“Egyptology: The Missing Millennium” of Medieval Arabic Sources

In this paper, I would like to discuss the missing millennium of Medieval Arabic sources in the study of Egyptology. Much of the arguments that I present here are detailed in my book. These include: The demonstration that Medieval Arabs were interested in, had knowledge of and attempted to interpret the culture of Ancient Egypt: To show the relevance of these materials to the study of Ancient Egypt by bridging the gap between the works of the Classical writers and those of later Europeans: To encourage further study of the medieval Arabic material available, some of which could help archaeologists with descriptions and with the excavation and interpretation of sites, and perhaps even to reconstruct monuments which have long since disappeared. The word ‘Arabs’ has been employed here to indicate sources written in Arabic regardless of the ethnic or geographical origin.

A short summary of the chapters in my book will be found in 

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Dr Okasha El-Daly

The reasons underlying my research methodology were to collect and make available as many Arabic sources relating to Ancient Egypt as possible. Although as somebody of Egyptian heritage, I was aware of some of these Arabic sources which could fill the gap between the Classical sources and those of the late European Renaissance, I was not made aware of such valuable amounts of material from the missing millennium during my studies in Egyptology. It is important to note that prior to this book, some of these sources had never previously been published. This was with the intent of spurring other Egyptologist researchers to pursue similar aims of getting more medieval Arabic sources published. The historiographic corpus in medieval Arabic sources concerning Ancient Egypt amounts to several hundred thousand volumes, so further research requires much more time and many more people to give this subject justice.

Topics which seemed to garner a lot of public and academic interest in particular include the role of Cleopatra as a scholar, the Arab decipherment of hieroglyphs and how Egyptian Egyptology has been overlooked. For example, I argue that the Ancient Arabian, Ancient Persian and Ancient Indian contacts with Ancient Egypt had a more important impact, yet these remain unstudied in detail as there appears to be a Eurocentric focus.

Though I may be accused of being overly abstract and ardent with some of the points that are made in the book, some of the findings outlined open up exciting possibilities for those thinking of pursuing further research in to this subject matter. For example, references made to strong interactions between the Arabian Peninsula and Ancient Egypt long before and during the Greco-Roman period. What is more, how the famous Ancient Egyptian institution entitled “_Xrdw n k3p_” may have survived and came to be known as the “Children of the Room” in medieval Egypt.

I also explored how Cleopatra, one of the most renowned ancient Egyptian women, was represented in Arabic sources. Here, I discuss her contributions in terms of science and diplomacy. Some critics have highlighted that “fanciful” conclusions have been made regarding Cleopatra’s role as an intellectual as opposed to how she is largely depicted in the Global North.

Bronze coin of Cleopatra VII, Egypt, Ptolemaic Dynasty, 48-30 BC, Minted at Cyprus, A portrait of Cleopatra and her young son Caesarion (Source)

However, it could be said that the same interest which drove medieval Arabic scholars to research and write about Cleopatra in such a manner were owing to the larger reasons driving them to take an interest in Egyptian scripts – that of Ancient Egypt being observed as a land of treasures and wisdom. This was both in terms of material and immaterial wealth. This led to the development of wide interest in the Egyptian scripts where Arabic writers, notably Dhu Al Nun Al Misri and Ibn Wahshiyah among many others, matched hieroglyphs with the Arabic alphabet. In addition, how as a result of transmitted knowledge and/or bilingual scriptures obtained to seek these “wisdoms”, Arabic writers came to know the meanings behind some of the hieroglyphs. Moreover, how these hieroglyphs were not just interpreted as symbols, rather, as phonemes, also. This led some historians to hold that scholars such as Champollion were inspired by such Arabic works.

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A stela of King Amenemhat II (ca 1928-1895 BCE) of the Twelfth Dynasty, as copied in Alu ‘l-Qasim al-Iraqi’s Al-Aqalim. Source: The British Library, MS Add 25724, folio 50a; reproduced in El-Daly, Egyptology: The Missing Millennium, figure 24. (Article)

Another method in which I found medieval Arab Egyptologists transmitted knowledge of Ancient Egypt was through noting down oral testimonies. Examples of these oral testimonies include the lost ancient Egyptian Demotic stories. I also shed further light on how medieval Arab scholars may have gathered the information on ancient technology which they documented during the missing millennium.

In selecting source material and deciding on its relevance to my objectives I have been guided by my training in Egyptology.  I am conscious that my views as a native on what is relevant may often differ to those who are not native to Egypt.  This problem has been expressed much more ably and fully both by Abdul Latif Tibawi (1979) and Edward Said (1995) in their analyses of Orientalism.  I have mainly selected writers who are recognised scholars in their fields, and who show a profound interest in Ancient Egypt. I have also used some reliable narratives of epics and stories which reveal perceptions of Egypt’s past.

Medieval Arabic can be difficult to translate because of the variety of meanings derived from the same root, and I have come across many serious errors in previous English translations, which have been widely used without awareness of their pitfalls. The task of translating such Arabic texts into English, for someone whose mother tongue is not English, is even more daunting; this was commented upon long ago by no less an authority than Edward Sachau, the translator of Al-Biruni, who called this task “an act of temerity” (Sachau 1888 1: xlviii). With all this in mind, I have relied on my own translations of the Arabic sources unless otherwise stated.

The sources used were all written in Arabic, with a few exceptions of material written in Persian and translated into Arabic (eg. Naṣir-e Khisraw Sefernama).

I concentrate on Muslim writers, again with a few exceptions, regardless of their ethnic background, as it is usually Islam which incurs blame for cutting Egyptians off from their ancient heritage and Pharaonic past.

With the spread of Islam, Arabic became for some centuries the lingua franca of science and knowledge, used by Muslims and non-Muslims along with Arabs and non-Arabs alike.    

These sources may be classified as:

  1. Accounts of travellers and geographers;
  2. Historical and hagiographic writings;
  3. Books on deciphering ancient scripts;
  4. Accounts and manuals of treasure hunters;
  5. Books on alchemy.

Dr. Okasha El Daly, FSTC Director of Projects, interviewed in the show Science and Islam produced and presented by Professor Jim Al-Khalili on BBC4. (Source) (Article)


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Front cover of Egyptology: The Missing Millennium. Ancient Egypt in Medieval Arabic Writings by Okasha El Daly (London: UCL Press, 2005).

It is clear from the Arabic sources that the study of ancient cultures was genuinely valued for knowledge and guidance, believing that all human history was one, albeit of different peoples living in different places, essentially sharing a common origin and common destiny. The medieval Arab study of Egyptian culture is part of this universal historical approach rather than a narrow attempt to validate Holy Scriptures.

Close ties between pre-Islamic Arabs and ancient Egyptians ensured a sense of identity and continuity with this ancient culture, among the newcomers under Islam from the seventh century onwards.   

Arab writers drew on rich and varied sources, both pre-Islamic and contemporary. Their approach to their written sources is at times critical, but not always so. The mere fact that many writers repeated accounts of their predecessors verbatim, suggests a continuous interest in their subject matter. Visiting sites and talking to local people also featured as a major source of information. But even previous eyewitness accounts were not always accepted uncritically, as Al-Baghdadi’s writings in particular have shown.

