A Muslim Convert Once More

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Shaykh Abu Muhammad Ruwaym ibn Ahmad ( q.s. ) said, “When you keep company with any group of people, this is better for you than keeping company with the Sufis.   This is because all people study the externals, whereas this community studies the true realities.   While all people seek to impose upon themselves the outward rulings of the Divine Law, the Sufis impose upon themselves the True Reality of pious scrupulosity and continuous sincerity.   Therefore if anyone deviates from them in something that they have achieved, God will Remove the light of faith from his heart.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Shaykh Abu Muhammad Ruwaym ibn Ahmad ( q.s. ) said, “I was walking in a street of Baghdad during a hot afternoon.   I was thirsty.   I came to a house and asked for water.   A girl with a pitcher opened the door.   When she saw me, she said, ‘A Sufi who drinks during the day!’   Since then I have never broken my fast.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Shaykh Abu Muhammad Ruwaym ibn Ahmad ( q.s. ) said, “God has Bestowed upon you word and deed.   If He Takes Away from you the word and leaves you with the deed, this is a Blessing.   If He Takes Away from you the deed and leaves you with the word, this is an affliction.   However, if He takes away both from you, this is a terrible punishment.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Shaykh Abu Muhammad Ruwaym ibn Ahmad ( q.s. ) said: “The wisdom of the wise man consists of dispensing freely pious admonitions to his brethren, while at the same time imposing them stringently upon himself.   His dispensation of the admonitions to others means adherence to religious knowledge, while his stringent imposition of them upon himself is evidence of pious scrupulosity.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu al-Qasim ‘Abd al-Karim ibn Huzan al-Qushayri ( r.a. ) recorded, in his Risalah al-Qushayriyyah , Shaykh Abu Muhammad Ruwaym ibn Ahmad ( q.s. ) was born in Baghdad.   A great Sufi master, he died in the year 303.   He was a teacher of the Qur’an and jurist, who adhered to the school of Imam Dawud ibn ‘Ali azh-Zhahiri ( r.a. ).   Shaykh Ruwaym ( q.s. ) said, “The wisdom of the wise man consists of dispensing freely pious admonitions to his brethren, while at the same time imposing them stringently upon himself.  His dispensation to others means adherence to religious knowledge, while his stringent imposition of them upon himself is evidence of pious scrupulosity.”   Imam al-Qushayri ( r.a. ) wrote that he heard Shaykh Abu ‘Abd al-Rahman ‘Abdullah ibn Habib as-Sulami ( q.s. ) say, “I heard ‘Abd al-Wahid ibn Bakr say, ‘I heard Abu ‘Abdallah ibn Khafif say, ‘I asked Ruwaym to give me a piece of advice.   He answered: ‘This affair is ach

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   The following is my answer to a Quora question: “ I am told that God is Self-Aware.   Does God have a brain? ”   If you believe as monotheists in general believe, that God is Omniscient, then as a condition of being All-Knowing, He has to be Self-Aware.   If God were not Self-Aware, He would not be Omniscient since there would be things He does not know, and that is impossible.   God is Omnipresent, meaning that He is Unlimited in time and space, and in any dimension of existence.   As such, He does not have a brain.   There are two conditions that preclude it.   Firstly, to have a brain is to have a form.   And that would limit His Omnipresence.   And secondly, that would provide a cause for His Wisdom and Knowledge, meaning that God ceases to be the Prime Cause.

