Monthly Archives: April 2016


We believe we are being very clever coming up with new arguments to which to face the non-Muslims, but in reality it’s usually all been said long before and with a great deal more eloquence than we can manage ourselves.

Here someone is reciting “O Christ Worshippers,” a poem written by Ibn Al Qayyim Al Jawziyyah (Rahimahullah), one of the greatest scholars and ascetics of our Ummah.




From Islam Q&A –

What is the belief of Imam Ibn Rushd, and what was the true nature of his difference of opinion with Imam Abu Haamid al-Ghazaali?

Published Date: 2016-04-06


Praise be to Allah


Ibn Rushd is a name that was shared between Ibn Rushd the grandson (known to the West as Averroes) and Ibn Rushd the grandfather. Both of them had the kunyah Abu’l-Waleed, and both of them had the name Muhammad ibn Ahmad. Both were appointed as qaadi (judge) of Cordoba.

The one referred to in the question is Ibn Rushd the grandson (Averroes), who died in 595 AH. He is famous for his focus on philosophy and writing books in that field. As for Ibn Rushd the grandfather, he did not get involved in philosophy; he died in 520 AH.

Al-Abbaar said:

He attained a level of perfection, knowledge and virtue that was unsurpassed in Andalusia. He was a modest and humble man, of whom it was said that he was never distracted from researching and studying academic issues since he reached the age of discernment, except on two nights: the night his father died and his wedding night. In terms of books and other writings he filled almost ten thousand pages. He had a strong inclination towards philosophy, and became a leading figure in that field. People would turn to him to ask him his verdict on medical issues as much as they would ask him about matters of fiqh. He also had a deep knowledge of the Arabic language, and it was said that he had memorised the diwaans (collected poems) of Abu Tammaam and al-Mutanabbi.

Among the most famous of his works were the following: Bidaayat al-Mujtahid, on fiqh; al-Kulliyaat(Generalities) on medicine; Mukhtasar al-Mustasfa on usool; and many other works on philosophy, in which he summarised the thoughts of the Greek philosophers. So he wrote Jawaami‘ Kutub Aristotalis;  a summary of al-Ilaahiyyaat by Nicolaus of Damascus, a Greek philosopher; and a summary of Aristotle’sMetaphysics) b Aristotle. He also summarised many other books, of which there are too many to list here, to the point that he was known as the one who propagated and carried the banner of Aristotelian thought. That ultimately led to him becoming isolated, and he was shunned by the people of his era because of the strange views that he expressed and the weird, alien knowledge that he propagated.

Shaykh ash-Shuyookh Ibn Hamawiyyah said:

When I entered the city, I asked about Ibn Rushd and I was told that he was under house arrest on the orders of the caliph Ya‘qoob, and no one was allowed to visit him, because of the many strange views that were narrated from him, and the many shunned branches of knowledge that were attributed to him. He died under house arrest in Marrakesh.

You can see his biography in Siyar A‘laam an-Nubala’ (21/307-310)


There has been a lengthy debate on the real nature of the beliefs of Ibn Rushd, and many books have been written both supporting him and opposing him. There has been a great deal of confusion as to his real beliefs and views.

Because here we do not have the time or space for a detailed discussion of the beliefs of Ibn Rushd, it will suffice to point out some of the flawed ideas in his books that are subject to controversy.

1.     Interpretation of Islamic teachings so as to be in harmony with Aristotelian philosophy

Perhaps looking at the brief biography of Ibn Rushd referred to above will be sufficient to highlight this inclination in the thought of Ibn Rushd. He was infatuated with the thought of Aristotle to the extent that Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said of him: He is one of the most adherent of people to the views of Aristotle. End quote from Bayaan Talbees al-Jahamiyyah (1/120). Ibn Rushd tried hard to explain Aristotelian thought and present it to the people in a new Arabic style. Whilst doing that, when he saw a contradiction between Aristotelian thought and the fundamentals of Islam, he would try to find a far-fetched interpretation that could lead to undermining and destroying Islam. It was as if Aristotelian philosophy was the counterpart of the teachings of Islam which came from the Lord of the Worlds and are embodied in the texts of the Qur’an and Sunnah. It was on this basis that he wrote his famous book Fasl al-Maqaal fi Taqreer ma bayna ash-Sharee‘ah wa’l-Hikmah min al-Ittisaal (The Decisive Treatise, Determining the Nature of the Connection between Religion and Philosophy).

2.     His belief that Islamic teachings have both exoteric (apparent) and esoteric (hidden) meanings

Ibn Rushd said:

Islamic teachings are of two categories: exoteric (apparent) and esoteric (hidden). The exoteric or apparent meanings are for the masses to adhere to and follow, and the esoteric or hidden meanings are for the scholars. As for the masses, what they must do is understand Islamic teachings according to the apparent meaning, and refrain from interpreting them in any manner other than the apparent meaning. It is not permissible for the scholars to explain them to the masses in any way other than in accordance with the apparent meaning. As ‘Ali (may Allah be pleased with him) said: Tell the people what they can understand; do you want the words of Allah and His Messenger to be rejected? End quote.

