali `Imran (3), ayat 45-47

Q and A with Feedback

The Q and A is always beneficial for myself.
The Q and A is always beneficial for myself.

Here are some more valid questions that were put to me over the months:

can u plz give me the evidence for these questions?  1: wearing a hat?

Imam Ibn Rajab Al-Hanbali mentioned,  “Some people seek to draw near to Allah by means that Allah and His Messenger have not given. Such an action is rejected and false. Examples of this include pray in front of the Ka`bah by clapping and whistling, listening to musical instruments, dancing, showing the head when one is not in ihram, and things such as that which are newly invented matters that Allah and His Messenger did not mention as ways of drawing near to Him.”[1]  

This understanding is coming from the ahadith mentioning the Messenger of Allah, peace and blessings be upon him, wearing a hat most waking hours. There is no single narration of him bare headed other than the hajj, his sleeping and sexual intercourse and other emergencies.  Besides this, we have no other time with him being bare headed.

This is the reason why, as the Imam above mentioned, those who uncover their heads as an act of worship and they are not in hajj, they have committed an innovation as it was known of the Muslims that they always covered their heads.  The Messenger of Allah, used to wear a black `amamah.[2]  

The Messenger of Allah used to wear a head covering (now referred to by many in Arabic as a tarbush) with a `amamah, a head covering on its’ own but told his companions not to wear the `amamah without the head covering.[3]  

This means that he did not want the top of the head exposed, which was the custom of the idol worshippers.  The Messenger of Allah, peace and blessings be upon him, when he went to the bathroom he covered his head.[4]  

The Messenger of Allah, peace and blessings be upon him, when he came to his wives for sexual intercourse, he covered his head.[5]

Imam Al-Bukhari has a chapter in his Sahih under the Book of Wudu’ called Wearing the `Amamah. This has to do with wiping over them as the Messenger of Allah, peace and blessings did this to keep from having to take it off.

This was not during war, rather it was nearly all the time.  In addition to this, the Messenger of Allah commanded the male Companions in Imam al-Bukhari’s Sahih to bare their heads on hajj and that it was impermissible to cover them during that time.  

Based on the ahadith above and more, the Hanbalis understand the principle, a compulsory command is not lifted unless the command after is one stating it to be impermissible. (Ar. لا يرفع الوجوب إلا بالتحريم)  

So this principle, based upon all the ahadith about him covering his head, is what the Hanbalis depend upon. This was why Imam Ibn Rajab, may Allah have mercy on him, was so strict about this point.

 Question 2: two adhans in juma salah? 

The practice was first done by the Companion and khalifah `Uthman, may Allah be pleased with him. He began this process in his time. We are allowed and obliged to follow him as per the words of the Messenger of Allah, peace and blessings be upon him, “Follow my sunnah and the sunnah of the rightly guided successors after me, hold on to it stubbornly.”[6]  

Question 3:tarawih 8 or 20 rakah? 

In the Hanbali School, the sunnah of Tarawih is 20 raka`at. Although it is permissible to do more or less, we are discussing the sunnah. The sunnah is 20 raka`at.  When the second Khalifah, `Umar ibn al-Khattab, may Allah be pleased with him, gathered the people together for Tarawih, they prayed 20 raka`at and three witr.

This is taken from the Muwatta of Imam Malik ibn Anas[7] The same thing was done by the companion `Ali, may Allah be pleased with him in Iraq when he ordered a man to pray 20 raka`at, then there was also his student al-Hasan Al-Basri, may Allah have mercy on him.  This is discussed by Imams Muwaffaq ud-Din Ibn Qudamah[8] and Mansur Al-Buhuti[9]

Question 4: is there any salah call tasbih?

The prayer of tasbih has a number of ahadith regarding it. There is certainly argument about the authenticity of some of the ahadith regarding it, but no scholar forbade it being prayed. It is mentioned in the collection of Imams Abu Dawud and at-Tirmidhi.  

This prayer has been advocated by the Imams `Abdul Qadir Al-Jilani,[10] Muwaffaq ud-Din Ibn Qudamah,[11] Najm ud-Din ibn Qudamah Al-Maqdisi,[12] Mansur Al-Buhuti.[13]

Question 5:do we need to recite sura fatiha after imam recite in the salah?

In the school of Imam Ahmad ibn Hanbal, it is not compulsory to recite Surat ul-Fatihah behind the Imam in the loud or silent prayers (but it is praiseworthy if one does so). We will just quote a few evidences, one of them is Surat ul-A`raf (7), ayah 204.  

There is also a hadith, in which the Messenger of Allah, peace and blessings be upon him, said, “Who is competing with me in the recitation?” Thereafter, the people kept silent whenever the Messenger of Allah peace and blessings be upon him, led them in prayer.[14]  

This is the reasoning that Imam Muwaffaq ud-Din Ibn Qudamah, may Allah have mercy on him.[15]

[1] Jami` ul-Ulum wal-Hikam, pp. 73-74, hadith #5

[2] This is collected by Imam At-Tirmidhi in his Sunan.

[3] This was collected by Imam At-Tirmidhi in his Jami` us-Sunan.