The exploitation of Egyptian sites for treasure continued from Ancient Egypt, sadly some of it being still in evidence today. But this exploitation became an established profession in medieval Egypt, organised by the state. Treasure hunting manuals, produced to meet public demand, were often forgeries with fantastic claims, but some may prove to be useful for current archaeological work and, as I have shown,   have contributed some of the earliest known drawings of archaeological sites. The extant copies of these manuals in manuscript collections are a testimony to their popularity among different classes of medieval society, which was encouraged by folklore about Egypt as the land of treasure.      

For more scholarly writers, ancient sites and materials provided opportunities to study the past and bring its people back to life. Many writers had an approach to and appreciation of archaeological processes which are almost identical to the most recent approaches in the field (e.g. Al-Hamadani in Yemen, and Al-Idrisi in Egypt).

Serious Arab works on local archaeology and culture have been shown to contain accurate accounts of antiquities and a scholarly approach to understanding their function as well as their symbolism.

Hieroghlyphic signs with their phonetic values below in a different colour in Abu al-Qasim al-‘Iraqi Kitab al-Aqalim. Source: The British Library, MS Add 25724, folio 21b; reproduced in O. El-Daly,Egyptology: The Missing Millennium, figure 21.

Egyptian scripts intrigued Arab writers, and were for many the key to profound knowledge and wisdom. The fact that spoken Egyptian was still alive in its Coptic phase made it possible, in conjunction with knowledge of other languages and scripts, to reach a correct understanding of the nature of ancient Egyptian language. Whatever the motives for medieval Arabic interest in Egyptian scripts, they undoubtedly succeeded in realising that ancient Egyptian was linked to Coptic, that Egyptian signs had phonetic values and that some were grouped as an alphabet.  In addition, a few writers were able to distinguish between signs used alphabetically and those used as determinatives. The whole process of decipherment of ancient Egyptian hieroglyphics was undoubtedly assisted by the view that the ancient Egyptian and Arabic languages had so many features in common as to indicate a common origin.  

There remains a large corpus of material for a future survey and study of ancient scripts in the medieval Arabic sources, as hundreds of scripts were included in their studies.  It is clear that in the case of Egyptian scripts, those medieval Arab writers who concerned themselves with decipherment were mainly alchemists and often Ṣufis as well. This suggests that a detailed study is required to establish the connection between ancient Egyptian alchemy and religious philosophy, and Muslim alchemists and Ṣufis.  Studies of the sources of Muslim Sufism tend to focus on its Indian and Persian roots, with an almost total absence of any consideration of an Egyptian source or input (among exceptions are Witteveen 1997: 1-4; Roberts 2000: 201-225; and DuQuesne 2001b).  A rich reward awaits any researcher who compares the sun hymns of Akhenaton to the Muslim Sufism of Ishraq, Illumination, as represented by its famous master Suhravardi (cf Corbin eg. 1976, 1983, 1986). Any proficient Egyptologist will see clear parallels. Concepts such as the “Perfect Being/God”, “Transfiguration/Transformation of the Body/Soul”, “Luminous Ones”, amongst others, are common to both ancient Egyptian religion and to Muslim Sufism, and any serious student of Egyptian religion will benefit from reading studies, such as those of Corbin and others.  Further, a detailed study of current religious practices of the Mandaeans/Ṣabaeans of Iraq and Iran and beyond  might shed further light on Egyptian religion,  based not only on their  claim to be descended from Egyptians, but, more importantly, on the many similarities between their rituals and beliefs (eg. Celestial bodies, water rituals, the tree mother who suckles children, divine birth, the sun barque, the five divine epagomenal days that are counted at the end of the 360 days of the year but not regarded as part of the year, the book of the two ways, the unification of the deceased with his likeness…and so on).       

It was probably access to ancient Egyptian texts written in Demotic and Coptic, often with Greek translation, which helped Arab scholars to a better understanding of the complexity of Egyptian religion. But to comprehend the religious practices of the ancient Egyptians, many Arab writers resorted to contemporary observation as well as to information from earlier accounts, in particular the Greek sources.  In this process, attempts were made to accommodate ancient Egyptian religion within the rich mosaic of Islamic teachings, and even to bring some eminent figures from the past, for example Thoth/Hermes, into the fold of Islam.

This approach was greatly helped by the fact that the fabric of many of the ancient Egyptian temples was still almost intact in medieval times, displaying their rich iconography, with scenes of prayers, offerings, and other rituals, many of which were correctly interpreted. The temples were perceived by Arab writers as institutions of wisdom and learning, where magic played an important part in religious practice. Egyptian magic for Arab writers was a science practised by kings, queens and priests, as part of the formal structure of Egyptian religion.

Egyptian alphabet deciphered in Abu ‘l-Qasim al-‘Iraqi’s book Kitab al-Aqalim al-Sab’a. Source: Bibliothèque Nationale de France in Paris, MS arabe 2676, folio 18a; reproduced in O. El-Daly,Egyptology: The Missing Millennium, figure 23.

The medieval writers also recognized the sanctity of Egyptian religious sites, particularly the pyramid area.  Not only did they describe the survival of some ancient Egyptian practices among medieval Egyptians, but many tried to find common ground between Islamic teachings and ancient Egyptian religion, in common with some modern scholars (e. g. Kamal 1909: 51ff; Al-Sayyar 1995:153ff). Many place names in Egypt still show their ancient origin, and modern Egyptians, like their medieval forebears, Muslims and Christians alike, regard as holy, places which their ancient ancestors sanctified.  Colleagues in the field of Egyptology should build bridges with scholars of medieval Arab philosophy who have studied the history and origins of philosophical thought  (Indian, Persian, Greek, Arabic  …etc), because their insights may help to shed light on ancient Egyptian philosophical issues which are still regarded by Egyptologists as obscure. I believe that many ancient Egyptian philosophical ideas regarding the creator and the created, the sun and celestial spheres, astronomy and astrology, cyclical time, the nature and fate of the soul, to name but a few, formed the basis of later Greek and Arabic philosophy, and scholars working in the latter field have already developed methods to understand such ideas. Conversely, we can draw on ancient Egyptian texts, in order to understand some the ambiguities that still baffle those working on Greek and Arabic philosophy. Some of these ambiguities may have been an understandable result of translating a concept from ancient Egyptian into Greek or Persian, and then into Arabic.

Another subject which might benefit from further study of the medieval sources is the cult practices of the earlier Egyptian kings. Many popular practices involving royal cults are considered in some detail by the medieval sources, and certainly merit further study:  this might help Egyptologists to understand the effects of cult practices on the general populace, and the folk traditions which arose from them.

The same may be said of Arabic appreciation and study of animal cults and oracles, which are valuable for their sympathetic treatment and provide an indication of the survival of some of these practices well into the medieval period. 

Popular and scholarly interest in the subject of mummia and mummification, of both humans and animals, and the medicinal uses of the former, is common in medieval Arabic sources, and some scholars actually studied Egyptian mummies to settle anatomical problems. Questions were raised about burial contexts, and on the types of animals mummified, with reasons for the choice, and there are some accurate insights based on direct observation.  It is also clear that the trade in Egyptian mummia and its export to the West was rampant much earlier than has been previously thought.

