“We have indeed revealed this in the ‘Night of Power’. And what will explain to you what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by Allah’s permission, on every errand. Peace!…This until the rise of dawn!” (Qur’an 97:1-5)
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Ramadan Day 20:Prepare for Laylat-Ul-Qadr
*20th of Ramadan* ——————————– *Heart Illness: Food & Eating* “Eat and drink, but do not waste. Surely He does not like the wasteful.” (Qur’an 7:31)
The Blessed Prophet (saw): “Son of Adam didn’t fill a container worse than his stomach, it’s enough for the son of Adam to eat a few bites that strengthen him, if it’s inevitable then a third for his food, a third for his drink and a third for his breathing.”
Some say, whoever over eats may: Lose the sweetness in supplication. Have an inability to memorize the wisdom. Lose tenderness towards others. Think that others are also full. Find acts of worship heavy. Increase in his desires.
Our mother Aisha (ra) said: “The first test for the Ummah after their prophet is fullness, when the people filled their bellies, their bodies grew, their hearts weakened, and their desires became wild.”
And this doesn’t mean that Muslims should not eat the good things that were permitted by Allah; However, the Muslim should be careful with his desires, as desires are many, and the nafs doesn’t get satisfied.
A good medicine for this is to follow the Sunnah of the Blessed Prophet (saw) and fasting, and to to remember that the value of the food is not in the quantity but in the quality.
*The fundamentals of the religion* The fundamentals of the religion are knowledge followed by action, intention and devotion.
KNOWLEDGE:
Knowledge Is the first of the four fundamentals as everything else is based on it, and knowledge here refers to knowledge in the religion as Allah said:
“Say, ˹O Prophet,˺ “Are those who know equal to those who do not know?” None will be mindful ˹of this˺ except people of reason.” (Qur’an 39:9) and the Blessed Prophet (saw) said: “Whoever Allah wants good for, will give him knowledge in the religion.”
How can someone worship Allah in a correct way without knowing how to worship him?
ACTION:
Action here refers to the good deeds that aligns with the Shari’a, and it’s considered a fundamental of the religion because Islam didn’t come with a theoretical approach, rather Islam is theory and application, and we can see this in many verses where faith and deeds are connected, and it’s the only to safety, Allah says:
“By the ˹passage of˺ time!, Surely humanity is in ˹grave˺ loss, except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance.” (Qur’an 103:1-3)
INTENTION:
Intention is the soul of deeds, we aren’t commanded to do anything but to worship Allah with sincerity to his religion, The Blessed Prophet (saw) said:
“Deeds are with intention, and everyone will receive n accordance with his intention.”
This means that there are no deeds that can be achieved without intentions, and intention is in the heart not on the tounge- as many people think.
DEVOTION:
Devotion (Wara’ ورع) is to avoid all that displeases Allah, devotion in reality is righteousness, and not all people are equal in it: 1- The first level is the level of fairness: and it’s to avoid all sins and do all obligations. 2- The second level is the level of the righteous: it’s to avoid what is allowed out of fear of doing what is not allowed, while also doing obligations and Nafilas. 3- The third level is the level of the people of truth: it’s to avoid what is allowed even if you don’t fear doing what is not allowed, while also trying to hasten toward any good deeds, and this is the best of levels
*I’tikaf* I’tikaf is the worship of staying in the mosque to worship Allah in a specific way.
The Blessed Prophet (saw) used to stay in the mosque for the last days of Ramadan.
The location of I’tikaf: Any mosque where the five prayers are established, and it’s better if the Jum’a prayer is also established in that mosque
The conditions of I’tikaf: Intention Fasting Leaving intimacy even at night Staying in the mosque Succession
The least amount of time for I’tikaf: from before Fajr or Maghrib until Maghrib
“On the Day their tongues, hands, and feet will testify against them for what they used to do.” (Qur’an 24:24)
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Ramadan Day 19:Control this beast (the tongue).
Replace the filth we say by the remembrance of Allah (swt). The remembrance of Allah (swt) sweetens the tongue from the filth of backbiting, lying, idle talk.
19th of Ramadan ——————————– *Heart Illness: The Eyes* ˹O Prophet!˺ Tell the believing men to lower their gaze and guard their chastity.” (Qur’an 24:30) Allah has created the eye for the sake of contemplation in the creation of Allah, and looking at what Allah has allowed. However, it can be an entrance for the devil, and a path for corrupting the heart. The misuse of the blessings of vision should not be underestimated.
Looking at women lustfully is an arrow from the arrows of Iblis. Whoever leaves it for the sake of Allah, Allah will give him the sweetness of Iman.
When The Blessed Prophet (saw) was asked about unexpected look, he commanded us to lower the gaze. So the first glimpse is for you and the second is against you.
It was narrated that ‘Ali said:
The Messenger of Allah (saw) said to me: “Do not follow one glance with another; you may be allowed the first but not the second.
From the benefits of lowering the gaze: Strengthening the heart Repels the Muslim from following desires
and many other benefits,. May Allah guide us and all Muslims to follow his commands and avoid the seduction of Satan.
As the poet said. First a look, then a glance then a nod of the head, then a kiss, then an embrace then the warmth of the bed and soon the fire.
*Faith and what it Entails* “The ˹true˺ believers are only those whose hearts tremble at the remembrance of Allah, whose faith increases when His revelations are recited to them, and who put their trust in their Lord.” (Qur’an 8:2)
Iman is to believe, and in the Islamic Shari’a Iman is believing in the unknowns that came with the messages of Allah, and the origins of Iman are collected in the Hadith of Gabriel (as) “It’s to believe in Allah, his angles, his books, his messengers, the day of judgment and destiny.”
Our faith is saying and acting. So after saying the Shahadah, you have to confirm it with deeds. Starting with obligations and to Nafilas when you can.
The sentence of monotheism has a doctrinal and practical interpretation. We have looked at the doctrinal interpretation from the beginning of Ramadan which includes: Allah and his attributes, prophets, angles, hell, paradise, Qur’an…etc
but know we will get into the practical interpretation of faith with topics such as: the fundamentals of the religion, the pillars of the religion, the stages of the religion, sorting the religion, the protection of the religion and guardianship and dissociation…etc
May Allah grant us success to do what he pleases.
*What the Imam carries for the followers*
There are things that the Imam carries for the Ma’moom (follower):
1. Reading the verses after Al Fatiha, so when the Imam recites the verses after Fatiha the followers should just listen and they don’t have to recite by their own nor repeat after the Imam.
2. Saying “Sami’al lahu liman hamidah” while standing from Ruku’, the followers should only say “Rabbana walakal hamd” after standing from Ruku’.
3. Sahu (inattention in prayer) because the heart may get busy with other than the prayer sometimes. May Allah protect us.
“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 they follow schools that have defined kafir meaning to expel them from the millat of Islam. In other words to expel them from Islam altogether. This is simply not the case with the Ibadi. We use the word kufr as Allah (swt) used it in the Qur’an to describe those who are ungrateful.
Excommunicating other Muslims is not something the Ibadi school is known for. Many may get this impression when our scholars have addressed someone as being a kafir. That is because they come from a framework in which kafir is understood to mean execommunicated or outside the fold of Islam. This is absolutely not true for the Ibadi school. That is because the word kafir literally means ingratitude or to be 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
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:
“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.
We 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!
Prima Quran 