[4] Collected by Imam Ibn Majah in his Sunan.

[5] Collected by Imam Ibn Majah in his Sunan.

[6] Collected by Imam Ahmad in his Musnad and classified by him as authentic.

[7] Book of Salah in Ramadan, under the chapter of Standing in the Night in Ramadan, hadith #254

[8] Al-Mughni Sharh Mukhtasar ul-Khiraqi, vol. 1, pp. 833-837

[9] Kash-shaf ul-Qina` `An Matn il-Iqna`, vol. 1, pp. 400-410.

[10] Al-Ghunya, vol. 4, pp. 327-330

[11] Al-Mughni, vol. 1, pp. 803-804

[12] Mukhtasar Minhaj ul-Qasididin, Book of Optional Prayers, Chapter of Prayer of Tasbih

[13] Kash-shaf ul-Qina` `An Matn il-Iqna`, vol. 1, pp. 410-419

[14] Collected by Imams Abu Dawud, Muslim ibn al-Hajjaj and Malik ibn Anas and classed by them as authentic.

[15] Al-Kafi fi Fiqh il-Imam Ahmad ibn Hanbal, vol. 1, pp. 156-157.

 

Taking Benefits from the Impermissible

Figure 1A: An example of a wall of alcohol. Some Muslims say that there is no harm in profiteering from the impermissible if one is not consuming it.
Figure 1A: An example of a wall of alcohol. Some Muslims say that there is no harm in profiteering from the impermissible if one is not consuming it.

Imam Muwaffaq ud-Din Ibn Qudamah, may Allah have mercy upon him, said of this issue:

“It is not permissible for someone to rent his house/abode/premises to someone who would use it as a church, synagogue or use it as someplace to sell alcohol or gambling/lottery. This has been narrated by a group of scholars.” [1]

[1] Al-Mughni wash-Sharh ul-Kabir, mas’alah #4318

 

Supplication and Wiping Face Afterward

Figure 1A: There is often dispute about wiping the face after supplication; but there need not be...
Figure 1A: There is often dispute about wiping the face after supplication; but there need not be…
Assalamu alaikum wa rahmatullahi wa barakatuh Sheikh!
wa `Alaikum us-Salaamu wa Rahmatullah,
Noble slave of Allah,
How are you? It’s been a long time, I know. I’ve just been getting on with things, still reading and attending talks/classes alhamdulillah.
This is fine as long as it is tempered with spending more time with Allah and upright people who will sincerely advise you.

I have three questions, the first of which has caused me great concern over the past week, which I would really appreciate you answering please:

No problem.

1. Since I learnt how to pray I came to make it a habit to make dua afterwards since I have read in several books that one of the times that duas are answered is after the obligatory prayers. So I’ve been doing this for pretty much the past 1 and 1/2 years I’ve been Muslim until last week as I was told not to do it anymore.

I am taking a class on Tawhid and we had just finished praying Dhuhr. I said the Tasbih and naturally raised my hands to make dua when maybe 20 seconds into it my hands are grabbed and I look up to see my teacher’s face. She said not to do this (the dua after prayer) as it’s a bid’ah. I was completely shocked! She also told me that the wiping of the face which so many people do after dua, which I also have been doing because I thought it was what I was meant to do, is also a bid’ah. She told me these were all “from the Sufis.”

Our Prophet, peace and blessings of Allah be upon him, lifted his hands whenever he made supplication. This is mentioned by Imam Ahmad in his Musnad, vol.4, pp. 56-59.
The Prophet, peace and blessings of Allah be upon him, lifted his hands in supplication after the prayers. Imam Ibn Abi Shaibah in Al-Musannaf, hadith #8443; Abu Ya`la Al-Mawsili in Al-Musnad, hadith #7440; Ibn Hajar Al-Haithami in Majma` az-Zawa’id, vol.10, pp. 166-168.
You keep right on raising your hands after the prayer. If this is that serious of an issue for them and you are around them on a regular basis, then don’t do so around them after the prayers but do not leave this well confirmed Sunnah.
If you were not meant to touch the face after the supplication, why did the Prophet, peace and blessings of Allah be upon him, do so as is narrated so many times. This was narrated by Companions such as Hammad ibn `Isa, `Umar ibn Al-Khattab, Ibn `Abbas and others.
For the evidence of the authenticity of this act, please see: Imam At-Tirmidhi in his Sunan, hadith #3386; Imam Yahya an-Nawawi in Sharh ul-Muhadhdhab, vol.3, pp. 460-463; Az-Zaila`ii in Nasab ur-Rayah, vol.3, pp. 50-52; `Abd ibn Hamid in Al-Musnad, hadith #39; Al-Bazzar in his Al-Musnad, hadith #129; At-Tabarani in Al-Mu`jam Al-Awsat, hadith #7053; Al-Hakim in Al-Mustadrak, hadith #1967;
Although one of the narrators has some weakness in him, he and all hadith narrated by him are declared authentic and this can be seen in Al-Ilal by Ibn Abi Hatim, vol.2, pp. 203-205; Ibn Al-Jawzi in his Al-`Ilal Al-Mutanahiyah, vol.2, pp. 838-840; Imam Adh-Dhahabi in Siyar A`lam un-Nubala’, vol.4, pp. 465-467 as well asTadhkirat ul-Huffaz, vol.3, pp. 885-886 and Ibn Hajar in Al-Bulugh ul-Maram, vol.4, pp. 217-219.
She’s left me feeling really paranoid. I no longer raise my hands after prayer but end every prayer with the tasbih and reciting Ayat al Kursi with the exceptions of Fajr and Maghrib when I say other adhkar such as the three Quls and others from “Fortress of the Muslim”. However, all this is still without my hands raised. I make a lot of dua in sujood anyway but I feel robbed because after every prayer I would begin dua by praising Allah and sending blessings on the Prophet (pbuh) but now I’m clearly sending a lot less. Interestingly, I have felt less close to Allah this past week but maybe it’s coincidence – although Muslims don’t believe in that, do they?
Return to making the supplication as you had been as this is most noble and mentioned by the great Prophet, peace and blessings of Allah be upon him.

