Imams of Ahlus-Sunnah

Imams of Ahlus Sunnah, Imams of the Mutakallimun, Shaykhs of al-Islam, Imam al-Ilm al-Kalaam!

Sayyiduna Imam Abu Mansur al-Maturidi 242-333AH. Descendant of the Sahabi, Sayyiduna Abu Ayyub al-Ansari رضي الله عنه

Sayyiduna Imam Abu al-Hasan al-Ash’ari 260-324 AH. Descendant of the Sahabi, Sayyiduna Abu Musa al-Ashari رضي الله عنه.

Imam al-Maturidi and Imam al-Ash’ari رضي الله عنهما Were From the Salaf Us-Saliheen رضوان الله عليهم أجمعين (First Three Centuries After The Prophetic Age). They never met, their students eventually did. When they met and discussed Aqeedah issues, they discovered that these were ‘two sides of the same sword!

They Simply Defended And Upheld The Transmitted Beliefs Of The Qur’an and Sunnah, As Upheld By Mainstream Sunni Islam (as-Sawad al-Adh’am) In Each Generation Before Them, From The Extremes Of Excessive Literalism and Excessive Rationalism.

Their Teachings and Methodology Were Accepted As The Standard Of Mainstream Sunni Islam By Clear General Consensus (Ijmah) Of The Scholarly Community (Ahlus Sunnah Wa’l Jama’ah) In Their Own Times And In Every Generation.

There is no (Doctrinal) difference between Ash’aris and Maturidis, hence both groups are Ahlus Sunnah Wa’l Jama’ah i.e. the as-Sawad al-Adham.

Two foremost Imams of the Mutakallimun of Ahlus Sunnah, known in their time as the Imams of Guidance!

They did not innovate anything new. Their creed was in accordance with the Sahaba al-Kiraam (Salaf us-Saliheen – the Pious predecessors) رضي الله عنهم.

Imam Abu Mansur al-Maturidi رضي الله عنه surpasses Imam Jafar at-Tahawi رضي الله عنه as a transmitter and commentator of Imam Abu Hanifa’s رضي الله عنه legacy in Kalam. Both Imam al-Maturidi and Imam at-Tahawi followed Imam Abu Hanifa and his companions in the position that belief (al-Imaan) consists in; “Conviction in the Heart and Affirmation by the Tongue.”

Imam Abu al-Hasan al-Ash’ari, رضي الله عنه surpasses Imam ash-Shafi`i رضي الله عنه as a transmitter. Imam al-Ash’ari followed Imam ash-Shafi’i and his companions in the position that belief (al-Imaan) consists in; “Conviction in the Heart and Affirmation by the Tongue and Practice with the Limbs.”

The supreme imams of Orthodox Muslims in the field of beliefs (Aqeedah) and Oneness of Allah عزوجل (al-Tawheed), and most experts in Orthodox belief and its proof and defense (al-Mutakallimun) insisted on the unbelief of every Sectarian (Mubtadi‘) whose heresy was in itself outright unbelief, or directly implied unbelief as, for example, whoever held that what he worshipped had an image (Sūrah), or a limit (Hadd), or extremity (Nihāyah), or that (what he worshipped might move or be still. There is no difficulty for anybody who has a mind to comprehend the unbelief of the Karrāmiyah, the anthropomorphist’s (al-Mujassimah), for claiming that He عزوجل , the Transcendent, is a body, and has a limit, and an extremity underneath Him عزوجل , and that Heعزوجل contacts His throne, and that He عزوجل is the site of occurrences, and that speech and will recur to Him عزوجل again and again, (whereas the truth of the matter is that His speech and His will are preeternal and one and single).

The Maturidis and Ash’aris are the elite of Ahlus Sunnah and the supporters of the laws (Shari’ah) of the Religion. They stood up to refute the innovators of misguidance (Ahl al-Bid’ah) among the Qadariyyah, Mu’tazila , Khawarij, Rawafidh and others. The one who slanders them, in fact, slanders Ahlus Sunnah Wa’l Jama’ah. The one in charge of Muslims has to discipline such people in a way to stop others from imitating them!

