Sunnah vs. Logic

• Refuting the One Who Rejects the Sunan with Opinions and Preference (First issue)

By: Shaikh and Imam Muqbil bin Hadi al-Wadii (Yemen) - 2012-09-11



Umar bin al-Khattab said, “Those who follow their own personal opinions are the enemies of the Sunan, they were tired by memorizing them, and they lost the capability of understanding them, and as such, they spoke with their own opinions.  They then became misguided themselves, and misguided others.”

The Yemeni Shaikh and scholar of hadeeth Muqbil bin Hadi al-Wadi`i, may Allah have mercy on him, has collected a large number of very good ahadeeth and statements of the salafwhich have a censure of opinions and preference contained in them.


The First Hadeeth:

Abu Hurairah t reported that Allah’s Messenger r judged between two women from the tribe of Huthail who had fought, and one of them hit the other with a stone on the abdomen and caused her to abort.  They disputed to the Prophet r and he judged that the victim be given either a slave or a female slave (as blood-money).  The guardian of the offender said, “How can I be fined for killing one who neither ate nor drank, neither spoke nor cried, a case like that should be denied.” On that the Prophet r said, “He is one of the brothers of the foretellers.

This hadeeth was collected by al-Bukhari, 12/328, and Muslim, 11/177, and Muslim has the addition, “He seems to be one of the brothers of soothsayers on account of the rhymed speech which he has composed.” It was also collected by Abu Dawud, 4/317, an-Nasa’i, 8/43, and Ibn Majah, 2/882.


The second hadeeth:

Al-Mughirah bin Shu`bah t reported that a woman killed her fellow-wife with a tent-pole. Her case was brought to Allah’s Messenger r, and he gave judgment that blood-wit should be paid by the relatives (of the offender) on the father's side. And as she was pregnant, he decided regarding her unborn child that a male or a female slave of good quality be given. Some of the offender’s relatives said, “Should we make compensation for one who never ate, nor drank, nor made any noise, and who was like a nonentity?” Thereon Allah’s Messenger r said, “He was talking with rhymed phrases like the rhymed phrases of desert Arabs.

This was collected by Muslim, 11/179, and an-Nasa’i, 8/44.

So you see that Allah’s Messenger r rebuked the man for responding to the hadeeth with his own opinion, and he said, “He is one of the brothers of the foretellers.” This was due to the rhyme in his speech.


The Third Hadeeth:

Ibn Abi Mulaikaht said, “The two righteous persons were about to be ruined. They were Abu Bakr and `Umar, may Allah be pleased with both of them, who raised their voices in the presence of the Prophet r when a mission from Bani Tamim came to him.  One of the two recommended al-Aqra` bin Habis, the brother of Bani Mujashi (to be their governor) while the other recommended somebody else (Nafi`, the sub-narrator said, “I do not remember his name”). Abu Bakr said to Umar, ‘You wanted nothing but to oppose me!’ `Umar said, ‘I did not intend to oppose you.’ Their voices grew loud in that argument, so Allah revealed, ‘O you who believe! Raise not your voices above the voice of the Prophet.’ (49:2)’ Ibn az-Zubair said, ‘Since the revelation of this Verse, `Umar used to speak in such a low tone that the Prophet r had to ask him to repeat his statements.’ But Ibn az-Zubair did not mention the same about his (maternal) grandfather (i.e. Abu Bakr).”

This was collected by al-Bukhari, 10/212 and 10/214, and the narration of Ibn Abi Mulaikah from `Abdullah bin az-Zubair is in al-Bukhari.  It was also collected by at-Tirmithi, 4/185, and he narrates that `Abdullah bin Abi Mulaikah explicitly stated that `Abdullah bin az-Zubair narrated this to him.  It was collected, as well, by Ahmad, 4/6, and at-Tabari, 26/119.  At-Tabari is the one who mentioned the statement of Nafi`, “Ibn Abi Mulaikah narrated to me from Ibn az-Zubair.” This proves that the chain of narration is connected, as al-Hafidh alluded to in, al-Fat-h, 10/212.


