Serving Others

This was delivered by Habīb Muhammad ‘Abdur Rahmān as-Saqqāf in Bradford on 1st December 2012.

In the Name of Allāh, Most Merciful and Compassionate
All praise to Allāh, Lord of the Worlds. And salutations and greetings upon our Master Muhammad and upon his family and companions.

I intend to study and teach, take and give a reminder, take and give benefit, take and give advantage, to encourage the holding fast to the book of Allah and the way of his messenger, and calling to guidance and directing towards good hoping for the countenance of Allah and His pleasure, proximity and reward, transcendent is He.

All praise be to Allāh for the prayers that will cause His gifts to shower upon us and by which the hearts can be prepared for His gaze so that they can turn towards His Exaltedness. We thank Him for His immense gifts that have come to us in succession because of His Beloved Mustafa. Blessings and peace be upon him and his family and those who follow them in excellence.

Allāh brought us together from morning to day until the evening. We reminded each other of things pertaining to our relationship to Allāh. We learnt certain rulings from the laws of Allāh, Glory be to Him. And the truth Glory be to Him during all of this was watching what was going on in your hearts. You have to know that there is an immense wisdom as to why these gatherings are organised. These wisdoms are also coupled with the intentions of people who are truthful to Allāh and these intentions benefit people in this world and the next. There are networks and connections that are due to that, that whoever connects to them will be connected back to the Messenger of Allāh ﷺ. In this gathering there are lifelines that are hanging above you. Whoever grabs on and holds onto them will be lifted by them to the higher worlds. So they are tied to a link, the lowest from it which is down here and the highest is with the Prophet of Allah ﷺ. Whoever connects to that link is like a bead on a string of prayer beads. If you move one bead, all the beads begin to revolve together. If you shake the highest bead, the bead at the bottom of the bead will also move. So all the movements that are going on here are connected by the links of the chain of movement all the way back to the Messenger of Allāh. And in the higher worlds and angelic worlds and spiritual worlds there are movements going on because of our movements. There are angels that hover over your heads here and there are rows and rows of angels all the way to the first heaven. You can’t see them because your intellects can’t cope with that. But they are here, they are present. These circles revolve from above you all the way to the heavens like a column of light, an immense column of light. All because you’re gathered for the sake of Allāh, Glory be to Him. And what we want to come out of this is that we leave these gatherings and we are among the hosts of Allāh.

We carry this faith of Allāh and we make a firm resolve to carry out our covenant with Allāh. The purpose of these gatherings isn’t that we just say that we were in itikaf (retreat) and went back home but rather it is that you take it upon yourself to carry this trust. And this trust is transferred from breast to breast. You see these phones and these other technological gadgets in your hand; do you see how you can transfer images and information from one gadget to another?  It’s because all these devices are connected to the internet and because they’re all connected in this immense way they can transfer information from one to the other. Do you think these devices are greater than the spirits of Allāh’s righteous servants? The hearts of the righteous people, their hearts are connected to the network of Allāh’s people and it’s connected to the highest angelic circle but some devices are not connected. Some devices are switched off so they need to be put back on and some just need to seek a password key. To do this, let your hearts gather together with us. Don’t think the one speaking in front of you is just another human being there in front you but rather connect to an immense great lineage and an immense bloodline that connects you all the way back to the Prophet of Allāh ﷺ. This is deputisation on behalf of the master of those who call to Allāh. Were it not for his concern, were it not for his solicitude towards you, I would not be here with you. Were it not for the fire in his heart, we would never have believed. We didn’t leave our families, loved ones and companions except that we wanted his light to reach you and to pass onto you the lifelines of connecting to him so the ones that can become felicitous through you can become felicitous. So those of you, who can become qualified, become qualified to carry this trust. I see hearts among the men and the women who have began to become prepared and there are lights flickering in them and I see lights racing to reach them. They will not leave this itikaf (retreat) except their hearts have connected to this lineage and I wish it was all of us, that none of us leave here except for that they are qualified to be deputies of the Messenger of Allāh ﷺ.

