Barsisa or Barseesa the Monk Lured by Satan

Barsisa or Barseesa, a saintly recluse, is given care of a sick woman by her three brothers, who are going for jihad.  The full story and sources are presented in the full article. In a simple nutshell this is the story of the Monk, Barsisa.

Barsisa is a righteous, well known and very trusted monk who is looking after a sick woman entrusted to him by her brothers and at the devil’s suggestion, Barsisa slips into sin with the woman. The woman becomes pregnant and with further whispers from Satan, Barsisa kills her and buries her body to hide evidence of his sin.  While he is hoping not to be found out, Shaitan, however, reveals the murder to the woman’s brothers in their dreams. Barsisa is desperate and thus Iblees approaches him again with a false solution by worshipping him simply by nodding his head, only to be mocked by Satan, in the words of the Quran (59:16), “I am free of thee; I fear God, the Lord of the Worlds.”

“The legend of this recluse, who is nameless and is described variously as a Jewish ascetic or a Christian monk, appeared first in at-Tabari’s commentary on the Quran in the early 10th century. In 985 an author stated that the recluse was called Barsisa, an Aramaic name meaning “he of priestly regalia”. Elements of the story are traced back to Coptic folklore, and the legend survived in the Islamic world in several forms. By the end of the 18th century, it had made its way to England, where it became the subject of Matthew Gregory Lewis’s novel The Monk.”  Wiki

Every Muslim should be aware of the existence of Shaytan. Satan is an arrogant Jinn, who stubbornly refused to bow to Adam (AS) when Allah commanded him to do so. Shaytan considered himself to be superior to Adam (AS), and this was the reason for his defiance. Moreover, Satan then conspired against Adam (AS) and Eve. He utilized his evil tricks of deception to convince them to disobey Allah and we see this in the story of Barsisa.

When Iblees tempts us he does not approach us with a direct call speaking to you as a second person. Rather, he confuses us by whispering thoughts in the first person of yourself so to think they are your own thoughts. “I think I want to…” or “I do not like or hate so and so..” as examples of how he whispers to us. This also serves to break our morale and cause us to fall to despair or to think we are beyond redemption. His aim is clear to destroy our faith by thinking the worse of ourselves by slipping one tiny sin at a time.

While one may think that he or she possesses strong faith and cannot be led astray by Satan, it is imperative not to underestimate the subtlety of Satan’s traps. One of the finest examples of how Satan can sneakily lead man down a path of destruction is the story of Barsisa.

This story shows us that Satan can lead even those who are pious astray, and he calls to sin in a cunning manner that lures his unsuspecting victims straight into his trap without them even realizing it.

Barsisa or Barseesa was a righteous man who fell to Satan’s plots lived in a small village at the time of Bani Israel.

Source : Quoted in ibn al-Jauzi, Talbees Iblees, p.39

“And he swore unto them (saying): Lo! I am a sincere adviser unto you” (al-Araaf 21).


Wahb ibn Munabbih has related the following lengthy story from the people of the book.  ” We present it here to show the way of Shaytan in his attempt to mislead mankind. The story warns humans about Shaytan”s “sincere advice”.  One must oppose the thing that Shaytan is calling to. Wahb tells the story and here it is presented in a paraphrased way for easier understanding.

The request of the three brothers

There was a pious worshipper of the tribe of Israel. He was the most pious person of his time. During his time, there were three brothers who had a sister. She was a virgin. And they had no sister other than her. They were all about to leave the town to go to war. They did not know with whom to leave their sister and who they could trust to look after her. They all agreed to leave her with that pious person. They all trusted him. They went to him and asked if they could leave her with him. She would be in the building next to him until they return from the fighting. He refused their request and sought refuge in Allah from them and their sister. They persisted until he finally acquiesced.

He said, “Put her in the house next to my place of worship.” So they put her in that house and they left, leaving her there. She remained living next to that pious person for some time. He would put food for her in front of his building of worship. Then he would lock the door and return to his place of worship. He would then tell her to come out of her house and take the food. Then Shaytan approached him softly. He encouraged him to treat her kindly. He told him that it was not good to make the woman come out of her house during the day as someone may come upon her. If he took the food directly to her door that would mean a greater reward for him.

He continued for some time to go to her door and place the food at the front of her door without speaking to her. Then Iblees came again and encouraged him to do good and get more reward. He said, “If you took her the food and placed it in the house for her, you would get a greater reward.” He continued to encourage him. So he started to take the food into her house. He continued like that for some time.

Shaytan slowly entices Barsisa

Then Iblees came again and again encouraged him to do good. He said, “If you talk to her for a while she will be put to ease by your conversation as she is in a state of fear and she is all alone.” He then started talking to her from atop his place of worship.

Then Iblees came again. He said, “If you were to come down and talk to her while she sits at her door and talks to you, that would be even more comforting for her.” He continued to encourage him until he came down and sat at his door and would talk to her. The girl would come out of her building and sit at her door and they would talk for a while.

