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I would Like to convert to Islam and will like to know what to do.

In order to accept Islam, you must recite the following with sincerity from the heart that you are truthful in what you say.

The words are:

“Ash-hadu an laa ilaha illallah wa Ash-hadu anna Muhammadan Abduhu wa Rasooluhu.”

I bear witness that there is no one worthy of worship; that there is no other God besides Allah, and I bear witness that Muhammad is his Servant and Messenger.

The above must be uttered with the tongue with firm conviction in the heart and must be followed by practicing the teachings of Islam in all aspects of life.

Among the fundamental beliefs that one is required to have by accepting Islam is:

  1. There is only One God, Allah who has no partners, parents, children, peers or equals, and does not share his divinity with anyone.
  2. One must believe in all angels and prophets, and all revealed scriptures which were sent prior to the Prophet Muhammad.
  3. One must believe in Prophet Muhammad as the final prophet after whom there is no prophet. One must accept and practice upon his teachings and follow him as a prophet.
  4. One must believe in the Decree and Predestination which have been ordained and fixed by Allah.
  5. One must believe in life after death. That there is Resurrection, Judgement and Paradise and Hell.

After accepting Islam, one must refrain from holding the beliefs of his former religion and must also avoid practices of his former religion. Each day, one should try to learn more about Islam so that one would have a good understanding of it.

 

And Allah Knows Best.

Mufti Waseem Khan.

25/01/16.

ALLAH’S ISTIWA ON THE ARSH By Mufti Waseem Khan.

ALLAH’S ISTIWA ON THE ARSH

By Mufti Waseem Khan.

There are a number of verses in the Quran which mentions ‘Then He (Allah) rose above the throne (Istawa)’. In these verses, it is mentioned that Allah rose above the throne. The Arabic word used to express this, is ‘Istawa’ which, when followed by the preposition ‘Ala’ (on) literally means to be established or to be settled upon a thing.

In the Holy Quran, this word has been used in a few places where different meanings have been given to it. (Lughatul Quran – Allama Abdur Rasheed Nu’mani – Vol.1, Pg. 84). In some of these verses, the translation given is that ‘Then He (Allah) rose above the throne’ or ‘He established Himself above the throne’. This however, is not upon its literal meaning; instead, it is upon a meaning that is intended and known by Allah alone.

While commenting on verses that speak about ‘Allah’s rising above the throne’, the great commentator Allama Qurtubi writes, ‘Most of the former and latter scholars hold the view that Allah is free from direction, domain and confines. This being the case, it necessarily follows that according to most of the former scholars and leaders of the latter ones, that Allah is free from all directions. As such, according to them, the direction of ‘above’ is not there (that is, it is not to be used for Allah). The reason for this is that whenever He (Allah) is specified with a direction, then a place, domain and confine will be established for Him, and when this takes place, it means that movements, stillness, changes and new occurrences will come about in the essence and being of Allah, when in reality, He is free and pure of all these matters, and is not subjected to such movements and alterations. This is the statement of the theologians’.

Imam Qurtubi writes further, ‘The pious predecessors did not negate a direction, nor did they say that a direction was established. But, they said that it was established for Allah in the same manner the Book of Allah and the Messenger of Allah spoke about it. No one from among the pious predecessors denied that Allah ‘rose above the throne’, in truth, and the ‘throne’ was mentioned because it is the greatest of Allah’s creation. None has the knowledge of the mode of ‘rising above the throne’, and its reality is unknown. (Tafseer Al Qurtubi vol.7 pg. 196)

The above explanation shows that with respect to Allah’s ‘rising above the throne’, none has the knowledge to explain this except Him. This is from among the divine attributes of Allah which cannot be understood or analyzed based on the actions of the created beings. Allah is free from all wants and needs. He is free from place and time, and He has no need for a throne or being above a throne. In this regard, Imam Abu Hanifa (A.R) writes in his book Al Wasiyya, ‘We agree that Allah is established (Istawa) on the Throne without His needing it or resting on it, and He is the guardian of the Throne and all besides the Throne. If He were in need, He would not have been able to bring into existence the Universe, or administrate over its affairs, just as created beings cannot. If He were in need of sitting or settling (on it), then before the creation of the Throne, where was He, the Most High? In effect, He is transcendent of all of this’. (Sharh Al Fiqhul Akbar (Mullah Ali Qaari) pg. 37)

On this issue, it is narrated that a man came to Imam Malik (A.R) and asked about the Throne. In response, Imam Malik (A.R) said, ‘The establishment (Istiwa) (on the throne) is known, the mode (‘how’) is unknown, asking about it is an innovation, and belief in it is compulsory’. (Tafseer Al Qurtubi vol.7 pg. 196).

