February 21, 2026 · 10:51 am

Ibadi view on Dajjal & End of Times Eschatology

“This (Prophet) is a warner from [i.e., like] those who warned in the past. The inevitable Day draws near.” (Qur’an 56:56-57)

“What are the unbelievers waiting for, other than the Hour to come upon them suddenly? Its Signs have already come. But what good will it be to remind them once the Hour has actually arrived?” (Qur’an 47:18)

﷽ 

As regards the Ibadi school, we are Muslims who are focused on the NOW.

We are not bound by the past. Nor do we have to suffer while waiting for some salvinc figure (Mahdi/Jesus) etc…

The Ibadi school is here to remind the Muslims that Islam is not about the past or even the future. It is about NOW.

Right here, Right NOW! Where do I stand with Allah (swt) right NOW!

Not yesterday, not tomorrow, right now, because death can come at any time.

Tomorrow is too late to be prepared for death. Death may come before tomorrow.

So best to be prepared to meet death, NOW!

The following is from our beloved teacher and Shaykh, Shaykh Hafidh Hamed Al Sawafi (hafidullah)

1. Muhammed (saw) is the last messenger and he is the first big sign. Upon his arrival, the sands of the hour glass started to pour rapidly.

2. We Muslims believe that there will be haqq and batil until the very end.

3. Very importantly, Qiyyamat can come anytime. Unexpectedly, therefore every Muslim
Must be prepared to die, to die upon haqq. Have your affairs in order.

4. Any liar is a dajjal, and there have been many dajjals and the biggest dajjal is the one who lies about the deen.

5. Any Taqiyi (Allah fearing) Muslim is Mahdi. All Allah fearing Muslims collectively =Mahdi, and those who oppose the truth and love for lies to flourish collectively =dajjal.

6. There is no coming of Mahdi, or Jesus (as), and certainly no coming of Dajjal, in the way Sunni and Shia say. None of that at all. Jesus (as) climbing down a ladder in Syria, some epic battle in which Dajjal is killed and then Jesus (as) gets married, and all the pigs are killed, crosses are broken and Jews get slaughtered and then everything goes south once more. None of that.

#3 is the most important and crucial point of all the points.

This is the nasiha (advice) given to us by our respected teacher, Shaykh Hilal Al Wardi (hafidhullah) concerning the so-called “Dajjal”

From Shaykh Ahmed Al Khalili (hafidullah)

Related by our honourable brother, Assad Al Muharrami, from His Eminence Shaykh Ahmed Al Khalili (hafidullah) as he states concerning
The Masih Dajjal case:

“Seeking the help of Allah (swt ) from the fitnah of Masih Dajjal is authentic about the Blessed Prophet (saw) as it is also in the Musnad of Imam Al Rabe and the two Shaykhs and others. But this does not mean it is a specific individual who is described by attributes that make them special. As what is said about Dajjal cannot be depending upon on identifying his state and description, even if some have talked about Tawattur narrations that describe him.”

“That which is being pushed by tawatur is conditioned on it being free of disturbance and contradictions (of which there are many). But the authenticity of seeking Allah (swt) help from the dajjal includes all dajjals coming with a fitnah, as dajjal is a description that isn’t limited to one individual. It is a fitting description for all who deprive people and confuse them on matters in relation to their deen. And how many are the dajjals who are cautioned against seeking help from Allah (swt) is required from their evil in our age.?

Source: (Burhan Al Haqq 168/8)

Ibadiya’s Perspective of Christ’s descent, Anti-Christ, Mahdi

Some legends and crises are depicted in a number of Hadiths by some Islamic schools of thought. These show that the Prophet knows the unknown, and he tells about some events and phenomena that will take place right before the Hereafter. Some of these events are Christ’s descent and the Anti-Christ’s appearance.

Ibadiya’s perspective is that these contradict the Qur’an. The Qur’an and Hadiths are complementary, not contradictory.

First: Such Hadiths contradict the Qur’an since they describe the Hereafter as if the Prophet knows exactly the period when the Day of Resurrection comes. The Qur’an informs us that this day will come suddenly and neither the Prophet nor anyone else knows about when it will come. Allah says: “They ask you about the (final) Hour: ‘When will be its appointed time?’ Say: ‘The knowledge thereof is with my Lord [Alone]. None but He can reveal when it will occur. Heavy were its burden through the heaven and earth. Only, all of a sudden, will it come to you.’ They ask you as if you were eager in search thereof say: Say: ‘The knowledge thereof is with Allah [Alone], but most men know not.’ (Qur’an 7:187)

Second: These Hadiths give exact numbers of the dates of these crises. For example:

We said: Allah’s Messenger, how long would he stay on the earth? He (saw) said: For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days.

Source: (https://sunnah.com/muslim:2937a)

The Qur’an, however, does not present these numbers with such events. Allah, when promising victory to Muslims, does not specify a period of time for such victory to happen. Allah says: “It is He Who has sent His Messenger with guidance and the religion of truth [Islam] to cause it to prevail over all world views, even though the pagans may detest (it)” (Qur’an 9:33). The promise of victory in the Qur’an is not linked to a specific period. Allah says: “The Romans have been defeated. In a land close by: but they, (even) after (this) defeat of theirs, will be victorious. Within a few years, Allah is the Command in the Past and in the Future: on that day, the believers will rejoice.” (Qur’an 30: 2-4)

Third: These Hadiths assume a change of natural laws before the Hereafter. The Hadith mentioned above talks about altering the length of the day from 24 hours to a week or month or year. This length requires slowing down the rotation of the earth, which, in effect, would cause the earth to freeze, destabilize, and would cause scarcity of life on earth. The same goes for Hadiths in Abu Huraira professing the sun to rise from the west as a sign of the Hereafter.


Source: (https://sunnah.com/bukhari:4635)


This entails that the earth will rotate in the opposite direction, which also would cause slowing down the earth’s movement, then it might stop. It seems that those who innovated and created such stories did not know that the earth is round, and it rotates around itself. They thought that the sun rotates around the earth, which led them to think that the sun could rise from the west. They did not realize that for the sun to rise from the west, it should stop rising from the east first. This is, of course, if we assume that the atmosphere acts normally after all these tremendously notorious changes. Allah says: “(Such has been) the practice of Allah already in the past. No change will you find in the practice of Allah.” (Qur’an 48:23)

Fourth: These Hadiths are geographically restricted as they talk about places of the sons of Israel. They mention Damascus, Iraq, Jerusalem, Constantine as if events will only be restricted and connected to the geography of those who have changed the Injeel and Torah.

Fifth: These Hadiths talk about primitive weapons such as swords and arrows. Such weapons relate to the second century of Hijra [the time when Hadiths were recorded]. They are so primitive compared to the most basic new weapons of this century. How about the coming centuries?! This contradicts the precision of the place, time and characteristics of our current situation.

Sixth: These Hadiths profess the opening of Constantine when the anti-Christ appears, and the Christ descends. Ibn Al Hajaj specifies a chapter in his book, the title of which is “The Chapter of Constantine’s Opening, Appearance of Anti-Christ and Descend of Christ.”

Abu Huraira reported Allah’s Messenger (saw as saying:

The Last Hour would not come until the Romans would land at al-A’maq or in Dabiq. An army consisting of the best (soldiers) of the people of the earth at that time will come from Medina (to counteract them). When they will arrange themselves in ranks, the Romans would say: Do not stand between us and those (Muslims) who took prisoners from amongst us. Let us fight with them; and the Muslims would say: Nay, by Allah, we would never get aside from you and from our brethren that you may fight them. They will then fight and a third (part) of the army would run away, whom Allah will never forgive. A third (part of the army) which would be constituted of excellent martyrs in Allah’s eye, would be killed and the third who would never be put to trial would win and they would be conquerors of Constantinople. And as they would be busy in distributing the spoils of war (amongst themselves) after hanging their swords by the olive trees, the Satan would cry: The Dajjal has taken your place among your family. They would then come out, but it would be of no avail. And when they would come to Syria, he would come out while they would be still preparing themselves for battle drawing up the ranks. Certainly, the time of prayer shall come and then Jesus (peace be upon him) son of Mary would descend and would lead them. When the enemy of Allah would see him, it would (disappear) just as the salt dissolves itself in water and if he (Jesus) were not to confront them at all, even then it would dissolve completely, but Allah would kill them by his hand and he would show them their blood on his lance (the lance of Jesus Christ).

Source: (https://sunnah.com/muslim:2897)

In reality, Constantine was opened in 1453 by Muslims and nothing of this sort happened at that time. On the realization of this, it became circulated among the Muslims about conquering Constantinople twice.

It is plausible that these were the hopes and wishes of various Christian sects who were opposed to the particular Christian sect who had control of Constantinople at the time. Seeing that Istanbul was formerly Constantinople, it is also plausible that some Muslims use these hadith to whip up anti-Turkish sentiments. Wallahu Alim. Allah knows best and His help is sought.

Seventh: These Hadith talk about legends as if they are signs of the Hereafter. Whosoever recites the Qur’an will find that the signs of the Hereafter have already taken place. Allah says: “Do they then only wait for the hour that it should come on them all of a sudden? But already come some tokens thereof, and when it comes to them, how shall they have their reminder?” (Qur’an 47:18).

The most important portents are sending the Prophets and Messengers. Allah also says about the sending of the blessed Prophet Muhammed (saw) as a Messenger:

“This is a Warner of the series of the Warners of old. The (hour) ever approaches draws nigh” (Qur’an 53:56-57).

He also says: “Or some created thing that is yet greater in your breasts. Then they will say: “Who shall bring us back [to life]?” Say: “He Who created you first!” Then they will shake their heads at you and say: “When will that be?” Say: “Maybe it will be quite soon” (Qur’an 17:51).

It is reported that the Blessed Messenger (saw) said:

“Narrated Sahl bin Sa`d As-Sa`idi:

(a companion of Allah’s Messenger (saw) Allah’s Messenger (saw), holding out his middle and index fingers, said, “My advent and the Hour’s are like this (or like these),” namely, the period between his era and the Hour is like the distance between those two fingers, i.e., very short.

Source: (https://sunnah.com/bukhari:5301)

Even if one wants to interpret the following ayat of the Qur’an: “And (He/It) shall be a sign of (the coming of) the Hour (of judgment): therefore, have no doubt about the (Hour). And follow Me” (Qur’an 43:61)

Like the prior prophets, it is speaking about the fact of his already having come. Not some future event.

The following is the correct understanding of the verse:

Jesus will be a sign for the coming of the hour? Abuse of Qur’an 43:61

Eight: These Hadiths describe the Hereafter in exact words and give a lot of numbers and details about that period. A person who lives until that time will not find it hard to realize its arrival. This, of course, contradicts the “sudden” on which the Qur’an insists. Allah says: “Do they then wait for the Hour that it should come on them all of a sudden?” (Qur’an 47:18).

Ninth: The Ummah does not agree on the validity of these narrations. There is, thus, no doubt that this news has spread from the People of the Book.

Shaykh Abdullah As Salmi (hafidullah) says: “Let it be known that the Prophet has no Prophet after him. What people narrate that Christ will descend has not been heard before” — meaning that nothing from this is firmly established.

Shaykh Nasser bin Abi Nabhan (hafidullah) says: “Some people narrate that Allah sends the Mahdi and Anti-Christ appears. They also believe that Christ descends. All of this is a far cry from the truth. What we know is that Jesus is dead.”

Abu Al Hassan asks about whosoever claims that there is a Day of Resurrection before the actual Hereafter in which those who were dead will be killed and those who were killed will die. He answered, “Lie!” Allah says: “Say: “It is Allah who gives you life, then gives you death, then He will gather you together for the Day of Judgment about which there is no doubt” (Qur’an 45:26). He also says: “And if you die or are slain, lo, it is unto Allah that you are brought together” (Qur’an 3:158).

Narrated Sahl bin Sa`d:

I saw Allah’s Messenger (saw) pointing with his index and middle fingers, saying. “The time of my Advent and the Hour are like these two fingers.”

Source: (https://sunnah.com/bukhari:4936)

Therefore, it is not acceptable to have such claims about the Hereafter.

Jesus (as) descends:

Ibadhiya believe that Jesus (as) has died just like any other human being. Our evidence for this belief is:

1.“Behold! Allah said: “O [Jesus]! I will take you and rise you to Myself and clear thee (of the falsehoods) of those who blaspheme, and I will make those who follow thee superior to those who reject Faith, to the Day of Resurrection, then shall you return unto Me and I will judge between you in the matters wherein you dispute.” (Qur’an 3: 55). This proves that Jesus has died. It also proves that those who believed in what Jesus preached will gain victory over the Jews till the Day of Resurrection. This is what happened when Constantine accepted Christianity as a formal religion of the Roman Emperor. Then, Islam came and instilled Monotheism which Jesus and all the other Prophets have been sent with.

