Who is Apostle Paul in Islam?

In Islam, the status of religious figures is clearly defined by divine criteria. When it comes to Apostle Paul, Islamic teachings present a starkly different view than Christianity. Paul is not recognized as a true prophet in Islam-in fact, he is considered a false claimant to divine revelation.

Before diving deeper, it’s important to clarify that Islam makes no distinction between apostles and prophets. Anyone who claims to receive divine revelation from Allah (God) is, by definition, claiming prophethood. Paul’s alleged vision on the road to Damascus, where he claims to have received divine instruction, does not meet the strict criteria of prophethood in Islam.

While it’s possible that Paul saw a light or heard a voice, this was not from Allah. True prophets are held to the highest standards, and Paul fails to meet even the most basic requirements.

The Islamic Criteria for Prophethood

In Islam, prophets are chosen by Allah and granted divine protection (Iṣmah) from sin. They must fulfill key conditions:

1. Sinless (Even Before Prophethood)
2. Honest & Trustworthy
3. Conveyed the Entire Divine Message
4. Sane & Mentally Sound

Paul fails the very first requirement. He was not sinless.

1. All Prophets Are Protected from Sin (Iṣmah)

Prophets are selected by Allah before birth and are protected from sin their entire lives. This divine protection ensures that they remain pure, even before receiving revelation.

• Noah (Nuh) was not a drunkard (as falsely claimed in some Biblical accounts).
• Lot (Lut) would never sleep with his daughters.
• Solomon (Sulaiman) did not commit idolatry or adultery.

Paul, however, was a persecutor of early Christians before his alleged conversion. His violent past alone disqualifies him from prophethood in Islam.

2. Prophets Must Be Honest & Trustworthy

A prophet must have an impeccable reputation for truthfulness even before receiving revelation. If a person was known to lie or lacked credibility, their message would be justifiably questioned.

• Muhammad (ﷺ) was called “Al-Amin” (The Trustworthy) long before Islam.
• Jesus (Isa) was known for his righteousness from birth.

Paul, however, was a Pharisee who initially tortured Christians. His sudden shift in stance raises serious doubts about his sincerity.

3. Prophets Must Convey the Full Message, Without Alterations

Allah ensures that His prophets fully deliver His message without omissions or distortions.

• Jesus (Isa) was not crucified and Allah raised him to Heaven after he completed his mission.
• Moses (Musa) received the complete Torah before his death.

Paul, however, introduced doctrines that Jesus never taught—such as abolishing the law (Romans 10:4) and the concept of atonement through crucifixion. If Jesus’ message was complete, why would Paul need to “update” it?

4. Prophets Must Be Sane & Rational

Prophets are mentally sound and wise, ensuring their message is taken seriously.

Paul’s sudden vision and radical transformation—from persecuting Christians to leading them—raises questions about his stability. Would Allah choose a former torturer to spread His message?

A Christian Perspective: Did God Need Paul to Finish His Work?

From an Islamic viewpoint, Jesus (Isa) was a prophet sent by Allah with a clear message. If God Himself came to Earth (as Christians believe), why would He allow Himself to be crucified before finishing His mission?

• Did God fail to complete His message?
• Why would He then choose Paul—a known enemy of early Christians—to correct His teachings?

This line of reasoning exposes the inconsistency in Paul’s claim to divine authority.

Conclusion: Paul Was Not a Prophet in Islam

Islam upholds that Allah only chooses the best messengers—sinless, truthful, and fully conveying His word. Paul fails every criterion for prophethood:

❌ Not sinless (persecuted believers)
❌ Not trustworthy (sudden, unexplained conversion)
❌ Altered Jesus’ teachings (added new doctrines)
❌ Questionable mental state (dramatic, unverified visions)

Paul’s teachings contradict Islamic belief in the perfection of Allah’s prophets. Therefore, he is considered a false claimant to divine revelation in Islam.

Final Thought

Allah does not choose flawed messengers for His most important message. The integrity of prophethood in Islam is absolute, and Paul’s life and teachings do not meet that standard.

The West Will Never Accept Muslims – Here’s How We Break Free

The Illusion of Acceptance

When I last wrote about Yemen and Palestine, I naively believed the wars were ending. I was wrong.

Yemen is again being bombed by the U.S. – a decades-long tradition of violence. Gaza is being slaughtered by Israel, armed and funded by Washington.

Oh my Ummah, it’s time to wake up.

The West will never accept Muslims – no matter how much we mimic their culture, abandon our traditions, or silence our voices.

Assimilation is a Lie

Look at how the West treats other minorities:

• Indians are called “the good ones” – until they’re blamed for “stealing jobs.”
• Black Americans, no matter how “respectable,” still face police brutality.
• Latinos get reduced to sex symbols – or “illegals”.

Assimilation doesn’t grant acceptance – it only erases us.

The Myth of Muslim Powerlessness

Some claim Muslims are too poor to fight back. False.

Muslims in the West pay more in Zakat than the entire Israeli lobby spends in a year. Our problem isn’t money – it’s political disengagement.