In another similar narration, Hafiz Ibn Abd Al Barr relates that Ayyub ibn Salah Al Makhzumi reported, ‘we were with Imam Malik (A.R) when an Iraqi came and said, ‘O Abu Abdillah, Allah became established on His Throne, how did He become established?’ Imam Malik (A.R) replied, ‘You have asked about what is not unknown (i.e. the establishment on the Throne is known from the Quran), and you have spoken about what is incomprehensible (i.e. the mode and the ‘how’ of establishment upon the Throne is unknown). (Al Tamheed)

It is also narrated from Umm Salma (R.A) that she said, ‘Establishment on the Throne is not unknown (that is, it is known through the Quran), the mode of it is unknown, affirming it is Imaan (faith), and denying it is kufr (disbelief). (Ibn Marwiya and Laalka’i have narrated it in Kitaabus Sunnah – Fathul Bayaan vol.3 pg. 307 – Lughatul Quran vol.1 pg. 86)

While explaining this verse of ‘Allah’s rising above the Throne’, Hafiz Ibn Katheer has written, ‘We must thread the path of the Mazhab of the pious predecessors like that of Malik, Al Awzaa’ie, Thawri, Laith bin Sa’ad, Shafi, Ahmad, Ishaq bin Rahaway and others besides them from the leaders of the Muslims of the past and present. (They held firm to the view) that this should be accepted in the same way it is mentioned without describing a mode, a semblance or likeness and without negating it’.

‘For certainly nothing of the created beings is like Allah, and Allah is not like anything’. (Tafseer Ibn Katheer vol.2 pg. 220 – Amjad Academy Lahore Pakistan 1982)

In summary, the path of the pious predecessors is the safest way to adopt as clearly stated by the great jurist expert, Mufti Muhammad Shafi (A.R). On this issue of ‘Allah’s establishment on the Throne’, he writes, ‘Regarding this, the safest creed to hold which is clear and correct, and free from doubt, is none other but that of the most righteous elders, the Sahabah and the Tabieen. The creed is that human reason is incapable of comprehending the reality of the Being and attributes of Allah. Pursuing the knowledge of its exact reality is an exercise in futility, even harmful. One should believe, as a matter of general principle, that the meaning intended by Allah (whatever it may be) is the one correct and true. In this process, one should not try to determine or worry about fixing a meaning on one’s own’. (Ma’ariful Quran vol.3 pg. 598)

It is to be noted here, that some of the righteous successors have given interpretations on certain attributes of Allah. This, according to many great scholars, was more judicious and wise according to the exigencies of their times. In other words, the interpretations of certain attributes given by the successors were viewed as being more judicious and wiser in light of the resistance they met from deviated sects (especially the Mu’tazila and more specifically the anthropomorphists), who tried to influence the masses to turn towards their heretical ideas. The practice of the pious predecessors of maintaining silence (and not giving an interpretation) regarding such texts (and verses) was no longer viewed as an adequate approach to overcome such heresy, and thus, some of the expert scholars from among the successors attempted to give interpretations, but at the same time, they maintained that the way of the pious predecessors was safer.

With respect to the concession of giving interpretation in these matters, the great scholar Ibn Daqeeq Al‘Id (died 702 A.H) mentions that interpretation of these attributes is acceptable if the meaning is close to the popular usage of the Arabs and it is unacceptable if it is distant. The great jurist expert and scholar, Allama Ibn Al Humaam (died 681 A.H) has stated that it depends upon the situation. If interpretation is required owing to a problem in the understanding of the people, then it is allowed, otherwise it should be left out. (Sharh Al Fiqh Al Akbar – Mulla Ali Qaari pg. 38-39).