Jesus, as mentioned in the Qur’an, proved his death “Never did I say to them aught except what You [Allah] did command me to say: “Worship Allah, my Lord and your Lord.” And I was a witness over them whilst I dwelt amongst them, when you did take me you was the Watcher over them” (Qur’an 5: 117). Until today, the Jews are living in scattered areas.

2. The idea of Jesus descending contradicts the concept of mortality stressed in the Quran. Allah says: “And we granted not to any man before you permanent life (here): if then you should die, would they live permanently?” (Qur’an 21:43). It also contradicts the verse “Before you, also, the Messengers We sent were but men, to whom we granted inspiration: if you know this not, ask of those who possess the Message. Nor did We give them bodies that ate no food, no were they immortals.” ( Qur’an 21: 7-8) Which proves the death of all the Prophets including Jesus (as). Allah’s way on earth that humans die after a while. Jesus’ immortality refutes Allah’s way, and this can not be believable. Allah says: “(Such was) the practice (approved) of Allah among those who lived Aforetime: no change will you find in the practice of Allah.” (Qur’an 48: 23). Noah, however, lived for such a long time on Earth as mentioned in the Qur’an.

3. It contradicts the verse “Get you down, with enmity between yourselves. On earth will be your dwelling – place and your means of livelihood- for a time. Allah said: “Therein shall you live, and therein shall you die, but from it shall you be taken out” (Qur’an 7: 24-25). However, many Muslims believe Jesus is living in Heaven above us!!

4. The idea also contradicts the Qur’anic verses by saying that tax (Jizyah) is exempted from the people of the Book. In the following narration:

Narrated Abu Huraira:

Allah’s Messenger (saw) said, “By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler); he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it.” Abu Huraira added “If you wish, you can recite (this verse of the Holy Book): — ‘And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them.” (4.159) (See Fath-ul-Bari, Page 302 Vol 7)

Source: (https://sunnah.com/bukhari:3448)

As known, tax is an obligatory payment by the people of the Book as mentioned in the verse “Fight those who believe not in Allah, nor in the Last Day, nor hold that forbidden which has been forbidden by Allah and His Messenger, nor acknowledge the religion of truth from among the People of the Book until they pay Jizyah with willing submission.” (Qur’an 9: 29)

So, these narrations establish the idea that Jesus will descend with a new law that exempts Jizyah. As known, the Islamic law is eternal and will not be altered because Muhammed (saw) is the last Messenger. Allah says: “Muhammed (saw) is not the father of any of your men, but he is the Messenger of Allah and the seal of the Prophets. And Allah has full knowledge of all things.” (Qur’an 33:40). These narrations, however, propose that Jesus is the seal of the Prophets since he will come at the end of the world.

There are three types of Bid’ah introduced in the belief in the second coming of Jesus (as)

  • The idea that a Prophet (saw) left the world with an uncompleted task.
  • Stripping a Prophet from the office of anbiya. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet. No one has the authority to strip a Prophet of Prophethood!
  • The idea of the Prophets coming non sequentially. Which has never happened. In order for it not to contradict that the Prophet (saw) is the seal and final Prophet.

Anti-Christ and the Awaited Mahdi

Many Muslims believe that there is a man with an uncanny ability who will appear at the end of life. This man, the awaited Mahdi, spreads justice after injustice has pervasively spread. Because this belief contradicts the Qur’anic verses, which promise Muslims victory if they follow Allah’s orders, we do not believe in it. Moreover, such beliefs might discourage hard work and the concept of striving to succeed. The concept of Mahdi has Torah roots as it in reality promises the coming of the Prophet Muhammad (saw). The Blessed Prophet (saw) is everything the Children of Isra’il had hoped for and more.

As for the Anti-Christ which such hadiths ascribe, it does not appear in the Ibadi school because miracles are attributed to Prophets and Messengers. Assigning these miracles to impostors negates the Messages of the Prophets. That was exactly what happened with Jews, who created and supported impostors to deny their Prophet’s warnings. Allah says: “Allah has heard the taunt of those who say: “Truly, Allah is indigent, and we are rich!” We shall certainly record their word and the act of their slaying the prophets in defiance of right” (Qur’an 3: 181).

Our school considers any person who fights Allah through bad deeds to be an impostor. Currently, the number of impostors has increased. Imam Abu Al Hassan Al Basiwi (ref. Aljami’. Ministry of Heritage and Culture, Oman) is asked: “What do you think about the impostor? Do they have a specific feature?” He says: “All wrong doers are impostors. I do not know the ‘particular’ impostor to whom you are referring.”

Source: (http://bintibadh.blogspot.com/2020/04/ibadiya-history-methodology-principles.html?m=1) With additional comments and edits by us.

May Allah (swt) bless our sister Bint Ibadh for this! May Allah (swt) bless her and cause her blog to be a testimony for the day of judgement! Amin

One can see that an increasing number of Muslims (both from the Sunni and Shi’i) are starting to move away from the view that a Mahdi will come.

For example:

The Mahdi: Collection of Articles

In summary, these ideas about waiting for some future salvic figure to “save” the Ummah is a trap. It is a trap that will not bring us any good. One 12er Shi’i cleric has been led to tell the truth about their “Mahdi” who is presumably hiding somewhere:

Top Shi’a Imam admits waiting for ‘Hidden Imam’ has been a waste of time

One of the great scholars of Ahl Sunnah has tried to save the concept of Mahdi arriving, and now what are our brothers and sisters from Ahl Sunnah going to do after 59 years have passed and now Mahdi?

What will Ahl Sunnah do after 57 years have passed and no Mahdi.

So none of these Mahdi types ever brought anything good for this ummah. We have the Qur’an and the Sunnah and that is what we are to base our lives upon. No doubt many think tanks who wish the Muslim Ummah ill would prefer us to not have ambitions of setting up Islamic governance. They prefer us to keep our eyes on the sky seeking and waiting for salvation, rather than having greater economic, military, political, cultural cooperation among our Ummah. Allah (swt) knows best!

If you are interested perhaps you would like to read these articles:

The Ibadi view: Gog and Magog (Juj Wa Majuj) & The Coming of Jesus
Assistant Grand Mufti of Oman says No coming of Mahdi and Jesus is dead and will not return.

https://primaquran.com/2023/07/19/the-definitive-proof-from-the-ibadi-school-that-jesus-is-dead-and-will-not-return/

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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February 20, 2026 · 1:57 am

The Reality of The Sin

“There shall be sheets of fire above them and beneath them. This is the end against which Allah warns His servants. So dread My wrath, O you servants of Mine!” (Qur’an 39:16)

“When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, most serious.” (Qur’an 24:15)

“Did they then feel secure against the plan of Allah?- but no one can feel secure from the Plan of Allah, except those (doomed) to ruin!” (Qur’an 7:99)

﷽ 

Dear respected readers, dear truth seekers, today we will speak with you about a matter of the utmost importance, a grave matter.   

We must be reminded of who Allah (swt) is. The Sovereign, the Most High, The Owner of the Throne.   Look at this universe that has been created.   In it are natural phenomena that are both awesome and terrifying. Allah (swt) is the Most High.  Allah (swt) is the Master of the Day of Judgement.  We are the slaves of Allah (swt).

The Reality of The Sin: by Shaykh, Dr Scholar Abdullah bin Saeed bin Abdullah Al Ma’mari. May Allah protect him and continue to benefit us from him.

Who are we?

“Has there come upon the human being a span of time when he was nothing to be mentioned?” (Qur’an 76:1)

“He created humans from a sperm-drop, then—behold!—they openly challenge ˹Him˺. (Qur’an 16:4)

And our open enemy, Satan, Iblis, the cursed one, vowed to Allah (swt).

“I shall attack them from all directions, and You will find most of them will not be grateful to you”. (Qur’an 7:17)

One of the many ailments and sicknesses of the Muslim ummah and, indeed the human condition is without how light we treat the issue of sin, of open rebellion against Our Creator.

Our Creator who made this universe for us, who told all other creation to bow down in subjugation to us.

May Allah (swt) forgive us and guide us to repentance.

This ummah has been deceived into accepting theological views that are not in line with the Qur’an. They are not in line with the greatness of Allah (swt). They take light the threats of Allah (swt), they take the punishment of the hellfire as some light matter.

Sadd adh-dhara’i’ -blocking the means. In this case, to that which is harmful.

Treating rebellion against Allah (swt) as a light matter.

The belief that believers will go to the hellfire for a little while and then be released from it. (not a single verse in the Qur’an supports this).

I’ll go to hell for a little while and then enter heaven. Think again!
Kufr An-Ni’mah & Kufr Ash-Shirk: According to the Qur’an and Sunnah

What is the meaning of the word MUSLIM?  Have we forgotten?

Doesn’t the word Muslim mean ‘one who submits’ to Allah?

Does Muslim mean one who submits completely or partially?

Can you submit 90% to Allah (swt)? What is the meaning of the word ‘Muslim’?

“But no! Whoever submits their whole selves to Allah and good will have their reward from their Lord. And there will be no fear for them, nor will they grieve. (Qur’an 2:112)

“So whose way of life could be better than that of he who submits his whole being to Allah, does good, and follows exclusively the way of Abraham whom Allah took for a friend?” (Qur’an 4:125)

“Now whoever surrenders his whole being unto Allah, and is a doer of good nevertheless, has indeed taken hold of a support most unfailing: for with Allah rests the outcome of all events.” (Qur’an 31:22)

May Allah (swt) guide us to the truth! “Perhaps your Lord will have mercy on you ˹if you repent˺, but if you return ˹to sin˺, We will return ˹to punishment˺. And We have made Hell a ˹permanent˺ confinement for the disbelievers.” (Qur’an 17:8)

May Allah (swt) Guide the Ummah.

May Allah (swt) Forgive the Ummah.

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February 19, 2026 · 8:23 pm

The Dune Agony Box & The Month of Ramadan

“But as for he who feared the exalted station of his Lord and prevented his soul (l-nafsa) from base impulses, Then indeed, Paradise will be the final refuge.” (Qur’an 79:40-41)

﷽ 

Before we begin this article, we want to say that we have never been truly satisfied with any English translation of the Arabic word (l-nafsa)

“But as for he who feared the exalted station of his Lord and prevented his soul (l-nafsa) from base impulses, Then indeed, Paradise will be the final refuge.” (Qur’an 79:40-41)

(l-nafsa) as far as we can glean, is a reference to what psychologists refer to as the ‘Id. This is why the verse then follows with ‘base impulses’. (Thoughwe are certainly open to being corrected on this).

It is these basic impulses within ourselves that we as humans must master. It is these very base impulses by which we are easily manipulated and controlled by many around us. From the sex industry, food industry, and most things that seek to bring pleasure to sensory perception. Sight, Sound, Taste, & Touch.

From the Frank Herbert Sci-Fi Novel Dune: Below is the script from the book.

Lady Jessica: “Paul… please, Paul… listen to the Reverend Mother and do what she tells you.”

The Reverend Mother speaks to Paul using The Voice, a Bene Gesserit training which permits an adept to control others merely by selected tone shadings of the voice. It sounds as if two people are talking — one normal and the other guttural and slightly electronic. The effect is strange, yet subtle.

Reverend Mother (using The Voice): “Now You! Come here!”

Paul finds he cannot help but obey her, yet he fights her controlling him.

Paul’s (inner voice) “She’s using The Voice.” (out loud) “No!

She sees him struggling.

Reverend Mother (inner voice) “Some strength there. Surprising!” (out loud) “Come here!”

The Reverend Mother holds up a green metal cube. Reverend Mother: “See this… Put your right hand in the box.”

Paul stares at the hole in the box. Paul: “What’s in the box?”

Reverend Mother “Pain!”

Just then, she raises one hand to his neck. Paul sees a glint of metal. He tries to back away.

Reverend Mother (Using The Voice): “STOP! Put your hand in the box!”

Paul’s hand goes in. Fear passes over his face. (Paul’s inner voice) “The Voice again.”

Reverend Mother “I hold at your neck the gom jabbar. Don’t pull away, or you’ll feel that poison. A Duke’s son must know about many poisons —this one kills only animals.”

Paul “Are you suggesting a Duke’s son is an animal?”

Paul: “Are you suggesting a Duke’s son is an animal?”

Reverend Mother: “Let us say I suggest you may be human. Your awareness may be powerful enough to control your instincts. Your instincts will be to remove your hand from the box. If you do so, you will die. You will feel an itching — there… see? Now the itching becomes burning… heat, upon heat, upon heat.”

Paul (whispering): “It burns!”

Reverend Mother “SILENCE… SILENCE!”

Paul (inner voice)(struggling to compose himself)

“I must not fear. Fear is the mind-killer. Fear is the little death that brings total obliteration. I will face my fear… I will permit it to pass over me and through me.”

The Reverend Mother moves her face up to his. Her ancient face, with its metal teeth gleaming inches away, breathes hotly. She is smiling.

Reverend Mother: “You feel the flesh crisping?”

Paul’s inner mind sees his hand on fire with all sorts of sores. The skin is bubbling.

Reverend Mother “Flesh dropping off.”