Like their Classical predecessors, Arab writers believed that Egypt was the land of science and wisdom originating with Hermes the Egyptian, to whom they attributed the invention of writing as well as the sciences of alchemy and medicine, among others disciplines. This created a corpus of writings in which accounts of Egyptian scientific mirabilia became very popular, and these should not be dismissed out of hand by modern scholars on the grounds that they appear fantastic.  In fact, evidence is still buried in the land of Egypt, and also in our museums, awaiting serious investigation, and it is quite possible that evidence for some of the scientific inventions described will be uncovered.

Symbols in medieval Arabic alchemy inspired by Egyptian hieroglyphs: Kitab al-Aqalim by Abu ‘l-Qasim al-‘Iraqi (British Library in London, MS Add 25724, folio 11a). Source : El Daly 2005, figure 12.

Many Arab writers believed that the Egyptian kings had been greatly concerned with the wellbeing of their subjects and had utilized all available sources, including magic, to achieve this.  They knew that the Pharaoh of Moses, as portrayed in the traditions, was a single monarch who was not a typical representative of Egyptian kingship. They depict Egyptian rulers as very learned and often pious figures, as well as efficient administrators who were mainly concerned with the well-being of their nation.  Medieval Arab sources also describe institutions which appear to have survived without interruption from pharaonic Egypt and which continued to function, offering potential to augment the evidence of the ancient Egyptian records. The example shown here, that of the “Children of the Room” could serve as a model for further research.

The medieval Arab epics kept alive the memory of long departed pharaohs of Egypt, sometimes reproducing their Romances interwoven with those of known Arabian figures such as Saif Ibn Dhi Yazan, the pre-Islamic king of Yemen, or current monarchs such as Sultan Baybars I.  Some ancient Egyptian rulers still appear under the names known to us from the archaeological records, for example Zoser, Amasis, Inaros, Nectanebo and Cleopatra. Some of the reasons for this survival, as well as being found in Coptic and Greek sources, must surely lie in the Demotic sources, many of which remain still unstudied in museum cupboards.

Cleopatra was chosen as a case study, not because there is insufficient material in the Arabic sources about others, but to show how very differently her image appears in the Arabic sources from her more usual portrayal in some classical as well as modern sources.  She is represented in medieval Arab sources as a philosopher and scholar without reference to her physical attributes. But this may also be seen as a reflection of the medieval Arab cultural environment which viewed powerful, intellectual women as normal, based on the well recorded history of such women from pre-Islamic Arabia and Egypt until the medieval period when many of these writers worked.

The brief background of many of these writers which I have given in appendix 1, is intended to give a cursory glimpse of the seriousness of their knowledge and modes of enquiry, which are characteristic of most medieval Muslim scholarship. It is also important to note the range of backgrounds of these scholars, who treated Egypt’s past and present with utmost respect and appreciation. They ranged from scholars of tradition such as Ibn cAbd Al-Ḥakam, historians such as Al-Idrisi, Ṣufi masters such as Dhu Al-Nun Al-Miṣri, scientists such as al-Biruni, and alchemists such as Ibn Umail and Abu Al-Qasim Al-cIraqi. Also important is the wide range of their place of origin.  In addition to native Egyptians, Muslim and non-Muslim, they came from countries as far apart as Spain in the West and Iran and beyond in the East. Almost all spoke and wrote in Arabic, the lingua franca of their day.

If I may end this conclusion on a personal note, it is to say that I started this journey as an Egyptologist in search of a missing link in the history of our discipline, but of no less importance to me as an Egyptian is the light which this study has shed on the continuous links which the Egyptians maintained with their ancient heritage throughout the medieval period.  It has highlighted for me the need for us as a nation to revive this collective interest and to take a more active role in the study and preservation of its heritage. This may not be easy after two and a half centuries in which the study of Egyptology has been dominated by a Euro-centric view which has virtually ignored more than a thousand years of Arabic scholarship and exploration. 

Egyptian alphabet according to Ibn Wahshiyya (Paris, Bibliothèque Nationale, MS Arabe 6805 folios 92b. ff).

Archaeologists working in other parts of the Near East are also beginning, as a result of local concerns, to be aware of and to address this problem of Western dominance and interpretation of their fields (Matthews 2003: 200), something which their colleagues in Egyptian archaeology are yet to address seriously.  But at the same time, we must acknowledge our immense debt to our Western colleagues for their invaluable contribution.      

I hope that by affording a glimpse of the richness of medieval Arabic sources and the breadth and depth of their interest in Ancient Egypt, a gap in the history of the study of Ancient Egypt is at least narrowed, though certainly not filled completely.

One of my major conclusions has shown the long kinship between Egypt and her Arabic neighbours. But to this I must add some quotations from an eminent recent scholar, Gamal Hamdan from his groundbreaking study, “Character of Egypt”:

Egypt’s four dimensions African, Asiatic, Nilotic and Mediterranean,- each aspect has played its role in certain periods of its long history (1: 42-45).

It was impossible for Egypt to live in isolation; it was at the centre of the world. The isolation brought about by its deserts was one-sided and it was always a magnet for people. Indeed, everyone and everything came to Egypt and seldom did Egypt have to go out: trade, sailors, immigrants, conquests, colonialists, even the Nile and the winds came to it (1: 43).

Egypt is Pharaonic through its grandfather, but Arabic through its father.  Yet both father and grandfather have common origins and descend from the same great grandfather. Family relationships are well established from prehistory, Islam and Arabization were merely a reaffirmation of these ties. There is no contradiction between Egyptianism and Arabism for both are the warp and the weft in a single national fabric (1: 45).

I finish as I started, with a quotation from a medieval Arabic scholar:

We have dealt- as we think, adequately- with the problems connected with that (subject). Perhaps some later (scholar), aided by the divine gifts of a sound mind and of solid scholarship, will penetrate into these problems in greater detail than we did here. A person who creates a new discipline does not have the task of enumerating (all) the (individual) problems connected with it. His task is to specify the subject of the discipline and its various branches and the discussions connected with it. His successors, then, may gradually add more problems, until the (discipline) is completely (presented).  (Ibn Khaldun Muqaddimah 3: 481)

Coptic Text with Arabic Translation Verses Rosetta Stone (Source)



In The Name Of Allah Most Merciful Most Compassionate

ALLAH SAYS IN QURAN:2:2. This is the Book; in it is guidance sure, without doubt,to those who fear Allah; 3. Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them; 4. And who believe in the Revelation sent to thee, and sent before thy time, and [in their hearts] have the assurance of the Hereafter.

