Rami, Author at Ghayb.com

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So far Rami has created 436 blog entries.

The Power Of Ghayb In The Human Body

Bismillahi rahmani raheem, assalamu alaikum.

In the following video you will see a piece of metal being levitated by a magnetized coil, the force is so strong that it begins to melt the metal. When you watch the video what you want to focus on is the space between the metal and the coil, you can’t see anything but realize that there is an invisible force emanating from the coil and levitating the metal, this force is the predominant force in ghayb called the electromagnetic force.

Metal Melts With Magnets

The electromagnetic force is responsible for the existence of life, prophets receiving revelation, Awliyah receiving inspiration and just about everything that exists in the physical world, it is the same force levitating this piece of metal and you are watching it in action.

There are four fundamental forces responsible for all things in the universe this force is one of them, and there are four Arch angels dedicated to each of these forces, they are the bearers of the throne, among them sayidinah Jibril (as) is the one responsible for this force.

Allah mentions them in the Quran: “Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (saying): “Our Lord! You encompass all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire! (It is amazing once you understand what Allah is referring to how you see that at every turn He is teaching us about subatomic space in the Quran, encompass with knowledge here refers to the Kursi which is responsible for quantum entanglement. “Kursiyuhu Ilmuhu” and it is the thing encompassing all things with knowledge that shapes how they are created) (Ghafir, 7).

Understand the throne is not subject to gravity it does not need to be held up nor is it floating in space and needs to be held in place, the Arsh is the subatomic foundation of the entire universe, like the shell of an egg, upon which everything else is built, it supports everything;

The Sahaba Abdullah Ibn Masud – May Allah be pleased with him- said: “Between the lowest heaven and the one after it is the distance of five hundred years (this possibly means as Angels travel, because that distance is dependent on how fast you are traveling and the universe is large), and between every two heavens is the distance of five hundred years, and between the seventh heaven and the Kursi (footstool) is the distance of five hundred years, and between the Kursi and the water (the subatomic ocean that created all living things) is the distance of five hundred years, and the Throne (Arsh which is the outer “shell” of the universe) is above the water, Allah the Almighty is above the Throne (fawqa Al-Arsh) (This means Allah’s real nature is outside this universe, He is not bound by what He created, it does not mean there is a space where Allah is. It is also a direction Allah ascribed to himself because His creatures rely on direction, so He chose up to represent Him and outside what He created to find Him). And nothing is hidden from Allah of your deeds.” In another narration: “He knows what you are upon”. Its grading is hasan.

The origin of the word Arsh is as thus:

Al-Khalil said: “The ‘arsh’ of a house is its roof” and the roof of the universe is the Arsh, but because it surrounds it on all sides we can also say it is its foundation.

Ibn Faris said: “The roof of a house is called ‘arsh’, Allah –Ta`ala- said: “Or (consider such an example) as the one who passed by a township which had fallen down upon its roofs (`urooshiha/plural).} [2:259], the meaning is that the roof falls and the walls fall (collapse) upon it.”

Abu Abdullah Al-Qurtubi al-Maliki (d. 671 H.) said: “The Throne is a great, noble and honorable creation, there is no creation (existing) above it. Above its upper most part is nothingness (i.e. There is no creation above the Throne, outside the universe), and below its lowest part is Paradise; as it is its roof, according to the hadeeth narrated by Abu Hurairah –Radiyallahu anhu- that the Prophet –Sallallahu alayhi wa Sallam- said: ”If you ask Allah, then ask him the (Paradise of) Firdaws, for it is in the middle highest point of Paradise (the middle of the highest part of Jannah), and above it is the Throne of the Most Merciful, and from it burst the rivers of Paradise.” (That increase Jannah in purity and Happiness) (Bukhari, Ibn Majah and others).

“And you will see the angels surrounding the Throne” [39:75] Four Arch Angels are responsible for the four forces that created everything while Mala’ikat al Arsh surround it meaning they are between us and it, no Angels are literally holding up anything of the Arsh, Allah says this indirectly in the Quran.

If the Arsh has poles to hold it up are the Angels around the throne then closer to Allah than the ones further away holding the poles? “Those who bear the Throne and those around it glorify the praises of their Lord” (40:7) How is that possible when one of them is Mika’il, the greatest Angel, and He is near earth responsible for it, while another is the Angel of death who moves through the universe taking the life of all creatures, and another is Israfeel who does not move from the trumpet, and another is Jibril who is responsible for coming to earth with revelation.

So, Understand, the word pillar is not literal it is like the five pillars of Islam and those who hold them up, the pillars of the Arsh are the pillars of the universe, and the four pillars of the universe are the four fundamental forces that created all things.

If you think this argument is too much Abu Sa’eed Uthman Ad-Darimi (d. 280 H.) said similar to the khawarij who said the Arsh is the entire universe, He said: “And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them.” (69:17), do they (also) carry the heavens, the earth, and what is in them?” certainly, the entire Arsh is enormous in comparison to the heavens and the earth and they are no more capable of that, Angels are created beings with limits. (Ya’qub al Qarrab said: “I have not seen the like of Uthman b. Sa`id neither has he seen the like of himself. He studied Literature under Ibn Al-A’rabi, Fiqh under Abu Ya’qub al-Buwaiti, and Hadith from Yahya bin Ma’een and Ali bin al Madini. He was leading in these sciences, may Allah have mercy on him.”)

Being one of the Pillars of the Arsh means one of the four forces of the universe revolves around your life, like people revolve around the Kaaba and like baraka revolves around it and like Rasul Allah (saws) was a prophet to the entire universe even though He (saws) did not visit all places in it and like the electromagnetic force responsible for all life revolves around Jibril (as).

“The Owner of the Throne” (40:15) this verse indirectly means all of this, the throne is for Allah to sustain and support because He istawa upon it, and not the Angels who cannot even enter it to know what is in it, like mankind can.

This verse tells us the small number of Angels bearing the throne in this life “and eight will, that Day, bear the Throne of your Lord above them” (the verse means four Angels, the ones in this life, and four prophets along with them in the next.) (69:17)

The Prophet (peace be upon him) said: “The people will become unconscious on the Day of Resurrection and I will be the first to gain consciousness, and behold, I will Find Musa clinging to one of the pillars of the Throne. Then I will not know whether he regained consciousness before me or he has been exempted because of his unconsciousness at the mountain of Tur (at Sinai) which he received.“. (Bukhari) Musa (as) is one of those prophets who will bear (hold) a pillar of the Arsh in the next life like the four Angels in this one, if you have no context to the prophets (saws) words your assumptions fill in the blanks, and translations become very subtle.

The prophet (saws) says the universe has seven regions, these are the seven levels of Jannah, as a person’s heart matures he is granted inspiration from the first level to the last, the more spiritual growth and wisdom you have, your inspiration then comes from a deeper place in ghayb, until you reach prophethood or complete wilayah and you receive inspiration from the Arsh itself.

The deeper the inspiration the more you are able to complete the picture of life in the universe, now consider that Allah said He istawa on the Arsh, is established on the Arsh.

Understand, in the universe the limit of Angels is the Arsh itself, while man has no limit He can go into the Arsh and received inspiration from what Allah created in it, now consider the size of the Arsh in comparison to the rest of the universe, “like a ring inside a desert”, that is what Allah has exclusively reserved for man, these are the things that are between him and Allah that no other creature can reach, the Arsh is also a hijab between the deepest part of man and Allah’s spiritual creatures who have access to everything else in his life.

Our heart began life understanding the lowest of the low and it can reach to the highest of the high, we are the only creature capable of having a complete picture of the universe, this is why Allah said:

ما وسعني أرضي ولا سمائي، ووسعني قلب عبدي المؤمن…

“My earth and My heavens cannot encompass Me, but the heart of My believing servant encompasses Me.”

As the heart reaches deeper into ghayb it also commands more of its forces, like you saw the force levitating the piece of metal.

“And Allah sets forth parables for mankind, and Allah is All-Knower of everything.” (24:35) such is the heart and soul in relation to the magnetic force found in metal.

A Metal when brought to red heat is no longer magnetic it loses this property because its atomic structure that is channelling magnetic forces is being deformed, but it will become magnetic again if allowed to cool while pointing the metal North-South.

The atoms in metals like iron are grouped in magnetically similar regions called domains. When the domains of a material align in the same way, the material itself produces a net magnetic field because atomically it is arranged accurately.

While metal is cooling and facing north atomic-level magnetic domains in the metal rearrange themselves into a magnetic field. “Since the planet’s iron core produces its own magnetic field, these miniature magnets rearrange themselves to point north. Once enough jostling has occurred, all these miniature magnets pointed in the same direction create a magnetic effect.”

The magnetic force of metal is in fact the metal channelling the earth’s magnetic force which is why magnets show north and south, the metal at a subatomic level has now rearranged itself so the earth’s magnetic field is being focused though it and it is now strong enough for us to notice it.

Like the human heart magnets are an example of a physical object channelling a subatomic force.

The spiritual heart of man when nothing hinders its connection to the soul, like the nafs or sin (subatomic filth), likewise channels subatomic forces and man is able to do some amazing things with the help of Mala’ikah who lend him their strength and take advantage of his state.

Understand Karama (saintly miracles) is not a requirement of wilayah it is a by-product, a person can still have faults and be wali who does not perform miracles, we have seen many such stories from the awliyah’s, Allah does not throw away a person if they commit sin, only the prophets are sinless, and the awliayh after them are the most deserving of Allah’s mercy, everything is placed on the Mizan (scales) and your place with Allah is determined thus.

Our spiritual heart is created by the electromagnetic fields the human body creates, it interacts with something else that is subatomic in the human body but at a much deeper level and takes direction from it just like the brain directs the functions and organs of the body and that is the human soul.The soul is our connection to the depths of subatomic space, to the depths of Jannah and the Arsh.

“He is indeed successful who causeth it (the soul) to grow, And he is indeed a failure who stunteth it”. (91:9-10)

The human soul is our first point of contact with the subatomic world, everything that occurs around us sub atomically it senses and gives feedback to our body and its electromagnetic fields to process.

Just like there is an invisible force in the video holding up the piece of metal there is an invisible force inside man guiding him, the spiritual side of his physiology.

Allah describes the major subatomic influences which affect and shape the human soul in surah al Shams, which He asks you to consider in relation to it and think about why.

Allah says: “BY the sun and its radiant brightness (By the suns subatomic influence), By the moon as it reflects the sun! (reflects the suns solar activity at night) BY the day as it reveals the (sun to the) world, By the night as it veils it darkly! (Day and night are cycles of increased and decreased solar activity, Imam Rumi famously said Allah gave man two wings to fly, light and darkness, these cycles are the cycles of change that shape us) BY the sky and its wondrous make (the atmosphere is created because of the earth’s magnetic field shielding it from the sun and space, creating its own independent cycles of weather that also shape us), By the earth and all its expanse! (The expanse of the earth is affected by gravity, it creates the atmosphere and different weather patterns that exist around the world) BY the Soul (which is made from subatomic particles), and how it is formed (from these particles) in accordance with what it is meant to be (it is subject to the Laws of physics, this is the fate Allah is referring to in the verse, the laws of the universe is the half of fate we have no say in, the other half is how the universe reacts to our actions, hence Allah tied this subject of the soul to the previous verses in order to teach us where our influences come from…), And inspired it (through these forces that are the context of this surah) with what is wrong for it and right for it (Allah’s hand works through the subatomic forces of the universe).