He pictures this. The destruction of his hand is complete — now only blood spurts out and burns. Paul’s face registers extreme pain.

(Paul couldn’t help the explosion) “THE PAIN!!!

Reverend Mother: “NO!! ENOUGH!! Qul wahad! No woman child ever withstood that much. I must have wanted you to fail. Take your hand out of the box and look at it, young human…. Do it!”

Paul pulls his hand out of the box. No sign of anything wrong. He turns his hand, flexes hisf ingers. He looks to the Reverend Mother.

Reverend Mother.(explaining) “Pain caused by nerve induction… A human can resist any pain. Our test is crisis and observation.”

Paul: “I see the truth of it.”

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We want to draw attention to certain points in the dialogue.

“I hold at your neck the gom jabbar. Don’t pull away, or you’ll feel that poison. A Duke’s son must know about many poisons —this one kills only animals.”

This was a very powerful point that the Reverend Mother made. The point is that animals act upon instinct and, in this case, the instinct can get one killed. In this case, the instinct of fight or flight.

Paul, obviously in a situation of pain, was not in a position to ponder the truth behind what the reverend mother was saying. His immediate focus was on his discomfort, and so he offers a retort:

Paul: “Are you suggesting a Duke’s son is an animal?”

This is where the Reverend Mother makes her reply:

“Let us say I suggest you may be human. Your awareness may be powerful enough to control your instincts. Your instincts will be to remove your hand from the box. If you do so, you will die.”

Now, in the book series, it is very clear that Paul is not your average everyday person. He has had all sorts of disciplinary training. Mental training, physical training and spiritual training, all of which help to shape and mold him. Had Paul been an average person, it is highly likely that they would have died almost immediately.

How many times has the Aql been overcome by the Penis? How many times has reason been overpowered by base impulses? The intellect and human reasoning are outmatched by the ‘Id again and again and again. How many strong men, capable men, men in powerful positions? How often have they been overcome by the penis?

Only a well-disciplined soul is an ally and an aid to the human faults of reasoning.

You can replace the word ‘Penis’ above for practically any other impulse. Driving down the freeway, someone cuts you off. Suddenly you are a ball of uncontrollable rage!

“How dare they!” “I will be late for work!” You speed up the car, cut them off at the next turn giving your favourite hand gesture and they reciprocate. Both individuals get out of the car and the fist start flying. You make your way back to your car, grab the gun and empty the clip! Murder one.

How is that? How did the faculty of reason and of intellect become so easily discarded like an utterly useless item?

Surely 10 to 15 years in prison will make one very, very late for work.

Did that thought not once cross the mind?

“And I do not seek to free myself (nafsi) from blame, for indeed the self (l-nafsa) is ever inclined to evil, except those shown mercy by my Lord. Surely my Lord is All-Forgiving, Most Merciful.” (Qur’an 12:53)

“And I do call to witness the self-reproaching (bil nafsi) self.” (Qur’an 75:2)

The intellect -reason on its own is misguided without divine guidance.

The intellect is overcome by the ‘id without the assistance of a disciplined soul.

An example of #1 would be:

An example can be that we have found four people: one needs a liver, one a lung, one a kidney and one a heart. Reason could lead us to believe that killing one person in order to save four has its own justification. This is because our thinking is linear. We do not see, for example, that the person we killed was responsible in the future for discovering a cure that saved millions upon millions of lives. Thus, the reason that was imposed: kill one and save four backfired. Four were saved and millions were lost.

“Believers! Fasting is enjoined upon you, as it was enjoined upon those before you, that you become (tattaquna) righteous.“ (Qur’an 2:183)

Fasting is a divinely prescribed prescription for a method of spiritual discipline. It has become one of many tools that Islam gives to aid and arm the intellect against base impulses.

In Islamic fasting, we’re fasting from sunrise to sunset, abstaining from food and drink. Sometimes it is quite easy for people, especially those who fast regularly outside of Ramadan and/or started this discipline quite young. Interestingly, the busier you make yourself in Ramadan, the easier it is too.

Those who struggle are usually people who are idle. Not working, schooling or engaging in anything meritorious. They are simply left with their hunger. There are times some may feel their parched throat, and the urge to drink. “Ya Allah, I am sorry I cannot go on, and I will pay back this fast.” This is where the real war happens. The jihad an nafs. — The struggle with the’ Id.

You either overcome it or it will overcome you. You either make it a slave of Allah or it will make you a slave to it. You either bring it in conformity with the amr of Allah or you become a slave to your base impulses.

Islam has never called for partial surrender to Allah (swt) but complete surrender to Allah (swt) and this happens when the ego submits, the super-ego submits and the ‘id submits.

Fasting is a purification and a chance to discipline the soul, a chance to assist and arm the intellect, which often loses its battle over and over against the penis, against the quick temper, against the base impulses.

You would technically go your whole life (complete the term of your existence) without any sexual interaction of any kind with any human being. Though, for many, that might be a sad, lonely and boring life. You could technically even be a productive and functioning human being in society as such. Though Islam does not recommend this.

You would technically go your whole life (complete the term of your existence) without any emotional outlet of any kind. You could technically even be a productive and functioning human being in society as such. But you are not a robot and Islam does not recommend this either.

Though you cannot continue to sustain yourself, you cannot continue to be a productive and functioning human being in society going forever without food or water.

Thus, if you can overcome that impulse that is intrinsic to your survival (fight/flight), if you can overcome that impulse to eat and drink, which is absolutely necessary for your survival, you can gain mastery over your other impulses, sexual and emotional, which are ancillary to your survival but not necessary. You can master yourself.

And if you are in control …..well then…

“To the righteous it will be said, “O reassured self (l-nafsu), return to your Lord, well-pleased and pleasing to Him.” (Qur’an 89:27-28)

May Allah Guide the Ummah. May Allah Forgive the Ummah.

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February 18, 2026 · 8:30 am

In Ibadi theology, a Wali of Allah can sin. One who has true spiritual guardianship can be killed.

“O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate. If you distort the testimony or refuse to give it, then Allah is certainly All-Aware of what you do.” (Qur’an 4:135)

﷽ 

The position of the Ibadi school concerning the Wali of Allah. Whoever has attained the rank of wilāyat al-ḥaqīqah (true spiritual guardianship), his guardianship is never nullified under any circumstance. Therefore, there is no room for enmity against him, even if he were to commit grave sins.

However, falsehood is never accepted from him, and if he falls into one of the prescribed punishments of Allah, the punishment of Allah is carried out upon him — yet his guardianship is not revoked.

Indeed, the Messenger of Allah (saw) carried out the punishment of stoning on Māʿiz (may Allah be pleased with him), and instructed his companions to seek forgiveness for him. The same was the case with the Ghamīdī woman. Thus, wilāyat al-ḥaqīqah neither nullifies rights nor abolishes punishments.

The Ghamīdī woman & Ma’iz b. Malik al-Aslami -may Allah be pleased with them both.

‘Abdullah b. Buraida reported on the authority of his father that Ma’iz b. Malik al-Aslami came to Allah’s Messenger (saw) and said:

Allah’s Messenger, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma’iz) again came to him and said: Allah’s Messenger, I have committed adultery. Allah’s Messenger (saw) turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma’iz) came for the third time, and he (The Blessed Prophet) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (The Blessed Prophet) pronounced judgment about him and he wis stoned.

Source: (https://sunnah.com/muslim:1695b)

أُرِيدُ أَنْ تُطَهِّرَنِي -I want you to purify me.

He (the narrator) said: There came to him (The Blessed Prophet) a woman from Ghamid and said: Allah’s Messenger, I have committed adultery, so purify me. He (The Blessed Prophet) turned her away. On the following day she said: Allah’s Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma’iz. By Allah, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came to him (The Blessed Prophet) with the child who was holding a piece of bread in his hand. She said: Allah’s Apostle, here is he as I have weaned him and he eats food. He (The Blessed Prophet) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Allah’s Messenger (saw)heard his (Khalid’s) curse that he had huried upon her. Thereupon he (The Blessed Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.

Source: (https://sunnah.com/muslim:1695b)

Buraida told that Ma’iz b. Malik came to the Prophet and said, “Purify me, Messenger of Allah.” He replied, “Out upon you! Go back, ask Allah’s forgiveness and turn to Him in repentance.” He said that he went back not very far, then came and said, “Purify me, Messenger of Allah,” and the Prophet said the same as he had said before. When this went on till a fourth time he asked, “For what am I to purify you?” and he replied that it was because of fornication. Allah’s Messenger then asked if the man was mad, and when he was told that he was not, he asked if he had drunk wine. A man got up and smelt his breath but noticed no smell of wine, so the Prophet asked him if he had committed fornication, and when he replied that he had, he gave orders regarding him and he was stoned to death. Two or three days later Allah’s Messenger came and said, “Ask forgiveness for Ma’iz b. Malik. He has repented to such an extent that if it were divided among a people it would be enough for them all.”

Source: (https://sunnah.com/mishkat:3562)

The Key Point: After the execution of the punishment, the Blessed Prophet (saw) did not declare them to be enemies of Allah or eternal denizens of Hellfire. Instead, he spoke well of their repentance and even instructed the companions to pray for them. This prayer (ṣalāt al-janāzah) itself is an act that is only performed for Muslims.

This proves that while their sinful action demanded earthly punishment, their essential faith and status as believers (awlīyāʾ in the true sense) were not completely obliterated. Their sincere repentance preserved their wilāyat al-ḥaqīqah

The 10 sons of Yaʿqūb/Jacob -peace be upon him.

We also believe in the wilāyat al-ḥaqīqah of the ten sons of Prophet Yaʿqūb (peace be upon him) who wronged their brother, fabricated false stories to cover their crimes — their falsehood is not accepted, yet their guardianship is not revoked. It remains upon them, their father, their brother, and our Messenger (peace and blessings be upon them all).

“But My Promise is not within the reach of (zalimin) evil-doers.” (Qur’an 2:124)

What did these descendants of Prophet Ibrahim (as) get up to?

They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.” (Qur’an 12:17)

These Muwahid, The Ahl Bayt of Jacob (as), Sons of a Prophet lied to their father! Imagine telling your own father that his son (your own brother) was eaten by a wolf! Can you imagine the grief it would bring him?!

Allah (swt) tells us in very vivid language how severe the grief and trauma of Jacob (as). The trauma that Prophet Jacob (as) went through on account of his progeny, the progeny of the Household.

“He turned away from them, lamenting, “Alas, poor Joseph!” And his eyes turned white out of the grief he suppressed.” (Qur’an 12:84)

He replied, “O my dear son! Do not relate your vision to your brothers, or they will devise a plot against you. Surely Satan is a sworn enemy to humankind.” (Qur’an 12:5)

Jacob (as) knew among his ahl bayt were schemers!

“˹Remember˺ when they said ˹to one another˺, “Surely Joseph and his brother ˹Benjamin˺ are more beloved to our father than we, even though we are a group of so many. Indeed, our father is clearly mistaken.” (Qur’an 12:8)

Can you imagine talking about your father (a Prophet) like that?

“Kill Joseph or cast him out to some ˹distant˺ land so that our father’s attention will be only ours, then after that you may ˹repent and˺ become righteous people!” (Qur’an 12:9)

They said, “O our father! Why do you not trust us with Joseph, although we truly wish him well? (Qur’an 12:11)

The Ahl Bayt of Jacob (as) Lie #1 to their father.

“Send him out with us tomorrow so that he may enjoy himself and play. And we will really watch over him.” (Qur’an 12:12)

So he can enjoy himself, Lie #2, and they will watch over him Lie #3.

“Then they returned to their father in the evening, weeping. They cried, “Our father! We went racing and left Joseph with our belongings, and a wolf devoured him! But you will not believe us, no matter how truthful we are.” (Qur’an 12:16-17)

“And they brought his shirt, stained with false blood. He responded, “No! Your souls must have tempted you to do something ˹evil˺. So ˹I can only endure with˺ beautiful patience! It is Allah’s help that I seek to bear your claims.” (Qur’an 12:18)

Look at the extent of their manipulation! Fake tears like actors crying on que! A prop piece—his shirt stained with false blood. Gaslighting their father.

Joseph was eaten by a wolf. Lie #4 Brought a shirt with false blood Lie #5

“Return to your father and say, ‘O our father! Your son (Benjamin)committed theft. We testify only to what we know. We could not guard against the unforeseen.” (Qur’an 12:81)

They claimed their other brother, Benjamin, was a thief and lied to their father, yet again. Lie #6

The Ahl Bayt of Jacob, the guilty among them, finally return in repentance to Allah (swt)

“They admitted, “By Allah! Allah has truly preferred you over us, and we have surely been sinful.” (Qur’an 12:91)

“They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.” (Qur’an 12:97)

Satan ignited rivalry between the Ahl Bayt of Jacob (as)

“Then he raised his parents to the throne, and they all fell down in prostration to Joseph,1 who then said, “O my dear father! This is the interpretation of my old dream. My Lord has made it come true. He was truly kind to me when He freed me from prison, and brought you all from the desert after Satan had ignited rivalry between me and my siblings. Indeed my Lord is subtle in fulfilling what He wills. Surely He ˹alone˺ is the All-Knowing, All-Wise.” (Qur’an 12:100)

What to make of the sons of Jacob (as) Al Muwahid who lied to their father (a Prophet) because they were jealous of their brother? The sons of a prophet can conspire against their brother.