Also, I no longer know how to end my duas because I’m frightened of wiping my face so I just drop my hands because I don’t know what to do.

Wiping the face is perfectly permissible as has been mentioned above. Now if someone did not sometimes, this is still sound and the supplication is valid, but neither thing should be condemned by any party.
It may be something minor to someone else but for me I worry that my duas are incomplete, like they haven’t reached Allah somehow even though I know He is All Hearing and All Knowing. I just want to know that I am following the correct etiquette. I mean, even in Sh. Yasir Qadhi’s book on dua he mentions that after salah is a good time to make dua but I now I’m being told this is wrong? Please help!!

2. I was also told by the same teacher that Ar-Rashid is not one of Allah’s Names as she said there is no evidence for it.

Then why is this in the hadith of Imam At-Tirmidhi in his Sunan and classed as authentic by all the early generations? Whoever should say this does not know his or her Lord. Be careful and beware when people teach false doctrine about our Lord.
Yet I recently took an online class and he  sent us Allah’s Names as a learning resource and Ar-Rashid is in there so that’s why I have been using it in my duas along with others. Can I use this name or not? I’m getting really frustrated with one person saying one thing and someone else saying another.
Then stay well established upon what you had been doing beforehand and do not allow yourself to be sidetracked.

3. I’ve had what is known as mid-cycle bleeding. I have been to the doctor and was told that this is probably a sign of ovulation so alhamdulillah, at least it shows fertility. I am going back to the doctor, insha Allah, to follow this up to be sure; for the past week I’ve had this light bleeding or “spotting” which I know isn’t my period so I have continued to pray.

Yes, you have been correct to keep praying. The Prophet, peace and blessings of Allah be upon him, said to a woman who had the same problem who had the name, Fatimah bint Qais, “Wash the area and pray.” This is collected by Imam Al-Bukhari in his collection. 
was-Salaam,
Al-Hajj Abu Ja`far Al-Hanbali

3 Creeds Text Feedback

Figure 1A: The Creeds of the Hanbali, Maturidi and Ash`ari schools are covered in the text.
Figure 1A: The Creeds of the Hanbali, Maturidi and Ash`ari schools are covered in the text.
Assalaamu alaikum brother,
wa `Alaikum us-Salaamu wa Rahmatullah,
My name is…Noble brother, it is a pleasure to correspond with you,
I recently read a book that you translated titled: ‘Classics in Creed Series: The Foundations -1-, The Creed and Way of Muslim Orthodoxy’. I was wondering whether you would be kind to take a moment out of your time to provide some clarifications. Jazakallahu khairun.Thank you for taking up the reading of this work and making use of the text. I appreciate all feedback.
Question 1 – in pg 55 it says “Faith is statement by the tongue, action by the limbs and firm conviction of the heart. It increases by obedience and decreases by disobedience…”. But then in pg 100 under the chapter “The Meaning of Faith” in the second paragraph it says – “As far as deeds are concerned, the quality and quantity of deeds may increase but iman does not increase or decrease”. I’m assuming here the term iman is translated to mean faith because it is under the chapter “The Meaning of Faith”. I can appreciate that the quotes I cited are written by two different authors and this may be the reason why there may be an apparent contradiction. I was wondering whether you could help me understand how these two quotes can be reconciled, or is it that on the issue of iman there is two differing opinions on whether it remains the same or it fluctuates. If there are a difference of opinion, what is the most correct opinion?The two authors, Imam Muwaffaq ud-Din Ibn Qudamah, in the first instance and Imam Abu Hafs An-Nasafi, in the second instance, are both correct; but we need to understand the basis of their statements. Firstly, there are two types of iman according to Muslim Orthodoxy. The first is the iman of salvation, the basis of one’s faith. There is neither increase nor decrease in this form of iman. This can be referenced by Surat ul-Fath (48), ayah 4, where Allah mentions iman being added to an iman.

The iman being added to is the foundational faith, what the second author was making reference to in this text. The good deeds that one does are a testament and reference of the faith and are also referred to generally as “iman,” which is what the first author referred to in his text.