The Fourth Hadeeth:

`Aisha, may Allah be pleased with her, reported that Allah’s Messenger r said in his sickness, “Order Abu Bakr to lead the people in prayer.” `Aisha, may Allah be pleased with her, said, “I said, ‘If Abu Bakr t stood at your place (in prayer), the people will not be able to hear him because of his weeping, so order `Umar to lead the people in prayer.’ He again said, ‘Order Abu Bakr to lead the people in prayer.’ Then I said to Hafsah, ‘Will you say (to the Prophet), ‘If Abu Bakr stood at your place, the people will not be able to hear him because of his weeping, so order `Umar to lead the people in prayer?’ Hafsah did so, whereon Allah’s Messenger r said, ‘You are like the companions of Joseph (See Qur'an, 12:30-32); order Abu Bakr to lead the people in prayer.’ Hafsah then said to me, “I have never received any good from you!”

This was collected by al-Bukhari, 17/39, and Muslim, 5/140, and 5/141.


The Fifth Hadeeth:

`Abdullah bin `Amr, may Allah be pleased with both of them, said, “I heard the Messenger of Allah r saying, ‘Allah will not deprive you of knowledge after he has given it to you, but it will be taken away through the death of the religious learned men with their knowledge. Then there will remain ignorant people who, when consulted, will give verdicts according to their opinions whereby they will mislead others and go astray.’”

This hadeeth was collected by al-Bukhari, 17/45, and Muslim, and this wording belongs to al-Bukhari.


The Sixth Hadeeth:

Muslim, may Allah have mercy on him, said in 3/1599, “Abu Bakr bin Abu Shaibah reported to us saying, ‘Zaid bin al-Habbab narrated from `Ikrimah bin `Ammar who said, ‘Iyas bin Salamah bin al-Akwa` narrated to me that his father narrated to him that a man was eating with Allah’s Messenger r and was doing so with his left hand, so the Prophet r said, ‘Eat with your right hand.’ The man said, ‘I am unable to.’ The Prophet r said, “May you not be able to!’ Only arrogance prevented him, and the man never raised that hand to his mouth after that.


The Seventh Hadeeth:

Al-Bukhari, may Allah have mercy on him, said, in 10/121, “Is-haq reported to me that Khalid bin `Abdullah narrated from `Ikrimah who narrated that Ibn `Abbas, may Allah be pleased with both of them, said, ‘Allah’s Messenger r entered on a man to visit him, and said, ‘It is okay, it will be cured by Allah’s Will.’ The man said, ‘No but rather it is a fever, and I am an old man and will soon go to my grave.’ The Prophet r said, ‘Then it will be as you said.’”


Narrations from the Salaf:

As for narrations from the salaf, may Allah have mercy on them, they are more than can be counted, but I will show you some of them.


The First Narration:

`Ali t said, “If this religion was based on opinions, then the bottom of the shoe would have to be wiped rather than the top, but I saw Allah’s Messenger r wipe the top of his shoe.”

This was collected by Abu Dawud, 1/63, and all of its narrators have been used in al-Bukhari and Muslim, except for `Abd al-Khair, and he is trustworthy, as is in, At-Taqrib.

Al-Hafidh Ibn Hajar said in, Bulugh al-Maram, “It’s chain of narration is authentic.” And in, At-Talkhis, “It was collected by Abu Dawud, and it’s chain is authentic.”


The Second Narration:

`Abdullah bin `Umar t said, “I heard Allah’s Messenger r say, ‘No not prevent the female slaves of Allah from attending the masjid if they seek your permission to do so.’” Bilal, `Abdullah’s son, said, “By Allah, we will prevent them.” So `Abdullah began to curse him in such a harsh way that I have never seen him do before. He said, “I inform you about Allah’s Messenger r and you say that you will prevent them?”

This was collected by Imam Muslim, 4/161; in, Jami` Bayan al-`Ilmi wa Fadhluh, 2/139, al-Hafidh Ibn `Abd al-Barr said that he told him, “May Allah curse you, may Allah curse you. I told you that the Messenger of Allah said do not prevent them.” And he stood angrily.

`Abdullah bin Mughaffal narrated that he saw a man using a slingshot, and he told him, “Do not use that slingshot, because I heard Allah’s Messenger r prohibit, or used to not like, slingshots.  The Prophet r said, ‘It cannot be used to hunt, or fight an enemy, but rather it breaks the tooth and knocks out the eye.’” He found him, again, using the slingshot, and said to him, “I told you about Allah’s Messenger r that he prohibited slings, and yet you use it? I will never speak to you, and so on.”

This was collected by al-Bukhari, 12/26, and Muslim, 13/105-106.  Muslim contains the addition, “I will never speak to you again.”