You have heard the words of Shaykh Haroon, we are not concerned about numbers and so and so and so and so. Our concern is for the whole community. That man who is standing there now in the bar holding his glass of beverage. We are concerned about him and we wish for him that the light of guidance reaches his heart and if our spirits were held ransom we would have given them. And also the women who are taking on jobs that are not befitting a woman and the man who is sitting their plotting for the downfall of the Muslim and who fights our faith likewise we wish for them to be guided.

We are working hard to ensure His felicity.  If the cost of His felicity was for us to give our spirit, for us to sacrifice our souls, it would be nothing because to see that happen would bring joy to the Master of Creation because that brings joy to the heart of our Beloved and the joy of my beloved, Muhammad ﷺ, for me is worth this world and the next. And I would love that at that moment that the Prophet in his barzakh is shown that so and so was guided because of me. That he become joyous because of it and his joy cannot be valued in my eye and is priceless. With his joy I forget the palaces of paradise and the ladies of Paradise and I forget the rivers of honey, water and milk. And in his joy I forget the palaces of the highest place in Paradise because his love is beloved to me than any other. It is more beloved to me than this lower world to the higher world because he is the beloved of my Lord. Do you know what it means to be the beloved of the Lord? Allāh did not love anyone like He loved him nor did He bring anyone as close to His presence as He brought him. You will see wonders on the Day of Judgement when he prostrates Himself before Allāh. Allāh will say to him, “My Beloved, Muhammad raise your head. Do not prolong your prostration. Ask what you wish of me. Let those you wish enter the garden. Intercede for whom you wish. Show compassion for those you want to show compassion to. Your door is open, nothing is barred for you.” At that point, you lose your minds. At that point creation will be left in madness. Creation will see things that were not in their minds and in their ability to conceive. They’ll see great compassion. They’ll see an expansive heart which spills out with gifts. He doesn’t forget anyone from his community.  He’ll remember the ones that were rebellious. He’ll remember those that fornicate. He’ll remember the murderers. He’ll remember those who were far away. And he’ll remember even those who had an atom’s weight of faith in their hearts. He’ll continue to prostrate to Allāh, one prostration after the other. And the angels will be left bewildered. And the Prophets will be bewildered. What is this heart? What is this compassion? What is this rank before the Divine Presence? And all of this and what is hidden is even greater. And what’s between him and Allāh, no-one else knows. And what people will see of his station in Paradise is nothing compared to what his Lord gives him as election. He is the Beloved of the Great Lord.

So imagine the felicity of the one who is close to him. Look at the joy of the one who enters the garden shoulder-to-shoulder with him. Look at the joy of the delegations that go to his basin to drink from his blessed hands. If all of creation were to gather together and to tell you the joy and light in the heart of the one who drinks from his hand, they would not be able to describe it because it is the palm of Muhammad ﷺ. A palm about which Allāh said, “Those who swear their oath of allegiance to you, swear their oath of allegiance to Allāh. The hand of Allāh is over their hand. Whoever puts his hand in your hand then My hand is over his hand, O Muhammad.” A palm which the garden will not be open except with this palm.

Imam Suyuti said that the Prophet said, “I will go to the garden and I will knock the rings that are the door-knockers of Paradise. They will say who? And I will say Muhammad.”
This name has a resonance that is immense. This name causes the angels of Allāh to go into ecstasy. They are joyous on the Prophet’s day. They will say we will command the door to open before you. Before your hand touches the door of Paradise it is not going to be worth turning. Before you walk into it, it’ll be barred from all of creation. When they open it and he walks in the garden will expand and the leaves of its trees will begin to clap. The sights will be more splendid and its bright-eyed maidens will become more beautiful and the mansions of Paradise, their doors will begin to open and its scent will become more intense. What of joy for Muhammad!

How will you be with him when you go there? This is an immense joy. This is an immense gift. This night we will save for that night. Are you prepared to be with Muhammad ﷺ in his company? Are you ardent about being near to him? If you’re honest in that, it’ll show in you from now. Turn yourself earnestly and follow him. Don’t let anyone come before him in works. Don’t put anything in this world before his sunnah. We want to make his faith to come to life in our hearts.