Then Iblees came again and encouraged him to get great rewards for treating her well. He said, “If you were to go from the door of your place of worship and sit close to her door, that would be even more comforting for her.” He continued exhorting him until he did so. He continued that act for a while. Then Iblees came again. This time he said, “If you enter her house and talk to her, and not make her show her face in public it would be even better for you.” He continued exhorting him until he entered her house and spent the whole day talking to her. Then when night fell, he returned to his place of worship.

Satan lures Barsisa into fornication

Then Iblees came to him after that and continued to make her more appealing to him. Until the worshipper got upon her and kissed her. And Iblees continued to make her look nice in his eyes and desire her until he finally had sex with her. She got pregnant and gave birth to a boy.

Shaytan’s scheme ruins Barsisa’s life

Then Iblees came and told the worshipper, “Do you not realize what the brothers of the girl will do to you when they see she has given birth to your son” You will not be safe if your matter becomes clear. You should go to the boy and kill it and bury it, that way you can conceal your affair and they will not do anything to you for what you did to her.” Then he said to him, “Do you think she will conceal from her brothers what you did to her and your killing of her son. Take her, kill her and bury her with her son.” He continued spurring him on until he killed her and threw her in the ditch with her son. Then he put a large rock over them and levelled it.

Then he returned to his place of worship and worshipped therein. He stayed in that state for as long as Allah willed until the brothers came back from the fighting. They came to him and asked him about their sister. He mourned her loss and started to cry. He said, “She was the best of women and that is her grave.” The brothers came to the grave and cried over their sister and asked Allah to have mercy on her. They stayed at her grave for a few days and then went to their families.

When the night overtook them and they went to their beds, Shaytan came to them in their sleep in the form of a traveller. He started with the eldest and asked him about their sister. The brother told him what the pious man had stated and how they were shown her grave. Shaytan told him that the pious man had lied. He said, “He did not tell you the truth about your sister. He got her pregnant and she had his son and then he killed and buried her out of fear of you. Then he threw them in a ditch he dug behind the door of the house she was staying in, to the right of the entrance. Go and enter the house in which she stayed and on the right of the entrance you will find everything I told you about.”

Then he went to the middle brother and did the same. Then he went to the youngest brother and did the same. When they woke, they were all surprised at what they had seen. When they met each other, they all said, “I saw an amazing thing last night,” and they informed each other of what they had seen.

Barsisa is taken to account and is crucified

The eldest said, “That dream has nothing to it so just ignore it.” The youngest said, “I will not leave it until I go and look at that place.” They all went until they reached the door of the place where there sister stayed. They opened the door and looked for the place that was described to them in their dreams. They found their sister and her son buried in a ditch, as they were told. They asked the worshipper about it and he confirmed what Iblees had told them. They then took him and were about to crucify him.

When they had him on the wooden cross, Shaytan said to him, “You know that I am your companion who tempted you by the woman until you got her pregnant and you killed her and her son. If you obey me today and deny Allah, who formed and shaped you, I will rescue you from your predicament.” The worshipper then belied Allah. When he belied Allah, Shaytan left from being between him and the others and they were able to crucify him.”

Many scholars related this story in their commentary to the following verse,

“Or the likeness of Shaytan when he tells man to disbelieve, then, when he disbelieves, says to him, “Lo! I am innocent of you. Lo! I fear Allah, the Lord of the Worlds” ” (Surah al-Hasr 16).

They mention that this verse refers to this worshipper and to others similar to him. Allah knows best.

This story, and others similar to it, are from the bani Israel and ahlil Kitab or stories which have their source in the books or tales of the Jews and Christians. We do not say it is true nor do we say it is false, but it is allowed to narrate them as the Prophet (peace be upon him) said, “Narrate stories about the Tribe of Israel if there is no harm in that.

Fiqh Of Ramadan

In 2020, Ramadan will be from 13/14 April to 11/12 May 2021. It is the most sacred month of the year for all muslims as the Qur’an was revealed in this month
“Ramadan is the (month) in which was sent down the Quran, as a guide to mankind, also clear (signs) for guidance and judgment (between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting.” (Al-Baqara 2:185)
Muslims around the globe fast from before sunrise until sunset, abstaining from eating, drinking or engaging in sexual relations. Young children before reaching the age of puberty, pregnant women, the sick and travellers and people with severe medical conditions are exempt from fasting
Ramadan is a spiritual journey where muslims around the globe increase in acts of worship such as prayers, giving charity and strengthening relationships and family ties.
Aside from fasting, Muslims observing Ramadan also increase in spiritual devotional acts such as prayer, giving charity and strengthening family ties. Muslims, are encouraged to share their food with friends, family and neighbours and to reach out to those who may be fasting alone, to share their Ramadan experiences.
Due to COVID-19 restrictions, Muslims will face a very different experience in the month of Ramadan. A good structured plan and tips should be considered which will able Muslims to maximise their time in Ramadan.