The link below, goes to the Fatawa on where is Allah.

What is the our belief concerning where is Allah?

Reason For The Order of The Revealed Books

Islam literally means total submission to the will of Allah (God Almighty). Hence, anyone or any way of life that preaches this will be known as Islam with respect to its literal connotation. It is for this reason, we say that Adam, Noah and all other prophets came with the religion of Islam because they came with the message that man should give full submission to Allah. They were also Muslims in the literal sense of the word because as prophets, they fully submitted themselves to Allah (the One true God).

As for the technical names used for the way of life/religion brought by each Prophet, these differed based on the language the people spoke and based on the name Allah chose to describe them. In the Quran, the Christians were known as Nasara which means helpers. They were called by this name because the disciples of Jesus helped him in his mission. Similarly, in the Quran, the Jews were known as ‘Yahood’ which means ‘to shun away from’. They were called by this name because they turned away from the worship of the calf. (Saawi – Lughatul Quran – Sheik Abdur Rasheed Nu’mani vol.6 pg. 145 Darul Ishaat Karachi Pakistan 1986)

The essence of religion, whether it be Islam or Christianity or Judaism, lies in two things:

(1) One should obey Allah (God Almighty) in one’s belief as well as one’s actions.

(2) This obedience should arise from total submission to Allah and His divine commandments with all sincerity.

This is essence, is Islam, and this is the true religion that Allah wants for man. Adam (A.S) came with this true religion to be obedient to Allah and to fully surrender to Him, and likewise all other prophets came with it. This message continued from one Prophet to the other until it was finally completed and perfected at the hands of the Prophet Muhammad (UWBP). It is for this reason we say that Islam was the first religion. There have been differences in the subsidiary laws and practices at the time of the different prophets, however, the fundamental teachings of the heavenly religions remained the same. That is, the concept of the Oneness of God, beliefs in prophets, angels, revealed Scriptures, Resurrection, Judgement, Paradise, Hell etc were identically the same. Each of these religions taught about the obedience to Allah and total submission to Him. Due to the fact that the other Prophets came before Prophet Muhammad (UWBP), they received Scriptures and books which were suited for their times and their nation. Hence, these Scriptures like the Zaboor (Psalms), Torah (Book of Moosa (A.S), Injeel (Gospel) were revealed before the Prophet Muhammad (S.A).

Finally, the Prophet Muhammad (UWBP) was sent as a Messenger to the entire mankind and not only a specific group of people. The Scripture which was revealed to him, the Holy Quran, came as the final and complete revelation and was given to the entire mankind as a Book of guidance.

It should be understood that Allah, the Creator of the Universe, has created man and had already fixed His decree with respect to guiding man on the right path. In this, He had fixed certain prophets at certain times, and had chosen specific Scriptures which were to be given to them. The purpose of these was to send ‘a way of life’ and a religion to them which was the truth and which was pleasing and beloved to Him. This was the way of belief in His Oneness (monotheism) and total submission to Him. In order to fulfil this, He (Allah) sent prophets during the course of history to teach and guide man to the right path. The teachings of these prophets were basically the same, even though there were differences in certain practices and language.

Throughout the entire history of man from the time of Adam (A.S) until the mission of Jesus, the religion which was decreed by Allah (to be that which preached absolute Oneness of Allah and total submission to Him) remained incomplete. Each prophet in the past told his people of the coming of another prophet. The reason for this was that religion and Scriptures were not completed as yet on the face of the earth and the ‘coming prophet’ was supposed to ‘carry-on’ from where the previous prophet stopped. It was in this regard that Prophet Jesus is reported to have said to his people (just before he left the earth), ‘There are many things I have to say unto you. Howbeit, you cannot bear them now. However, when he, the Prince of truth comes, he will guide you unto all truth’.

Muslims believed that this was a prophecy of the coming of Prophet Muhammad (UWBP).

So, as seen, since the beginning of man, prophets continued to be sent on the face of the earth. These prophets came to different nations at different times. As a means of guidance, Scriptures were revealed to some of these prophets during the period of their lives, which were recited to the people. Prophets in the beginning like Noah (A.S), Abraham and others received Scriptures and those after them also received Scriptures. A few among all the Prophets/Messengers received Books.