“One who departs from what Shaykh al-Islam Imam al-Mutakallimun Sayyiduna Abu al-Hasan al-Ashari and Shaykh al-Islam Imam al-Mutakallimun Sayyiduna Abu Mansur al-Maturidi رضي الله عنهما reported is not a Sunni. These two Imam’s followed the footprints of the Prophet صلى الله عليه وعلى آله وصحبه وسلم and his Companions رضوان الله عليهم أجمعين.”
[Imam Ahmad Shihab ad-Din al-Qalyubi رحیم اللہ in Kanz ar-Raghibin]

The Maturidiyyah according to the Prophet صلى الله عليه وعلى آله وصحبه وسلم!
The Prophet صلى الله عليه وعلى آله وصحبه وسلم said, “Verily, you shall conquer Constantinople and truly what a wonderful leader will her leader be, and truly what a wonderful army will that army be!”
[Ahmad, al-Hakim, ad-Dhahabi, as-Suyuti, al-Haytami]
Both the leader and his army were Hanafis Maturidis Sufis

The Asha’irah according to the Prophet صلى الله عليه وعلى آله وصحبه وسلم!
The Prophet SallAllahu Alayhi Wa Aalihi Wa Sahbihi Wa Sallam said; “The Ash`aris among people are like a precious parcel containing musk.”
[Ibn Sa`d, al-Qushayri, as-Subki, Ibn Asakir]
“The best of men are the men of the Yemen. Faith is Yemen.”
[Ahmad, Tabarani, al-Haytami]

”The various parts of the Ahlus Sunnah Wa’l Jama’ah in Aqeedah (Beleifs) as the al-Ash’ari and the al-Maturidi, in Fiqh (jurisprudence) such as the al-Hanafi, al-Maliki, ash-Shafi’i and al-Hanbali, in Tasawwuf (Sufism) such as the al-Qadri, al-Chisti, an-Naqshabandi and as-Sohurwardi, this is the truth.”
[Shaykh Shah Abd al-Aziz al-Hanafi al-Maturidi al-Naqshbandi MuHadith al-Dehlawi رحیم اللہ]

al-Qur’an “And hold fast, all of you together, to the rope of Allah and be not divided.”
Allah has forbidden separation, and disagreement with consensus (ijma) is separation.
Hence, if Allah has forbidden separation then surely we must all unite on the unanimously accepted Aqeedah of our pious predecessors. This unanimity (in Aqeedah) was transmitted by the two great Imam’s, Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi رضي الله عنهما and the scholars who followed their path.”
[Imam Ibn Hajar al-Haytami ash-Shafi’i al-Ash’ari رحیم اللہ in al-Fatawa al-Hadithiyya]

This unanimity was transmitted by the two great Imam of Ahle Sunnah Wa’l Jama’ah Shaykh ul-Islam Abu Mansur al-Maturidi and Shaykh ul-Islam Abul al-Hasan al-Ashari RadiAllahu Anhuma and and the scholars who followed their path.”

“‘Man of Bid’ah’ means one whose beliefs are different from the Ahl as-Sunnah faith. The Ahl as-Sunnah faith, is the faith of Imam Abu Mansur al-Maturidi and Imam Abu al-Hassan al-Ash’ari, and those who followed them. One who brings forth something which is not approved by Islam becomes a man of Bid’ah.”
[Imam Ibn Hajar al-Haytami ash-Shafi’i al-Ash’ari رحیم اللہ in al-Fatawa al-Hadithiyya]

”The way of Imam Abu Mansur al-Maturidi and Imam Abu al-Hasan al-Ash’ari رضي الله عنهما is the same way that the esteemed scholars follow the notable for schools of law (Hanafi, Maliki, Shafi’i and Hanbali) who know the permissible from the prohibited, who are engaged in giving victory to the religion of the Prophet صلى الله عليه وعلى آله وصحبه وسلم.”
[Shaykh ul-Islam Imam Taj ud-din as-Subki ash-Shafi’i al-Ash’ari رحیم اللہ]

“Imam Abu al-Hasan al-Ash’ari (and Imam Abu Masur al-Maturidi) رضي الله عنهما is one who defended the creed and one who authored books and works refuting the atheists and others among the Mu’tazilah, Jahmiyyah, Khawarij, Rawafid and all other innovators of misguidance.”
[Imam al-Khatib al-Baghdadi ash-Shafi’i al-Ash’ari رحیم اللہ in Tarikh al-Baghdad]

“Agreement has formed in subscribing to Ash’ari and Maturidi doctrine (Aqeedah) among the Shafi’is, the Malikis, the Hanafis and the nobility of the Hanbalis.”
[Shaykh Abd as-Salam ibn Mashish al-Alami رحیم اللہ]