Secondly, the first author discussed the iman of deeds more as the audience he addressed already knew about the iman of salvation and that of deeds is what required emphasis. The second author, Imam An-Nasafi, was dealing with an audience composed wholly of cultists who said that salvation was by “faith and deeds,” a major blunder and so he emphasised this matter in his text.

Thus both understandings are valid and both should be understood by the believer.

Question 2 – in pg 66 it says “He, peace and blessings be upon him, said, “The Khilafah after me is thirty years.” So the last of it was the khilafah of Ali…”. But then in pg 71 it says “Mu’awiyah is… one of the khalifahs of the muslims”, to what I understand Mu’awiyah (ra) came after Ali (ra). In this instance again there seems to be an apparent contradiction, but in this case the author is the same. Can you please clarify this matter?

Imam Muwaffaq ud-Din Ibn Qudamah quotes the hadith that the khilafah is 30 years. This does not mean there will be no more khalifahs after that time. Rather, it is referring to those khalifahs on the Prophetic Way. The first four were chosen by the Consensus of those being Spiritual and Temporal Authority. By the time of the khilafah of `Ali, peace be upon him, who was assassinated, there was still 6 months remaining upon his death. Al-Hasan Al-Mujtaba, peace be upon him, was khalifah for six months and then self-abdicated (he considered his khilafah as part of that of `Ali and ruled in the same way). This then brought in Mu`awiyah, may Allah be pleased with him, as the khalifah. His post of khilafah came through abdication and not through the normal means.

Question 3 – in pg 17 you mentioned that the “Muslim Orthodoxy is three: the Athariyyah… the Ash’ariyyah… the Maturidiyyah”. Am I to assume that the three books in this series that you translated belong to each school of thought in its respective order? i.e. the first book is Athariyyah, the second is Ash’ariyyah and the third is Maturidiyyah?

Excellent question. The first text by Imam Muwaffaq ud-Din Ibn Qudamah is a sample of the Athariyyah while the second, written by Imam Abu Hafs An-Nasafi, is a sample of the Maturidi theology. The third and final is by Imam Ahmad Ad-Dardir and is the Ash`ari theology. This then gives the reader the opportunity to see the continuity and slight differences (which you astutely discovered) between the perspective authors and their disciplines.

Jazakallahu kahirun for taking the time to read my email and inshallah responding to it as well with clarifications.

Thank you again for taking the time to write us and I hope that my answers were satisfactory to the degree required. If not, please ask me for further clarification.

was-Salaam,

brother in Islam,

Al-Hajj Abu Ja`far Al-Hanbali

 

Question on Mass Transmission (Tawatur)

تواتر

As-Salaamu Alaikum wa Rahmatullah,

Noble brother,

Thank you for your question and may Allah reward you for your diligence. With regard to Tawatur, it has the following points to be kept in mind,

1. Acceptance of tawatur is clear and must be affirmed (it is compulsory, i.e. wajib), as it touches on creedal points. This point is stressed by Imams Abu Hanifah,[1] Muhy ud-Din,[2] Abu Ja`far At-Tahawi[3] and `Abdul Ghani al-Maidani,[4] may Allah have mercy upon them, in their texts.

2. The Qur’an was transmitted through tawatur means and of course to reject that would be false, as it was mass transmitted.

3. It is for this reason that we find some of the earliest texts of creed affirming the use and acceptance of the belief in wiping over the socks, by such luminaries as Imams Ahmad ibn Hanbal,[5] `Ubaidullah ibn Battah,[6] Abu Hanifah,[7] Abu Hafs An-Nasafi,[8] Abu Ja`far at-Tahawi,[9] and others, may Allah have mercy upon all of them.

4. This issue, although making reference to the fiqhi principle of wiping over the leather socks, is actually theological in nature as affirmation of this and other types of ahaadith of its’ kind is affirming the tawatur.

5. If someone denies the tawatur, their judgment would depend upon the following issues,

 

a. If the person was a new Muslim, he would be excused as he has just entered into the faith and has not learned such foundations.

b. If the person believed in the tawatur but disagreed about the content of the tawatur, this would be valid and the person would be a Muslim. An example would be the tawatur nature of the flood. Every single Muslim, laymen and theologian, believes that the flood took place and that it has been passed down unbroken.

However, there is a disagreement over whether the flood was global or not. Thus all sides affirm the tawatur fact of the flood being passed down, but in its’ content there is some disagreement, which is why there are two opinions about the flood being global or not.

And this is merely a minor difference in the branches of creed and not the foundations; therefore one is still within the fold of Islam, no matter what side they are on.

c. There are those who would deny tawatur in form and content, which is kufr without any doubt, for example the Imami Shi`a denial of the Consensus around Abu Bakr As-Siddiq as the khalifah of the Muslims and first leader after the Prophet Muhammad, peace and blessings of Allah be upon him, the fact that the Qur’an is uncreated and not created, that Allah will be seen on the Day of Judgment by believers, that only prophets and angels are infallible and many other points that are established by tawatur.