The Revealer of all Books and Scriptures is Allah, and He is the source of all revelations. It is on account of this reason, one will find passages or verses of one book in another book. This is so because the fundamental message and foundational teachings of all revealed religions are the same. Belief in the Oneness of Allah and total submission to Him alone was the call of every prophet.

As such, you will find passages and verses of Scriptures revealed to Prophet David, Prophet Abraham, Prophet Moses and Prophet Jesus in the Holy Quran.

By: Mufti Waseem Khan

Shaikh Zulfiqar Ahmad Naqshbandi (D.B)

Maulana Abdul Salam

SD 001 Introduction To Tazkiyyatun Nafs And Tasawwuf (Part 1) 37.4 MB
SD 002 Introduction to Tazkiyyatun Nafs And Tasawwuf (Part 2) 33.0 MB
SD 003 Struggle To Avoid Sins And Riyaadah 29.7 MB
SD 004 Reforming The Deeds And Inner Character 36.8 MB
SD 005 The Wicked Look And Its Cure 48.0 MB
SD 006 Backbiting And Its Cure (Part 1) 30.8 MB
SD 007 Backbiting And Its Cure (Part 2) 35.1 MB
SD 008 A Confused Condition or Feeling Against Your Backbiter 20.2 MB
SD 009 How To Seek Forgiveness For Backbiting 29.4 MB
SD 010 The Permitted Backbiting 39.0 MB
SD 011 Prying, Spying, Suspicion And Its Cure (Part 1) 27.9 MB
SD 012 Prying, Spying, Suspicion And Its Cure (Part 2) 33.8 MB
SD 013 Pride And Arrogance And Its Cure 41.1 MB
SD 014 Kinds of Pride And Proud Nature 38.0 MB
SD 015 Another Remedy for Pride 37.8 MB
SD 016 Do Not Regard The Sinner With Scorn 43.4 MB
SD 017 Do Not Neglect Deeds For The Sake Of Other Creatures 20.6 MB
SD 018 Another Remedy For Pride 34.7 MB
SD 019 How To Seek Pardon When A Junior Is Wronged 31.2 MB
SD 020 Baseness Of The Spirit Of The Nafs Is A Cure For Arrogance 40.8 MB
SD 021 What Is Mujahaadah 44.3 MB
SD 022 Mujaahadah Is To Give Up Sins 39.4 MB
SD 023 The Path To Allah 40.3 MB
SD 024 Correcting The Base Instinctive Character 26.5 MB
SD 025 The Dua Of A Shaikh For The Reformation of A Student 33.3 MB
SD 026 Consistence And Istiqaamah In Deeds 35.8 MB
SD 027 Nisbat And Connection With Allah (SWT) 48.2 MB
SD 028 Different Method Of Zikr 39.7 MB
SD 029 Shutting The Eyes In Salaah 27.4 MB
SD 030 A Regret Of Missing Regular Practices Such As Sunnah Acts 47.2 MB
SD 031 Zikr In Salaah Is Not With The Tongue Nor The Heart, But Concentration 47.2 MB
SD 032 The Path Of Allah Is For The Weak Person Also 33.4 MB
SD 033 Zikr In Family Presence & Quick Way To Gain Nearness To Allah (SWT0 38.9 MB
SD 034 Observing Istighfaar And Daily Practices 44.2 MB
SD 035 What Is Desired From Our Daily Salaah Its Aimed As Servitude 36.3 MB
SD 036 When The Heart Is Not Inclined To Zikr 42.4 MB
SD 037 What Is Deen & Suspend Zikr When Azan Is Being Called 43.0 MB
SD 038 Reforming Deeds While Engaged In Studies & Teaching 30.8 MB
SD 039 A Letter From A Sick Person 42.1 MB
SD 040 Asking Allah (SWT) For This World And The Hereafter 32.8 MB
SD 041 Thoughts 35.5 MB
SD 042 Thoughts That Come Into Your Mind 58.2 MB
SD 043 Egoism And Anger 55.6 MB
SD 044 Not Pursuing The Demands Of Anger 54.9 MB
SD 045 Jealousy And Its Remedy 57.2 MB
SD 046 Pride, Arrogance, Hatred Of A Person on The 15th Night Of Shab'aan 143.7 MB
SD 047 Negligence 167.6 MB