To a happy state shall indeed attain he who causes this [self/soul] to grow in purity (human flourishing and creativity is part of this process and corelates to the period of the suns increased solar during its solar cycle), and truly lost is he who buries it [in darkness].

TO [THIS] TRUTH (that previous civilizations already knew of and worshiped) gave the lie, in their overweening arrogance, [the tribe of] Thamud (They denied that Allah was behind this and worshiped the object of space)” (91:1-11).

When a person grows in purity he can channel subatomic forces with clarity because His heart is clear of subatomic clots (filth, that hinder the “coherence of waves”), Rasul Allah (saws) called them rust and Allah called them Ran in the Quran.

“Nay! But on their hearts is Ran (the covering of sins and evil deeds) which they used to earn.” (83:14)
Here is the verses context, “[and so,] whenever Our messages are conveyed to them, they but say, “Fables of ancient times!” (83:14) meaning they are unable to perceive the insight in Allah words.

Rasulullah (saws) said, “The hearts get rusted as does iron with water.” (natural magnets are made of iron) When someone asked, “What could cleanse hearts again?” Rasulullah (saws) said, “Frequent remembrance of death and recitation of the Qur’an.”

Hasan al Basri (Rahmatullah alaih) said, “People of earlier times believed the Holy Qur’an to be the Commandment of Allah, they contemplated over it (dedicated themselves) throughout the night and acted upon it during the day. Whereas today you exercise particular care to pronounce its words and vowels correctly, but do not take it as the Commandment of Allah (live by it), and do not contemplate over it (dedicate yourself to it).”

“and eight will, that Day, bear the Throne of your Lord above them” (69:17) the prophets through their hearts have a great influence on the universe, in the next life four of them will bear its pillars and allow mankind to see and know Allah from under their influence.

I will end this with a hadith that shows everything, even stones, have a subatomic side to them, that benefits or harms man, this is the ghayb, Unseen Rasul Allah (saws) spoke about.

Abu Sa`id (ra) said: I performed Hajj with `Umar, and when he began Tawaf (circumambulation of the Ka`bah), he faced Al-Hajar Al-Aswad (the Black Stone) and said, ‘I know that you are a stone that can neither harm nor benefit anyone. If I had not seen the Messenger of Allah (peace be upon him) kissing you I would not have kissed you.’ Thereupon, `Ali said, ‘No, O Commander of the Believers, it can benefit and harm.’ `Umar said, ‘How?’ `Ali answered, ‘With the Book of Allah, as Allah (Exalted be He) states: And (remember) when your Lord brought forth from the Children of Adam, from their loins, their seed (or from Adam’s loin his offspring) and made them testify as to themselves (saying): “Am I not your Lord?” They said: “Yes!”

Allah created Adam, passed His hand over his back, made them testify that He is his Lord and he is His servant, took his covenant (from them) and wrote it on a paper (this is not literal paper but metaphor). This stone had two (spiritual) eyes and a tongue (this is also metaphor). Allah ordered it to open its mouth, put the paper in it and ordered it to testify for the sincere people on the Day of Judgment (much of this hadith is metaphor).’ `Ali added, ‘I heard the Messenger of Allah (peace be upon him) saying: Al-Hajar Al-Aswad will be brought on the Day of Judgment with a slippery tongue (a tongue that will speak freely) to testify for whomever faced it and was a believer. O Commander of the Believers, now you know that it can benefit and harm.’ `Umar said, ‘O Abu Al-Hasan, I seek refuge in Allah to live among people you are not one of them.’ (the translation is poor, a version of this can be found in the oldest manuscripts of sahih Bukhari).

Shaykh Rami Al Rifai.

RE:

Holding A Pillar Of The Arsh

Bismillahi rahmani raheem, assalamu alaikum.

Above I deliberately did not site Imam Ibn Arabi as the opinion I was giving tafsir upon regarding the bearers of the Arsh to see who would say what to me, I received the usual “we understand why you thought that, but”…from the kind of people who cannot handle normal science…so why do You think your comprehension matters when you have done no work in yourself to be able to process such subjects?

When you add excessive referencing a person’s attention is drawn to affirming the reference and baraka is lost in the process. On top of that you begin to think you can expertly tell the sahih from the fabricated, a trick the salafi sect (Arabic masons) use…and yes, I received comments from some of them, hence the intro.

Let’s consider this hadith a little further, the Prophet (peace be upon him) said: “The people will become unconscious on the Day of Resurrection and I will be the first to gain consciousness, and behold, I will Find Musa clinging to one of the pillars of the Throne. Then I will not know whether he regained consciousness before me or he has been exempted because of his unconsciousness at the mountain of Tur (at Sinai) which he received” (Bukhari).

“Musa (as) is one of those prophets who will bear (hold) a pillar of the Arsh in the next life like the four Angels in this one”, If sayidinah Musa (as) was literally holding on to a pole that supports the entire Arsh, by this logic there are four in existence now and eight in the next life, considering the size of the Arsh how huge will this pole have to be to support the largest things Allah ever created and how would it possible for Musa (as) to hold it.

Its size will be so large it is more accurate to say He (as) was leaning against a wall, can any person say he is able to hold a large wall, your arms can not reach around it and all you would be doing is pressing yourself upon it.

Its one thing to say Angels can do anything, despite that being false and established in ahadith, that they live by the laws of the universe and have limits, but you can’t say that for a human especially since the Quran clearly says prophets are humans like us chosen from mankind.

Our scholars did not go to excess when interpreting ahadith that is why Imam suyuti was able to say these people of earth are yajuj wa majuj while moderns scholars are lost on this subject, and the companions could say lets travel and find the wall of dhul qarniyan, find it and report back to Rasul Allah (saws) who affirmed in ahadith that they did find it, just by normal travel in a northly direction, while today modern shuyukh raised by Disney cartoons give interpretations to ahadith like something from the scifi channel.

Interpretations have to be grounded in reality, Haq and that means science as we know it, the famous Ihya Ulum al Deen (literally the Revival Of Religious Science) is not a spiritual/esoteric work it is a work explaining Islam in the vocabulary of science in the time of Imam Ghazali, only people who don’t realise this think the Imam is saying something magical.

If you want to hold on to fantasy you have no place trying to refute something realistic.

Insha Allah think upon that, wa Eid Mubarak.

Shaykh Rami Al Rifai.

Qualifications To Be A Wali

Bismillahi rahmani raheem, assalamu alaikum.

I was asked a question about what a person should do if he cannot travel overseas to get qualifications, the answer is simple Qualifications from who?

There is no Islamic institute on earth today you can travel to that is not corrupt and government controlled, these are not my words, one world famous scholar said you will have to go as far as west Africa before you find a place that is not being manipulated, that was a decade ago today that probably does not even exist.

The kufar may be happy at hearing this thinking it will get them somewhere in the end but all of their efforts are for nothing, Allah long ago has perfected teaching His servants, from even before Ibrahim (as) and that is almost 5000 years now.

If you want a lawyer to help you in life, you need a faqih, but people are confusing these matters and what Allah is doing with His Imam’s in this world.

Just like there is no place to go to on this earth to learn there is also no place on this earth where Allah can’t teach. This is the story of al Khadir (as), a person who Allah gave more knowledge to than one of His five greatest prophets. Understand, Al Khidr did not receive revelation if He (as) did Musa (as) would have seen the Angels and never asked Him (as) where He (as) was getting His knowledge from.

Al Khidr(as) received His (as) knowledge from His (as) own soul which Allah was talking to directly, unlike Musa (as) He (as) learned how to look in himself and see what Allah wanted without the help of Mala’ikah talking to him directly or openly, this is the kind of inspiration Allah teaches today to His Awliyah some thousands of years later.

Today the door of revelation is closed but the door Allah opened for Al Khidr is still wide open, this is why Al Khidr (as) is responsible for training all the Awliyah of Allah on earth and why many scholars have reported seeing Him (as) and Learning from Him (as), like Imam Nawawi (as) and Tirmidhi (as).

Are people going to ask Imam Mahdi (as) for a certificate? if not then how do you know He (as) has knowledge and where did He (as) get it from?
You have Iman Allah was able to teach Him (as) in a single night like Rasul Allah (saws) said Allah would, this is the same for al Khidr (as) and the Awliyah so likewise have Iman in the story of Al Khidr (as) in the Quran.

Let’s look at my work and what Allah has given me;

The first book I wrote was on Al Khidr (as), when I finished it Rasul Allah (saws) came to me and said I had reached the 6 depth of meaning on this subject, the Quran has 7 depths, I reached the sixth with my first book.
My Second book was on Syria and Signs of The Hour, it is the first book I know that arranges the ahadith in the proper order Rasul Allah (saws) intended them, it is more accurate than Imam Ibn Kathirs work and gives a clear picture of what event each hadith is referring to. This work took me a number of years to finish and throughout that time Rasul Allah (saws) would help me with the arrangement. In it I identified the biggest fitnah in ahadith, people still could not place it among the words of Rasul Allah (saws), September the 11th, where the West declared war on the rest of the world. From this precise arrangement you can clearly see how He (saws) spoke about what would happen from year to year, decade to decade until the hour which the companions (as) said He (saws) did but no one knew it until now.
My next openings where in Tafsir and the major one was the proper Tafsir of the verse of light 24:35. I am the first Mufassir of Allah, after the first generation, who understood this verse properly, Allah gave me its tafsir to share in this world and it opened the rest of the Quran for me afterwards.
I was also given the Tafsir of surah Al Shams, Al Rahman, Al Takwir, Nun, Al Mulk, Ta Ha, Al Hashr, Al Hadid, Al Aala and Surah al Najm. Surah al Najm is the Tafsir in which Rasul Allah (saws) informed me I reached the seventh depth of the Quran in its understanding. Only a small portion of knowledge remained which the prophets knew, I asked about this at a later time and I was shown exactly what Rasul Allah (saws) understood more, it is all science like a physicist would explain about this universe except most of their talk is based on theory, speculation and evidence. Rasul Allah (saws) was given Al Yaqeen regarding each subject of science.
Next Allah gave me understanding of all the verses and Ahadith that talk about subatomic space and the nature of the universe, the correct meaning of how Allah created everything. Before I wrote anything, people looked at these ahadith and thought this earth is on the back of a fish in the wind on the back of a rock, no one knew or had a clue what Rasul Allah (saws) was referring to so I dedicated an entire section of my work to this Tafsir. The tafsir of this subject came to me exactly like Allah said in the Quran “As for those who strive in Us, We surely guide them to Our paths, and lo! Allah is with the good.” (29:69)
After all of this Allah allowed me to prove Ghayb, the spiritual world is the subatomic part of our universe and it is responsible for everything we know about religion, all the miracles and reasons we do everything. Before this people had weird thoughts about spirituality, many still do. So I wrote many works on this subjects and that culminated in Allah allowing me to fulfil a promise He (swt) made to the Kufar in verse 41:53. Allah let me know beforehand this is what He was doing with my work but I had to wait a number of years before that promise was fulfilled.