5 tips of Ramadan in the COVID-19 Pandemic
Online learning – Join our weekly halaqah to increase your knowledge and boost your spiritual innerself. Stream live taraweehs or even pre-recorded!
Prayers – get together at home and form a congregation. Pray taraweeh with your family including the 5 daily prayers.
Plan your food supplies in advance to limit yourself from doing shopping while you are fasting in the month of Ramadan.
Take time to reflect on yourselves and think of the creation of Allah
Mental Health is primordial to one’s life and replace all your worries , anxieties and fear with the trust and worship of Allah (s.w.t)
“When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains.” Narrated by Abu Hurayrah

Ramadan is a month of fasting for all muslims, a month to strengthen the community as one Ummah and a month to bring one closer to his creator, Almighty Allah

Author : Sheikh Irfan Hossen

Characteristics of The Muslim Businessman

The prophet said: “The truthful and honest trader is among the prophets, the righteous, and the martyrs”. (Al-Tirmidhi, Hadith hasan)

  1. Not to be greedy. The Muslim businessman should off course look at making a decent profit but should not aim to take advantage and make excessive profits. The Maliki scholars strongly recommend that one does not aim for profits that exceed a 1/3 of the price of the product/service.
  2. To be transparent. The Muslim businessman must give the full description of what he is promoting and selling stating the price clearly such that the buyer is not deceived in any way. The prophet said: “All merchants are resurrected on the day as sinners except for those who feared Allah, treated their customers well and were truthful”. (Al-Tirmidhi)
  3. Not to be aggressive. The Muslim businessman must be friendly and calm when conducting the sale. Likewise, the buyer should behave in a friendly manner. The businessman should not demand a high price and the buyer should not demand a low price, both should be reasonable in their approach.The prophet said: “Allah is merciful to the man who is easy when he sells, when he buys, and when he collects his loans’’. (Al-Bukhari)
  4. Not to swear by Allah. A Muslim businessman must avoid taking oath in the name of Allah even if he is telling the truth. It is disrespectful to swear by Allah in any business transaction as Allah has forbidden this in the Qur’an. “And make not Allah’s name an excuse in your oaths against doing good or acting rightly or making peace between persons” (2:224). Additionally, the prophet said, “Swearing destroys the goods, and wipes out their blessings”. (Al-Bukhari & Muslim).
  5. Constantly give charity. A Muslim businessman should give charity regularly as it cleans the sins of that may have occurred intentionally or unintentionally during business transactions. The prophet said: “Oh merchants, the devil and sins are present at each sale, so purify your sales with charity’’. (Al-Tirmidhi)
  6. Document transactions. The Muslim businessman should always try to document and record any transaction that he conducts especially debts (using witnesses), this is emphasized in the Qur’an. Allah says, “O you who have believed, when you contract a debt for a specified term, write it down” (2:282). This will protect both parties as one can forget specific details over time.
The Dynamic Youth of Today

Young people around the globe today are growing up with ideals, expectations, ambitions and talents which are unprecedented, often unheard of by earlier generations. Much of this is driven by advances in technology, affluence and the effects of globalisation. For a nation to succeed, it needs to invest in its young people (their skills and capabilities) such that they act as advocates and change agents to assist society to meet new challenges in the future.

A Muslim is required to dedicate all his endeavours to Allah the Almighty in all his actions and words; remembrance and thinking, sleep and waking, worship and daily living, love and hatred, giving and withholding. Allah says in the Qur’an:

“Say, Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds.” (6:162)

A Muslim has only one vision, to seek the pleasure of Allah through which Allah will grant him or her success in the hereafter. We must acknowledge that our actions alone are insufficient to earn the lofty prize of the afterlife but hope that we can attain it through the mercy of Allah, the Almighty. A Muslim is a true global citizen and this can be proven by searching through history. Muslims were a superpower that lead humanity for over 1000 years under which nations and civilizations coexisted side by side in peace and harmony. Muslims are people of values, we have a very broad and rich set of values that are timeless and fit for all people irrespective of race, colour or gender. From this set of values, I would say there are 3 top values that youth should focus on in this modern era. So, what are these values?

  • To be just – We are not extremists. We are a middle nation. We don’t oppress and we don’t like oppressors. We are a people of moderation. Our youth need to be just.
  • To have tolerance – Muslims are law abiding citizens who care about humanity and have respect and tolerance towards other people and faiths. Islam is a religion for all peoples and races. Our youth must have tolerance.
  • To spread peace – Muslims are peaceful people and it’s a religion of peace. Islam is a way of life that satisfies an individual intellectually and spiritually. Islam fosters peace within oneself and peace with others in society. Our youth need to spread peace.

Abu Huraira (may Allah be pleased with him) reported: The Prophet (peace and blessings be upon him) said:

“There are seven persons whom Allah will shade on a day when there is no shade but his. They are a just ruler, a young person who grew up in the worship of Allah, a person whose heart is attached to the mosques, two persons who love each other and who meet and depart from each other for the sake of Allah, a man whom a beautiful woman of high status seduces but he rejects her by saying I fear Allah, a person who spends in charity and conceals it such that his right hand does not know what his left hand has given, and a person who remembered Allah in private and he wept.”

