Hayya wa Qayyam (Daniel 6:26)

 

بسم الله الرحمن الرحيم

One of the most powerful names of Allah Most High is

al-Hayy ul-Qayyûm

The Living, the Enduring

This most holy name occurs thrice in the text of the holy Quran, including in Ayat al-Kursi. Interestingly, it is also found in the Book of Daniel:

חַיָּ֗א וְקַיָּם֙

Hayyâ wa Qayyâm

I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever [Hû Elâhâ Hayyâ wa Qayyâm] and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end (Daniel 6:26, KJV)

Incidentally, this is an implicit proof that Daniel is one of the true Prophets and the Scripture of Daniel is from divine inspiration. Jesus testified to the fact that Daniel was a Prophet (Matthew 24:15; Mark 13:14).

Ibn Taymiyah: Meaning of Seal of Apostles

 

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

On this blog I have quoted several scholastic authorities in Islam who correctly interpret sayyidina Muhammad صلى الله عليه وسلم being خاتم النبيين ‘Seal of the Prophets’ to mean that there can be no prophet after him who shall abrogate his Shari’ah. Among them is Shaykh ul-Islam Ibn Taymiyah, particularly regarded by Salafis, who wrote:

وَهَذَا صِفَةُ خَاتَمِ الرُّسُلِ الَّذِي لَا يَأْتِي بَعْدَهُ نَبِيٌّ ‌يَنْسَخُ ‌شَرْعَهُ

“And this is a characteristic of the Seal of Apostles, the one after who there will not come a prophet to abrogate his Shari’ah” (al-Jawab al-Sahih; v.3, p.407)

Adam Dwelled in an Earthly Paradise (Part 2)

 

بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

In an article I wrote on this blog some four years ago I made the case for the Paradise in which Allah placed Adam and his wife in, the Garden of Eden, being a location on this planet Earth, in this mortal realm.

The story of Adam and Eve being deceived by Satan and thereafter, as a consequence, being expelled from the Garden of Eden, is repeated throughout the holy Quran because there is great significance in the moral lesson it contains for mankind. Allah Most High created Adam and ordered the Angels, the category of His creation blessed to be in His Presence and constantly glorifying and praising Him, to make obeissance to Adam. Apparently a person named Iblis was likewise included in this order to make obeissance to Adam. For this reason, some Muslim scholastic authorities have opined that Iblis is a “fallen Angel” whose original name was Azazel. However, Allah says in the Quran concerning the Angels:

لَّا یَعۡصُوۡنَ اللّٰہَ مَاۤ اَمَرَہُمۡ وَیَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ

They do not disobey Allah in what He commands them but they do as they are commanded

(Juz 28, Surah 66, Ayah 6)

In fact, it is made clear in the Quran that Iblis is a Jinn:

کَانَ مِنَ الۡجِنِّ فَفَسَقَ عَنۡ اَمۡرِ رَبِّہٖ

He was of the Jinn; and he disobeyed the command of his Lord

(Juz 15, Surah 18, Ayah 50)

When Iblis obstinately refused to prostrate before Adam, due to his arrogance, his jealousy, his hatred for man, and his feeling of superiority, Allah Most High at that instant expelled him from His Presence:

قَالَ فَاہۡبِطۡ مِنۡہَا فَمَا یَکُوۡنُ لَکَ اَنۡ تَتَکَبَّرَ فِیۡہَا فَاخۡرُجۡ اِنَّکَ مِنَ الصّٰغِرِیۡنَ

Allah said: Depart hence. It behoves you not to be arrogant here. Get out, you are surely of those abased

(Juz 8, Surah 7, Ayah 13)

قَالَ فَاخۡرُجۡ مِنۡہَا فَاِنَّکَ رَجِیۡمٌ

Thereupon Allah commanded: Get out hence, for you are rejected

(Juz 14, Surah 15, Ayah 34; Juz 23, Surah 38, Ayah 77)

Since the Quran makes clear that Iblis was expelled from Allah’s Presence when he refused to prostrate to Adam, the question arises how was Iblis able to return to Paradise and deceive Adam and Eve, after which they were all expelled from Paradise? (Juz 8, Surah 7, Ayah 24) An ignorant person argued that when Iblis was ordered to leave Paradise, he asked for respite and Allah granted his request, therefore, he remained a little longer in Paradise in order to beguile Adam and Eve and then was at last expelled with them thereafter!