SD 048 Love For The World And Its Remedies (Part 1) 145.4 MB
SD 049 Love Of The World And Its Remedies (Part 2) 151.3 MB
SD 050 Love Of Status And Its Remedy (Part 1) 28.7 MB
SD 051 Love Of Status And Its Remedy (Part 2) 32.5 MB
SD 052 Arrogance And Its Different Kinds 23.0 MB
SD 053 Talkativeness And Its Remedy 36.8 MB
SD 054 Miserliness And Its Remedy (Part 1) 20.9 MB
SD 055 Miserliness And Its Remedy (Part 2) 40.0 MB
SD 056 Miserliness And Its Remedy (Part 3) 23.2 MB
SD 057 Extravagance And Its Remedy (Part 1) 30.7 MB
SD 058 Extravagance And Its Remedy (Part 2) 37.2 MB
SD 059 Extravagance And Its Remedy (Part 3) 31.4 MB
SD 060 Extravagance And Its Remedy (Part 4) 23.7 MB
SD 061 Difference Between Arrogance And Shyness 29.3 MB
SD 062 Repentance- The Cure For Sin (Part 1) 32.5 MB
SD 063 Repentance - The cure For Sin (Part 2) 21.7 MB
SD 064 The Truth About 'Remembering One's Sins 41.4 MB
SD 065 Repenting For One's Sins (Part 1) 37.4 MB
SD 066 Repenting For One's Sins (Part 2) 41.4 MB
SD 067 Repenting For Violation Of Rights 27.5 MB
SD 068 Love Of Allah 27.1 MB
SD 069 Showing Love For Allah With Zikr 43.3 MB
SD 070 The BesT Way To Remember Allah (SWT) 26.1 MB
SD 071 Murakaabah (Contemplation) 32.1 MB
SD 072 Love For Allah (SWT) (Part 1) 54.9 MB
SD 073 Love Of Allah (SWT) (Part 2) 21.7 MB
SD 074 Love Of Allah (SWT) (Part 3) 36.0 MB
SD 075 Love of Allah Ta'ala (Part 4) 38.4 MB
SD 076 Love For Allah Ta'ala 43.6 MB
SD 077 Fear Of Creatures 27.4 MB
SD 078 Our Connection With Allah Ta'ala (Part 1) 50.6 MB
SD 079 Our Connection With Allah Ta'ala (Part 2) 46.0 MB
SD 080 Our Connection With Allah Ta'ala (Part 3) 36.3 MB
SD 081 Our Connection With Allah Ta'ala (Part 4) 43.1 MB
SD 082 Our Connection With Allah Ta'ala (Part 5) 34.6 MB
SD 083 Our Connection With Allah Ta'ala (Part 6) 29.4 MB
SD 084 Our Connection With Allah Ta'ala (Part 7) 28.8 MB
SD 085 Our Connection With Allah Ta'ala (Part 8) 30.5 MB
SD 086 Out Connection With Allah Ta'ala (Part 9) 27.8 MB
SD087 Our Connection With Allah A'alah (Part 10) 77.9 MB
SD088 Similarities Between The Nabi S.A & Abu Bakr R.A 67.4 MB
SD089 Guidelines In Attaining The Nisbah 70.3 MB
SD090 Barriers To The Connection With Allah Ta'ala (Part 1) 74.3 MB
SD091 Transfering The Nisbah (Connection With Allah) 111.0 MB
SD092 Barriers To The Connection With Allah Ta'ala (Part 2) 96.7 MB
SD093 Barriers To The Connection With Allah Ta'ala (Part 3) 124.6 MB
SD094 Barriers To The Connection With Allah Ta'ala (Part 4) 117.8 MB
SD095 Guiding Principles Of Protecting The Nisbah 129.6 MB
SD096 The Nisbah Part 2 (Medicines Of The Heart) 132.0 MB
SD097 Qiyaamul Layl- Tahajjud 124.6 MB
SD098 Difference Between Knowledge and Information 149.6 MB
SD099 Allah Ta'ala Message To Humanity 156.3 MB
SD100 Purification 132.5 MB
SD101 Allah Is Very Pleased With One Who Is Contented With His Judgement 115.6 MB
SD102 The Effects Of Zikr 135.0 MB
SD103 The Types Of Zikr 144.8 MB
SD104 Allah Ta'ala Love For The Sinners 138.5 MB
SD105 Preparation For The A'akirah 143.7 MB
SD106 The Success In Women 148.2 MB
SD107 The Role Of Women In The Preservation Of The Quraan 146.4 MB
SD108 A Point To Remember 169.9 MB
SD109 Pride 161.6 MB
SD110 The Path To Allah, The Journey To Allah 99.5 MB