Their falsehood is not accepted, yet their guardianship is not revoked.

Analysis of the Examples Provided

  1. The Sons of Prophet Yaʿqūb (AS):
    • This example is even more striking and is particularly emphasized in Ibāḍī theology to drive the point home.
    • Their crime was immense: they attempted murder on their brother Yūsuf (AS), threw him in a well, lied to their father, and caused him immense grief. This constitutes major sins involving injustice, deception, and breaking familial ties.
    • Ibāḍī Interpretation: Despite this, the Qur’an never refers to them as disbelievers (kuffār). They are still considered among the prophets’ descendants. Prophet Yaʿqūb (AS) and Prophet Yūsuf (AS) eventually forgave them. Their story ends with forgiveness and family reconciliation.
    • This demonstrates that even such heinous sins did not irrevocably sever their essential connection to the legacy of prophethood and faith (wilāyat al-ḥaqīqah), though they were certainly held accountable for their actions in this world and were rebuked in the Qur’an.

The established principle regarding spiritual guardianship (wilayah) is that one who possesses true guardianship never loses it, regardless of sins committed — we are certain they will die repentant. Thus, we reject their wrong actions while maintaining a connection to their essential spiritual station. The converse is equally true.

An example of the converse being true: Bara’ah al-Haqiqa

The example of Abu Lahab.

May the hands of Abu Lahab perish, and he perish! Neither his wealth nor gains will benefit him. He will burn in a flaming Fire, and his wife, the carrier of kindling,around her neck will be a rope of palm-fibre. (Qur’an 111:1-5)

Some Muslims use a flawed argument about Abu Lahab to prove the truth of the Qur’an, saying: “If Abu Lahab had taken the shahādah, it would have made the Qur’an false.”

This is incorrect. The words of Allah (swt) are absolute truth, whereas Abu Lahab’s actions (if he had ever claimed faith) would have been deception. Allah (swt) has already decreed his fate. He is the very definition of one being in barā’ah ḥaqīqah (the true dissociation), being truly cut off.

If Allah (swt) did not reveal this about Abu Lahab, and he took the testification of faith, he would be in Walayah al-Dhahir – The apparent friendship. This is a matter of jurisprudence.

However, since Allah (swt) revealed his state Bara’ah al-Haqiqah – The real dissociation. This is a matter of theology.

The example of Adam -upon him be peace.

We believe in the true spiritual guardianship of our father Adam (as), while Allah explicitly states in Scripture that he disobeyed and erred, then sought forgiveness and repented. We affirm his true guardianship while disassociating from his wrong actions. Similarly:

“They said: ‘Our Lord we have wronged ourselves souls. If You forgive us not and bestow not upon us Your Mercy, we shall certainly be of the losers’ ” (Quran 7:23) 

“So Adam disobeyed his Lord, and lost his way. Then his Lord chose him, accepted his repentance, and guided him.” (Qur’an 20:121-122)

Thus, Adam-upon him be peace, is in true spiritual guardianship.

The Ahl Bayt of Adam (as). The household of the Prophet Adam (as)

The first murderer in human history was a descendant of a Prophet.

Cain killed his brother Abel.  Both were descendants of the Prophet Adam (as).   Yet, one was righteous and the other became the ‘first’ murderer.  Such that Allah (swt) made an example of this particular incident throughout time.

“So his soul permitted to him the murder of his brother, so he killed him and became among the losers.” (Qur’an 5:30)

“And recite to them the story of Adam’s two sons, in truth, when they both offered a sacrifice, and it was accepted from one of them but was not accepted from the other. Said [the latter], “I will surely kill you.” Said [the former], “Indeed, Allah only accepts from the righteous [who fear Him]”. (Qur’an 5:27)

Humanity is not even in its infancy and here we have two descendants of the Prophet Adam (as). One of them has the hallmark of being remembered for all time as being the first murderer. Allah (swt) said that one of them was (mutaqi) righteous, meaning the other was not.

Does the son of Adam (as) get a pass for murdering his brother simply because he is the son of a Prophet?

“Then Allah sent a crow digging in the ground, in order to show him how to bury the corpse of his brother. He cried, “Alas! Have I failed to be like this crow and bury the corpse of my brother?” So he became regretful.” (Qur’an 5:31)

The regret here is not from his action but because he was not able to cover up his action. This son of Adam is in Barā’ah. This son of a Prophet is in Barā’ah

It is from the Sunnah of the Prophet to disavow any Muslim (including a companion) when they commit a sin.

First and foremost, to disavow any Muslim when they commit a sin is from the Sunnah of the Blessed Prophet (saw). This includes the companions.

Narrated Salim’s father:

The Prophet (saw) sent Khalid bin Al-Walid to the tribe of Jadhima and Khalid invited them to Islam but they could not express themselves by saying, “Aslamna (i.e. we have embraced Islam),” but they started saying “Saba’na! Saba’na (i.e. we have come out of one religion to another).” Khalid kept on killing (some of) them and taking (some of) them as captives and gave every one of us his Captive. When there came the day then Khalid ordered that each man (i.e. Muslim soldier) should kill his captive, I said, “By Allah, I will not kill my captive, and none of my companions will kill his captive.” When we reached the Prophet, we mentioned to him the whole story. On that, the Prophet (saw) raised both his hands and said twice, “O Allah, I disavow before You what Khalid has done.” ‏ اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ

Source: (https://sunnah.com/bukhari:4339)

‏ اللَّهُمَّ إِنِّي أَبْرَأُ إِلَيْكَ مِمَّا صَنَعَ خَالِدٌ- allahuma ‘iiniy ‘abra ‘iilayk mimaa sanae khalid

Core Principles of the Ibāḍī Position on Wilāyat al-Ḥaqīqah

The Separation of Status from Action: A person’s fundamental spiritual state (ḥāl)—their belief, inner conviction, and love for Allah—is distinct from their outward actions. A major sin is a catastrophic failure in action, but it does not automatically annihilate the foundation of faith (īmān) in the heart.

Two Types of Wilāyah: Our scholars often delineate between:

  • Wilāyat al-Ḥaqīqah (True/Essential Guardianship): This is the inner, spiritual reality of being a friend of Allah. It is based on sincere belief, knowledge of Allah (maʿrifah), and righteous intention. This state, once truly attained, is considered by us Ibāḍīs to be a permanent reality that is not nullified by subsequent sin. It is a matter of the heart’s condition, which is known only to Allah.
  • Wilāyat al-Dīn (Religious/Legal Guardianship): This is the outward, legal expression of that friendship. It governs how the community interacts with the individual. This can be nullified by public, major sin because the community must judge based on what is apparent (ẓāhir). Loss of wilāyat al-dīn means the person is no longer considered part of the community of believers in a socio-legal sense; they may be ostracized or subject to legal penalties.

If they sincerely repent, they are put back into Wilāyat al-Dīn. If they have committed an offense that comes under qisas, hadd, or ta’zir, they are dealt with accordingly.

Our examples perfectly explain the consequence of this distinction: the inner wilāyah remains, but the outer consequences of sin are not waived.

To find out more on this please see our article here:

Kufr An-Ni’mah & Kufr Ash-Shirk: According to the Qur’an and Sunnah

Ibadi positon Contrast with Other Schools

This position places classical Ibāḍīsm in a unique middle ground between other schools:

  • Vs. Khawārij: The Khawārij held that any major sin makes a person a disbeliever (kāfir), nullifying any form of wilāyah and making them eternally damned. The Ibāḍīs vehemently reject this, as shown by our text.
  • Vs. Murjiʾah: The Murjiʾah held that sin does not harm faith at all; a person’s faith remains complete regardless of their actions. We, the Ibāḍīs reject this, insisting that sins have real consequences and that outward wilāyah is lost.

A person’s essential spiritual identity as a friend of Allah (wilāyat al-ḥaqīqah), once truly established through sincere faith, is a resilient reality that is not erased by sin. However, this inner state does not provide immunity from divine law or its consequences in the world. The community must uphold justice (execute punishments, reject falsehood) while maintaining a principled optimism about the depth of Allah’s mercy and the potential for a sinner’s heart to still be oriented toward Him.

Understanding Qur’an 49:9

First, regarding the noble verse: ‘If two groups of believers fight each other…’ (Quran 49:9) –
Note here that before identifying which party is the aggressor, Allah says “from the believers” and not “two believing groups”, commanding reconciliation because mistakes may occur. As stated: ‘It is not for a believer to kill another believer except by mistake.’ (Qur’an 4:92) 

Through reconciliation, the aggressor party becomes known and must repent to remain within the circle of faith. If they persist in their aggression, then fighting them becomes obligatory – this being one of Allah’s prescribed limits (hudud), like the punishments for theft, slander, adultery, brigandage, and alcohol consumption. Whoever violates these divine limits must face the prescribed punishment, even if they possess true spiritual guardianship (wilayat al-haqiqah).

This is why Ammar (ra) fought against the Mother of the Believers, Aisha (ra), in the Battle of the Camel while still affirming her status.

The example of Aisha-may Allah be pleased with her.

The amr of Allah belonged with Ali. Ayesha (ra) opposed him and later repented. We also know this because she (Ayesha) — may Allah be pleased with her is in real spiritual guardianship (wilayat al-haqiqah).

Narrated Abu Maryam `Abdullah bin Ziyad Al-Aasadi:

“When Talha, AzZubair and `Aisha moved to Basra, `Ali sent `Ammar bin Yasir and Hasan bin `Ali who came to us at Kufa and ascended the pulpit. Al-Hasan bin `Ali was at the top of the pulpit and `Ammar was below Al-Hasan. We all gathered before him. I heard `Ammar saying, “`Aisha has moved to Al-Busra. By Allah! She is the wife of your Prophet in this world and in the Hereafter. But Allah has put you to test whether you obey Him (Allah) or her (`Aisha).”

Source: (https://sunnah.com/bukhari:7100)

So even though Aisha (ra) is acknowledged by Ammar bin Yasir (ra) to be the ‘wife of the Prophet in this world and in the Hereafter‘, he was not about to leave the commands of Allah (swt).

Whoever violates these divine limits must face the prescribed punishment, even if they possess true spiritual guardianship (wilayat al-haqiqah).

Allah makes known the status of the wives of the Blessed Prophet (saw) when he states:

“The Prophet has a stronger affinity to the believers than they do themselves. And his wives are their mothers.” (Qur’an 33:6)

Yet, Allah (swt) also informs us:

“O wives of the Prophet! If any of you were to commit a blatant misconduct, the punishment would be doubled for her. And that is easy for Allah.” (Qur’an 33:30)

We affirm the true guardianship of Aisha (ra) while disassociating from her wrong action in fighting against the Imam of the Muslims.

Summary of the battle of the camel and the actions of Aisha -May Allah be pleased with her.

Quranic Mandate: Qur’an 49:9 provides a clear command: if two groups of believers fight, Muslims must seek reconciliation. If one group is clearly the aggressor (baghat), the community must fight that oppressive group until it returns to the “command of Allah” (amr Allah).

Historical Application: In the conflict between Imam ʿAlī and the group led by ʿĀ’ishah (ra), Talḥah, and Al-Zubayr, we posit that the amr Allah (the legitimate command and authority) was with ʿAlī. Therefore, the group that took up arms against him was, in that specific instance, the oppressing party (al-bāghiyah).

Theological Principle: This is where we link it to the previous concept. Even though ʿĀ’ishah (ra) holds the rank of wilāyat al-ḥaqīqah (“the wife of your Prophet in this world and in the Hereafter”), this spiritual status does not grant immunity from the consequences of worldly actions that violate divine law and order.

Consequence: Therefore, it became obligatory to oppose her military action and fight to bring that group back to obedience, exactly as ʿAmmār ibn Yāsir (ra) stated. The punishment for this political transgression was the worldly consequence of battle.

Status Preserved: Following the event, ʿĀ’ishah (ra) repented and was deeply remorseful, which is a key point. Her repentance and her esteemed status indicate that her wilāyat al-ḥaqīqah was not nullified by this error in political judgment and action.

Analysis and Further Context:

The ḥadīth we cited is crucial. ʿAmmār (ra) perfectly encapsulates the dilemma and its solution:

  1. Acknowledgment of Status: He begins by unequivocally affirming ʿĀ’ishah’s (ra) unparalleled status and virtue. This establishes the principle of wilāyat al-ḥaqīqah.
  2. Primacy of Obedience to Allah: He immediately follows by stating that this status is not the ultimate factor in deciding political allegiance. The test from Allah is whether Muslims will obey Allah by obeying the legitimate authority He has placed, or obey a person, no matter how esteemed, in opposition to that authority.

The example of Fatima-May Allah be pleased with her.