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Shaykh Abu Ishaq Ibrahim ibn Ahmad al-Khawwasw ( q.s. ) wrote:   “All men are sure that I am in love, But they know not whom I love. There is in man, no beauty, That is not surpassed in beauty by a Beautiful Voice.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Shaykh Najm ad-Din Abu al-Jannab Ahmad ibn ‘Umar al-Kubra’ ( q.s. ) said, “The salik should always keep vigil over his heart.   He should not neglect it even for a moment, for otherwise, he would succumb to his carnal desires and Satanic temptations.   He should consider himself as being Watched by God, as He has Said:   سُوۡرَةُ النِّسَاء بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ … إِنَّ ٱللَّهَ كَانَ عَلَيۡكُمۡ رَقِيبً۬ا (١)   In the Name of Allah, the Beneficent, the Merciful … for Allah Ever Watches over you.’ (Surah an-Nisa’:1)   He then said that the Prophet ( s.a.w. ) said, “Allah ( s.w.t. ) Watches your heart and acts, not your apparent behaviour and worldly belongings.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Imam Abu al-Qasim ‘Abd al-Karim ibn Huzan al-Qushayri ( r.a. ) recorded, in his Risalah al-Qushayriyyah , that Shaykh Abu Ishaq Ibrahim ibn Ahmad al-Khawwasw ( q.s.) was a friend of Imam Abu al-Qasim al-Junayd ibn Muhammad al-Baghdadi ( q.s. ), and Shaykh Ahmad ibn Abu al-Husayn an-Nuri ( q.s. ).   He had vast knowledge of trust in God and spiritual self-discipline.   He died at Rayy in the year 291.   He suffered from a stomach disease. Therefore, each time he had to stand up, he had to perform a major ablution. Once he entered water, and passed away there.   He wrote, “I heard that Muhammad ibn al-Husayn ( r.a. ) said, ‘I heard that Ahmad ibn ‘Ali ibn Ja’far said, ‘I heard that al-Azdi said, ‘I heard that al-Khawwasw said, ‘Five things serve as a cure for the heart: a thoughtful reading of the Qur’an, an empty stomach, night vigils, supplications in the early morning, and keeping the company of the righteous.’’’’”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ In a dream, someone asked Shaykha Rabi’ah al-‘Adawiyyah al-Qaysiyyah al-Baswri, ( q.s. ), “What transpired when Munkar and Nakir came to you?”   Shaykha Rabi’ah ( q.s. ) replied, “When they asked me, ‘Who is your Rabb?’, I said, ‘Go back!   Say to Allah, ‘When You had never forgotten this weak woman despite Your Remembrance of Creation, how can she forget You, when on Earth You were her only remembrance?   Why do You Send angels to question her?’’”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ The New Testament contradicts itself on the Ascension of Jesus ( a.s. ), after the Resurrection.   In the Gospel according to Luke, Jesus’ ( a.s. ) Ascension took place in Bethany, on the same day as his Resurrection:   Luke 24:50-51 50 When he had led them out as far as Bethany, he lifted up his hands and blessed them; 51 and even as he blessed them, he parted from them, and was carried up into heaven.   50 Ἐξήγαγεν δὲ αὐτοὺς ἔξω ἕως πρὸς Βηθανίαν, καὶ ἐπάρας τὰς χεῖρας αὐτοῦ εὐλόγησεν αὐτούς.   51 καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπ' αὐτῶν καὶ ἀνεφέρετο εἰς τὸν οὐρανόν   50 Eduxit autem eos foras in Bethaniam, et elevatis manibus suis benedixit eis.   51 Et factum est, dum benediceret illis, recessit ab eis, et ferebatur in cælum.   But in Acts 1:9-12, Jesus’ ( a.s. ) Ascension took place at Mount Olivet, forty days after his Resurrection:   Acts 1:9-12 9 When he had said this, they saw him lifted up, and

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Shaykh Wali ad-Din ʿAbd ar-Rahman ibn Muhammad ibn Khaldun ( r.a. ), condemned anthropomorphism, in his al-Muqaddimah : “The anthropomorphists did something similar in affirming that God has a body but not one like ordinary bodies. The word ‘body’ is not used in connection with God in the Muslim religio-legal tradition, but they were emboldened in their statement by the fact that they affirmed the literal existence of these plain statements.   They did not restrict themselves to them, but went deeper into the matter and affirmed the corporeality of God.   They assumed what has just been mentioned concerning the corporeality.   They ‘free’ God by the contradictory, nonsensical statement, ‘A body not like ordinary human bodies.’   But in the language of the Arabs, body is something that has depth and is limited.   Other interpretations, such as the one that is something persisting in itself, or is something composed of the elements, and other