We want his character to come back to life in his community. How many Non-Muslims are stopped from entering Islam because of the bad character of Muslims? How many people if they were to see noble character they would come to Islam? We want to be sound doors through which creation can come through to Allāh’s presence. Take your souls and lay them out on the floor and discipline them. Lower yourself in front of all of Allāh’s creatures. Smile to them. Speak to them about Allāh. Be callers to Allāh.

I don’t want to see you again except that many people have been guided at your hands. I want to come again and I want to see this place full of people who have been guided at your hands. Make intense resolutions, firm resolve in your hearts right now. Make intentions right now that you’re going to be of service to the faith of Muhammad ﷺ. This is a blessed hour and maybe it won’t be repeated again because the winds of Lordly Grace are coming to us right now. Every heart that is prepared right now will feel a wind come and take it. This is an opportunity to cleanse your hearts. Be prepared. Turn your gaze towards Allāh. He’s now looking at your hearts. Now ask that He chooses you and we turn to Him, imploring to Him to take you by the hand. And our hope in Allāh is that none of you will walk out of this place except as callers. That each of you will become ranks and the hosts of Allāh. Let’s be honest. Men. Women. This is a door that’s open for you this night and you remember what I’ve said to you. A door that has been opened and I hope that Allāh lets you all go through it so in this night we can become felicitous. I see eyes that are going to become anointed with seeing the Prophet and they are being prepared by being cleansed. Be prepared by being purified so they can behold the face of Muhammad ﷺ. How felicitous are those eyes? May Allāh ennoble us and you with seeing him and let our hope and place in this gathering be to him a pleasure. Let us be sincere in serving his Sacred Law and faith. Emulate him in his call, earnestly and sincerely.

O Allāh allow us to realise! O Allāh allow us to realise! O Allāh allow us to realise! You say that You are at your slave’s opinion of You let Him think of You what he wishes. My opinion is that each one of these people will have their names inscribed in the book of Your servants and we do not know of You my Lord that you would turn back on the hope of the one who hopes in You or You turn away the prayer of the one who calls You. We ask You Allāh to let rays of light come out of this gathering tonight to this whole country so that thousands of your servants can be guided by that light so that they can come out of the circle of denial to the circle of faith and from the circle of immorality to the circle of righteousness.

O Lord let that be realised!  O Lord ennoble us like that! O Lord gather me to them in the abode of ennoblement! O Lord let me see their faces in the seat of earnestness! O Lord gather me to them at the basin of your beloved, Muhammad! O Lord let us remember this gathering when we sit on the couches of paradise! O Most Generous of the Generous! O Most Compassionate of the Compassionate! I ask Allāh to bless those who are the facilitators of this gathering and whoever served this gathering and everyone presented in it. I ask You to give them blessing and total acceptance. And our brothers from Sa-adah, let them be felicitous and everyone doing good work in this country let them be felicitous, O my Lord! And everyone doing good work around the globe let them be felicitous, O Lord! O Most Noble of the Noble! O Most Merciful of the Merciful!

May Allāh make us felicitous in serving the faith of Muhammad, endless peace and blessings be upon him.
Allāhumma Āmīn

Any mistakes, errors or misinterpretations of words are from me. Please correct me when you spot any mistakes.

Taken from:

Muharram: The Sacred Month of Allah

Allāh ﷻ says in the Qur’ān:

“Verily, the number of months with Allāh is twelve months (in a year), so was it ordained by Allāh on the Day when He created the heavens and the earth; of them four are Sacred (i.e. The 1st, Muḥarram; the 7th, Rajab; the 11th, Dhū al-Qa’dāh; and the 12th, Dhū al-Ḥijjah). That is the right religion, so wrong not yourselves therein, and fight against the Mushrikūn collectively as they fight against you collectively. But know that Allāh is with those who are Al-Muttaqūn (the pious).”

