“And whoever strives ˹in Allah’s cause˺, only does so for their own good. Surely Allah is not in need of ˹any of˺ His creation.” (Qur’an 29:6)
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Ramadan Day 18: Allah is not in need of us. We are in need of Allah.
*18th of Ramadan* ——————————– *Heart Illness: The tounge* Sa’d Bin Mu’ath May Allah be pleased with him asked the Blessed Prophet (saw): are we held accountable for what we say?, The Blessed Prophet (saw) replied:
“May your mother lose you, are the people thrown in hell on their faces for other than their tongues?”
There are many diseases of the tongue. Obscenity, cursing and swearing. Laughing and joking excessively-everything in moderation. (These actions cause one to drop their guard) Backbiting Gossip Lying Mockery and ridicule Whistling
The tounge is small in size but big in crime
*Fate and Destiny* “But you cannot will ˹to do so˺ unless Allah wills. Indeed, Allah is All-Knowing, All-Wise.” (Qur’an 76:30)
We should believe in destiny by Allah either good or evil, The Blessed Prophet (saw) said:
“You will not believe and reach the reality of faith, until you believe in fate good and evil that it’s from Allah exalted.”, Ubada Bin Assamit -May Allah be pleased with him- said: “O messenger of Allah, how can I know good fate and its evil?”, he said: “To know that what missed you wasn’t going to hit you, and what hit you wasn’t going to miss you, if you died upon other than this you will enter hell.”
The meaning of destiny is an area of difference in opinion by Islamic schools: Some over affirmed it, and they are the Jahmis who said that humans have no free will, and the human is like a string that’s moved by wind.
Some over denied it, and they are Mu’tazilis who deny the effect of divine will on human beings, and that humans are completely independent in choosing and making actions.
Some took a middle opinion that collects all these proofs, affirming destiny and free will, saying that all humans in their actions good or evil have the aspect of كسب acquisition but not creation, and acquisition entails reward and punishment, but creation doesn’t, as Allah is the creator of everything including the actions of people, and this doesn’t contradict that Allah knows everything that people will do, some actions Allah likes and some he dislikes, so the human is not forced to do an action, but whatever actions they do is known by Allah in eternity.
The last one is our creed, the creed of people of truth and straightness the Ibadis, and it collects all textual proofs that seem contradicting on the surface in a comprehensive way.
Fate is a secret from the secrets of Allah, that’s why we aren’t supposed to dive deep into it, but we should believe that Allah Subhanahu Wata’ala doesn’t punish a person for other than his actions, so when Allah punishes someone for his evil that he acquired, and not for the action Allah created, and the same with good deeds.
And the people that deny acquisition and claim that punishments and rewards that are entailed by actions are because Allah found these good and evil actions at the hand of the human, without the human acquiring it is impossible, as Allah is more merciful and greater than punishing someone for something he had no choice in.
For those who want to acquire more in depth information on this subject you may wish to see the following article:
*Priority of Imamate in Prayer* when praying in congregation, here is the order of who should be an Imam from the Hadith of the prophet peace be upon him: 1- The most knowledgeable in reciting the Qur’an 2- The most knowledgeable in Sunnah 3- The earlier in Hijrah (migration to Medina) 4- The older in age
So if a more knowledgeable in Fiqh and a better reciter are present the better reciter should lead, as long as he has a enough Fiqh knowledge to pray.
The Fasiq (sinner) is not qualified to lead a prayer, but if he does then the prayer is correct as long as nothing else corrupts it and Allah knows best
“O believers! Protect yourselves and your families from a Fire whose fuel is people and stones, overseen by formidable and severe angels, who never disobey whatever Allah orders—always doing as commanded.” (Qur’an 66:6)
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Ramadan Day 17: Share what you learn with your family
*17th of Ramadan* ——————————– *Heart Health: Enjoining good and forbidding evil* “You are the best community ever raised for humanity—you encourage good, forbid evil, and believe in Allah.” (Qur’an 3:110)
It’s an obligation in Islam, as it’s a way for Muslims to strengthen the community with Islam, by permitting good and hastening towards it, and forbidding evil and alienating it, the attributes of enjoining good and forbidding evil: Generosity and tolerance Mercy and tenderness Forgiveness and patience Talking to people based on their level Considering priorities: so roots before branches, obligations before volunteering and faith before action. Considering timing Giving and not taking Continuity and invention: Example: By finding new ways for Dawah, because people can get bored Being based on knowledge Being a leading example Taking initiative Optimism
Finally, Dawah for Allah is for every Muslim and you don’t have to be a scholar to do it.
*The Qur’an* “˹It is˺ Allah ˹Who˺ has sent down the best message—a Book of perfect consistency and repeated lessons—which causes the skin ˹and hearts˺ of those who fear their Lord to tremble, then their skin and hearts soften at the mention of ˹the mercy of˺ Allah.” (Qur’an 39:22)
The Qur’an is the speech of Allah which was sent down to The Blessed Prophet Muhammed (saw) with the angle Gabriel, to teach and as a miracle, which reciting it is a form of worship, transmitted to us in certain chains, starting from Surat Al Fatiha to Surat An Nas.
Believing in the Qur’an is a necessity in Islam and ignorance in the Qur’an is unacceptable.
Here is a summary of the issue of the creation of the Qur’an; When we hear about holy books we instantly know that these books came after not existing, which mean they happened, happening means they are created, or else it would mean things can happen without a creator which is impossible.
No one argues that the Qur’an is not the essence of Allah or a part of the essence of Allah, and if we agree that it’s not Allah, then it must be created, Allah says: “Allah is the Creator of all things), and created means took from not existing to existence.” (Qur’an 39:62)
-Some say the Qur’an is an attribute of Allah, we reply: it’s not an attribute rather it’s an effect of his attribute, as the attribute cannot separate from whom it’s attributed to, or for it to be in a place, Allah says: “In fact, this is a glorious Quran، ˹recorded˺ in a Preserved Tablet.” (Qur’an 85:21-22) and said: “But this ˹Quran˺ is ˹a set of˺ clear revelations ˹preserved˺ in the hearts of those gifted with knowledge.” (Qur’an 29:49)
We say the Qur’an is an effect of his attributes because it wouldn’t be created without his power, will and knowledge, just like any other creation, but we don’t say that they are also eternal.
A reply to those who say that the Qur’an is the speech of Allah we say: The Qur’an is the speech of Allah, and there are two types of speech attributed to Allah: The ability to say and it’s to deny muteness An effect of the attribute, and it’s what is created as a speech, mixing between the two is like mixing between knowledge and the known or seeing with the seen..etc
There are texts that show the Qur’an is created: “Whatever new reminder comes to them from their Lord, they only listen to it jokingly.” (Qur’an 21:2) The word reminder refers to the Qur’an and the word محدث comes in the object form مفعول به meaning happened, happening and eternally existing are opposites.
Allah says: “Certainly, We have made it a Quran in Arabic so perhaps you will understand.” (Qur’an 43:3) The word made in the verse also doesn’t support the idea that the Qur’an is uncreated
For who say that the Qur’an is not created rather it’s sent down منزل, it’s a really weak argument that can be used against them, as “sending down” is moving from a place to another, and this only is possible for the creation, but if they are still convinced that the Qur’an is sent down and not created they should also believe that water, iron and cattle are uncreated, Allah says: “and We send down pure water from the sky.” (Qur’an 25:48), “And We sent down iron with its great might, benefits for humanity.” (Qur’an 57:25) and “And He sent down for you four pairs of cattle.” (Qur’an 39:6)
In conclusion, this issue is just a Fitna for the Islamic Ummah, and we shouldn’t spend 90% of our time on it. We only discuss it because some sects excommunicate the people of Haqq and Istiqamah for it, so we had to scientifically refute them. We do not excommunicate those who believe the Qur’an is eternal or uncreated. This issue was not discussed among the righteous companions. This issue came about later, and each side deduces its proofs and evidence.
After carefully weighing the arguments and proofs that each side presented, the position that the Qur’an was brought from non-being into being is the position that the Ibadi coalesced around.
Also, when constantly attacked over the issue, our senior scholar did offer to have a public debate or symposium with all the Muslim scholars and media, and the other side declined the offer.
*Exiting difference in opinion* As a precaution in the matters of religion *** going from doubt to certainty
When there is a difference in opinion it’s always better to take the safer one as long as it doesn’t contradict Qur’an or Sunnah
The 1st opinion: (You will go to hell if you do X) the 2nd opinion: (It’s fine if you do X)
Which opinion would you choose?
For example: the issue of Isbal…-trailing the garment below the ankles.
1- If your garment is below the ankle without arrogance it’s fine
2- If your garment is below the ankle your prayer is not acceptable, and you will go to hell if you don’t repent
If you take the 1st opinion and the 2nd turns out to be correct you will be in a very dangerous situation, if you take the 2nd opinion and the 1st turns out to be correct you will be fine.
Thus the wise and pragmatic believer does not play with fire.
The 2nd opinion is safer, as there is no necessity for any person to drag his dress anyways.
This is not about the issue of Isbal, this is a general idea which should be applied in all issues of Khilaf.
“This is a favor from my Lord by which He wants to test whether I am grateful or ungrateful.” (Qur’an 27:40)
A person has only two choices: either to be grateful or to be ungrateful. Now the question is If he is ungrateful, do we say that he has committed shirk (associating partners with Allah)?
So when one reads the books of the Ibadi scholars and luminaries of the past and they come across the statement that such and such was declared to be a kafir one needs to read this with the correct lenses.
First point. For the vast majority of Muslims the declaration that such a one is a kafir means to expel them from the millat of Islam. In other words to expel them from Islam altogether. This is simply not the case. We use the word kufr as Allah (swt) used it in the Qur’an to describe those who are ungrateful.
Second point. Not every act of kufr is shirk. However, every act of shirk is kufr.
Third point. Kufr does not necessitate a permanent condition. If someone became a kafir by something they did deserving of Bara’ah (shunning/ostracization) that same person can repent, reform and be deserving of Wilayah (friendship/protection/solidarity).
Fourth point. There are different types of Kufr according to Sunni, Imami and Zaydi perspectives.
Kufr al-Amal
Kufr al-Inkar
Kufr al-Juhud
Kufr al-Nifaq
Kufr bi’l-l’rad
Kufr al-Irad
Kufr al-Ni’mah
Kufr al-‘Inad
Kufr al-Takdhib
Kufr al-Inad
WHAT IS A MUSLIM AND HOW IS THE WORD MUSLIM DEFINED?
Muslim =one who submits to Allah. Now ask yourself. Does this mean submit to Allah 50% of the time? Does it mean to submit to Allah 99% of the time?
“Yes, whoever submits his whole self in Islam to Allah while being a doer of good will have his reward with his Lord, and no fear will there be concerning them, nor will they grieve (Qur’an 2:112)
“So who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend.” (Qur’an 4:125)
“So whoever submits his whole self to Allah while he is a doer of good, then he has grasped the most trustworthy handhold. And to Allah will be the outcome of all matters. (Qur’an 31:22)
WHAT IS IBADAH (DEVOTION)?
In Arabic ‘Abd carries the meaning of both slave and devotee.
“And I did not create the jinn and mankind except to worship (liya ‘buduni) Me.” (Qur’an 51:56)
“Lo! My slaves (‘ibadi) – over them you have no authority. And sufficient is your Lord as Disposer of affairs.” (Qur’an 17:65)
“And if you are in doubt about what We have sent down upon Our Slave (‘abdina) [Muhammed], then produce a Surah the like thereof and call upon your witnesses other than Allah , if you should be truthful.” (Qur’an 2:23)
Ustadh Nouman Ali Khan has made it a point to drive home the concept of what a slave in Islam actually means. A slave to Allah (swt) is something that we all hope to strive for. May we die as obedient slaves to Allah (swt).
WHAT IS KUFR AND HOW IS THE WORD DEFINED?
“And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful (kafarun)(Qur’an 11:9)
“Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful (kafuran)“ (Qur’an 17:27)
It is important to understand here that Satan knows the truth. He knows the unseen. Being chief of the Jinn he knows allot. He even made du’a to Allah (swt) not to punish him immediately!
“He said, “My Lord, then reprieve me until the Day they are resurrected.” (Qur’an 15:36)
Satan also made the following pledge.
“Then I will surely come upon them from before them and from behind them and from their right and from their left, and then You will not find most of them (shakirina) grateful.” (Qur’an 7:17)
“Indeed, Allah defends those who have believed. Indeed, Allah does not like everyone treacherous and ungrateful (kafurin)” (Qur’an 22:38)
“Indeed, We guided him to the way, be he grateful (shakiran) or be he ungrateful (kafuran).” (Qur’an 76:3)
“And We had certainly given Luqman wisdom [and said], “Be grateful (ush’kur) to Allah.” And whoever is grateful (yashkur) is grateful (yashkuru) for [the benefit of] himself. And whoever is ungrateful (kafara) [His favor] – then indeed, Allah is Free of need and Praiseworthy.” (Qur’an 31:12)
“Certainly they are ungrateful (KAFARA)who say: Surely, Allah– He is the Messiah, son of Mary. Say: Who then could control anything as against Allah when He wished to destroy the Messiah son of Mary and his mother and all those on the earth? And Allah’s is the kingdom of the heavens and the earth and what is between them; He creates what He pleases; and Allah has power over all things,” (Qur’an 5:17)
“O my sons! Go you and enquire about Yusuf (Joseph) and his brother, and never give up hope of Allah’s Mercy. Certainly no one despairs of Allah’s Mercy, except the people who are ungrateful (l-kakiruna) .”