The Fourth Narration:

Abu Qatadah, Tamim bin Nathir al-`Adawi said, “We were with `Imran bin Husain in a group, and Bashir bin Ka`b was with us. `Imran narrated to us saying, ‘Allah’s Messenger r said, ‘All of haya’ (modesty) is good.’ Bashir bin Ka`b said, ‘We find in some books that some of it is tranquility, some is respect, and some is weakness.’ `Imran then became angry until his eyes became red, and said, ‘Do you not hear me narrating to you that Allah’s Messenger r said this, and you are contradicting it?’ `Imran repeated the hadeeth, and Bashir repeated what he said. `Imran became angry once again, and we kept telling him, ‘He is one of us, O Abu Nujaid, he is not bad.’”

This was collected by Muslim, 2/7, Ahmad, 4/427, 436, 440, 442, and 445, and at-Tayalisi, 2/41.


The Fifth Narration:

Ibn Abu Mulaikah reported that `Urwah bin az-Zubair said to Ibn `Abbas, “You have misguided the people.” Ibn `Abbas said, “How so?” He said, “You order those people to make an `Umrah (minor pilgrimage), where there is no license for them to do so.” Ibn `Abbas said, “Should you not ask your mother about that?” `Urwah said, “Abu Bakr and `Umar never used to do that.” Ibn `Abbas said, “This is what has destroyed you, by Allah, I can only see that He will punish you.  I narrate to you from the Prophet r and you bring me Abu Bakr and `Umar.”

This was collected by Ahmad, 1/337, and Is-haq bin Rahawaih, as is in, Al-Matalib al-`Aliyah, 1/360, also in, Al-Matalib, are the words, “I bring you the Messenger of Allah r, and you bring me Abu Bakr and `Umar?”

It was also collected by al-Khatib in, Al-Faqihwa al-Mutafaqqih, 1/145, and this specific wording is his.  Ibn Hazm mentioned it in, Hajjat al-Wada`, pgs. 268-269, with different chains of narration all leading to Ibn `Abbas; lastly, Ibn `Abd al-Barr collected it in, Jami` Bayan al-`Ilmi wa Fadhluh, 2/239-240.


The Sixth Narration:

Al-Khatib said in, Al-Faqih wa al-Mutafaqqih, 1/50, “Muhammad bin Ahmad bin Rizq informed me that `Uthman bin Ahmad ad-Daqqaq said, ‘Muhammad bin Isma`il ar-Riqqi informed me that ar-Rabi` bin Sulaiman said, ‘I heard ash-Shafi`i, when asked by a man about a certain issue, say, ‘Such-and-such is narrated from the Prophet r.’ The man said, ‘O Abu `Abdullah, what is your view in this issue?’ I saw ash-Shafi`i became so angry that he began to shake and tremble, and say, ‘What is this? What earth would carry me, and what sky would shade me if I reported a hadeeth from the Prophet r and did not take it as my personal view. Yes, we put it above our hearing and sight (meaning, it is regarded over one’s own senses).’”

Muhammad bin Isma`il ar-Riqqi also said, “Ar-Rabi` informed us saying, ‘I heard ash-Shafi`i narrate a hadeeth, and some of those present said, ‘Do you accept this hadeeth?’ He said, ‘If I narrate a hadeeth from the Prophet r and did not accept it, then I bear witness that I have gone insane.’ And he extended his hands forward.”

These two narrations have been collected by al-Hafidh al-Baihaqi in, Manaqib ash-Shafi`i, 1/474-475, and Abu Nu`aim in, Hilyat al-Awliya’ wa Tabaqat al-Asfiya’, 9/106.


The Seventh Narration:

Imam Muhammad bin Is-haq bin Khuzaimah, may Allah have mercy on him, said in, At-Tawhid, pg. 113, “Al-Hasan bin Muhammad az-Za`farani, `Ali bin al-Husain, and Yahya bin Hakim all informed me saying, ‘Mu`ath bin Mu`ath al-`Anbari said, ‘Hammad bin Salamah reported from Thabit, who reported that Anas bin Malik narrated that the Prophet r said in explaining, ‘So when his Lord appeared to the mountain, He made it collapse to dust’ [7:143], ‘He did as such with His Finger’, and he moved his pinkie finger until his thumb was on top of the nail. Humaid said to Thabit, ‘O Abu Muhammad, leave such talk, what do you want?’ Thabit then struck the shoulder of Humaid and said, ‘And who are you, O Humaid? What are you, O Humaid? This was narrated to me by Anas bin Malik from Allah’s Messenger r, and you say, ‘Leave such talk?’”

