A DEADLY VIRUS WORSE THAN EBOLA &                       HIV.  1 OF 2.


Indeed, a virus more deadly than EBOLA is eating up the global fabric of humanity & threatening our moral sanity. It has become a global epidemic. It glorifies fornication & adultery, promotes indecent & extra-marital affairs, revives paganism, displays animalistic tendencies etc., all in the name of lust. Human beings are expected to condescend lower than animals & do as they will even if it is obscene. A day we are expected to throw all caution, sanctity & morality  to the wind ; all in the name of a pagan festival which glorifies immorality.

A day we are are expected to get  by hook or  crook  an illicit sexual partner; inability to find one makes us  feel  incomplete for  the  illicit game. A day virginity is to be lost indecently & extramaritally, but with pride.  A day full of time wasting, music, extravagance, men mixing with women & other haram in the name of love, entertainment & fun. A day we are expected to openly, bluntly & officially disobey the creator of the heavens & earth by removing our garments of decency, morality & putting on the garment of obscenity with pride. What a day?

A day popularly called “VALENTINE’S DAY”. A day planet earth becomes red. All red colored products become more expensive than any color & we are expected to adopt a pagan bloody dress code of red, exchange  red gifts  e.g. roses, toys etc. On these cards & gifts, are pictures of “Cupid”, who appears as a child with two wings, carrying a bow & arrows. This was the god of love of the pagan Romans. This concept is further fuelled by capitalist profiteering.

Statistics indicate that Valentine’s Day is second only to Christmas in popularity. Just like Christmas; it is also a christianized pagan Roman festival. The Romans believe that Romulus, the founder of Rome, was suckled one day by a she-wolf, which gave him strength & wisdom. They used to commemorate this event in mid-February annually. One of the rituals of this festival was the sacrifice of a dog & a goat. Two strong & muscular youths would daub the blood of the dog & goat onto their bodies, then wash the blood away with milk. These youths would whip everyone who crossed their path with a leather. Roman women would welcome these whips, because they believed it could prevent or cure infertility. The names of girls who had reached maturity would be written on small rolls of paper & placed in a dish. Then, the young men would be called to pick a piece of paper. He would be at the sexual service of the girl whose name he had drawn for one year, so that they could find out about one another. They could get married, or they could repeat the same process the next festival. Romans embraced Christianity, changed this pagan “Feast of Lovers”, to  the “martyrs of love”, represented by Saint Valentine who had advocated love & peace. The Roman emperor Claudius II decreed in the third century CE that soldiers should not get married, because marriage would distract them from the wars they used to fight. This decree was opposed by Saint Valentine, who started to perform marriages for the soldiers in secret. When the emperor found out about that, he threw him in jail & executed him on 14 February 270 CE, on the eve of February 15, the festival of Lupercalis.

It is not permissible for a Muslim to celebrate any of the festivals of the kuffaar, because festivals come under the heading of shar’i issues which are to be based on the sound texts. Indeed, festivals are one of the most unique features that distinguish various religions. They are part of the clear way & rituals of which Allaah says:

 “For every nation We have ordained religious ceremonies which they must follow”[22:67]

— such as the qiblah, prayer  & fasting etc. Joining in fully with the festival is joining in with kufr, and joining in with some of its minor issues is joining in with some of the branches of kufr, disobedience & sin. Anas (radiallahuanihu) said: When the Messenger (Sal Allaahu Alaiyhi wa Sallam) came to Madeenah, they had two days when they would play. He said: “What are these two days?” They said: “We used to play on these days during the Jaahiliyyah.” The Messenger (saw) said: “Allaah has given you instead of them two days that are better than them: the day of al-Adha and the day of al-Fitr.” Saheeh Abi Dawood. This indicates that festivals are among the characteristics by which nations are distinguished, and it is not permissible for the Muslims to imitate them in anything that is uniquely a part of their festivals e.g. food, clothing, bathing, lighting fires, refraining from a regular habit, doing acts of worship or to give a feast or gifts, or to sell anything that will help them to do that, or to allow children and others to play games or wear their costumes or anything else. The Prophet (Sal Allaahu Alaiyhi wa Sallam); “You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allah, (do you mean) the Jews and Christians?” He said, “Who else?” (Bukhari).

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             WHERE IS ALLAH 1 of 2 ?


Where is Allah?  Is it permissible to ask such a question? Muawiyah Bin Al-Hakam said: “I had a maid-servant who tended goats by the side of Uhud & Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her. I came to the Messenger of Allah (Sal Allaahu Alaiyhi wa Sallam) and felt (this act of mine) as something grievous. I said: Messenger of Allah, should I not grant her freedom? He (Prophet) said: Bring her to me. So, I brought her to him. He said to her: Where is Allah? She said: He is in the heaven (i.e. His throne is above the heavens & gestured towards the sky). He said: Who am I? She said: You are the Messenger of Allah. He said: Grant her freedom, she is a believing woman”. The people of Sunnah & Jama’ah (adherents to the prophetic way) believe that Allah is exalted above His creation because of the evidences of the Quran, Sunnah, consensus of the scholars, common sense & man’s innate instinct (fitrah).
(1) THE QURAN DESCRIBES THE “EXALTEDNESS” OR “HIGHNESS” OF ALLAH in different ways, as His being high and above, and by describing how things come down from Him, and go up to Him, and by stating that He is above the heavens.