”It requires sound understanding to see how the al-Ash’ari and al-Maturidi Aqeedah has not deviated from transmitted sources (i.e. the Qur’an, Sunnah and the way of the Salaf us-Saliheen رضي الله عنهما.) Sound understanding requires sound reasoning and looking beyond the superficial aspects of the school which make it appear otherwise, such as many of the Ash’ari and Maturidi text in Aqeedah not containing a lot of quotes from the Qur’an and Sunnah, most of the Ash’ari and Maturidi scholars being referenced as scholastic theologians (Mutaklimeen), Ash’ari and Maturidi scholars speaking with the language of the philosopher etc. These are some of the things that I heard which makes one believe that the Ash’ari and Maturidi School is not based on transmitted sources.”
[Imam Abdullah ibn Alawi al-Haddad ash-Shafi’i al-Ash’ari رحیم اللہ]

“The people of Hadith are all in agreement that Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi رضي الله عنهما was Imams of Hadith and their school is the same as the people of Hadith. They presented the essentials of the Religion according to the methodology of Ahlus Sunnah and they refuted the factions of misguidance. They were a drawn sword against the Mu’tazilah, Khawarji, Rawafid etc. and all the innovators, and the apostates. The one who slanders them or defames them, in fact, speaks ill of the entire Ahlus Sunnah.”
[Imam al-Qushayri ash-Shafi’i al-Ash’ari رحمة الله عليه in al-Risala]

“The Ahlus Sunnah among the Malikis, the Shafi’is, the majority of the Hanafis speak with the tongue of Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi رضي الله عنهما and argue with their arguments.”
[Imam Ibn Musa al-Mayurqiرحمه الله ]

“The Believer should adapt himself to the Sunnah and to the Jama’ah. The Sunnah is the way shown by RasoolAllah صلى الله عليه وعلى آله وصحبه وسلم. The Jama’ah is composed of the things done unanimously by the Sahaba al-Kiram رضوان الله عليهم أجمعين who lived in the time of the four caliphs of Khulafa’ ar-Rashideen (and others in their path) رضوان الله عليهم أجمعين. A Muslim must prevent the multiplication of the people of Bid’ah and keep away from them, and should not greet them (as given in many Hadith on this issue). Imam Ahmad ibn Hanbal RadiAllahu Anh, the Imam of our Madhab, said that greeting a man of Bid’ah meant loving him since it had been declared in a Hadith, ‘Disseminate (your) greeting (Salaam)! Love one another in this way!”
[Shaykh Abd al-Qadir al-Jilani al-Hanbaliرحمه الله ]

“The Ahlus Sunnah consist of three groups: the textualists al-Atharis (Hanbali Mufawid), whose Imam is Ahmad ibn Hanbal, the Ash’aris, whose Imam is Abu al-Hasan al-Ash’ari, and the Maturidis, whose Imam is Abu Mansur al-Maturidi رضي الله عنهم…. and they are all one group, the saved sect (al-Firqatun Najiyyah), and they are Ahl al-Hadith, the Ahlus Sunnah Wa’l Jama’ah.”
[Imam Muhammad Saffarini al-Nabulusi al-Hanbali رحمه الله in Lawami` al-Anwar]

”When we use the term ‘Ahlus Sunna Wa’l Jama’ah’, what is meant are the Ash’aris and the Maturidis.”
[Imam Ibn Hajr al-Haytami ash-Shafi’i al-Ash’ari, Imam al-Baydawi ash-Shafi’i al-Ash’ari]

The Prophet said: “He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam”.
[Abu Dawud]

”Allah will never let my Ummah agree upon misguidance, and the hand of Allah is over the group (Jama’ah), so follow the great mass of believers (as-Sawad al-‘Adham), and whoever dissents from them departs to hell”
[at-Tirmidhi, al-Hakim]

The Majority of the scholars of the Ummah is Asha’irah and Maturidiyya. The the Ummah has always been Asha’irah and Maturidiyyah and that’s the majority.

”The Sunnis are the Ash’ari and the Maturidi.”
[Imam Ibn Hajr al-Haytami ash-Shafi’i al-Ash’ari رحیم اللہ in Fatawa al-Hadithiyya]

”The Ahlus Sunnah Wa’l Jama’ah are the Maturidi and Ash’ari.’’
[Imam Ibn Abideen ash-Shaami al-Hanafi al-Maturidi رحمه الله in Radd al-Muhtar]

‘’Asha’irah and Maturidiyya (Ahlus Sunnah Wa’l Jama’ah) are same, however they differed in Furoo’ issues (Hanafi, Maliki, Shafi’i and Hanbali) not in Usool (Aqeedah).