Tirmidhi, denoting it Hassan, and Haakim narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

إني تارك فيكم ما إن تمسكتم به لن تضلو بعدي: كتاب الله وعترتي أهل بيتي ولن يفترقا حتى يردا علي الحوض، فأنظروا كيف تخلفوني فيهما
Verily I am leaving in you that to which if you firmly hold onto you will not go astray after me; The Book of Allah and my family the Ahl al-Bait. These two will not be separated until they meet me at the Fountain (of Kawthar), so look (take care) at how you deal with them after me.’ [Sunan Tirmidhi, Vol. 5, Page 626, Hadith 3788 | Mustadrak al-Hakim, Vol. 3, Page 160, Hadith 4711]

Therefore, Prophet (Peace and Blessings Of Allah Be Up on Him and His Family) Said:

Muslim, Tirmidhi and Nisai narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said
أذكركم الله في اهل بيتي
‘I remind you of Allah (to fear Him) about my Ahl al-Bait.’ [Sahih Muslim, Vol. 4, Page 36, Hadith 1837 | Musnad Ahmad, Vol. 5, Page 492, Hadith 18780 | Sahih Ibn Khuzaymah, Vol. 4, Page 62, Hadith 2357]

Some people think Sufism is shirk and bid’ah. But Sufism or Tasawwuf (the people of the science of purification who refer to as those who covered with woollen cloth) is right from the Prophet and Ahlu Bayt.
In The Name of Allah, the Compassionate, the Merciful.


In his book entitled ‘Mustadrak Sahihayn’ Hakim quotes from son of Ja’far son of Abu Talib1 as saying :

‘When the Holy Prophet (s.a.w.s.) observed that the Divine blessing was forthcoming he said, ‘Call for me! Call for me!’ Safia asked ‘O Prophet of Allah! Whom should I call for you? He said, ‘Call for me the members of my family, namely, Ali, Fatima, Hasan, and Husain’ (May peace and benediction be upon them). They were thus called to come close to the Holy Prophet (s.a.w.s.) and when all of them were gathered, the Holy Prophet (s.a.w.s.) placed his cloak on them and thereafter raised his hands in supplication and said, ‘O Allah! These are the members of my family. Send your kind blessings on me and my progeny’. In the meantime Almighty Allah revealed the verse: ‘O people of the Prophet’s House! Allah intends but to remove all sorts of uncleanness and blemish from you and to purify you with a thorough purification.’ (Sura Ahzaab : 33)

After quoting this hadith Hakim says, ‘This hadith is authentic and correct as regards its sources.’


(a) According to the hadith quoted by Umm al-Momineen Ayesha:

Muslim (in ‘Sahih’), Hakim2 (in ‘Mustadrak’), Baihaqui (in ‘Sunan al-Kubra’) and Tabari,

IbneKathir and Suyuti (in their ‘Tafsirs’) quote from Ayesha3 with regard to this verse as having said :

‘One day the Holy Prophet (s.a.w.s.) came out of the house4 carrying a printed cloak on his shoulder. At that time Hasan (a.s.) came upto him and the Holy Prophet (s.a.w.s.) accommodated him under the cloak. Then came Husain (a.s.) and the Holy Prophet (s.a.w.s.) accommodated him, too, under the cloak. Thereafter, Fatima (s.a.) approached and was accommodated under the cloak. Ali (a.s.) was the last to come and the Holy Prophet (s.a.w.s.) accommodated him also under the cloak. Thereafter, he (the Holy Prophet) recited this sacred verse: ‘O People of the Prophet’s House! Allah intends but to remove all sorts of uncleanness and blemish from you and to purify you with a thorough purification.’ (Sura Ahzaab : 33)

(b) According to the hadith quoted by Umm al-Momineen Umme Salma.5

In his ‘Tafsir’, Tabari has quoted Umme Salma as having said in connection with the sacred verse in question as under: –

‘When the verse, ‘O People of the Prophet’s House!’ was revealed the Holy Prophet (s.a.w.s.) called Ali, Fatima, Hasan, and Husain (May peace and benediction be upon them) to himself and covered them under his cloak.’

In another hadith Umme Salma is reported to have said: ‘He placed his cloak on them.’ This hadith has also been quoted by Suyuti in his ‘Tafsir’ and has similarly been narrated by Ibn Kathir in his ‘Tafsir’.


(a) As narrated by Umar son of Abu Salma:

Tabari and IbneKathir (in their ‘Tafsirs’), Tirmizi (in his ‘Sahih’) and Tahavi (in ‘Mushkil al-Athar’) have quoted ‘Umar6 son of Abu Salma as having said:

‘The verse, ‘O People of the Prophet’s House! …’ was revealed to the Holy Prophet (s.a.w.s.) in the house of Umme Salma. After the revelation of this verse the Holy Prophet (s.a.w.s.) called Hasan, Husain, and Fatima (s.a.) and made them sit in front of himself. Then he called Ali (a.s.) as well and made him sit behind his back. Then he covered himself and all of them with his cloak and said: ‘These are the People of my House. O Allah! Keep uncleanness away from them and make them clean and pure!’

(b) As narrated by Wasilat son of Asqaa7 and Umme Salma:

Hakim (in ‘Mustadrak’) and Haithami (in ‘Majma al-Zawaid’) have quoted from Wasilat son of Asqaa that the Holy Prophet (s.a.w.s.) made Ali (a.s.) and Fatima (s.a.) sit in front of himself and placed Hasan (a.s.) and Husain (a.s.) on his knees or took them in his arms. And this hadith had also been quoted by Ibne Kathir and Suyuti (in their ‘Tafsirs’) and Bahiqui (in ‘Sunan’) and Ahmad bin Hanbal (in ‘Musnad’).


(a) As narrated in the hadith quoted by Abu Saeed Khudri:8

Suyuti has quoted Abu Saeed in ‘Durr al-Manthur’ as having said, ‘The Holy Prophet (s.a.w.s.) was in the house of Umme Salma when Jibraeel descended and brought the verse, ‘O People of the Prophet’s House…….’

Abu Saeed says, ‘At that time the Holy Prophet (s.a.w.s.) called Hasan, Husain, Fatima, and Ali (Peace be upon them) and made them come near him and spread his cloak on them when Umme Salma too, was sitting behind the curtain. The Holy Prophet (s.a.w.s.) said: ‘O Allah! These are the members of my family. Keep uncleanness away from them and make them pure’.

(b) As narrated in the hadith quoted by Umm al-Momineen Umme Salma:

Ibne Kathir, Suyuti, Bahiqui, Tahavi and Khateeb in ‘Tareekh al-Baghdad’ have quoted Umme Salma as having said, ‘The verse, ‘O People of the Prophet’s House…..’, was revealed in my house and Fatima, Ali, Hasan, and Husain (a.s.) were in the room. The Holy Prophet (s.a.w.s.) spread his cloak on them and said: ‘These are the members of my family. (O Allah!) Remove uncleanness from them and make them pure’. And Hakim too has quoted Umme Salma in ‘Mustadrak’ as having said, ‘This verse was revealed in my house’.

Umme Salma has been quoted in the following books:-

Tirmizi narrated in his ‘Sahih’ in the chapter relating to the attainments of Fatima (s.a.) and similarly in ‘Riaz al-Nuzrah’ and ‘Tehzib al-Tehzib’ that the Holy Prophet (s.a.w.s.) said, ‘O Allah! These are the members of my family. Ward off uncleanness from them and make them pure.’

Ahmad also narrates in his ‘Musnad’ that Umme Salma said, ‘I put my head into the room and asked, ‘Am I also among you?’ The Holy Prophet (s.a.w.s.) said, ‘You have a good future’.

Hakim, too, narrates that Umme Salma said, ‘O Prophet of Allah! Am I not one of the members of your family?’ The Holy Prophet (s.a.w.s.) replied: ‘You have a good future but only these are the members of my family. O Lord! The members of my family are more deserving.’