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ As the Prophet ( s.a.w. ) was travelling, mounted on the Buraq, he saw a devil from the jinn who was trying to get near him holding a firebrand.   Everywhere the Prophet ( s.a.w. ) turned, he would see him.   Jibril ( a.s. ) said to him, “Shall I teach you words which, if you say them, his firebrand will go out, and he will fall dead?”   The Prophet ( s.a.w. ) said yes.   Jibril ( a.s. ) said, “Say:   بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ أَعُوذُ بِوَجْهِ اللهِ الْكَرِيمِ ، وَبِكَلِمَاتِ اللهِ التَّا مَّاتِ الَّتِيْ لاَ يُجَاوَزُهُنَّ بَرٌّ وَلاَ فَاجِرٌ مِنْ شَرِّ ما يَنْزِلُ مِنْ السَّمَاءِ وَمِنْ شَرِّمَا يَعرُجُ فِيْهَا وَمِنْ شَرِّمَا ذَرَأَ فِي اْلاَرْضِ ، وَمِنْ شَرِّمَا يَخرُخُ مِنْهَا وَمِنْ فِتَنِ اللٌيْلِ وَالنَّهَارِ وَمِنْ طَوَارِقِ اللَّيْلِ وَالنَّهَارِ إِلاَّ طَارِقًا يَطْرُقُ بِخَيْرِ يَا رَحْمَن.   “ A’uudzu bi wajhillahi al-kariim, Wa bi kalimaatillahi at-taammaat, al-Latii laa yujaawizuhunna barrun wa laa faajir,

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   The following is my answer to a Quora question: “ Is the punishment of eternal hell for unbelievers the most unjust concept ever? ”   The only religions that have this concept are religions of linear time, and they tend to be of the Abrahamic family of religions.   By no means is this idea of an eternal punishment universally accepted within all of them.   There are opinions for, against and every position in between.   There are several elements to consider in this.   Firstly, we have to address the Nature of God; and then, the identity of these “unbelievers”, and finally the role of Hell or its equivalent.   This again comes back to a belief is God’s Mercy versus God’s Justice.   If God is Merciful why is there damnation?   And if God is Just, why is it eternal?   Therein lies the conundrum.   As such, more and more people, learned people, have come to the conclusion that this is untenable from a credal perspective unless we do not believ

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ   Shaykh ‘Utsman Nuri Tufbas wrote, in “Islam, Spirit, & Form”, there was a young and pious man named ‘Alqamah ( r.a. ) among the companions of the Prophet ( s.a.w. ).   He never showed unhappiness when given some task.   This feature of his was also praised by the Prophet ( s.a.w. ).   Yet, when he was about to die, he was not able to pronounce the declaration of faith.   The Prophet ( s.a.w. ) was then informed about his condition.   As the Prophet ( s.a.w. ) liked him, he immediately went to see him, and asked what had happened.   The young man answered: “O Messenger of Allah!   I feel that I have something like a lock on my heart.”   The Prophet ( s.a.w. ) asked the people around whether it was a hindrance for him to pronounce the declaration of faith.   And when they inquired about it, they came to know that he had mistreated his mother, and she was angry with him.   The Prophet ( s.a.w. ) summoned the mother, as he liked the young man

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ The following is my answer to a Quora question: “ Is it better to read Qur’an in Arabic, even if you do not understand it, or in translation where you do understand? ”   This is dependent on your intent. But a Muslim should engage in both.   Reading the Qur’an in Arabic is to partake in the barakah , Blessing, of the language of Revelation.   It is food for the soul and there is spiritual benefit in it, whether you realise or do not realise.   It is like the man is told to take certain foods and he eats it without understanding what it does for the body, but it keeps him healthy.   ‘Ibadah , acts of worship, are food for the soul.   Reading the translation gives you a general idea of the text, and that helps you understand.   Understanding is important since when we understand something, we are more likely to subscribe to it, and that affirms our adherence to the faith.   And with that, we build a relationship with the Qur’an, and the people

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ The following sections are taken from some parts of the Kashif al-Ilbas an Faydha al-Khatm Abu ‘Abbas , by Shaykh Ibrahim ibn ‘Abdullah Niyas al-Kawlakhi ( q.s. ).   In Latha’if al-Minan fi Manaqib Abu al-‘Abbas al-Mursi wa Shaykhihi Abu-Hasan of Shaykh Taj ad-Din Abu al-Fadhl Ahmad ibn Muhammad ibn ‘Atha’illah as-Sakandari ( q.s. ), Shaykh ‘Abd al-Wahhab ibn Ahmad ash-Sha’rani ( r.a. ) said, “The path of the Sufi has always been a rarity, in every age.  Few have had the stamina to endure their shaykh ’s training, and his examination of their actions.” This is why Shaykh ash-Sha’rani ( r.a. ) began to see the Muhammadan virtues, such as piety, abstinence, fear of Allah ( s.w.t. ), and so on, as being in the hands of the people of Allah ( s.w.t. ).  It is impossible to obtain such characteristics by random means.   The path of the Sufi thus consists entirely of battling against the lower self.  But where is the one capable of virtuous conduc