Why Are We Silent? The Truth About Muslim Inaction

We cry for Palestine. We pray for Yemen. Yet, our voices remain muted in the public sphere.

Why? Because deep down, we fear losing our jobs – our only means of survival in the West. But here’s the bitter truth:

We have traded our freedom for a paycheck.

The Islamic Reality of Wage Slavery

In classical fiqh, the rules of Zakat on wages are found under Zakat al-Raqiq – the Zakat of slaves.

Why? Because in a truly free society, relying on wages was seen as beneath the dignity of a free Muslim. Our ancestors were merchants, scholars, and craftsmen – masters of their own livelihoods.

Today? We clock in, obey, and beg for promotions – modern slaves in corporate chains.

It’s time to break free.

4 Steps to Break Free

1. Revive Islamic Knowledge & Pride

They fear us most when we know who we are.

• Study the Deen like your life depends on it – because it does. The Qur’an isn’t just for recitation; it’s a manual for liberation. A beginners guide can be found here.
• Raise unapologetic children: Replace Marvel with Salahuddin. Swap pop music for Nasheeds. Teach them Arabic before coding.
• Wear your identity with defiance: Hijab, beard, kufis and other Islamic Identifiers- your visible Islam frustrates the oppressors. Let them be frustrated.

2. Escape Economic Enslavement

The system wants you dependent – starve it.

• Start a business (or side hustle): Break the cycle of trading time for wages. Even a few hours a week can break the grip of corporate slavery.
• Support Muslim & minority businesses: Redirect every dollar you can – groceries, clothes, services – away from multinationals funding oppression.
• Boycott genocide enablers: Starbucks, McDonald’s, Disney and other large megacorporations. Their profits buy bombs. Your boycott buys freedom.

3. Reclaim Political Power

Silence is complicity. Speak like the truth is your weapon – because it is.

• Protest relentlessly: Streets, campuses, shareholder meetings. Make oppression costly for them.
• Run for local office: School boards decide if your kids learn Zionist propaganda. City councils divest from genocide. Take the seats they think we’ll never win.
• Flood lawmakers with demands: One call does nothing. A thousand calls shut down phone lines. Organize phone brigades with your masjid.

4. Make Hijrah If You Can

The Prophet (ﷺ) migrated to preserve the Deen – so can you.

• Prioritize Muslim-majority lands: If you have the means, relocate to countries where your faith isn’t criminalized and your taxes won’t fund war.
• Build alternative hubs: Can’t move yet? Move to local Muslim communities and engage with that community, and enroll your children in Islamic Schools

The Ummah’s Choice

The West rains fire on Yemen and bankrolls Gaza’s annihilation for one reason alone: they dread the Ummah when we stand united as believers.

To the surgeon hesitating to hang a Palestinian flag in his clinic:
Your great-grandfather defied British tanks with nothing but his iman.

To the student deleting pro-Palestine posts:
Bilal (RA) shouted “Ahad! Ahad!” while being crushed under desert stones – your keyboard is lighter than those boulders.

We are the Ummah of “La takhafu wa la tahzanu” (“Fear not, nor grieve”).

This is why they attack – not because we’re weak, but because when the Ummah awakens, empires topple.

The Prophet (ﷺ) said: “The best jihad is a word of truth before a tyrant.”

Speak. Act. Break free.

For on Judgment Day, Allah won’t ask about your job security – He’ll ask what you did when the graves of Gaza and Yemen overflowed.

The Virtues of Yemen: A Land of Blessings and Resilience

Yemen, a land of ancient history and profound spiritual significance, holds a special place in Islamic tradition. Known for its rich cultural heritage, deep-rooted faith, and the resilience of its people, Yemen has been praised in numerous Islamic texts and hadiths. However, today, Yemen is also a land of immense suffering. The ongoing conflict, economic collapse, and humanitarian crisis have left millions of Yemenis in dire need of aid. Despite these challenges, the virtues of Yemen, as highlighted in Islamic teachings, remind us of the divine blessings and the enduring strength of its people. This blog post explores the virtues of Yemen, its historical and spiritual significance, and the current plight of its people.

The Prophetic Praise of Yemen

The Prophet Muhammad (ﷺ) spoke highly of Yemen and its people. In one hadith, he said, “The people of Yemen are on the verge of ascending, and they are the best of people on earth.” This statement underscores the elevated status of Yemen and its inhabitants in the eyes of the Prophet.

The People of Yemen: A Source of Strength and Faith

The Prophet Muhammad (ﷺ) referred to the people of Yemen as “the people of faith and wisdom.” He emphasized that faith and wisdom are deeply rooted in the hearts of the Yemeni people. This is further supported by the hadith where the Prophet said, “Faith is Yemeni, and wisdom is Yemeni.” This highlights the spiritual and intellectual richness of Yemen.