But this absurd theory is easily refuted by the Quran:

لَئِنۡ اَخَّرۡتَنِ اِلٰی یَوۡمِ الۡقِیٰمَۃِ لَاَحۡتَنِکَنَّ ذُرِّیَّتَہٗۤ اِلَّا قَلِیۡلًا

[Iblis said]: If You will grant me respite till the Day of Resurrection, I will most surely reduce his posterity to subjection except a few

قَالَ اذۡہَبۡ فَمَنۡ تَبِعَکَ مِنۡہُمۡ فَاِنَّ جَہَنَّمَ جَزَآؤُکُمۡ جَزَآءً مَّوۡفُوۡرًا

[Allah] said: Get out. Hell shall be the recompense of you all, you and those who follow you from among them: an adequate recompense

وَاسۡتَفۡزِزۡ مَنِ اسۡتَطَعۡتَ مِنۡہُمۡ بِصَوۡتِکَ وَاَجۡلِبۡ عَلَیۡہِمۡ بِخَیۡلِکَ وَرَجِلِکَ وَشَارِکۡہُمۡ فِی الۡاَمۡوَالِ وَالۡاَوۡلَادِ وَعِدۡہُمۡ ؕ وَمَا یَعِدُہُمُ الشَّیۡطٰنُ اِلَّا غُرُوۡرًا

Go ahead and entice whomsoever of them you can, with your voice, and mount assaults against them with your horse and your foot and be their partner in wealth and offspring, and make promises to them. And Satan promises them naught but deceit

(Juz 15, Surah 17, Ayat 62-64)

This passage makes clear that despite granting Iblis respite, Allah ordered his immediate expulsion from His Presence. So it could not have been there where Adam and Eve were dwelling and somehow Satan sneaked back in to beguile them.

*Interestingly, the last Ayah quoted mentions Satan’s voice, horse and foot as the means for him to entice and misguide mankind. The voice of Satan is a reference to his and the ability of the other devils and demons to whisper evil suggestions into the hearts of humans, and it may also be a reference to the evil lyrics and sounds of music, poetry and the recited scriptures of pagan religions. The horse of Satan is a reference to the Satanic cavalry, the generals and ranking officers of his army, while his foot is a reference to the Satanic infantry of lesser foot soldiers who likewise do his bidding in waging spiritual warfare against Islam.

Those who insist the Paradise from which Adam and Eve were banished as a consequence of their disobedience in eating from the forbidden Tree is the everlasting Paradise of the Afterlife should know that Allah says no one will ever be expelled from that Paradise:

وَّمَا ہُمۡ مِّنۡہَا بِمُخۡرَجِیۡنَ

Nor shall they be ejected therefrom

(Juz 14, Surah 15, Ayah 48)

Furthermore, Allah says, according to a Hadith Qudsi, concerning Paradise:

أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لاَ عَيْنٌ رَأَتْ وَلاَ أُذُنٌ سَمِعَتْ وَلاَ خَطَرَ عَلَى قَلْبِ بَشَرٍ

I have prepared for my righteous servants what no eye has seen, what no ear has heard and what no human heart can imagine

(Sahih al-Bukhari)

Yet this Hadith Qudsi will apparently be falsified if it is admitted that Adam and Eve were present in that Paradise.

In his monumental Tafsir of the Quran, Imam Fakhruddin al-Razi quotes the opinion of two Mu’tazilite theologians, Abul-Qasim al-Balkhi and Abu Muslim al-Isfahani, who argued that the Paradise in which Allah made Adam and Eve dwell was a Garden of the Earth and not the eternal Paradise of the Hereafter:

الْمَسْأَلَةُ الرَّابِعَةُ اخْتَلَفُوا فِي الْجَنَّةِ الْمَذْكُورَةِ فِي هَذِهِ الْآيَةِ هَلْ كَانَتْ فِي الْأَرْضِ أَوْ فِي السَّمَاءِ وَبِتَقْدِيرِ أَنَّهَا كَانَتْ فِي السَّمَاءِ فَهَلْ هِيَ الْجَنَّةُ الَّتِي هِيَ دَارُ الثَّوَابِ أَوْ جَنَّةُ الْخُلْدِ أَوْ جَنَّةٌ أُخْرَى فَقَالَ أَبُو الْقَاسِمِ الْبَلْخِيُّ وَأَبُو مُسْلِمٍ الْأَصْفَهَانِيُّ هَذِهِ الْجَنَّةُ كَانَتْ فِي الْأَرْضِ

(Tafsir al-Kabir; v.3, p.3)

One of the objections to the idea that the Garden which Adam and Eve dwelt in was in the Earth is that Allah says:

قَالَ اہۡبِطُوۡا بَعۡضُکُمۡ لِبَعۡضٍ عَدُوٌّ ۚ وَلَکُمۡ فِی الۡاَرۡضِ مُسۡتَقَرٌّ وَّمَتَاعٌ اِلٰی حِیۡنٍ

[Allah] said: Go forth, some of you will be enemies of others. And for you there is an abode on the Earth and a provision for a time

(Juz 8, Surah 7, Ayah 23)

The objection is that how could Adam and Eve be expelled from a place that was on Earth only to be told that the Earth is their abode. Imam al-Razi has quoted the response of the Mu’tazilite theologians:

وَحَمَلَا الْإِهْبَاطَ عَلَى الِانْتِقَالِ مِنْ بُقْعَةٍ إِلَى بُقْعَةٍ كَمَا فِي قَوْلِهِ تَعَالَى اهْبِطُوا مِصْراً

The meaning of the going forth is movement from one place to another like how the Most High says ‘Go into a settlement’ (Surah 2, Ayah 61)

(Tafsir al-Kabir; v.3, p.3)

In other words there is no problem in the idea that Adam and Eve were expelled from one part of the Earth and told to live anywhere else in the rest of the Earth, just as the Prophet Moses told some of his people who were complaining about having to be limited to eating one kind of food that they should therefore go into some settlement and find the food they want. Being told to go into a settlement does not imply that they were not already present in a settlement.

