Author: Abu Ayesha
The Karramiyyah Sect (Part Three)
Introduction:
Before delving into the detailed doctrines and beliefs of the Karramiyyah sect, it is essential to understand the environment in which Ibn Karram lived, and what kind of beliefs were prevalent among the people of his time. In this section, we aim to discuss some of the key tenets and convictions of the Karramiyyah.
Ibn Karram lived during a period of intellectual awakening and scientific progress—a time when many sciences were being translated into Arabic. The science of kalam (theology) had spread among the people, and various theological and philosophical groups had emerged, each promoting their ideas.
The thoughts and views of the Karramiyyah were influenced by the environment in which their founder lived. Ibn Karram was born in Sistan, a region known before Islam as a center for diverse intellectual and religious movements. He lived in the first half of the 3rd century AH, during the Abbasid era—a time rich in scientific movements. Various theological sects existed, many scholars and philosophers reached heights of brilliance, and translation from foreign cultures had flourished. Ibn Karram grew up in this context and drew from the beliefs of Persian-speaking communities and the Greeks. Some have even said that he “took the futile and false ideas from every creed and ideology” and developed a doctrine contrary to the mainstream beliefs of Ahl al-Sunnah. [1]
Doctrines and Beliefs of the Karramiyyah
A review of classical books on sects shows that the Karramiyyah held a variety of beliefs. Here, we will present their most well-known doctrines and, for each, mention their evidence and the contrasting view held by Ahl al-Sunnah wa al-Jama‘ah, attempting to explain both sides in detail.
Tajsim (Anthropomorphism)
The term Tajsim means to ascribe corporeality to Allah—that is, to believe or claim that Allah possesses a physical body or bodily attributes. Those who do so are called Mujassimah (anthropomorphist’s). “The implications of corporeality” include bodily features and physical properties such as limbs, parts, motion, change of location, boundaries, and so forth. [2]
Tajsim was one of the core beliefs promoted by the Karramiyyah, which is why they were classed among the anthropomorphist sects. [3] Although this group held numerous doctrines at odds with Ahl al-Sunnah, their most famous and defining belief was their anthropomorphic depiction of God.
Ibn Karram, the founder of the sect, said in matters of Tawḥid (Divine Unity) that: “Allah the Exalted is a jawhar (substance). He is Aḥad al-Zat and Aḥad al-Jawhar and is established upon the Throne.”
They considered it permissible to attribute physical qualities to Allah, such as movement, change, and descent—leading to the classification of Ibn Karram and his followers as proponents of Tajsim. [4]
The Karramiyyah were followers of Abu ‘Abd Allah Muḥammad ibn Karram. They were counted among the Ṣifatiyyah (those who affirm divine attributes), but they fell into extremism by affirming divine attributes in a manner that ultimately led them to anthropomorphism and likening Allah to His creation (Tashbih). [5]
Imam Abu Sa‘id al-Nisaburi (MABH) said: “Allah the Exalted is not a body (jism). The Karramiyyah believe that Allah possesses a body.” [6]
View of Ahl al-Sunnah wa al-Jama‘ah
Imam Abu Hanifah (MABH) stated: “All the attributes of Allah the Exalted are unlike those of created beings. Allah knows, but not as we know; He is powerful, but not like our power; He sees, but not like our seeing; He hears, but not like our hearing; and He speaks, but not like our speech. We speak with means and letters, while Allah speaks without means and letters. Letters are created, but the speech of Allah is neither created nor originated. Allah is an existent being unlike anything else. The meaning of shay’ (thing) here is affirmation of His existence—without body, substance, or form. He has no limits, no opposite, no equal, and no likeness.” [7]
Imam al-Shafi‘i (MABH) said: “Know that Allah the Exalted is neither a substance (jawhar) nor a body (jism), nor an accident (‘araḍ). [8] It is impossible for Allah to be a body, because a body is something assembled and composed.” [And Allah is exalted above all such notions.]
Imam Abu Manṣur al-Maturidi (MABH) said: “It is not permissible to use the term jism (body) for Allah.” [9]
Imam al-Asfara’ini (MABH) said: “You must know that the Eternal One—Glorious and Exalted is He—is neither a body nor a substance. This is because in a body, there is composition and aggregation, and in a substance, there is composition and conjoining. [10] Neither of these can be attributed to Allah the Exalted.”
Continues…
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References
[1]. Al-jaidi, d. Shelby Ibrahim, Al-Karamiyyah in Khorasan, Man Al-Qarn al-Thirath to Al-Sads Al-Hajri, Al-Adab Magazine, Al-Aad Al-Khamson-Yanair 1012 AD, pp. 330-331.
[2]. Al-Ya’i, Abd al-Fattah bin Saleh Qadish, Al-Tajseem, Al-Majmasa, and the truth of the Salaf belief in divine attributes, 1431 AH, Q/2010 AD, p. 46.
[2]. Ibid., p. 31.
[3]. Al-jaidi, d. Shelby Ibrahim, Al-Karamiyyah in Khorasan, Man Al-Qarn al-Third to Al-Sads Al-Hajri, Al-Adab Magazine, Al-Aad Al-Khamson-Yanair 2012, p. 332.
[4]. Ramzanpour, Hassan, Karamieh and Ghaznavids; The ups and downs of Karamiyeh, published in the New History Quarterly, No. 16, 1395 AH. Sh., p. 166.
[5]. Al-Shahrestani, Muhammad bin Abd al-Karim, Al-Mallam and Al-Nahl, correction and interpretation against: A. Ahmad Fahmi Muhammad, Beirut-Lebanon: Dar al-Kitab al-Ilamiya, secondary nature, 1413 AH. Q, vol. 1, p. 99.
[6]. Nisaburi al-Shafi’i, Abu Saeed Abd al-Rahman, Al-Ghaniya fi Asul al-Din, research: Imad al-Din Ahmad Haider, 1406 AH. Q/1987 AD, p. 81.
[7]. Abu Hanifa, Noman bin Thabit, Fiqh Akbar, translated by Abdullah Heydari, 1394 AH. Sh/1437 AH. Q, p. 15.
[8]. Al-Ya’i, Abd al-Fattah bin Saleh Qadish, Al-Tajseem, Al-Majmasa, and the truth of the Salaf belief in divine attributes, 1431 AH, Q/2010 AD, p. 46.
[9]. Ibid., p. 60.
[10]. Al-Isfraini, Imam al-Kabir Abi al-Muzaffar, Al-Tabsir fi al-Din and distinguishing the Al-Najiya sect from the Al-Faq al-Halkin, research: Kamal Yusuf al-Hout, 1403 AH. Q//1983 AD, p. 159./