This is the wording of Ibn Khuzaimah.

Yahya bin Hakim, az-Za`farani, and `Ali bin al-Husain all narrated from Mu`ath bin Mu`ath who narrated from Hammad bin Salamah.

`Ali said, “Thabit al-Bunani reported to us from Anas, who reported from the Prophet r.”

Az-Za`farani said, “Thabit al-Bunani narrated that Anas narrated from Allah’s Messenger r, when explaining the ayah, “So when his Lord appeared to the mountain, He made it collapse to dust” [7:143], the Prophet r said, “Like this”, and Mu`ath characterized how the Prophet r stuck the first joint of his pink finger out, and Humaid said, “O Abu Muhammad, what do you intend by [narrating] this?” So Mu`ath struck his chest violently and said, “Who are you? What do you intend by this [what you just said]?”

The only difference is that in az-Za`farani’s narration, it goes as follows, “He [r] placed his left thumb on the edge of his left pinky; on the first digit.”

`Abd al-Warith narrated that `Abd as-Samad said, “Hammad bin Salamah narrated to us, from Thabit, who narrated that Anas bin Malik said, “Allah’s Messenger r said, ‘When his Lord appeared to the mountain’, he raised his pinky finger and grabbed the joint and said, ‘The mountain turned to dust.’” Humaid said to him, “Do you narrate this?” He said, “Anas narrated to us from the Prophet r, and yet you say, ‘Do not narrate this’?”

This hadeeth is authentic according to the criteria stipulated by Imam Muslim.


The Eighth Narration:

At-Tirmithi, may Allah have mercy on him, said in 3/468, “Abu Kuraib informed me that Waki` narrated to him a chain going through Hisham ad-Dastwa’i, then Qatadah, then Abu Hassan al-A`raj, and finally Ibn `Abbas that the Prophet r tied two shoes up (on the neck of the animal designated for ritual slaughtering) and performed al-Ish`aar (1) on the right side of the sacrifice animal in Thil-Hulaifah, and then cleaned the blood off himself.

He said, “In this chapter also, is a narration from al-Masur bin Makhramah.  Abu `Isa said, ‘The hadeeth of Ibn `Abbas is one of the grade hasan sahih.  Abu Hassan al-A`raj’s name is Muslim.  The people of knowledge, such as the companions of the Prophet r and others, act on this; they view al-Ish`ar.  It is also opined by ath-Thawri, ash-Shafi`i, Ahmad and Is-haq.’”

He said, “I heard Yusuf bin `Isa say, ‘I heard Waki` say when he narrated this hadeeth, ‘Do not look at the statements of those people who give precedence to opinions on this topic.  Al-Ish`ar is from the Sunnah, and their statement is an innovation.’”  He said, “I also heard Abu as-Sa’ib say, ‘We were with Waki` when he said to a man who was present with him who used to look at the opinions, ‘Allah’s Messenger r performed al-Ish`ar and Abu Hanifah says, ‘It is mutilation.’ The man said, ‘Ibrahim an-Nakha`i said, ‘Al-Ish`aar is mutilation’ He said, ‘So I saw Waki` become extremely angry and say, ‘I say to you, ‘Allah’s Messenger r said,’ and you say, ‘Ibrahim said?’ You deserve to be imprisoned and not released until you give this opinion of yours up.’”


The Ninth Narration:

Ad-Darimi, rahimahullah, 1/118 narrated with his chain from Sa`id bin Jubair, who once narrated a hadeeth from the Prophet r, and a man said, “In Allah’s Book what contradicts that.” Sa`id said, “You see me narrating to you from the Messenger of Allah r and you are object to it with the Book of Allah.  The Messenger of Allah r was more knowledgeable of the Book of Allah than you.”

This narration is authentic.