Mufti Waseem Khan

Mufti Waseem Khan

Mufti Waseem Khan: Tafseer of Surah Buruj 28.7 MB
Mufti Waseem Khan: Tafseer of end of Surah Bayina and Surah Qadr 33.4 MB
Mufti Waseem Khan: Tafseer of end of Surah Naziat 35.5 MB
Tafseer of Surah Falaq and Surah Naas 27.2 MB
Tafseer of Surah Fatihah PT.1 28.0 MB
Tafseer of Surah Fatihah PT.2 34.3 MB
Tafseer of Surah Fatihah PT.3 (Conclusion) 35.1 MB
Tafseer of Surah Feel and Surah Quraish 32.7 MB
Tafseer of Surah Furqan PT.1 34.9 MB
Tafseer of Surah Furqan PT.2 35.3 MB
Tafseer of Surah Furqan PT.3 (Conclusion) 27.6 MB
Tafseer of Surah GASHIYA 24.1 MB
Tafseer of Surah Hujurat PT.1 34.3 MB
Tafseer of Surah Hujurat PT.2 35.2 MB
Tafseer of Surah Hujurat PT.3 28.5 MB
Tafseer of Surah Hujurat PT.4 (Conclusion) 49.1 MB
Tafseer of Surah INFITAR 31.1 MB
Tafseer of Surah Infitaar and half of Surah Takweer 35.4 MB
Tafseer of Surah Inshiqaq 35.4 MB
Tafseer of Surah Kafiroon and Surah Nasr 32.5 MB
Tafseer of Surah Lahab and Surah Iklas 45.0 MB
Tafseer of Surah Ma'un and Surah Kauthar 35.0 MB
Tafseer of Surah Maryam PT.1 37.7 MB
Tafseer of Surah Maryam PT.2 35.7 MB
Tafseer of Surah Maryam PT.5 37.6 MB
Tafseer of Surah Maryam PT.6 32.6 MB
Tafseer of Surah Maryam PT.7 28.6 MB
Tafseer of Surah Maryam PT.8 (Conclusion) 20.4 MB
Tafseer of Surah Rahman PT.1 35.5 MB
Tafseer of Surah Rahman PT.2 35.4 MB
Tafseer of Surah Rahman PT.3 43.5 MB
Tafseer of Surah Waaqia PT.1 34.9 MB
Tafseer of Surah Waaqia PT.2 (Conclusion) 48.2 MB
Tafseer of Surah Yasin PT.1 34.6 MB
Tafseer of Surah Yasin PT.2 35.4 MB
Tafseer of Surah Yasin PT.3 35.4 MB
Tafseer of Surah Yasin PT.4 35.3 MB
Tafseer of Surah Yasin PT.5 (Conclusion) 29.6 MB
Tafseer of Surah Yusuf PT.1 35.2 MB
Tafseer of Surah Yusuf PT.2 35.2 MB
Tafseer of Surah Yusuf PT.3 35.3 MB
Tafseer of Surah Yusuf PT.4 35.4 MB
Tafseer of Surah Yusuf PT.5 35.4 MB
Tafseer of Surah Yusuf PT.6 35.2 MB
Tafseer of Surah Yusuf PT.7 (Conclusion) 33.5 MB
Tafseer of Surah Zilzal and beginning of Surah Bayina 35.4 MB
Tafseer pf Surah Maryam PT.3 32.2 MB
Tafseer pf Surah Maryam PT.4 31.4 MB

Mufti Waseem Khan