“The Ahlus Sunnah Wa’l Jama’ah (i.e. al-Maturidi Wa al-Ash’ari) is the successful group and it is this group which weighs or determines its thoughts and its according to the scales of the Holy Qur’an”.
[Imam Abu Hamid al-Ghazali ash-Shafi’i al-Ash’ari رحیم اللہ in al-Mujarribaat]

“As the Prophet صلى الله عليه وعلى آله وصحبه وسلم has stated, follow this ‘as-Sawad al-Adham’, and when the four Madhabs (i.e. Hanafi, Maliki, Shafi’I’ and Hanbali) are within the as-Sawad al-Adham then the following of any one of them, is followance of the Sawad al-Adham. Therefore, refuting any one of them is refuting the Sawad al-Adham “.
[Shaykh Shah Wali’ullah al-Hanafi al-Maturidi al-Naqshbandi MuHaddith al-Dehlawi رحمه الله in Aqdul al-Jayyad]

“Imam Abu Mansur al-Maturidi and Imam Abu al-Hasan al-Ash’ari رضي الله عنهما were contemporaries, and both were striving for the same cause. The difference was that Imam al-Ashʿari was geographically closer to the camps of the opponent [the Muʿtazila]. Baṣra had been the birthplace of the Muʿtazila ideology and the place from where it grew and spread, and it was also one of the main fronts in the ideological war between the Muʿtazila and the scholars of Hadith and Fiqh. Though imam Abu Mansur al-Maturidi was far from this battlefield, its echoes had reached the lands where he lived, and hence, there were Muʿtazila in Transoxiana mimicking the Muʿtazila of Iraq. It was Māturīdī who stood up to combat them.”
[Shaykh Muhammad Abu Zahra al-Azhari رحمه الله in Tarikh al-Madhahib al-Islamiyyah]

“By Sawad-e-Azam is meant those who are called the Ahlus Sunnah wa’l Jama’ah. i.e. the MAturidis and Ash’aris.”
[Imam Sufyan as-Souri in al-Mizaanul Kubra]

“Each Believer must protect his faith by learning the creed (Aqeedah) of one of the imams who are incontestably worthy of respect, and well-grounded in knowledge (i.e. from among the followers of Imam Abu al-Hasan al-Ash’ari and Imam Abu Masur al-Maturidi رضي الله عنهما, as indicated in the passages before).”
[Imam Abdallah ibn Alawi al-Haddad ash-Shafi’i al-Ash’ari رحیم اللہ]

“Salvation depends on the fact that every single belief of the Ahlus Sunnah Wa’l Jama’ah be so firm that one will remain firm even if the sky and the earth vanishes.”
[Imam Ahmad Rida al-Hanafi al-Maturidi al-Qadri رحیم اللہ]

The Sunni Scholars works in compliance with and defends the actual teachings of Ahlus Sunnah Wa’l Jama’ah. Throughout the world, this association is spreading the teachings of Aqeedah of Imam Abu Mansur al-Maturidi and Imam Abu al-Hasan al-Ash’ari رضي الله عنهما and the teachings of Fiqh according to the four Imams, i.e. Imam Abu Hanifa, Imam Malik, Imam Ash-Shafi’i, Imam Ahmad ibn Hanbal رضي الله عنهم. However, some people who did not learn the proper teachings of Ahlus Sunnah, they are misrepresenting the actual teachings of Ahlus Sunnah.

To defend the creed of Ahlus Sunnah is an obligation and it is in this regard this advisory note is being presented and our aim is not to spread tribulations and discord in the Muslim community.

So a Traditional Sunni Muslim is a follower of one of the four Madhabs AND a follower of one of the two schools of creed, crystal clear and simple, do not let anyone else tell you otherwise!

It is in summary the followers of Imam Abu al-Hasan al-Ash’ari and Imam Abu Mansur al-Maturidi in Aqeedah, and this saved group is represented by the adherents of one of the four schools – Hanafi, Maliki, Shafi’i and Hanbali today.!