In the ‘Tafsir’ of Suyuti and in ‘Mushkil al-Athar’ Umme Salma has been quoted to have said: ‘The verse, ‘O People of the Prophet’s House!…..’ was revealed in my house and at that time there were seven persons present in the room namely (besides the Holy Prophet) Jibraeel, Mikaeel, Ali, Fatima, Hasan and Husain (May peace and benediction be upon them) and I was standing at the door of the house and said:

‘O Prophet of Allah! Am I not one of the members of your family?’ He replied, ‘You have a good future and you are one of the wives of the Prophet (s.a.w.s.).’


In ‘Tafsir’ of Tabari, Abu Saeed Khudri is reported to have narrated that Umme Salma had said, ‘This verse was revealed in my house and I was sitting at the door of the house.’ It has also been narrated in the same ‘Tafsir’ that Umme Salma said, ‘The members of the Holy Prophet’s family gathered around him and he covered them with a cloak which he was carrying on his shoulder and said, ‘These are the members of my family. Ward off uncleanness from them and make them pure’. And this verse was revealed when they were sitting on the ground. I said, ‘O Prophet of Allah! Am I not also one of the members of your family?’ I swear by the Almighty that the Holy Prophet (s.a.w.s.) did not grant me any distinction and said: ‘You have a good future’.

Tirmidhi, denoting it Hasan, and Tabarani narrated from Ibn Abbas the the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

أحبوا الله لم يغذوكم به من نعمه وأحبوني لحب الله وأحبوا أهل بيتي لحبي
‘Love Allah because of what He gave you from His blessings; Love me because of the Love of Allah and Love my Ahl al-Bait because of my Love.’ [Sunan Tirmidhi, Vol. 5, Page 622, Hadith 3789 | Mustadrak al-Hakim, Vol. 3, Page 162, Hadith 4716 | Tabarani in Al-Kabir, Vol. 3, Page 46, Hadith 2638 | Bayhaqi in Shau’ab al-Iman, Vol. 2, Page 13, Hadith 1378]

The reason and causes of love have been described in this hadith. Love of Allah should be because He is our Creator and Nourisher; Love for the Prophet should be because he is Allah’s Prophet and Beloved and Love for the Prophet’s family should be because it is his family.

Sahih Muslim: "I remind you of Allah about My Ahlul Bayt"


Allahumma Swalli Ala Sayyidina Muhammadin Wa Ala Aali Sayyidina Muhammadin Wa Sallim

I must have spoken this inspiration today, but I preferred to write now.


Bismillahi Rahmani Raheem

Tirmidhi, denoting it Hassan, and Haakim narrated from Zaid bin Arqam that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

إني تارك فيكم ما إن تمسكتم به لن تضلو بعدي: كتاب الله وعترتي أهل بيتي ولن يفترقا حتى يردا علي الحوض، فأنظروا كيف تخلفوني فيهما

Verily I am leaving in you that to which if you firmly hold onto you will not go astray after me; The Book of Allah and my family the Ahl al-Bait. These two will not be separated until they meet me at the Fountain (of Kawthar), so look (take care) at how you deal with them after me.’[Sunan Tirmidhi, Vol. 5, Page 626, Hadith 3788 | Mustadrak al-Hakim, Vol. 3, Page 160, Hadith 4711)

Allah’s Messenger (alaihiswalathu wa salam) says: Quran and Sunnah (Sunnah is based on Quran) will not separate from Ahlul Bayt.

What do you understand from the above hadith?

Allah says in Sura Najm:

53:3-4-5 Nor does he speak from [his own] inclination. It is no less than inspiration sent down to him:He was taught by one Mighty in Power,

53:10 So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.

Therefore Allah’s Apostle (alaihiswalathu wa salam) clearly said that “Ahlul Bayt and Quran will not be separated until they meet him at the Fountain in heaven”!A

Allah Says in Al Bakara: 2:2 This is the Book; in it is guidance sure, without doubt, to those who fear Allah;

2:4 And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.

This 2:2 2:4 verses again prove the above hadith that Ahlul Bayt is the only saved sect, who has assurance of the hereafter!

Assurance is from Allah, on the tongue of His Beloved Messenger (Aalaihiswalathu wa salam). Assurance is: Quran and Ahlul Bayt will not separate until it reach in heaven,but certainly it reach in heaven together!

So A Muslim pray atleast 17 times to reach in that Path: 1:7 The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

That assurance is the greatest favour from Allah Subhana Wa Ta’la

So whoever want to be saved they must follow the successors of the Imams of Ahlul Bayt in an unbroken chain.

In Islam everything is based on unbroken lineage (isnad,chain of authority/chain of narrations). nothing come from broken parts!

So one must follow the righteous Shaykhs of Ahlul Bayt from their well known “Ark”

Tabarani narrates from Abu Dhar, who said: I heard the Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam say:

مثل أهل بيتي فيكم كمثل سفينة نوح في قوم نوح من ركبها نجا ومن تخلف عنها هلك ومثل باب حطة في بني اسرائيل

The example of my Ahl al-Bait within you is the example of the Ark of Nuh‘ within the nation of Nuh; whoever boarded it was saved and whoever stayed behind was destroyed. It is also the example of the ‘Hitha’ of the Bani Isra’eel.’ [Tabarani in Al-Awsat, Vol. 4, Page 283, Hadith 3506 | Mustadrak al-Hakim, Vol. 2, Page 427, Hadith 3312]

Allah says: Quran 1780 Say: “O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me).”

We can see from the hadith here, that Ahlul Bayt is the Aiding authority and those Awliya Allah, who have taken the spiritual lineage from the Imams of the Ahlul Bayt!

So when one of you read Ahadith , one hadith must be inter-related to another hadith from the same matter, here the matter is saved sect:-

The  12th Imam, Imam Muhammad Al Mahdi (A.S) is the saviour (Mahdi) so whoever seek saftey and guidance will follow Imam Mahdi (A.S) and they will leave all their past heresy against following Imams  and Shaykhs ofm Ahlul Bayt and Tasawwuf.

Sufi Orders are “Ark” of Ahlul Bayt, if you are searching for the proof for this Ark!

From the Above Hadith, we can see that True Ahle quran and True Ahle Hadith is Ahlul Bayt Alone!, All other are counterfeited by enemies of the main group of Muslims!