Another argument quoted from the Mu’tazilite theologians who argued that the Paradise from which Adam and Eve were banished was on Earth is that Satan tempted them to eat from the Tree by saying that if they did so they would attain immortality:

وَقَالَ مَا نَہٰکُمَا رَبُّکُمَا عَنۡ ہٰذِہِ الشَّجَرَۃِ اِلَّاۤ اَنۡ تَکُوۡنَا مَلَکَیۡنِ اَوۡ تَکُوۡنَا مِنَ الۡخٰلِدِیۡنَ

[Satan] said: Your Lord has forbidden you this Tree only lest you become two Angels or that you should live forever

(Juz 8, Surah 7, Ayah 20)

فَوَسۡوَسَ اِلَیۡہِ الشَّیۡطٰنُ قَالَ یٰۤـاٰدَمُ ہَلۡ اَدُلُّکَ عَلٰی شَجَرَۃِ الۡخُلۡدِ وَمُلۡکٍ لَّا یَبۡلٰی

But Satan tried to entice him away and said: Adam, shall I lead you to the tree of eternity and to a kingdom that never declines?

(Juz 16, Surah 20, Ayah 120)

If the Paradise in which Adam and Eve were dwelling in was the Paradise of eternity into which the Believers shall enter in the Afterlife, then how could Satan be successful in tempting Adam and Eve to disobey Allah with a promise of immortality?

Now it should be strongly established that the Jannah in which Adam and Eve dwelt was the Garden of Eden, a paradise on Earth. Khwaja Ghulam Farid (1845-1901), a poet and mystic from south Punjab, is quoted as saying:

یہ جو مشہور ہے کہ حضرت آدم اور بی بی حوا کو بہشت سے نکالا گیا اور یہ کہا جاتا ہے کہ آسمان سے زمین پر پھینک دیے گۓ یہ بالکل صحیح نہیں ہے بلکہ حقیقت یہ ہے کہ ملک یمن کے قریب ایک باغ تھا جو بہشت کی طرح نہایت ہی دل آویز اور دلکشا تھا حضرت آدم اور بی بی حوا اس باغ میں رہتے تھے اور یہی ان کی بہشت اور جنت تھی

The popular view that Adam and Eve were banished from Heaven and thrown down to the Earth is totally incorrect. Rather, the fact is that there was a garden near the country of Yemen which was extremely delightful like Heaven. Adam and Eve used to reside in that garden which was their Heaven and Paradise (Maqabis ul-Majalis, p.799)

Dietary Restrictions of Islam

 الحمد لله وكفى وسلام على عباده الذين اصطفى وسلام على النبي المصطفى

Allah Most High says concerning the Prophet صلى الله عليه وسلم

وَیُحِلُّ لَہُمُ الطَّیِّبٰتِ وَیُحَرِّمُ عَلَیۡہِمُ الۡخَبٰٓئِثَ

[He] allows for them the wholesome and forbids upon them the filth

(Juz 9, Surah 7, Ayah 157)

This statement in the holy Quran is the basis for the entire dietary code of the Islamic Shari’ah. While in the text of the Quran the only animal that has been explicitly named as forbidden to eat is the pig, it is well known that there are many animals that are forbidden to eat in the Shari’ah based on the principle of it being forbidden to eat al-khabā’ith. From the various traditions reported from the Prophet صلى الله عليه وآله وسلم we know that apart from pork, the meat of carnivorous animals with sharp teeth, birds of prey with talons, and animals that feed on filth known as al-jallālah are all totally forbidden to eat, and it is also forbidden to drink their milk. Vermin and bugs, which are called hisharat al-ard are likewise forbidden to eat because they clearly fall under the category of filthy things. The Quran declares al-maytah forbidden too. This term encompasses any meat from an animal that was not properly slaughtered, and therefore necessarily the meat of all those creatures which are not possible to slaughter in the Islamic method. Insects and all sea creatures fall under the category of al-maytah. Fish is also technically maytah, but it being an exception to the general prohibition is established from both the Quran and the Hadith. Locust is the only exception to the general prohibition of eating insects and bugs, for the Prophet صلى الله عليه وسلم said:

أُحِلَّتْ لَنَا مَيْتَتَانِ الْحُوتُ وَالْجَرَادُ

“For us two dead meats have been permitted: the fish and the locust” (Sunan Ibn Majah)

The implication is that all other maytah are forbidden from among the sea creatures and insects of the Earth.

Although the camel is permissible to eat in our Shari’ah, because it was forbidden in the Torah and in the Mosaic Law for the children of Israel, it is narrated that the Prophet صلى الله عليه وسلم enjoined ablution upon a person who ate camel meat or drank its milk, perhaps as an acknowledgment of its earlier prohibition.