I hope that this helped and that it made sense. And with Allah is every success and help,

Was-Salaam,

brother in Islam,

Al-Hajj Abu Ja`far Al-Hanbali

[1] Al-Fiqh ul-Akbar, pp. 4-5 of all Arabic text

[2] Al-Qawl ul-Fasl: Sharh ul-Fiqh il-Akbar, pp. 332-333

[3] Bayan us-Sunnah, creedal point #76

[4] Bayan us-Sunnati wal-Jama`ah: Sharh ul-`Aqidat it-Tahawiyyah, pp. 112-113

[5] d. 241 AH (AD 855)

[6] d. 387 AH (AD)

[7] d. 150 AH (AD 767)

[8] d. 513 AH (AD)

[9] d. 329 AH (AD )

Ihram, `Umrah and Discussion Around it

Mecca

Imams  Baha’ ud-Din Al-Maqdisi[1] Mansur ibn Yunus Al-Buhuti,[2] may Allah be pleased with them, said the following regarding the `Umrah,

“As far as the description of the `Umrah, then it is the following:

The worshipper should make intention and put on the ihram at the points of the miqat if he is passing by or if he is near and he is in his normal clothes. An example would be if he went to At-Tan`im[3] and then changed into the ihram there after making intention.

The proof of this is where the Prophet, peace and blessings of Allah be upon him, after putting on ihram and doing `umrah and hajj said, “Learn your laws of `umrah and hajj from me and take hold of this requirement.” Collected by Imam Muslim in Al-Jami` us-Sahih and classed as authentic.

It is not permissible to put on the ihram in Al-Masjid ul-Haram as this is doing the opposite of what the Prophet, peace and blessings of Allah be upon him, commanded us to do for `umrah. If he does this, he will have to give a sacrifice for the mistake.

So after putting on the ihram, he goes to Al-Masjid ul-Haram and makes seven circuits, with the Ka`bah on his left. This is a hadith collected by Imam Abu Dawud and classified as authentic.

The supplication for seeing the Ka`bah for the first time is:

اللهُمَّ أَنْتَ السَّلاَمُ وَ مِنْكَ السَّلاَمُ حَيِّنَا رَبَّنَا بِالسَّلاَمِ. اللهُمَّ زِدْ هَذَا الْبَيْتَ تَعْظِيماً وَ تَشْرِيفًا وَتَكْرِيماً وَمَهَابَةً وَبِرّاً. وَزِدْ مَنْ عَظَّمَهُ وَشَرَّفَهُ مِمَّنْ حَجَّهُ وَاعْتَمَرَهُ تَعْظِيماً وَتَشْرِيفاً وَ تَكْرِيماً وَ مَهَابَةً وَبِرّاً. اَلْحَمْدُ لِلهِ رَبِّ الْعَالَمِينَ حَمْداً كَثِيراً كَمَا هُوَ أَهْلَهُ وَكَمَا يَنْبَغِي لِكَرِيمِ وَجْهِهِ وَ عَزَّ جَلاَلَهُ. اَلْحَمْدُ للهِ الَّذِي بَلَّغَنِي بَيْتَهُ وَ رَآنِي لِذَالِكَ أَهْلاً. اَلْحَمْدُ للهِ عَلَى كُلِّ حَالٍ. اَللهُمَّ إِنَّكَ دَعَوْتَ إِلَى حَجِّ بَيْتِكَ الْحَرَامِ. وَقَدْ جِئْتُكَ لِذَالِكَ. اَللَّهُمَّ تَقَبَّلْ مِنِّي وَ اعْفَ عَنِّي وَ أَصْلِحْ لِي شَأْنِي كُلَّهُ لاَ إِلَهُ إِلاَّ أَنْتَ.

This is mentioned by the students of the Companions, such as Sa`id ibn al-Musayyib, Ibn Juraij and others and collected by Imam Abu Bakr al-Athram, the student of Imam Ahmad ibn Hanbal.

After the seven circuits, he is to go to Safa and Marwah and make the seven journeys between them. After this, his `Umrah has been completed and he may either shave or cut his hair. This shaving or cutting of the hair must be done before he gets out of the ihram as it is a condition for the completion of the `Umrah.

`Umrah may be done any time, whether it is in the months or Hajj, the Day of Sacrifice or `Arafah. It is disliked to do `umrahs concurrently without any break between them and this is the Consensus of the first three generations as was quoted by Imam Burhan ud-Din Ibn Muflih.[4]

There are three integrals that have to be done in order for the `Umrah to be valid and if they are not done – whether intentionally or unintentionally – the `Umrah will be invalid. The three integrals are:

1) Ihram,

2) tawaf around the House,

3) making the journey of Safah and Marwah.

This is based upon the hadith of the Prophet, peace and blessings of Allah be upon him, where he said, “Whoever is not required to bring any sacrifice, then let him make tawaf around the House, go between As-Safah and Al-Marwah, then let him cut his hair and come out of ihram.” Collected by Imams al-Bukhari and Muslim and classed as authentic.

Then there are actions that if intentionally omitted the `umrah would be invalid but if accidently omitted would not nullify the `umrah if compensated with a sacrifice. These actions are called wajibat and they are:

  1. Shaving or cutting short the hair,
  2. ihram at the miqat place with the intention,
  3. So whoever abandoned the ihram has not completed his hajj or his `umrah and in fact has never started.