“In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves [the microscopic and subatomic], so that it will become clear unto them that this [what they are looking at] is indeed the truth (This, the subatomic, is the origin of the Quran and everything spiritual).” [Qur’an 41:53]

No work is perfect, if you can see the baraka Allah gave me then understand what it is.

Imam Dabbagh (as) who was the Ghawth of His time and one of the Awliyah Allah sent to guide me because of our similarities, was not even a Hafiz of the Quran He came from a long line of prominent scholars but deliberately shunned getting qualifications.

Understand, the Quran and guidance have nothing to do with Allah’s ability to guide, Adam (as) did not know the Quran or Fiqh or Usul, actual Usul al Fiqh came from Imam Shafii (as), before Him no one on earth prophet or otherwise knew it.

Guidance is the state of your heart not what you have learned or memorized, I am a well-educated person except the fitnah that is covering this world today has stopped me from doing what I want but I can tell you with certainty Al Hamdulillah I did not place my heart and mind at the hands of teachers who will place it in a box and blind it to Allah.

That is the reason Imam Dabbagh (as) did not want to learn from scholars He easily had access to, He wanted to learn from Allah only. Scholars teach you what came before that traps your mind on their sunnah but if Allah wants you to open new things for mankind then He has to clear you of your preconceptions, the things that shaped your mind to the sunnah of everything other than Him, this is why Rasul Allah (saws) could not read or write.

Imam Dabbag’s work is exactly that, Allah bringing new knowledge into this world, He explains what goes on in ghayb like no scholar before him, we come from an Ummah whose sunnah is for Allah to teach its Imams himself starting with the Prophet (saws).

Likewise, my work is about opening for mankind the proper tafsir of matters, pointing them in the right direction they should be looking to understand the Quran.

Al Hamdulillah it is not more than showing people that all of it including the things they could not explain is not more than science and physics and saying to people you are neglecting these when looking at the Quran or doing something weird with them, the answers are much simpler and straight forward.

This is the Barakah Allah gave us almost 20 years ago, it took a lot for that light to appear in the world but Al Hamdulillah it finally has.

Al Khidr (as) teaches all the Awliyah today because they need to do what He (as) does, He (as) Needs to show them what He (as) showed Musa (as), how to listen to Allah directly.

There is a reason Allah guided us to write about the subject of al Khidr (as) first, there are a small number of Awliayh who are like Him (as) in life who Rasul Allah (saws) teaches, (Rasul Allah (saws) explained this to me), they learned from Allah speaking to their souls, Imam Dabbagh (as) my teacher was one, I am one so is Imam Mahdi (as), there are also many more you have not heard of.

When I said “I am the first Mufassir of Allah, after the first generation, who understood this verse properly” that was not an assumption, some years after this occurred and Allah elevated me to a place where I could speak to Rasul Allah (saws) I saw how He (saws) understood the science behind the universe so I asked about the Sahaba (as), if they also understood and who.

The answer came back that yes they understood the science behind the universe but not many of them, they understood it with the vocabulary Allah and His (saws) prophet (saws) gave it.

Two names where given as having complete understanding Abu Bakr (as) and Umar (as), Ibn Abbas to some degree along with Ibn Masud (as), although their names are not mentioned you can also assume Uthman ibn Affan (as) and Ali (ra) about whom the prophet (saws) said “I am the city of knowledge and Ali is its gate”, but not to the same extent as the prophets two closest companions Abu Bakr (as) and Umar (as).

Understand this hadith, the prophet (saws) said ““Never was anything revealed to me that I did not pour into the heart of Abu Bakr.”

I am a person who studied civil engineering, I did advanced mathematics and had classes in physics, at another time it was said to me Umar (as) understands the universe better than myself to show me to what extent the companions reached in their understanding of what Allah gave to Rasul Allah (saws).

That is better than you have seen me write about it relying on science and research papers, that is also better than what I understood from those research paper’s which are the words of physicists, but at this level it is only Abu Bakr and Umar (as) who have reached this.

No one ever assumed Ali (ra) understood quantum mechanics before this, so understand He does but His Knowledge/expertise lies in the wisdom Rasul Allah (saws) brought with Him (saws), it was explained to me this was because when Rasul Allah (saws) was made a prophet Ali (as) was still a youth (10 years old), while Abu Bakr (as) began hearing everything from the start as an adult with full maturity and comprehension, (the prophets mission was for 23 years, Imam Ali (ra) converted at the age of 10 and He (ra) was about 23 when they migrated and 32 when Rasul Allah (saws) died).

Ali (as) is the father of ahl al bayt, the scholars and awliayh Allah charged with spreading His light on earth until Qiyamah, this is the door Rasul Allah (saws) was referring to that is with Ali (as), the Imams from among His children and descendants will be the door mankind walks through to reach the city of knowledge, the wisdom Allah placed with Rasul Allah (saws).

This knowledge is not easy, think about atoms, imagine trying to explain that everything is created from atoms, then explaining subatomic space from that and then all the science behind it to Arabs that lived 1400 years ago in a desert.

That is starting from scratch, today you have society to assure you of things you have not seen, that was not the case 1400 years.

When Rasul Allah (saws) said “Abu Bakr does not precede you because of much prayer or fasting, but because of a secret that is in his heart,” this is what He was referring to.

Abu Bakr (as) understood it all from scratch and that is what made Him (as) excel above everyone else, having a clear understanding of what Allah created, in worth that is like receiving revelation and being the first to spread that light to the rest of mankind from which you will have a share in everything they gained. The supremacy of the prophets is their Ihsan allowed them to respond to Allah first after He created the souls of mankind, the merit of understanding what Allah created is a result of that day why you are seeing this in life from people, the souls who receive this are those who also turned to Allah after the prophets did.

Besides Ihsan this sir is what makes the Awliyah surpass others, “The Awliyah do not precede you because of much prayer or fasting, but because of a secret that is in their heart,” a secret perception/ understanding/ knowledge/ haq/ reality which all comes from the light Allah places in their heart, that allows them to understand as Allah wants them to understand from which they speak the words and gain the knowledge Allah teaches them.

I know this because this is how I surpass you, how Allah and Abu Bakr (as) made me understand it so I am able to say it to you now without fault in my nafs.

You often see the awliayh talking about the universe saying things never heard of before, that comes from Allah completing their understanding/vision/picture of His creation, it is a Maqam you reach and an opening you receive so your mind’s eye (your heart) can understand the nature of what you see in the world around you, every wali who comes close to Allah receives this.

You cannot become insan kamil without it, if a wali is not able to describe Allah’s creation to you he has not received this yet.

Revelations about the universe which we call science today began the dark ages in Europe from which we saw many scientist killed or imprisoned.
Although Abu Hurairah (ra) was not referring to this depth of knowledge when He said the following it is still the same point; Abu Huraira (ra) said “I have memorized two kinds of knowledge from Allah’s Apostle. I have propagated one of them to you and if I propagated the second, then my throat would be cut” (Bukhair).

The wali is able to see Allah talking to him, the Mala’ikah talking to him and the jinn talking to him.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الرَّحْمَٰنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

Shaykh Rami Al Rifai

Rasul Allah (saws) Said…

Bismillahi rahmani raheem, assalamu alaikum.

I often say in my writing Rasul Allah (saws) said intending what i heard from Him (saws), Understand this is not binding on anyone and you should take it as general advice you can or don’t need to act on, this is the way of our scholars regarding such matters.

Insha Allah for those not familiar with how a person can see the prophet (saws) regularly, I will insha Allah explain it in the context of Islam’s history.

Being a Naqshbandi shaykh naturally you read the biographies of the shuyukh in the silsila, when you do you will find that Rasul Allah (saws) is very active in their life because they are Awliyah and he is responsible for raising their souls like a father would raise a son. If it is not Rasul Allah (saws) doing this you will see it is Sayyidinah Khidr (as) who is responsible for all the Awliyah on earth, He is their Imam, if is not sayyidinah Khidr (as) Allah will send one of ahl al ghayb, one of the awliayh that have passed away to do this Job.

You can read their biographies here:

http://naqshbandi.org/golden-chain/the-chain/

Just be warned when they talk about excessive dhikr they are counting the hasanat of the dhikr, not the actual number, so don;t attempt this yourself you can get hurt.

So how does this occur for a person? the first thing you have to understand is that this hadith is literal:

Abu Hurairah (May Allah be pleased with him) reported that the Messenger of Allah (saws) said, “He who sees me in his dream will see me in his wakefulness for Satan does not appear in my form (to a person who is awake).” (Al-Bukhari and Muslim).

The grading of this hadith is agreed upon, it is the highest grading a hadith can achieve and is equal to the Quran in authority, only ahadith that appear in both the Sahih of Bukhari and Muslim receive this grading and it means it is beyond doubt that Rasul Allah (saws) said it.

This is how it starts of for a wali, he first sees Rasul Allah (saws) in his dreams then as he progresses upon the path, when he reaches its end meaning he is able to see what is in ghayb with ease, the soul of Rasul Allah (saws) will visit him whilst awake so He can see his (saws) soul.

This is how it was for me, I first saw Him (saws) 20 years ago in a dram where He (saws) placed knowledge/light in my heart, then for the next 15 or so years Allah put me on a path/tariqah that would draw me closer to Him. During that time I rarely saw Rasul Allah (saws) or anyone for that matter, it was adab and Ihsan that I worked on, that is the naqshbandi way, when my heart received the final opening, it was Rasul Allah (saws) who came and removed the final veil between my heart and the Arsh of Allah, at that time I saw Him (saws) whilst I was awake as clearly as any person, there was another prophet (saws) with Him (as) who remained veiled and two Angels.

Each person’s life is different for me I grew up facing fitnah and it was the fitnah that i faced and lived through that raised me closer to Allah, each time I was attacked Allah raised my rank with Him, until I reached the Arsh.

I am saying this because if you read the lives of the Awliyah like Imam Dabbagh (as) you will see they had access to Rasul Allah (saws) like you would have access to a person living next door to you. That is not the case with myself because they lived in a time where the atmosphere of earth was still pure free from sin and fitnah, today we rule the entire world but the lives people lead of zinah, zulm, sihr and drunkenness, there is not a place on earth that is not filled with it.

It is like a barzakh between us and ghayb, between our ability to see spiritual matters with ease, this is what the Mala’ikah taught me is affecting things, so whilst I see Rasul Allah (saws) regularly now that I am at the end of matters, it is not as what Imam Dabbagh (as) and the earlier generations would have experienced.

I am an Imam like Imam Dabbagh (as), Rasul Allah (saws) likened me to Him (as) and through those 15 years that I hardly experienced anything Allah sent Him to guide me, along with other Awliayh, because of our similarities.