Narrated `Aisha: Usama approached the Prophet (saw) on behalf of a woman (who had committed theft). The Prophet (saw) said, “The people before you were destroyed because they used to inflict legal punishments on the poor and forgive the rich. By Him in Whose Hand my soul is! If Fatima (the daughter of the Prophet (saw) did that (i.e. stole), I would cut off her hand.”

Source: (https://sunnah.com/bukhari:6787)

Now, does one need to hate Fatima (ra) in order to administer the justice of Allah? How do people reason? Does anyone think that Adam (as) did not love both his sons? Even though one is a murderer?

The core question is about reconciling love/respect for individuals with the obligation to uphold Allah’s laws.

Does one need to hate Fatima (ra) to administer the justice of Allah?

Absolutely not. In fact, the opposite is true. One must love and respect her so much that they will uphold the command of Allah and the Sunnah of His Prophet (saw) even upon her.

The hadith we cited is one of the most powerful illustrations of the principle of blind justice in Islam. The Blessed Prophet’s (saw) statement is the ultimate expression of his commitment to divine justice.

  • Love for Allah and His Law Supersedes Personal Love: The Prophet’s (saw) love for his daughter was immense. But his love for Allah and His commandments was greater. By declaring he would punish her, he was teaching that no personal relationship, no matter how cherished, can stand between a Muslim and the fulfillment of Allah’s law.
  • Administering Justice is an Act of Worship: The judge who would carry out the ruling is not doing it out of personal hatred for the criminal. He is doing it as an act of obedience to Allah, fulfilling a trust (amanah) placed upon him. Carrying out a hadd punishment on a beloved individual would be one of the most difficult tests of faith, precisely because it requires separating personal feelings from divine obligation.
  • True Love is to Want What is Right for Someone: From a spiritual perspective, allowing a beloved person to escape punishment for a crime corrupts their soul and increases their burden of sin in the Hereafter. Enforcing the law, as difficult as it is, serves as a purification for the offender and a deterrent for society. In this sense, administering justice is a form of tough love that seeks the ultimate good of the individual and the community.

Therefore, the reasoning is: We love and honor Fatima (ra) because, first and foremost, she is a righteous believer and second, because she is the daughter of the Prophet (saw). And because we love and honor him, we would uphold his command and his Sunnah without exception, even if it were to apply to her.

People who struggle with this concept often conflate two separate domains:

  1. The Legal Domain (Justice – Haqq Allah/ Haqq al-‘Ibad): This is the realm of objective, applied law. Here, relationships, status, and personal feelings are irrelevant. The law must be applied equally to the prince and the pauper.
  2. The Emotional/Spiritual Domain (Love/Hate): This is the realm of personal feeling and spiritual assessment (wilayah).

The error is to believe that these two domains must be connected—that administering a punishment requires personal hatred, or that loving someone requires being lenient with them regarding Allah’s laws.

The Islamic reasoning, as demonstrated by the prophets, is that these domains are separate and must be kept separate. A judge can deeply love his own son while convicting him of a crime. A parent can love a child while disciplining them. The action is condemned, but the person is still loved.

The example of Ibrahim (as) and his son (as). A Wali of Allah proceeds to kill another Wali of Allah.

If we are to ask is Ibrahim (as) a wali of Allah? The answer would be yes.

If we are to ask the son of Ibrahim (as) a wali of Allah? The answer would be yes.

Yet this did not stop Ibrahim (as) to kill another wali of Allah (his son) because it was an ‘amr (command) of Allah.

“Then when the boy reached the age to work with him, Abraham said, “O my dear son! I have seen in a dream that I sacrifice you. So tell me what you think.” He replied, “O my dear father! Do as you are commanded. Allah willing, you will find me steadfast.” (Qur’an 37:102)

If someone were to say that Ibrahim (as) knew that his son would be spared, then this would hardly be a test of faith or obedience. The point here is that one wali of Allah was asked to kill another wali of Allah in order to show his obedience.

This is when the son of Ibrahim (as) is not known to us to have done any violations that would require the forfeiture of his life.

How much more for those who commit violations that require such a forfeiture?

And can it be said that Ibrahim (as) in carrying out such an act had hatred for his son? 

We seek protection in Allah from that! Of course not! His obedience to Allah (swt) was foremost. 

We judge by the apparent-the dhahir.

‘Abdullah bin ‘Utbah bin Mas’ud reported:

I heard ‘Umar bin Al- Khattab (ra) reported saying: “In the lifetime of Messenger of Allah (saw) some people were called to account through Revelation. Now Revelation has discontinued and we shall judge you by your apparent acts. Whoever displays to us good, we shall grant him peace and security, and treat him as a near one. We have nothing to do with his insight. Allah will call him to account for that. But whosoever shows evil to us, we shall not grant him security nor shall we believe him, even if he professed that his intention is good.”

Source: (https://sunnah.com/riyadussalihin:395)

Synthesis with the Concept of Wilayat al-Haqiqah

This brings us full circle to the initial principle of wilayat al-haqiqah:

A person’s spiritual status (wilayat al-haqiqah) does not invalidate their worldly responsibilities or protect them from the consequences of their actions. Likewise, our love and respect for an individual (their spiritual status) does not invalidate the need for justice.

  • Fatima (ra) is revered and loved, but had she stolen, the law would apply.
  • The Sons of Ya’qub (as) were among the chosen family of prophets, but their crime against Yusuf (as) had consequences and they were rebuked in the Qur’an.
  • Cain was the son of a prophet, but he was punished for murder.

In conclusion: Islamic justice is not built on the emotion of hatred but on the principle of objective, divine command. True faith is demonstrated when one can uphold the law of Allah without being swayed by personal love or personal hatred. The greatest examples of this are the Prophets themselves, who administered justice and taught truth, all while maintaining love and compassion in their hearts for their people, even for those who wronged them.

This is why Imam Abu Sa’id al-Kudmi (May Allah have mercy on him) said: ‘We accept no falsehood from the blessed, nor reject any truth from the wretched.’

If you want to learn more about this all too important concept in Islam we recommend the following articles:

Walayah & Bara’ah & Wuqoof or Association & Shunning and Pausing in the Ibadi school
al-walāya (allegiance) and al-barā’a (disavowal) with the companions and other matters.

May Allah Guide the Ummah.

May Allah Forgive the Ummah.

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February 17, 2026 · 10:54 am

Ramadan Mubarak From Prima Qur’an.

“Behold, We revealed this (Qur’an) on the Night of Power.” (Qur’an 97:1)

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May Allah bless us and grant us forgiveness, mercy, guidance, closeness to Allah (swt) and overflowing love for his Messenger (saw).🌹❤️ We, at Prima-Qur’an are thankful you all are here.

Welcome to all the newcomers!!

May Allah continue to bless and guide you and us. Remember all the oppressed wherever they are in this world. Please keep us in your du’a this month. Please forgive our shortcomings. From our ❤️ ‘s to your heart ❤️‘s

Our du’a for you this Ramadan is that Allah (swt) grants you many openings
and many beautiful resolutions to any and all challenges you may be facing. 

We can only du’a that Allah is pleased with us all, considers us among the obedient slaves; that we are all spoken well of by Allah swt’s Angels and we all are protected and comforted by them; that our loved one be blessed ameen 

{space for Nurul, Haider, ‘Abdullah to share their thoughts}

*The Grace of Ramadan*

Ramadan as Allah said is the month of the Qur’an, and Allah exalted commanded the believer to fast during this month, but contrary to what most people believe, fasting is not about abstaining from eating and drinking only, but fasting is abstaining from everything that Allah forbids, The Blessed Prophet (saw) said: “Backbiting breaks the fast and Wudu'”, and said: “No fasting except by abstaining from the prohibitions of Allah” and based on this we conclude that the importance of Ramadan is not just in abstaining from food and drink, but Ramadan is an entire school in patience and purification, the prophet peace be upon him said signifying the grace of Ramadan: “Who ever fasts Ramadan with faith and hope of retribution, his former sins will be forgiven, and if you knew the virtues of Ramadan you will wish it lasted a year”.

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*Ignorance of the religion*

Ignorance is not an excuse in the religion after obligation

Obligation in this context is directing the commands and prohibitions to the creature by his creator, and it has three conditions:

1- Intellect

2- Puberty

3- Establishing the argument

The argument is the proof, if someone meets the conditions then he is not excused for his ignorance, in addition to these conditions, there is “the absence of deterrent”, meaning: to be able to do what Allah commanded you to do, as Allah says: “Allah does not require of any soul more than what it can afford”.

Another aspect of this topic is the importance of seeking knowledge in Islam, Allah says: ” Say, ˹O Prophet,˺ “Are those who know equal to those who do not know?” None will be mindful ˹of this˺ except people of reason.” and the prophet peace be upon him said: “whoever Allah wants his goodness will give him knowledge in the religion” and said: “whoever purses a path seeking knowledge, Allah will make his path to paradise easier”.

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*Breaking the fast intentionally and unintentionally*

1- If someone unintentionally breaks his fast by forgetting and eating for example, he should continue his fasting and he doesn’t have to redo that day later

2- If someone intentionally breaks his fast by eating, drinking, having intimacy…etc, he has to redo that day after Ramadan and has to perform Kafarah Mughalladah, which is to free a slave or fast two months, and if he can’t then to feed 60 poor people.

May Allah (swt) Guide the Ummah.

May Allah (swt) Forgive the Ummah

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February 16, 2026 · 4:38 am

Dogs are pure in Islam, according to the Qur’an.

“They ask you what is lawful to them (as food). Say: lawful unto you are all things good and pure: and what you have taught your trained hunting animals (to catch) in the manner directed to you by Allah: eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.” (Qur’an 5:4)

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This is written to show that the practice of the Blessed Prophet Muhammed (saw) is that dogs are pure in Islam, and this is the way of many Muslims all over the world until today. It is possible that outsiders of Islam have the perspective that the view that dogs are ritually unclean is due to the fact that one of the Islamic schools of jurisprudence (The Hanafi school) is also the most prevalanet Islamic school. This is also the position of other Islamic schools.

This blog entry will attempt to show the validity of those of us who hold that dogs are pure. By using the primary and secondary sources of Islam. It will also show the inconsistency of the views opposed to this understanding, as well as common objections to this view, usually by citing oral traditions.

Some people who have been brought up and trained their whole lives to hear that dogs are not tahir (clean or pure) are going to have to rethink what they were taught in light of the evidence presented.

Imam Ash-Shawkaani (rahimahullah) states in his masterpiece: “Nayl Al-Awtaar Sharh Muntaqaa Al-Akhbaar” the following:

It has been attributed to the Prophet Muhammed (saw)

“From Abu Hurayrah who said that Rasulullah (alayhis salaam) said, “When a dog licks one of your vessels (e.g. bowl), apply dirt to it and then wash the vessel seven times.”

[Says Shawkaani]: And this narration also proves that the dog is najaasah (impure)…and the Jumhoor (majority) hold this opinion. And ‘Ikrimah and Malik in a report from him ,state ,“Verily it is Taahir (pure)”. And their proof is the statement of Allah ta’alaa,

فَكُلُواْ مِمَّا أَمْسَكْنَ عَلَيْكُمْ وَاذْكُرُواْ اسْمَ اللّهِ عَلَيْهِ وَاتَّقُواْ اللّهَ إِنَّ اللّهَ سَرِيعُ الْحِسَابِ

(Say: lawful unto you are (all) things good and pure: and what ye have taught your trained hunting animals (to catch) in the manner directed to you by Allah eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.” (Qur’an 5:4)

Another proof is what is established in Abu Dawud from the hadith of Ibn ‘Umar with the words, “Dogs would come freely into the masjid and urinate in the time of the Rasulullah (‘alayhis salaam), and they would not pour water over it (i.e. the urine).” 

Source: (https://sunnah.com/bukhari:174)

[Note that Ibn Hajr states this occurred before doors were put on the masjids and the command to keep them clean was established.This is the opinion of a Shafi’i and not that of the Maalikis] – End quote from Nayl Al-Awtaar.

The Shafi’i Judge and Jurist Qadhi As-Safadi states, “Malik says that dogs are pure and what they lick is not made impure, but that a vessel licked by a dog should be washed to avoid filth.”