[Sūrah at-Tawbah 9, verse 36]

In explanation of the above verse, Imām al-Qurṭubī al-Mālikī said:

“Allāh ﷻ mentioned the sacred four months in specific and forbade injustice in them as a kind of honor to them, although injustice is forbidden in all times. As for His ﷻ saying {so wrong not yourselves therein}, that means not to wrong yourselves therein by committing sins, because when Allāh ﷻ honors something from one aspect, it gains one sanctity; however, when He ﷻ honors it from two, or more, aspects, its sanctity becomes multiplex. Therefore, Allāh ﷻ multiplies punishment in it for doing evil deed as He ﷻ multiplies the reward in it for doing good deed. The person who obeys Allāh ﷻ in the sacred month in sacred city is not like the one who obeyed Him ﷻ in the lawful month in the sacred city. And the person who obeys Him ﷻ in the lawful month in the sacred city is not like the one who obeyed Him ﷻ in lawful month in lawful city.”

[Al-Jāmi’ Li-Ahkām Al-Qurān: 8/134]

‘Alī bin Abī Tālib – May Allāh be pleased with him – states that:

“A man came to the Messenger of Allāh ﷺ and said: “O Messenger of Allāh! Inform me of a month in which I could fast after the month of Ramadhān.” The Messenger of Allāh ﷺ said: “If you want to fast in any month after Ramaḍhān, fast in Muḥarram because it is the month of Allāh. It is a month in which Allāh ﷻ accepted the repentance of a nation and will accept the repentance of other nations [as well].”

[Aḥmad 1/154 and Tirmidhī 741]

Ibn Rajab al-Ḥanbalī says in Laṭāif al-Ma‘ārif:

“The Prophet ﷺ called Muharram ‘the month of Allāh’. Actually, attributing it to Allāh demonstrates its honour and merit, because Allāh ﷻ only attributes His special creations to His self. For example, He ﷻ attributed Muhammad, Ibrahim, Ishaq, Ya’qub and others among the prophets (upon them all be peace) to His worship, and as He ﷻ attributed His House (the Ka’bah) and She-camel to Himself.

Since this month is specifically attributed to Allāh ﷻ and fasting is one of the deeds which is attributed to Allāh ﷻ, it was considered appropriate to specify an action for this month – which is attributed to Him ﷻ – with an action – that is attributed to Him ﷻ and – done solely for Him ﷻ, viz. Fasting.

Fasting is a secret between a servant and His Lord. It is for this reason that Allāh ﷻ says: ‘Every deed of man is for him, except for fasting. It is for Me and I shall personally give the reward for it because he gave up his desires, food and drink for My sake.'” [Sahīh Bukhārī 1904]

Ibn Rajab further says:

Qatādah states that the dawn on which Allāh ﷻ took an oath in the first verse of Sūrah al-Fajr is the dawn of the 1st of Muḥarram from which the year commences. Since the [four] sanctified months are the most superior after the month of Ramadhān, or they are the most superior of all, it is desirable to fast in all of them – as instructed by the Messenger of Allāh ﷺ. One of them marks the end of the lunar year [Dhū al-Ḥijjah] while another marks the beginning of the lunar year [Muḥarram]. If a person fasts for the entire month of Dhū al-Ḥijjah – apart from the days on which fasting is prohibited – and then fasts for the entire month of Muḥarram, he would have concluded the year with obedience and commenced the next year with obedience. It would thus be hoped that his entire year will be recorded as an act of obedience. This is because when a person’s initial deed is an act of obedience, he is considered to be completely engrossed in obedience in the period between the two.

A Ḥadīth states: “When the angels, who are deputed to record deeds, take a book of deeds to Allāh ﷻ and He set sees good in its beginning and end, He ﷻ says to His angels: ‘I make you witnesses to the fact that I have forgiven My servant for the intervening period.'”

Letting Garments Hang Below Your Ankles in the Maliki School

Answered by Shaykh Rami Nsour


Is it permissible to let your garment below your ankles according to the Maliki madhab.


If a man wears his garment below his ankles out of pride, then there is no doubt that this is prohibited. If he does not intend that, which is the case for most people today who do that, there is a difference of opinion between it being prohibited, disliked or merely permissible. The majority of scholars of the four madhabs say that it is not prohibited. You do not have to repeat any prayers that you did while your garment was below your ankles.