If you read “Pure Gold From the Words of Sayyidi Abd Al Aziz Al Dabbagh ” and you know my work well enough you will see similarities in how we answer subjects.

Here is a section from introduction to that book by Imam Lamati His main student who became the faqih of his country, when He first met the wali He tested Him to see if He was genuine;

Bismillahi Rahmani Raheem;

Concerning the Hadiths we questioned him about.

One of them was the Hadith transmitted by al-Tirmidhi from Abd Allah b. Amr b. al-As who reported:

‘The Prophet of God-God’s blessings and peace be upon him came forth to us and he had two books in his hands. He said about the one in his right hand: “This is a book from the Lord of the worlds. It contains the names of the inhabitants of Paradise, with the names of their fathers and their tribes. No one will be added to them, nor will anyone ever be subtracted from them.'”

Then he said the same thing about the book in his left hand concerning the inhabitants of Hell-fire.

At the end of the Hadith he said: ‘He spoke with a gesture of his hand and hurled the two books away. Then he said: “Your Lord has finished with His bondsmen. One group is in Paradise, the other group is in Hell-fire.'”

[As we will see from the Imams tafsir the prophet Muhammad (saws) was teaching the companions through metaphor. The fact the Prophet said Allah has finished with his bondsmen regarding the list of who will go to Hell or Heaven, means the list is predicated on the prophet’s existence in this world and His work. In other words, Allah decided on the finality of the list only in the time of the prophet Muhammad (saws) because His prophethood decided who of mans future generations will accept His (saws) light and who won’t because it now appeared in the world. Think in terms of chemistry and physiology, whose body and nafs will allow the light of Islam in so it changes them and who will reject it, this is fate at the spiritual level. Allah did not allow His knowledge of the future to interfere with mans freewill, this is the gift of creation, it is our last chance to change our fate because Allah based fate on the reactions and systems of the universe as we make our choices in life. The Pen wrote down the future of all things, but the finality of who will go to hell and heaven based on knowing/reading the future based on the reactions of the universe which the Pen did, was not allowed to be finalised until the light of the prophet Muhammad (saws) was in this world to affect it and see the outcome].

Ibn Hajir says: ‘The Hadith’s chain of transmission is good.’ But someone found it to be of doubtful authenticity. In his opinion it associates divine omnipotence with what’s inconceivable, by putting all the names of the inhabitants of Paradise in a book which the Prophet could hold in his hand-God’s blessings and peace be upon him! And the same is true for the names of the inhabitants of Hell-fire. (this is the weakest kind of hadith criticism based on your logic of what is possible and not possible, when it is the only thing you can find wrong with the hadith, this criticism is negated by the fact Allah put His words and infinite knowledge in a book called the Quran).

Here’s the text of his question. Indeed, he asked al-Dabbagh a number of questions, one of which was: ‘Oh Sayyidi, it’s a tenet of the scholars of speculative theology (kalam) that divine omnipotence is associated with things that are possible, not with the inconceivable. Yet the following has come down in a hadith from the Chosen One:

(126) “One day he came forth to his Companions with two books in his hands and said: ‘In this one book are the names of the inhabitants of Paradise, with the names of their fathers and the names of their tribes and their families, and in the other book are the names of the inhabitants of Hell-fire along with their fathers, their tribes and their families. ‘”

And this despite the small size of the two books! What we have here is citing the small for the large without diminishing the large or magnifying the small. For, really, what register could contain the names of [all] these people? This is the strongest proof of the rational impossibility of inserting what’s spacious into what’s narrow-if one wishes to do this while keeping unchanged the smallness of the one object and the largeness of the other. But the person reporting this, as mentioned at the beginning of the question, is the infallible one [Muhammad] who “doesn’t speak on the basis of arbitrary whims” (53/3).’

AI-Dabbagh replied-God be pleased with him: ‘What the theologians and the people of the Sunna and the Community say God be pleased with them-is sound doctrine. It isn’t possible for there to be something in the behavior of the Friends of God and in the evidentiary miracles of the apostles (mujizat al-risala) which is inconceivable to the human mind. Of course, both contain things which the mind falls short of grasping. But if the mind is given right guidance concerning the intended meaning, it accepts it and submits to it. Now the writing referred to in these two books is writing accessible to sight (nanar), not writing of the pen.

Thus, if someone with deeper (spiritual) vision (basira), especially the chief of the first and the last, our lord and master Muhammad-God’s blessings and peace be upon him-turns his attention to something in order to see it, his deeper vision penetrates the veils between himself and the object of his sight so that the light of both [i.e. that of the object and of his sight] reaches him and he grasps it. If the image of the seen object occurs in his deeper vision and we suppose this vision to be perfect, its effect (hukm) then transfers to the eyes and the eyes also come to possess the power it possesses (this is the truth behind the hadith “He who sees me in his dream will see me in his wakefulness”). The eyes then see the image depicted on whatever stands before them. If what they encounter is a wall, they see the image on the wall and if what they see is his hand, they see the image on his hand. If what they see is paper, they see the image on paper.

In the same way one can understand the hadith: “Paradise and Hell-fire were portrayed for me on the surface of this wall.”

That was because the Prophet-God’s blessings and peace be upon him-concentrated on them with his deeper vision while he was performing the prayer of the eclipse (salat al khusuf). This penetrated to his eyes, and what they had in front of them was the surface of the wall. He then saw the image of both things-God’s blessings and peace be upon him!

This is also how the hadith about (127) the two books is to be understood. The Prophet-God’s blessings and peace be upon him-concentrated on Paradise with his inner vision and its image occurred to his eyes. What they had in front of them was the book that was in his right hand. He began-blessings and peace be upon him-to look at the image of Paradise and its inhabitants in that body which was in his right hand, and then he said: “This is a book from the Lord of the worlds. It contains the names of the inhabitants of Paradise, with the names of their fathers and their tribes.”

If there’s a difficulty in understanding the hadith: “Paradise and Hell-fire were portrayed for me”, then this hadith as well contains a difficulty. If there’s no difficulty in it, then this one contains no difficulty either. The difficulty arises from taking the writing to be writing produced by a pen. If it were here a question of writing with a pen, the end of the hadith would present a contradiction, for it says:

“…he hurled them both away”, ie. the two books-meaning he cast them and threw them away! But how would the Prophet-God’s blessings and peace be upon him-throwaway a book that came from the Lord of the worlds and contained the names of His elect and His apostles (rusul) and the best of His creation, since the Prophet-God’s blessings and peace be upon him-more than anyone in creation was given to glorifying God and His apostles and His angels. The image which occurred in the body was called writing because of its resemblance to writing in so far as it indicates something exterior, since writing can also be applied on the exterior.

Indeed, the word kitaba (writing) is derived from gathering (al-jam) and whatever is gathered together (majmu) is also said to be recorded (maktub). Thus squadrons of war are called kata’ib because of their being gathered in groups (takattub) and assembled (ijtima). And the singular is katiba, i.e. recorded (maktuba) and assembled (majmu’a) and included in other squadrons (kata’ib).

The writing (kitaba) in question is ascribed to the Lord of the worlds because the light that causes the occurrence of the image, which is here expressed by the book, is beyond what the bondsman can bear and not something he can acquire. It’s a Lordly assistance and a light from God the Sublime. What has emerged from this is that the meaning of “writing” (kitaba) is the image that occurs in the sight (nazar) and nothing else. That it occurs in the sight isn’t difficult to understand, as is the case with all visible things in the sight. The pupil of the eye, despite its smallness, has huge images depicted in it (128) such as the image of the sky-and the pupil is even smaller than a lentil. Thus the Hadith belongs to the category of things that are possible, and the same is true of all the evidentiary miracles and supernatural events. But God knows best!’

Shaykh Rami Al Rifai.

Verse 41:53 Has Been Fulfilled

Bismillahi rahmani raheem, assalamu alaikum.

Allah made this promise to the Kufar in the time of Rasul Allah (saws), He said:

“In time We shall make them fully understand Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves [the microscopic and subatomic], so that it will become clear unto them that this [revelation] is indeed the truth.” [Qur’an 41:53]

Tafsir Kash Al Asrar:

“It is said that the Lord’s religion, which is the cause of the deliverance of the servants and the foundation of their familiarity with Him, is built on two things: One is showing on the part of the Real (Allah), and the other traveling (the tariqah) on the part of the servant. Showing is what He says: “We shall show them Our signs on the horizons.” Traveling is what He says: “Whoso does a wholesome deed (focus’s his insight on good), it is for himself” [41:46]. As long as there is no showing on (Allah/Al Haq’s) part, there will be no traveling (seeing) on the servant’s part.

“Showing takes place in both the signs of the horizons (the universe) and the signs of the souls. In the signs of the horizons, it is what He says: “Have they not gazed upon the dominion of the heavens and the earth?” [7:185]. In the signs of the souls, it is what He says: “And in your souls; what, do you not see?” [51:21]. He is saying, “Do you not look at yourself and do you not think about your own makeup?” [Tafsir Kash Al Asrar]

Alhamdulillah this morning Ahl al Ghayb (as) informed me this verse has been fulfilled.

I have written how my work was to fulfil this promise of Allah in the Quran, this is what He sent me with, some of you may have seen how my work is primarily about this subject, this is what that fulfillment looked like as Ahl Al Ghayb informed me;

The main point in my work was to show people how the subatomic part of our universe is the Ghayb Allah speaks about in the Quran, it is responsible for all of our spirituality and religion along with the miracles many of us have read about.

Over the years as I wrote about this it became increasingly clear to people that I was right, the first I saw of this was when my enemies, the head of the Ikhwan and Salafi’s in this country sent me his Jinn to tell me “we are all beginning to see it this way”, this was then followed over the years by non-Muslims, Australians, from various places in society doing the same.

They mostly spoke about the contrast of what they used to believe, essentially pseudo-science used to understand spirituality, compared to now where science and physics are seen as the explanation to our spirituality and religion, they said that when they will look back on my work they will remember this contrast of what they used to believe compared to now and how I cleared that for them.

This clarity they saw is the fulfillment of Allah’s promise, this is the subject Allah wanted them to understand, this is how Allah wanted them to see spirituality.

We shall make them fully understand what they see in the utmost horizons [of the universe] and within themselves, so that it will become clear unto them that this is the truth, this is where it all comes from.

Alhamdulilahi rab al Alameen, Insha Allah pray two rakat shukr.

Shaykh Rami Al Rifai.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
الرَّحْمَٰنِ الرَّحِيمِ
مَالِكِ يَوْمِ الدِّينِ
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ

The Quality Of Prophet Hood In A Persons Heart

Bismillahi rahmani raheem, assalamu alaikum,

This is an answer taught to me by Allah through my Kashf and Maarifa then explained to me by Rasul Allah (saws) after reaching it.

The prophets Isa (as) and Muhammad (saws) are perfect examples of this, they are the two prophets I had in my heart at the time and am able to mention their names regarding this.

Rasul Allah’s (saws) worst enemies where not the Romans, Persians or the strangers He (saws) did not know, His worst enemies where His (saws) own family and Uncles, one of them was so severe there is an entire surah in the Quran dedicated to his punishment, surah al Masad.