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيدٌ
الصلوۃ والسلام علیک یا سیدی یارسول اللہ
وعلٰی آلک واصحابک یا سیدی یا حبیب اللہ

The Adhan’s Story

Adhaan’s Story
• In this year (the first year) the Muslims started calling the Adhaan.
• `Abdullaah bin Zayd had a dream which initiated the Adhaan.
• When the Ansaar became settled and the Islamic Ruling became the order, the Muslims started praying and people used to gather at the prayers’ times without any invitation.
• The Prophet, sallallaahu `alayhi wa sallam, was interested in putting something to let people know about the prayer’s time. The Prophet, sallallaahu `alayhi wa sallam, did not like the flag or the horn after they were mentioned to him.
• It was narrated that the bell was mentioned and then it was molded to be used. Meanwhile, `Abdullaah bin Zayd saw a rightful dream. He saw that a man wearing two green dresses carrying a bell passed by him.
– `Abdullah said: do you sell this bell?
– The man said: what would you do with it?
– `Abdullaah said: we call for the prayer.
– The man said: let me tell you about what is better than this bell.
– `Abdullaah said: what would that be?
– The man said: you say Allaahu Akbar Allaahu Akbar … to the end of the Adhaan. Then the man went backward, but not far.
– The man then said: When you are ready to pray you say Allaahu Akbar … to the end of the expressions of the Iqaamah.
• So `Abdullah told the Prophet, sallallaahu `alayhi wa sallam, about this dream.
• The Prophet, sallallaahu `alayhi wa sallam, said:
إِنَّ هَذِهِ لَرُؤْيَا حَقٍّ إِنْ شَاءَ اللهُ فَقُمْ مَعَ بِلَالٍ فَأَلْقِ عَلَيْهِ فَإِنَّهُ أَنْدَى مِنْكَ صَوْتًا
This is a rightful dream by the Will of Allah. Go with Bilal and tell him about it as his voice is more flowing than yours. (Imam Abu Daawood, Imamut Tirmidhهyy, Imam Ibn Maajah, Imam Ahmad, Ibn Khuzaymah and Imamul Bayhaqiyy in Sunan)
So he did.
• When `Umar heard the Adhaan, he came out of his house dragging his clothes saying:
By the One Who sent you with the truth, I saw like what he saw.
• The Prophet, sallallaahu `alayhi wa sallam, said:
Thanks are to Allah.​​للهِ الحَمْد

Islamic Law and Our Approach

It might be said:

Follow Islamic Law

Muslims consider the Islamic Law as God’s Law that Allah revealed to Prophet Muhammad, Sallallahu ^alayhi wa sallam. The Prophet, sallallahu ^alayhi wa sallam, fulfilled the message which Allah assigned him to complete, which is to convey this Law to the Nation. This Law is a cause for the Muslims to be prosperous in this life and the Hereafter.

It is not, neither reasonable nor Islamically permissible, for a Muslim in normal circumstances (i.e., excluding the threat of one being killed) to replace some of the rules of this Law; this is not to mention the replacement of all the rules. The Muslim must not accept a substitute for this Law in any circumstances. This Law is beneficial to straighten the Muslim Nation’s feebleness and fix its affairs during whatever time period and in whatever place the issue occurs.

Such a situation is completely different than the secular laws. In this case, these laws serve some during some time periods in some places; however, they will not be suitable to serve in other time periods and other places.

Human Intellect

The human intellect is far from encompassing all the benefits suitable to the Muslim Nation during different time periods and in different places. How would it then institute a law as such? The human intellect which legislates the law today will abolish it tomorrow. Allah, the Glorified, has Knowlege by which He encompasses everything. His Law, according to the Muslim, encompasses the beneficial affairs for his servants in every time period and place.

Secular Laws

Those who try to bring Islamic Laws closer to non-Islamic laws and twist them according to these man-made and secular laws have a sick heart and sinful intellect. They will not reap other than destruction, degradation, and debasement; while they claim to seek reform and progress. Those who chose their intellect over Allah’s Knowledge and Law are not attached to Islam one bit. Similarly, this is the case of those who are annoyed by the Islamic Law when they count this Law unsuitable for the current time period in which they live.