Yemen: The Land of Blessings

The Prophet Muhammad (ﷺ) also prayed for the blessings of Yemen. He said, “O Allah, bless us in our Shaam (Levant) and our Yemen.” When asked about the Najd region, he did not include it in his prayer, indicating a special divine favor upon Yemen. This prayer reflects the Prophet’s recognition of Yemen as a land blessed by Allah.

The First to Respond to the Call of Islam

Yemen holds the distinction of being among the first regions to embrace Islam. The Prophet Muhammad (ﷺ) said, “The people of Yemen have come to you, and they are the first to come with the handshake (a sign of peace and acceptance).” This early acceptance of Islam by the Yemeni people further solidifies their place in Islamic history.

The Role of Yemen in the Final Days

Islamic eschatology also highlights the significance of Yemen. The Prophet Muhammad (ﷺ) mentioned that “A group from Yemen will emerge, firm in their faith, and they will be among the first to enter Paradise.” This prophecy underscores the enduring faith and resilience of the Yemeni people, even in the face of trials and tribulations.

The Wisdom and Piety of Yemeni Scholars

Yemen has been home to many renowned Islamic scholars and saints. The Prophet Muhammad (ﷺ) praised the wisdom and piety of the Yemeni people, saying, “The people of Yemen are gentle-hearted, and wisdom is in their tongues.” This has been evident throughout history, as Yemen has produced some of the most respected scholars in Islamic history.

The Current Suffering of the Yemeni People

While Yemen’s historical and spiritual significance is undeniable, the current reality for its people is one of immense suffering. The ongoing conflict, which began in 2014, has led to one of the worst humanitarian crises in the world. Millions of Yemenis are facing famine, disease, and displacement. The economy has collapsed, and basic services such as healthcare, education, and clean water are scarce.

The United Nations has described the situation in Yemen as the largest humanitarian crisis in the world, with over 24 million people—80% of the population—in need of assistance. Children are particularly vulnerable, with millions suffering from malnutrition and lack of access to education. The COVID-19 pandemic has further exacerbated the crisis, overwhelming an already fragile healthcare system.

Despite these challenges, the resilience and faith of the Yemeni people remain strong. They continue to hold onto their traditions, faith, and hope for a better future. The virtues of Yemen, as highlighted in Islamic teachings, serve as a reminder of the divine blessings and the potential for renewal and peace.

Conclusion: Yemen’s Enduring Legacy and Hope for the Future

The virtues of Yemen, as highlighted in Islamic teachings, are a testament to the land’s spiritual and historical significance. From the early acceptance of Islam to the prophecies about its role in the final days, Yemen holds a unique place in the hearts of Muslims worldwide. The Prophet Muhammad’s (ﷺ) praise for Yemen and its people serves as a reminder of the divine blessings bestowed upon this land.

However, the current suffering of the Yemeni people cannot be ignored. The ongoing conflict and humanitarian crisis have left millions in dire need of aid and support. As we reflect on the virtues of Yemen, let us also remember the importance of faith, wisdom, and resilience—qualities that have defined the Yemeni people for centuries.

May Allah continue to bless Yemen and its people, and may we all draw inspiration from their unwavering commitment to Islam. Let us also pray for peace, stability, and relief for the people of Yemen, and may the international community come together to support them in their time of need.

A Defense of Ashari and Maturidi Kalam (Apologetics and Polemics)

In the name of Allah, Praise belongs to Allah, and Peace and Blessings be upon our Master Muhammad, and upon his family and his noble companions.

And so:

In the realm of Islamic theology, few topics are as misunderstood or as frequently attacked as kalam (Islamic theological discourse) and aqida (creed). Critics often conflate the two or misrepresent their purposes, leading to confusion among Muslims and non-Muslims alike. This blog post aims to clarify the definitions of kalam and aqida, defend the methodologies of the Ashari and Maturidi schools, and explain why their approaches to Islamic apologetics and polemics remain relevant today.

What Are Aqida and Kalam?

Before diving into the differences between the schools of thought, it’s essential to define the key terms:

1. Aqida: This refers to the Islamic creed—the foundational beliefs that every Muslim must hold. It encompasses core tenets such as the oneness of Allah, the prophethood of Muhammad (peace be upon him), and the belief in the afterlife.
2. Kalam: This is the discipline of Islamic theological discourse, which includes both apologetics (defending Islamic beliefs) and polemics (refuting heretical or incorrect beliefs). Kalam is a tool used to articulate and safeguard the Islamic creed.

The Unity of Aqida Among the Schools

The three primary schools of Islamic creed—Ashari, Maturidi, and Hanbali/Athari—share the same foundational beliefs. Their differences are often overstated and are primarily related to terminology or minor theological nuances. For example:

• Some schools argue that iman (faith) can increase or decrease, while others contend that it is the quality of iman that fluctuates.
• Despite these differences, all three schools accept Aqida Tahawiyya, a classical text on Islamic creed, as a foundational reference.

This unity in creed underscores the fact that the real distinctions between these schools lie not in their core beliefs but in their methodologies and attitudes toward kalam.