Referring to the hadith above, we can see that a person in his youth is faced by temptations/trials. With this note in mind, it is very important to build the faith of the youth from an early age. If our youths’ beliefs are strong then they are better able to protect their religion when interacting in the real world. Youth are young, vulnerable, impressionable and often foolish! Youth everywhere have similar needs/wants and many of them are driven by their desires. In a capitalist society, individuals are very materialistic and focus on themselves whilst ignoring others.

We need to have youth leaders that carry a strong vision, leaders who can stimulate others to make it their vision too. A youth leader can rally other youths to think big and help the community flourish. We should remind ourselves of a beautiful quote from the greatest of all leaders, our beloved prophet Muhammad (peace be upon him) as reported in Sahih Muslim, he said: “The strong believer is better and more beloved to Allah than the weak believer”.

The strong believer is the one who is strong in his iman, body and actions. Therefore, the strong believer is productive and accomplishes more things for the Muslims hence he or she is truly an asset to his friends, family and the wider community. Muslims have high standards, we should aim for the best and reach the top. We are people of quality, sincerity and direction. Our youth need to be people with such characteristics.

According to an article publish in November 2016 by Bloomberg, it stated that Nigeria’s population reached 182 million with more than half its people under 30 years of age. It further adds, “Nigeria, Africa’s most populous country, is witnessing a growing youth bulge, with those under 14 years accounting for more than 40% of its citizens”.

The youth are assets, they’re the future of a country. We need to know how to plan for their transition from youths to the next category. Thousands of young people face acute difficulties in making the transition to adulthood. We Muslims must concentrate on making this transition smooth and successful. Parents, educators and elders in society can help make this transition possible in many different ways. I would like to remind you of 3 important things to help with this transition.

The youth of today need to be instilled with the following 3 key qualities:

  1. Self respect – Youth need to understand their own worth and value themselves. They need to be proud of who they are, especially as Muslims (Allah has honored the children of Adam).
  2. Emotional resilience – Youth must have the ability to cope with shocks, knock downs and deal with unfamiliar circumstances. Muslim youth need to understand that Allah is the best of planners and things happened due to His command and wisdom.
  3. Patience – Youth need to have reserves of patience. Without patience, it is very difficult to keep oneself on the straight path, away from evil, motivate or inspire others. Also, let’s not forget that Allah the Almighty tells us that those who are patient will have the best of rewards in the Hereafter, Insha’Allah.

We ask Allah the Most High to guide the youth all around the world such that they lead meaningful lives that contribute to the well-being of mankind. By them doing this, it is hoped that they are always striving to seek the pleasure of Allah which can lead them to success in this world and the hereafter.

By Dr Yusuf Abdul Jobbar

Maintaining the Characteristics of Fiṭrah

Since Almighty God made all human beings swear to His Unique Divinity and Lordship when He created Ādam (see Holy Qurʾān 7:172), this oath is printed on the human soul even before it enters the mother’s fetus. So when a child is born, it has with it a natural belief in God. This natural belief is called in al-ʿArabīc the “fitrah”. If a child were left alone, it would grow up aware of Almighty God in His Unity, but all children are affected by the pressures of their environment. The Prophet Muḥammad – the Final Messenger of God, may God bless him and give him peace, reported that Almighty God the Exalted said: “I created My servants in the right religion, but the devils made them go astray.” (Reported in Ṣaḥiḥ Muslim.) The Messenger of God, may God bless him and give him peace, also said: “Each child is born in a state of fitrah, but his parents make him a Jew or a Christian.” (Reported in Ṣaḥiḥ al-Bukharī and Ṣaḥiḥ Muslim.)

It is obligatory for all Muslims to ibnd themselves to the teachings of the Book of God (i.e. the Qurʾān) and the authentic sayings of His Messenger Muḥammad, may the peace and blessings of God be upon him. By the light of these teachings we should live and their guidance we should adopt in all of our affairs. In regards to this, Almighty God, The Most High and Exalted, says in the Qurʾān:

“It is not fitting for a Believer, man or woman, when a matter has been decided by God and His Messenger to have any option about their decision: if anyone disobeys God and His Messenger he is indeed on a clearly wrong Path.” (Noble Qurʾān Chapter 33, Verse 36)

(Noble Qurʾān Chapter 33, Verse 36)

And additionally, God, the Most High and Exalted, has said:

“And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it)! and fear God. Verily, God is severe in punishment.” (Noble Qurʾān, Chapter 59, Verse 7)

(Noble Qurʾān Chapter 59, Verse 7)