“Surely, your Lord is Allah Who created the heavens and the earth in six days (periods) and then rose over (istawa) the Throne (in a manner that suits His Majesty), disposing the affair of all things.” [Q10:3]
“… and He is the Most High, the Most Great.” [Q2:255]
“Glorify the Name of your Lord, the Most High.” [Q87:1]
“And He is the Irresistible, above His slaves …” [Q6:18]
“They fear their Lord above them, and they do what they are commanded.” [Q16:50]
“He arranges (every) affair from the heavens to the earth … ” [Q32:5]
“Verily We: it is We Who have sent down the Dhikr (i.e., the Quran) …” [Q15:9]
“… To Him ascend (all) the goodly words, and the righteous deeds exalt it …” [Q35:10]
“The angels and the Rooh (Jibreel) ascend to Him …” [Q70:4]
“Do you feel secure that He, Who is over the heaven, will not cause the earth to sink with you …?” [67:16]

(2) THE SUNNAH: “MUTAWATIR” (i.e. with a large number of narrators at every stage of the isnad/chain, such that it is impossible for them all to have agreed on a lie) from the Prophet (Sal Allaahu Alaiyhi wa Sallam), describing his words and deeds and things of which he approved. For example, he used to say “Subhana Rabbi al-A’la (Glory be to my Lord Most High)” in sujood (prostration), and in some ahadeeth (reports) he is reported to have said “By Allah Who is above the Throne.”
Among his deeds is the gesture of pointing up with his finger, when addressing the people in the greatest gathering, on the Day of ‘Arafah during his Farewell Pilgrimage. He asked the people, “Have I not conveyed the message?” and they said, “Yes!” He asked again, “Have I not conveyed the message?” and they said, “Yes!” He asked a third time, “Have I not conveyed the message?” and they said “Yes!” Each time, he said: “O Allah, bear witness!” – pointing up to the sky and then at the people. He also used to raise his hands towards heaven when he made du’a (supplication), as reported in many ahadeeth. This is proof via his actions that Allah is exalted and high. Another example is the hadith concerning the young slave girl mentioned above. This slave girl was uneducated, as many are, and she was a slave, but she knew that her Lord is above the heaven. Some misguided people deny that Allah is above heaven, and say, “He is neither above nor below; neither to the right nor to the left. He is everywhere!”. Sh. Ibn ‘Uthaymeen (may Allah have mercy on him) said: This view has implications that are very, very false, because if you say that Allah is everywhere, this implies that He is in lavatories – Allah forbid – and in other places that filled with impurities and filth, and who would describe his Lord in such terms? It is not possible for any believer to describe his Lord in such terms. End quote from Fataawa Noor ‘ala ad-Darb by Ibn ‘Uthaymeen.

(3) THE CONSENSUS OF THE SCHOLARS: The salaf (pious predecessors) agreed that Allah is above heaven, as is reported by scholars such as al-Dhahabi, may Allah have mercy on him, in his book Al-‘Aluw li’l-‘Aliy al-Ghaffar.
(4) COMMON SENSE: Highness is a quality which is associated in people’s minds with perfection. If this is the case, then it should be attributed to Allah because every absolute perfection should be attributed to Him.


  WHERE IS ALLAH 2 of 2 ?

(5) THE INNATE INSTINCT OF MAN (FITRAH). There should be no dispute that humans instinctively know that Allah is above  the heaven. Whenever something overwhelming befalls a person, and he turns to Allah for help, he looks towards heaven, not in any other direction. But it is strange that those who deny that Allah is above His creation still raise their hands in supplication to no other direction than towards heaven.
Even Pharaoh, the enemy of Allah who disputed with Moosa (peace be upon him) about his Lord, told his minister Haman : “O Haman! Build me a tower that I may arrive at the ways, – the ways of the heavens, and I may look upon the god of Moosa …” [Q40:36-37]

He knew in his heart of hearts that Allah is real: “And they belied them (those ayat/signs) wrongfully and arrogantly, though their own selves were convinced thereof …” [Q27:14]
It is proven in the Quran, Sunnah & by the consensus (ijma’) of the salaf (early generations) of this ummah (global Islamic nation) that Allah is above His heavens over His Throne (as befits His Majesty), and that He is the Exalted, Most High. He is above all things, and there is nothing that is above Him. Allah says:

“Allah, it is He Who has created the heavens and the earth, and all that is between them in six days. Then He rose over (istawa) the Throne (in a manner that suits His Majesty). You (mankind) have none, besides Him, as a Wali (protector or helper) or an intercessor. Will you not then remember (or receive admonition)?” [Q32:4]

“Surely, your Lord is Allah Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty), disposing the affair of all things.” [Q10:3]

“To Him ascend (all) the goodly words, and the righteous deeds exalt it (i.e. the goodly words are not accepted by Allah unless and until they are followed by good deeds).” [35:10]. “He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him).” [57:3]. The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “You are the Most High and there is nothing above You…”. There are many similar ayat (verses) and ahadeeth. But at the same time, Allah tells us that He is with His slaves wherever they are:

Allah has combined mention of His being above His Throne with mention of His being with His slaves in these ayahs:

“Have you not seen that Allah knows whatsoever is in the heavens and whatsoever is on the earth? There is no najwa (secret counsel) of three but He is their fourth (with His Knowledge, while He Himself is over the Throne, over the seventh heaven), — nor of five but He is their sixth (with His Knowledge), — nor of less than that or more but He is with them (with His Knowledge) wheresoever they may be.” [58:7]

“He it is Who created the heavens and the earth in six days and then rose over (istawa) the Throne (in a manner that suits His Majesty). He knows what goes into the earth and what comes forth from it, and what descends from the heaven and what ascends thereto. And He is with you (by His Knowledge) wheresoever you may be.” [57:4]

Saying that Allah is with us does not mean that He is mixed with (or dwells in) His creation; rather He is with His slaves by His knowledge. He is above His Throne and nothing is hidden from Him of what they do. With regard to the ayah : “And We are nearer to him than his jugular vein (by Our Knowledge).” [50:16]