Isa (as) faced similar from His companions and the people around Him (as);

The first step to prophet hood is mastery in the heart over the deepest pain inflicted by those closest to you, to the point where forgiveness is not even a question and you can sit in front of them and dispose of their affairs and rights with complete balance and fairness in your heart, your heart never wavers from being able to judge with balance and that quality is the key.

People can forgive but can your heart maintain complete and absolute balance if an issue arises and you need your inner perception to maintain itself so you can see with clarity.

The Prophets are those able to do this with perfection, without wavering in any situation, when a person is capable of this Allah walks them through the door of prophet hood.

That is the door that is closed today to rest of mankind because in some realities certain qualities can harm a person, for example showing to much mercy to a tyrant can lead to your death. Allah is not looking for people who will show mercy blindly His people Have Hikmah (Wisdom) and know when something is good and when it is harmful.

The Quality of the prophets in our time is too much of a burden upon a person because we live in a time in which Rasul Allah (saws) advised us not to try to fix the problems of the world, the people of today are beyond help and will kill you like the Jews killed their prophets, they will destroy your heart and that balance is impossible and not necessary in our time because judgment upon them is punishment.

People like Umar (as) who the prophet (saws) said would have been prophets after Him (saws) are able to reach this quality but Allah will not allow them to master it, that is a distinction, Allah won’t allow them that door is closed.

This last point regarding mastery/control/Ihsan is an explanation I received from Rasul Allah (saws).

Some people maybe tempted to see this quality in themselves, Understand the harm that come at the prophets (as) which their hearts had to deal with came at them like a mountain from many directions at the same time.

Believe with certainty you will be in distress rather than balance in such situations, because every foundation and rock in your personality will be shaken by the people who are its basis in your life.

Shaykh Rami Al Rifai.

Imam Dabbagh On Light And What Is A Hadith Qudsi

Bismillahi Rahmani Raheem, Assalamu Alaikum.

Imam Lamati who would later become the scholar of fez and was known for his strength in investigation, was the student of Imam Dabbagh (as), when he first met him he questioned the wali about his knowledge to establish his authority.

Imam Dabbagh was a wali who did not receive formal training and deliberately shunned it so as not to pollute his mind (spiritual vision) with preconceived ideas and conclusions about the nature of things, but had immense knowledge, which was not unheard of in Islam’s history, before Hakim al Tirmadhi became known he was a simple farmer who was trained by al Khidr, Imam Dabbagh (a) who would become a Ghawth was trained by the prophet Muhammad (saws) Himself.

Imam Tustari and Imam Dabbagh (rah) are two Imam’s we have taken from spiritually, you will find Imam Dabbagh’s answers/tafsir are amazing (very much in the same light as our work), moreover you will find answers to things long believed mysteries by scholars and Imams who had not yet understood the science behind the universe, all answered in a scientific way, that is answered in regards to how things in the universe work.

Imam Lamati said;

I questioned him about numerous hadiths beyond what I can count, and his remarks-God be pleased with him-agreed with what the religious scholars say. What’s wondrous is his case and strange about his affair-God be pleased with him-is that when I delved more deeply into this subject with him, he knew which hadiths are mentioned in al-Bukhari but lacking in Muslim, and which are mentioned in Muslim but lacking in al Bukhari.

When I’d known him longer and I realized his knowledge of hadiths was more firm than anyone else’s, I asked him what caused him to have this knowledge. One time he said: ‘The words of the Prophet-God’s blessings and peace be upon him-aren’t hidden.’

I asked him another time and he replied (by analogy): ‘When a person speaks in the winter, steam comes out of his mouth, and when he speaks in the summer, steam doesn’t come out of his mouth. Similarly, whoever repeats the words of the Prophet-God’s blessings and peace be upon him-light comes forth with the words, and whoever utters words other than the Prophet’s, the words come forth without light.’ (When a person speaks the prophets words the wali would see light coming from the mouth of the person who spoke, when they did not their would be no light).

Another time I asked him this (same) question and he replied: ‘If a lamp is fed, its light grows brighter. If it’s neglected, it remains the way it was (the lamp is the human body). This is how the knowers of God are when they hear the Prophet’s words-God’s blessings and peace be upon him! Their lights grow bright and their divine insights increase. If they hear anyone else’s words, they remain as they were.’ (end quote)

This is how the human body works, how many scholars through history never understood this yet Imam Dabbagh understood what Allah meant in this verse because he witnessed it;

“O Prophet! Truly, We sent thee as one who bears witness and as one who gives good tidings and as a warner and as one who calls to God with His permission and as a light-giving illuminating lamp.” (33:45-46)

Imam al-Qadiri (d. 1187/1773) records Imam Lamati’s life; ‘And among those who died during the year (i.e. 1156/1743) was the most learned scholar of the time, matchless in this day and age, the cavalier of teaching and study, bearer of the banner of composition and investigation, our shaykh Abu’l-Abbas Sayyidi Ahmad b. Mubarak al-Lamati al-Sijilmasi. He possessed a wide mastery and erudition in logic, eloquence, usul al hadith, Quranic recitation and commentary.

He studied Quranic recitation in all seven traditions of recitation under the son of his maternal aunt, the great imam, the Friend of God and godly ascetic, Sayyidi Ahmad al-Habib. He set out and entered the city of Fez in the year 1110/1699-1700. He then studied with Sayyidi Muhammad al-Qusantini…And he studied grammar with Sayyidi Abd al-Salam al-Hulwi Moreover, the distinguished Sayyidi Ali al-Hurayshi conferred on him an Ijaza for transmitting al-Bukhari.

Imam Lamati continues;

When the firmness of his authority in this matter was clear to me, as well as the fact that he was an unshakeable mountain regarding knowledge of what had passed the Prophet’s lips-God’s blessings and peace be upon him-I thought it right to examine him on the difference between the Quran and the hadith, though he didn’t even know by heart the Hizb Sabbih’ (A Hizb is one of sixty divisions of the Quran), let alone anything beyond that. One time I mentioned a Quranic verse to him and I asked him: ‘Is this a Hadith or from the Quran?’ He replied: ‘It’s from the Quran.’

Then I mentioned to him a Hadith and I asked him: ‘Is this from the Quran or a Hadith?’ He replied: ‘It’s a Hadith.’ I went on examining him on this subject for a long time until on one occasion I mentioned to him God the Sublime’s words: ‘Be mindful to perform the prayers and the prayer of the middle of the day’ (2/238), and this is the mid-afternoon prayer. ‘And stand praying to God with piety’ (2/238).

Then I asked: ‘Is this from the Quran or a Hadith?’ He replied God be pleased with him: ‘It contains words from the Quran and from Hadith. The words: “…and this is the mid-afternoon prayer” are from the mouth of the Prophet-God’s blessings and peace be upon him-and not in the Quruan. (115) The rest is from the Quran.’ And with me when I questioned him was a group of scholars of fiqh and, by God, we were all amazed by him. When I learned that the difference between the Quran and the Hadith wasn’t hidden from him, I thought it right to examine him on the difference between the Quran and the divine sayings (Hadith qudsiyya). Thus I mentioned to him a saying of God and asked whether it was from the Quran.

He replied: ‘It’s not from the Quran. Nor is it a Hadith such as those you were asking me about earlier. This is a different kind of Hadith. It’s called a divine Hadith.

I kissed his noble hand and said to him: ‘Oh Sayyidi, we wish that God and you would explain the difference between these three things. The divine saying resembles the Quran as well as a Hadith which isn’t from God. It resembles the Quran because it’s revelation, and it resembles a saying which isn’t divine because it isn’t recited in worship.’

He replied-God be pleased with him: ‘The difference between these three, though each has emerged from the Prophet’s mouth and each is accompanied by lights from his lights-God’s blessings and peace be upon him-is that the light in the Quran is eternal (Comes from before the Universe) and comes from the essence (dhat) of the True-He is sublime-because His word is eternal-He is exalted! And the light in the divine saying is from the Prophet’s spirit (ruh)-God’s blessings and peace be upon him (Comes from something created, meaning it is new words from Allah spoken after the universe is created)-and this isn’t like the light of the Quran, since the Quran’s light is eternal, whereas this other light isn’t. The light in the Hadith that isn’t divine (Qudsi) is from the Prophet’s body (dhat)-God’s blessings and peace be upon him! (33:45-46) These are three lights from different sources.

The light of the Quran is from the essence of the True-He is sublime-and the light of divine sayings is from the Prophet’s spirit-God’s blessings and peace be upon him-and the light of a Hadith that isn’t a divine saying is from the Prophet’s body-God’s blessings and peace be upon him!’

Then I asked: ‘What’s the difference between light of the spirit (Soul) and light of the body?’ (Its amazing He understood the body has its own light separate from the soul which today we call biophotons, photons produced by the human body)

He replied-God be pleased with him: ‘The body has been created from earth and all God’s bondsmen have been created from earth. The spirit is from the Heavenly Assembly (subatomic, from the Angelic), and they are the creatures who are most knowledgeable about God the Sublime. And each feels longing for its origin (the soul towards the heavily and the body towards the physical/earthly). The light of the spirit is concerned with the True (Allah)-He is sublime! (Aza wa Jal) The light of the body, on the other hand, is concerned with creation (The universe and what is in it). Consequently, you see that the divine sayings concern the True-(He is sublime) and exalted-demonstrating His majesty or manifesting His mercy or calling attention to the extent of His dominion and the abundance of His gifts. The first of these is dealt with in the Hadith:

(116) “Oh My bondsmen, even if the first of you and the last of you, those among you who are human and those who are Jinn…”

…up to the end. And this is a Hadith transmitted by Abu Dharr in Muslim. And the second of these is in the Hadith:”I’ve prepared for My pious bondsmen, etc.”

And the third of these is in the Hadith: “The hand of God is full. Using its abundance doesn’t make it

decrease. It offers provision night and day, etc.”

These are from the spirit’s sciences (Quantum mechanics) concerning God the Sublime. And you see that the Hadiths that aren’t divine sayings speak about what’s good for countries and for bondsmen by mentioning what’s licit and forbidden, and by urging obedience through recalling God’s promises and threats.’

This is some of what I (Imam Lamati) understood of his words-God be pleased with him! The truth is I haven’t set forth all of it and haven’t presented in full the meaning he indicated. And I asked: ‘Is the divine saying the word of God-He is mighty and glorious-or not?’

He replied: ‘It’s not the word of God. It’s the word of the Prophet God’s blessings and peace be upon him!’ (What Allah said phrased by Rasul Allah (saws), which is why it is not eternal) And I asked: ‘Why is it attributed to God the Sublime and called a divine saying and presented as what he reported from his Lord? And if it’s the word of the Prophet-God’s blessings and peace be upon him-what does it contain in the way of a report and what do you make of the pronouns in His words:

“Oh My bondsmen, even if the first of you and the last of you, etc.” and His words: “I have arranged on behalf of My pious bondsmen…”, and His words: “Some of My bondsmen have come to believe in Me, others are infidels.”-?