Fear Allah

Let those who follow the way of the secular groups and follow a false approach for understanding Islam fear Allah and repent. This is manifested by them following their own mind for:

  • Interpreting and commenting on the Qur’an without Islamic Knowledge
  • Determining the times of prayers, the Day ^Eid, and direction of Qiblah following calculations and not the Islamic Law and proper sighting
  • eating non-slaughtered meat
  • selling unlawful items like pig meat, alcoholic drinks, and lottery tickets
  • selling quick food and drinks to people (Muslims and non-Muslims) to consume during Ramadan’s fasting days
  • giving Zakah money to invalid recipients of Zakah

Let them take note, repent to Allah and seek the Prophet’s Way, sallallahu ^alayhi wa sallam, the Companions’ Way and the Madhaahib’s Way.


Suratan-Nisa‘, verse 65 was revealed when az-Zubayr and one person from the Ansar disputed about water used for irrigation of a garden. The Prophet, sallallahu ^alayhi wa sallam, said to az-Zubayr:  “Water your land then let the water run to your neighbor’s land.” The Ansari person said: “I see that you favored your maternal cousin.”

Here, the Prophet’s face changed color out of anger at this man. Then he, sallallahu ^alayhi wa sallam, said to az-Zubayr:  “Water your land, then hold the water until it reaches the walls.” (Narrated by Imam Al-Bukhariyy and Imam Muslim.) [By that the Prophet, sallallahu ^alayhi wa sallam, gave az-Zubayr what he deserves and is entitled to.]

Any person accuses the Prophet, sallallahu ^alayhi wa sallam, of issuing an unjust ruling is a blasphemer. However, the Prophet, sallallahu ^alayhi wa sallam, recognized the person’s slip and did not punish him and was patient for his fall, but that is only for the Prophet, sallallahu ^alayhi wa sallam. Otherwise, if a person dislikes the ruling of Islam, slanders it, or rejects it, one falls in blasphemy and is asked to utter the Shahadah to go back to Islam [while leaving off in his heart or by saying, that belittlement or rejection of the Islamic Law] or is punished by death if one refuses.

Allah swears in this verse that none is a believer unless he/she accepts the Prophet’s ruling in all matters. Whatever the Prophet, sallallahu ^alayhi wa sallam, rules, it is the truth, one has to submit to it outwardly and inwardly. When the Prophet, sallallahu ^alayhi wa sallam, rules others have to obey and they would not find any hardship within themselves or in front of others to accept what the Prophet, sallallahu ^alayhi wa sallam, has ruled. They submit to it and totally accept it without objection, dispute or opposition.


The Prophet, sallallahu ^alayhi wa sallam, said:

<<By the One Who controls my soul, one will not reach the full Iman (full commitment to applying Islam) except when one’s inclination is consistent with what I conveyed (i.e., what the Prophet, sallallahu ^alayhi wa sallam, conveyed).>>

King Noorud Deenush Shaheed

The great, righteous waliyy King Noorud Deenush Shaheed took over the Muslim states which were in an extremely bad shape in all state’s areas. The King’s wise ministers suggested to him to punish the criminals by tough laws even before the judges issue their verdicts which convict the criminals.

The King addressed them and said: “Never would I punish someone with a crime that was not confirmed by the Islamic Way. Never would I be lenient in punishing a criminal whose crime was confirmed by the Islamic Law. Had I accepted to follow your advice, I would be like those who favor their mind over Allah’s Knowledge. Had the Islamic Law been not sufficient to reform the people’s affairs, Allah would not have sent his Final Prophet, sallallahu ^alayhi wa sallam.”

Those who gave the bad advice cried when they read what the King has written in the letter they submitted to him. They repented for what they had suggested.

The King started managing the kingdom’s affairs according to the Laws of Islam and the states became straight and corruption faded away in a short period of time. These places became so safe that no one would attack travellers on the road spanning from one side of the state to the other, even if they were carrying precious jewels and stones or even if the traveller was a woman.

Books of history are full of the important reforms that this King produced and implemented. He pushed away the Crusaders from Ash-Sham and Egypt by preparing armies to defend these lands under the command of one of his army leaders.

Historical Proofs

The Islamic Law’s rulings have countless hidden secrets which will never expire in producing reforms. They are unlike the judgments of the wrong intellects. There are many examples of Muslim states which none of them became prosperous and successful except when Muslims abided by the rules of Islamic Law. They did not become miserable and failed states except by neglecting the rules of Islam.

  • Imam ^Aliyy said:
    • “When people leave out an affair of their Religion, Islam, to reform their worldly matters, Allah makes them indulged in what is worse than that.”

This is a historical fact that is witnessed during different historical intervals:

  • Once poet said to the Caliph ^Abdul-Malik bin Marwan:
    • “When you patch our world by tearing out our Religion, then our Religion will not remain safe and what we patched will not last.”