Most of the mufassireen (exegesists) said that what is meant is that He is near by means of His angels whose task it is to record people’s deeds. And those who said that it means that He is near explained it as meaning that He is near by His knowledge, as is said concerning how He is with us. This is the correct view  & that of Ahl al-Sunnah wa’l-Jama’ah (followers of prophetic guidance), who affirm that Allah is above His creation and that He is also with His slaves, and they state that He is far above dwelling  within His creation. With regard to the denial of all Divine attributes as voiced by the Jahamiyyah (a deviant sect) and their followers, they deny that His Essence is above His creatures and that He rose above His Throne, and they say that He is present in His Essence everywhere. This is a denial of the Qur’an. God is separate from His creation, does not dwell in his creation, was never & will be never a part of it. Sufis’s deviation from Islam & anti-tawheed believes are (a) Al-Hulool: that God dwells in His creation. (b) Al-It’tihaad: that God & the creation are one, united presence. (c) Wahdatul-Wujood: that one should not differentiate between the Creator & the creation, for both the creation & the Creator are one entity. Tap this link https://imadawah.wordpress.com/2018/12/09/sufism-is-not-islam-so-what-is-it-1-of-2/



Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Allah was and there was nothing with Him, then He created the universe, so it must be one of three scenarios:

  1. Either He created it within Himself, then He separated from it. This is impossible; Allah is far above being in contact with filth and other things;


  1. He created it outside Himself, then He entered it. This is also impossible; Allah is far above entering into His creation. There is no dispute among any of the Muslims that these two scenarios are impossible.


3.He created it outside of Himself, and did not enter into it. This is the truth; no other scenario is possible and nothing but this is befitting to Allah. End quote from Majmoo‘ al-Fataawa (5/152).

Should they pray behind someone who says that Allah is everywhere?


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 Ibn Katheer said: “and He is the Lord of the Mighty Throne” [9:129] means, He is the Sovereign and Creator of all things, because He is the Lord of the Mighty Throne which is the roof of creation. All created things, the heavens and the earth and all that is in them and in between them are beneath the Throne of Allaah and are subject to His power. His knowledge encompasses all things and His power controls all things, and He is Watcher over all things. (Tafseer Ibn Katheer, 2/405). “Owner of the Throne” [85:15] means, the Master of the Mighty Throne which is above all created things. “The Glorious” – there are two readings of this word (al-Majeed). If it is nominative (al-Majeedu) it is an adjective referring to the Lord, may He be glorified, and if it is genitive (al-Majeedi), it is an adjective referring to the Throne. Both meanings are correct. (Tafseer Ibn Katheer, 4/474). Majeed means vast and mighty in power. It was narrated from Abu Sa’eed that the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “The people will fall unconscious on the Day of Resurrection; I will be the first to regain consciousness, and Moosa will be there, holding on to one of the pillars of the Throne. I do not know whether he woke up before me or if he was exempted because he had fallen unconscious at the Mount of Sinai.” (Bukhaari). The Throne has bearers who carry it. Allaah says: “Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire!’” [40:7]. They are of immense size: Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) said: “I have been granted permission to speak about one of the angels of Allaah, one of the bearers of the Throne. The space between his earlobes and his shoulders is the distance of seven hundred years’ travelling. (Abu Dawood). Al-Haafiz Ibn Hajar said concerning this hadeeth: its isnaad meets the conditions of being saheeh. (Fath al-Baari, 8/665).

The shaking of the Throne at the death of Sa‘d ibn Mu‘aadh was only because of the joy of the Lord, may He be exalted; it was not a reflection of any imperfection https://islamqa.info/en/197531

Does the Throne of Allaah shake because of divorce? NO


The Throne is above the Kursiy, and is above all of creation. Ibn al-Qayyim said: If Allaah is separate from His creation, then either He is encompassing them or He is not. If He is encompassing them, then He must be above them, because that which encompasses must necessarily be above that which is encompassed. Hence because the heavens encompass the earth, they must be above it, and because the Kursiy encompasses the heavens, it must be above them, and because the Throne encompasses the Kursiy, it must be above it. Whatever encompasses all of that must necessarily be above it. HE (ALLAH) IS NOT IN PHYSICAL CONTACT WITH ANYTHING THAT HE ENCOMPASSES; NEITHER IS THERE ANY SIMILARITY OR RESEMBLANCE BETWEEN HIM AND THAT WHICH HE ENCOMPASSES. (al-Sawaa’iq al-Mursalah, 4/1308).

Shaykh `Abd al-Ghani al-Nabulusi’s (d. 1143) : “Whoever believes that Allah permeates the Heavens and the Earth, or that He is a body sitting on His Throne, is a disbeliever, even if he thinks of himself as a Muslim. IBN HAJAR ALSO REJECTED THE STATEMENT THAT ALLAH IS ON THE THRONE “IN PERSON” AS EQUALLY PREPOSTEROUS AS SAYING THAT HE IS EVERYWHERE “The Throne is neither Sovereignty (al-Mulk) nor the Kursiy. Ibn Abi’l-‘Izz al-Hanafi said: What would those who distort the word of Allaah and say that the Throne is an expression referring to al-Mulk or sovereignty say about the following aayat? –

“…and eight angels will, that Day, bear the Throne of your Lord above them” [69:17]

“…and His Throne was on the water…” [11:7]

Will they say that eight angels will, that Day, bear the Sovereignty of Allaah, and that His Sovereignty was on the water? Will Moosa be holding on to one of the pillars of Allaah’s sovereignty? Can any sane person who knows what he is saying utter such things? Concerning the Kursiy, Allaah says : “His Kursiy extends over the heavens and the earth” [2:255]. It was said that this is the Throne, but the correct view is that it is something else. This was transmitted from Ibn ‘Abbaas (may Allaah be pleased with them both) and others. Ibn Abi Shaybah narrated in Sifatal-‘Arsh, and al-Haakim narrated in his Mustadrak that [the following  report] meets the conditions of the two Shaykhs [al-Bukhaari & Muslim] although they did not narrate it: (it was reported from) from Sa’eed ibn Jubayr that Ibn ‘Abbaas (may Allaah be pleased with them both) said, concerning the aayah: “His Kursiy extends over the heavens and the earth” [2:255]: The Kursiy is the footstool, and no one can comprehend how vast the Throne is except Allaah. This was transmitted as a marfoo’ report (attributed to the Prophet), but the correct view is that it is mawqoof, stopping at Ibn ‘Abbaas.