“And [remember] when your Lord proclaimed, ‘If you are grateful (shakartum), I will surely increase you [in favor]; but if you are ungrateful (kafartum), indeed, My punishment is severe. (Qur’an 14:7)
“And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” nor of those who die while they are ungrateful (kuffarun). For them, We have prepared a painful torment.” (Qur’an 4:18)
“It is the duty of all men towards Allah to come to the House a pilgrim, if he is able to make his way there. As for the (kafara) ungrateful, Allah is All-sufficient nor needs any being.” (Qur’an 3:97)
We can see from the above text that kufr is of two types.
Kufr Ni’mah
Ni’mah means: favour, ease, blessings, grace.
Kufr Ni’mah is not the ingratitude of disbelief, but the ingratitude of not recognizing Allah’s blessings, grace, and favour, by going against his commands, prohibitions, guidance.
Kufr Shirk.
Shirk/Mushrik means: To give worship to something other than Allah, along with Allah.
Kufr Shirk is the ingratitude of not recognizing and acknowledging who Allah (swt) is. As well as not directing one’s devotion to Allah (swt) and Allah (swt) alone.
So for us kufr is ingratitude. Rather than disbelief.
“Say: O ungrateful (l-kafiruna) ones! I will not be a devoted slave (a’budu) to what you are a devoted slave (ta’buduna) to. Neither are you devoted slave (‘abiduna) to Him whom I am devoted slave (a’budu) to. Nor will I be devoted slave (‘abidun) to that which you base your (‘abadttum) devoted slavery. Nor are you going to be devoted slave (‘abiduna) to Him who I am devoted slave (a’budu) to. To you is your way of life (worldview),and to me, my way of life (worldview). (Qur’an 109:1-6)
WHAT IS EMAAN? (BELIEF)
“Indeed, those who believed (amanu) and those who were Jews or Christians or Sabeans [before Prophet Muhammed] – those [among them] who believed (amanu) in Allah and the Last Day and did righteousness – will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.” (Qur’an 2:62)
“And when it is said to them: Believe (aminu) as the people believe (amana) they say: Shall we believe (anu’minu) as the fools believe (amana)? Now surely they are the fools, but they do not know.” (Qur’an 2:13)
“These are the verses of Allah which We recite to you in truth. Then in what statement after Allah and His verses will they (yu’minuna) believe“? (Qur’an 45:6)
It is narrated on the authority of Abu Huraira that the Messenger of Allah (saw) said:
“Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is a branch of faith.”
So even an agnostic or an atheist who removes an obstacle on a path they have some faith.
Remember, Iblis himself was a devoted Muslim until…
“So when We said to the angels: Prostrate to Adam they did prostrate, but Iblis (did it not). He refused and he was proud, and he was one of the ungrateful (l-kafirina).” (Qur’an 2:33)
At this moment, this one act of defiance, made Iblis go from being a devoted slave (‘abdina) to being in a state of Kufr Ni’mah.
Heaven is not a place for the ungrateful!
“Get down from here! Here is no place for your arrogance, Get out! You are the lowest of creatures!” (Qur’an 7:13)
“Like the Shaitan when he says to man: be (uk’fur) ungrateful, but when man is (kafara) ungrateful, he says: I am surely clear of you; surely I fear Allah, the Lord of the worlds.” (Qur’an 59:16)
Iblis is not said to be a disbeliever in Allah (swt) nor in his last day. Yet, this one sin (kufr niama), this one act of transgression was enough to bar him from paradise and to have him to burn in hellfire forever. There is absolutely no indication anywhere that Iblis will repent.
“He said, “My Lord, then reprieve me until the Day they are resurrected.” (Qur’an 15:36)
Allah! There is no god but He. The Most Merciful, The Most Gracious! Can you imagine! Iblis wants respite, not to make repentance, not to turn from his waves, not to show himself a devoted slave of Allah (swt) but a persistent and continuous rebel until the very end!
Look at how Merciful Allah (swt) is to humanity! We have been given chance after chance to make tawbah, to repent, to amend, to reform, to turn towards Allah (swt) as devoted slaves.
The Hadith Evidences.
Brothers and sisters there is no verse in the Qur’an anywhere that believers will enter the hellfire. This is a trap and false belief that clashes with stronger evidence.
Hadith such as the following:
Narrated ‘Ubada:
The Prophet (saw) said, “If anyone testifies that None has the right to be worshipped but Allah Alone Who has no partners, and that Muhammed is His Slave and His Apostle, and that Jesus is Allah’s Slave and His Apostle and His Word which He bestowed on Mary and a Spirit created by Him, and that Paradise is true, and Hell is true, Allah will admit him into Paradise with the deeds which he had done even if those deeds were few.” (Junada, the sub-narrator said, ” ‘Ubada added, ‘Such a person can enter Paradise through any of its eight gates he likes.”)
‘Itban bin Malik (May Allah be pleased with him) said in his long Hadith cited in the Chapter entitled ‘Hope’ reported:
When the Prophet (saw) stood up to offer As-Salat (the prayer) he asked, “Where is Malik bin Ad-Dukhshum?” A man replied: “He is a hypocrite. He does not love Allah and His Messenger.” The Prophet (saw) said, “Do not say that. Do you not know that he said: La ilaha illallah (there is no true god except Allah),’ seeking His Pleasure. Allah has made the fire of Hell unlawful for him who affirms that none has the right to be worshipped but Allah.”
Prima Qur’an Comment: It is becoming readily apparent that those hadith need to be taken contextually. First of all the hadith about Allah (swt) making hellfire unlawful for those who say “la ilaha illallah seeking His Pleasure” cannot simply mean just saying the testimony of faith. This is obvious as it is attached to “seeking his Pleasure.”
This goes directly against the following verse:
“Do people think once they say, “We believe,” that they will be left without being put to the test?” (Qur’an 29:2)
“So of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” norof those who die while they are ungrateful. For them We have prepared a painful torment”. (Qur’an 4:18)
This idea that Muslims can just do what ever they wish and say the testimony of faith and they will be absolutely fine has no basis in the Qur’an. It is a dangerous belief. Not only this but how many times have we seen kufr ni’mah become kufr shirk? Virtually every apostate I have ever encountered was involved in some major sin and then they slipped away into darkness. When in reality the problem was sin to begin with.
When the believer commits sin, a black spot appears on his heart. If he repents and gives up that sin and seeks forgiveness, his heart will be polished. But if (the sin) increases, (the black spot) increases. That is the Ran that Allah mentions in His Book: “Nay! But on their hearts is the Ran (covering of sins and evil deeds) which they used to earn.” (Qur’an 83:14)
It is well known that the companions certainly did fight among each other and killed each other. So the question is; Was their kufr an act of Kufr Ash-Shirk or Kufr An Ni’mah?
It is narrated on the authority of ‘Abdullah b. Mas’ud that the Messenger of Allah (saw) observed:
Abusing a Muslim is an outrage and fighting against him is (kufr)unbelief. Zubaid said: I asked Abu Wa’il: Did you hear it from Abdullah narrating if from the Messenger of Allah (may peace and blessings be upon him)? He replied: Yes. But there is mention of the talk between Zubaid and Abu Wa’il in the hadith narrated by Shu’ba.
It is well known that the companions certainly did fight among each other and killed each other. So the question is; Was their kufr an act of Kufr Ash-Shirk or Kufr An Ni’mah?
“Abu Hurairah narrated that : the Prophet (saw) said: “Whoever engages in sexual intercourse with a menstruating woman, or a woman in her anus, consults a soothsayer, then he has disbelieved (kafar) in what was revealed to Muhammed.”
The one who did intercourse with a menstruating woman, or in her anus are those acts of kufr ash-shirk or kufr an-ni’mah ?
By the way, There is commentary in Arabic on the above hadith. That if intercourse with a woman was considered disbelieve than expiation would not have been ordered for it. However, this is not true. Expiation depends on the type and manner of sin. So there is something strange in the commentary.
It is narrated on the authority of Jarir that he heard (the Holy Prophet) saying, The slave who fled from his master committed an act of infidelity as long as he would not return to him.
Another hadith evidence that supports our position. I will show you where those who call themselves ‘Salafi’ try to fool those who are not familiar with the Arabic. Then I will show you were the majority Sunni position comes clean and basically their view is in alignment with us.
Narrated Abu Dhar:
The Prophet (saw) said,
“A man who knowingly claims to be the father of someone other than himself has committed an act of disbelief. And whoever claims to be the father of a people when he is not one of them, let him take his place in hellfire.”
However, notice how the above link renders the Arabic text as:
Narrated Abu Dhar:
The Prophet (saw) said, “If somebody claims to be the son of any other than his real father knowingly, he but disbelieves in Allah, and if somebody claims to belong to some folk to whom he does not belong, let such a person take his place in the (Hell) Fire.”
Notice that ‘he but disbelieves in Allah’ to the English reader gives the indication that this person is on the same level of an Atheist.
We all know those who disbelieve in Allah are bound for hell. So knew information is being presented. So we know that ‘he but disbelieves in Allah’ is not a rendering of the Arabic text. The new information being presented is: “if somebody claims to be the son of any other than his real father knowingly..”
Now notice the interesting observation the followers of majority Sunni Islam make here:
However, the scholars explain that the term kufr in this hadith has two interpretations.
“The first interpretation applies to someone who considers such an act permissible. The second interpretation is that it refers to ingratitude for blessings and kindness, as well as violating the rights of Allah (Most High) and the rights of his father. However, the intended meaning is not disbelief that takes one out of the fold of Islam. This is similar to when the Prophet (Allah bless him and give him peace) mentioned “disbelief” concerning women and then explained it as their ingratitude for kindness and their ingratitude toward their husbands.” [Nawawi, Sharh Sahih Muslim]
Now notice something dear readers. Context is important. The above hadith that promise someone paradise is dependent upon all the other text (Qur’an and Sunnah) that put terms and conditions.
The same is true for the above hadith about affirming that the one who makes such a statement would take his place in hellfire. This too is dependent upon all other text (Qur’an and Sunnah) that mention the acceptance of those who sincerely repent.
‘Abdullah bin ‘Umar bin Al-Khattab (May Allah be pleased with them) reported that:
The Prophet (saw) said, “Allah accepts a slave’s repentance as long as the latter is not on his death bed (that is, before the soul of the dying person reaches the throat)”.
And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: “Now I repent;” nor of those who die while they are ungrateful disbelievers. For them We have prepared a painful torment. (Qur’an 4:18)
Narrated Ibn `Abbas:
The Prophet (saw) said, “When (a person) an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it; and when somebody steals, then he is not a believer at the time he is stealing .”
The Prophet (saw) said, “An adulterer, at the time he is committing illegal sexual intercourse is not a believer; and a person, at the time of drinking an alcoholic drink is not a believer; and a thief, at the time of stealing, is not a believer.” Ibn Shihab said: `Abdul Malik bin Abi Bakr bin `Abdur-Rahman bin Al- Harith bin Hisham told me that Abu Bakr used to narrate that narration to him on the authority of Abu Huraira. He used to add that Abu Bakr used to mention, besides the above cases, “And he who robs (takes illegally something by force) while the people are looking at him, is not a believer at the time he is robbing (taking).
All the above acts: Fornication, Adultery, Stealing, Drinking, none of these acts are committing shirk. Yet, the people who do such are not to be described as believers at the time of doing such actions.
Narrated ‘Ikrima from Ibn ‘Abbas:
Allah’s Messenger (saw) said, “When a slave (of Allah) commits illegal sexual intercourse, he is not a believer at the time of committing it; and if he steals, he is not a believer at the time of stealing; and if he drinks an alcoholic drink, when he is not a believer at the time of drinking it; and he is not a believer when he commits a murder,” ‘Ikrima said: I asked Ibn Abbas, “How is faith taken away from him?” He said, Like this,” by clasping his hands and then separating them, and added, “But if he repents, faith returns to him like this, by clasping his hands again.
Taking the life without right is not committing shirk. Yet, the people who do such are not to be described as believers at the time of doing such actions.
Not every act of Kufr is Shirk.
However, every act of Shirk is Kufr.
May Allah (swt) continue to bless us and guide us and keep us on the straight path. May Allah (swt) cause us all to die as devoted slaves, as Muslims.