The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “The Jews split into 71 groups; 1 group will enter Paradise and 70 will enter Hell. The Christians split into 72 groups; 1 group will enter Paradise and 71 will enter Hell. By Him in Whose Power is the life of Muhammad, without doubt, my Ummah will be divided into 73 groups. Only one will enter Paradise and 72 will enter Hell.”
When asked about which group will be on the right path, the Beloved Messenger of Allah replied, “The main body (Jamaat) of the Muslims.”
[Ibn Majah’s Kitab al-Fitan; Hafiz ibn Kathir’s Signs before Day of Judgment, page 14]
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “There was disagreement amongst Jews and they split into 72 groups. In exactly the same way, there will be disagreement and divisions in my Ummah. It will split into 73 groups. Except for one of these groups, all the remaining will be thrown into Hell.”
When asked about which group will be on the right path, the Beloved Messenger of Allah replied, “The group on the right path, which will enter Paradise, will be the group which follows my Sunnah and this will be the largest group of Muslims.”
[Tirmidhi; Imam Ahmad; Abu Dawud; Mishkat]
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “Without doubt, my Ummah will never be gathered in misguidance. Whenever you see disagreement, hold fast to the greater majority.”
[Ibn Majah]
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “”Follow the way of the largest group of Muslims! For he who deviates from this group will be thrown into Hell!”
[Ibne Majah]
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “The devil continually pursues human as a wolf pursues sheep. The wolf only dares to attack those sheep which have separated from the rest of the flock and are standing alone. And so, my followers and my devotees! Save yourselves from being caught in the traps of misguidance and firmly remain with the largest and most well-known group of Muslims!”
[Imam Ahmad]
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah’s mercy, blessings and protection are with the largest group of Muslims. And he who deviates from the largest group of Muslims will be thrown into Hell.”
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “He who deviates himself from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam.”
[Abu Dawud; Imam Ahmed]
The Beloved Messenger of Allah, peace and blessings of Allah be eternally upon him, said, “The Jews divided into 71 sects, 1 will enter Paradise and 70 will enter Hell. The Christians were divided into 72 sects. By the One whose Hand my soul is in, my Ummah will be divided into 73 sects, 72 of which will enter Hell.”
The Companions asked, “Which is the saved sect?” The Holy Prophet replied, “al-Jamaah.”
[Ibn Majah’s Kitaab Al Fitan, Hadith no. 3982]

So, the main group of Muslims in the whole History of Islam are Madhab following Sufis-whose silsila connects to them to Imams of Ahlul Bayt and other descendants of Prophet Muhammad (alaihiswalathu wa salam) from the progeny of the Daughter of Prophet (alaihiswalathu wa salam) Sayyidah Fatimah Radiyallahu Ta’la Anha…

The four Imams of Mazhab and all other Imams followed the ways of the 12 Imams and their descendants.

They great students of the Imams of Ahlul bayt were: Imam Abu Hanifa (Hanafi Madhab is followed by more than 47^ Muslims world wide is the greater group with in the grater majority of Muslims), Imam ABu Hanifa (R.A) followed many great Imams of ahlul bayt until Jafar Sadiq (A.S)

Imam Hassan aL Basri (R.A) followed Imam Ali Ibn Abi Talib (R.A)

Imam Shafi (R.A) whose Madhab is followed by more than 27% Muslims world wide, is the second largest school with in the greater majority of Muslims.

Imam Shafi (R.A) said:

Imam al-Shafi’i , in his famous verses says, “Let everybody know that if the love of Prophet Muhammad’s descendants means to be a Rafizi, I am a Rafizi.”

Imam al-Shafi’i also says, “O Ahlul Bayt (Ahl al-Bayt)! Allah (SWT) has made it obligatory in the Noble Qur’an to love you. It is a matter of pride for you that without invoking blessing on you, prayer is not valid.” Again he says in his verses, “After having seen that the people have chosen different ways which have led them to the Ocean of deviation and ignorance. I have, in the name of Allah (SWT),embarked the ship which may lead me to safety. The Ahlul Bayt of the Prophet Muhammad (pbuh) are that very ship, we have been ordered to hold fast the rope of Allah (SWT), and that rope is their love.”

Sufi Orders are that very Ship established by the Imams and Shaykhs of Ahlul Bayt.

Which is built on remembrance of Allah and Salawat on Prophet alaihiswalathu wa salam!

Systematic and well ordered and disciplined  Zikr is only found in Sufi orders

“Men who remember Allah standing, sitting and lying down on their sides and contemplate the (wonders of) creation.” (3:191).

“Believers, do not let either your possessions or your children divert you from the Remembrance of Allah. Those who do that shall be the losers”.
Quran (Surah 63: Verse 9)

“Only in the remembrance of Allah (swt) will your heart find peace”
Quran (Surah 13: Verse 28)

“When you come upon the pastures of Paradise, feed on them.” When asked what the pastures of Paradise were he replied that they were circles where Allah is remembered. (Tirmidhi)

“They are the most wise who remember Allah, standing sitting and lying down”
Quran (Surah 4: Verse 190)

“The rememebrence of Allah (swt) is the greatest (deed)”
Quran (Surah 29: Verse 45

Quran warns about hard line Wahhabi minded people, who accuse shirk and bid’aah on Zikr Circle (Sufi Ways):

“Woe to those whose hearts have hardened against the Remembrance of Allah! Those are in clear error”.
Quran (Surah 39: Verse 22)

“Whosoever blinds himself from the Remembrance of the Merciful, We shall assign for him a evil satan who will be his (ever misleading) companion” 
Quran (Surah 43: Verse 36)

Those Wahhabis, who attack Zikr Circle (Sufi Ways), they have no Shaykh or Imam, they do not follow any Imams, but claims they follow Quran and Hadith directly!. But Allah’s Prophet says Quran and Hadith is with Ahlul Bayt which will not separate until it reach to Prophet in Heavenly Fountain!

Also by adding the words of great saints like: Shaykh Muhyiddin Abul Qadir Al-Jilani (Q.S), we can see that “Those who do not have a Shaykh, their Shaykh is Satan”

Then do you doubt, the Shaykh of Wahhabiyya are not Satan, then who else?

“Those men and women who engage much in Allah’s praise. for them Allah has prepared forgiveness and a Great Reward”

Quran (Surah 33: Verse 35)

It is clear from this Verse:

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever. (See V.2:81,82)

(  سورة البقرة  , Al-Baqara, Chapter #2, Verse #257)

Let’s see it’s meaning related to Ahlul Bayt. Since Quran and Ahlul Bayt will never separate, Allah bring the believers from the darkness (their ego) to the light!

What is Light?

Light is “Muhammadu Rasooullah and his progeny (ithra) “!


Ibn Shayba and Musadad in their respective Musnads; Hakeem Tirmidhi in ‘Nawaadir Al Usool’, Abu Ya’laa and Tabarani narrated from Salama bin Aku’ that the beloved Prophet SallAllaho Alaihi wa ala Aalihi wa Sahbihi wa Baaraka wa Sallam said

الندم أمان لأهل السماء وأهل بيتي أمان لأمتي

‘The stars are the refuge for the people of the Heavens and my Ahl al-Bait is the refuge for my Ummah.’ [Ibn Hajar in Matalib al-Aaliya, Vol. 4, Page 262, Hadith 3972 | Tabarani in Al-Kabir, Vol. 7, Page 22, Hadith 6260 | Kanz al-Ummal, Vol. 12, Page 101]

Al-Hakim has recorded a tradition of the Holy Prophet through
Ibne Abbas. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim)
remarked: “The stars are security for the people of the earth against 
drowning (when at sea) and Ahlul Bayt are a security to the 
people of the earth against discord. And if any tribe or group 
opposes my Ahlul Bayt it will itself become fraught with discord 
and become a party to Iblis.”

Quran chapter 48:Victory

29. Muhammad is the apostle of Allah. and those who are with him are strong against Unbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward.

So those who do not follow ahlul bayt, but say:”Prophet is dead, he will not help us and will not hear us!, do you think such people are with Prophet, when Allah says, the above words in Quran?