The Hanafis

In Al-Fatawa al-Hindiyyah, it mentions that Abu Hanifa had an expensive shawl and would wear it below the ankles. Someone said, “Weren’t we forbidden from doing this?” He said, “That is for the people who are arrogant and we are not from amongst them.”

The Malikis

In Shaykh Al-’Adawi’s commentary on the Risala of Ibn Abi Zayd, he discusses the two opinions in the Maliki madhab one prohibiting the matter and the other considering it disliked. He says, “In conclusion, there are varying narrations about this matter if the garment is worn below the ankle without the intention of arrogance. According to the conclusion of Al-Hattab, there is no prohibition, rather it is disliked. According to the Dhakhira [of Imam al-Qarafi], it is prohibited. What the correct opinion seems to be is that it is extremely disliked.”

The Shafi’is

Imam Nawawi, in his commentary of Sahih Muslim says, “It is not permissible to wear the garments below the ankles out of arrogance. If it is not done out of arrogance, then it is disliked. The apparent meaning of the Hadiths show that the prohibition is specific to those who do this out or arrogance.” Some of the Shafi’is, like Al-Dhahabi and Al-Hafidh Ibn Hajar, chose the opinion that it is prohibited.

The Hanbalis

According to the Hanbalis, as is found in the books Al-Iqnaa’ and Al-Mughni, it is considered disliked. Ibn Taymiyya also chose that it was disliked.


We are a middle nation and thus we must maintain middle ground. We should not allow our communities to be split over this issue, nor should we make it an issue when there are much more important issues to deal with. At the same time, we should not look down upon the sunna or those who follow it. For those who have the strength to follow the sunna of keeping the garments above the ankles they should do so. At the same time, we must not make this such a central issue that the religion is reduced to the length of your garment or your beard.

Argumentation without Knowledge

“Realise brothers that argumentation without knowledge causes the loss of much good and leads the ones arguing to invalidate a path from one of the paths of the sharī`ah. . . We have taken an oath that we would not open the door of argumentation without knowledge with anyone. Acting in that by the words of the Prophet, ‘No one argues about the religion except an infidel or an apostate in the religion.’

We qualified the blameworthiness of argumentation by our words, ‘without knowledge’ in order to exclude those who argue with knowledge about the religion of Allāh `azza wa jalla. For that type of argumentation is obligatory.

However, no servant attains the rank of knowledge and is called someone who can argue with knowledge except if he knows all of the paths of the sharī`ah. It says in the prophetic tradition, ‘Verily the sharī`ah came in three-hundred and thirteen paths. There is not a single path from among them which a servants takes except that by means of it his Lord will enter him into Paradise.’ this has been related by at-Tabrānī and others. For if a person knows all of these paths and he sees a path which contradicts these paths, then he has the right to argue concerning it. However, if he is ignorant of even a single path, then it is not possible for him to enter into dispute or perhaps he will invalidate by his arguments one of the paths of the sharī`ah; or perhaps he refuses to act by it and loses much good. As a result he becomes counted among those who reject the sharī`ah.”

[Excerpt taken from Shaykh ‘Uthmān ibn Fodio’s, Najm al-Ikhwān]

Legitimate Islamic Learning: Being People of Isnad

By Ustadh Abu Aaliyah

One cannot worship God with loving submission, save with sound sacred knowledge or ‘ilm. The Golden Rule in this regard was stated by Imam al-Bukhari in these terms:al-‘ilmu qabla’l-qawli wa’l-‘aml – ‘Knowledge comes before speech and action.’1 If we don’t possess sound knowledge, we may make something a part of the religion which should never be part of it – effectively introducing an innovation or bid‘ah into Islam. One hadith says: ‘Whoever does an act that we haven’t instructed, it shall be rejected.’ [Muslim, no.1718] The Qur’an itself says: Do they have partners who have made lawful for them in religion that which God has given no permission for? [42:21]

What follows are six points that summarise, God-willing, the issue of what constitutes legitimate Islamic learning:

1. The crux of how one seeks sacred knowledge is best expressed by a famous maxim: ‘Indeed this knowledge is religion, so look from whom you take your religion.’2 The upshot is that one avoids learning religion from those who are not Imams; or people not schooled, qualified or authorised in the traditional sciences: be it in theology, law, hadith, Qur’anic recital (tajwid), or any other discipline.