Now these pronouns are only appropriate for God, and the divine sayings do belong to the word of God the Sublime, even if their words aren’t inimitable (ijaz) and we don’t recite them when worshipping.’

(117) And one time he replied-God be pleased with him: ‘The lights from the True-(He is sublime)-waft over the Prophet’s body-God’s blessings and peace be upon him-until he obtains special vision (mushahada), even though he’s always in a state of vision (The barzakh has been removed from him and he sees Ghayb constantly. This is the natural state of Man, Allah placed the Barzakh on our vision when Adam came to earth so we could strengthen our hearts and ability to sense ghayb, like a master putting a blindfold on a students eyes to help his ability to sense the world around him. Because Iblis a creature of ghayb was able to trick Adam we needed to take control of the world of Jinn and not let them control us).

If with the lights he hears words from the True-(He is sublime)-or an angel comes down to him, this is the Quruan. But if he doesn’t hear words and an angel doesn’t come down to him, this is the occasion of a divine saying (Hadith qudsi). He then speaks-blessings and peace be upon him-and at that time he only speaks about Lordliness, glorifying it and mentioning its rightful claims. The reason for attributing these words to the Lord-(He is sublime) is because they were accompanied by this vision in which matters were mixed in such a way that the hidden became visible and the inner became apparent. They were attributed to the Lord and referred to as “Lordly speech” and they were presented as “what he reported from his Lord-He is mighty and glorious!” And the reason for the pronouns is that the Prophet’s words-blesssings and peace be upon him-emerged as an account of the language of states (lisan al Hal), which he saw from his Lord-He is mighty and glorious! (Allah placed His light over the prophet directly and the prophet spoke what Allah inspired Him to speak in that moment through this state, the Quran is the word of Allah from before creation and Jibril would make certain the exact phrasing was preserved, while a Hadith Qudsi is more like speaking from the special feeling/light Allah is giving you at that time and its phrasing is closer to your nature and state).

As for the hadith that isn’t divine, it emerges with the light residing in the Prophet’s body-blessings and peace be upon him which is never absent from him. That’s because God-He is mighty and glorious-provides the Prophet’s body-blessings and peace be upon him-with the lights of the True, just as He provides the body of the sun with perceptible lights. The light is inherent in the noble body, the way the sun’s light is inherent in the sun.’

And another time he said: ‘Let’s suppose someone suffers from a fever and his fever remains at a normal degree. Then let’s suppose it’s more intense so that it takes away a person’s consciousness and he speaks without knowing what he’s saying. And let’s suppose on another occasion it becomes intense but the person doesn’t lose consciousness. He retains his reason and when he speaks, he knows what he’s saying. Thus the fever occurs in three states: a normal degree, an intensity that takes away consciousness, and an intensity which doesn’t take away consciousness. It’s the same with the lights in the Prophet’s body-blessings and peace be upon him! If they’re of a normal degree, the words he speaks at that time aren’t divine sayings.

If the lights shine and ignite in his body such that he leaves his normal state-blessings and peace be upon him-the words he speaks at that time are the words of God the Sublime. This was his situation-blessings and peace be upon him-when the Quran came down to him. If the lights shine but don’t remove him from his [normal] state-blessings and peace be upon him-(118) what he says at that time is called a divine saying.’

And one time he said: ‘If the Prophet speaks-God’s blessings and peace be upon him-and what he says isn’t of his own choosing, this is the Quran. If the words are of his choosing and if at that time extraneous lights shine, this is a divine saying. If the lights are his permanent lights (the natural light of the body), this is a Hadith that isn’t divine. Because his words were necessarily accompanied by the lights of the True-(He is sublime/Aza wa Jal)-everything he said-God’s blessings and peace be upon him-is revelation which has been revealed. The difference in the circumstances of the lights accounts for the three kinds of speech. But God knows best!’

Then I said: ‘This explanation contains great beauty but what’s the proof that the divine saying doesn’t belong to God’s word-He is mighty and glorious?’ He replied-God be pleased with him: ‘The word of God the Sublime isn’t hidden (from the world its origin is clear when you hear it).’ I asked: ‘Due to clairvoyance (kashf of people)?’ He replied-God be pleased with him: ‘Due to clairvoyance and without clairvoyance.

Everyone endowed with reason who listens to the Quran and then listens to something else, perceives the difference without any doubt. The Companions-God be pleased with them-were the people most endowed with reason and they didn’t abandon the religion of their fathers without words from God the Sublime that were perfectly clear. If the Prophet God’s blessings and peace be upon him-had spoken words similar to the divine sayings (Hadith Qudsi instead of the Quran), none of the people would have believed. What caused necks to bow in submission was the noble Quran which is the word of God-He is sublime and exalted!’ (It is the Quran’s eternal nature, its age that set it apart, this is what people are sensing when they hear it, what they sense is also similar to what the companions felt with the prophet’s light, the light of prophethood, it is the first subatomic particle Allah created, He then used it to create everything in the universe, its sublime feeling comes from its age and the fact it is the origin to everything in creation.

And I asked him: ‘How did they know this was the word of the Lord? After all, they were worshipping idols and they had no previous knowledge of God-He is mighty and glorious-so as to realize this was His word. The most they could have perceived was that these were words beyond a human being’s capacity. But they might have been the words of angels, for instance.’

He replied-God be pleased with him: ‘Whoever hears the Quran and applies its meanings to his heart, knows with a compelling knowledge that this is the Lord’s word-(He is sublime!) The majesty it contains and the authority it bears can only be the majesty of lordliness and the authority of divinity. An intelligent, clever person who hears the words of a sultan in this world and then hears the words of one of his subjects perceives that the sultan’s words possess a certain breath by which they’re recognizable. This is so to the extent that if we supposed him to be blind and he came to a group of people who were talking and the sultan was lost in their midst and they were talking in turns, he’d distinguish the words of the sultan from those of everyone else and be in no doubt about it. Now such is the case with contingent words in this world.

(119) How much more so in the case of eternal words! Thus the Companions-God be pleased with them-knew their Lord-He is mighty and glorious by means of the Quran and they knew His attributes and what He’s entitled to because of His lordliness. Their hearing the Quran with its benefit of certain knowledge about Him-He is mighty and glorious-was the equivalent of direct seeing and vision (mushahada), so that the True-(He is sublime)-became like a companion. And no one’s companion is concealed from him. ‘

And he said-God be pleased with him: ‘The words of the Lord-(He is sublime)-are recognizable because of certain signs. Among these is that they surpass a human being’s capacity (to grasp their nature). Indeed, they surpass all contingent things because His word corresponds to His comprehensive knowledge and corresponds to His decree and His authority. God the Sublime possesses comprehensive knowledge and the effective decree, whereas the contingent (human being) possesses neither comprehensive knowledge nor the effective decree. He, i.e. the contingent (human), speaks in accordance with his contingent knowledge and his weak authority, both of which are dependent on someone else’s power.

Indeed, he speaks knowing that he has no power at all. Another of these signs is that God the Sublime’s word has a particular breath that isn’t found in any other speech, for speech conforms to states of the body. The eternal word emerges and it’s accompanied by the power of divinity and the majesty of lordliness (It eternal nature from persistence, its age, is sensed). That’s why mixed in it are His promises and threats, as well as His glad tidings and a cause for fear. But even if it didn’t contain majesty, the mere fact that when He speaks, dominion is His dominion, the countries are His countries, the bondsmen are His bondsmen, the earth His earth, the sky His sky, and the creatures His creatures-and no one disputes this-would be sufficient by itself. The words of anyone besides Him-He is mighty and glorious necessarily contain the characteristic of fear. (You speak through your state and condition, Allah speaks through His and we feel it).

Even if we suppose the speaker to be among the highest of the intimates, that person’s interior is filled with fear of God the Sublime. But God-He is exalted-fears no one. He’s majestic and His words are majestic.

Another sign is this. With regard to eternal words, if their contingent letters were removed and their eternal meanings remained, you’d find that they speak to all creation without any distinction of past, present and future. That’s because the meaning is eternal and contains no ordered sequence and no division. Whoever’s inner sight has been opened by God looks at eternal meaning and finds it has no end. Then he looks at the letters and sees they’re like a form which conceals the eternal meaning. If he then removes the form, he sees what has no end, and this is the interior of the Quran.

If he looks at the form, he finds it’s confined between the two covers of a book, and this is the Quran’s exterior. If he listens to recitation (120) of the Quran, he sees the eternal meanings motionless in the shadow of the words. This isn’t hidden from him, just as things that are perceptible to the sense of sight aren’t hidden from him.

Another sign is the distinction established by the Prophet-God’s blessings and peace be upon him-between his own words and the words of the Lord-He is mighty and glorious! Indeed, he ordered the Companions to write down the Lord’s words-(He is sublime!) And he forbade them to write down anything else from him.

Whatever they’d already written down of that he ordered them to erase. It hasn’t been established that they wrote down the divine sayings from him. The latter therefore belong to his words and aren’t the word of the Lord-He is sublime! Nor do the divine sayings possess any of the three qualities, i.e. surpassing the capacity of a human being and the other things that were mentioned.’

This is some of what we learned from his (Imam Dabbagh’s) instruction-God be pleased with him-concerning the difference between these three things.

As for his final response, i.e. his statement: ‘Everyone endowed with reason who listens to the Quran and then listens to something else, perceives the difference without any doubt. ‘ up to the end of what he affirmed, the judge and Imam of the world, Abu Bakr al-Baqillani (d.403/1013)-God the Sublime have mercy on him indicates almost the same thing in his book the Intisar and he expatiates on this at great length and in this way refutes many claims of the Rafidites (A shia sect) regarding what they added to the Quran that doesn’t belong in it. Consult this book! (Intisar) If not for fear of being tedious, we’d cite his words so you might see them with your own eyes.

When our Shaykh began his response, he caused me to be overcome with amazement-God be pleased with him-for through his own intuition he presented what the above-mentioned Imam says.

Then he concluded his response-God be pleased with him-by means of a fifth distinction based on pure clairvoyance, which we haven’t written down because it lies beyond what’s accessible to reason (his ability to understand spiritual tafsir, that is tafsir mixed with science, knowledge regarding the nature of things which is the definition of Ijtihad). But let this be the end of what we wished to record in the present introduction. Now let’s commence with our purpose which is to present all that we heard from the sciences of the Shaykh-God be pleased with him! And this is contained in the chapters that follow. (end quote)

Here ends Imam Lamati’s introduction to his book on the teachings of Imam Dabbagh.

Shaykh Rami Al Rifai.