The fitrah is the natural inclination to worship God alone, and it includes compliance with what God and His Messenger explained to be from the characteristics of fitrah. The acts of fitrah are specific features which God has created in man and found within his natural tendency to like as well as to dislike what contraḍīcts these acts. The great Islamic scholar al-Sayyuti said: “The best explanation of fitrah is that it is the Sunnah (way) of all of the Prophets which is in agreement with (all of) the revealed Laws, indicating that it is a response to naturally created inclinations.” In the Holy Qur’an, Almighty God, the Most High and Exalted, has identified the pure fitrah with which He created mankind:

“So set your purpose for religion as a man upright (hanifan) by nature (fitrah) – the nature (fitrah) framed by God, in which He created mankind. There is no altering (the Laws of ) the creation of God.” (Noble Qurʾān Chapter 30, Verse 30)

(Noble Qurʾān Chapter 30, Verse 30)

In this verse, God, Most High, also identifies the fitrah with the way of the hanifah, which means the way of Pure Monotheism as practiced by Abraham, peace be upon him. The religion of Abraham and all of the prophets, peace be upon them all, was one of the true fitrah, in which they worshipped Almighty God alone without intermediaries or an incarnate “Saviour”.

Since it is obligatory on Muslims to following the commands of the Prophet Muḥammad, may God bless him and give him peace, as the previously mentioned verses from Qurʾān clearly state, all Muslims should make every effort to comply with and maintain the characteristics of fitrah as described by God’s Messenger, may God bless him and give him peace, when he said: “Five practices are characteristics of the fitrah: circumcision, shaving the pubic hairs, cutting the mustaches short, clipping the nails and plucking the hair of the armpits.” (Reported in Ṣaḥiḥ al-Bukharī and Ṣaḥiḥ Muslim.) This same saying of God’s Messenger is further elaborated upon in Ṣaḥiḥ Muslim, where ‘Āʿishah, may God be pleased with her, reports that the Messenger of God, may God bless him and give him peace, said:

“Ten are the practices of fitrah: clipping the mustache, letting the beard grow, using the tooth-stick (siwaak), snuffing water up the nose, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubic hairs and cleaning one’s private parts with water.” The narrator said: ‘I have forgotten the tenth, but it may have been rinsing the mouth.’

In regards to the circumcision, it is desirable that it be done on the seventh day after the birth of the child. It is reported that the Prophet Muḥammad, may God bless him and give him peace, circumcised Ḥasan and Hussain, the two sons of Fāṭimah and ‘Ali, may God be pleased with all of them, on the seventh day after their birth. However, there is no harm in delaying the circumcision until later. It is reported in Ṣaḥiḥ al-Bukharī that Prophet Abraham, peace be upon him, performed his own circumcision at the age of eighty. In regards to Abraham, Almighty God the Most High says in the Noble Qurʾān:

“And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them . . . ” (Holy Qurʾān Chapter 2, Verse 124)

(Holy Qurʾān Chapter 2, Verse 124)

“And who forsakes the religion of Abraham save him who fools himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous. (Noble Qurʾān Chapter 2, Verse 130)

(Noble Qurʾān Chapter 2, Verse 130)

The trimming of the mustache means that it should be trimmed so that none of it hangs over the lip. Additionally, the beard must be left alone so that it grows thickly on the face. The Prophet Muḥammad, may God bless him and give him peace, whom we are ordered to follow, made it clear that the Muslim male must let his beard grow. Ibn ʿUmar, may God be pleased with him, said: “The Messenger of God, may God bless him and give him peace, ordered us to trim closely the mustache and leave the beard as it is.” (Reported in Ṣaḥiḥ al-Bukharī and Ṣaḥiḥ Muslim.) Abū Hurayrah, may God be pleased with him, reported that the Messenger of God, may the peace and blessings of God be upon him, said: “Trim closely the mustache and grow the beards, and oppose the Magians (fire-worshippers).” (Reported in Ṣaḥiḥ Muslim)

According to the Sunnah of God’s Messenger, Muslims should pluck the hair in their armpits and shave their pubic hairs. If they feel that they cannot pluck the hairs of the armpits, they can shave them or remove them in another fashion. The nails of the hands and the feet should also be trimmed. It is best to start with the right hand and then continue with the left, and then move to the right foot and finish with the left foot. It is reported that the Prophet Muḥammad, the grace and peace of God be upon him, liked to do it in this manner. Muslims who do these acts with the sole intention of following the Sunnah of God’s Messenger, may God bless him and give him peace, will be rewarded by God Most High. It is reported in both Ṣaḥiḥ al-Bukharī and Ṣaḥiḥ Muslim that the Messenger of God, may God bless him and give him peace, said:

“Whoever turns away from my Sunnah is not of me.”