Abu Dharr (may Allaah be pleased with him) said: I heard the Messenger of Allaah (Sal Allaahu Alaiyhi wa Sallam) say: “The Kursiy in relation to the Throne is like an iron ring thrown out into empty land.” AND, AS ONE OF THE SALAF SAID, BEFORE THE THRONE IT IS LIKE A STEP. (Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 312, 313). Shaykh Ibn ‘Uthaymeen said: There are those who say that the Kursiy is the Throne because of the hadeeth, “Allaah will set up His Kursiy on the Day of Resurrection.” They think that the Kursiy is the Throne. Similarly, some people claim that the Kursiy is Allaah’s knowledge, and say that the aayah: “His Kursiy extends over the heavens and the earth” [2:255] refers to His Knowledge. The correct view is that the Kursiy is a footstool, and the Throne is that which the Most Merciful rose above (istiwaa’). And knowledge is the attribute of the knowledgeable one by means of which he understands that which he knows. (al-Qawl al-Mufeed Sharh Kitaab al-Tawheed, 3/393, 394). Allah, may He be glorified and exalted, is unique in His divinity, so there was no created entity with Him in past eternity. Rather He was Allah, and there was nothing before Him. Then He created His creation and rose above His Throne, as He has told us in His Book, in such a manner as He willed, may He be exalted, and there is none that can dispute with Him regarding His sovereignty and He has no partner in His authority. The Throne, angels bearing the throne, water, the heavens and all creatures only exist and continue to exist by the support of their Lord, Who is the one who created them and created them for the purpose for which they were created, and sustained them and provided for them, and that the Throne needs its Lord, and it is held up by His might and power not by the powers of the angels tasked to bear it, for “Verily! Allah grasps the heavens and the earth lest they move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving” [35:41]. It was reported from Abu Hurayrah (radiallahuanihu) said that the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “There are seven whom Allaah will shade with His shade on the day when there will be no shade except His: the just ruler; a young man who grows up worshipping his Lord; a man whose heart is attached to the mosque; two men who love one another for the sake of Allaah and meet and part on that basis; a man who is called by a woman of rank and beauty and says ‘I fear Allaah’; a man who gives in charity and conceals it to such an extent that his left hand does not know what his right hand gives; and a man who remembers Allaah when he is alone, and his eyes fill up.” (Agreed upon). Tap link for details of these (7).  https://islamqa.info/en/924  Are you one of them? Tap this link to know the virtues of the Greatest Ayah of the Qur’an (Aayat al-Kursiy) https://islamqa.info/en/6092

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It is not permissible to greet or congratulate the kuffaar on the occasion of Christmas, New Year or any of their other holidays, and it is not permissible to respond to them when they greet us on those occasions, because they are not festivals that are prescribed in our religion, and returning their greeting is an affirmation and approval of them. The Muslim should be proud of his religion and its rulings, and he should be keen to call others and convey to them the religion of Allaah, may He be glorified and exalted. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him)  asked about the ruling on greeting the kuffaar on the occasion of Christmas and how we should respond when they greet us on this occasion. Is it permissible to go to the parties that they hold on this occasion? 

Is a person sinning if he does any of the things mentioned without intending to, and he only does it to be nice, or because of or shyness or embarrassment or other reasons? Is it permissible to imitate them in that? 

He replied: 

Greeting the kuffaar on the occasion of Christmas or any of their other religious holidays is haraam according to scholarly consensus, as was stated by Ibn al-Qayyim in his book Ahkaam Ahl al-Dhimmah, where he says: 

“Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah.” End quote. 

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):

If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you.  .
[al-Zumar 39:7]

. . .

 This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . .

[al-Maa’idah 5:3] 

So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.

If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning): 

Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.

[Aal ‘Imraan 3:85]

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.

Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem: “Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak

End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 3/44. 

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The proper terminology used, in Islam, for God is “Allah.” There are a number of reasons for having a special word for God. First of all, the term “Allah” means, in Arabic, the one and only universal God or uncreated Creator and Provider of the universe. Notice here, emphasizing “the one and only.” So, a Muslim would not simply say, “There is one God.” That would not be as accurate or as strong an expression as saying ‘the one and only God’.

The main point to be emphasized here is that, unfortunately many of the writings that are found in various libraries in the West, which are not written from a Muslim standpoint or how Muslims understand Islam, depict Allah as if He is some type of a tribal Arabian God or even the ‘God of Muslims’. For example, they’d say Mohammed worshiped his Allah. Or Muslims worship Allah. Even if they use the term Allah they put it in such a way that leaves the reader or audience with the impression that maybe it is not exactly the same God.

The reason for considering the term Allah as more accurate, is that Allah is not only just a meaning of God it is also a personal name for God, both a reference to God and His personal name. This is beautiful in a sense. You don’t just say God but you can also say Lord but when you say Allah you’re invoking the name, the personal name, of God. It establishes a personal touch or a pull between the human being and the creator. ‘Allah’ represents purity of Islamic monotheism. Allah is from an Arabic root word (ilah = any god) while ALLAH is (Al ilah = The  uniquely one God).

The other thing, which is also relevant, is that the term Allah, in Arabic, is not subject to plurality. For example, in English you can say God and you can also say gods. In Arabic  there is nothing that is equivalent to [the English term] Gods, nothing whatsoever. In other words, there is no Allahs for example. This emphasizes the purity of Islamic monotheism.