Please also see the following:
” And when your Lord made it known: If you are (shakartum)grateful, I would certainly give to you more, and if you are (kafartum) ungrateful, My chastisement is truly severe.” (Qur’an 14:7)
“This is a favor from my Lord by which He wants to test whether I am grateful (a-ashkuru) or ungrateful (akfuru).” (Qur’an 27:40)
“Truly, those who were ungrateful (kafaru), and they died and they were ones who are ungrateful (kuffarun), those, on them is a curse of Allah, and the angels and humanity, one and all.” (Qur’an 2:161)
” And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers (l-kāfirūna).” (Qur’an 5:44)
While the immediate context is a reference to the Jews it would be a strange thing to say that Jews who do not judge by what Allah has revealed are kafir while Muslims get a free pass.
“O mankind, there has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.” (Qur’an 10:57)
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Ramadan Day 16: The relationship with the Qur’an should continue beyond Ramadan.
16th of Ramadan ——————————– *Heart Health: Service and Humility* “And be gracious to the believers who follow you.” (Qur’an 26:215) Humility and service are from the ways to achieving purification of the soul and heart tenderness. The Blessed Prophet (saw) him said: (whoever lowers himself for the sake of Allah, Allah will raise him)
Source: (https://sunnah.com/ibnmajah:4176) Though here the grading has been given as Da’if that grading is not given across the board of Islamic scholarship on the matter.
The meaning is sound.
And Abu Bakr May Allah be pleased with him said: “We found generosity in righteousness, wealth in firm belief, and honour in humbleness.”
The human finds tenderness in his heart and mercy for others based on how humble he is, and finds comfort and purity in the conscience bases on his service to others.
*Prophets and Holy Books*
The Messenger ˹firmly˺ believes in what has been revealed to him from his Lord, and so do the believers. They ˹all˺ believe in Allah, His angels, His Books, and His messengers. ˹They proclaim,˺ “We make no distinction between any of His messengers.” (Qur’an 2:285)
Believing in prophets and holy books is a necessity in Islam, so failing to believe in the prophets and books would take you out of the circle of Islam.
Do you have to believe in each prophet and books? The bare minimum is to believe that Allah sent prophets and the last one is Muhammed + Allah sent books and the last is the Qur’an.
After that if the argument is established for you that there is a prophet called Musa by reading the Qur’an or hearing it in a lecture…etc you are obligated to believe in him, and so on…
*Fasting when traveling* “Whoever is ill or on a journey, then ˹let them fast˺ an equal number of days ˹after Ramaḍân˺. Allah intends ease for you, not hardship.” (Qur’an 2:185)
Here is the summary on this issue: – It’s permissible to fast or break the fast when traveling. – There is a difference in opinion regarding what is better? The most prominent opinion is what is easier is better. – The traveling in the context of this issue is the same as travelling in the issue of prayer, so when you pray Qasr you can break the fast. – Who ever has the intention to break the fast by traveling should travel before Fajr, otherwise it’s not allowed to break the fast at home before traveling – The traveler can break his fast after traveling the required different even if he had the intention to fast initially. – If someone committed something that would obligate a heavy atonement with the intention of breaking the fast then there is nothing on him. – If someone returns home from traveling while not fasting, he can continue without needing to abstain from fast breakers – Traveling is a valid excuse to breaking the fast, but breaking the fast isn’t an excuse for traveling, so it’s not allowed to travel with the intention of breaking the fast as this is from the actions of hypocrites: “They seek to deceive Allah and the believers, yet they only deceive themselves, but they fail to perceive it.” (Qur’an 2:9)
“O People of the Scripture, do not commit excess in your religion or say about Allah except the truth.” (Qur’an 4:157)
“And those who strive for Us – We will surely guide them to (subulana) Our ways. And indeed, Allah is with the doers of good.” (Qur’an 29:69)
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The very first point to establish is that for us there is no spirituality or baraka apart from the Muhammedan reality. There is no believer that does not part take in the silsila of all acts of worship.
There is not a single act of worship that a Muslim partakes in that is not traced back to the Blessed Prophet (saw).
“So whoever renounces false gods and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing.” (Qur’an 2:256)
If you are a Muslim right here right now you are part of the tariqa of the Blessed Prophet Muhammed (saw). Allah has bestowed upon you the single greatest act of love, mercy, guidance and blessing that could ever befall any among mankind.
If we are to ask for example the Tariqa of Al Ghazali, Hasan al Basri, or Al Junayd of Baghdad etc. you will not readily see them ascribed to a particular tariqa. Those that ascribe to them as such do not have anything firm to rely upon.
A Sufi for us is not one who belongs to this or that order. Often these orders themselves become barriers for themselves as well as those who seek closeness to Allah (swt).
Thus, the ‘Ilm Al Suluk’ (Sufism) of Al Ghazali, Hasan al Basri or Al Junayd is that which the Ibadi are upon.
Our scholars both embraced and wrote extensively about ‘Ilm Al Suluk’ (Sufism)
For cleansing of the soul and dedication of self to Allah, is the very essence of Islam as given to us via the Qur’an and the Sunnah of the Blessed Messenger (saw).
“The Day when neither wealth nor sons will be of any benefit. Only those who come before Allah with a pure heart.” (Qur’an 26:88-89)
Narrated Abu Huraira:
Allah’s Messenger (saw) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”
This above hadith is a key feature of Sufism (‘Ilm Al Suluk’)
And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him.
What I enjoined upon him = The Qur’an and Sunnah.
There are people who wonder why there is no blessing in their life or they receive no spiritual openings. I will tell you here and now there is not a single tariqa on this planet that can open for you something that has not been opened by the Blessed Prophet (saw).
So those who have abandoned the Qur’an and Sunnah are on a path other than Islam, other than Sufism. At best they follow a Dajjal.
2. And My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him.
Through performing Nawafil = (this means extra rakats of prayer, extra acts of worship of any kind. This is where the wirds kick in effect, or group dhikr). Yet, it must be kept in mind that if one has abandoned the Qur’an and Sunnah you will ultimately arrive no where but self delusion.
The companions of the Blessed Prophet (saw) were described as “monks of the night,” apart from being “knights of the day.” This became the essence of Sufism.
Ibadis however define Sufism in a different original way such as what Abu Hamza AI Shari described his companions:
“Young but followed the path of the wise elders, their eyes blinded from evil, their feet are heavy to walk the path of wrong doings, dedicated to worship and in love with late hours of the night. They gave away their souls that may die tomorrow in exchange for eternal souls. Allah looks upon them in the hollowness of the night and sees their bodies bent over their copies of the Quran, and if they happen to read any verse about heaven, they would cry longing for it, and if they read a verse bout hell they would gasp as if the hellish fires are breathing in their ears. Earth has eaten their knees, hands, noses and foreheads, and they know no rest whether at day or night, their bodies have turned yellow and withered from long standing and fasting. They do all this for the sake of their promise to Allah. However, if they see the arrows, spears and swords of the enemy approaching and the thunder of war calls out, they take the fear of legions lightly for the sake of their reward from Allah; they never take the promise of Allah lightly in fear of legions of the enemy. They take spears and arrows heads on with their chests and faces. A young man (such as them) moves ahead with his head high and when he falls down and the earth dirties his handsome face and the birds and predators prey on his body …”
Source: (Safwat, Ahmed Zaki, Jamharat Khutab Al Arab, 2/469-476.)
However, the relation between Ibadis and Sufism was barely notable with the early Ibadi scholars; there are no books on Sufism and they didn’t use Sufi terminology in their books. This relationship thrived though in the 18th century with many scholars such as Shaykh Ja’ed and his son Nasser(r), Al Mohaqiq Al Khalili (r) and Abu Muslim Al Bahlani (r) embracing Sufism and producing some of the most influential and hard-core Sufism writings. The contributions of those scholars can be summed up in the following:
Books: Those four scholars added a number of rich books in Sufism and behavioral science (‘ilm al-suluk), most famous of which are:
1. Commentary on Hayat Al Mohaj poem and the poem itself by Shaikh Ja’ed bin Khamis Al Kharusi (r):
Hayat Al Mohaj poem is a lengthy poem in Sufism and behaviors, and starts with:
My brothers in Allah listen to me,
as I am always advising for the Sake of Allah till He is pleased.
2. Other poems of Shaikh Ja’ed (r): He wrote other poems in Sufism, and one of them starts with:
The sun of the enlightened is above all,
and they are abstinent from the love of anything but Allah
3. Al Nawamees Al Rahmaniya fi Tasheel Turuq Ela oloum ArRabaniya, a book by Shaykh Said bin Khalfan Al Khalili (r). This book was described by Shaikh Khalfan Al Harthi (r) as: “This book tackles issues of knowledge acquisition tools. He started by talking about the brain and the beneficial food and drugs. After that the book talks about the secrets of verses, prayers and divine names of Allah. In doing so, Shaikh Said (r) quotes Al Antaki, Al Ghazali Al Bani and others.
4. Lydah Nudum AsSoluk Ela Hadarat Malik AlMolok by Shaikh Nasser bin Ja’ed Al Kharusi (r) in which he gives extensive commentary on Ibn Al Faridh’s “T rhyming” poem in Sufism, a lengthy poem that runs to about 759 lines, and starts with:
Yes, my heart has longed for my beloved…
This book was printed in 2011 in 786 pages with an introduction by Dr. Waleed Mahmood Khalis (r). This is a valuable and unique book that reflects deep understanding and knowledge of Shaikh Nasser (r).
5. Poems of Shaikh Said bin Khalfan Al Khalili (r) in Sufism and behavior: Shaikh Said Al Harthi says: “He wrote many poems in the divine love, supplication, prayer, motivation and guidance to the path of the enlightened”. Some of the poems are very lengthy; one of them runs to 220 lines. Shaikh Abu Muslim Al Bahlani (r) did Takhmis (extension of a poem line by adding one and a half line to an existing line) of one of those poems.
6. Poems of Abu Muslim Al Bahlani (r) in Sufism: Lengthy poems that can reach to 1000 lines. The total number of lines in prayer poems of Abu Muslim reached about 5500 lines, which can be considered a full book on their own.
Dr. Mohamed Nasser (r) says about these poems:
“All these poems can be categorized under the supplication, because they were simply written for this purpose as can be seen in the introductions. The author puts forward a certain behavior before and during the poems which means he used to practice a certain ritual. He would prepare himself by Ablution, supplication and prayer at midnight. The poem lines would flow in his tongue and he uses them to call upon his creator in moments of spiritual highness and emotional fulfillment”
Source: (Nasser, Dr. Mohammed, Abu Muslim Al Rawahi Hassan Oman p.39-40.)
Do not commit excess in your religion!
“O People of the Scripture, do not commit excess in your religion or say about Allah except the truth.” (Qur’an 4:157)
As Allah (swt) has said this to those who come before us it stands to reason that this admonishment is for us as well. Thus, there are beliefs and practices that became associated with ‘Ilm Al Suluk’ (Sufism) that the Ibadi masters wished to purify it of.
Uniqueness of Ibadis Sufism
Despite embracing, practicing and writing in Sufism, those scholars did not follow that path blindly without critique.
Dr. Waleed Khalis says: “It is important to note that, in embracing Sufism, those Omani scholars and poets chose only what aligns with their ‘Aqidah and sect principles. We did hint to this earlier. That is why they used the concept of Suluk not Hulul or Wahdat al-Wujud(unity of existence) or other concepts embraced by some Sufis. Ibn Al Faridh in fact himself falls under a conservative group that keeps the Quran and Sunnah always as the super guide. Omani scholars and poets expressed interest in Al Faridh’s works because they share common foundations objectives”
Source: (Khalis, Dr. Waleed, Iydah Nudum Al Soluk, p.32.)
Shaykh Ja’ed and his son Nasser(r), Al Mohaqiq Al Khalili (r) and Abu Muslim Al Bahlani (r), those four scholars used in their books and poems many Sufi terms.
Dr. Sharifa Al Yahyai(h) said: “The pioneering of Al Khalili in Sufi poetry made his poems a reservoir of Sufi terminology, a rich pool for research on Sufi language. Moreover, his poems acquired some linguistic alienness as a result of the deep connection with Sufism literature and this influence is demonstrated in complex structures, a common feature of Sufi poetry. He was also influenced by Ibn Al Faridh, one of the most prominent Sufi poets”
Source: (Al Yahyaiya, Sharifa, Al Shaikh Said bin Khalfan AI Khalili, Doyen of Sufi Poetry in Oman,p.3)
However, they also tried to avoid misleading terms, such as the word ‘Sufi’ itself and replaced it with ‘Suluk’ which denotes the objective of this movement, to reach to the ultimate understanding of Allah and His attributes and get His blessings.
Holding on to the Ibadi ‘Aqidah: The Sufi movement emerged and grew in non-Ibadi cultures and no Ibadi scholar wrote on this field before those four who remained rooted and firmly holding their Ibadi ‘Aqidah principles. Whenever they felt something contradicting the Ibadi ‘Aqidah, they would promptly reject it and rectify it.
Beliefs that one may find in Sunni and Shi’a Sufism but not in Ibadi Sufism.
Wahdat al-Wujud(unity of existence): The meaning of (unity) with Allah in Sufism.