However, the meat of the donkey is totally forbidden in the Shari’ah, a prohibition that was announced during the expedition of Khaybar. Concerning the horse and the mule, the narration of Khalid bin Walid رضى الله عنه indicates that they are prohibited too:

عَنْ خَالِدِ بْنِ الْوَلِيدِ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ أَكْلِ لُحُومِ الْخَيْلِ وَالْبِغَالِ وَالْحَمِيرِ

Khalid bin Walid narrates that the Messenger of Allah صلى الله عليه وسلم forbade eating the meat of the horse, the mule and the donkey (Sunan Abi Dawud)

Because this particular narration is considered weak, many Fuqaha don't consider horse meat forbidden but only disliked. Concerning the lizard, although initially the Prophet عليه السلام permitted it for Khalid bin Walid رضى الله عنه it appears that he later prohibited it altogether:

عَنْ عَبْدِ الرَّحْمَنِ بْنِ شِبْلٍ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنْ أَكْلِ لَحْمِ الضَّبِّ

Abdir-Rahman bin Shibl narrates that the Messenger of Allah صلى الله عليه وسلم prohibited eating the meat of the lizard (Sunan Abi Dawud)

It therefore appears that essentially all reptiles are forbidden. They fall in the category of carnivores with sharp teeth, or maytah or the filthy things of the Earth hisharat al-ard.

Concerning the animals which are permissible to eat, is the entire body permissible, with all its various organs, or are something forbidden to eat from even a halal animal? It appears that the Prophet صلى الله عليه وسلم hated seven things from even the halal animal and therefore they must not be consumed:

عَنْ مُجَاهِدٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَرِهَ مِنَ ‌الشَّاةِ ‌سَبْعًا الْمَثَانَةَ وَالْمَرَارَةَ وَالْغُدَّةَ وَالذَّكَرَ وَالْحَيَاءَ وَالْأُنْثَيَيْنِ

Mujahid narrates that the Prophet صلى الله عليه وسلم hated seven things of the sheep: the bladder, the gallbladder, the glands, the penis, the vulva and the testicles (al-Marasil lil-Imam Abi Dawud; p.226)

This narration is supported by another narrated by Ibn Umar رضى الله عنهما

كَانَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَكْرَهُ مِنَ ‌الشَّاةِ ‌سَبْعًا الْمَرَارَةَ وَالْمَثَانَةَ والمحياة وَالذَّكَرَ وَالْأُنْثَيَيْنِ وَالْغُدَّةَ وَالدَّمَ

The Messenger of Allah صلى الله عليه وسلم hated seven things from the sheep: the gallbladder, the bladder, the vulva, the penis, the testicles, the glands, and the blood (Mu’jam al-Awsat, #9480)

These seven parts of the halal animal, because they are in the category of al-khabā’ith are therefore forbidden to eat according to the Hanafi school. However, this particular narration from Ibn Umar is considered weak due to the weakness of the narration Abdur-Rahman bin Zayd bin Aslam.

Hole in the Barrier of Gog & Magog Explained

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

وَ سَلٰمٌ عَلَی الۡمُرۡسَلِیۡنَ

وَ الۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ

وَ الۡعَاقِبَۃُ لِلۡمُتَّقِیۡنَ

Allah, blessed and exalted, says:

فَمَا اسْطَاعُوا أَن يَظْهَرُوهُ وَمَا اسْتَطَاعُوا لَهُ نَقْبًا

So they [Gog & Magog] were unable to scale it, nor were they able to bore through it

(Juz 16, Surah 21, Ayah 97)

This Ayah is concerning the barrier constructed by Dhul-Qarnayn. Although what is stated about them being unable to scale or penetrate the barrier is in the past tense, the implication is that Gog and Magog shall never be able to penetrate this barrier. Of course, the barrier shall one day be destroyed:

فَاِذَا جَآءَ وَعۡدُ رَبِّیۡ جَعَلَہٗ دَکَّآءَ ۚ وَکَانَ وَعۡدُ رَبِّیۡ حَقًّا

‘But when the promise of my Lord shall come to pass, He will break it into pieces. And the promise of my Lord is true’

(Juz 16, Surah 21, Ayah 98)

The destruction of the barrier is an act attributed directly to Allah by Dhul-Qarnayn. The suggestion is, once again, that the barrier shall not be destroyed by Gog and Magog, but by some other means whereby it is more appropriate to attribute the act to Allah directly. The fact that a barrier matching the description in the Quran that was constructed by Dhul-Qarnayn can’t be located at present in the probable location, or for that matter anywhere on Earth, is a strong indication that the prophecy of Dhul-Qarnayn as quoted in the Quran has already transpired. A Hadith suggests that this destruction of the barrier occurred sometime during the lifetime of the Prophet Muhammad (peace be upon him):

لاَ إِلَهَ إِلاَّ اللَّهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذَا

There is none worthy of worship except Allah! Woe to the Arabs for an evil that has come close. Today a hole has been made in the barrier of Gog and Magog like this [and he made a gesture with his fingers indicating the size of the hole]

The Hadith does not state that Gog and Magog themselves have made this hole in the barrier, or even that the evil which is nearing that shall afflict the Arabs in particular is an attack by Gog and Magog. Al-Allamah Badr al-Din al-Ayni [d. 855 H] states regarding the Prophet’s gesturing about the size of the hole made in the barrier:

المُرَاد أَن التَّقْرِيب بالتمثيل لَا حَقِيقَة التَّحْدِيد

The intention is approximation by imagery and not a literal delineation [of the hole]

(Umdat al-Qari; v.15, p.238)

In other words, the Prophet (peace be upon him) intended to illustrate the proximity of an evil afflicting the Arabs by invoking a mental image of a hole made into the barrier constructed by Dhul-Qarnayn to repel Gog and Magog.