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Shaykh Muhammad Nazhim Adil al-Haqqani ( q.s. ) said, “My Grand Shaykh used to say that the gates of Paradise are open for all to enter; and according to the hadits of the Prophet ( s.a.w. ), Allah ( s.w.t. ) has Parcelled out Paradise, Assigning to everyone his portion, and disallowing anyone from occupying the portion that has been assigned to another.   What this means is that Allah ( s.w.t. ) has Given to His servants before they ever ask for anything, has Given with a Generosity that is Absolute, as He does not wait for us to ask that He may give us according to our requests; He Gives unbesought.   Our Grand Shaykh went on to say that Allah ( s.w.t. ) Treats His people in this life with the Absolute Mercy Emanating from His Divine Name, ‘ar-Rahman’.   No one can fall outside of the bounds of a Mercy and a Beneficence that is Boundless, as is the Mercy Implicit in ar-Rahman.   Do not ever think that the Oceans of Mercy Belonging to thi

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Shaykh Muhammad Nazhim Adil al-Haqqani ( q.s. ) said, “Many meetings begin without the recitation of ‘ a’udzubillah min ash-shaythan ar-rajim ’, as if we are immune to Shaythan ’s venom.   Such pride allows Shaythan in.   We must recognise our weakness and seek His Protection.   Each time we recite ‘ a’udzubillah min ash-shaythan ar-rajim ’, Allah ( s.w.t. ) Sends Protection.   We are weak, fighting an unseen enemy.   We must always seek Refuge in Allah ( s.w.t. ).   سُوۡرَةُ الاٴعرَاف … إِنَّهُ ۥ يَرَٮٰكُمۡ هُوَ وَقَبِيلُهُ ۥ مِنۡ حَيۡثُ لَا تَرَوۡنَہُمۡ‌ۗ … (٢٧)   … for he and his tribe watch you from a position where you cannot see them ... (Surah al-A’araf:27)   We must also recite ‘ Bismillah ar-Rahman ar-Rahim ’, for that is our divine sword against our unseen enemy.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ How many Wahhabis does it take to change a light bulb?   There is no mention of light bulbs in the Qur’an, although sometimes it does mention light. There is not a single reference in ahadits about light bulbs at all.  This concludes that the light bulb is an innovation and all innovations are forbidden.  Now the Qur’an Mentions light.  Therefore, using any light other than the light mentioned in the Qur’an is polytheism and forbidden.  Furthermore, the light bulb was invented by infidels, so its origin is in the culture and practice of infidels.  Muslims are not supposed to imitate infidels in anything.  Therefore, anyone who changes a light bulb is engaged in a bid’ah , and is committing kufr and shirk .  This is haram .

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Habib ‘Umar ibn Muhammad ibn al-Hafizh said, “The sign that your knowledge is sound is that it increases you in cognisance of Allah ( s.w.t. ).   The sign that your action has been Accepted is an increase in humility.   The sign that your action has been rejected is an increase in arrogance and pride.”

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ Ustadz  Sa’id  Ukur Nursi ( r.a. ) said, “The Prophet Jonah ( a.s. ) was Cast into the sea and swallowed by a large fish.   The sea was stormy, the night was turbulent and dark, and hope was exhausted.   But it was while he was in such a situation that his supplication, ‘There is no god other than You, Glory be unto You!   Indeed, I was among the wrongdoers,’ acted for him as a swift means of salvation.   Now we are in a situation many times more awesome and dangerous than that in which Jonah ( a.s. ) found himself.   Our ‘night’ is the future.   When we look upon our future with the eye of neglect, it is a hundred times darker and more fearful than his night.   Our ‘sea’ is this spinning globe.   Each wave of this sea bears on it thousands of corpses, and is thus a thousand times more frightening than Jonah’s ( a.s. ) sea.   Our ‘fish’ is the desires of our soul which strive to shake and destroy the foundation of our eternal life.   This ‘fish