One of the more extreme thoughts of Sufism is the actual unity between the creator and the created, which is claimed to happen when a person rises high in love and closeness to Allah. However, Shaykh Nasser bin Ja’ed explains that Sufism (or the correct Sufism) doesn’t actually mean so. What it actually means is not a unity of entities but rather of attributes, as a believer takes on the attributes of Allah when he draws closer to Him. With this explanation, Shaykh Nasser may be referring to the following hadith:
Narrated Abu Huraira:
Allah’s Messenger (saw) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (Refuge), I will protect him; (i.e. give him My Refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him.”
Ibn Abbas reported: The Messenger of Allah (saw) said, “Reflect deeply upon the creation, but do not reflect upon the essence of the Creator. Verily, His essence cannot be known other than to believe in it.”
Source: (Musnad al-Rabī’ 742 عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَفَكَّرُوا فِي الْخَلْقِ وَلا تَتَفَكَّرُوا فِي الْخَالِقِ فَإِنَّهُ لا يُدْرَكُ إِلا بِتَصْدِيقِهِ 742 مسند الربيع بن حبيب 2976 المحدث الألباني خلاصة حكم المحدث حسن في صحيح الجامع)
2. Hulul (infusion of the divine into the human).
“When Moses asked to see Allah, Allah said, “You cannot see Me! But look at the mountain. If it remains firm in its place, only then will you see Me”. When Allah appeared to the mountain, it was leveled to dust and Moses collapsed unconscious. When he recovered, he said, “Glory be to You! I have repented to You, and I am the first of the believers”. (Qur’an 7:143)
Abu Musa reported:
The Messenger of Allah (saw) was standing amongst us and he told us five things. He said: Verily the Exalted and Mighty Allah does not sleep, and it does not befit Him to sleep. He lowers the scale and lifts it. The deeds in the night are taken up to Him before the deeds of the day, and the deeds of the day before the deeds of the night. His veil is the light. In the hadith narrated by Abu Bakr (instead of the word “light” ) it is fire. If he withdraws it (the veil), the splendour of His countenance would consume His creation so far as His sight reaches.
The universe itself will be utterly annihilated! Allahu Akbar!
The human form as a three dimensional carbon based platform is so immersed in this paradigm of conscious reality that is perceived via what could be considered a hologram in nature that when this form is disciplined and mastered one can have heightened awareness and experiences of what is normally perceived. Thus a person can have supranatural and spiritual experiences. The one writing to you (myself) have experienced such states. However, at no point can or has there ever been a merger between the divine and the creation. It is too much information for any vessel to carry and it would be destroyed.
3. Seeing Allah (Witnessing Allah)
Our school is upon the firm belief that Allah (swt) cannot be seen by the eye sight in this world or in the afterlife. In fact, many of those among the Sunni tradition have resigned themselves to the belief that it is a beatific vision. The common Sunni opinion is that Allah can be seen, and most of them agree that this seeing happen only in the afterlife as a reward for believers.
The evidence from the Qur’an and Sunnah that Allah (swt) will not be seen is overwhelming.
That the Blessed Prophet (saw) intercedes for all Muslims including the major sinners. Ibadi Sufism is that the intercession of the Blessed Prophet (saw) is a formality for those whom Allah (swt) is pleased with:
5. Allah is everywhere. Our school is upon the firm belief that Allah (swt) created all things which includes spatiality. Not all those who claim to be Sufis believe this. However, this is a belief held among many of them. Just as the question: “When did Allah begin” is inappropriate for Allah (swt), so to the question “Where is Allah?” is inappropriate for Allah (swt).
Practices that one may find in Sunni and Shi’a Sufism but not in Ibadi Sufism.
The centrality of the family of the Blessed Prophet (saw) giving fealty to their descendants. The promotion and propagation of the ‘Syed Culture’ wherein other Muslims are made to feel less in station simply because of their lineage. You will not find this in Ibadi Sufism. I have written about this here:
2. Istiagatha: or calling for help via Saints and Pirs both living and dead. You will not find this in Ibadi Sufism. Perhaps can write more about this in the future (insh’Allah)
3. Visiting the graves of the dead saints and pirs. You will not find this in Ibadi Sufism.
4. The formation of specific tariqa (orders) that are often in conflict with other tariqa (orders). All of them vying for supremacy over the other. I have written about that here:
You will not find specific orders (tariqa) in Ibadi Sufism.
The purification of Sufism (‘Ilm Al Suluk’) by the Ibadi masters.
One will find that in Sufism practiced in particular among Sunni tariqa (spiritual orders) that the various paths may focus on particular aspects. Such that a tariqa could be defined as burhani, haqqani or shukri. Meaning that they give direction and focus to one of three aspects:
a) Fearing Allah to obtain closeness and proximity to Allah (swt).
b) Loving Allah to obtain closeness and proximity to Allah (swt).
c) Gratitude towards Allah to obtain closeness and proximity to Allah (swt).
In Ibadi Sufism, Indeed Islam itself it is a trial by fire in which all these aspects are combined in the human being if one is to be successful in this life and in the life to come.
If we want to talk about ishq (love) we have:
“Say, ˹O Prophet,˺ “If you ˹sincerely˺ love Allah, then follow me; Allah will love you and forgive your sins. For Allah is All-Forgiving, Most Merciful.” (Qur’an 3:31)
Imagine being the object of Allah’s love!
Notice the theme? If we love Allah than we follow the Sunnah. By doing such Allah (swt) will love us!
If we want to talk about ittaqu (fear) we have:
“Indeed Allah loves those who honour their covenants and fear Him. Allah loves the righteous.” (Qur’an 3:76)
If we want to talk about shukr (gratitude) we have:
“Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.” (Qur’an 2:12)
Moving Sufism (‘Ilm Al Suluk’) away from extremism.
Those Ibadi Sufi scholars they stressed that Sufism in its essence calls for good and virtue, and all impurities have to be ruled out.
Shaykh Nasser bin Ja’ed said: “A person shall not overlook Sufism; even if he couldn’t reach its peak he should pray and supplicate with whatever is possible to him. Sufism cannot be achieved by roaming the lands, but by the dedication to Allah in everything and following the straight path. Then a person needs to ask Allah and supplicate by abandoning bad habits and traits and embracing the steps of Iman after completing the mandatory prayers and worships…”
Source: (Al Kharusi, Nasser, Iydah Nudum Al Soluk, p.482.)
“But the Monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance. So We gave those among them who believed, their (due) reward, but many of them are Fasiqun (rebellious, disobedient to Allah)” (Qur’an 57:27)
Sufism doesn’t mean solitude and escape from other religious duties, and it doesn’t mean monasticism; it is rather a state of the heart that a Muslim tries to deepen by drawing closer to Allah through prayers and supplications. This is clearly noted by Shaykh Nasser bin Abi Nabhan when he said:
“You should know that supplications to Allah is the tool of Sufism and it works even if a person sleeps with four women (his wives) at night, righteously fight the infidels during the day, helps people and works in Sharia; all of this can’t spoil Sufism. No one knows that a person is Sufi without a revelation from Allah or by direct hearing from the mouth of a prophet as Sufism is a hidden state in the heart. Naming someone ‘Sufi’ on the basis of outlooks is allowed …”
Source: (Al Kharusi, Nasser, Iydah Nudum AI Soluk, p.485.)
This precise understanding of the essence of religion and Sufism is what is clearly referred to by many verses of the Holy Quran and many Hadiths. In the days of the Blessed Prophet Muhammed some people misunderstood religion for monasticism but the prophet explained to them that religion is not about solitude and worship only.
Narrated Anas bin Malik:
A group of three men came to the houses of the wives of the Prophet (saw) asking how the Prophet (saw) worshipped (Allah), and when they were informed about that, they considered their worship insufficient and said, “Where are we from the Prophet (saw) as his past and future sins have been forgiven.” Then one of them said, “I will offer the prayer throughout the night forever.” The other said, “I will fast throughout the year and will not break my fast.” The third said, “I will keep away from the women and will not marry forever.” Allah’s Messenger (saw) came to them and said, “Are you the same people who said so-and-so? By Allah, I am more submissive to Allah and more afraid of Him than you; yet I fast and break my fast, I do sleep and I also marry women. So he who does not follow my tradition in religion, is not from me (not one of my followers).
This definition and conception of Sufism by these scholars is not theoretical but had been their way of living, despite having been very active in political, social and intellectual life. Sufism didn’t restrain them from engaging in life activities. Shaykh Said bin Khalfan AI Khalili (r)was the strongest pillar of the Imamate of Azzan bin Qais AI Busaidi(r); he was the one backing the Imam, the one who appointed him and the one who fought his wars and battles until he got killed for the sake of his principles.
Shaykh Ja’ed bin Khamis (r) and his son were very active in political, social and intellectual life in their days. This is evident in their multidisciplinary books; Shaykh Ja’ed(r) himself left behind more than 20 books.
On the other hand, Abu Muslim Al Bahlani (r)played a critical role in the intellectual renaissance in Zanzibar and his newspaper (Al Falaq) was one of the first Arabic newspapers at that time. He printed a number of books and his deep devotion to Sufism didn’t withhold him from writing poetry in other fields such as praise, ghazal, humor and obituary.
Often ignorance can be a source of inspiration and it should always be a call to action.
May Allah (swt) forgive us, and our school for not getting out the information to the general public so that they may not bask in ignorance.
You may also be interested in reading the following:
“Surely your Lord is Allah Who created the heavens and the earth in six Days, then established Himself on the Throne, conducting every affair. None can intercede except by His permission. That is Allah—your Lord, so worship Him. Will you not then be mindful?” (Qur’an 10:3)
“He knows what is ahead of them and what is behind them. They do not intercede except for whom He approves, and they tremble in awe of Him.” (Qur’an 21:28)
“Allah! There is no god except Him, the Ever-Living, All-Sustaining. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who could possibly intercede with Him without His permission? He knows what is ahead of them and what is behind them, but no one can grasp any of His knowledge—except what He wills . His Throne encompasses the heavens and the earth, and the preservation of both does not tire Him. For He is the Most High, the Greatest.” (Qur’an 2:255)
“It is You we worship and You we ask for help.” (Qur’an 1:5)
“And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called him for help ( fa-is’taghathahu)against the one from his enemy, so Moses struck him and killed him. said, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” (Qur’an 28:15)
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Seems there has been a great deal of heated debate and discussion on this topic as of late. However, this has been the case with the Muslim Ummah for quite some time.
Tawassul is asking Allah for help through an intermediary. This has it’s types and conditions.
Istigatha is asking for urgent help in times of distress. This too has it’s types and conditions.
First point.
Note that all three of the text (Qur’an 10:3) & (Qur’an 21:28) & (Qur’an 2:255) that are quoted above are speaking about third parties that may be in a position to to ask something on behalf of others.
None of the above three text speak about a first person party (a petitioner) seeking something from Allah (swt) via an intermediary, be it an angel, a wali of Allah (swt) or even his Blessed Prophets (upon them all be peace).
Second point.
None can intercede except by what Allah (swt) grants permission or approves.
If a righteous person like the Blessed Prophet (saw) for example prays for his Uncle to enter into heaven and his Uncle did not repent or enter into Islam, then the intercession of the Blessed Prophet (saw) is of no use.
“You surely cannot guide whoever you like, but it is Allah Who guides whoever He wills, and He knows best who are guided.” (Qur’an 28:56)
“Praying or not praying for their forgiveness will make no difference. Even if you (O Prophet) were to pray seventy times for their forgiveness, Allah would not forgive thembecause they reject Allah and His Messenger. Allah does not guide those who are defiantly disobedient people.” (Qur’an 9:80)
Or for example if the Prophet (saw) tried to intercede with Allah (swt) for those Muslims who died without repenting from taking the life without right, shirk, fornication or adultery and they did not seek repentance from Allah (swt). The Prophet’s intercession would be null and void!
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden [to be killed], except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated –Except for those who repent, believe and do righteous work. For them Allah will replace their evil deeds with good. And ever is Allah Forgiving and Merciful.” (Qur’an 25:68-70)
This is the world of asbab (أَسْبَابْ) a world of cause, means and occasions.
The Muslim understands that this is the world of cause, means and occasions. We are 3D carbon based platforms and this is how we understand and perceive things. However, we are also informed:
la hawla wala quwwata illa billah -there is no power or no strength except with Allah.
“If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring.” (Qur’an 18:39)
That is to say that if I believe that I can type this text independent of Allah’s power, I am either making a claim to divinity or asserting a share of divine power.
A Muslim does not believe that a knife in and of itself has the ability to cut but that Allah (swt) grants it that quality.
“It is You we worship and You we ask for help.” (Qur’an 1:5)
So if a Muslim seeks a doctor for a cure, or builds a shelter from the rain are they seeking or depending upon other than Allah (swt) for help? Of course not. The recognition is that we live in the world of causes, means and occasions. That is what is immediately perceptible to us.
Take the example of Mary (as) she was pregnant with Jesus (as) and was hungry.
The Angel directs Mary (as) towards a creation of Allah (swt).
“And shake the trunk of this palm tree towards you, it will drop fresh, ripe dates upon you.” (Qur’an 19:25)
The Angel could have directed Mary (as) to a dead tree, or a dead branch or a log. However, she (as) was directed towards a living tree.