In another place in the Quran Allah says:

وَحَرٰمٌ عَلٰی قَرۡیَۃٍ اَہۡلَکۡنٰہَاۤ اَنَّہُمۡ لَا یَرۡجِعُوۡنَ

And it is an inviolable law for a township which We have destroyed that they shall not return

حَتّٰۤی اِذَا فُتِحَتۡ یَاۡجُوۡجُ وَمَاۡجُوۡجُ وَہُمۡ مِّنۡ کُلِّ حَدَبٍ یَّنۡسِلُوۡنَ

Until when Gog and Magog are let loose. And they shall hasten forth from every height

(Juz 17, Surah 21, Ayah 95 & 96)

The objective of this Quranic passage is to explain that the Resurrection shall not occur until Gog and Magog are set loose. The great mufassir Mujahid bin Jabr (d. 104 H) from among the Salaf, explained that the second clause ‘and they shall hasten forth from every height’ refers to all mankind, meaning at the time of the Resurrection, they shall come forth from their graves (Tafsir Ibn Jarir; v.16, p.405)

Shi'ite Blasphemy Against Prophet and Fatimah (peace be upon them)

 بسم الله الرحمن الرحيم

وصلى الله وسلم وبارك على عبده ورسوله نبينا محمد وعلى آله وأصحابه أجمعين

The Shi’ah often allege that the Hadith literature of Ahl-us-Sunnah contains material that is blasphemous against the holy Prophet and his family (peace be upon them). The truth, however, is that Shi’ite literature is filled with blasphemy and unspeakably nasty content that assaults the honor of the most holy Prophet Muhammad and his family (peace be upon them). Here I shall cite one such example:

الباقر والصادق عليهما السلام أنه كان النبي صلى الله عليه وآله لا ينام حتى يقبل عرض وجه فاطمة يضع وجهه بين ثديي فاطمة ويدعو لها وفي رواية حتى يقبل عرض وجنة فاطمة أو بين ثدييها

Al-Baqir and As-Sadiq (peace be upon them) narrate that the Prophet (blessing of Allah upon him and his family) did not sleep until he kissed the width of Fatimah’s face, placed his face between Fatimah’s breasts, and prayed for her. And in a narration: until he kissed the width of Fatimah’s cheek or between her breasts.

(Bihar ul-Anwar; v.43, p.42)

انا لله وانا اليه راجعون

نقل کفر کفر نباشد

Muhammad bin Karram and the Karramiyyah

 بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ

وصلى الله تعالى على نبيه الكريم

Abu Abdullah Muhammad bin Karram as-Sijistani رحمة الله عليه (d. 255 H) was a great theologian and zahid (ascetic) of this Ummah. It is important to understand that Ibn Karram and his followers, the Karramiyyah, attributed themselves to Ahl us-Sunnati wal-Jama’ah and to the Hanafi madhhab. Ibn Karram was a disciple of the great saint Ahmad bin Harb رحمة الله عليه. Yahya bin Yahya at-Tamimi is reported to have said about him:

‌إِنْ ‌لَمْ ‌يَكُنْ ‌أَحْمَدُ ‌بنُ ‌حَرْبٍ ‌مِنَ ‌الأَبْدَالِ ‌فَلَا ‌أَدرِي ‌مَنْ ‌هُمْ

“If Ahmad bin Harb is not from the Abdal then I do not know who they are!” (Sir A’lam an-Nubala; v.11, p.34)

