December 29, 2019

In the name of Allah the Most-Merciful the Most-Gracious

A question addressed to Sh. Saeed Fodeh regarding the vision of Allah and the affirmation of direction

A Tijani brother asked Sh. Said Foudah: "Is direction a rational precondition of visual perception? If it is, then visual perception cannot take place except through direction, and since direction necessarily implies a figure, wouldn’t visual perception be impossible rega...

April 14, 2018

Within the Islamic faith is the realm of eschatology, the theology that there will be manifest signs prior to the end of time. Eschatology is important because it gives clarity regarding the signs leading to the end of this temporal world and provides hope to the faithful to remain steadfast in the face of developing turmoil. Those who do not recognize these signs are more likely to fall into despair when they appear, unlike t...

March 15, 2018

There has historically been general agreement amongst the Ahl al-Sunnah wa l-Jamā‘ah on the belief in the “Mahdī”, that is, a man by the name of “Muḥammad” from the descendants of the Prophet (ṣallallāhu ‘alayhi wasallam) will emerge at the end of time who will rule the Muslim lands for seven to nine years and restore justice to the world after it was filled with injustice. The eighth century historian, Ibn Khaldūn, states: “R...

March 14, 2018

Recently, an individual has been promoting the misguided belief that the Prophet ‘Īsā (‘alayhissalām) will not return, claiming that this is an idea that has mistakenly been imported into Islām and the teachings of the Prophet (ṣallallāhu ‘alayhi wasallam) from Christianity.

The belief that the Prophet ‘Īsā (‘alayhissalām), son of Maryam (raḍiyallāhu ‘anhā), will return before the world’s end is from the fundamental Islāmic b...

March 14, 2018

Al-Zuhrī & the Ḥadīth on ‘Īsā (‘alayhissalām)’s Return

 The Blessed City of Madina in Which Ibn Shihab Az-Zuhri Taught Imam Malik ibn Anas

Abu Layth has recently espoused typical anti-ḥadīth arguments to attack the mutawātir ḥadīths on the return of ‘Īsā (‘alayhissalām). For more on the subject of the second coming of ‘Īsā (‘alayhissalām) and its being a fundamental Islāmic belief, see:

March 13, 2018

بسم الله الرحمان الرحيم

No. This is a distortion from ‘Mufti’ Abu Layth who states, “Shaykh Muhammad Tahir Ibn Ashur in his, تحقيقات و أنظار highlights how all beliefs regarding all signs of the hour are not a part of creed rather معارف اسلامية Islamic information.”

Shaykh Muhammad Tahir Ibn Ashur does not generalize all the signs of the day of judgment, rather he only speaks of, “المهدي المنتظر" in both of his works, (جمهرة مقا...

March 13, 2018

Did Shaykh Muhammad Tahir ibn Ashur al-Maliki Believe that Isa (AS) Died and Will Not Return?

Shaykh Ahmad Saad al-Idrisi al-Azhari al-Shafi’ said Shaykh Muhammad Tahir Ibn Ashur simply states all the opinions regarding a verse in his tafsir, as he prefers to take a "school textbook" approach to his work, and he mentions the weak opinions to note their weakness, the goal for the reader is to know that there are other, lesser an...

March 12, 2018

Imam Malik ibn Anas said, the Prophet of Allah said, “The hour shall not come until many Dajjals appear, more than 30.” and he said I heard some scholars says, “All of them will claim I am the messenger of Allah.” (Al-Bayan wa-Tahsil.)

Imam Malik ibn Anas transmits 4 authentic hadith in his Muwatta about āl-Dajjal

1. Imam Malik transmits from Hisham ibn Urwa from his chain to Aisha from the Messenger of Allah, “It has been revea...

March 11, 2018



Because Imām Mālik Ibn Anas narrates from Ibn Shihab al-Zuhrī via Ḥanẓalah ibn ‘Alī from Abū Hurayrah from the Prophet (ṣallallāhu ‘alayhi wasallam) who said, “I swear by (Allah) the one who holds my soul in his hand! ‘Īsā (‘alayhissalām) will call the Talbiyah for Ḥajj at Fajj al-Rawḥā (around 30 miles from Madina)’."

(The Muwatta Imam Malik from the Transmission of Abdullah ibn Wahb, Abdurrahman ibn al-Qasim al-Utaqi...

March 11, 2018

Imam Malik ibn Anas is reported to have said, according to a literal misunderstanding of the text “Jesus died (مات) when he was 33 years old.” (Jami’ al-’Utbiyyah)

Imam Muhammad ibn Rushd, The Grandfather, said in commentary of this, “He meant by the usage of the verb (مات) him being raised up to the heavens by Allah.” just as the word (توفى) can be used to mean

1. To cause to die.

2. To cause to raise (Quran, 3:55).

3. To take.


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