This is just like the one who prayed without intention. Whoever left an integral besides the ihram or the intention, then his `umrah is not valid as he has left the integral or the intention. Whoever left a wajib has to have a sacrifice done for what was left in order to compensate the `umrah and have it counted as valid.” [5]

[1] d. 624 AH (AD 1227)

[2] d. 1051 AH (AD 1654)

[3] Trans. note: (at Masjid `A’ishah in Makkah, which is outside the boundaries of Makkah and is the closest area to act as a miqat)

[4] d. 885 AH (d. 1534)

[5] Please see Ar-Rawd ul-Murbi`, bi-Sharhi Zad il-Mustaqni, pp. 229-231.

 

Why Creed DoesMatter

Discussing difficult matters is still crucial to gather an understanding of one another.
Discussing difficult matters is still crucial to gather an understanding of one another.

I gave a presentation in the year 1427 AH (AD 2005) in Leeds regarding the basis of Salvation as well as the fruits of salvation. It was a very fruitful time in addition to the fact that I had brought my oldest son with me for the trip. He was three years old, drank a litre of orange juice and then apple juice and left such a mess in his diaper thereafter that he had to have all of his clothes changed.

After that fiasco, I was again queried about the fruits of salvation. Upon giving the answer to a crowd of believers and non-believers, I was approached not long after by an Arab man from Iraq who was very cordial.

He spoke very polished Arabic and explained to me in Arabic why he found what I said very good but there was just one issue. I had blasphemed Allah. In a sweet and loving manner, he explained that Allah will not be seen in the Hereafter ever (which I had mentioned to the crowd earlier, along with the fact that it is mentioned in the Qur’an explicitly and implicitly about nine times).

When I heard this, I immediately calmly asked him, “So are you Ithna `Ashari or Isma`ili.” He grinned widely and said in reply, “I’m Ithna `Ashari.” Very well then. He was a Twelver Shi`ii. Whenever I hear this style of argumentation, I always know that it is based the theology of the Mu`tazilah.

And as the Shi`ah borrowed the great bulk of their theology from the Mu`tazilah, it should be of no surprise that they have many of the same doctrines, such as believing that Allah will not be seen in the Hereafter, deeds have a connection to salvation, the Qu’ran is created, the punishment of the grave is not established, it is possible for people to universally gather together and believe in a lie (denial of mutawatir reports) and a number of other things.

Upon completion of conversation, which was only slightly heated, he agreed to send me an e-mail, to set me straight.

The following below is the e-mail and my response (e-mail dated 4 October 2005; 11:19pm):

Salaam,

As far as believing that Allah will be seen in the Hereafter, such a concept is flawed. It is flawed with the basic concepts revolving around the Qur’an. As we are aware, the direct or decisive verses are the Umm ul-Kitab (mother of the Book). Ummul is the term used to refer to the originator. Whenever one is confused on a matter, one is to refer to the originator. Thus the direct verses are to be approached on matters when there is confusion. With the above logic, we shall explain the query, Allah willing.

First and foremost, we observe, the term used for looking onto their Lord is naadhirah. The problem with is this term is taken out of context. This term itself means, ‘looking/waiting/expecting.’ Unfortunately, in the verse where Allah, Glorified and Exalted, is mentioned, it is ill comprehended by some. We observe in the verse it is mentioned,

Faces on that day will be radiant, looking (naadhiratun) at their Lord. Surat ul-Qiyamah (75), ayaat 22-23

The same term was used in other verses of the Qur’an such as Surat un-Naml (27), ayah 35:

And surely I am going to send a present to them, and shall wait to see (fa-naadhiratun) what answer do the messengers bring back.

With this we observe, the Lord of Might is evidently referring to a matter of expectation. On the Day of Judgement, the good and the evil shall wait in expectation of the reward promised, looking forward to their Lord’s Mercy. Imam Rida was asked, “What does the verse ’Faces that day will be radiant, looking at their Lord,’mean?”

Imam Rida replied, ‘It means that their faces are radiant and they are looking forward to the reward of their Lord.’ Al-Bihaar, vol. 4, p, 28, statement #3.
Furthermore, using the direct verses, due to the shortage of time, we will explain briefly, Allah Willing.

No vision can comprehend Him, but He comprehends all vision. And He is the Most Subtle, the All Informed. Surat ul-An`am (6), ayah 103

Vision evidently encompasses Him not. Surely, if one were to claim that He can be seen, one is claiming Him to have some sort of physical appearance. Such a physical appearance leads to the limitation of the Lord. Anything limited is not the Lord. Such a confined character is not infinite, but it is known for sure that our Lord is infinite. Also, another verse is used, which will be explained through common sense and logic, Allah Willing.