From the Rights of Tawhid

Tuba for the one who desires to be just to himself for the sake of His Lord and recognises his ignorance, the great deficiency in his actions and his defects. Who recognises his transgression of His rights and his oppression in his daily affairs. Hence if He takes him to account for his sins the [servant] sees this to be from His Justice and if He does not take him to account then he sees this to be from His Generosity. If he performs a good action then he sees that it arose due to His Blessing and His Gift. Then if He accepts it the servant sees this as a second blessing and gift, if however He rejects [the action] then it is because the likes of this action does not deserve to be directed to Him. If he commits an evil deed then he sees [that it arose] due to his relinquishing Him, his forsaking Him and His withdrawing His protection from him. This occurred due to His Justice and therefore he recognises through this his dire need of His Lord and his oppression of himself, if He forgives him then it is purely due to His Beneficence, Kindness and Generosity.

The point of the discussion and the secret behind it is that the servant does not see his Lord except as One continuously bestowing goodness and he does not see himself except as one who is sinful, excessive or deficient. Therefore he sees every [good] that becomes easy for him to perform to be as a result of His Lords’ Generosity and Beneficence. He sees everything that he dislikes being a result of his sins and His Lord’s Justice.

Likewise when the years come to the lover when he is beneath the soil, it is then that he will remember the excellence of his obeying Him in the world, Allah’s Love of him, His continual renewing of His Mercy to him and His giving to drink [nourishing] those who were residing in those worn out bodies.

From Al-Fawa’id

Difference Between the Creator and His Creation

Ibrahim and his believing family, i.e. the Prophets and those who believed in them, knew that there had to be a difference between the Creator and His creation, and between obedience and sin.

The more the slave realises this difference, the more he increases in love and servitude towards Allah, so he turns further away from worshipping, loving and obeying anything except Allah. Those misguided mushrikin, on the other hand, view Allah and His creation as equal. Ibrahim said:

“Do you then see whom you have been worshipping – you and your fathers before you? For they are enemies to me; not so the Lord and Cherisher of the Worlds.”
Al-Qur’an 26:75-77

But they use as evidence the ambiguous words of their shaykhs, just as the Christians did the words of their priest.

An example of this is the concept of fana’ (extinction of individual consciousness, recedence of the ego, obliteration of the self). Fana’ is of three types:

The fana’ of the Prophets and awliya’ who have attained perfection;
The fana’ of the awliya’ and righteous people who are striving in the right direction even though they are not perfect; and
The fana’ of the hypocrites and heretics who liken Allah to his creation.

The first type of fana’ means the obliteration of the desire for anything except Allah, so that a person does not love anyone or anything except Allah, he does not worship anything except Him, he does not rely on anyone except Him, and he does not ask from anyone except Him. This is the sense, which should be understood from the words of Shaykh Abu Yazid:

“I want not to want anything except what He wants what pleases the Beloved (i.e. Allah).”

This is what is meant by the religious will of Allah. Perfection means that a man does not want, love or like anything except what Allah wants, loves and likes, which is what He has commanded and made wajib or mustahabb. He only loves those whom Allah loves, such as the angels, Prophets and righteous people. This is what is meant by their interpretation of the ayah:

“But only he (will prosper) who brings to Allah a sound heart.”
Al-Qur’an 26:89

They said: it is sound and safe from everything except being a slave to Allah, or everything except wanting what Allah wants, or everything except loving Allah. The meaning is the same and whether it is called fana’ or not, it is the beginning and end of Islam, the focus of the entire religion.

The second type of fana’ is oblivion towards others, which is attained by many of those who follow the path, because their hearts are strongly attracted to remembering, worshipping and loving Allah, and distracted from noticing anyone or anything else. Nothing crosses their minds except thoughts of Allah; they are not even aware of anything else, as was said in the interpretation of the ayah:

“But there came to be a void in the heart of the mother of Musa: she was going almost to disclose his (case), had We not strengthened her heart (with faith) … ”
Al-Qur’an 28:10

They said: Her heart was oblivious to everything except thoughts of Musa, which is a kind of thing that often happens to those who are overwhelmed with some concern, whether it be love or hope or fear, the heart is distracted from everything except that which is loved or hoped fro or feared, so that it is unaware of anything else.

If this kind of fana’ overwhelms a person, his focus on Allah becomes so intense that he is no longer aware of anything else, not his own existence or the dhikr he is doing, and everything diminishes in his senses, every created being, the person himself and everyone else, and there remains only the Lord. What is meant is that everything is diminished in a person’s perception, so that he no longer notices or remembers anything, and is quite oblivious to what is going on around him. If this feeling becomes so strong that the person becomes confuse and can no longer make proper distinctions, he may think that he is his beloved, as it was said that a man fell into the water, and the one who loved him himself in after him. The former said, “I fell by accident: what made you fall?” and the latter replied, “I was so overwhelmed with love for you that I thought I was you.”

This idea has caused many people to stumble, so that they thought in terms of physical unity whereby there is no longer any difference between a person and the object of his love. This is incorrect, for the Creator cannot be united with anything at all. Indeed, nothing can be totally united with anything else without becoming something else altogether; the essence of two things is lost when they unite, and they become a third thing, neither this not that, as is the case when water and milk are mixed together, or water and wine, and so on. But what is loved and wanted by both becomes one, and what is hated and loathed by both becomes one, so they love and hate the same things. One loves what the other loves, hates what the other hates, befriends those whom the other befriends and takes as enemies those whom the other takes as enemies.