2. This qualification/authorisation (‘ijazah) must be part of an unbroken chain (isnad) of learning extending back to the Prophet, peace be upon him. One hadith says: ‘This knowledge will be carried by the trustworthy ones of every generation: they will expel from it the distortions of the extremists, the fabrications of the liars, and the mistaken interpretations of the ignorant.’ [Bayhaqi, Sunan, 10:209] If one takes knowledge from those outside of this unbroken chain, there is no telling what deviation can be passed-off as “the real deal” – as is all too often the case in these times.

3. To believe that the truths of Islam existed amongst the salaf; the pious predecessors, but then “sahih” or “authentic” Islam was lost or neglected for the next thousand years or so; until recently when it was rediscovered, is nothing but a dangerous myth which flies in the face of what God proclaimed in the Qur’an: Indeed, it was We who sent down the Remembrance, and of a surety We will preserve it. [15:9] Consider also these following hadiths: ‘My ummah shall never unite upon misguidance.’ [Al-Tirmidhi, no.2255] And: ‘There shall never cease to be a group of my ummah unmistakably upon the truth.’ [Al-Tirmidhi, no.2230; Muslim, no.1920] Also the hadith cited earlier: ‘This knowledge will be carried by the trustworthy ones of every generation.’ [Bayhaqi, Sunan, 10:209]

What these proof-texts collectively tell us is that God has promised that knowledge of Islam shall always be kept intact and be transmitted from one generation of scholars to the next, in an unbroken chain. While it is true that individual scholars can and do err; and while it is true that individual scholars can and do espouse aberrant (shadhdh) opinions that are excluded from the umbrella of legitimate scholarly differences; it is utterly preposterous to believe that many truths and sunnahs were unknown, lost or neglected by the entire scholarly community for many centuries (even a millenium), only to be revived or rediscovered by certain scholars in our time! Such a belief could only be held by one whose heart is plagued either with ignorance (jahalah), innovation (bid‘ah), hypocrisy (nifaq), deviation (zandaqah) or disbelief (kufr). And we seek refuge in God from such things.

4. In terms of fiqh (Islamic law and rulings; or to use its modern equivalent, “positive law”) the unbroken chain now only exists in the four remaining Sunni schools of law or madhhabs: Hanafi, Maliki, Shafi‘i and Hanbali. To the question as to why a person cannot follow other Imams or schools of fiqh besides these four, Ibn Rajab says: ‘It is said [in reply]: We have already alerted you to the reason for preventing this, which is that the schools of other than these [four] were not widely diffused, nor fully codified. At times views are ascribed to them which they never said, or their pronouncements are understood in ways they never intended. There is no [expert in] these schools to defend them or point out where such slips and errors lie – contrary to the case of the well-known madhhabs.’3 Hence it is from these four madhhabs and their relied-upon (mu‘tamad) manuals and teachers that fiqh must be taken.

5. As to a murajji‘, a “comparatist” (a highly-versed jurist qualified to evaluate the views of the mujtahid Imams and to then select the ruling he deems to be the ‘strongest’), al-Dhahabi wrote: ‘There is no doubt, one who has an intimate familiarity with fiqh, and whose knowledge is copious and intentions are sound, should not rigidly cling to one specific madhhab in all that it states. For maybe another madhhab has stronger proofs in a certain issue, or evidence may emerge by which the proof is established to him. In such a case, he must not follow his Imam, but must act by what the proof necessitates; following another mujtahid Imam whose view agrees with the evidence – doing so not out of pursuing whims and desires. However, he must not to give a fatwa to the public, except in accordance with the madhhab of his Imam.’4