By no means! When the earth is made to crumble to pieces and your Lord comes and also the angels in ranks. Surat ul-Fajr (89), ayaat 21-22

The above is also used to claim that Allah, Glorified and Exalted, will be seen on the Day of Judgement. I would like to pose a question towards such deviant beliefs. Where was He before if He is going to come? And if it is claimed, He was on the Throne after creating the Earth, where was He before He was on the Throne that He created? Did He have no place to stay? Where was He before all Creation? Was He homeless? Surely such silly descriptions of seeing Allah are not befitting of the Lord of Might.

My response is what follows. Keep in mind that as he is a laymen in this particular cult, I do not assume that he is immediately not a believer. So based upon this principle, I have given him all the greetings and considerations as the rest of the Muslims:
As-Salaamu Alaikum wa Rahmatullah,

Noble brother,

Thank you for your e-mail after our discussion. You really did get back to me quite quickly. I appreciate the quotes that you have given me. However, there are a few things that I would like to state at the outset.

Firstly, I try to follow the Orthodox Muslims, that first three generations of Islam, I know that they are the ones that knew the faith of Islam perfectly well and that there is no way that all of the first three generations could be wrong, for the Prophet Muhammad, peace and blessings be upon him, left clear guidance.

Secondly, am I to understand from the quotes that you have given below that you are taking from the Imams and scholars of tafsir with regards to an issue of the essentials of Islamic Faith? As far as I know, we Muslims are not to follow anyone in regards to what we believe about Allah and our relationship with Him. But rather, we are to each come to have a relationship with Him, as he has said,

So know, there is no god but Allah. Then ask forgiveness for your sin. Surah Muhammad (47), ayah 19

Thirdly, I believe that arguing over the ahaadith in this matter will not bring much fruit. In fact, what it will lead to is my bringing one hadith and then you will bring one, without any beneficial dialogue taking place that causes us to both think. It will just become a quoting match. Therefore, here is what I would propose. What I am going to do is just stick to the Qur’an, as it is the Word of Allah without doubt.

Then, I will quote what I think is essential Orthodox faith, that being the Seeing of Allah in the Hereafter. I will only quote the Qur’an and cross-reference and substantiate my positions with the Qur’an, nothing else. I ask that you do the same, for I think if I quote scholars that I follow, you could rightly disagree and quote scholars that you follow.

And due to the fact that this is essential faith and that whoever is wrong could be punished by Allah for understanding Him wrongly, I believe it is up to us to speak to each other with just the evidence. I hope you will agree. I will not try to give a response to what you have said and maybe you will consider it and we will both benefit, insha’allah.
I think I understand the point that is being given, but there are a number of problems here, those being,

a. The context and use the word naadhirah is completely different. If you look at the two passages mentioned, they are using two completely different contexts. And although the word could be taken to mean that in one context, how has the ayah on looking towards Allah been taken to mean waiting for something or reward?

b. To take the ayah in Surat ul-Qiyamah (75), ayaat 22-23 to mean that the believers, rather than looking at Allah and seeing Him, will be receiving or expecting a reward is problematic, for the ayah before it already mentions them having the reward. Look carefully,

That day, faces will be radiant. Surat ul-Qiyamah (75), ayah 22

Thus, they already have their reward, brother. So why would they be awaiting reward when their faces have been brightened and it has been given to them?

c. If we take the argument that you have used by taking Surat un-Naml (27), ayah 35 and saying that the context and use of the word are the same, then what of the ayah in Surat ul-A`raf (7), ayah 143:

He said, Lord, let me see you (unzur ilaik). He said, you cannot see Me, but look at the mountain (unzur ilaal Jabal). If it should stay established in its’ place, then you will see Me.

You had explained to me at the lecture in Leeds that the expression used is referring to receiving the reward from Allah or expecting it. If this is the case, the ayah would mean that the Prophet Musa, peace be upon him, asked Allah for a reward. Then Allah told him to look at the mountain for his reward, but if the mountain could stay in its’ place, then he would receive the reward from Allah.

But this obviously could not be the meaning of the actual ayah, could it? In fact, the Prophet Musa, peace be upon him, asked to see Allah. He was not rebuked harshly for this at all. Had it been limiting the Lord or thinking the Lord not able, he would have been denounced, just as the Children of Israel were denounced for asking to make Allah manifest in front of them right that instant when they were speaking.

Again, my question is how this ayah could be referring to expectation of reward or mercy when the people being addressed are already in the Paradise. Consider another ayah that you could cross-reference with the one in Surat ul-Qiyamah (75), ayah 26:

Those who did Ihsan will have goodness and something extra. Their faces will not be humiliated nor will they be laid low. They are the companions of the Paradise and they are to be therein forever.

How could they be expecting the mercy of Allah when if one reads this ayah, they have clearly been referred to as being in the Paradise and forever therein? So what mercy would they be waiting for when they have already been given the mercy of entering the Paradise?

I believe you will need to investigate this point. As far as the two quotes from the Imams, again I take my understanding from the plain meaning of the Words of Allah as well as cross-referencing. Any aspect of essential creed that Allah wants me to know can be known and understood by the plain meaning of the text and without the need of a scholar to believe it.