So how can that Shaitanic Wahhabiya be the true followers of Prophet?, when they say Prophet is dead!

We never heard that dead people are against unbelievers! But here Allah says, Muhammad rasooullah and those who are with him are strong against unbelievers!

So Prophet (alaihiswalathu wa salam) did not die as other ordinary men! but He just veiled from this worldly people!

He is always present with the true believers!

Allah says, chapter 4,Quran verse 69:

All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship!

Bukhari has narrated from Abu Bakr that he said: “Muhammad 
(Sall Allahu ‘alaihi wa Aalihi wa sallim) should be considered to 
belong to his Ahlul Bayt (Ridhwaan Allahu ta’ala alaihim 


So, the true Ahle Quran and ahle hadith is only “Ahlul Bayt”

One become true follower Salaf by following Ahlul Bayt, not by following some cowards of the centuries of Fitnah!


Quran 1:6 Guide us to the straight path –

1:7 The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

Here in Sura Fatiha, at least 17 times a day a Muslim prays to guide to the Path of Ahlul Bayt-on Ahlul Bayt the favours of Allah is! But the Muslim whose ego is still his god, not guided to the Path of ahlul bayt!


[Quran 25:43] Have you seen the one whose god is his own ego? Will you be his advocate?

[Quran 45:23] Have you noted the one whose god is his ego? Consequently, God sends him astray,despite his knowledge, seals his hearing and his mind, and places a veil on his eyes. Who then can guide him, after such a decision by God? Would you not take heed?

When he read the fatiha in Quran, he knows the external meaning, but not realizing and not reaching into the wisdom fo Sura Fatiha and remember the above verses posted from Sura fatah-victory, last verse!

So victory comes when you are with Prophet and his progeny!

Rather than saying, I follow Quran and Sunnah,, but not seeing the wisdom from Quran and Sunnah in your heart, you are misguided!!!

Because you are speaking against Allah, while reading Quran, that wisdom not enters in your heart, so you saying Prophet is dead!!! when Allah says: “Believers are strong against unbelievers because they are with Prophet , and Prophets siddiqin Saliheen (Quran 4:69)

So you must read 48:29 and 4:69 understand the wisdom!!!

Prophet did not left us, but HE only disappeared from the egoistic eyes!

You never seen the Prophet alaihiswalathu wa salam, because you do not have an eye of the spirit (heart) which sees with the Light of Allah!

Still that eye of seeing with light of Allah, only comes through the Ahlul Bayt, and that Light is Wilayath! .

That Light (Wilayath) flows from Imams of Ahlul Bayt and gives life for the dead heart to see the truth.

Those who follow Awliya Allah are granted that vision of Prophet (alaihiswalathu wa salam) occasionally

Awliya Allah enters in the Assembly of Prophet (alaihiswalathu wa salam) in the Holy Nights! 

So do not follow false deities and false leaders!

Follow the righteous Shaykhs of Tasawwuf who are the descendants of Prophet Muahammad (alaihiswalathu wa salam) or  are given permission and authorization by well known Shaykhs of Ahlul Bayt from well known Jamath (Sufi Order)

Don’t get fooled by fake Ahle Quran and fake ahle hadees , who are out there to misguide you.
For your safety, the some total of all hadith is: follow the greater majority Muslims and their Imams who are related to Ahlul Bayt in a spiritual chain!

Finally I would suggest you to read this article atleast 40 times and pray that may Allah guide us all to the Path of Ahlul bayt..ameen

Wa Mina Allahu Tawfiq



Q&A Is there a similitude of “Wahdathul Wujud” mentioned in Hadith?

Answer: yes,  In the Name of Allah Most Merciful Most Compassionate

So many fools accuse shirk and kufr on Hazret Ibn Arabi (Q.S) Shaykh Al Akbar!

Part time misguided Muslims are busy attacking awliya Allah ever since their existence!

Imam Ali (A.S) said: “Those who know himself knows Allah”

Allah says in Quran: “I am closer to My Servant than his jugular vain”

You do not know your own physical self well, you do not know your own spirit, but you claim to know Allah!?

So Awliya Allah, who knows Allah , they are arif Billah, as He is closer to them than their jugular veins , but the ALLAH you know is Allah only  in Books Allah in Fi Sama (Sky)!

Because you did not reach in that state of faith that high rank of wilayah (Sainthood), but you abuse the friends of Allah (Awliya Allah)

So this is the problem with you! you are confused and confusing others, you are misguided and misguiding other people!


Sahih Al-Bukhari (6227) and Sahih Muslim (2841) narrated from Abu Hurayrah (R.A) that the Prophet (peace and blessings of Allah be upon him) said: “Allah created Adam in His image, and he was sixty cubits tall. When he created him he said, ‘Go and greet that group of angels who are sitting and listen to how they greet you, for that will be your greeting and the greeting of your descendents.’ So he said, ‘Al-salaamu ‘alaykum (peace be upon you),’ and they said, ‘Al-salaamu ‘alayka wa rahmat-Allaah (Peace be upon you and the mercy of Allaah.’ So they added (the words) ‘wa rahmat-Allah.’ Everyone who enters Paradise will be in the form of Adam, but mankind continued to grow shorter until now.” 

Sahih Muslim (2612) narrated that Abu Hurayrah said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “When any one of fights his brother, let him avoid the face, for Allah created Adam in His image.” 

This is the view in Jewish Torah Genesis 1:27, Genesis 9:6

Sahih Bukhari and Imam Nawawi in his 40 Hadith:

On the authority of Abu Hurayrah (may Allah be pleased with him) who said:

The Messenger of Allah (peace and blessings of Allah be upon him) said, “Verily Allah ta’ala has said: ‘Whosoever shows enmity to a wali (friend) of Mine, then I have declared war against him. And My servant does not draw near to Me with anything more loved to Me than the religious duties I have obligated upon him. And My servant continues to draw near to me with nafil (supererogatory) deeds until I Love him. When I Love him, I am his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him; and were he to seek refuge with Me, I would surely grant him refuge.’ ” (Sahih Bukhari)
عَنْ أَبِي هُرَيْرَة رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُول اللَّهِ صلى الله عليه و سلم إنَّ اللَّهَ تَعَالَى قَالَ: “مَنْ عَادَى لِي وَلِيًّا فَقْد آذَنْتهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إلَيَّ مِمَّا افْتَرَضْتُهُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْت سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ”.
Reference  : 40 Hadith Nawawi 38
English translation  : Hadith 38

Sahih Muslim Book 32. Virtues, Good Manners and Joining Of The Ties Of Relationship

Abu Huraira reported Allah’s Messenger (may peace be upon him) as saying:

Verily, Allah, the Exalted and Glorious, would say on the Day of Resurrection: O son of Adam, I was sick but you did not visit Me. He would say: O my Lord; how could I visit Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Didn’t you know that such and such servant of Mine was sick but you did not visit him and were you not aware of this that if you had visited him, you would have found Me by him?

O son of Adam, I asked food from you but you did not feed Me. He would say: My Lord, how could I feed Thee whereas Thou art the Lord of the worlds? He said: Didn’t you know that such and such servant of Mine asked food from you but you did not feed him, and were you not aware that if you had fed him you would have found him by My side?(The Lord would again say:) O son of Adam, I asked drink from you but you did not provide Me. He would say: My Lord, how could I provide Thee whereas Thou art the Lord of the worlds? Thereupon He would say: Such and such of servant of Mine asked you for a drink but you did not provide him, and had you provided him drink you would have found him near Me.