The following quotes are statements from Imam Malik as reported in the Mudawwanah of Imam Malik regarding the dog:

“One may eat what it catches in a hunt. How then can we declare Makrooh (hated or disliked) what it drinks (or places its tongue in).” (page 116)

Malik said, “If one desires to make wudhu’ from a vessel wherein a dog has drunk (or put its tongue in), it is OK for him to make wudhu’ from it and pray.” (pg 115)

Malik said, “If a dog puts his tongue in a vessel of milk (labn) there is no harm (la ba’as) if one takes (i.e. eats) from that milk.” (ibid)

Note that there are many other quotes from him within Volume 1 of the Mudawwana regarding the purity of the dog. We have chosen these only as a sample. Source: (Vol. 1 published by Daar Al Kutub Al-‘Ilmiyyah published in 2005 CE)

The Maliki Faqih (jurist consult) of Andalus, Ibn Rushd states in his “Bidayatul-Mujtahid”,

“Malik held the view that the leftovers of a dog should be spilled, and the utensil should be washed, as it is a ritual act of non-rational worship, because the water that it has lapped up is not unclean (najas). He did not require, according to the widely known opinion from him, the spilling of things other than water, which a dog had licked. The reason, as we have said, is the conflict with analogy, according to him. He also believed that, if it is to be understood from the tradition that a dog is unclean, it opposes the apparent meaning of the Book, that is, the words of Allah ta’alaa, “So eat what they catch for you…” meaning thereby that if the dog had been unclean the prey would become unclean by the touch of the dog’s (mouth). He supported this interpretation by the required number of washings, as number is not a condition in the washing of unclean things. He held that this washing was merely an act of worship. He did not rely upon the remaining traditions as they were weak, in his view.”

Source: (pg 27 published by Garnet; also see Al-Hidayah of Imam Al-Ghumaari Vol. 1 page 288 for a detailed discussion of the chains of narration)

This narration is reported by Imam Muslim in his Sahih 89/279 as well as by An-Nasaa’i hadith number 66

Source: Taken from “The Mercy in the Difference of the Four Sunni Schools of Islamic Law” translated by ‘A’ishah Bewley, printed by Dar-al-taqwa. Page 4

    May we turn our attention to the hadith again, which seems to bring a lot of misunderstanding in relation to dogs in Islam.

    “When a dog licks one of your vessels (e.g. bowl), apply dirt to it and then wash the vessel seven times.”

    We would encourage the reader to look at the following information ,and then we would like to comment about this as well.

    The hadith above that requires us to wash the utensil licked by a dog seven times is pretty much explained away as follows:

    First, if it is done with the intention in the heart to obey the Messenger (saw), then it counts as worship, Furthermore, as Ibn Rush stated, the fact that the washing is a set number of times is a proof that this constitutes a ritual act of worship.

    Second, the command for us to perform this action is purely for hygienic reasons and has nothing do with ritual purity. It’s a leap of reasoning to connect the command to ritual purity.

    Modern science is testament to the fact that there are certain strains of bacteria in dog saliva which are not part of the human normal flora. If a container licked by a dog is left unwashed (especially in hot climate regions), it provides a fertile breeding ground in which those bacteria will multiply at geometric rates and render the container useless thereafter. Thus, the command to wash the container is purely a medical precaution.

    And similar to what was alluded to in Bidayat al-Mujtahid by Ibn Rushd, this only applies to containers which contain water. Containers which contain other useful contents are not to be discarded and washed.

    Overall, it appears as if Imam Malik had high respect and esteem for dogs. They had a special status with him, unlike any other animal, as the following excerpt from the Mudawanna shows us:

    Regarding ablution with the leftovers of animals, chickens, and dogs: [Ibn Al Qasim] said: I asked Malik about the leftovers of donkeys and mules and Malik said: There is no problem with them. I [Sahnun] said: Did you see if he communicated regarding anything other than such? Ibn Al-Qasim said: it and others beside it are equal. Ibn Al-Qasim said: And Malik said: There is no problem with the sweat of the horse, mule, or donkey; Ibn Al-Qasim further added, and Malik retorted: In the container that contains water licked by a dog with which a man makes wudu? Ibn Al Qasim said: Malik Said: If he makes wudu with it and subsequently performs salah, then this is permitted. Ibn Al Qasim said: And [Malik] does not see the dog like other animals. Ibn Al Qasim Said: Malik Said: If those repugnant species of birds and predatory animals drink from the water container, one is not to make wudu with that container. Ibn Al Qasim said: And Malik said: If a dog licks a container which contains milk, then there is no problem with consuming that milk. I [Sahnun] said: Did Malik use to say wash the container seven times when the dog licks inside the container? Ibn Al Qasim Said: Malik Said: This tradition has definitely come to us and I do not know its truth/authenticity. Ibn Al Qasim said: And it is as if (Malik) viewed the dog as if the dog was a member of the household (Ahl Al-Bayt) and that it was not like other predatory beasts, and Malik used to say: the container is not washed of margarine or milk and what the dog licked from that IS to be eaten, and I see it as an enormity to purposefully intend (waste) towards the bounty from the bounty of God and discard what the dog licked.

    Here is something that we would like to ask people.

    Let us say that, indeed, we did witness a dog lick from a dish that we left on a carpeted area and then this dish was washed 6 or 7 times and with earth as well. How many of you would actually drink this dish afterward?

    Not many, which is exactly our point!

    People are trying to make the halal (permissible) into the haram (forbidden). Now you want to make the whole of the contents and the dish unusable?

    Case in point: The Shaf’i School of jurisprudence.

    People who are not aware that Shaf’i critiqued Imam Malik have not read or are unfamiliar with the Shaf’i corpus known as Al-Risala (The Message).

    Thus, as history has it,Imam Shaf’i’ and his critique of Imam Malik would not go unanswered.

    MALIKI SCHOLAR IBN AL LABBAD’S REFUTATION OF IMAM SHAF’I

    The following information is taken from a small tract in which a Sunni Maliki scholar, Ibn Al Labbad, gave full response to Shaf’i. This is where we will take our information from, since it critiques the Shaf’i view on the matter.

    The following is titled:

    Kitab fihi radd(u) Abi Bakr ibn Muhammed ala Muhammed ibn Idris Al-Shaf’i fi munqadaati qawlihi wa fima qala bihi min al-tahdid fi mas’ail qalaha khalfa fiha al-Kitab wal-sunna (A treatise containing Abu Bakr Muhammed’s refutation of Muhammed Ibn Idris Al-Shaf’i for the latter’s self contradictions and his arbitrariness in setting legal limits in matters regarding which his doctrine violated the Book and the Sunnah).

    Al’Shaf’i added, however, that both the vessels and their contents were rendered ritually impure.

    This extrapolation drew heavy criticism from Ibn Al-Labbad, who argued that while the Prophet (saw) ruled that vessels from which dogs had drunk had to be washed seven times; he never stated that either the vessels or their contents were ritually impure. This was simply al-Shaf’is invention, according to Ibn al-Labbad, which he concocted on the basis of his own ra’y (reasoning) and then injected into the hadith. That al-Shaf’i’s position was deficient could be easily proved by reference to the Qur’an, where there are verses permitting the eating of game seized by hunting dogs. (Qur’an chapter 5:4)


    To make matters worse, Ibn al-Labbad cites Al-Shafi’is argument to the effect that neither the vessels nor their contents were rendered ritually impure if such contents exceeded two qullas in volume, since, according to al-Shaf’i, anything more than two qullas was not subject to ritual impurity.

    On this view, he ends up, according to Ibn al-Labbad completely undermining the Prophet’s rule. On the one hand, he holds vessels from which dogs have drunk but which contain more than two qullas not to require ritual washing, while the Prophet (saw) stated explicitly that whenever a dog laps from a vessel it is to be washed seven times. On the other hand, he holds the contents of vessels containing less than two qullas to be ritually impure, while the Prophet himself never designated them as such.

    At first blush, it might appear that ibn Al-Labbad is donning the Shaf’i-inspired robe of Zahirism in order to slam the door to logical inference in Al-Shaf’is face. But this turns out not to be altogether true. Ibn al-Labbad is not saying al-Shaf’i is wrong for attempting to understand the underlying implications of the Prophet’s command but merely that the results of this attempt were flawed.

    For while it may be reasonable to assume a connection between the command to wash vessels and the status of their contents, the Prophet made it clear, according to Ibn al-Labbad, that dogs drinking from vessels constitute a sui generis category. As proof, he cites instances as the Bedouin who urinated in the mosque and the infant who relieved himself on the Prophet’s lap. In neither case did the Prophet order a seven-fold washing. This, according to Ibn al-Labbad, clearly indicated that urine and other ritually impure substances constituted one category. Meanwhile, vessels from which dogs have lapped constitute another. The two issues, in other words, were simply unrelated, and Al-Shaf’i was misguided in extending the logic of ritual impurity to vessels from which dogs had lapped and their contents.

    Once again, however, Ibn al-Labbad case would not end there. Al Shaf’i had extended the ruling on dogs drinking from vessels to pigs, arguing that ‘if pigs were not worse than dogs, they were certainly no better than them.’ This, argued Ibn Al Labbad was pure ra’y, for the validity of which Al-Shaf’i had provided no textual proof. Similarly, regarding the use of earth for the first or last cleansing of vessels, Al Shafi’i held that if one was unable to find earth (turab), one could use something that functions like earth,

    e.g., potash or the like. Yet, when it came to tayammun, al Shaf’i flatly disallowed these things, insisting instead on the use of pure earth (turab). All of this went to show, according to Ibn Al-Labbad, just how inconsistent and arbitrary Al-Shafi could be. In the end none of this was based upon information related on the authority of the Prophet (saw).

    Source: (“Setting the Record Straight: Ibn al-Labbād’s Refutation of al-Shāfiʿī” (published in the Journal of Islamic Studies), Sherman A. Jackson analyzes the critiques leveled by the 10th-century Maliki jurist Muhammad b. Idrīs al-Labbād (d. 333/944) against Imam al-Shāfiʿī)

    This is an intra-Sunni critique. A scholar of the Maliki School of jurisprudence giving a rebuttal to the founding jurist of one of Sunni Islam’s most prominent schools of jurisprudence.

    Now let us take a look at the contradictory hadith reports concerning dogs in various situations and see if we can make sense of all of this.

    The Hadith should be understood in light of the Qur’an and the practice of the Sunnah that was orally transmitted and practiced by the masses of Muslims across all cities and regions.

    So first let us take a look at what the Qur’an itself says concerning dogs.

    There are three places where the Qur’an mentions dogs.

    “They ask you what is lawful to them (as food). Say: lawful unto you are all things good and pure: and what you have taught your trained hunting animals (to catch) in the manner directed to you by Allah: eat what they catch for you, but pronounce the name of Allah over it: and fear Allah; for Allah is swift in taking account.” (Qur’an 5:4)

    “This is of the signs of Allah. He whom Allah guides, he is on the right way; and whom He leaves in error, you will not find for him a friend to guide aright. And you might think them awake while they were asleep, and We turned them about to the right and to the left with their dog outstretching its paws at the entrance. If you did look at them, you would turn back from them in flight, and you would be filled with awe because of them. And thus did We rouse them that they might question each other. A speaker from among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see what food is purest, and bring you provision from it, and let him behave with gentleness, and not make your case known to anyone. For if they prevail against you, they would stone you to death or force you back to their religion, and then you would never succeed. And thus did We make (men) to get knowledge of them, that they might know that Allah’s promise is true and that the Hour — there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them. Their Lord knows best about them. Those who prevailed in their affair said: We shall certainly build a place of worship over them.(Some) say: (They were) three, the fourth of them their dog; and (others) say: Five, the sixth of them their dog, making conjectures about the unseen. And (others) say: Seven, and the eighth of them their dog. Say: My Lord best knows their number — none knows them but a few. So contend not in their matter but with an outward contention, and question not any of them concerning them. And say not of anything: I will do that tomorrow, Unless Allah please. And remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this. And they remained in their cave three hundred years, and they add nine. Say: Allah knows best how long they remained. His is the unseen of the heavens and the earth. How clear His sight and His hearing! There is no guardian for them beside Him, and He associates none in His judgment.” (Qur’an 18:9-26)

    The question from reading this is why would a dog be worthy of mention in the last revelation given to humanity if it is such an unclean and impure animal? These are the questions that need to be answered.

    However, here is a passage from the Qur’an that compares the behavior of dogs to some people who reject faith.

    “Thus, If it had been Our Will, We should have elevated him Our Signs; but he inclined to the earth, and followed his vain desires. His similitude is that of a dog: if you attack him, he lolls out his tongue, or if you leave him alone he (still) lolls out his tongue. That is the similitude of those who reject Our Signs, so relate the story, perchance they may reflect.”(Qur’an 7:176)


    Can you see this verse giving explicit command to attack dogs? No! It simply says that ‘IF’ you were to attack him, this dog is going to behave in the same way even if you let him be. This is the only thing that we could see in the Qur’an portraying the dog in a negative light. Yet the similitude is more directed at mankind than it is making any statement about dogs.

    THE AHADITH AND DOGS

    Allah forgave a prostitute her sins because she gave water to a dying dog.

    Allah’s Messenger (saw) is reported to have said, “A prostitute was forgiven by Allah, because, passing by a panting dog near a well and seeing that the dog was about to die of thirst, she took off her shoe, and tied it with her head-cover. She drew out some water for it. So, Allah forgave her because of that.”

    Source: (https://sunnah.com/bukhari:3321)

    Of course, this means that the woman was sincere in repenting for her sins and this action, coupled with her repenting of her sins, became a source of mercy for her.

    Question: If dogs are so vile and evil, why was a prostitute forgiven by Allah because of showing this act of mercy and kindness to the animal?