Ibn Karram was an apocalyptic preacher and emigrated with some of his close followers to Al-Quds (Jerusalem), where he passed away. However, it must be admitted that Ibn Karram was a controversial figure. He was accused of heresy by most of the Sunni theologians and scholars. Ibn Karram was from among the mutakallimin who mastered ilm al-kalam. He taught that Allah is a jism (body), but unlike the bodies of creation. He differed with the other mutakallimin in saying that Allah is a unique, eternal body without beginning Who was once devoid of a’rad اعراض (incidental attributes). For this reason he and his followers, the Karramiyyah, were considered heretical Mujassimah (those who believe God is corporeal, possessing a physical body). But the intent of the Karramiyyah with the term jism is that Allah is قائم بنفسه “established by Himself”. The Karramiyyah were also accused of the heresy of Irja for they said that faith is established on the tongue alone, and not from the heart or the actions of the limbs. The polemic against them was that according to their definition of faith a munafiq (hypocrite) would have to be considered a Believer. However, this was merely a semantical difference, because the Karramiyyah intended by this definition to define what a Believer is from the Earthly perspective, and not the reality of a Believer in the sight of Allah. The Karramis were concentrated in the land of Khorasan, at one time in history being strong in the towns of Nishapur, Ghazni and Ghor. But today this religious tendency has vanished. They were simply absorbed into the mainstream of Hanafi Maturidis of present day Afghanistan. The Karramiyyah were an apocalypticist and pietist movement within Sunni Islam. Their differences from the other schools of Sunni theology were relatively minor, which is why I don’t consider them a heretical movement. If it is accepted that they are not Sunni, it must still be acknowledged that they are closer to the mainstream Sunnis, including Atharis, Asharis and Maturidis, than to the truly non-Sunni factions like the Shi’ah, Mu’tazilah and Khawarij. Adh-Dhahabi said about Muhammad bin Karram:

‌مُحَمَّدُ ‌بنُ ‌كَرَّامٍ السِّجِسْتَانِيُّ المُبْتَدِعُ

شَيْخُ الكَرَّامِيَّةِ كَانَ زَاهِداً عَابِداً رَبَّانِيّاً بَعِيْدَ الصِّيْتِ كَثِيْرَ الأَصْحَابِ

Muhammad bin Karram as-Sijistani, the innovator. Shaikh of the Karramiyyah, he was a zahid (ascetic), abid (worshiper), rabbani, notorious, with many followers.

(Sir A’lam an-Nubala; v.11, p.523, #146)

Despite his declaring Ibn Karram an innovator, adh-Dhahabi admitted that he was also a pious worshiper, known for his zuhd and closeness to Allah. Historically, the Karramiyyah were the ones who pioneered the institution of the Khanaqah within the Ummah, which became essential to Sufism.

Interestingly, Shaikh-ul-Islam Ibn Taymiyah رحمة الله عليه not only praises Ibn Karram, but says that he was a defender of the Sunni madhhab:

‌وقام ‌أيضا ‌أبو ‌عبدالله ‌محمد ‌بن ‌كرام ‌بسجستان ‌ونواحيها ‌ينصر ‌مذهب ‌أهل ‌السنة ‌والجماعة والمثبتة للصفات والقدر وحب الصحابة وغير ذلك ويرد على الجهمية والمعتزلة والرافضة وغيرهم

And likewise rose Abu Abdullah Muhammad bin Karram in Sijistan and its vicinity, supporting the doctrine of ahl us-Sunnah wal-Jama’ah, affirming the [divine] Attributes, Qadar, love of the Sahabah, etc. He refuted the Jahmiyyah, the Mu’tazilah, the Rafidah, and other than them.

(Sharh al-Isbahaniyah; p.378)

Theophany of Allah

 بسم الله الرحمن الرحيم

لا اله الا الله محمد رسول الله

اللهم صلى على سيدنا ونبينا محمد

A theophany is a manifestation of God to humankind. The archetypal theophany is what occurred at Mount Sinai, as described in the Torah:

And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the Lord came down upon mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up. (Exodus 19:16-20)

And Moses went up into the mount, and a cloud covered the mount. And the glory of the Lord abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the Lord was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. (Exodus 24:15-18)

In the theophany at Mount Sinai, the following phenomena occurred:

1. Thunder and lightning

2. Cloud

3. Blast of the trumpet

4. Smoke and fire

5. Quake

The association of these terrifying and glorious phenomena with the theophany of our God is what sets Him apart from many of the false gods and idols. Each of the five phenomenon that occurred during the theophany at Mount Sinai are mentioned in the Quran, particularly with regard to the theophany that shall occur on Judgment Day:

Lightning, Thunder

He it is Who shows you the lightning [to inspire] fear and hope, and He raises the heavy clouds

وَیُسَبِّحُ الرَّعۡدُ بِحَمۡدِہٖ وَالۡمَلٰٓئِکَۃُ مِنۡ خِیۡفَتِہٖ

And the thunder glorifies Him with His praise and [likewise do] the Angels for awe of Him

(Surah 13, Ayah 12 & 13)

Cloud

ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ یَّاۡتِیَہُمُ اللّٰہُ فِیۡ ظُلَلٍ مِّنَ الۡغَمَامِ وَالۡمَلٰٓئِکَۃُ وَقُضِیَ الۡاَمۡرُ

Are they waiting for anything but that Allah should come to them in the coverings of the clouds with Angels, and the matter be decided?

(Surah 2, Ayah 210)

*Commentary: The Ayah is referring to what shall occur at the final Judgment when Allah Himself shall come, and His glorious theophany shall bring with it clouds and Angels

وَیَوۡمَ تَشَقَّقُ السَّمَآءُ بِالۡغَمَامِ وَنُزِّلَ الۡمَلٰٓئِکَۃُ تَنۡزِیۡلًا

And the Day when the Heaven shall be rent asunder with the clouds, and the Angels shall be sent down with a descending

(Surah 25, Ayah 25)

*Commentary: This Ayah too is referring to the final Judgment when the theophany of Allah shall result in the sky splitting open and the appearance of glorious clouds along with the Angels descending in a grand fashion.

وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ

And We shaded you [Children of Israel] with clouds

(Surah 2, Ayah 57)

وَظَلَّلۡنَا عَلَیۡہِمُ الۡغَمَامَ

And We shaded them [Children of Israel] with clouds

(Surah 7, Ayah 160)

*Commentary: These passages are referring to how the divine presence of Allah was with the Children of Israel as they wandered toward the Holy Land during the Exodus. His presence was manifested in clouds shading the people: ‘And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night’ (Exodus 13:21). The descending of a cloud with the divine presence (Sakinah) was likewise experienced by some of the Prophet Muhammad’s (sall Allahu alaihi wasallam) companions: Sayyidina Usaid bin Hudair (radi Allahu anhu) narrates that he was reciting Surat al-Baqarah at night, when suddenly his horse became startled. When he paused his recitation the horse calmed down and became silent, but when he resumed it the horse would act up again. He says:

فَرَفَعْتُ رَأْسِي إِلَى السَّمَاءِ فَإِذَا مِثْلُ الظُّلَّةِ فِيهَا أَمْثَالُ الْمَصَابِيحِ

'I raised my head to the sky and behold there was something like a cloud containing what looked like lamps’

After explaining what he saw to the Prophet (sall Allahu alaihi wasallam), the Prophet informed him:

تِلْكَ الْمَلاَئِكَةُ دَنَتْ لِصَوْتِكَ وَلَوْ قَرَأْتَ لأَصْبَحَتْ يَنْظُرُ النَّاسُ إِلَيْهَا لاَ تَتَوَارَى مِنْهُمْ

'Those were Angels who came near to you for your voice and if you had kept on reciting till dawn, it would have remained there till morning when people would have seen it as it would not have disappeared’ (Sahih al-Bukhari: Kitab Fada’il al-Quran; Bab Nuzulis-Sakinati wal-Mala’ikati ainda Qira’atil-Quran)

And in the wording reported by Imam Muslim:

تِلْكَ الْمَلاَئِكَةُ كَانَتْ تَسْتَمِعُ لَكَ وَلَوْ قَرَأْتَ لأَصْبَحَتْ يَرَاهَا النَّاسُ مَا تَسْتَتِرُ مِنْهُمْ

'Those were the Angels who listened to you; and if you had continued reciting, the people would have seen them in the morning and they would not have concealed themselves from them’ (Sahih Muslim: Bab Nuzulis-Sakinati li-Qira’atil-Quran)

Sayyidina al-Bara bin Azib (radi Allahu anhu) narrates that once a man was reciting Surat al-Kahf, when a cloud overshadowed him and came nearer and nearer, causing his horse to be startled. When the man explained what happened in the morning to the Prophet (sall Allahu alaihi wasallam) he informed him:

تِلْكَ السَّكِينَةُ تَنَزَّلَتْ بِالْقُرْآنِ

'That was the Sakinah [Shekhinah] which came down [because of the recitation of] the Quran’ (Sahih al-Bukhari & Sahih Muslim)

Blast of the Trumpet

وَیَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ اِلَّا مَنۡ شَآءَ اللّٰہُ

And on the day when the trumpet will be blown, whoever is in the heavens and whoever is in the earth will be struck with terror, save him whom Allah pleases.

(Surah 27, Ayah 87)

وَنُفِخَ فِی الصُّوۡرِ فَصَعِقَ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ اِلَّا مَنۡ شَآءَ اللّٰہُ

And the trumpet will be blown, and all who are in the heavens and all who are in the earth will fall down in a swoon, except those whom Allah will please to exempt

(Surah 39, Ayah 68)

Smoke

ثُمَّ اسۡتَوٰۤی اِلَی السَّمَآءِ وَہِیَ دُخَانٌ

Then He turned to the heaven while it was smoke

(Surah 41, Ayah 11)

فَارۡتَقِبۡ یَوۡمَ تَاۡتِی السَّمَآءُ بِدُخَانٍ مُّبِیۡنٍ

But watch you for the Day when the sky will bring forth a visible smoke

(Surah 44, Ayah 10)

*Commentary: It is the smoke of the theophany of the divine presence, that manifests as a consequence of the glory and holiness of Allah Most High

Fire

اِذۡ قَالَ مُوۡسٰی لِاَہۡلِہٖۤ اِنِّیۡۤ اٰنَسۡتُ نَارًا

When Moses said to his family, ‘I perceive a fire.’

فَلَمَّا جَآءَہَا نُوۡدِیَ اَنۡۢ بُوۡرِکَ مَنۡ فِی النَّارِ وَمَنۡ حَوۡلَہَا ؕ وَسُبۡحٰنَ اللّٰہِ رَبِّ الۡعٰلَمِیۡنَ

So when he came to it, he was called: ‘Blessed is he who is in the fire and also those around it; and glorified be Allah, the Lord of the worlds.’