This doing is like the doing of one who tears out one’s pants covering one’s nakedness for the sake of covering one’s head.

May Allah keep us guided and not neglecting the Islamic Law and its proper approach.


~~This lesson is from one of our esteemed teachers, Shaykh Abu Muhammad. I do not take or assume credit for writing this. And Allah Knows best.images (7)


A lesson about Prophets

The following lesson was given by one of our teachers at AICP Philadelphia on Saturday, 6/17/18.

In sha’ Allah, we will benefit.

It was said:

A Prophet is a male human being. Females are not prophets. The mother of Musa was not a Prophet. Hawa, the wife of Adam was not a Prophet. Nor was Maryam the mother of ^Isa’. These three women were highly righteous Muslims (waliyyahs), upon whom Allah endowed merits that he did not endow upon others. Allah gave them extraordinary matters (karamat). And Allah gave them ilham (inspiration). Ilham is something that Allah puts into the heart of the person without them seeking it, without them even thinking about it. Allah throws into their hearts this inspiration, but it is not the same as revelation.

Allah sent an angel to the mother of ^Isa to deliver a message. This would not be revelation that makes a woman a Prophet. When the mother of Musa was inspired by Allah to put Musa in a basked, this is not revelation.

Prophets are only males. Prophets are only human beings. This, therefore, excludes the angels. Angel Jibril is an honorable messenger. Some of the angels are Messengers, but not Prophets. The term “nabiyy” or “nabuwwa” (plural) is specific to male human beings to whom Allah has sent revelation.

The revelation that the Prophet received was by Allah sending Jibril to this male human being or Allah reveals directly to the Prophet. This Prophet would either come with new laws (shari’a), or he may be sent revelation with the old laws from the Prophet before him. The one before him, who received new laws would have been a Prophet who is also a Messenger among the human beings.

For example, Sulayman was a Prophet. He was a nabi among the Prophets of Allah. What he received that was revealed to him by Allah–the laws, prohibitions and obligations, what was ordered not to do but is not sinful (that which does not come with a threat of punishment). Sulayman followed the Religious law revealed to Musa. The laws revealed to Sulayman were not new religious laws. This is the difference between a Prophet and a Messenger.

in some religious books, it is mentioned that the difference is that the rasuul (the Messenger) was sent a book. There is no harm in this definition. In other books authored by Muslim scholars, it mentions that the difference between the Messenger (rasuul) and the Prophet (nabiyy( is that the Prophet recieves new relugious laws but is not ordered to convey those laws to the people and this is an absolute mistake. Even if we find it in the books of some scholars, it is not correct.

In the past, there were the people whose religion was all the same. Adam the first Prophet and Messenger, his religion was Islam. The religion of his immediate grandchildren was also the religion of Islam. All the human beings remained on one religion until after the death of Prophet Idris (the third Prophet), peace be upon him. Then blasphemy appeared on the Earth. Before that, the people had one religion, Islam.

Allah sent Prophets who are males, human beings who receive revelation from Allah. They are conveyors of glad tidings: the good news of Paradise.  There is no way for us to know that Paradise exists except by the conveyance of a Prophet. If we use our minds in a rationally sound way, there is no way for us to reach to the conclusion that there is a place that there is enjoyment that is everlasting. There is a place where there is light and no darkness. There is a place where there is youth and no old age. There is a place where there is health and no sickness. There is a place where there is happiness and no sadness. These things are not fluctuating between each. In this life, one might be happy, but his happiness would be followed by sadness. and his sadness followed by happiness. Health may be followed by sickness. Sometimes you are up sometimes you are down. If one sat and thought there is no way that they would be able to confirm absolutely without any doubt that there is such a place where there is only goodness, there is not even annoyance. In this life when someone makes a noise that is bothersome, but not harming, this may annoy the person. But in Paradise, there is none of this.

This good news is not for everyone, it is for those who obeyed the commands of their lord, those who worship God and abide by his religious law. The Prophets are also heralds of good news and warners of the threat of Allah. Their job is to convey, not to withhold. This is mentioned in the Qur’an. So we know if we found in a book that Prophets that are not messengers withhold what Allah revealed to them, this is not correct. This is contrary to what is in the Qur’an, and contrary to their job, which is to convey to the People.