This is recorded in the Gospel as Christ says, which prove Christ’s station in Wahdathul Wujood as stated in Sahih Bukari Hadith in Imam Nawawi’s 40 Hadith .

See Isaiah 42:1 and John 17:21 (Fana Fi Shaykh, Fana Fi Nabi Fana FiLLAH)

So those who reject the concept of Fana Fillah and Wahdathul Wujood will have to say Jesus is ALLAH (Na’zubillah)

See Matthew 25 NIV:  

The Sheep and the Goats

31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne.32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.

34  Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world.35 For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in 36 I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’

37 Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink?38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39  When did we see you sick or in prison and go to visit you?’

40 The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’

41 Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.42  For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink,43  I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’

45 He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’

46 Then they will go away to eternal punishment, but the righteous to eternal life.”

Therefore we can see that today those who follow Tawhid of goats will be among 72 misguided sects!

So Wahdathul Wujood is not Pantheism as Wahhabi cleric Muhammad Feiz Says!

Twisted Wahhabi religion and it’s clerics either admit Islam is Pantheism or admit they the real misguided ones!

Mevlana_Wajd Ecstasy Sufism

Origin of the Universe and Life

An interesting characteristic of the Quran is how it deals
with surprising phenomena which relate not only to the past
but to modern times as well. In essence, the Quran is not and
old problem. It is still a problem even today ‐ a problem to the
non‐Muslims that is. For everyday, every week, every year
brings more and more evidence that the Quran is a force to
be contended with ‐ that its authenticity is no longer to be
challenged! For example, one verse in the Quran (Surah
al‐Anbiya 21:30) reads:
“Do not the unbelievers see that the heavens and
the earth were joined together, then We clove them
asunder, and made from water every living thing?
Will they not then believe?”
Ironically, this very information is exactly what they
awarded the 1973 Noble Prize for ‐ to a couple of
The Quran reveals the origin of the universe ‐ how it
began from one piece ‐ and mankind continues to verify
this revelation, even up to now. Additionally, the fact that
all life originated from water would not have been an
easy thing to convince people of fourteen centuries ago.
Indeed, if 1400 years ago you had stood in the desert and
told someone, “All of this, you see (pointing to yourself), is
made up of mostly water,” no one would have believed you. Proof of that was not available until the invention of
the microscope. They had to wait to find out that
cytoplasm, the basic substance of the cell, is made‐up of
80% water. Nonetheless, the evidence did come, and once
again the Quran stood the test of time.

Ten Ways to Prepare for Ramadan From Now

With Ramadan just around the corner, many of us are looking for ways to make sure that this will be the year we change, writes Nour Merza. With this in mind, here are ten ways to prepare yourself for Ramadan.
1. Make the right intention
Beginning right now, make an intention that this Ramadan will be a time of great spiritual effort and sincerity. To help turn that intention into reality, make checklists of both daily goals for Ramadan (read a section of Quran or a beneficial lecture every day, etc.) and goals for the overall month (visit a home for the elderly, invite two non-Muslim friends for a chance to experience iftar, etc.).
2. Prepare your body
Make sure you are up to par physically by adjusting the amount and quality of your food intake. Start by eliminating snacks and have smaller meals in the weeks leading up to Ramadan. Also reduce your caffeine intake so that the lack of your morning coffee or afternoon tea doesn’t debilitate you in the first few days of the holy month. Of course, if you’re fasting during the month of Sha’baan, you’re halfway there.
3. Review all medical situations before Ramadan
Make sure to get your medical business in order before Ramadan arrives. If you suffer from a particular illness, check with a doctor, preferably one who understands the importance of fasting, on whether fasting is a reasonable option for you. If you are taking medication, ask your doctor if you can take your doses during non-fasting hours instead of during the day. Also, check if there are options to take your medication via injection instead of orally, as in the Hanafi school injections do not break your fast.
4. Observe voluntary fasts
Voluntary (nafl) fasts are a great way to help prepare the mind, body and soul for Ramadan. If you can do it, follow the Prophetic sunna and fast the month of Shaaban, which comes just before Ramadan. If that proves too difficult, try to implement some of these other sunnas: fasting on Mondays and Thursdays, or fasting on the ‘white days’ of each Islamic month: the 13th, 14th and 15th.
5. Increase Quran recitation
Many people aim to do a complete reading of the Quran at least once during Ramadan. If you don’t have a habit of reading the Quran daily, take this as an opportunity to incorporate that habit into your life. This will enable you to read longer sections of the book during Ramadan. Even if doing a complete reading of the Quran during Ramadan is too difficult, making a habit of reading one page or even a few verses a day will bring many blessings during the holy month and afterwards, as the Prophet (peace and blessings be upon him) said: “The most beloved of actions to Allah are the most consistent ones, even if in little amount.”
6. Perform extra prayers
If you have no missed obligatory prayers to make up, start to pray voluntary sunna prayers to prepare yourself for the extra prayers that take place in Ramadan. If you do have missed obligatory prayers, use the time you would give to the sunna prayers to make some of them up. Don’t feel that you are missing out on the opportunity to do voluntary sunnas, because God says in the famous Hadith Hazrat Jibreel (AS), “My servant draws near to Me by nothing more beloved to Me than that which I have made obligatory on him.”
7. Give charity
Use the weeks leading up to Ramadan to increase your acts of charity, be that in the form of giving money to needy people or worthy causes.Giving charity is a way to purify your wealth, and you can enter the month of Ramadan in a greater state of purity. It also opens doors for great good in your life, for the Prophet (peace and blessings be upon him) has told us, “Allah says, ‘Spend, O son of Adam, you will also be spent on.’”
8. Engage in service (khidma)
Spend some time before Ramadan to find a local charity or community service opportunity to work with, whether it be in an Islamic environment or in the wider community. If you begin well before Ramadan starts, you will adjust to the environment before you begin fasting, so that you can explain to co-workers why you can’t join them for a coffee break or a meal.
9. Focus on your character
Imam al-Ghazali (rah) discusses the inner dimensions of the fast in his Revival of the Religious Sciences , which you can observe before Ramadan arrives. He mentioned that one must learn to fast with all the limbs, from all that harms the heart. You can, for example, avoid certain television shows to keep the eyes from seeing nudity, leave particular conversations to keep the ears from hearing foul language, and control the ego to keep the tongue from argument or backbiting. The inner fast is among the most important aspects of fasting Ramadan and is often more difficult than the physical fast from food, water and sexual relations, so the earlier you begin to practice this, the better.
10. Organize your life to minimize waste, over consumption and the ills that come with this
One of the major concerns about how Muslims practice Ramadan today is the high level of over consumption and waste that takes place during the holy month – a reality which is completely antithetical to the Prophetic tradition. Imam Zaid Shakir and others have spoken about ‘greening’ Ramadan as practiced today in the Muslim community, while Shaykh Abdal Hakim Murad has suggested that Muslims use Ramadan to support ethical, fairtrade companies.