The Role of Kalam: Ashari and Maturidi vs. Hanbali Approaches

The primary divergence between the schools is their approach to kalam:

Hanbali/Athari Perspective

The Hanbali school, often associated with the Athari creed, takes a more reserved stance on kalam. Hanbalis believe that engaging in theological discourse can lead to unnecessary confusion or deviation. For example, if someone were to ask, “Why couldn’t Prophet Noah (﵇) have been a drunkard?” a Hanbali scholar would respond by affirming the infallibility of prophets and declaring such a question as an act of kufr (disbelief). The Hanbali scholars believes it is wrong for them to try and use logic to explain this issue. They prioritize simplicity and adherence to textual evidence.

Ashari and Maturidi Perspective

The Ashari and Maturidi schools, on the other hand, embrace kalam as a necessary tool for defending and clarifying Islamic beliefs. They argue that engaging with questions and doubts through logic and reasoning can strengthen a person’s faith and correct misconceptions.

Using the same example about Prophet Noah (﵇), an Ashari or Maturidi scholar would employ apologetics to explain why Allah would never allow a prophet to commit such a sin. They might argue that a prophet’s fallibility would undermine their role as a moral paragon, giving people an excuse to justify sinful behavior. However, like the Hanbalis, they would still consider calling Noah (AS) a drunkard an act of kufr.

The Misunderstood Legacy of Kalam

Critics of kalam often point to early scholars like Imam Shafi’i, who reportedly cautioned against engaging in theological discourse. However, it’s important to note that the kalam being criticized was primarily that of the Mu’tazila, a school heavily influenced by Greco-Roman philosophy. The Mu’tazila reduced Allah to a theoretical concept, divorced from His divine attributes, and prioritized reason over revelation in ways that often led to heresy.

The Ashari and Maturidi schools, by contrast, strike a balance between reason and revelation. They use logical arguments to defend Islamic beliefs without compromising the transcendence and sovereignty of Allah.

Why Ashari and Maturidi Kalam Matters Today

In an age of skepticism and misinformation, the Ashari and Maturidi approaches to kalam are more relevant than ever. Here’s why:

1. Addressing Modern Doubts: With the rise of atheism, agnosticism, and secularism, Muslims are increasingly confronted with questions about their faith. The logical and reasoned approach of Ashari and Maturidi kalam provides a framework for addressing these challenges.
2. Countering Excess: By engaging with doubts and misconceptions, these schools prevent individuals from falling into excess or heresy. They offer a balanced, intellectually robust understanding of Islam.
3. Preserving the Creed: While the Hanbali approach emphasizes textual purity, the Ashari and Maturidi methodologies ensure that the Islamic creed remains accessible and defensible in diverse intellectual contexts.

Conclusion

The Ashari and Maturidi schools of thought have played a vital role in preserving and defending Islamic theology. Their use of kalam as a tool for apologetics and polemics has helped countless Muslims navigate doubts and strengthen their iman. While differences in methodology exist, the unity of their creed underscores the shared goal of upholding the truth of Islam.

The Virtues of Bayt al-Maqdis

In the name of Allah, Praise belongs to Allah, and Peace and Blessings be upon our Master Muhammad, and upon his family and noble companions.

And so:

Bayt al-Maqdis, also known as Masjid al-Aqsa compound, holds a special place in the hearts of Muslims worldwide. It is not just a physical place but a symbol of faith, history, and divine blessings. Let us explore the virtues of Bayt al-Maqdis, and revive our love for this region.

The Significance of Bayt al-Maqdis in Islam

Bayt al-Maqdis, located in Jerusalem, is one of the three holiest mosques in Islam, alongside the Masjid al-Haram in Mecca and the Prophet’s Mosque in Medina. (Notice I didnt say “third holiest”!) The Prophet Muhammad (ﷺ) emphasized its importance in several hadiths, highlighting its spiritual and historical significance.

One of the most well-known narrations comes from Abu Sa’id al-Khudri (رضي الله عنه), where the Prophet (ﷺ) said:

“Do not set out on a journey except to three mosques: the Masjid al-Haram, this mosque of mine (in Medina), and the Masjid al-Aqsa.” (Sahih al-Bukhari)

This hadith underscores the unique status of Bayt al-Maqdis as a destination for spiritual travel and worship.

The Spiritual Rewards of Praying in Bayt al-Maqdis

The rewards of praying in Bayt al-Maqdis are immense. According to a narration by Abdullah ibn Amr (رضي الله عنه), the Prophet (ﷺ) said:

“Whoever comes to Bayt al-Maqdis with the intention of praying there, his sins will be forgiven as if he were born anew.”

Additionally, Prophet Muhammad (ﷺ) emphasized the immense reward of praying in Bayt al-Maqdis. Anas ibn Malik (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“The prayer of a man in his house is equal to one prayer; his prayer in the mosque of the tribes is equal to twenty-five prayers; his prayer in the mosque where Friday prayers are held is equal to five hundred prayers; his prayer in the Masjid al-Aqsa is equal to fifty thousand prayers; his prayer in the Masjid al-Haram is equal to one hundred thousand prayers; and his prayer in my mosque (in Medina) is equal to fifty thousand prayers.” (Ibn Majah)

This narration highlights the unique status of Bayt al-Maqdis as a place of worship, where prayers are multiplied manifold in reward.