The Tenth Narration:

Al-Aajurri, rahimahullah, said in, ash-Shari`ah, pg. 56, through his chain of narration leading to Ma`n bin `Isa who said, “Malik bin Anas left the masjid one day, and was holding my hand, when a man who was accused of having irja (2)   followed behind him and said, ‘O slave of Allah, listen to my argumentation and to what I will tell you.  I will tell you of my opinion.’ [Imam Malik] said, ‘If you defeat me in this argument, what will happen?’ The man said, ‘You should follow me.’ Imam Malik said, ‘What if someone else came and argued with us and defeated both of us, what will we do?’ The man said, ‘We will both follow him.’ Imam Malik said, ‘O slave of Allah, Allah U sent us Muhammad r with one religion, and I view that you are just jumping from one religion to another.  `Umar bin `Abd al-`Aziz said, ‘Whoever makes the aim of his religion to argue with others will be constantly changing his opinions and jumping around to other views.’”

The narration of Malik is authentic, however what he mentioned from `Umar bin `Abd al-`Aziz is severed, and not connected all the way to `Umar.  However, al-Aajurri collected it before this narration from Malik with an authentic chain of narration.  He said, “Al-Firyabi narrated to me saying, ‘Qutaibah narrated to me saying, ‘Hammad bin Zaid narrated to me from Yahya bin Sa`id who said, ‘`Umar bin `Abd al-`Aziz said, ‘Whoever makes the aim of his religion to argue with others will constantly be jumping around from one view to another.’”

Imam Abu Bakr al-Khatib, may Allah have mercy on him, said in, Sharaf As-hab al-Hadeeth, pg 5, “Abu Sa`id, Muhammad bin Musa bin al-Fadhl bin Shathan as-Sairafi, from Naisabur, informed me saying, ‘Abu al-`Abbas Muhammad bin Ya`qub al-Asam said, ‘Muhammad bin Is-haq as-Saghani narrated to me saying, ‘Is-haq bin `Isa narrated to me saying, ‘I heard Malik bin Anas censure argumentation in religion, and he would say, ‘Every time a person comes, he is more argumentative that the one before him, and wants us to reject what Jibril brought to the Prophet r.’” This narration is authentic.


The Eleventh Narration:

`Abdullah bin Ahmad said in, As-Sunnah, pg. 37, “Is-haq bin Bahlul al-Anbari said, ‘I heard Waki` say, ‘Whoever rejects the hadeeth that Isma`il bin Abu Khalid narrated from Qais bin Jarir from the Prophet r on the topic of seeing Allah, then count him among the Jahmiyyah(3)

This was collected by al-Bukhari in, KhalqAf`al al-`Ibad, pg. 18, with one narrator missing from the beginning of the narration.  In this narration the following appears, “Such a person is a Jahmi so beware of him.” The biography Is-haq bin Bahlul, the teacher of `Abdullah bin Ahmad, is found in, At-Tarikh, 6/366, by al-Khatib; he said, “He was a reliable trustworthy narration, Ibn Abu Hatim said that he asked his father about him and his father said, ‘He is truthful.’”


The Twelfth Narration:

Imam al-Aajurri, rahimahullah, said in, Ash-Shari`ah, pg. 227, with his chain of narrators from Abu Hafs `Amr bin `Ali who said, “I heard Mu`ath bin Mu`ath mention the statement of `Amr bin `Ubaid, that, ‘If ‘Perish the two hands of Abu Lahab (an uncle of the Prophet)’ is in the preserved tablet, then Abu Lahab has no blame.’”

Abu Hafs said, “I mentioned this to Waki` bin al-Jarrah, and he said, ‘Whoever says this is to be asked to repent, if he repents it is accepted, otherwise, his neck is to be struck.’”

This narration is authentic.


The Thirteenth Narration:

Al-Aajurri, rahimahullah, said in, Ash-Shari`ah, after mentioning his chain of narration to al-Awza`i who said, “Follow the narrations of those who have preceded you, even if the people reject you; and beware of the personal opinions of men, even if they beautify their speech for you.”

This is an authentic narration.


The Fourteenth Narration:

Ibn Abi Shaibah refuted Abu Hanifah due to some of the ahadeeth that he rejected with his opinions.  He placed an entire chapter in his book, Al-Musannaf, 14/148, called, “Chapter: The Refutation of Abu Hanifah.”

Then he said, “This is what Abu Hanifah contradicted, from the statements which have been transmitted from Allah’s Messenger r.” He then goes on (pg. 272) to mention that they consist of four hundred and eighty five (485) narrations, be they from the Prophet r or from whoever is below him.  So may Allah reward our righteous predecessors who did not fear any blame when standing up for Allah’s religion.