Why America Will Fall

Bismillahi rahmani raheem, assalamu alaikum

The Messenger of Allah (saws) said: “There will be a fitna (at the end) that will “tastanzifu” (meaning it will destroy) the Arabs, its dead will be in Hell. During which the tongue (Softer crimes) will be more severe (ashadd) than a blow of the sword (Murder)”. (Ahamd, Abu Dawud, at-Tirmidhi, Ibn Majah)

I am writing this because this year I watched this hadith being fulfilled by the kufar, for the last decade since September the 11th they have been dominating Arab society and transforming it;

The prophet (saws) said “Indeed all that I fear over my nation are misguiding Imams (leaders). If the sword is placed in my nation, it will not be raised from them until the Day of Resurrection. And the Hour will not arrive until tribes from my nation betake themselves to the Mushrikeen (go to the non-Muslims, Christians and do what they do) and until tribes from my nation worship idols (become pagans again through the occult).” (Tirmidhi, Sahih)

The point of this is to then destroy the spirituality of a people and I watched it occur in ghayb, our actions in life have a reality in ghayb, when we built Islamic society that built a system that governed ghayb according to Islam which the Mala’ikah did the work of, the occultists among the kufar understand the nature of how to build and destroy societies from the spiritual world that is why they are bold enough to openly talk about a new world order they know the tools they need to succeed.

This year I watched them take what was left of Islamic spirituality that governed ghayb and destroy it with sihr which they spread as they spread their society, corporations and institutions around the Islamic world. I watched them dictate what they wanted and did not want of it in the world, and they could only do this because “tribes from my nation betook themselves to the Mushrikeen”, meaning there are no new generations of Arabs that will be able to revive Islam like it was in order to maintain the reality of the Deen in ghayb which previous Islamic generations created over the past 1400 years, not even Imam Mahdi (ra) who will choose to build something new in Jerusalem instead.

Ghayb is like a wilderness which is moulded according to the lives of people on earth and each part of the world is shaped by the people of that region, as we build up society with institutions and organisations which are all cooperatives of mankind, people’s working together, ghayb moulds itself around our lives and builds itself up according to what we create.

Islam created Justice through ghayb, Karma, while capitalism destroyed the spiritual civilisations (realities) of mankind, creating hell on earth.

Allah spoke about this in surah al Asr; “By the declining day, Lo! man is in a state of loss (in Ghayb), Save those who believe and do good works, and exhort one another (in groups) to truth and exhort one another (in societies) to endurance” if you don’t work in groups to build Ghayb, build up your spiritual reality in the universe, Ghayb will put you in a state of loss.

The prophet (saws) said “if matters are not in the hands of the rightful ones (those who can dispose of affairs correctly), wait for the last hour” (the end of the universe).

The prophet (saws) also said “The world will not pass away until the one who enjoys it the most is the depraved son of the depraved (degeneracy will become generational).” (Ahmad)

Here is a lengthier account of how it began; “Then there will be the Duhaima (Blind black, dark, catastrophic) trial (September the 11th). It will afflict every single person from this Nation (It will destroy the Arabs and last for 18 years). When it will be said that it is over, it will return; during it, a man will be a believer in the morning and a disbeliever (by) the night (Such is its sihr). (This will continue) until people will go to two Fustaats (groups) — the Fustaat of Iman (Group of faith), in which there is no hypocrisy, and the Fustaat of hypocrisy, in which there is no Iman (those who reject Allah). And when that will come to you (when the sorting of the world will finally end), wait for the Dajjaal on that day or on the morrow.” (They are His people and this is the fitnah which He will emerge from and use to control the world) (Sunan Abu Dawud, Book 37, Hadith 3. Ahmad related it as well in his Musnad).

So why is this going to destroy America? because they will destroy the Islamic culture of Madinah;

The Prophet (saws) said, “Medina is a sanctuary from that place to that. Its trees should not be cut and no heresy should be innovated nor any sin should be committed in it, and whoever innovates in it a heresy or commits sins, then he will incur the curse of Allah, the angels, and all the people.” (Bukhari).

Narrated `Ali: “We have nothing except the Book of Allah and this written paper from the Prophet (wherein is written:) Medina is a sanctuary from the ‘Air Mountain to such and such a place, and whoever innovates in it a heresy or commits a sin or gives shelter to such an innovator in it will incur the curse of Allah, the angels, and all the people, none of his compulsory or optional good deeds of worship will be accepted. And the asylum (of protection) granted by any Muslim is to be secured (respected) by all the other Muslims; and whoever betrays a Muslim in this respect incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted, and whoever (freed slave) befriends (take as masters) other than his manumitters without their permission incurs the curse of Allah, the angels, and all the people, and none of his compulsory or optional good deeds of worship will be accepted.” (Bukhari)

Allah’s Messenger (saws) said, “I was ordered to migrate to a town which will swallow (conquer) other towns and it is called Yathrib and that is Medina, and it turns out (bad) persons (removes them) as a furnace removes the impurities of iron.” (Bukhari)

Usamah ibn Zayd said, Once the Prophet stood over one of the battlements of al-Madinah and asked the people, Do you see what I see? They said, No. He said, I see afflictions falling upon your houses as raindrops fall. (Bukhari, Muslim)

The Prophet (saws) said: The flourishing state of Jerusalem (under Islam, when Imam mahdi will rule from it) will be when Yathrib (Madinah) is in ruins (Cultural and religious ruin), the ruined state of Yathrib (Madinah) will be when the great war comes (this is even while Imam Mahdi is here), the outbreak of the great war will be at the conquest of Constantinople (by Him) and the conquest of Constantinople is when the Dajjal (Antichrist) comes forth (7 months after the conquest of Istanbul). He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu’adh ibn Jabal). (Abu Dawwud)

Any person who has visited Madinah recently knows how they have already ruined it, they have built the structures and buildings that will bring all of this about, make their plans a reality, so how is this going to end America the people who planned this;

Narrated Anas: The Prophet (saws) said, “O Allah! Bestow on Medina twice the blessings You bestowed on Mecca.” (Bukhari)

Narrated Sa`d: I heard the Prophet (saws) saying, “None plots against the people of Medina but that he will be dissolved (destroyed) like salt is dissolved in water.” (Bukhari)

The Injeel itself tells us America will not survive to see the ruin of Madinah that will come after their time just before the Dajjal emerges, in fact it tells us after America’s economic and cultural collapse, just like they planned for Madinah Allah will drown them when Jibrill (as) hurls an asteroid at them hitting just of the coast…They will dissolve like salt dissolves in water.

The Prophet (saws) said, “There will be no town which Ad-Dajjal will not enter except Mecca and Medina, and there will be no entrance (road) (of both Mecca and Medina) but the angels will be standing in rows guarding it against him, and then Medina will shake with its inhabitants thrice (three earthquakes will take place) and Allah will expel all the non-believers and the hypocrites from it.” (Bukhari) this will be called the day of purification.

Shaykh Rami Al Rifai.

[After writing this the prophet Muhammad (saws) said to me, “For the first time there is balance”, (on the scales, the Mizan, in relation to oppression), “And establish weight in justice and do not make deficient the balance.” (55:9)].

What Is Intelligence And Ijtihad

Bismillahi rahmani raheem, assalamu alaikum.

What is Intelligence? Intelligence is the ability to make connections between topics, the more complex the subjects and the more complex the connections the more intelligent you are. That is the proper definition of intelligence among academics, it is not your IQ number that is something used to help unintelligent people understand, like teachers.

A person can be autistic and have a low IQ but be capable of making the most complex connections, intelligence is your natural ability not your ability to perform on demand like a monkey in a set time period.

Scholars take time to develop ideas, thoughts and understanding, you can’t earn a noble prize in 90 minutes so IQ is for people who don’t really care they just need something quick to categorize people.

Ijtihad in Islam means an ability to think for yourself and develop ideas from the knowledge you have, in relation to bringing new knowledge into the world Rasul Allah (saws) taught me it is the ability to talk about the nature of something from having a proper understanding of it.

Mu’adh Ibn Jaba (ra) reported that (when) Allah’s Messenger sent him to Yemen, he asked him ‘how he would judge (decide cases). He said, “I will judge in accordance with Allah’s Book (the Qur’an).” He asked, “What, if it is not found in the Book of Allah?” He said, “Then according to the sunnah of Allah’s Messenger.“ He asked, “And if it is not in the sunnah of Allah’s Messenger?” He said, “I will make ijtihad through my judgment.” The Prophet – said, “Praise belongs to Allah Who has made the messenger of the Messenger of Allah consistent with what pleases him.” (Ahmed 22161, Abu Dawud 3592, Tirmidhi 1332)

Anyone with a capacity for both knowledge and understanding is capable of ijtihad once they are grounded in a framework of knowledge, but Islamic Ijtihad, that is Ijtihad with Islam and its framework is something only Allah can give to a person.

No evil person is capable of it because the knowledge you are required to master revolves around morality and at the level of Ijtihad, where you are in uncharted waters, you rely on what Allah and His Mala’ikah inspire you with to see the bigger picture, if you are evil your character blocks that from occurring.

Scholars said the Door to Ijtihad is closed, that is not correct and it is correct for the time being. The door to Ijtihad in Law (Fiqh) is closed because people have trouble proving who is a mujtahid is, Allah did not close it to people because that would be like saying Allah stopped sending Awliyah to mankind and the highest Awliayh are all Mujtahid Imams, able to understand what Allah said, how the universe works and see the right path with ease.

The prophet (saws) said every one hundred years Allah will send someone to renew Islam in the world, but the scholars said the door to Ijtihad closed hundreds of years ago, did Allah also stop sending people to renew Islam…No, all that statement means is people should play it safe and not that people in the world will no longer capable of it.

Understand Imam Mahdi (ra) will be a Mujtahid Imam who is guided by Allah to his Ijtihad, he will not be formerly trained at Islamic universities because they are all corrupt and Allah will not hand over the mind of such a wali to be moulded by evil people.

These Mujtahids and Awliyah I am referring to are given Ijtihad like sayudinah Umar (ra) and they will understand the religion better than the people who came before them because Allah will inspire them to understand like He did Sayidinah Umar (ra).

This is what that looks like:

al-Harith ibn Malik al-Ansari (some chains have: al-Haritha ibn al-Na`man al-Ansari): He passed by the Prophet who asked him: “How are you this morning O Haritha?” He replied: “This morning I am a real believer.” The Prophet said: “Take care of what you say: what is the reality of your belief?” He said: “I have turned myself away from this world by keeping awake at night and by keeping myself thirsty by day; and I can almost see the Throne of my Lord in full sight; and I can see the people of the Garden of Paradise visiting each other; and I can almost see the people of the Fire wailing to each other in it.” The Prophet said: “O Haritha, you do know: therefore cleave to it.” Some versions add: “This is a believer, Allah has illumined his heart (with light from Him)” (mu’minun nawwara Allahu qalbah).

(Narrated by Tabarani in his Mu`jam al-Kabir, al-Bazzar, Suyuti in his Jami` al-saghir, al-Haythami in Majma` al-zawa’id in the “Chapter on the Reality of Belief and its Perfection” (bab haqiqat al-iman wa kamalih), al-`Askari, Ibn al-Mubarak in Kitab al-zuhd, `Abd al-Razzaq through two chains, Ibn Mindah, Bayhaqi in Shu`ab al-iman, Ibn Asram in Kitab al-istiqama, Ibn Sa`id, and Ibn Abi Shayba in his Musannaf. Abu Hanifa mentions it in his al-Fiqh al-akbar. Ibn Hajar in his Isaba lists its many chains and says that this is a hadith mu`dal (i.e. its chain is missing two or more sub-narrators) and mawsul (or: muttasil; i.e. it is linked back to a Companion through the authority of a Tabi`i.) The Prophet highlighted `Umar’s gift in this when He (saws) said: In the nations before you were people who were spoken to (muhaddathun) though they were not prophets. If there is anyone in my Community (today), it is `Umar ibn Khattab. (Bukhari, Muslim, Abu Dawud, Tirmidhi, and Ahmad).