The Historical and Prophetic Connection

Bayt al-Maqdis is deeply intertwined with Islamic history. It was the first qibla (direction of prayer) for Muslims before the qibla was changed to the Kaaba in Mecca. It is also the site of the Prophet Muhammad’s (ﷺ) miraculous Night Journey (Isra and Mi’raj), where he ascended to the heavens and received the commandment of the five daily prayers.

The Prophet (ﷺ) also spoke about the connection between Mecca, Medina, and Bayt al-Maqdis. Abu Dharr (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“The first mosque to be established on earth was the Masjid al-Haram, then the Masjid al-Aqsa, with forty years between them.” (Sahih al-Bukhari)

Bayt al-Maqdis is not only a place of historical and spiritual significance but also a symbol of hope for Muslims. It is believed to be the site of the final gathering (Hashr) and resurrection (Nashr) on the Day of Judgment. The Prophet (ﷺ) described it as the “land of gathering and resurrection,” further emphasizing its eternal importance.

The Angels and Bayt al-Maqdis

Islamic tradition also speaks of angels assigned to the three holy mosques. Abdullah ibn Mas’ud (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“Allah has appointed three angels for the three mosques: one for the Kaaba, one for my mosque (in Medina), and one for the Masjid al-Aqsa. The angel of the Masjid al-Aqsa calls out every day: ‘Whoever consumes haram (forbidden) wealth, their deeds will be invalidated.'”

This serves as a reminder of the sanctity of these places and the importance of purity in worship.

The Sacred Rock of Bayt al-Maqdis

The rock (Sakhrah) within Bayt al-Maqdis holds a special place in Islamic tradition. It is believed to be the site from which the Prophet Muhammad (ﷺ) ascended to the heavens during the Isra and Mi’raj.

The rock is also associated with divine blessings. Ibn Abbas (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“The rivers of Paradise—Sayhan, Jayhan, the Nile, and the Euphrates—all emerge from beneath the rock of Bayt al-Maqdis.”

This narration expands on the spiritual and physical significance of the rock, connecting it to the blessings of Paradise.

Bayt al-Maqdis and the Dajjal

One of the most profound virtues of Bayt al-Maqdis is its protection from the trials of the Dajjal (Antichrist). The Prophet Muhammad (ﷺ) warned about the Dajjal, who will spread corruption and deception across the earth. However, Bayt al-Maqdis, along with the Masjid al-Haram in Mecca and the Prophet’s Mosque in Medina, will be protected from his influence.

Abdullah ibn Amr (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“The Dajjal will appear on the earth for forty days, reaching every place except four masjids: the Masjid al-Haram, the Masjid al-Nabawi, the Masjid al-Aqsa, and the Mount of Tur (Sinai).” (Ahmad)

This protection signifies the sanctity of Bayt al-Maqdis and its role as a refuge for believers during times of trial.

The Change of Qibla and Bayt al-Maqdis

Before the qibla (direction of prayer) was changed to the Kaaba in Mecca, Muslims prayed towards Bayt al-Maqdis. This period lasted for sixteen or seventeen months after the Hijra (migration to Medina). The change of qibla was a significant event, marking the distinct identity of the Muslim community.

Al-Bara’ ibn Azib (رضي الله عنه) narrated:

“We prayed with the Prophet (ﷺ) towards Bayt al-Maqdis for sixteen or seventeen months, then we were turned towards the Kaaba.” (Bukhari and Muslim)

This historical shift highlights the deep connection between Bayt al-Maqdis and the early Muslim community, as well as its enduring significance in Islamic history.

The Isra and Mi’raj: The Night Journey to Bayt al-Maqdis

One of the most profound events in Islamic history is the Isra and Mi’raj, the Night Journey and Ascension of the Prophet Muhammad (ﷺ). During this miraculous journey, the Prophet (ﷺ) was taken from Mecca to Bayt al-Maqdis and then ascended through the heavens where he ascended to the heavens and received the commandment of the five daily prayers.

Anas ibn Malik (رضي الله عنه) narrated that the Prophet (ﷺ) said:

“I was brought the Buraq, a white animal, larger than a donkey but smaller than a mule. It placed its hoof at the farthest point it could see. I mounted it and was taken to Bayt al-Maqdis, where I tied it to the ring used by the prophets. I entered the mosque and prayed two rak’ahs there.” (Sahih al-Bukhari)

This journey underscores the sanctity of Bayt al-Maqdis as the place where the Prophet (ﷺ) led all the previous prophets in prayer before ascending to the heavens.

The Blessings of Residing in Bayt al-Maqdis

The Prophet Muhammad (ﷺ) encouraged Muslims to reside in or visit Bayt al-Maqdis.