یٰمُوۡسٰۤی اِنَّہٗۤ اَنَا اللّٰہُ الۡعَزِیۡزُ الۡحَکِیۡمُ

‘O Moses, verily it is I, Allah, the Mighty, the Wise’

(Surah 27, Ayat 7-9)

Quake

یَوۡمَ تَرۡجُفُ الرَّاجِفَۃُ

On the Day when the quaking shall quake

(Surah 79, Ayah 6)

یَوۡمَ تَرۡجُفُ الۡاَرۡضُ وَالۡجِبَالُ وَکَانَتِ الۡجِبَالُ کَثِیۡبًا مَّہِیۡلًا

On the Day when the Earth and the mountains shall quake, and the mountains will become like crumbling sand hills

(Surah 73, Ayah 14)

اِنَّ زَلۡزَلَۃَ السَّاعَۃِ شَیۡءٌ عَظِیۡمٌ

Verily the earthquake of the Hour is a tremendous thing

(Surah 22, Ayah 1)

اِذَا زُلۡزِلَتِ الۡاَرۡضُ زِلۡزَالَہَا

When the Earth is shaken with her violent shaking

(Surah 99, Ayah 1)

The Seventy Elders

Allah Most High speaks of the quake associated with His theophany when Moses came to him with seventy elders of the Children of Israel:

وَاخۡتَارَ مُوۡسٰی قَوۡمَہٗ سَبۡعِیۡنَ رَجُلًا لِّمِیۡقَاتِنَا ۚ فَلَمَّاۤ اَخَذَتۡہُمُ الرَّجۡفَۃُ قَالَ رَبِّ لَوۡ شِئۡتَ اَہۡلَکۡتَہُمۡ مِّنۡ قَبۡلُ وَاِیَّایَ

And Moses chose of his people seventy men for Our appointment. But when the earthquake overtook them, he said, ‘My Lord, if You had pleased, You could have destroyed them before this, and me also’

(Surah 7, Ayah 155)

The Ayah does not explicitly state that the quake killed the seventy men, only that Prophet Moses (peace be upon him) pleaded with Allah to the effect that they should not be killed by the terrifying atmosphere associated with the theophany. It says in the Torah:

And he said unto Moses, Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off...Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. (Exodus 24:1-2, 9-11)

And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone...And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. (Numbers 11:16-17, 24-25)

Amir ul-Mu’minin Ali bin Abi Talib (radi Allahu anhu) says that the Seventy Elders were made into Prophets, as indicated in the eleventh chapter of the Book of Numbers in the Torah:

فَدَعَا اللَّهَ فَأَحْيَاهُمْ ‌وَجَعَلَهُمْ ‌أَنْبِيَاءَ كُلَّهُمْ

‘So he (Moses) called upon Allah, so He (Allah) revived them and made them all Prophets’ (Musannaf Ibn Abi Shaybah; v.6, p.333, #31841)

حَدَّثَنَا أَبِي ثنا مُحَمَّدُ بْنُ بَشَّارٍ ثنا يَحْيَى بْنُ سَعِيدٍ عَنْ سُفْيَانَ عَنْ أَبِي إسحاق عن عمارة عن علي قال فأخذتهم الرَّجْفَةُ فَجَعَلَ مُوسَى يَرْجِعُ يَمِينًا وَشِمَالا قَالَ رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُمْ مِنْ قَبْلُ وَإِيَّايَ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا إِنْ هِيَ إِلا فِتْنَتُكَ تُضِلُّ بِهَا مَنْ تَشَاءُ وَتَهْدِي مَنْ تشاء فَأَحْيَاهُمُ اللَّهُ ‌وَجَعَلَهُمْ ‌أَنْبِيَاءَ

(Tafsir Ibn Abi Hatim; v.5, p.1575, #9024)

Allah speaks of another incident in those days:

وَاِذۡ قُلۡتُمۡ یٰمُوۡسٰی لَنۡ نُّؤۡمِنَ لَکَ حَتّٰی نَرَی اللّٰہَ جَہۡرَۃً فَاَخَذَتۡکُمُ الصّٰعِقَۃُ وَاَنۡتُمۡ تَنۡظُرُوۡنَ

And remember when you said: ‘O Moses, we will by no means believe you until we see Allah plainly;’ then the thunderbolt overtook you, while you gazed

ثُمَّ بَعَثۡنٰکُمۡ مِّنۡۢ بَعۡدِ مَوۡتِکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ

Then We raised you up after your death, that you might be grateful

(Surah 2, Ayah 55 & 56)

فَقَدۡ سَاَلُوۡا مُوۡسٰۤی اَکۡبَرَ مِنۡ ذٰلِکَ فَقَالُوۡۤا اَرِنَا اللّٰہَ جَہۡرَۃً فَاَخَذَتۡہُمُ الصّٰعِقَۃُ بِظُلۡمِہِمۡ

They asked Moses a greater thing than this: they said, ‘Show us Allah openly.’ Then the thunderbolt seized them because of their transgression.

(Surah 4, Ayah 153)

This appears to be related to what is explained in the Torah:

And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them (Numbers 11:1-3)