Meaning these people spoken to by the Angels and Allah are common in every Ummah including Islam, the prophet (saws) also explained the significance of this in relation to prophethood and what the prophets receive, He (saws) said;

“Allah has engraved truth on the tongue of `Umar and his heart” (Tirmidhi)

and “If there were a prophet after me verily it would be `Umar.” (Tirmidhi)

Meaning this is how close this gift is to prophet hood and what it is.

Imam Tirmidhi adds to the narration that according to Ibn `Uyayna “spoken to” means “made to understand” (mufahhamun), while in his narration Muslim adds: “Ibn Wahb explained “spoken to” as meaning “inspired” (mulhamun),” and this is the majority’s opinion according to Ibn Hajar in Fath al-Bari (7:62:#3689) who adds “spoken to” means “by the angels.”

It is only the Mala’ikah speaking to these people and inspiring them nothing else.

All of this is one step below receiving revelation, the Mala’ikah speak to the persons heart about the right answer, right path, right way until the persons tongue only speaks what He is inspired to speak, the prophet (saws) perfected this and about it Allah revealed this verse honouring Him (saws):

“Nor doth he speak of (his own) desire. It is naught save an inspiration that is inspired, Which one of mighty powers (Gabriel) hath taught him” (53:3-6)

Insha Allah soon Islam will be where it used to be in the world, just like we are seeing oppression spread today it will spread all over the earth fighting the injustice of the sahireen; Ibn Ishaq said: A reliable source narrated to me that Abu Hurayra used to say, when these countries were conquered in the time of `Umar and in the time of `Uthman and after `Uthman: “Conquer what comes within your sight. By the One in Whose hand lies Abu Hurayra’s soul, you do not conquer any city nor will you conquer any city until the Day of resurrection except that Allah the Exalted gave Muhammad its keys beforehand.”

Shaykh Rami Al Rifai.

Why I Talk About Myself, Answering A Question

Bismillahi rahmani raheem, assalamu alaikum.

Recently a prominent Naqshbandi shaykh commented that I should not talk about myself publicly or tell people everything, of the things I have written this was his advice and contention regarding his understanding of my life.

The simple answer is I took the path of Rasul Allah (saws), that He (saws) asked me to take, “and he is not miserly concerning (revealing news of) the Unseen.” (81:24)

The choice to speak or stay silent was placed in front of me like this was placed in front of Rasul Allah (saws):

Abu Huraira narrated: On the night Allah’s Apostle was taken on a night journey (Miraj) two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said, “Praise be to Allah Who guided you to Al-Fitra (the right path); if you had taken (the cup of) wine, your nation would have gone astray.” (Bukhari)

After I made my choice Rasul Allah (saws) said to me, you made the right decision had you stayed silent you would have fallen into fitnah (created by my enemies).

After years of writing and talking I defeated this fitnah sent against me, its people who place manipulate society then had the audacity to say to me you talked your way through it we put it in the world in such a way that is the only way to defeat it, referring to my work. It is a fitnah gripping the world, a fitnah that buries you under their descriptions about you from every facet of modern society you involve yourself in that they created and control.

It is a fitnah of words that seeks to shape your reality through how they choose to describe you in their systems, only elevating your self with Haq and talking about matters more than them will place your reality back in your hands, this has always been the work of religion in spreading the light of Allah to help people see Haq (the Real).

This is what is powering their occult system which you can’t seem to grasp its nature or the nature of the universe for that matter that allows it.

Do you think the Ummah is down because of their own actions, they do things on a global scale and you are not even aware.

Had I actually spoken about everything ya shaykh I would have openly said I was one of the Awliyah just as you did in a very public manner years ago.

I know my place with Allah and I know yours, but you don’t seem to know me, understand shaykh the Naqshbandi who are alive today Allah is not happy with them and neither are the Naqshbandi who came before them, their own forefathers and relatives.

Allah has kept them as a community today when every other community has failed and they are not keeping their duty to the Ummah, they are hiding themselves, this is not for them but the weak in the Ummah.

Leading is the responsibility of any community that can withstand the fitnah of today, Allah didn’t help them so they can rest and stay safe but to pick up responsibility like the Khalifah of Islam would on a global setting.

The Tariqah does not even see the small things in front of their face because their hands are completely removed from responsibility, half of Maariafh is experience with matters and firasah is not even possible if you don’t have Maarifah.

How can ahl al Dhikr not even be capable of preserving the Quran in an age of technology and mass media, can you tell me why every copy of the Quran is printed by salafi’s or wahabbie’s or similar deviant sects, or why every recital of it is by the same people, I can’t even buy an Arabic Quran from your store, why is that, which publisher would you choose do you even care?

Do you realize what reading from the books of your enemies or listening to a corrupt person, the very thing that is meant to help your soul will do to people, they do that is why they do it, this is why the youth are astray and you don’t even realize it.

These people are sahireen who do sihr on everything they touch, how can you be blind to this when you are meant to be ahl al fitrah and ahl al firasah.

You should be printing your own Quran and making your own recitation with people you know have Ihsan, for the entire Ummah to benefit from it.

I am placing these two things at the feet of the Naqshbandi Tariqah to take care of in this world for the Ummah, this is the starting point but what Allah wants is much more, your neglect is the reason you don’t see the world properly.

I already know Allah is going to ask the Tariqah about it on Qiyamah, I have Maarifah of this along with the state of people when they are being asked, this matter has been with me for some time and now it is with you.

It is more important today to listen and buy the Quran from the Tahireen than anything else you are doing, take care of it and Allah will take care of your Akhira.

Jazak Allah Khairan, wa assalamu alaikum.

Shaykh Rami Al Rifai.

Critiquing The Two Idiots

Bismillahi rahmani raheem, assalamu alaikum.

Insha Allah i will begin this email by first explaining the title, it is usually my habit when reading a translation of Islamic texts done by Kufar to skip the introduction, usually it is filled with delusions about the translator affirming how he understood the subject when in reality even the most accurate non muslim on the planet still makes basic mistakes that a Muslim child understands because they live the subject an outsider is commenting on, this is the nature man.

Such was the case when I read the introductory material to “Pure Gold From the Words of Sayyidi Abd Al Aziz Al Dabbagh ” and saw the translation was done by two people clearly the enemies of Islam, openly resorting to insulting the wali in the book and the prophet Muhammad (saws) in passing.

Here is one thing these idiots said:

“Was al-Lamati out to show his theological colleagues that his intellect hadn’t suffered through association with the somewhat ambiguous figure al-Dabbagh?”

Here is the passage;

The main section, however, consists of a theological treatise by al-Lamati in which al-Dabbagh has no role to play. AI-Lamati surveys the time-worn, lengthy debate which had been ignited by al-Ghazzali’s words: laysa fi’l-imkan abda mimma kan. AI Lamati shows himself to be well-informed about the positions represented by the chief participants.

…AI-Lamati’s position accords with Ibn al-Munayyir, although he refrains from condemning al-Ghazzali and takes refuge in the assertion that the words in question have been falsely attributed to al-Ghazzali.

AI-Lamati…His treatment of the controversy is organized into clearly subdivided sections and testifies to an acute intellect. On the other hand, one may ask oneself what the treatise has to do in this context. AI-Dabbagh only reappears at the end. He has already died (by the time the Imam wrote down hi words) and now communicates a message to al-Lamati in a dream. Was al-Lamati out to show his theological colleagues that his intellect hadn’t suffered through association with the somewhat ambiguous figure al-Dabbagh?

Clearly the translators fancy themselves above the judgment of Imam Lamati who was the leading scholar of Fez in his time, because of the 1000 pages that comprise this book they spend more than 200 critiquing it chapter by chapter all to prove Imam Dabbagh was wrong and against other Sufi’s scholars.

What garbage would you trust the science man discovered 1000 years ago compared to the science man discovered 100 years ago, because that is the place of Imam Dabbagh’s words in comparison to earlier sufi masters when describing the universe.

His descriptions are entirely more complete because of the fact man has continued to advance in knowledge, while these idiots routinely use the excuse no one said it before him to belittle his words, that is the nature of science and discovery what comes later is more complete.

The translators have no knowledge of the subject or science for that matter, only a grasp of the language, considering their first critique is a beginner’s mistake of not recognizing things have roots and origin in the universe, not just Arabic words.

“Section [2] is the lengthiest treatment of any single subject in the Ibrizz (pp. 205-306). Ostensibly, it’s an explanation of the Hadith: ‘This Quran has been sent down upon seven letters (ahruf)’. In fact, the question provides al-Dabbagh with the opportunity to present a theosophical construct that appears to be an original, fantastical analysis of the Prophet Muhammad’s superhuman faculties. AI-Dabbagh hereby contributes to the development of the complex of ideas associated with the cult of the Prophet. After al-Lamati asks him about the meaning of the Hadith, al-Dabbagh has a meeting with the Prophet and on the following day sets forth the answer as we find it presented in our text.”

All the Imam said was “This Quran has been sent down upon seven letters.’ The seven letters are seven lights which consist of prophethood, apostleship, Adamhood (Humanity), the spirit (Human soul), science, contraction (Al Batin) and expansion (Al Zahir). The sign of each letter’s presence in a Quranic verse.”

Meaning these are the root subjects each verse revolves around and seeks to treat at its core, it underlaying subtexts/subjects.

Clearly these idiots likewise don’t know the Arabic language is derived from root letters, in fact the entire universe is derived from root subjects, matter, particles it is all a hierarchy of one thing coming from another, one system building upon another combining to create more complex systems that are the foundation of life.

In part what the Imam said are the root subjects of the Quran, every complex subject we can identify in life comes from more simpler ones until we reach the subjects that are the origin. Many scholars for example said the 99 qualities of Allah are derived from a handful of them, what they mean is in the universe and how it created things, that is because Al Ghani (The wealthy) cannot exist in the universe before Al Khaliq (the creator) created things.

The subject of Ijtihad was brought up, many scholars declared after reaching it they attained the rank of Mujtahid, despite the door being closed since the 9th century, that is because human capacity had not decreased over time it was closed only for safety and preserving Islam. Imam Suyuti (ra) was one such scholar in other cases scholars thought it about those they respected, such was the case of Imam Ibn Abbidin (ra).

The introductory material is handpicked and deliberately designed to cause fitnah among Muslims who read it such is the controversy they seek to stir through the material. Chapter by chapter these spiritual midgets that see themselves in knowledge and understanding above that of a leading scholar critiqued the words of an Imam the Ummah considers not just a wali but a Ghawth and so they are deserving of the same treatment.

Shaykh Rami Al Rifai.

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