Dhu al-Asabi’ (رضي الله عنه) asked the Prophet (ﷺ):

“O Messenger of Allah, if we are tested after you, what do you advise us?”

The Prophet (ﷺ) replied:

“Concern yourself with Bayt al-Maqdis. Perhaps Allah will grant you offspring who will go to it in the morning and return in the evening.”

This narration highlights the blessings of residing near Bayt al-Maqdis and the spiritual benefits of visiting it.

Conclusion

Bayt al-Maqdis is a beacon of faith, history, and divine mercy. Its virtues, as narrated in Islamic tradition, remind us of the profound connection between the physical and spiritual worlds. Whether through prayer, pilgrimage, or acts of charity, every effort to honor Bayt al-Maqdis brings us closer to Allah and His Messenger (ﷺ).

May Allah grant us the opportunity to visit and pray in this blessed mosque and may He protect and preserve it for generations to come. Ameen.

Sourced from:

Fadail Bayt Maqdis – Diya al-Din al-Maqdisi

The Importance of the Levant, Palestine, and Masjid al-Aqsa

In the name of Allah, Praise belongs to Allah, and Peace and Blessings be upon our Master Muhammad, and upon his family and his noble companions.

The intellectual decline in Islamic history has led many to forget the true significance of our lands. Unlike the rigid borders imposed by colonial powers, Muslim lands were historically united by faith and shared heritage. To understand the importance of the Levant, Palestine, and Masjid al-Aqsa, we must first define these regions and explore their virtues.

Defining the Levant, Palestine, and Masjid al-Aqsa

The Levant / Sham

The Levant, also known as Sham, is a blessed region that includes modern-day Syria, Lebanon, Palestine, Jordan, and parts of Turkey. Its blessings stem from its proximity to Masjid al-Aqsa, one of Islam’s holiest sites.

The Holy Land / Ard al-Muqadassa / Palestine

The Holy Land, extending up to 40 miles from Masjid al-Aqsa, holds special significance in Islam. Historically known as Filastin (Palestine), this region was redrawn by British colonial powers, disregarding its traditional boundaries.

Masjid al-Aqsa / Bayt al-Maqdis

Masjid al-Aqsa, also known as Bayt al-Maqdis or Haram al-Sharif, is the spiritual heart of the region. It is not just the Dome of the Rock or the silver-domed mosque but an entire compound of sacred buildings.

Misconceptions about Masjid al-Aqsa have led some to suggest sharing its grounds with other religions. This is impermissible and stems from ignorance or malice.

The Importance of the Levant, Palestine, and Masjid al-Aqsa

Virtues of Sham (The Levant)

The Prophet Muhammad ﷺ said:

“Blessed is al-Shām, blessed is al-Shām, blessed is al-Shām.” When asked why, he replied, “That is the land [over which] the angels of Allah spread their wings.”

Other narrations highlight the unique status of Sham:

• Abdullah ibn Mas’ud said: “Allah divided goodness into ten parts, assigning nine to al-Shām and one to the rest of the lands.”
• The Prophet ﷺ also said: “If al-Shām is ruined, then there will be no goodness in my Ummah.”

Virtues of Ard al-Muqaddasa (Palestine)

The Holy Land holds a special place in Islamic history.

Abu Bakr ﷺ once wrote to Khalid ibn Walid ﷺ:

“Hurry to your brothers in Sham, by Allah, a village amongst the villages from Ard al-Maqdis is better to me than the conquest of a great province from the provinces of Iraq.”

Virtues of Masjid al-Aqsa

Masjid al-Aqsa is one of the three holiest sites in Islam.

The Prophet ﷺ said:

“Salah in my Masjid is better than four Salahs there. And how excellent a Masjid it is! Soon there will come a time when having a piece of land, even as small as the length of a horse’s tether, from which one can see Bayt al-Maqdis, will be better for him than the entire world.”

It is also narrated that the Prophet ﷺ warned:

“The Dajjal will not enter four sacred spaces: the Ka’bah, the Masjid of the Prophet, Masjid al-Aqsa, and the Masjid of al-Tur.”

Why These Regions Matter Today

The Levant, Palestine, and Masjid al-Aqsa are not just historical landmarks but living symbols of Islamic heritage. Their preservation is a duty for Muslims worldwide.

As the Prophet ﷺ said:

“There is a group from my nation who will fight in the area of Damascus and what surrounds it and in the area of the Holy Land and what surrounds it. They will not be harmed by those who betray them, steadfast on the truth until the end of time.”

Conclusion

The Levant, Palestine, and Masjid al-Aqsa are central to Islamic history and spirituality. Their blessings and virtues remind us of our shared heritage and the importance of preserving these sacred lands. These regions are not just geographical locations but symbols of faith, resilience, and divine favor.

I can think of no better way to conclude than with this profound narration:

ʿUrwah ibn Ruwaym said that a man met Kaʿb, greeted him, and honored him until he pleased him. Kaʿb asked him where he was from, and the man replied, “From the people of al-Shām.”