This kind of fana’ is far from perfect.

The greatest awliya’, like Abu Bakr and ‘Umar, and the earliest muhajirin and ansar, let alone the Prophets who are above them in status, did not experience this kind of fana’. This emerged after the time of the sahabah.

The sahabah never experienced this type of fana’ or any loss of their faculties because of the strength of their iman in their hearts. The sahabah, may Allah be pleased with them, were too strong and firm in their faith to loose their minds in this fashion, or to experience any kind of swooning, loss of consciousness, intoxication, oblivion, rapture or ecstasy.

These things began to emerge at the time of the tabi’in, among the worshippers of Al-Basra, among whom were some who would swoon or even die when they heard the Qur’an, such as Abu Juhayr ad-Darir and Zararah ibn Awfa, the qadi (judge) of Al-Basra.

Some of the sufi shaykhs experience a kind of oblivion and intoxication where they are unable to make proper distinctions, and when they are in this state, they may say words which, when they come round, they realise are wrong. Such stories are reported about (ascetics such as) Abu Yazid, Abu’l-Hasan an-Nuri and Abu Bakr ash-Shibli, and so on and so on, unlike Abu Sulayman ad-Darini, Ma’ruf al-Karkhi, and Fudayl ibn Ayyad, let alone Al-Junayd and so on, who remained of sound mind through out all their experiences and who never fell into states of oblivion or intoxication etc. those who have reached a level of perfection have nothing in their hearts except love for Allah and the desire to worship Him alone. They have vast knowledge and proper discretion, so they see things as they really are, and they see that created beings exist only by the command of Allah, and are controlled by Him, submitting to His will and turning to Him. This increases their faith and insight, and whatever they see of His creation supports and enhances the sincerity and submission of their worship of Him alone, with no partners or associates.

This is the reality to which the Qur’an calls. This is the basis of the perfect faith of those who truly know Allah, of whom our Prophet is the leader and most perfect. Hence when he was taken up into the heavens (the mi’raj), and saw the signs and wanders that he saw, and received Revelation there, the next morning no trace of his experience could be seen on him, and he did not look any different, unlike Musa who had lost consciousness (when he spoke to Allah). May the peace and blessings of Allah be upon them both.

The third type, which may be called fana’, is where a person affirms that nothing exists except Allah, and that the existence of the Creator and the existence of His creation are one and the same, so there is no difference between the Lord and the slave. This is the fana’ of misguided heretics who think that Allah is part of the universe. This ides was disowned by the shaykhs, one of who said, “I do not see anything except Allah” or “I do not look at anything except Allah” and so on. What was meant by this was: I do not see any Lord except Allah, or any Creator or Controller except Him, or any God except Him, and I do not look to anyone but Him with love and fear and hope. For the eye looks towards that to which the heart is attached. Whoever loves a thing, or has hope in it or fears it, will turn towards it. If there is no love for it in the heart, or hope or fear or hatred, or any other emotion that ties the heart to it, then the heart will not turn deliberately towards it or look towards it. If it accidentally glances at it, it will be like a man who happens to glance at a wall or anything else that means nothing to him.

The righteous shaykhs, may Allah be pleased with them, mentioned something about true tawhid and sincere submission, whereby the slave does not turn to anything except Allah and does not look to anything other then Him, whether in love, fear or hope; the heart is empty of every created being and does not look at them except with the light of Allah.

So he hears with the truth, sees with the truth, strikes with the truth and walks with the truth. He loves that which Allah loves and hates that which Allah hates; he takes as friends those whom Allah takes as friends, and regards as enemies those whom Allah regards as enemies. He fears Allah with regard to His creation, but he does not fear created beings with regard to his duties towards Allah. He places his hope in Allah with regard to His creation, but he does not place his hope in created beings with regard to his duties toward Allah. This is the sound, believing Muslim heart, which has perfect faith in Allah alone and truly understands the message of the Prophets and Messengers.

This third type of fana’, which believes that Allah is what one can see (pantheism), is the idea, belief and tawhid of the people of Pharaoh, and of other similar types such as the Qaramitah (Karmathians) and so on.

On the other hand, the kind of fana’ experienced by the followers of the Prophets is the praiseworthy kind of fana’, and the one who experiences it is one of those whom Allah praised by calling them His pious friends (awliya’), successful supporter and victorious troops.

These shaykhs and righteous people did not mean “what I see of the created beings is the Lord of the heaven and earth.” No one would say such a thing except those who are totally misguided and corrupt, whether the fault is in their way of thinking or in their beliefs. Such people are in a state between madness and heresy.

All the trustworthy shaykhs agree with the consensus of the early generations and imams of this ummah, which is that the Creator, may He be glorified, is distinct from His creation; there is nothing of His essences in His creation, and nothing of His creation in His essence. It is essential to distinguish the Ancient and Eternal One Who has no beginning from the finite event of existence, and to distinguish the Creator from His creation. The shaykhs have said much more on this topic then we can discuss here.