جَزَاكَ ٱللَّٰهُ خَيْرًا or Jazak Allahu Khayran is a common Arabic expression among Muslims. It is said when receiving some good, service or benefit from another person.
It is a way of showing gratitude in a dual manner, by immediately thanking the person (he/she) that brought the good but also realizing that ultimately it is Allah (swt) whom used this person (he/she) to bring the khayer (goodness) to you.
Tawassul in the Qur’an?
First what is Tawassul?
Basically it means to use something to arrive to something else. As a path.
Tawassul is the act of seeking help from Allah (swt) via an intermediary. In relation to this we have the Arabic word Al-Wasila.
You can find derivates of the word twice in the Qur’an. The first text is the one champions of tawassul are quick to quote.
The second text (Qur’an 17:57) they are not so quick to quote. Insh’Allah you will see why.
1st instance of wasila.
“O you who believe! Be careful of (your duty to) Allah and seek means of nearness (l-wasilata) to Him and strive hard in His way that you may be successful.” (Qur’an 5:35)
This is the text that champions of Tawassul would prefer you rather not quote.
Note that the text says to seek a means of nearness and it could have easily mentioned the Blessed Prophet (saw) exclusively but it did not.
Seeking the means of nearness is not exclusive to asking the pious to pray for us.
We know that praying in a group (Jamaat) is more beloved to Allah (swt) then praying alone. We know that praying in a Masjid is more beloved to Allah (swt) then not praying in the Masjid.
We know that praying in Mecca or Medina is more beloved to Allah (swt) then not praying in either of those two cities. Prayer in Mecca is more preferable then prayer in Medina.
Now advocates of tawassul would have to prove that a singular individual praying to Allah (swt) via the station of the Blessed Prophet (saw) would be superior to a whole congregation of people doing dhikr of Allah (swt).
They would have to prove that a singular individual praying to Allah via the station of the Blessed Prophet (saw) would be superior to an individual praying to Allah (swt) in Mecca without mentioning the Blessed Prophet (saw).
In other words there are a plethora of acts and actions in Islam that are more meritorious then praying to Allah (swt) and beseeching Allah (swt) via the station of the Blessed Prophet (saw).
2nd instance of wasila.
“Say, “Invoke those you claim besides Him—they do not have the power to undo harm from you or transfer it.” “˹Even˺ the closest ˹to Allah˺ of those invoked would be seeking a way (l-wasilata) to their Lord, hoping for His mercy, and fearing His punishment. Indeed, your Lord’s torment is fearsome.” (Qur’an 17: 56-57)
Shaykh Dr. Kahlan Al Kharousi (h) speaks on three types of Tawassul.
First type: Asking Assad to make du’a and thinking that it will be accepted because Assad has got the power to do so. This is clearly shirk. We are very clear about this.
The evidence from this is from the Qur’an:
“If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring.” (Qur’an 18:39)
“How powerless are those who invoke and those invoked!“ (Qur’an 22:73)
For example if I as a Muslim believe that I am typing this text independent of the power of Allah (swt) this would be a claim to divinity and shirk.
Second type: (which all madhabs classify as Mubaah Halaal-meaning neutral or permissible.) -This includes the Ibadis.
This is the request of means and reason. Not a request of response and refuge.
That is to let someone who’s considered righteous amongst of people make du’a.
For example: Ridael and Assad and Hakki just had some food, Assad asked Ridael to make du’a; however, Ridael believes that Assad (at least what it apparent) is a better Muslim than him, so he says to Assad to make the du’a instead.
Examples of this in the Qur’an:
“They begged, “O our father! Pray for the forgiveness of our sins. We have certainly been sinful.” (Qur’an 12:97)
“And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammed], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” (Qur’an 4:64)
“Take from their wealth ˹O Prophet˺ charity to purify and bless them,and pray for them—surely your prayer is a source of comfort for them. And Allah is All-Hearing, All-Knowing.” (Qur’an 9:103)
Or when we as believers pray on behalf of all believers no less than 17 times a day:
“Guide us to the straight path.” (Qur’an 1:6)
The third type: Is that when you mention someone’s name (in this case Assad) thinking by doing so your du’a gets accepted.
For example: We are in a battle and I say: “Oh Allah Assad is with us grant us victory.” Some say this is shirk and some say it is not. This has lead to allot of fighting among the Muslims. Our school’s position is to leave these doubtful matters. Stick with what is firm from the Qur’an & Sunnah.
In the case of the person above a simple gentle reminder from the Qur’an and the history of the Blessed Prophet (saw) may suffice to set their thinking on the right course.
For example, having the Blessed Prophet (saw) with the Muslims was not a guarantee of victory. In fact, they lost conflicts when he (saw) was among them; and this was a test for the believers.
“Do you think you will be admitted into Paradise without being tested like those before you? They were afflicted with suffering and adversity and were so ˹violently˺ shaken that ˹even˺ the Messenger and the believers with him cried out, “When will Allah’s help come?” Indeed, Allah’s help is ˹always˺ near.” (Qur’an 2:214)
“Your Lord has proclaimed, “Call upon Me, I will respond to you. Surely those who are too proud to worship Me will enter Hell, fully humbled.” (Qur’an 40:60)
“When My servants ask you ˹O Prophet˺ about Me: I am truly near. I respond to one’s prayer when they call upon Me. So let them respond ˹with obedience˺ to Me and believe in Me, perhaps they will be guided ˹to the Right Way˺.” (Qur’an 2:186)
As Allah (swt) is the Sovereign Lord of all creation.
Surely a Muslim can’t go wrong by calling upon Allah (swt) alone and trusting in Allah (swt) to answer us in the time and manner that Allah (swt) deems fit.
It was narrated that Abu Al-Hawra’ As-Sa’di said:
“I said to Al-Hasan bin ‘Ali, may Allah be pleased with him: ‘What did you memorize from the Messenger of Allah (saw) ?’ He said: I memorized from him: ‘Leave that which makes you doubt for that which does not make you doubt.'”
Because there is dispute it is best to leave that which is doubtful. The Muslim is one who practices wara’ and it is best to leave the doubtful. That is also because this act is not wajib. The side that is very vocal for their practices have labeled it as mustahab, which is merely recommended.
So there is no harm in sticking with the clear formula of the Qur’an and Sunnah.
Our way is the moderate way and the safe passage. Let us turn to the Qur’an.
All duas in the Qur’an are just Allahumma, Rabbi or Rabbana. So what is wrong if the believer sticks with that sort of formulation and puts their trust solely in Allah (swt)?
One can make du’a for others and when requested also have friends and family make du’a for them. This is very clearly sanctioned in the Qur’an because we see examples of Prophets praying for others as has already been mentioned.
So if we stick with the du’a formulations in the Qur’an and preserved Sunnah we are safe.
Who better than Allah (swt) and his Messenger (saw) to teach us?
So yes why not direct all supplication , du’a , petition and request to Allah (swt) knowing full well that Allah (swt) can respond to that du’a, petition and request by using this world of asbab to send to you a person(s), angel(s), Muslim Jinn(s), or any of His (swt) creation to aid you.
In the Qur’an we find the following formulations when addressing Allah (swt).
Rabbi Rabbanaa A’udhu billahi Rabbanaghfir Rabbihkum Rabbighfir Rabbanaa Bismillahi (Qur’an 11:41) Ma’adhallahi (Qur’an 12:23) Inni a’udhu bir-Rahmani (Qur’an 19:18) Inni maghloobun fantasir (Qur’an 54:10) In all these passages: (Qur’an 7:155- 7:156), (Qur’an 7:189), (Qur’an 10:22) it is clear that the one being addressed is Allah (swt). Qul a‘ūdhu birabbil-falaq (Qur’an 113:1) Qul a‘ūdhu birabbin-nās (Qur’an 114:1)
So in conclusion on the issue of Tawassul is that for the Ibadi school asking the pious to make du’a for us is permissible.
We should ask each other to make du’a for one another all the time.
“Guide usto the straight path.” (Qur’an 1:6)
Allah (swt) for example, encourages us to make du’a for our parents.
“And be humble with them out of mercy, and pray, “My Lord! Be merciful to them as they raised me when I was young.” (Qur’an 17:24)
The woman who pleaded her path went direct to Allah (swt) for help even bypassing the Blessed Prophet (saw).
“Indeed,Allah has heard the argument of the woman who pleaded with you ˹O Prophet˺ concerning her husband, and appealed to Allah. Allah has heard your exchange. Surely Allah is All-Hearing, All-Seeing.” (Qur’an 58:1)
In the above case in was Allah (swt) who was the refuge and succor of this woman and not Prophet Muhammed (saw). In fact, the above verse is one of those that let us know the Qur’an is not from the Blessed Prophet (saw), His, Sunnah is a form of guidance,-when not overruled by Allah (swt) and that the Prophet (saw) is genuine and authentic.
If it was good enough for the woman to appeal directly to Allah (swt) in her life time (by passing the Prophet -saw) while he (saw) was alive, it is good enough for us to go directly to Allah (swt) after the death of the Blessed Prophet (saw).
“Tawassul is not an obligation or a necessary matter, neither is the response to the supplication conditional upon it, Rather, the basis for the supplication is to call upon Allah, the Exalted, as Allah said: And if my servants ask you concerning me, then say that I am close (al-Baqara: 186) and: Say, “Call upon Allah or call upon al-Rahman: Whatever you call him by -to Him belong the best names.”
Source: (pgs. 74-75 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
ISTIGATHA
Istigatha is asking for urgent help in times of distress.
Those who are in favour of Istigatha themselves put it in the category of mustahab (مُسْتَحَبّ) meaning something that is recommended. However, it is not something that is fard or wajib.
An example of this from the Qur’an.
“And he entered the city at a time of inattention by its people and found therein two men fighting: one from his faction and one from among his enemy. And the one from his faction called him for help (fa-is’taghathahu)against the one from his enemy, so Moses struck him and killed him. said, “This is from the work of Satan. Indeed, he is a manifest, misleading enemy.” (Qur’an 28:15)
The example in the Qur’an of istigatha is of someone who is physically alive calling out to other people who are physically alive.
CAN AN ACT OR ACTION GO FROM NOT BEING SHIRK TO BEING SHIRK?
There have been those who claim that something is in a category of shirk or non shirk and these categories do not change.
This is absolutely not true.
If one has animals that they use and even call out to while alive. They call out to these animals after they have died. This is clearly shirk.
Another example is the following:
Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture – [fight] until they give the jizyah willingly while they are humbled. The Jews say, “Ezra is the son of Allah “; and the Christians say, “The Messiah is the son of Allah .” That is their statement from their mouths; they imitate the saying of those who were kafara (ungrateful disbelievers [before them]. May Allah destroy them; how are they deluded? They have taken their scholars and monks as lords besides Allah , and [also] the Messiah, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate (yush’rikuna) with Him. They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the (ungrateful disbelievers) dislike it. It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others (l-mush’rikuna) with Allah dislike it. (Qur’an 9:29-33)
Narrated ‘Adi bin Hatim:
“I came to the Prophet (saw) while I had a cross of gold around my neck. He said: ‘O ‘Adi! Remove this idol from yourself!’ And I heard him reciting from Surah Bara’ah: They took their rabbis and monks as lords besides Allah (9:31). He said: ‘As for them, they did not worship them, but when they made something lawful for them, they considered it lawful, and when they made something unlawful for them, they considered it unlawful.'”
So if you previously followed a command of Allah (swt) and then abandoned it in favour of what the monks and rabbis said that would be an act of worship and thus shirk.
Likewise, if you previously abstained from a prohibition of Allah (swt) and then indulged in that prohibition in favour of what the monks and rabbis have said that would be an act of worship, and thus shirk.
CAN THE DEAD (THAT WHICH WAS BIOLOGICALLY ALIVE) BENEFIT OTHERS AFTER IT’S DEATH?
We know this from direct empirical data. We benefit from the meat of an animal after it has been slaughtered, the hide or wool from animals after they have died. The Inuit Eskimos have shown us how to essentially use virtually all parts of a whale after it has died.
We as human beings are living testimony that we continue to benefit by the knowledge of those who have died. From every facet of knowledge, to mathematics, to architecture to cherished recipes. We continue to benefit from from those who have long since passed.
Just as we benefit from them, what ever benefit we receive from them is accredited to them as well. So for example, when you teach someone to read the Qur’an you benefit from every time that person reads the Qur’an, even after you have long since died.
ISTIGATHA OF THE DEAD AND SCANT EVIDENCE.
Calling out to those who have died for aid and assistance.
There are some cold hard facts that stare in the face of those who advocate for Istigatha.
There are 25 Prophets mentioned by name in the Qur’an. We don’t have a single example of any of those Prophets doing Istigatha to a prophet that proceeded him that has died.
Considering that the Blessed Prophet Muhammed (saw) is the best example for us and considering that he is the last of the Prophets we do not have a single example of the Blessed Prophet (saw) making Istigatha of any of those prophets that proceeded him that has died!
Point 2 is extremely important considering there are 124,000 prophets and he did not consider to call upon any of them!