6. Ibn al-Qayyim was asked about someone who possessed Sahih al-Bukhari, or Sahih Muslim, or one of the Sunans, and whether he may act on the hadiths in them, without first consulting a scholar. He replied thus: ‘The correct view in the matter is that there is some detail: If the textual indication in the hadith (dalalat al-hadith) is obvious and clear to whoever hears it, and allows for no other plausable reading, he should act on it and give fatwa according to it: he doesn’t need the approval of any jurist or Imam. The saying of the Prophet, peace be upon him, is proof in itself, no matter who it opposes. But if the indication is vague, or the intent is unclear, then it is unlawful for him to act on it or to give a fatwa based upon what he thinks it means, until he asks a scholar and gets clarity about the meaning of the hadith … This applies to one who is qualified, but has some shortcomings in his knowledge of fiqh, the principles of the legalists, and the Arabic language. If he isn’t of those who are qualified, his duty is simply to act on what God says: So ask the people of knowledge if you do not know. [16:43]‘5

Much more can be said about the subject, but what has preceeded should suffice. The sum and substance being that fiqh authority and orthodoxy resides in the four Sunni schools of law. The current ‘do-it-yourself’ fiqh culture which actively encourages the lay people, or those unschooled in fiqh, to dabble in the sacred texts and to ‘weigh-up’ the proofs (or the equally absurd ‘the-hadith-is-clear’ syndrome), are unwitting pawns who only serve to plunge this fragile ummah into even further religious anarchy. Such a methodology is to be seen for what it truly is: dal mudill: ’misguided and misguiding!’ Those holding such mistaken notions must correct them.

1. Al-Bukhari, Sahih al-Bukhari (Damascus: Dar Ibn Kathir, 2002), 29.

2. Muslim b. al-Hajjaj, Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1991), 14.

3. Al-Radd ala man Ittabaah Ghayra’l-Madhahib al-Arbaah (Makkah: Dar al-‘Alam al-Fuwa’id, 1997), 33-4.

4. Siyar A‘lam al-Nubala (Beirut: Mu’assasah al-Risalah, 1998), 8:93-4.

5. I‘lam al-Muwaqqi‘in (Jeddah: Dar Ibn al-Jawzi, 2002) 6:164.

Source: The Humble “I”

A debate with a Quranist

Quranists reject the religious authority of Hadīth (Prophetic traditions), as they consider it inconsistent with the Quran. This in contrast to the ‘Aqīdah (Creed) of Ahl as-Sunnah wal-Jamā’ah (People of the Prophetic Way and the Majority of Scholars) who consider hadīth essential for the Islamic faith.

Quranist: Why do you follow Sunnah/Hadeeth? Quran is enough for us and we don’t need Sunnah/Hadeeth.

Me: Before we continue, have you read the Qur’ān? Do you know Arabic?

Quranist: Yes, I have read the Quran twice in English translation; it was translated by someone who also doesn’t believe in Hadeeth/Sunnah.

Me: Your contention is that, “Quran is enough for us and we don’t need Sunnah or Hadeeth.” Although, it’s quite amusing to see you using the two terms – Sunnah and Hadīth – interchangeably, when technically they’re not the same.

You have only read the Qur’ān twice, in English interpretation (and not “translation” as you like to call it) when the Qur’ān was revealed in Arabic, yet you trust someone else’s interpretation for it; and that someone doesn’t believe in Hadīth or Sunnah like you.

Firstly, there is no such thing as Quranic interpretation, without the use of Sunnah or Hadīth. Qur’ān wasn’t compiled in a mushaf during the time of Prophet Muhammad ﷺ, but the compilation took place after He ﷺ had passed away. Qur’ān was memorised by thousands of companions (May Allah be pleased with them all), just like they also memorised the words and actions of the Prophet ﷺ. But you see no problem in taking the Qur’ān from them but you don’t accept when they narrate about what they heard and saw from Him ﷺ.

Secondly, even the Qur’ān tells us to follow the Prophet ﷺ, but you Quranists are too arrogant to follow “just another man”.

“And We revealed to you (O Muhammad ﷺ) the Dhikr that you may explain to the people what was sent down to them and that they might give thought.”
[Sūrah Nahl 16, verse 44]

This explanation is nothing other than the Sunnah, which teaches us how to pray, give Zakāh, fast the month of Ramadhān, perform Hajj, etc. The rules of the Qur’ān are general: It asks repeatedly to perform Salāh, give Zakāh, perform Hajj, but it never specified the number of Rak’ahs for prayers, or the amount for Zakah or how to perform Hajj, etc. If this is unknown, it’d imply that the religion is incomplete, which actually goes against the Qur’ān itself and therefore a heresy; Quranists shouldn’t align themselves with orthodox Islām.