A third reason, which is quite interesting as well, the term Allah does not lend itself to any gender. In other words, there is no female or male gender for the term Allah. In English you can have god and goddess. In Arabic, this simply doesn’t exist, which shows that the term Allah is a lot more accurate than using the term God even if you are using a capital G. At least it is relatively more accurate in conveying the true nature of the Supreme Creator. The most fundamental teaching of Islam is to believe in the Oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief is not enough. Many of the idolaters knew and believed that only the Supreme God could do all this and yet they associated other gods with Him. Therefore, one must acknowledge the fact that it is God alone who deserves to be worshipped, and thus abstain from worshipping any other thing or being. Likewise, Muslims believe that God has no father or mother, no son or daughter. None is equal to Him. He is God of all humankind, not of a special tribe or race. It is important to note that “Allah” is the same word that Arabic-speaking Christians and Jews use for God.  If you pick up an Arabic Bible, you will see the word “Allah” being used where “God” is used in English. On page one [1] of Genesis in the Old Testament, we find the word “Allah” seventeen [17] times. Same applies in the new testament.

It is interesting to note that the Aramaic word “El”, which is the word for God in the language that Jesus spoke, is certainly more similar in sound to the word “Allah” than the English word “God.”  This also holds true for the various Hebrew words for God, which are “El” and “Elah”, and the plural or glorified form “Elohim.”  The reason for these similarities is that Aramaic, Hebrew and Arabic are all Semitic languages with common origins.

“For then will I turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent”. Zephaniah vs 3: 9.


The Quran, the holy book of Islam, reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks: ‘How can you worship things you carve with your own hands, when it is God who has created you and all your handiwork?’ (37:95-96)

At another point, God says, “Say, ‘Why do you take protectors other than Him, who can neither benefit nor harm even themselves?’ Say, ‘Are the blind equal to those who can see? And are the depths of darkness equal to the light?’ Have the partners they assign to God created anything like His creation so that their creation is indistinguishable from His? Say, ‘God is the Creator of all things: He is the One, the All Compelling.’” (13:16)

To the worshippers of heavenly bodies the Quran cites the story of Abraham: “When the night grew dark over him he saw a star and said, ‘This is my Lord,’ but when it set, he said, ‘I do not like things that set.’ And when he saw the moon rising he said, ‘This is my Lord,’ but when it too set, he said, ‘If my Lord does not guide me, I shall be one of those who go astray.’  Then he saw the sun rising and cried, ‘This is my Lord! This is greater.’ But when the sun set, he said, ‘My people, I disown all that you worship beside God. I have turned my face as a true believer towards Him who created the heavens and the earth. I am not one of the polytheists.’”  (Q6:76-79).

Having achieved this knowledge of the One True God, one should constantly have faith in Him, and should allow nothing to induce them to deny the truth. When true faith enters a person’s heart, it impacts the person’s outlook and behaviour. Prophet Muhammad, the final messenger of Islam, said, “Faith is that which resides firmly in the heart and which is proved by deeds/limbs.”.

One of the striking results of faith is the feeling of gratitude towards God, which could be said to be the essence of worship.

Believers love, and are grateful to, God for the bounties He bestowed upon them. They are aware of the fact that their good deeds can never be equivalent to Divine favours, and therefore they are always anxious to please God. They remember God often. The Quran promotes this feeling of gratitude by repeating the attributes of God very frequently.

Allah – there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great. Q2: 255. Say, “He is Allah , [who is] One, Allah , the Eternal Refuge , He neither begets nor is born, Nor is there to Him any equivalent.” Q 112 : 1-4. “He is God: there is no god other than Him. It is He who knows what is hidden as well as what is in the open, He is the Lord of Mercy, the Giver of Mercy. He is God: there is no god other than Him, the Controller, the Holy One, Source of Peace, Granter of Security, Guardian over all, the Almighty, the Compeller, the Truly Great; God is far above anything they consider to be His partner. He is God: the Creator, the Originator, the Shaper. The best names belong to Him. Everything in the heavens and earth glorifies Him: He is the Almighty, the Wise.” (59:22-24).

REFUTATION TO “ALLAH IS A MOON GOD”  http://www.answering-christianity.com/moon_god.htm

 The difference between the names and attributes of Allaah


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  1. Lack of security, contentment and inner peace. [ Sûrah al-An`âm : 81-82]
  2. Intellectual and moral decline. [ Sûrah al-Tawbah : 31], [ Sûrah Maryam : 42],[ Sûrah Fâtir : 14]

He says: “But the supplication of those without faith is nothing but vain error.” [ Sûrah Ghâfir : 50]

  1. The pursuit of uncertainties and lies. Allah says:.” [ Sûrah Yûnus : 66]
  2. Inconsistency in behavior, thought, and worship. [ Sûrah Yûsuf : 106]
  3. Confusion and the inability to distinguish between what is beneficial and what is harmful. [ Sûrah al-Ra`d : 16]
  4. Crass opportunism and a tendency to take advantage of others. [ Sûrah al-Nahl : 54],[ Sûrah al-`Ankabût: 65] [ Sûrah al-Rûm : 33]
  5. Idolatry and other forms of polytheism give Satan a way to have power over the polytheist. [ Sûrah al-Nahl : 98-100],[ Sûrah al-An`âm : 112]
  6. A narrow, materialistic worldview.” [ Sûrah al-Kahf : 34-36]” [ Sûrah al-Baqarah : 96]
  7. Indecisiveness, perplexity, and incoherence of thought. [ Sûrah al-Zumar : 29]
  8. Depression, frustration, and despair of Allah’s mercy. [ Sûrah al-An`âm : 125], [ Sûrah al-Hijr : 56]

Types of Idols

  1. Calf, statues as idols.[2:51] [21:51-53]
  2. Worshipping other gods (is worshipping the devil). [4:117]
  3. Jesus as an idol.[5:72]
  4. Jinns as idols.[6:100]
  5. Children as idols.[7:190]
  6. Humans as idols.[7:194]
  7. “Intercessors” as Idols. [10:18]
  8. Satan as an idol.[14:22]
  9. Property as an idol.[18:32-36] [18:42
  10. The dead prophets, messengers and saints as idols.[16:20-21] [3:79]
  11. God’s servants as idols.[18:102]
  12. Ego as an idol.[25:43],[45:23]
  13. Upholding religious Sources other than God’s words, as an idol [6:19]
  14. Religious leaders and scholars as idols.[9:31]
  15. Creating sects in religion is idol worship.[30:31-32]
  16. Dividing believers and providing comfort to those who oppose God and His messengers is practicing idol worship.[9:107]




Prophet  salallahualehim wasalam

“…..If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]…”


إذَا سَأَلْت فَاسْأَلْ اللَّهَ، وَإِذَا اسْتَعَنْت فَاسْتَعِنْ بِاَللَّهِ…..”