If the reply to point 2 is that the Blessed Prophet (saw) is the supreme prophet and the seal he is not in need of them to ask it still does not take away from point 1.
Narrated Anas:
Whenever drought threatened them, `Umar bin Al-Khattab, used to ask Al-Abbas bin `Abdul Muttalib to invoke Allah for rain. He used to say, “O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain.” And so it would rain
قوله : ( أن عمر بن الخطاب كان إذا قحطوا ) بضم القاف وكسر المهملة أي أصابهم القحط ، وقد بين الزبير بن بكار في الأنساب صفة ما دعا به العباس في هذه الواقعة والوقت الذي وقع فيه ذلك ، فأخرج بإسناد له أن العباس لما استسقى به عمر قال : اللهم إنه لم ينزل بلاء إلا بذنب ، ولم يكشف إلا بتوبة ، وقد توجه القوم بي إليك لمكاني من نبيك ، وهذه أيدينا إليك بالذنوب ونواصينا إليك بالتوبة فاسقنا الغيث . فأرخت السماء مثل الجبال حتى أخصبت الأر
Translation:
His statement: (That ‘Umar bin al-Khattab used to say that when they were parched) with the addition of the qāf and the kasra of the neglected one, that is, they were afflicted with drought. Al-Zubair ibn Bakkar explained in the genealogies the description of what Al-Abbas called for in this incident and the time in which it occurred, so he narrated with his chain of transmission that when Al-Abbas asked for rain with it, ‘Umar said: “Oh Allah, no affliction has descended except due to sin, and it has not been removed except with repentance, and the people have turned to me in place of your Prophet, and these are our hands to you for sins.” And We enjoined upon you repentance, and We poured rain. Then the sky fell like the mountains until the trees became fertile
Source: (Ibn Hajar Al Asqalani Fath al-Bari Sharhu Sahih Al Bukhari)
“And O my people! Seek your Lord’s forgiveness and turn to Him in repentance. He will shower you with rain in abundance, and add strength to your strength. So do not turn away, persisting in wickedness.” (Qur’an 11:52)
The above example, often brought up by proponents of tawassul and istigatha realize just how deadly the above example is to their doctrines. In particular the doctrine of calling out to those who are in their graves or seeking a means by those who are now in their graves.
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle
This is crystal clear. We used to (past tense) this of course is when the Blessed Prophet (saw) was alive.
However, NOW (in this time) we are asking his uncle.
To add insult to injury to proponents of tawassul and istigatha the formula of the du’a used by Ibn Abbas (ra) looks like this:
“Oh Allah, no affliction has descended except due to sin, and it has not been removed except with repentance, and the people have turned to me in place of your Prophet, and these are our hands to you for sins.”
Notice there is no ‘Oh Allah by the status of the Prophet’.
Notice there is no ‘Oh Allah by your love of the Prophet’.
These formulas are not used by Ibn Abbas (ra) !!
Now there have been some weak sauce replies by those who are clearly overwhelmed in the face of such evidence. It is clear that copium is the only reply in the face of such powerful evidence.
They will offer meekly. Umar Ibn Al Khattab (ra) has choice. So he choose Ibn Abbas (ra). Yes, but why not choose the best of Creation? Especially if that was an option?
The Prophet Muhammed (saw) is he (currently) dead or alive in his grave?
The central point of the controversy surrounding the issue is rather or not one can do istigatha to the Blessed Prophet (saw) after he died.
Narrated `Aisha:
All sides of the debate have agreed that the Blessed Prophet (saw) has died.
Abu Bakr came riding his horse from his dwelling place in As-Sunh. He got down from it, entered the Mosque and did not speak with anybody till he came to me and went direct to the Prophet, who was covered with a marked blanket. Abu Bakr uncovered his face. He knelt down and kissed him and then started weeping and said, “My father and my mother be sacrificed for you, O Allah’s Prophet! Allah will not combine two deaths on you. You have died the death which was written for you.” Narrated Abu Salama from Ibn `Abbas : Abu Bakr came out and `Umar , was addressing the people, and Abu Bakr told him to sit down but `Umar refused. Abu Bakr again told him to sit down but `Umar again refused. Then Abu Bakr recited the Tashah-hud (i.e. none has the right to be worshipped but Allah and Muhammed is Allah’s Messenger (saw)) and the people attended to Abu Bakr and left `Umar. Abu Bakr said, “Amma ba’du, whoever amongst you worshipped Muhammed, then Muhammed is dead, but whoever worshipped Allah, Allah is alive and will never die. Allah said: ‘Muhammed is no more than an Apostle and indeed (many) Apostles have passed away before him ..(up to the) grateful.‘ “ (Qur’an 3.144) (The narrator added, “By Allah, it was as if the people never knew that Allah had revealed this verse before till Abu Bakr recited it and then whoever heard it, started reciting it.”)
The interesting point about the above hadith is why would such shock over come the believers and why would Allah (swt) need to remind them that the Prophet (saw) will die as other humans have died if it was firmly planted in their (the companions) hearts that they would have a direct line of communication with the Prophet (saw) after his earthly life?
This verse would constitute an unnecessary redundancy.
The other point to be noted is that often proponents of those who say we can do istigatha to the Blessed Prophet (saw) after he died is to compare the situation of the Blessed Prophet (saw) to that of martyrs.
But this begs the question: How did the Prophet (saw) die?
Are we prepared to believe that The Prophet (saw) was indeed poisoned by a Jewish woman -thus making the Prophet (saw) a martyr?
One evidence brought forward to try and claim that the Prophet (saw) is alive in his grave is the following:
“And ˹remember˺ when they prayed, “O Allah! If this is indeed the truth from You, then rain down stones upon us from the sky or overcome us with a painful punishment.” But Allah would never punish them while you ˹O Prophet˺ were in their midst. Nor would He ever punish them if they prayed for forgiveness.” (Qur’an 8:32-33)
Some have used this as a proof text to try and say that the Blessed Prophet (saw) is still alive and the context shows that this misunderstanding of theirs is certainly in error.
The context is the disbelievers and not the believers.
However, when one looks into this matter it can be seen that the Muslim Ummah can be seen to have reached a sort of stalemate on the matter.
Rather or not the Blessed Prophet (saw) is dead or alive in his grave (currently) seems to be a secondary matter to the issue of rather or not we can call out to him, that is to say, making Istigatha to him, after he has died.
ISTIGATHA OF THE DEAD SIFTING FOR GOLD AND TRYING TO FIND ANYTHING!
The above video is apt when we are talking about proofs and evidences for calling out to the dead after they are deceased.
One should not be surprised to see when looking into this matter that there is a dearth of evidence from the Qur’an and Sunnah that advocates of calling out to an individual after they have deceased can produce.
The book to your left: Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri. The book to your right: Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani.
Both books are in my personal library and both books in my estimation failed to deliver.
In the book: Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri. You would think that a book that is 389 pages excluding the glossary, bibliography and general index would be teaming with evidences.
This is simply not the case at all.
On page 197 of the book we have: Intermediation through the Blessed Holy Prophet (saw) after his death. This section runs until page 253.
So one of the arguments advanced on page 208 is the following verse of the Qur’an.
“And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammed], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.” (Qur’an 4:64)
There is no indication that this verse is a reference to people calling upon the Blessed Prophet (saw) after he has died. In fact, the Qur’an has not given a single example of any of the former people calling upon any of the earlier prophets that have died. If the Qur’an recorded such incidents then these proponents would be quick to quote it. However, the Qur’an does not indicate any one doing this.
The other text often quoted: (Qur’an 8:32-33) has already been addressed above.
Taking a look at the evidence from the traditions to call out to the Prophet (saw) after he has died
Now, keep in mind dear reader you are reading from the perspective of an Ibadi.
We take a different approach to these matters as we are different kettle of fish.
The sanad-the chains are important to us. Equally important to us is the matn -the actual text. Are the text consistent with one another, do they present to us any anomalies or inconsistencies.
We ask you dear reader to ask Allah (swt) for guidance and to use the brain he has given you to reflect on what you are about to read.
The anonymous Bedouin and the dream of ‘Utbi.
“In this Qur’anic verse Allah is exhorting the sinners and evildoers that when they commit sins and errors they should call on the Messenger of Allah (saw) and ask forgiveness from Allah. They should also request the Messenger of Allah (saw) to pray for them. When they do so, Allah will turn to them and forgive them and He will show mercy to them. That is why He used the words la-wajadullaha tawwaban-rahima (they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful). Many have stated this tradition. One of them is Abu Mansur Sabbagh who writes in his book al-Hikayat-ul-mashhurah that, according to ‘Utbi, once he was sitting beside the Prophet’s grave when a Bedouin came and he said, “Peace be on you, O Allah’s Messenger. I have heard that Allah says: ‘(O beloved!) And if they had come to you, when they had wronged their souls, and asked forgiveness of Allah, and the Messenger also had asked forgiveness for them, they (on the basis of this means and intercession) would have surely found Allah the Granter of repentance, extremely Merciful.’ I have come to you, asking forgiveness for my sins and I make you my intermediary before my Lord and I have come to you for this purpose.” The he recited these verses: “O, the most exalted among the buried people who improved the worth of the plains and hillocks! May I sacrifice my life for this grave which is made radiant by you, (the Prophet,) the one who is (an embodiment) of mercy and forgiveness.” Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (saw). He said to me: O ‘Utbi the Bedouin is right, go and give him the good news that Allah has forgiven his sins.”
Source: (pg. 209-211. Islamic Concept of Intermediation (Tawassul)by Dr. Muhammed Tahir-ul-Qadri)
You will not fail to note in these narrations that the individual is an unnamed or undisclosed person.
Why the redundancy on behalf of the Prophet (saw)?
Why not just show up in that unnamed man’s dream and tell him directly?
Next, why can’t the Prophet (saw) name the individual?
In other words why say: “O ‘Utbi the Bedouin is right.” Why not say O ‘Utbi, Abdullah bin Marwan ibn Khalid etc…”
On page 212 we are given another tradition by Imam Qurtubi in his famous exegesis al-Jami li-ahkam-il-Qur’an (5:265-6) similar to the ‘Utbi tradition. It states:
The anonymous villager and ‘Ali.
“Abu Sadiq has reported it from ‘Ali, A villager came to see us three days after the burial of the Holy Prophet (saw). He placed himself near the Prophet’s grave, sprinkled its earth over his body and said : ‘O Messenger of Allah, you said and we have heard it from you. You received commands from Allah and we received commands from you, and one of these divine commands is wa law annahum idh zalamu anfusahum. It is true that I have wronged myself, therefore, you should pray for my forgiveness.” (In response o the villager’s act of imploring) he was called out from the grave: ‘there is no doubt that you have been forgiven.’”
Source: (page 212 Islamic Concept of Intermediation (Tawassul)by Dr. Muhammed Tahir-ul-Qadri)
What is quite eye opening is that these traditions, one can imagine if being circulated on their own may have passed in many circles as credible.
Yet, when we have them juxtaposed together the questions start to arise.
This time we have an anonymous villager. This anonymous villager unlike the anonymous Bedouin gets an immediate response from the grave.
Why in this case does the anonymous villager get an immediate response where as the anonymous Bedouin has be told via an intermediary via a dream at that?
Now in regard to the second report Dr. Muhammed Tahir-ul-Qadri is displeased that Shaykh Muhammed b. Alawi al-Maliki al-Hasani does not find it reliable.
Dr. Qadri states:
“Muhammed bin ‘Alawi al-Maliki expresses in his review an ambivalent attitude towards the tradition as he cannot positively, certify its authenticity,but in spite of its lack of certainty, most of the traditionalist have relied on its credibility.” Source: (pg. 213 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri)
Actually what Shaykh Muhammed bin ‘Alawi al-Maliki says in his book is as follows:
“So, this is the story of al-‘Utbi, and these are the (scholars) who quoted it. It is irrelevant if this report is authentic or weak. We inquire: Did these (scholars) quote something that is idolatry and misguidance? Did they quote from something that invites to idol worship and grave worship? If that is indeed the case, then what reliability is there to be found in tehm or their books? Glorified are You my Lord this is manifest slander!”
Source: (pg. 119 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
In reality. Dr. Qadri basically re words Shaykh ‘Alawi al-Malki’s words as his own so it is not wholesale plagiarism.
But these are eye opening statements.
“It is irrelevant if this report is authentic or weak.”
“but in spite of its lack of certainty, most of the traditionalist have relied on its credibility.”
As Allah (swt) states:“They have taken their scholars and monks as lords besides Allah”
Apparently this only applies to Jewish and Christian scholars and never to Muslim scholars!
The tradition concerning rain through the means of the Prophet (saw) after his death.
“The people of Medina were in the grip of a severe famine. They complained to ‘Aisha (about their terrible condition). She told them to go towards the Prophet’s grave and open a window in the direction of the sky so that there is no curtain between the sky and the grave. The narrator says they do so. Then it started raining heavily; even the lush green grass sprang up (everywhere) and the camel’s had grown so fat (it seemed) they would burst out due to their over piling of blubber. So the year was named as the year of greenery and plenty.”