    TheBlessed Prophet is reported to have said, ‘A man felt very thirsty while he was on the way, there he came across a well, He went down the well, quenched his thirst and came out. Meanwhile he saw a dog panting and licking mud because of excessive thirst. He said to himself, “This dog is suffering from thirst as I did.” So, he went down the well again and filled his shoe with water and watered it. Allah thanked him for that deed and forgave him. The people said, “O Allah’s Apostle! Is there a reward for us in serving the animals? He replied: Yes, there is a reward for serving any living being.”

    Source: (https://sunnah.com/bukhari:2466)

    Question: If dogs are so vile and evil, why would Allah thank a man for the act of kindness that he showed this particular animal?

    The Blessed Prophet (saw) is reported to have said, “A man saw a dog eating mud because of the severity of thirst. So, that man took a shoe and filled it with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him enter Paradise.”

    Source: (https://sunnah.com/bukhari:173)

    And narrated Hamza bin ‘Abdullah: My father said. “During the lifetime of Allah’s Apostle, the dogs used to urinate and pass through the mosque (come and go), nevertheless they used to sprinkle water on it (urine of the dog.)”

    Source: (https://sunnah.com/bukhari:174)

    KEEPING DOGS AS PETS

    The Blessed Prophet is reported to have said, “Angels do not enter a house which has either a dog or a picture in it.”

    Source: (https://sunnah.com/bukhari:3322)

    Narrated Salim’s father: “Once Gabriel promised the Prophet (that he would visit him, but Gabriel did not come) and later on he said, “We, angels, do not enter a house which contains a picture or a dog.”

    Source: (https://sunnah.com/bukhari:3227)

    Prima Qur’an Comment: This is not a command not to keep dogs but simply that they should have seperate areas from where people reside.

    Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever acquires a dog other than a sheepdog or hunting dog, will have two qirats deducted from the reward of his good actions every day.”

    Source: (https://sunnah.com/malik/54/13)

    It was narrated that ‘Abd-Allah ibn Umar said: The Messenger of Allah (saw) said: “Whoever keeps a dog, except a dog for herding livestock or a dog that is trained for hunting; two qiraats will be deducted from his reward each day.” 

    Source: (https://sunnah.com/muslim:1574a)

    It was narrated from Abu Hurayrah that the Prophet (saw) said,“Whoever keeps a dog, except a dog for herding, hunting or farming, one qiraat will be deducted from his reward each day.” 

    Source: (https://sunnah.com/muslim:1575a)

    In a hadeeth narrated by Ibn ‘Umar, The Prophet (saw) said, “Whoever keeps a dog which is neither a watch dog nor a hunting dog, will get a daily deduction of two Qiraat from his good deeds.” 

    Source: (https://sunnah.com/bukhari:5480)

    Prima Qur’an Comment: The above hadith mentions that the dog should have a utility. Thus, it has been argued by some scholars that seeing eye dogs that help blind people are utility dogs. Dogs that guard the home and property from would-be attackers and thieves are utility dogs. Animals can also generate soothing effects that relieve high blood pressure in people.

    IS IT PERMISSIBLE TO KEEP A DOG TO GUARD HOUSES?

    Al-Nawawi said: “There is a difference of opinion about whether it is permissible to keep dogs for purposes other than three, such as guarding houses and roads. The most correct view is that it is permissible by analogy with these three and based on the reason that it is to be understood from the hadith, which is based upon necessity. ”

    Source: (Sharh Muslim, 10/236)

    Prima Qur’an Comments:

    If we look at all the hadith evidence above, something becomes very obvious and that there is not an explicit prohibition on keeping a dog as a pet.

    There are reports that talk about one or two good deeds being removed from a person who keeps a dog other than for the purpose of (hunting, sheepdog, guard dog, guards live stock, guarding family).

    So, for example, a person may get a poodle and claim that it is for guarding the family and this may be an unlikely scenario. However, dogs also make noise when there is intrusion, and they serve their purpose to guard human lives.

    The former United States of America (under the Zionist occupation) has one of the highest percentages of gun ownership out of any populace on earth. Think of how many people have access to guns in the family. Many people may agree that it is more safe to have a dog securing the parameters of the house, protecting and guarding the family than it is to own a gun.

    Again, there is no prohibition against owning a dog in one’s home. Simply saying that rewards are moved for keeping a dog for an intention other than serving some use is also not a prohibition.

    Even if a person said it was their intention to keep a dog simply for the purpose of entertainment, the traditionalist may consider that person to be negligent.

    Today, in the United Arab Emirates, Morocco, West Africa, Oman and places where the Sunnah of the Prophet (saw) is practiced and maintained with vigilance, we find that people keep dogs as pets.

    Blind people also need dogs as a part of their life to help protect and guide them. The issue of angels not entering houses is because the presence of a dog is not because the dog is impure. The dog is pure in the ‘law’ of Islam. If the angels did not enter because the dog was not pure, then the angels would not enter houses and mosques (masjids) because of the presence of toilets.

    You can also find a hadith that has been narrated that includes the phrase (except the angel of death) which should raise an eyebrow. Most likely, if angels never entered an abode where a dog was present, this would mean the angel of death and thus a person could be guaranteed eternal life on the basis of keeping a dog as a pet!

    So you will find the above hadith to include the exception (except the angel of death).

    Those who are still opposed to dogs, namely the Shaf’i and Hanafi schools of jurisprudence, are really going to have to rethink their positions in today’s world that we live in. What works for the Shaf’i in Somalia and for the Hanafi in India and Pakistan is not going to work in New York City, London or Minneapolis, where a man or woman may get into a cab with his or her seeing eye dog.

    Not only that, but angels ‘not entering the house’ should be pondered over due to the fact that many people live in apartment complexes, so what would actually constitute a house? Could an angel be in your apartment while your neighbor has a loud barking dog? These questions have to be answered to keep people from doing extreme things or taking issues out of context.

    The hadith about Angel Gabriel not entering the house where Prophet Muhammed (saw) was because he had a female dog under his bed with puppies needs to be taken into context with all the other information that is given.

    DIDN’T THE BLESSED PROPHET MUHAMMED (SAW) ORDER DOGS TO BE KILLED?

    “Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, “Whoever acquires a dog other than a sheepdog or hunting dog will have two qirats deducted from the reward of his good actions every day.”

    Source: (https://sunnah.com/malik/54/13)

    Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, ordered dogs to be killed.

    Source: (https://sunnah.com/malik/54/14)

    Without going into the various hadeeth that talk about the killing of dogs, the two statements above alone will suffice.

    Why?

    They suffice because Imam Malik, the ‘founder’ of the Maliki school of jurisprudence, related both ahadith, but he understood the practice. He did not take ahadith (lone narrator reports) in isolation as do many Muslims today.

    He is taking the whole of the practice as it was orally mass transmitted and practiced by the people of his city in Madinah.

    The reports about killing dogs seem to be in the context of a mass outbreak of some virus, rabies, scabies, ring worm and Allah knows best!

    If you have actually seen a dog with a severe case of the mange or scabies, it is a very sad sight to behold.

    The point is that the Muwatta of Imam Malik (quoted above) and the views he holds and transmits from the people of Madinah and those before him is that dogs are not to be killed.

    We hope Muslims will better understand Islam. This is why we ask Muslims that it is imperative for them to take the Qur’an and the mass transmitted practice over the Hadith.

    The vast majority of Muslims, YouTube Preachers, and even those who have taken ‘alim courses are not very well grounded in Islamic jurisprudence. Also, when it comes to Hadith transmission, it was never meant to be understood in isolation as it is being done today.

    One of Imam Malik’s major shaykhs, Rab’a Abu ‘Abd al-Rahman, nicked named Rabi’a al-Ra’y, stated: “I will take a thousand from a thousand before I will take one from one, because that one from one can strip the practice out of your hands.”

    If the Muslims insist on taking hadith (one from one) in isolation over the practice (mass transmitted tradition), then we will continue to be a source of embarrassment and rage.

    We leave you with the following story in which an old blind man was denied entry on a bus because of the ignorance of us Muslims.

    https://www.bbc.com/news/uk-england-leicestershire-38745910

    If you enjoyed the above article you may be interested in reading the following:

    https://primaquran.com/2020/09/12/dastardly-bowl-licking-dogs-and-the-thought-process-of-some-muslim/

    May Allah (swt) continue to guide us to that which is beloved to Allah (swt)!

    May Allah (swt) forgive the Ummah! May Allah (swt) guide the Ummah!

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    February 14, 2026 · 8:37 am

    6 months of darkness & 6 months of light how to fast?

    “He is the One Who made the sun a radiant source and the moon a reflected light, with precisely ordained phases, so that you may know the number of years and calculation ˹of time˺. Allah did not create all this except for a purpose. He makes the signs clear for people of knowledge.” (Qur’an 10:5)

    “Indeed, in the alternation of the night and the day and [in] what Allāh has created in the heavens and the earth are signs for a people who fear Allāh.” (Qur’an 10:6)

    (Ramaḍan is the month (shahru) in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority.” (Qur’an 2:185)

    Say, “Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?
    Say, “Have you considered: if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?” (Qur’an 28:71-72)

    ﷽ 

    Subhan’Allah!

    “And He is the One Who spread out the earth and placed firm mountains and rivers upon it, and created fruits of every kind in pairs. He covers the day with night. Surely these are signs for those who reflect.” (Qur’an 13:3)

    “Indeed, in the creation of the heavens and the earth and the alternation of day and night, there are signs for people of reason.” (Qur’an 3: 190)

    “Will they then not reflect on the Qur’an, or are there locks on the hearts?” (Qur’an 47:24)

    If you are a teacher, you can easily give your student the answer to a question. However, it is much more fulfilling, not necessarily for the teacher but for the student to give the student the tools needed to find the answer.

    We often expect that we can open the Qur’an, this chapter of that verse and find the answer. However, Allah (swt) has asked us to ponder upon the Qur’an. Simultaneously, Allah (swt) has asked us to ponder upon natural phenomena.

    When is the last time any of us have reflected upon time? When is the last time anyone of us has reflected upon the calendar? The nature of the calendar. Who invented the calendar? What purpose does the calendar serve? Why is there a solar calendar and a lunar calendar? What is the difference between the two?

    Please take some time to research this.

    Now, we want to propose a thought experiment. Let us suppose that we are a people who live in the circumpolar arctic. All we know is 6 months of darkness and then 6 months of light.

    Between a solar calendar and a lunar calendar, which of the two are we most likely to invent on our own based upon observable phenomena? We will give you a huge clue. The question is a trick question.

    If today you were to travel to the circumpolar arctic and ask the people what day it is today. They would say that today is 4/4/2024 on the Julian calendar (a solar calendar).

    If we ran into any Muslims they would say 24 of Ramadan 1445 (a lunar calendar).

    Yet if we pressed them on this: Where did you get this information from? The most obvious answer would be the calendar. Yes, but where did they get this information from?

    In other words, the concept of time that we find in the circumpolar arctic is not intrinsic to the people of that region. We have searched and not found any archeological evidence of the people of that region developing a calendar or a system independent of the solar or lunar calendars that are used by people the world over. You could say in a sense (forgive the pun) they are frozen in time. Though we know that this is not the case.


    The point is that their concept of a month is not intrinsic to that region.  Their reality is taken from the people nearest to them. Those who they had contact with. Those who migrated to those regions with this concept of time.

    “And eat and drink until the white thread becomes distinct to you from the black thread at dawn . Then complete the fast until the night. And do not have relations with them as long as you are staying for worship in the masjid.These are the limits [set by] Allah, so do not exceed them. Thus does Allāh make clear His verses to the people that they may become righteous.” (Qur’an 2:187)

    There are a few interesting highlights from this verse.

    A) Eat and drink until the white thread/black thread becomes clear at fajr (dawn).

    B) Then complete the fast at night (al-layli) (not maghrib) — this is because maghrib* in Arabic is a euphemism for “sunset” and or “west”. It, too, can be used to describe heavy, thick darkness (Qur’an 35:27) (al-layli encompasses maghrib), which is because layl begins at sunset.

    *To clarify you fast until maghrib because it is the night. As has been mentioned, al-layli encompasses maghrib. In English, people say nightfall, which is another word for sunset.

    “Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] (wagharabibu) extremely black.” (Qur’an 35:27)

    C) Those are Allah’s limits: keep well within them.

    D) Allah makes clear his ayat (verses/signs) to people.

    (Ramaḍân is the month (shahru) in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority.” (Qur’an 2:185)

    So, what is a shahr? A month is 29/30 days according to lunar calculations.

    “He is the One Who made the sun a radiant source and the moon a reflected light, with precisely ordained phases, so that you may know the number of years and calculation ˹of time˺. Allah did not create all this except for a purpose. He makes the signs clear for people of knowledge.” (Qur’an 10:5)

    This verse also proves to us that time is not absolute. However, to have a functioning society, Allah (swt) has given us time relative to celestial bodies.