“Let one of you ask his Lord concerning his needs, all of them, until he asks him even for a shoestring when his breaks.” .Tirmidhī Sahih





Are Prophet Muhammad’s parents in hell fire because they committed Shirk?




The Messenger of Allah (saw) said: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allah, what is minor shirk?” He said: “Showing off, for Allah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” (saheeh).


Prophet said:“Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam (O Allaah, I seek refuge with You from associating anything with You knowingly, & I seek Your forgiveness for that of which I am unaware).” (Saheeh al-Jaami).





Prophet (saw) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three times (abu dawud).
Prophet (saw) said: “Incantations, amulets & love spells are shirk.”  Abu Dawood.





“….. “O my son, do not  associate anything with Allah.Indeed, association with him is great (oppression, injustice, wrong).” [Lukman Q31:13].

The Prophet said: “Whoever dies claiming that Allah has a rival, will enter Hell.” (Bukhari).




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In the beginning, humanity was united in pure monotheism. Allah says: “Mankind was one single nation. And Allah sent Messengers with glad tidings and warnings; And with them He sent the book in truth to judge between people in matters wherein they differed.” [ Q2: 213]. Humanity knew nothing of idolatry except after ten epochs had passed from the time of Adam to the time of Noah (peace be upon them). This is the time when idolatry & the worship of other than Allah first took place. This is why Allah sent Noah; to call the people to return to the worship of Allah alone.

They rejected the message of Noah. “And they said (to each other): ‘Abandon not your gods, abandon neither Wadd nor Suwâ`, neither Yaghûth nor Ya`ûq nor Nasr.” [ Sûrah Nûh : 23]

Ibn `Abbâs says these names belonged to pious people who had belonged to Noah’s nation aforetime. When those pious people died, Satan inspired the people to erect statues in the places where they used to sit and confer upon those statues the names of those people. At that time, however, the statues were not worshipped.

However, after that generation had passed away and knowledge was lost, those statues were taken as objects of worship. After that, the idols of Noah’s people became the idols of the Arab tribes. [ Sahîh al-Bukhârî (4920)]. This state of affairs continued, Allah sent messengers to guide people & finalised it with Prophet Muhammad (peace be upon him) who demolished the idols. Allah says: And there has never been a people who have not had a warner live among them.” [ Sûrah Fâtir : 24]

The greatest sin is “shirk”; it’s a transgression against the unique rights of Allah (swt) & oppression of our own souls. “Shirk” in Arabic means taking a partner i.e. one as the partner of another or two of equal status. In shari’ah; means ascribing a rival to Allah in Lordship, Worship or in His Names & Attributes. Unfortunately, the majority of people who believe in God commit this gross offense without even realizing it. If you ask them, “Who is your god?“, they will  feel offended & be outraged to hear this question. They will say, `My god is the Creator of the heavens and the earth.’ ” And most of these people will be shocked to find out that their proclamation is no more than lip service, and that they are in fact destined for Hell (12:106).

Recall that Luqmaan said to his son, as he enlightened him, “O my son, do not set up any idols beside GOD; idolatry is a gross (oppression, injustice).” [Q31:13]. Shirk is a gross injustice, the violation of the first commandment in all the scriptures of God, and is an unforgivable sin if maintained until death.

Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly fabricated a tremendous sin. Q4 :48.

The Prophet (saw) said: “Whoever dies claiming that Allah has a rival, will enter Hell.”(Bukhari).

Shirk includes; worship of idols, graves, saints dead or alive, reliance on other than Allah, supporting the kufaar against the believers, swearing by  other than Allaah, seeking  blessing from any object, hanging  “stuffs”  to protect or ward off the evil eye, to belief that there is another “diety” who knows the unseen, who creates, who gives & takes life, helps, controls the affairs of the universe, who must be obeyed absolutely ,who can legislate,  who must be loved most, bestows mercy, forgives sins &  accepts supplications. Many people fall into shirk through du’a (supplication) that have shirk as contents or by making their supplications to other than Allah. Allah says “It is You (only) we worship and You (only) we ask for help. Q1:5.

Anas ibn Malik reported: Prophet  (salallahualehim wasalam) Said “…..If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone]…”

إذَا سَأَلْت فَاسْأَلْ اللَّهَ، وَإِذَا اسْتَعَنْت فَاسْتَعِنْ بِاَللَّهِ….”

“Let one of you ask his Lord concerning his needs, all of them, until he asks him even for a shoestring when his breaks.” Tirmidhī Sahih.

And your Lord says, “Call upon Me; I will respond to you”…….” (Q40:60)

In short, everything that is deemed to be a form of worship to Allah should never be offered to other than Allah. It is idolatry and polytheism to do so. Allah says: “One who joins other gods with Allah has strayed far, far away (from the right).” [ Sûrah al-Nisâ’: 116]

Idolatry is not confined to the worship of physical statues and fetishes. Allah says: “Have you seen such a one as takes as his god his own vain desire? Allah has, left him astray upon knowledge and sealed his hearing and his heart, and set a covering upon his sight. Who, then, will guide him after Allah? Will you not then receive admonition?” [ Sûrah al-Jâthiyah : 23]. Al-Musnad, Mahmoud ibn Labeed said: The Messenger of Allah said: “The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allah, what is minor shirk?” He said: “Showing off, for Allah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’” (saheeh). Prophet said: “Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say: Allaahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam (O Allaah, I seek refuge with You from associating anything with You knowingly, & I seek Your forgiveness for that of which I am unaware).” (Saheeh al-Jaami). “Yet there are men who take (for worship) others besides Allah, as equal (with Allah): they love them as they should love Allah, but those who believe are overflowing in their love for Allah.” [ Sûrah al-Baqarah : 165].