Source: (pg. 215-216 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri.)
The chain of transmission for this hadith is: Abu an-Nu’man heard it from Sa’id bin Zayd, he from ‘Amr bin Malik an-Nukri and he from Abu al-Jawza Aws bin Abdullah who has reported it.
Abu an-Nu’man ‘Arim was Muhammed bin al-Fadl Sadusi. He was Imam Bukhari’s teacher, and memorizer of traditions and they (Ahl Sunnah)claim he was a very truthful person.
This man who would say about Imam Ali ibn Abu Talib – “The son of the prostitute.” – This Abu an-Nu’man /Muhammed ibn Al-Fadl Sadusi he is the reliable and truthful one with these people?!
Nonetheless objections have been made against virtually the entire chain of transmitters. Against Abu an-Nu’man.
Against Sa’id bin Zayd. He has been classified as weak.
Against ‘Amr bin Malik and Abu al-Jawza.
At the end of the day let us say that this tradition had no one who disputed it. What does it say? It shows that Allah (swt) honoured the grave of the Blessed Prophet (saw) as he does till today.
There is nothing in the above narration about people either making tawassul or istigatha to the Blessed Prophet (saw) after his death.
In fact, we have the right to ask what would be the advise of the advocates of those who say we can do istigatha to the Blessed Prophet (saw) after he has died, if for example a similar situation happened any where else in the world that doesn’t have the grave of the Blessed Prophet (saw) near by?
A) If they can get similar results by doing istigatha to the Blessed Prophet (saw) after he died without needing to do any action at the grave; then why do people need to perform some action with the grave in order to receive the blessing?
I know the response is that it is not because of the grave but the person in the grave.
However, if my question in A) above is not answered the impression is that it is not the Prophet (saw) alone but a combo of Grave + Prophet that the people did istigatha to receive rain.
Thus, if people in remote parts of the world can do istigatha of the Blessed Prophet (saw) to receive rain and they do not have to do any action to his grave why did the people of Medina need to do so?
In other words, these people instead of trying to sell the Muslim masses a combo meal, inclusive of fries and a drink, they want to give us a Combo Istigatha Grave + Prophet.
B) If the teaching of istigatha by calling out to the Blessed Prophet (saw) after he died or making means of his burial site was a known thing among the people why did Aisha (ra) have to inform them what to do to begin with?
After all the text does say: “The people of Medinawere in the grip of a severe famine.” Among the people of Medina are heavy weights of knowledge concerning the Qur’an and Sunnah.
Intermediation through the Prophet’s grave during ‘Umar’s tenure?
Malik ad-Dar has related:
“The people were gripped by famine during the tenure of ‘Umar (bin al-Khattab), Then a Companion walked up to the Prophet’s grave and said, “O Messenger of Allah, please ask for rain from Allah for your Community who is in dire straights.” Then the Companion saw the Prophet (saw) in a dream. The Prophet (saw) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you. And tell ‘Umar that he should be on his toes, he should be on his toes. (he should remain alert).” Then the Companion went over to see ‘Umar and passed on to him the tidings. On hearing this, ‘Umar broke into a spurt of crying. He said, “O Allah, I exert myself to fall until I am completely exhausted.”
Source: (pg. 229 to 230 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri.)
What can be said about this. There are some people that the truth comes out of their own mouths and they do not stop to think about it! Allah is our refuge.
In this chain of narration is A’mash.
“A’mash is regarded a second-grade impostor, and this is a class of impostors from whom our religious leaders recorded traditions in their authentic books. Therefore, it is proved that this tradition narrated by A’mash is accepted.”
Source: (pg. 231 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri)
What can we say people? Admitted imposters inform of us our faith! Do people have no hayya?
Also, this whole narration is flatly contradicted by the narration above!
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle
This is crystal clear. We used to (past tense) this of course is when the Blessed Prophet (saw) was alive.
Take a close look at the above report and then go back and compare/contrast it with the two above ( The anonymous villager and ‘Ali & The anonymous Bedouin and the dream of ‘Utbi)
The anonymous Bedouin who ask himself has yet ‘Utbi (the one who did not even ask) is the one who has the dream.
“Then the Bedouin went away and I fell asleep. In my dream I saw the Holy Prophet (saw). He said to me: O ‘Utbi the Bedouin is right, go and give him the good news that Allah has forgiven his sins.”
The anonymous Villager who ask himself gets called out to directly from the grave.
(In response o the villager’s act of imploring) he was called out from the grave: ‘there is no doubt that you have been forgiven’
The anonymous companion who ask himself has a dream to go inform Umar (who did not even ask)
“Then the Companion saw the Prophet (saw) in a dream. The Prophet (saw) said to him, “Go over to ‘Umar, give him my regards and tell him that the rain will come to you.”
What on Earth is going on?!
The hadith of ‘Uthman bin Hunayf.
When it comes to this hadith I found it very curious as to why the Arabic was rendered into English the way that it was by Dr. Tahir-Ul-Qadri.
“By God! I did not say this, but once I was in the company of the Messenger of Allah (saw) that a blind man came over to see him and complained t him about the loss of his eyesight. The Prophet (saw) asked him to be patient, but he said: “O Messenger of Allah! I don’t have any servant and I am in great trouble. The Prophet (saw) said: fetch an earthen pot and perform the ablution, then offer two cycles of prayer and implore Allah with these praying words.‘ Then ‘Uthman bin Hunayf said: ‘By God! We had neither gone out far away from the meeting nor had the conversation among us stretched out that the man came running to us as if he had never been blind.”
Source: (pg. 242 Islamic Concept of Intermediation (Tawassul) by Dr. Muhammed Tahir-ul-Qadri)
Two things to take note.
The first point to take note of.
The Prophet (saw) asked him to be patient. This is quite sly and I will tell you why this is.
`Uthman bin Hunaif narrated that a blind man came to the Prophet (saw) and said:
“Supplicate to Allah to heal me.” He (saw) said: “If you wish I will supplicate for you, and if you wish, you can be patient, for that is better for you.” He said: “Then supplicate to Him.” He said: “So he ordered him to perform Wudu’ and to make his Wudu’ complete, and to supplicate with this supplication: ‘O Allah, I ask You and turn towards You by Your Prophet Muhammed (saw), the Prophet of Mercy. Indeed, I have turned to my Lord, by means of You, concerning this need of mine, so that it can be resolved, so O Allah so accept his intercession for me (Allāhumma innī as’aluka wa atawajjahu ilaika binabiyyka Muḥammedin nabi-ir-raḥmati, innī tawajjahtu bika ila rabbī fī ḥājatī hādhihī lituqḍā lī, Allāhumma fashaffi`hu fīyya).’”
Why leave out the fact that the Blessed Prophet (saw) himself told the man that being patient with what Allah (swt) decreed would be better than the Prophet (saw) supplicating or interceding on his behalf?!!
In fact, the Qur’an mentions the action in which Allah (swt) rewards us without measure and it is not tawassul or istigatha.
“Say ˹O Prophet, that Allah says˺, “O My servants who believe! Be mindful of your Lord. Those who do good in this world will have a good reward. And Allah’s earth is spacious.Only those who endure patiently will be given their reward without limit.” (Qur’an 39:10)
The second point to take note of.
The text quoted does not give you the formula of the prayer. “with these praying words.” Well, what are those praying words?
Shaykh Muhammed Alawi al-Maliki does the same thing!
We read:
“From ‘Uthman b. Hunayf (ra) who said: “When a blind man came to the Messenger of Allah (saw) complaining from his loss of sight, he said: ‘O Messenger of Allah! I have no one to lead me and things are difficult for me. The Messenger of Allah (saw) said: ‘Go perform wudu’, pray two units of ritual Prayer, then supplicate: ‘O Allah, I ask you and turn to you through Your Prophet, the Prophet of Mercy, O Muhammed, I turn to your Lord through you so that He returns to me my sight. O Allah, grant him intercession for me, and grant me intercession for myself.” ‘Uthman said: “By Allah, we did not part company or speak for a very long, before the man came to us as if there was nothing wrong with him.”
Source: (pg. 87 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
Where is the statement: “be patient, for that is better for you” ?!!
Why leave out this key text?
For the record we (as Ibadis would have no issue) with the narration in Tirmidhi. This happened while the Blessed Prophet (saw) was still alive. No problem.
Yet,
The above hadith of ‘Uthman bin Hunayf comes under a section that is titled:Tawassul through the Prophet (saw) in his life and after his death. In Shaykh Muhammed b. Alawi al-Maliki’s book.
It is also is quoted by Dr. Muhammed Tahir-ul-Qadri is under a section titled:
“Intermediation through the holy Prophet (saw) after his death.”
So why would they include a hadith that is talking about an action of the Blessed Prophet (saw) while he was still alive in a section about intermediation after his (saw) death?
Because they both go on to provide another narration where ‘Uthman bin Hunayf teaches a man to pray the following formula after the Prophet (saw) died:
O Allah, I ask you and turn to you through Your Prophet, the Prophet of Mercy, O Muhammed, I turn to your Lord through you so that He returns to me my sight. O Allah, grant him intercession for me, and grant me intercession for myself.”
Remember this clashes with what we know from Umar Ibn Al Khattab (ra) who stated:
O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle
This is crystal clear. We used to (past tense) this of course is when the Blessed Prophet (saw) was alive.
Umar Ibn Al Khattab (ra) is using the plural form “We” this means a collective understanding and this trumps an individual understanding.
On what consistent basis can it be argued that we can’t ask the Prophet (saw) for rain now that he is dead but we can invoke him for other purposes?
In summary about 5 different traditions are cited by those who propose that we call upon the Prophet (saw) after his death. These traditions are either fraught with challenges to their chains of transmissions or out right contradict other transmissions that are stronger or have no challenges to their chains of transmissions.
I have been in circles and gatherings before that practice istigatha and tawassul to not only the Blessed Prophet (saw), but to scholars, people deemed saints or awilya (friends of Allah) and the frequency to which it occurs among them was really what put this whole thing into perspective.
Given the frequency of this occurrence among them and the fact that you would think that if such a practice was really going on in the early Muslim community then these people would not need to be like pan handlers or gold prospectors trying to sift and find anything, anything at all to support their claims.
So recall that the side that is saying that to call upon the Prophet (saw) even after he has died it is mustahab -recommended, not that it is wajib or fardh.
Also recall the quote from Shaykh Muhammed b. Alawi al-Maliki
“Tawassul is not an obligation or a necessary matter, neither is the response to the supplication conditional upon it, Rather, the basis for the supplication is to call upon Allah, the Exalted, as Allah said: And if my servants ask you concerning me, then say that I am close (al-Baqara: 186) and: Say, “Call upon Allah or call upon al-Rahman: Whatever you call him by -to Him belong the best names.”
Source: (pgs. 74-75 Notions that must be corrected by Shaykh Muhammed b. Alawi al-Maliki al-Hasani)
Thus, given the extremely contentious nature of this issue, it is best to keep to that tawassul which the scholars and the Muslims are in agreement upon. Leave that tawassul in which the scholars and the Muslims dispute about. It also would be best to keep to that istigatha which the scholars and the Muslims are in agreement upon. Leave that istigatha which the scholars and the Muslims dispute about.
Narrated Abu Huraira:
When Allah revealed the Verse: “Warn your nearest kinsmen,” Allah’s Messenger (saw) got up and said, “O people of Quraish (or said similar words)! Buy (i.e. save) yourselves (from the Hellfire) as I cannot save you from Allah’s Punishment; O Bani `Abd Manaf! I cannot save you from Allah’s Punishment, O Safiya, the Aunt of Allah’s Messenger (saw)! I cannot save you from Allah’s Punishment; O Fatima bint Muhammed! Ask me anything from my wealth, but I cannot save you from Allah’s Punishment.”
I heard the Prophet (saw) saying, “Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle.”
“Praise be to Allah, the Lord of the Universe” Allah (swt) is the Rabil alamin.
Allah (swt) is not once addressed in the entire Qur’an as: “The Lord of Muhammed (saw)”, as if that was some exclusive title.
Allah takes pleasure in not simply being The Rabb of Muhammed but “The Rabb of all mankind”.
“We have sent you ˹O Prophet˺ only as a mercy for the whole world.” (Qur’an 21:107)
And the Blessed Prophet(saw) continues to be a mercy for the whole of mankind by leaving behind his examples, his Sunnah, his beautiful and noble character.
Summary:
Aqidah principles have to be based upon that which is certain.
Tawassul 1st Type: Asking Assad to make du’a thinking it will be accepted because Assad has the power to make it accepted. -This is shirk.
2nd Type: Asking Assad to make du’a thinking it will be accepted because of his closeness and proximity to Allah. -This is acceptable.
3rd Type: Thinking Allah will assit us simply by mentioning the name of someone in your du’a. Exampe: “Oh Allah Assad is with us, so grant us victory!” This seems to occupy a place between the 1st and 2nd type. Some say it is shirk some say it is not. We leave the doubtful so we abstain from this.
Istigatha.