Kaʿb said:

“Perhaps you are from the soldiers among whom seventy thousand will enter Paradise without reckoning or punishment.”
The man asked, “Who are they?” Kaʿb said, “The people of Ḥimṣ.” The man replied, “I am not one of them.”

Kaʿb continued:

“Then perhaps you are from the soldiers who will be recognized in Paradise by their green garments.”
The man asked, “Who are they?” Kaʿb said, “The people of Damascus.” The man replied, “I am not one of them.”

Kaʿb then said:

“Then perhaps you are from the soldiers who will be in the shade of the Throne of the Most Merciful.”
The man asked, “Who are they?” Kaʿb said, “The people of Jordan.” The man replied, “I am not one of them.”

Finally, Kaʿb said:

“Then perhaps you are from the soldiers whom Allah looks upon twice a day.”
The man asked, “Who are they?” Kaʿb said, “The people of Palestine.” The man replied, “Yes, I am one of them.”

This narration beautifully illustrates the unique status of the people of Palestine, whom Allah looks upon with special favor twice a day. It serves as a reminder of the divine blessings bestowed upon this land and its people, and it calls us to reflect on our responsibility to protect and honor these sacred spaces.

May Allah bless the Sham, preserve Palestine, and grant us the strength to uphold the sanctity of Masjid al-Aqsa. Ameen.

Beginner’s Guide to Studying the Maliki Madhab in English

Introduction

In the name of Allah, praise belongs to Allah, and may Allah send peace and blessings upon our Master Muhammad, his family, and his noble companions.

And so:

Before diving into the study of the Maliki madhab, it’s important to note that while English resources are acceptable for early beginners, progressing beyond the beginner level requires learning Arabic. However, beginners should still be learning their fard ayn (individual obligations) while keeping in mind the necessity of Arabic for advanced studies.

Step 0: Start with Hadith Jibril

The first step in your journey is understanding the basics of Islamic creed (aqida). The Hadith Jibril, particularly the portion on iman (faith), is an excellent primer. It outlines the six pillars of faith, which are essential for every Muslim. If you have doubts or questions, hold off until you study Murshid al-Mueen and the Risalah, both of which include substantial sections on aqida. For a detailed guide on studying Islamic creed, stay tuned for an upcoming post.

Step 1: Mukhtasar al-Akhdari by Sayyidi ‘Abdu’r-Rahman al-Akhdari

The Mukhtasar al-Akhdari is the foundational text for students of the Maliki madhab. Originally written for elementary school students, it remains highly relevant, especially for beginners in the West. Here’s why this book is invaluable:

1. Tawba (Repentance): The book begins with seeking forgiveness, emphasizing the ease of repentance in Islam.
2. Adab (Manners): Proper manners are crucial before delving into fiqh to avoid becoming overly rigid or judgmental.
3. Tahara (Purification): Purification is half of faith and a prerequisite for valid worship.
4. Salah (Prayer): The book provides concise guidance on prayer and correcting mistakes, which is essential for daily practice.

The Akhdari is practical, straightforward, and free from complex discussions, making it ideal for beginners. It’s also widely taught, so finding a teacher is relatively easy.

Resources:

• Watch Rami Nsour’s concise lecture on YouTube here.
• Access Aisha Bewley’s online version here.
• Purchase the book here.

Step 1a: The Ashmawiya by Shaykh ‘Abd al-Baari al-‘Ashmaawiy (Optional)

The Ashmawiya serves as a supplementary text to the Akhdari, covering additional topics like fasting and funeral prayers. While optional, it’s a valuable reference for deepening your understanding.

Download the Ashmawiya here.

Step 2: Murshid al-Mueen by Shaykh Abd al-Wahid ibn ‘Ashir

The Murshid al-Mueen is the next step in the traditional Maliki curriculum, typically studied at the middle school level. It covers:

• Aqida (Creed): Reinforces foundational beliefs.
• The Five Pillars of Islam: Goes over the pillars Akhdari skipped, namely Zakat, Fasting and Hajj
• Tasawwuf (Spirituality): Introduces spiritual development

This is likely the first time you are going over Zakat in any detail in your life. Pay close attention to it, especially portions on buying and selling.

Memorizing the poem is highly recommended. For English speakers, the best commentary is Principle Guidebook of Islamic Sciences by Shaykh Ali Laraki, based on Mayarra’s commentary.

Resources:

• Study with Shaykh Laraki at Lote Tree.
• Free lectures by Shaykh Muhammad Habib Bewley.
• Download the English translation here.
• Purchase the English translation here.
• Buy Principle Guidebook of Islamic Sciences here,
• For advanced commentary, consider Islam in the School of Madina here.

Step 3: The Risalah by Shaykh Ibn Abi Zayd al-Qayrawani

The Risalah is the final book in the beginner curriculum and the last one you can study in English. It provides a comprehensive overview of the Shariah and must be studied with its commentary, Thamr al-Dani by Shaykh Salih ibn Abd a-Samee’ al-Azhari.