They have spoken about the diseases and doubts that may affect people’s hearts and minds. Someone may see creation, and think that it is the Creator of the heavens and the earth, because he cannot distinguish between them in his mind. This is like the one who sees a ray of sunlight and imagines this to be the sun itself.

Chapter of Tahaarah (Cleanliness)

NAJAASAT (IMPURITY) is of two types

  1. Najaasate Haqeeqee (which can be seen)
  2. Najaasate Hukmee (which cannot be seen)


  • Ghaleezah (heavy type)
  • Khafeefah ( light type)

Najaasate Haqeeqee:

  • Uncleanliness or impurity that can be seen

e.g. urine, stool, blood, and wine

Najaasate Ghaleezah:

  • Dense (heavy) types of impurity (Najaasat)

e.g. Urine and stool of human beings

Najaasate Khafeefah:

  • lighter types of impurity (Najaasat)

e.g. Urine of Halaal animals


  • Disliked or something which is against the conduct of Islam.

Makroohe Tahreemee:

  • Close to Haraam.


  • Illegal or forbidden

Examples of Najaasate Ghaleezah:

  1. Urine of human beings
  2. Stools of human beings
  3. Flowing blood of human beings
  4. Flowing blood of animals
  5. Wine
  6. Fowl
  7. Duck excretion
  8. Urine and stools of haram animals

Examples of Najaasate Khafeefah

  1. Urine of Halaal animals (permitted for eating)
  2. Excretion of Haraam birds


“Istinjaa” means cleaning the private parts after passing out urine and stool by using clean water and earth etc.

Method of Istinjaa:

  1. For passing urine or stool, one should go to a place of privacy and seat oneself.
  2. After relieving wash the private parts until satisfied they have become clean
  3. It is permissible to use water, lumps of dry earth
  4. Do not sit in the direction of the Qibla as it is makruh
  5. Remove rings, badges, or anything on which the name of Allah is written
  6. Use the left hand for istinjaa.
  7. Do wudhu after Istinjaa.

Water which is allowed for Wudhu and Ghusl

  1. Rainwater
  2. Well water
  3. Spring, sea, and river water
  4. Melted snow or hail
  5. The water of a big tank or pond

Water that is not allowed for Wudhu and Ghusl

  1. Water extracted from fruit and trees
  2. Water that has changed color, taste, and smell
  3. Used water of Wudhu or Ghusl
  4. Water left over after drinking by Haraam animals
  5. Water left by a person who has just drunk wine.
  6. A small quantity of water in which something Najis has fallen.
  7. All impure water
Chapter of Wudhu
  1. Wash the face from the forehead to the lower portion of the chin from one ear lobe to the other
  2. Washing BOTH of the arms including elbows once.
  3. Doing masah of a Quarter of the head once
  4. Washing the both the feet including ankles
  1. Intention
  2. Reciting bismillah
  3. Washing of the hand 3 times
  4. Using miswaak
  5. Gargling 3 times
  6. Passing water into the nostrils 3 times
  7. Khalil of the beard
  8. Khalil of fingers and toes
  9. Washing of each part 3 times
  10. Masah of the whole head ONCE
  11. Masah of both ears ONCE
  12. Wudhu done in order
  13. Washing of each part before the other parts dries you
  1. To make Wudhoo in a dirty place
  2. To clean the nose with the RIGHT HAND
  3. To talk of Wordly affairs
  4. To do Wudhoo against the SUNNAH method
  1. Discharging urine, stool, or the coming out of anything from the private parts
  2. Discharging of gases
  3. Vomiting in MOUTHFUL
  4. To fall asleep lying down or by resting the body against something
  5. To faint due to illness or any other reason
  6. Becoming insane
  7. Laughing aloud whilst in Salaah
  8. Flowing of blood or matter from any part of the body
  1. Wudhoo only breaks if blood or matter moves from the place
  2. If blood clots come out of the nose while blowing it, wudhoo will only break if its in fluid state
  3. If a pimple bursts in the eye then wudhoo will only break if the fluid flows out of the eye
  4. If blood in the saliva changes the colour of the saliva, then Wudhoo breaks.
  5. If theres more more blood than the amount of saliva, then wudhoo will break.
  6. Fluid from a hurting ear will break wudhoo.
  7. Fluid flowing from a painful eye will break wudhoo
  8. If males fall asleep in the position of sajdah, but do not topple over, wudhoo is not broken. However, if females fall asleep in the position of Sajdah, Wudhoo will break.
  9. While making wudhoo, the eyes should not be closed so tightly that the water is prevented from moistening the eye-lashes or blocking the entry of water into the eye wells. If even one of the eye lash remain dry or water has not entered the eye-wells, the Wudhoo will not be complete.
  10. If a wound or sore is bandaged and one will experience difficulty in opening and tying the bandage, Masah should be made over the bandage.

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