The first of the Prophets was Adam. He was the first human being. Allah created Adam from clay. Adam was created as a man, not from the evolution of apes. Darwin was just a theory.  Even in the principles of western science, theories are not to be taken as fact or reality. What Darwin said was a theory, not a fact. As Muslims have always said, it was a false correlation, and could not be proven.

The last of the Prophets was Muhammad, sallallahu alayhi wa sallam.


Advice on Studying and Learning

📕📒📗Advice on studying and learning:

Imam Al-Mawardiyy said in his book Adabud-dunya wad-din:

“It was said that the one who does not study at length and does not toil will not obtain knowledge. Studying for a long time is toil with which no one will be patient except the one who regards knowledge as gain and ignorance as loss. One will bear with the labor of studying to achieve the relaxation of knowledge and to negate of oneself the disgrace of ignorance. Verily, the achievement of a great matter is done through a great matter. Seeking is proportional to desire. Toil will be in accordance with the (sought) relaxation.”

Fatimah Bint Muhammad


Lady Fatimah was the youngest daughter of Prophet Muhammad and Lady Khadijah. She married Muhammad’s cousin Ali ibn Abi Talib, and was the mother of the grandsons of the Prophet Al-Hasan and Al-Husayn. She was born a few years before the revelation.

Lady Fatimah had zeal for the defense of what is sacred and love of the righteous was ingrained in her. She would stand to shield her father from the attacks of men like Abu Jahl, ^Utbah and Shaybah. Once when Prophet Muhammad ﷺ was praying in the area near the Ka’bah, Abu Jahl encouraged ^Uqbah ibn Abi Mu’it to put the innards of a camel on the back of the Prophet. Fatimah, as a young child, was brave and took that filth off of Prophet Muhammad ﷺ with her own hands.

Once Fatimah passed by Abu Jahl ibn Hisham, and he slapped her across the face for no reason. She complained to Abu Sufyan, who took her back to Abu Jahl and told her to slap him back in the same way. When she went home and told her father, he made du’a for Abu Sufyan to become a Muslim, which he did after some time later.

When Lady Fatimah was 18, well-known companions started asking for her hand in marriage, but the Prophet ﷺ said he was waiting for a sign from Allah. One day ^Ali ibn Abi Talib came to the Prophet ﷺ wanting to propose marriage, but was too shy. When Muhammad ﷺ realized what he wanted, he asked him, to which ^Ali said, yes, that is what he had come to ask. The Prophet ﷺ asked Fatimah, and she started weeping softly. The Prophet told her that ^Ali was knowledgable, brave and kind. Fatimah accepted. ^Ali did not have riches to offer for dowry, so Prophet Muhammad ﷺ told him to use his shield for dowry. So ^Ali sold it at the market and got 400 dirhams to use for his marriage to Fatimah.

Some of the basic things that had been purchased for their home were narrated as: a bed, pillow filled with dried date palm leaves, a plate, a glass, a water bag, and a grinding stone. Originally, their home was a slight distance away from where the Prophet lived at the Masjid in Al-Madinah, and he ﷺ wished she was closer, to be able to see her every day. One of the companions heard of this and offered a house closer for Fatimah and Ali to live in.

Lady Fatimah had been physically affected by the exile of the Muslims to the desert, those years ago. Once after a battle, when the spoils and prisoners of war were coming back into Madinah, Ali suggested that she ask her father for a servant to help. When she went to his home, he wasn’t there, but she left a message with Aishah.

Then before going to sleep, her father came to visit her. It was said that after asking to enter, he sat between ^Ali and Fatimah,  so close that she felt the coolness of his feet against her. He told her that he would give her something much better than a servant. He told her before sleeping say: “Subhanallah” 33 times, “Alhamdulillah” 33 times, and “Allahu Akbar” 34 times. This would be better for her than any slavegirl.

Fatimah was a pious, patient, and grateful slave of Allah. She would attend the battles and help the wounded. When her own father was wounded at the battle of Uhud, she burnt a part of a straw mat and used its ashes to stop the bleeding.

Lady Aishah said that Fatimah had a strong resemblance to her father in her looks, and also her mannerisms.

Lastly, about the children from whom the descendants of the Prophet come. Fatimah and Ali’s first son was born the 3rd year after Hijrah. Prophet Muhammad named him Al-Hasan, and recited the adhan for him. In the 4th year, Al-Husayn was born. In the 5th year, Zaynab  and in the 7th year Umm Kulthum.