Why Commentary is Essential:
The Risalah predates Imam Khalil’s standardization of the Maliki madhab, so some opinions may not align with the mashhur (dominant opinions). The commentary clarifies these nuances. Read here for the importance of following the mashur.

Resources:

• Free Lectures by Shaykh Muhammad Habib Bewley.
• Access Aisha Bewley’s online version with commentary here.
• Purchase the book without commentary here.
• Purchase the English-only edition here.

Bonus: Al-Qawanin al-Fiqhiyyah by Ibn Juzayy al-Kalbi

This book is an excellent reference but is rarely taught in the West or Islamic World. It’s divided into two parts:

1. Book of Ibadat (Worship): Purchase here.
2. Book of Muamalat (Transactions): Purchase here.

Note: Ibn Juzayy was a contemporary of Khalil, so his opinion of the mashhur differs at times, so do not imagine that this is a replacement for Mukhtasar Khalil!

What’s Next?

After completing these books, focus on learning Arabic to progress further. Additionally, memorize at least Juz 30 of the Quran, as it contains everyday vocabulary and immense blessings.

TL;DR: Study Plan

1. Akhdari → 2. Murshid al-Mueen → 3. Risalah with Commentary → 4. Learn Arabic
   Bonus: Al-Qawanin al-Fiqhiyya (Book of Ibadat and Muamalat).

Islamic Rulings: Why the Mashur Matters

In the name of Allah, All Praise belongs to Allah, and Peace and Blessings be upon our Master Muhammad, his family and his noble companions.

And so:

Too often, well-meaning Muslims justify unconventional fatwas by saying, “The majority opinion (mashur) of the scholars is so and so, but some say the complete opposite.” This approach, however, would never be acceptable in other fields of study. For example, we wouldn’t tell a medical researcher, “Yes, recent studies confirm smoking is harmful, but some doctors in the past smoked in operating rooms, so both opinions are valid!”

This flawed reasoning has crept into Islamic thought due to a widespread lack of religious knowledge. To address this, it’s essential to understand the four levels of Islamic opinions, a framework shared across all madhabs (schools of thought):

1. Mu’tamad: The relied-upon view. This is the definitive opinion of a madhab, with no debate about its validity.
2. Mashur: The famous view. This is the opinion supported by the majority of scholars.
3. Mutasawi: Equal view. When two opinions have significant scholarly support.
4. Shadh: The strange view. An opinion with little to no scholarly backing.

Equating a mashur opinion with a shadh one is irresponsible. While shadh opinions aren’t worthless—they can be useful for muftis or qadis in specific cases—they should not be treated as equal to mainstream views.

What Is a Fatwa?

In Islamic jurisprudence, most people follow the mashur opinion. However, if someone has a valid reason to deviate, they can consult a mufti for a fatwa (a personalized religious opinion) granting a rukhsa (allowance) to follow a lesser opinion temporarily.

Unfortunately, today, muftis are scarce and often disrespected. Many untrained individuals now attempt to issue fatwas by cherry-picking hadiths without understanding the broader context or the advanced science of Usul al-Fiqh (principles of jurisprudence). This has led to the proliferation of bizarre fatwas based on shadh opinions.

Why Are Shadh Opinions Being Followed?

Some imams or khateebs promote shadh opinions to make Islam appear easier for their audience. Worse, untrained individuals issue fatwas based on personal interpretations, often citing hadiths out of context. They overlook the vast corpus of hadith literature, including works like Sunan Nisai, which contains sahih hadiths not found in Sahih Bukhari or Sahih Muslim.

The Role of Usul al-Fiqh

Usul al-Fiqh provides the framework for analyzing conflicting hadiths and deriving fatwas. Mastering this science requires deep knowledge of at least one madhab’s fiqh and its usuli method. Attempting usul without this foundation often leads to invalid conclusions.

It’s important to note that the door to ijtihad (independent reasoning) on established issues is closed. Modern scholars cannot contradict foundational rulings, such as the pillars of wudu. Ijtihad is only valid for new issues, and even then, such cases are rare. Classical fiqh texts already address many scenarios, including hypothetical ones like interactions with extraterrestrials.

Islam Is Easy Without Compromises

Islam is inherently easy, and there’s no need for the majority to rely on rukhsas or dispensations for basic practices:

• Praying five times a day is manageable. Many spend more time scrolling on their phones than the time required for all five prayers.
• Eating halal meat may cost slightly more, but the price difference doesn’t justify compromising on religious principles.
• Men avoiding jewelry (except for a silver ring) is a simple guideline to follow.

As an ummah, we must strive to practice Islam properly. Taking shortcuts is intellectually dishonest and deprives us of the immense rewards in the afterlife. Let’s prioritize knowledge, respect scholarly consensus, and avoid equating weak opinions with established ones.

فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
So ask those who have knowledge if you do not know.
Surah Nahl, Verse 43