    “And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible so that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.” (Qur’an 17:12)

    Months are used to calculate many aspects of Islamic law.

    “Indeed, the number of months with Allah is twelve months in the register of Allah(kitabi-l-lahi), the day He created the heavens and the earth; of these, four are sacred. That is the correct religion, so do not wrong yourselves during them. And fight against the disbelievers collectively as they fight against you collectively. And know that Allah is with the righteous.” (Qur’an 9:36)

    What is very interesting is that we have a template given to us by Allah (swt). This template is used for many aspects of Islamic law.

    “And those who are taken in death among you and leave wives behind – for their wives is a bequest: maintenance for one year without turning them out. But if they leave , then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise.” (Qur’an 2:240)

    ” And those who are taken in death among you and leave wives behind – they, [the wives, shall] wait four months and ten days. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is Acquainted with what you do.” (Qur’an 2:234)

    “It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim’s family—unless they waive it charitably. But if the victim is a believer from a hostile people, then a believing slave must be freed. And if the victim is from a people bound with you in a treaty, then blood-money must be paid to the family along with freeing a believing slave. Those who are unable, let them fast two consecutive months—as a means of repentance to Allah. And Allah is All-Knowing, All-Wise” (Qur’an 4:92)

    This same template can be used anywhere on Earth as well as anywhere we travel in the stars. For example, let us say, for the sake of discussion, that it is feasible to live on Venus.

    A day on Venus lasts for 243 Earth days or 5,832 hours!  However, if we traveled to Venus we would travel with the flow of time relative to us. We would take our conceptual model of time with us.

    So, for example: let us say that we left Earth on the 4th of April 2024. Let us say it takes 30 ‘earth days’ as that would be the unit of measure. When we arrive, it will be the 4th of May 2024. In all of our logs and journals we will record events relative to Earth UT (Universal time).

    Of course, all the variables, via the science of mathematics, can be worked out with regard to method and mode of travel, the speed at which one was traveling and so forth.

    The important point is that we have a template!

    (Ramaḍân is the month (shahru) in which the Quran was revealed as a guide for humanity with clear proofs of guidance and the decisive authority.” (Qur’an 2:185)

    “Believers! Fasting is enjoined upon you, as it was enjoined upon those before you, that you become righteous. Fasting is for a fixed number of days, and if one of you be sick, or if one of you be on a journey, you will fast the same number of other days later on. For those who are capable of fasting there is a redemption: feeding a needy man for each day missed. Whoever voluntarily does more good than is required, will find it better for him; and that you should fast is better for you, if you only know. During the month of Ramadan the Qur’an was sent down as a guidance to the people with Clear Signs of the true guidance and as the Criterion (between right and wrong). So those of you who live to see that month should fast it, and whoever is sick or on a journey should fast the same number of other days instead. Allah wants ease and not hardship for you so that you may complete the number of days required, magnify Allah for what He has guided you to, and give thanks to Him.) (Qur’an 2:183-185)

    1. Fasting is enjoined us.
    2. Those who live to see that month (Ramadan) should fast.
    3. Complete the number of days
    4. If sick or on a journey fast the same number on other days.
    5. Fasting is for a fixed number of days.

    “And eat and drink until the white thread becomes distinct to you from the black thread at of dawn . Then complete the fast until the night . And do not have relations with them as long as you are staying for worship in the masjid. These are the limits [set by] Allah, so do not exceed them. Thus does Allāh make clear His verses to the people that they may become righteous.” (Qur’an 2:187)

    1. We can eat and drink until the white thread becomes distinct from the black thread at dawn.
    2. We complete the fast at night, which begins at sunset.
    3. We know those are the limits (template) set by Allah.
    4. Allah makes his signs/verses clear.

    We know that the concept of time that we find in the circumpolar arctic is not intrinsic to the people of that region. That they (those 10 million souls) in the circumpolar arctic follow the template of time to those near to them. It makes logical sense that they follow the template of fasting to those nearest to them with a true ‘sunrise’ and true ‘sunset’.

    Just as a blind person would be dependent upon the one who can see to navigate for them. Thus, Allah (swt) creates relationships both dependent and inter-dependent.

    It is actually a template that could theoretically be brought to other planets and/or star systems.

    The other point we found fascinating is this. Everything is relative to our perception of things. As mentioned in another article if the Qur’an wording things differently we would have been accused of being flat earthers.

    Please see the following article:

    https://primaquran.com/2022/10/04/the-quran-and-the-setting-of-the-sun-in-a-murky-spring

    May Allah (swt) guide us to what is beloved to Allah.

    May Allah (swt) guide the Ummah. May Allah (swt) forgive the Ummah.

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    February 13, 2026 · 7:00 pm

    Are Ibadis intolerant of other schools? A picture is worth a thousand words.

    “And hold firmly together to the rope of Allah and do not be divided. Remember Allah’s favour upon you when you were enemies, then He united your hearts, so you—by His grace—became brothers. And you were at the brink of a fiery pit and He saved you from it. This is how Allah makes His revelations clear to you, so that you may be ˹rightly˺ guided.” (Qur’an 3:103)

    ﷽ 

    As they say a picture is worth a thousand words.

    Like any school of Islam of course we believe that our school is upon haqq. Yet our scholars study and take from the works of the great scholars across all schools. That is because we firmly believe on this verse:

    “He gives wisdom to whom He chooses, and whoever is given wisdom is blessed abundantly. But only insightful people bear this in mind.” (Qur’an 2:269)

    We want more cooperation and harmony among the Muslim Ummah. We want Muslims to work together to solve the challenges confronting this Ummah.

    ونحن لا نطالب العباد

    فوق شهادتيهم اعتقاداً

    فمن اتى بالجملتين قلنا

    إخواننا وبالحقوق قمنا

    إلا إذا ما نقضوا المقالا

    أو أحدثوا في دينهم ضلالا

    قمنا نبين الصواب لهم

    ونحسبن ذاك من حقهم

    And we do not obligate over servants[of Allah] over their shahada any belief. Whoever came with the two testimonies we say our brothers and we treat them with their rights, unless they break the religion; or they created in their religion an error. Than we will show the truth to them, and we will consider this their right.

    Source: (From the poem كشف الحقيقة لمن جهل الطريقة for Imam Noor Al-Deen Al-Salemi) -May Allah have abundant mercy on him.

    Sheikh Ahmad bin Hamad Al-Khalili أحمد بن حمد الخليلي‎‎
    Sheikh Ahmad bin Hamad Al-Khalili أحمد بن حمد الخليلي‎‎

    A special prayer meet was organised at Markazu Saquafathi Sunniyya for Sultan Qaboos Bin Said. Grand Mufti of India مفتي جمهورية الهند led the prayer and he requested all believers in India to pray for Sultan Qaboos Bin Said at Mosques and Madrasas.

     

    Under the leadership of Umar bin Abdul-Aziz the Ibadi school sent a group of six great scholars, J’afer bin A’Simak, Abu AlHur Ali bin AlHusain Al’Anbri, AlHattat bin Kateb, AlHabab bin Kulaib, Abu Suyan Qanber AlBasri, and Salim bin Thakwan among other unnamed scholars,(May Allah have his mercy upon them all)

    Non-Ibadi historians mentioned these delegates to Umar bin Abdul-Aziz though they said with their usual insinuation: “The Khawarij sent him a delegation”. However, they did not mention what happened between them and the Caliph Umar and his acceptance of all their suggestions about spreading justice and purging the country of the Umayyad tradition of cursing Ali from the pulpit. The Ibadi delegation said to Umar, “Muslims are cursing from pulpits in mosques, so this evil tradition must be changed”. Thus, Umar replaced it with the words of Allah: 

    “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that you remember”, (Qur’an 16: 90)

    May Allah (swt) guide the Ummah.

    May Allah (swt) forgive the Ummah.

    You may also be interested in reading the following:

    https://primaquran.com/2024/04/29/do-only-ibadis-go-to-heaven/

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    February 10, 2026 · 11:38 am

    All Ramadan Articles in one place.

    “Behold, We revealed this (Qur’an) on the Night of Power.” (Qur’an 97:1)

    ﷽

    Insh’Allah all articles in relation to Ramadan will be under the Shari’ah law/fiqh/jurisprudence section.

    Ramadan Mubarak From Prima Qur’an.
    Ramadan Day 2
    Ramadan Day 3
    Ramadan Day 4.
    Ramadan Day 5
    Ramadan Day 6
    Ramadan Day 7
    Ramadan Day 8
    Ramadan Day 9
    Ramadan Day 10
    Ramadan Day 11
    Ramadan Day 12
    Ramadan Day 13
    Ramadan Day 14
    Ramadan Day 15
    Ramadan Day 16
    Ramadan Day 17
    Ramadan Day 18
    Ramadan Day 19
    Ramadan Day 20
    Ramadan Day 21
    Ramadan Day 22
    Ramadan Day 23
    Ramadan Day 24
    Ramadan Day 25
    Ramadan Day 26
    Ramadan Day 27
    Ramadan Day 28
    Shaykh Yusuf Estes in Oman for Ramadan.
    Let’s attack Hamza Yusuf….in Ramadan? (The Qur’an is Created)

    Fasting in Arctic regions. Deep Space Fasting.

    6 months of darkness & 6 months of light how to fast?

    Spiritual Discipline is the aid of the intellect. Without it the intellect is defenseless

    The Dune Agony Box & The Month of Ramadan

    May Allah Guide the Ummah.

    May Allah Forgive the Ummah.

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    February 6, 2026 · 4:07 am

    Ramadan Series and Fiqh of Eid

    Ramadan Series

    “Is there any reward for goodness except goodness?
     (Qur’an 55:60)

    ﷽ 

    First we would like to share the video by brother Hatim for Ramadan day 29. As people know Muslims use the lunar calendar. Thus, Ramadan is 29 or 30 days.

    *Eid prayer and Sunan of Eid*
    Firstly we send our greetings and congratulations for finishing this dense educational spiritual course which is Ramadan, now that it’s done we as Muslims should be happy in these blessed days of Eid, and a good quote we found: “Eid is exiting Ramadan not existing Islam”

    Thus, we should always keep on remembering Allah and following the Sunnah of his Blessed Prophet (saw).

    There are Sunnan and etiquettes we should follow for Eid:
    – To give the obligatory Zakat Al fitr, which we mentioned its rulings prior
    – Ghusl, brushing, and using perfumes and being in your best form
    – Eating before going to prayer
    – Walking to the Eid prayer location while changing the path when going and returning
    – To perform the prayer outside the city in an outdoor prayer hall
    – Saying the Takbir when going to pray
    – Exchanging congratulations for the worship in ramadan and for Eid
    – Visiting family
    – Giving charity, bringing joy to kids, and Halal playing and singing

    Some rulings related to Eid:
    – It’s not allowed to fast Eid
    – You should pray before Eid prayer or after, except if you did the Eid prayer in a mosque so you pray two Rak’as before sitting
    – Greetings should be after prayer not before
    – The outdoor prayer hall takes the ruling of a mosque
    – All people can pray Eid prayer including women and children

    How to perform Eid prayer:
    – The time of the Eid prayer is the time of Duha, so after Sunrise, it should be delayed a bit so that people can give their Zakat Al Fitr

    – The Eid prayer is two Rak’as and from the Sunnah is reading Al A’la first then Surat Al Ghashiyah in the second Rak’a

    – No Adhan or Iqamah for Eid prayer

    – When performing Eid prayer there are more Takbirs than normal prayers, even though scholars differ in their number but they are all correct by Allah’s will, here are some forms:
    – 13 more Takbirs: 5 after Takbir Al Ihram, 5 after reciting in the second Rak’a and 3 after standing from the second Ruku’ (this is the most common in Oman)
    – 13 more Takbirs: 6 after Takbir Al Ihram and 7 after reciting in the second Rak’a (Shaykh Ahmed Al Khalili’s choice)
    – 12 more Takbirs: 7 after Takbir Al Ihram, 5 after standing for the second Rak’a (Shaykh Saeed Al Qannoobi’s choice)

    – After the prayer, the Imam should stand and give a Khutbah(speech) that starts with thanking Allah while increasing Takbirs to give them advice for their religion and to remind them about Zakat Al Fitr

    And when Allah spoke about Ramadan he said: (so that you may complete the prescribed period and proclaim the greatness of Allah for guiding you, and perhaps you will be grateful)

    After finishing Ramadan

    On the topic of Tazkiyah:
    Alhamdulillah we mentioned the topics from the book (towards a longer life of faith) by Shaykh Naser Bin Said Al Azri

    On the topic of Aqeeda:
    We went through more than half the concept in the book (Explanation of Ghayat Al Murad poem) by Shaykh Ahmed Al Khalil

    On the topic of Fiqh:
    we mentioned around 29 different issues and topics related to prayer, fasting, Zakah and different types of worship.

    insha’Allah we will continue the Aqeeda section until we finish the book.

    May Allah accept this, and grant us sincerety in seeking knowledge.

    🌹

    May Allah Forgive the Ummah. May Allah Guide the Ummah.

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