The ayah that was mentioned is indeed correct, but I believe that the understanding is distorted. The Lord Almighty has said that vision comprehends Him not, but it does not state, ‘Vision can never reach him,’ or ‘He will never be seen,’ or ‘He cannot be seen.’ I understand the point that vision cannot encompass Him. I would not be claiming that someone would have to encompass Allah in vision by seeing Him.

This is not at all necessary. But I do not think that the ayah that you have quoted satisfactorily proves that Allah will not be seen or will never be seen. In fact, I believe that this ayah is actually an evidence in my favour, for it is stating that He cannot be encompassed, which is my position, while at the same time I believe, as He has said in His Revelation, that He will be seen,

Allah has told us,

Those who spend their wealth so that they might be purified and do not expect a favour in return for what they have done, will only desire to seek the face of their Lord, Most High. And they will have complete pleasure and satisfaction. Surat ul-Lail (92), ayaat 18-21

There is also another ayah that is particularly troublesome as well as for whoever would deny seeing the Lord Almighty. Allah has said the following, All Hail Him with Praise and Glory!

Indeed that day, they will be veiled (mahjubun) from their Lord. They will be burned in the Great Fire. Then it will be said, ‘This is that which you were denying!’ Surat ul-Mutaffifin (83), ayaat 15-17

Please notice that it says that they will be veiled from their Lord. What are they being veiled from? I would say that they are veiled from their Lord. But you would say His Reward or Mercy. But please read on,

Indeed the Book of the Righteous Ones is in the Illiyin. What is the Illiyun? It is a register kept. Those near will be witness of it. Indeed the righteous shall have their bounty, on thrones looking. Surat ul-Mutaffifin (83), ayaat 18-23

The same statement for the believers is repeated again in the same surah quoted above, ayah 35. There are a number of points to keep in mind,

a. The ayah mentions the kuffar being veiled. You explained to me that the meaning is that they are veiled from the mercy of their Lord or His Bounty.

b. The passage above states that the believers have received their rewards, then they are on the thrones looking. Therefore, what you stated of Surat ul-Qiyamah could not be correct as Allah made a difference between the reward, which came first and the looking, which came second.

c. Allah repeated it again in ayah 35 of the same surah, which is very important, for the reward was not mentioned. Rather the sighting was mentioned. IF one should read the passage with other ones, they can see that this is due to the fact that they are already in the Paradise. They have received their reward. The question I would then have, my brother, is if they are already in the Paradise, after receiving the bounty and gift of being able to go into there, then what are they looking at? And if you believe the expression, yanzurun means ‘expecting/waiting’ what are they waiting for?

d. I do not believe that seeing Allah would mean that one is limiting Him, for the Prophet Musa, peace be upon him, asked to see Allah and was not rebuked for it. Allah has clearly said,

There is no thing like Him. And He is the All-Hearing, the All-Seeing. Surat ush-Shura (42), ayah 11

I would not say that due to the fact that He is All-Seeing that He would need an eye anymore than I would say that because He is All-Hearing, He needs an eardrum or earlobe. Not at all! All Hail the One who is Unique and has no Rival! Praise be to Him! Likewise, seeing Him I would not assume that He would have to be a physical being or that I would have to have special lights or sunlight, for there will be no sun or moon in the Paradise (please see Surat ul-Insan (76), ayah 13 ), thus He is not in need of being seen with this apparatus nor is He subject to it or bounded by space and time.

Nor would be think for a moment that the one vision would be all encompassing. We would have the rest of eternity to gaze at His Glory and notice new aspects of His Majesty and unbelievable and glorious Essence. The Lord we serve is great enough to keep His Promise, one which He has made in the Qur’an numerous times.

I would not see the verses that you quoted as evidence for seeing the Lord, for if one took that as evidence, the Lord was coming in the clouds, this would mean that everyone would see Him. Allah has clearly negated that the kuffar will ever see Him. But rather, as an Orthodox Muslim, by reading the context of the passage as well as the surah in context, I would understand that it is referring to the Day of Resurrection. If one reads the ayaat that you have quoted all the way to the end, you can see that this is the case. Therefore, the unbelievers will not be able to see Him, Glorified and Exalted is He for eternity!

Another ayah that is also important is that which is contained in Surah Qaf (50), ayaat 33-35, where the Lord of power states,

Whoever fears the Most Merciful in the unseen and comes with a pure heart it will be said, Enter the Paradise. That is the Day of Eternity. They will have in it what they will and from Us will be something extra.

Now by examining this ayah, brother, you can see that they are already in Paradise and receiving something additional. So what would they be hoping for and what had Allah promised them or said to give them in addition to that? What is greater than the Paradise and the rewards and what you will in the Paradise? Brother, it is the most splendid vision, the most awesome thing we could ever receive. To see Allah, all Hail His Majesty! And this is the position that I have adopted and understood from these and other texts. I hope that we can speak again soon, insha’allah.

I am praying for you and I ask that you read these ayaat as they are and ask Allah to show you the truth. Pray for that and continue to read and I hope that this will help. Remember, if one of us is wrong, then we certainly want to find out before we are at the Day of Resurrection, for punishment is the promise for whoever has claimed something about Allah that is not the case.

Was-Salaam,

Abu Ja`far al-Hanbali