The Fifteenth Narration:

Ibn Hazm said in his book, Ihkam al-Ahkam, 1/89, “Muhammad bin Nasr al-Marwazi mentioned that Is-haq bin Rahawaih used to say, ‘Whoever is informed about a hadeeth from the Messenger of Allah r, and he believes in its authenticity, and still rejects it without trying to deceive someone in fear of imminent harm is, indeed, a kafir.’”


The Sixteenth Narration:

Ad-Darimi, may Allah have mercy on him, said, 1/60, “Muhammad bin Yusuf narrated to us from Malik bin Mughawwal who said, ‘Ash-Sha`bi said to me, ‘Accept whatever the people narrate to you from Allah’s Messenger r, and if they tell you about their own opinions just throw it in the garbage.’”

This is an authentic narration.



The Seventeenth Narration:

Al-Qadhi Muhammad bin Abi Ya`la, in Tabaqat al-Hanabilah, 2/135, transmitted, in the biography of Ibrahim bin Ahmad bin Shaqala that he said, “Whoever rejects the narrations that are transmitted from an upright person, who narrated from an upright person, and the chain of transmission is connected and has not a severance in it, and none of the narrators have been disparaged has indeed also rejected Islam, because Islam has been transmitted in that manner.”

He also said, pg. 138, to his opponent, “You fill the mind and ears of the Muslims with statements from liars such as al-Kalbi, who ascribed false meanings to Allah by what he narrates of the history of ancient nations which he was not contemporary to.  But that does not cause you bafflement, however you are baffled with narrations like Ibrahim an-Nakha`i, who narrates from `Alqamah, who narrates from `Abdullah bin Mas`ud – i.e. a hadeeth collected by such narrators – and you say, ‘This is ridiculous.’  However, this is statement, which, if anyone believes in it will have abandoned the religion and followed the path other than that of the believers.”


The Eighteenth Narration:

Al-Hasan bin `Ali al-Barbahari said in, Sharh as-Sunnah, pg. 113, “If you hear a person disparage a narration or reject narrations, or wants to implement anything but the narrations, then accuse his Islam, and have no doubt that he is a person of desires, an innovator.”

He also said, pg. 119, “If you hear a man rejects the narrations and only wants the Qur’an, then have no doubt that he is a man who has all types of heresy in him.  [If this is the case], then get up, leave, and say farewell to him.”

He also said, pg. 128, “It is not permissible for someone to say, ‘So-and-so is a person of the Sunnah’, until he knows that such a person has all the qualities of the Sunnah.  So it is not allowed to say that anyone is a person of the Sunnah until he possesses the qualities of the Sunnah.”



The Nineteenth Narration:

Al-Khatib said in, al-Faqihwa al-Mutafaqqih, 1/152, “The various sunan and aspects of truth often come in contradiction to the opinions, and in opposition to it.  Yet, Muslims are compelled to obey and be guided by the sunan.  This is why people of knowledge and religion often discard opinion since the fact that the truth comes in opposition to it in various ways made them realize the defect and shortcoming of the opinion…”

Further, I advise those who want the truth to refer to the book of Abu Muhammad bin Hazm, may Allah have mercy on him, titled, al-Ihkam fi Usul al-Ahkam, for it contains much of what we have mentioned.




(1)  T.N. Imam al-Mubarakpuri said in, Tuhfat al-Ahwathi Sharh Jami` at-Tirmithi, “Al-Jazari said in, an-Nihayah, ‘Ish`ar is to make an incision on one side of the animal to mark it as an animal designated for ritual slaughtering.’” (3/648)


(2)  T.N. Irja’, murji’ah (pl.), they “are those who separate actions from the essence of faith; the extremists among them allege that faith is only to acknowledge Allah in the heart.  They also say that sin does not reduce faith; just as no act of obedience has a good effect on disbelief, thereby making faith one whole which does not increase or decrease.” (Refer to, Kitab al-I`tiqad of al-Imam Ibn Abi Ya`la, verified by Shaikh Muhammad bin `Abd ar-Rahman al-Khumayyis)


(3)  T.N. Jahmiyyah (pl.) “are the Mu`attilah who negate Allah’s Attributes.  They were called, al-Jahmiyyah, after Jahm bin Safwan, Abu Mihraz, the servant of Banu Rasib, some add the title, at-Tirmithi, to his name, and some called him, as-Samarqandi.  Al-Jahmiyyah has become synonymous to all those who negate Allah’s Attributes, since the first who negated the Attributes are [sic] the Jahmiyyah.” (Ibid.)

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