Thirdly, you claim that Qur’ān is clear without one having to resort to Hadīth or the Sunnah, but the Qur’ān itself says, interpretation of which states:

“It is He who sent down to you, [O Muhammad ﷺ], the Book, in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allāh. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding.”
[Sūrah Āli-‘Imrān 3, verse 7]

So the Qur’ān itself is refuting your false notion. Some verses in the Qur’ān are not clear except for the people of knowledge. And who are those people of knowledge? Well, they have to be those to whom it was explained (The Sahābah, may Allāh be pleased with them all). Who explained it to them?! It had to be the Prophet ﷺ. Proof for that can be found in the Qur’ān itself:

“And We revealed to you (O Muhammad) the message that you may make clear to the people what was sent down to them and that they might give thought.”
[Sūrah Nahl 16, verse 44]

The Prophet ﷺ explained it to His companions, who explained it to those who followed them, and those followers explained it to those who followed them…with a sound chain which exists till now and will continue InshāAllāh.

“And even if We had sent down to you, [O Muhammad], a written scripture on a page and they touched it with their hands, the disbelievers would say, “This is not but obvious magic.””
[Sūrah al-An’ām 6, verse 7]

Fourthly, you asked me to name you ten Sunnahs that we must follow. Well, you don’t believe in Sunnah or Hadīth, so you please tell me from the Qur’ān;

– How to pray and what exactly to recite therein?
– Is the Ādhān mentioned in the Qur’ān?
– How people should get married and what exactly are the conditions for it and the – rights for men and women?
– How do we perform Hajj?
– How much of our wealth is to be given in Zakāh and what exactly is included in the wealth?

Just answer these for now, I’ll be grateful J

Quranist: AND I will say that I’m MUSLIM, submitter to GOD all day long, go live in Mecca, I don’t know why you people live here to be honest.

Me: How do you submit to Allāh? He commands us to “Obey Allāh and Obey His Messenger”, but you Quranists do the exact opposite; you follow your desires and logical fallacies and put the Sunnah of Muhammad ﷺ aside. He commands us to pray, but you don’t know how to because it is not even mentioned in the Qur’ān. This can go on and on  but I think I have made my point here.

To conclude, I see nothing but incoherence, ignorance, arrogance and inconsistencies in the version of Islam you propagate, or I simply don’t understand you; more likely to be the first.

By the way, as for me not living here and living in Mecca, do you have proof from the Qur’ān for that? 🙂

May Allāh guide us all to the Haqq.

Imam al-Baji al-Maliki (d. 474 AH) on God’s descent to the nearest heaven in the last third of the night

Imam al-Baji al-Maliki (403 AH – 474 AH) states in al-Muntaqa Sharh al-Muwatta’ 1:357, in explanation of the hadith of Allah’s descent to the nearest heaven in the last third of the night:

“The Prophet’s — Allah bless and greet him — saying that our Exalted Lord descends every night to the nearest heaven is to inform us that supplication at that particular time is answered, petitioners are given what they request, and those who ask for forgiveness are forgiven. It warns us as to the great merit of that time and strongly encourages us to make abundant supplication, petition, and contrition at that time. It was narrated from the Prophet — Allah bless and greet him — in similar terms that Allah Almighty and Exalted said: “If My servant comes near Me one hand-span I come near him one cubit. If he comes near Me one cubit I come near him an arm’s length. If he comes to Me walking, I come to him running.”He did not mean by this hadith a coming-near in terms of distance, for such is impossible and inexistent. All he meant was the servant’s coming-near in terms of good works, and Allah’s coming-near in terms of answer and acceptance. In the same sense one says “So-and-so is near So-and-so,” and they say of the leader “He is near his people” if he helps them a lot and welcomes them. This is well-known in the language of the Arabs.”