Calling out to someone or something that has the abilty to aid you. Examples: Your friend, your brother, your parents, your children. -This is acceptable
Calling out to those who have died. Some say it is shirk and some say it is not shirk. We leave the doubtful so we abstain from this.
Conclusion: A believer cannot go wrong by leaving the doubtful.
We maintain our connection via the Blessed Prophet (saw) via following his Blessed Sunnah.
“And ˹surely˺ your Lord will give so much to you that you will be pleased.” (Qur’an 93:5)
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Ramadan Day 15: What will Allah gives us and do we actually deserve it?
*15th of Ramadan* ——————————– *Heart Health: Contemplation* “Indeed, in the creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason, ˹They are˺ those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth ˹and pray˺, “Our Lord! You have not created ˹all of˺ this without purpose. Glory be to You! Protect us from the torment of the Fire.” (Qur’an 3:190-191)
Thinking about the creation of Allah (swt) carefully is one of the greatest kinds of worship, it’s a way for the believer to rank up to the level of ‘Ihsan’; which is to worship Allah as if you see him, so if you don’t see him he sees you.
How can I contemplate? Firstly, think about the glory of Allah and the perfection of his creation, how gems come from mountains, how some animals fly and some walk, how the sea has wonders multiple time more than land, how a sperm changes to different forms and stages in a woman’s body before becoming a strong human, how about the wonders of the heavens and earth and what is in between, do you know that your knowledge you know about the universe is like a drop in the ocean?
Then think about the hereafter, in the paradise, its trees, blessings, rivers and continuous possession, then about hell, its levels, scenes, chains, boiling water and the ugliness of the Zabaniah (hell angles)
Then contemplate you body, look at your tounge, do you use it for lying, backbiting and gossip?, look at your belly, did it eat the Haram? did it eat too much? then look at your gaze, does it look at Haram? them look at you worship, how do you perform it? how do you save it from reduction?
and so on.
*Angles* “Whoever is an enemy of Allah, His angels, His messengers, Gabriel, and Michael, then ˹let them know that˺ Allah is certainly the enemy of the disbelievers.” (Qur’an 2:98)
We believe there are angles: They are from the creation of Allah They are made from light They do different tasks such as: Carry the throne Teach messengers Ask for forgiveness for the righteous Guard hell and heaven Write down deeds Fight along side with the believers among other things… They are infallible, so they only worship Allah They do not have desires, so they do not eat, drink, marry, sleep…etc Their type is different than us, Jinns, animals, or any other creation, they are just a separate type of creation. Do not describe them with human attributes, they are just creation of Allah which obey him!
We have no concept such as fallen angels. Their dhikr – remembrance of Allah (swt) oscillates with such intensity that nothing comes to them but the commands of Allah and to fulfill them diligently.
*Permissible things when fasting* I will mention a list of permissible things when fasting, We will not go into details so if you have a question about some point you can ask insh’Allah:
Showering Using perfumes Swallowing the saliva Tasting food (Example: you are preparing food for the fasting people you want to ensure the presentation of the food is palpable and pleasant for those going to break their fast) Chewing food Tooth extraction Blood tests and blood donation Anesthetization Using ointment and external body creams/medicines Cutting nails and body hair Kissing
Half of the month have gone by with the speed of light, it’s a good time to reflect, how did I spend the first half? Did I profiteer from the mountains of increased rewards in Ramadan? did I have any shortcomings in some area? prayer? Reciting Qur’an? etc…
Finding these areas in the first half would help you spend the second half better in obedience. The second half is more bountiful in rewards, so make sure to not miss the opportunity.
May Allah accept our fasting, du’a, Salah, Qiam, Sujud, Ruku’, charity and All our good deeds
“Great is hatred in the sight of Allah that you say what you do not do.” (Qur’an 61:3)
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Ramadan Day 14: Be more concerned about your own condition and by doing so it will influence those around you.
*14th of Ramadan* ——————————– *Heart health: Making the most of your time* The Blessed Prophet (saw) said: “seize five before five”.
1)Your youth before your old age.
Your health before your sickness.
Your wealth before your poverty.
Your free time before your busyness.
Your life before your death.
And the Blessed Prophet (saw) said: “Two blessings many people are losing in: health and free time.” As well as: “No son of Adam’s feet will go in the day of judgement before being asked about four:
a) His life what he spent it on.
b) His youth in what he used it.
c) His wealth where he got it from and where he spent it.
d) His deeds what he did with it.
In the modern time a great example of spending time in constant worship is the teacher Shaykh Humood Assawafi -may Allah bless him-, you will see him sometimes giving a lesson, sometimes giving a speech, sometimes answering Shari’a questions with his phone, sometimes doing trips, contests and lectures for his students of knowledge, and all his time is spent in worship even at the time for eating.
*Every believer will be passing through hell?*
Allah says: “Surely those for whom We have destined the finest reward will be kept far away from Hell, not even hearing the slightest hissing from it. And they will delight forever in what their souls desire.” (Qur’an 21:101-102)
Thus, the believers will never even come close to hell, let alone passing through it.
Those who use the verse:
“And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.” (Qur’an 19:71)
This is obviously not for the believers as can be seen from the previous verses.
“So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees. Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence. Then, surely it is We who are most knowing of those most worthy of burning therein. ” (Qur’an 19:68-70)
If it’s said: but Allah says in the next verse (Then We will rescue those who were devout, leaving the wrongdoers there on their knees) meaning that the devout will be included.
The answer: In Arabic we can’t use the word rescue for who fell in the matter, but rescuing happens before that, and the word *then* in Arabic doesn’t always refer to chronological order, rather ranking order, and there are many proofs from the Qur’an.
An example is in the 70th verse of the same Surah where Allah says: (And We truly know best who is most deserving of burning in it) the word here is translated to *and* the Arabic is ثم meaning then, but of course Allah’s knowledge doesn’t change with time, so _then_ in the verse doesn’t represent chronological order.
For those who want to read more on this topic you can read the following article:
1- The faeces of eaten animals is pure from a legal point of view. Not pure to eat (obviously).
2- Dead animal’s wool, tanned leather, hair, fur, and feather tips, this only applies to eaten animals based on the majority view of Ibadi scholars.
3- From the dead animals: locusts and fish, they can be eaten when dead.
4- Dead insects that do not have flowing blood.
5- A fetus whose mother was Islamically slaughtered.
6- Two bloods: liver and spleen.
6- The hunted prey: You should say the name of Allah before releasing the hunting animal, spear, arrow or rifle, if you found the animal dead it’s halal to eat, and if you found it alive you should slaughter it the normal way
“Surely We have made/created it an Arabic Quran that you may understand.” (Qur’an 43:3)
“Have the unbelievers not ever considered that the heavens and the earth were one piece and that We tore them apart from one another. From water, We have made/created all living things. Will they then have no faith?.” (Qur’an 21:30)
“And it is He who has made/created man from water” (Qur’an 25:54)
“It is He who made/created you from one soul and made/created from it its mate that he might dwell in security with her.” (Qur’an 7:189)
“Oh, mankind! fear your Lord who made/created you from a single person and created, out of him, his wife.” (Qur’an 4:1)
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Ramadan Day 12: Including Your Children in Ramadan.
*Heart health: Accompanying The Blessed Prophet (saw) in his deeds and sayings*
“Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” (Qur’an 33:21)
Whoever wants purification of the heart and soul, let him take the Blessed Prophet Muhammed (saw)as an example: How he was in is worship: prays the night until his feet swells. How he was in asceticism: three days go by and his stomach never filled even with bread. How he was in humbleness: used to sit like any other person, on the ground, eats with the servant, and finishes when the everyone finishes. How he was in his generosity: more generous than wind.
So every Muslim should follow him in all his daily affairs.
*Paradise and Hell*
There is not in the Qur’an a single verse that says that believers will enter the hellfire. Not one.
There is not in the Qur’an a single verse that says those who enter paradise will exist it.
There is not in the Qur’an a single verse that says those who enter hellfire will exist it.
“Whoever obeys Allah and His Messenger will be admitted into Gardens under which rivers flow, to stay there forever. That is the ultimate triumph!, But whoever disobeys Allah and His Messenger and exceeds their limits will be cast into Hell, to stay there forever. And they will suffer a humiliating punishment.” (Qur’an 4:13-14)
So whoever obeys Allah and dies upon straightness will enter the paradise forever, and whoever disobeys him and dies without repentance will enter hell forever.
Allah says:
“Those who do good will have the finest reward and ˹even˺ more. Neither gloom nor disgrace will cover their faces. It is they who will be the residents of Paradise. They will be there forever. As for those who commit evil, the reward of an evil deed is its equivalent. Humiliation will cover them—with no one to protect them from Allah—as if their faces were covered with patches of the night’s deep darkness. It is they who will be the residents of the Fire. They will be there forever.” (Qur’an 10:26-27)
He also says:
“Indeed, the virtuous will be in bliss, and the wicked will be in Hell, burning in it on Judgment Day، and they will have no escape from it.” (Qur’an 82:13-16)
As well as many other clear verses. May Allah make us with the virtuous, the repentant, the recalcitrant and save as from hellfire.
*Waking up just before sunrise* As we know the time of Fajr ends after the sun’s first ray appears, after that there is a period where it’s prohibited to pray until the sun is fully risen.
What If someday someone wakes up 5 minutes before sunrise for example? If this person was able to perform Wudu’ and pray at least one Rak’a then this is the best scenario, although he has to finish the first Rak’a for this to count, but in this case he will pray the Fardh (obligatory) 2 Rak’as first so that he prays Fajr on time, and after sunrise he can perform the 2 Rak’as of Sunnah Qadha (make up what he missed), and if he doesn’t find the time, then he should make up both Sunnah and Fardh after sunrise as usual.
If this person saw that he has time to pray Sunnah and Fardh, then he should pray as usual Sunnah + Fardh.
I hope this is clear and Allah knows best
Oh Allah (swt) continue to bless the men and women who stand, attentive listening to the revelation you have sent to mankind!
“A Book We have sent down to you so that you may bring forth mankind from the darkness into the light.” (Qur’an 14:1)
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Ramadan Day 11: Parents are Responsible for Teaching Their Children.
A gentle reminder to those of you going shopping in Ramadan or night bazaars for food.
If you have children that you bring with them I want you to give your children some notes (some money)
When you see people who are in need and they are obviously destitute encourage your children to give them the money.
This insh’Allah can teach the children several important points.
1) Not to be selfish. 2) To think of others. 3) To earn the reward of giving in Ramadan. 4) That they are part of a human family in which the poor and the destitute have rights over those whom Allah’ has favoured with more wealth or abundance.
*Heart health contentment and love with Allah* Factors that contribute to the servant’s love to his lord: Knowing Allah: and this can be achieved by contemplating his creation. Benevolence: humans by nature love those who are good to them, so knowing the blessings of Allah upon us, will increase our love for him.
True love of Allah will appear after: Cutting attachment to the world and the love of other than Allah Avoiding sins Constantly and zealous remembrance of Allah Finding joy and pleasure being in seclusion to pray to Allah and recite his book Enjoying worship and not making it a burden Sitting with people who love Allah and picking the fruits of their speech.
*Sirat and reckoning* (The so called bridge over hellfire) Sirat (path) is not a bridge on top of hell as many claimed, Allah informs us to pray:
“Guide us to the straight path.” (Qur’an 1:6)
This path is the religion of Allah, and whatever is mentioned in some narrations that Sirat is a thin bridge and people contrast in crossing it is all a metaphor about the religion
See the Hadith (Ibn Mas’ud reported God’s messenger as saying, “God has propounded as a parable a straight path on the sides of which are walls with open doors over which curtains are hanging down. At the top of the path there is one who calls, ‘Go straight on the path and do not follow an irregular course.’ Above that one is another who calls out as often as anyone tries to open any of those doors, ‘Woe to you! do not open it, for if you open it you will go through it.’” He then interpreted it telling that the path is Islam, the open doors are the things God has forbidden, the curtains hanging down are the limits God has set, the crier at the top of the path is the Qur’an, and the one above him is God’s monitor in every believer’s heart.)
Ibn Katheer mentioned some chains of narrations and said: the chain is good and authentic, also with Tirmithi, Ahmed, Al Hakem, Nisa’i, Ibn Jareer, Ibn Al Munthir, Abi Shaykh, Ibn Mardaweih, and Baihaqi in “Shu’ab Al Iman”
I mentioned the authenticity just because Albani says there is no basis to the Hadith which is wrong, and the information is from commentary to (The poem ‘Ghayat Al Murad’ by Imam Noor Ad-Deen Assalemi May Allah have mercy on him by Shaykh Ahmed Al Khalili (h)
We also believe that reckoning is not counting like the counting of humans, but counting is Showing the deeds good and evil to people in the day of judgment.
*Wet dreams when fasting* Firstly we should make it clear that consciously masturbating breaks the fast and obligates a heavy atonement which is to fast two months.
But in the case if someone woke up to wet dreams, then they would have to hasten to perform Ghusl and nothing is on him. Meaning the person does not make up any days of fasting. The pen is lifted from one while in the state of dreaming.
Prima Quran 