Today, there is an epidemic of shirk in the forms of charms, omens,  amulets, taweez, tameemah, talisman, numerology, astrology, star reading via internet, phones, newspapers, fortune cookies  concept, magic in games, cartoons etc. However, the Prophet (saw) said: “Incantations, amulets & love spells are shirk.”  Abu Dawood. Ibn Mas’ood (ra) said that the Prophet (saw) said: “Tiyarah (superstitious belief in omens) is shirk, tiyarah is shirk,” three times (abu dawud).

Are Prophet Muhammad’s parents in hell fire because of Shirk?


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This is a ceremony, which is common among all Sufi Orders. The Sheikh and the follower hold hands and close their eyes in solemn meditation. The follower wilfully and wholeheartedly pledges complete and unconditional allegiance, obedience and loyalty to the Sheikh, the order and never to walk away. After this, the Sheikh recites:

“Verily, those who take the allegiance to you take it to Allah.” (Q 48:10)

The follower is then given his specific Dhikr. The Sheikh asks the follower: “Have you accepted me as your Sheikh and spiritual guide before God, Almighty?” In reply, the follower is to say: “I have accepted,” and the Sheikh responds saying: “And we have accepted.” Both of them recite the Testimony of Faith and the ceremony is ended by the follower kissing the Sheik’s hand. This entire ceremony was unknown during the Prophet’s life and the best three generations that succeded him. So, Sufism, is a binding order that strips one of free thought and personal discretion and puts him at the mercy of the Sheikh of the order… as it has been said by some Sufi elders, ‘one must be with their Sheikh as a dead person is while being washed’, i.e. one should not argue, or oppose the opinion of the Sheikh and must display total obedience and submission to him. Only Allah and His rasul deserve this type of absolute submission & obedience.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Verily, the best of speech is the Book of God, and the best of guidance is the guidance of (Prophet) Muhammad and the evil of all religious matters are the innovations. Every innovation (in religion) is a bid’ah and every bid’ah is misguidance, and every misguidance will lead to the Fire.” (Saheeh Muslim)

Imam Malik, may Allah grant him His Mercy, said: “He who introduces an innovation in the religion of Islam and deems it a good thing in effect claims by that Muhammad betrayed (the trust of conveying) the Divine Message.”


It is also known as the ‘Wird’ and in Sufism it is the practice of repeating the name of God, and the repetition of a set number of invocations. These invocations may include beseeching the dead, the jinns or seeking help from other than God for needs that only God Almighty can grant.

Ahmad at-Tijani, a Sufi Elder, claimed that the wird was withheld by Prophet Muhammad; he did not teach it to any of his Companions. At-Tijani claimed that the Prophet knew that a time would come when the wird would be made public but the person who would do that was not yet in existence. As a result, Sufis believe that there is an ongoing chain of transmission between Prophet Muhammad and their current Sheikh. Islam, on the other hand, is very simple; there is no need for intermediaries or any saints between man and God, and one is only to submit and surrender themselves to God, Almighty. Dhikr is categorized by the Sufi elders into three:

  1. Dhikr of the commoners, in which they are to repeat ‘La ilaaha ill-Allah Muhammad-ur-Rasoolullah’ B. Dhikr of the high class, which is to repeat the name of God, ‘Allah’. C. Dhikr of the elite, which is to repeat the Divine pronoun ‘Hu’, (i.e. He).

At times, the Dhikr is chanted in melodic hymns with eyes closed, rich music may be played (to some this is essential); moreover, some will dance or prostrate before the Sheikh while saying the Dhikr. Many a time the Dhikr includes open polytheism e.g. making Sujud to the Sheikh, his grave or his picture etc


Allah says: “There is nothing like unto Him and He is the all-Hearing and the all-Seeing.” (Q 42:11). God is separate from His creation and not a part of it. He is the Creator, and all else is His creation.

Sufis belief in  Al-Hulool: This belief denotes that God, Almighty, dwells in His creation. Al-It’tihaad: This belief denotes that God, Almighty, and the creation are one, united presence. Wahdatul-Wujood: This belief denotes that one should not differentiate between the Creator and the creation, for both the creation and the Creator are one entity.

Mansoor al-Hallaaj, a figure revered by Sufis, said: “I am He Whom I love,” he exclaimed, “He Whom I love is I; we are two souls co-inhabiting one body. If you see me you see Him and if you see Him you see me.”

Muhiyddin Ibn Arabi, another revered Sufi, was infamous for his statements: “What is under my dress is none but God,” “The slave is the Lord and the Lord is a slave.”. These beliefs strongly contradict the strict monotheism of Islam. These cardinal Sufi doctrines are from Christian or the Hindu belief of reincarnation. S. R. Sharda in his book, ‘Sufi Thought’ said: “Sufi literature of the post-Timur period shows a significant change in thought content. It is pantheistic. After the fall of Muslim orthodoxy from power at the centre of India for about a century, due to the invasion of Timur, Sufism became free from the control of the Muslim orthodoxy and consorted with Hindu saints, who influenced them to an amazing extent. The Sufi adopted Monism and wifely devotion from the Vaishnava Vedantic school and Bhakti and Yogic practices from the Vaishnava Vedantic school. By that time, the popularity of the Vedantic pantheism among the Sufis had reached its zenith.”


Some say Muhammad (Sal Allaahu Alaiyhi wa Sallam) was ignorant of the knowledge the Sufi Elders possess. Al-Bustami, a Sufi Sheikh said: “We have entered a sea of knowledge at the shore of which the Prophets and Messengers stood.”. Others ascribe divinity to the Prophet saying that all of creation was created from the ‘light’ of Prophet Muhammad (Sal Allaahu Alaiyhi wa Sallam). Some even believe that he was the first of creation and that he is resting upon the throne of God, which is the belief of Ibn Arabi and other Sufis who came after him.


Sufis in general believe that one should not ask God to grant them Paradise; they even claim that the Wali (guardian) should not seek it, for it is a sign of one’s lack of intellect. To them ‘Paradise’ holds an immaterial meaning, which is to receive the knowledge of the unseen from God and to fall in love with Him. According to them, a true Sufi is not to be fearful of the Fire. Some even believe that if a Sufi elder were to spit on the Fire, it would be put out, as Abu Yazid al-Bustami claimed.


In Sufism, studying the exegesis of the Quran or pondering over the meanings of its verses is discouraged, and at times, even forbidden. Sufis claim that every verse of the Quran has an outward meaning and an inward meaning. The inward meaning is understood solely by the Sufi elders. This is against the Quran: “(This is) a Scripture that We have revealed unto you, full of blessing, that they may ponder its revelations, and that men of understanding may reflect.” (Q 38:29).


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A Sufi sheikh says non-Muslims can embrace Sufism without becoming Muslims. Sufism is therefore not same as Islam. Tap link for proof https://www.youtube.com/watch?v=YZ2hab3XNPg

In cyberspace, one can view images and videos of Sufi mystics and elders dancing in rhythmic forms to the background of vibrant melodies. Disturbing images of mystic Sufi elders jabbing their heads with knives or submitting themselves to various means of torture are all too common as well. One interested in Islam may get a wrong idea about Islam by thinking that ‘Sufism’ is just a synonym of Islam.

The question that arises, are they really Muslims, and are they practicing Islam? Though a tiny minority, Sufis can be found in many countries. Sufism is divided into ‘orders’; each differs from the other in terms of belief and practice. Among the surviving groups today are the Tijaani order, the Naqshabandi order, the Qadiri order and the Shadthili order.

Sh. Ibn Taymiyyah, mentions that the first appearance of Sufism was in Basrah, Iraq, where some people went to extremes in worship and in avoiding the worldly life. Ibn al-Jawzi, wrote in his book ‘Talbis Iblis’ about the origin of the name used by this group, saying: ‘They are called by this name in relation to the first person who dedicated his life to worship around the Ka’bah, whose name was Sufah.’.Those who wanted to emulate him called themselves ‘Sufis’.

Ibn al-Jawzi also said: ‘they would wear woolen clothes.’ Wool in Arabic is called ‘soof’ and woolen clothes were the sign of an ascetic during those times. In any case, the word Sufi was not present at the time of Prophet Muhammad and his companions instead first appeared at about 200 after Hijrah.


Zuhd does not mean wearing scruffy clothing, withdrawing from people and keeping away from society, or fasting constantly. The Prophet (Sal Allaahu Alaiyhi wa Sallam) is the leader of all zaahids (ascetics) but he would wear new clothes; adorn himself to meet delegations, for Jumu’ah and for Eid; mix with people and call them to do good and teach them about their religion; and he forbade his companions to fast constantly. Rather zuhd means shunning that which is haraam and that which Allaah hates; avoiding shows of luxury and overindulging in worldly pleasures; focusing on doing acts of worship; and making the best preparation for the Hereafter. The best explanation of that is the life of the Prophet (Sal Allaahu Alaiyhi wa Sallam). Standing Committee for Academic Research and Issuing Fatwas


In its earliest form, Sufi teachings placed emphasis on the spiritual aspects of Islam. Overtime, infamous Sufi elders introduced practices foreign to Islam e.g. grave worship, dancing, playing music, and even consuming heroin, hashish etc.

Series of concepts and practices that range from poverty, seclusion, deception, depriving the soul, singing and dancing; based on a mix of shirk from religions and philosophies such as Greek philosophies, Zoroastrianism, Buddhism, Hinduism coloured with Islam. It is simply Dogmatic “Mysticism/Shirk”. Read on and be amazed.


‘Willful and total submission to the Sheikh’, is probably the motto of Sufism. From a glance, it is clear that a special and complete bond is formed between the head of the Sufi order (the ‘Sheikh’) and the Mureed (follower).

Basically, the follower gives a pledge of allegiance, whereby he pledges to obey the Sheikh, and in turn the Sheikh promises to deliver the follower from every problem or calamity that may befall him. This is against the Quran “And every soul earns not [blame] except against itself, and no bearer of burdens will bear the burden of another.” (Q7:164). Once a follower agrees, he is blessed and assigned a set of Dhikr (chants). The follower is to carry on with his life in a manner that is laid out by the Sufi order. If a conflict arises between his duties within the order and outside duties, the follower is to act upon the instructions of the Sheikh absolutely. The follower must never argue with the Sheikh, nor ask him for a proof in relation to the actions he does even if they are obvious sinful acts forbidden by Allah.

In Sufism, the Sheikh is thought to be ‘the inspired man to whose eyes the mysteries of the hidden are unveiled, for the Sheikhs see with the light of God and know what thoughts and confusions are in man’s hearts. Nothing can be concealed from them.’ Ibn Arabi, claimed that he used to receive direct revelation from God, similar to the way that Prophet Muhammad did, and was quoted as saying: “Some works I wrote at the command of God sent to me in sleep, or through mystical revelations.” M. Ibn Arabi, “The Bezels of Wisdom,” pp.3

“And who is more disbelieving than he who forges a lie against God, or says, ‘It has been revealed to me,’ when nothing has been revealed to him?”(Q 6.93).

We believe that there is no middle-man between God and His slaves. We are to call unto Him directly. “And your Lord says, ‘Call upon Me; I will respond to you.’ Indeed, those who disdain My worship will enter Hell [rendered] contemptible.” (Q40:60).

As Muslims we believe that all acts of worship are ‘Tawqeefiyah’, i.e. not subject to opinion; thus must be substantiated with textual evidences that are both authentic and decisive. Almighty, tells us: “Say (to them), ‘produce your proof if you are truthful.’” (Q 2:111)

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