Al-Kashf ‘an Manaahij al-Adillah (p. 99); published by Markaz Diraasaat al-Wahdah al-‘Arabiyyah

Ibn Rushd discussed this esoteric idea at length in his books, to the extent that he regarded it as one of the main characteristics of the saved group of the ummah of Muhammad (blessings and peace of Allah be upon him) who adhere to the exoteric aspects of the teachings of Islam, and they do not disclose their esoteric meanings to the people. End quote.

Al-Kashf ‘an Manaahij al-Adillah (p. 150)

Hence Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) wrote at length refuting the views of Ibn Rushd in this book and explaining that esoteric interpretation of Islamic texts is flawed. These discussions appear in his two significant books, Bayaan Talbees al-Jahamiyyah and Dar’u Ta‘aarud al-‘Aql wa’n-Naql.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

When Ibn Sina (Avicenna) and his ilk realised that the words of the Messenger cannot be interpreted in this philosophical manner – rather they became certain that the meaning that he intended was what the people understood – they tried to explain that by saying: He was addressing the masses in a manner that they could understand, even though he knew that the truth with regard to that particular issue was not as the people understood it. Hence what these people were effectively saying was that the Messengers lied in order to serve a purpose. This is the way of Ibn Rushd (Averroes) and others who follow esoteric interpretations (baatiniyyah). End quote.

Majmoo‘ al-Fataawa (19/157)

3.     Favouring philosophical views regarding the resurrection and requital

With regard to the issue of resurrection and requital, he favoured the view of the philosophers that the resurrection would be of souls only. In fact in this regard he fell into misguidance that was more grievous than simply believing in the philosophical view that the resurrection would be of souls only, as he regarded this issue as being one that is subject to ijtihaad, and said that what is required of anyone who examines the matter is to believe in the conclusion that he reaches. He said:

The truth concerning this issue is that what every individual must do is believe the conclusion to which his research leads him. End quote.

Al-Kashf ‘an Manaahij al-Adillah (p. 204)

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

The followers of philosophy are further removed from the path of Islam than ahl al-kalaam:

Among them are some who think that this is part of the religion of Islam.

And among them are some who have more knowledge of religious texts than others, so they started to reject the views of ahl al-kalaam unless they are supported by a text. Whenever there was a text to support their views, they would deal with that text in one of two ways: either they would accept it completely, if it was in accordance with their understanding and thoughts, or they would deal with it like all other similar cases, and say that the Messengers spoke of that by way of comparison in order to help the people understand (and it is not to be taken literally), because there was no other way to explain it and therefore they needed to put it in these words. Ibn Rushd and others like him followed this method, therefore they are closer to Islamic teachings than Ibn Sina and his ilk. In terms of practical issues, they were closer to the limits of Islam than those who neglected Islamic duties and regarded as permissible that which Islam forbids. However both groups are somewhat deviant, commensurate with the extent to which they went against the Qur’an and Sunnah, and they are correct and sound in as much as they are in harmony with them.

Hence with regard to the issue of the universe being created (and not having existed from eternity) and the resurrection of bodies, Ibn Rushd took a neutral stance and stated that both views were valid, although he was more inclined in his heart to his predecessor (Aristotle). He responded to the comments of al-Ghazaali in Tahaafut at-Tahaafut, but many of his arguments are incorrect and al-Ghazaali was in the right. He attributed some of his arguments to Ibn Sina and not to his predecessor (Aristotle), and he attributed any mistakes to Ibn Sina. In some of his arguments he spoke ill of al-Ghazaali and accused him of being unfair, because he based his views on flawed kalaami arguments, such as the idea that God does not have to have a reason or wisdom behind what He does, and that the One Who is all powerful and able to choose may decide to choose one thing over another for no reason. And some of his arguments were very confused and unclear. End quote.

Minhaaj as-Sunnah (1/255)

4.     Failure to pay attention to the Sunnah as a source of legislation

One of the main characteristics of the methodology of Ibn Rushd in his books, which at the same time was one of the main reasons for his errors, was his failure to pay attention to the Prophetic Sunnah as a source of legislation.

Dr Khaalid Kabeer ‘Allaal (may Allah preserve him) said:

Ibn Rushd did not pay due attention to the Prophetic Sunnah and its status as a main source of Islamic legislation after the Holy Qur’an, and he did not quote it widely in his books of kalaam and philosophy. Therefore he missed out on many hadiths that are directly connected to many of the academic topics that he discussed. Moreover, in many cases he did not correctly understand many of the hadiths that he did quote in his books, and he subjected them to misinterpretation in order to support his views and his Aristotelian ideas. End quote.

Naqd Fikr al-Faylasoof Ibn Rushd (p. 97)

This is a brief overview that highlights some of the scholarly criticism of the beliefs of Ibn Rushd (Averroes). This criticism may be summed up by noting that he overlooked many of the Islamic guidelines that were clearly laid out by the Lawgiver, and he promoted the method of interpreting the texts in a manner other than their apparent meaning and subjecting some clear texts to ijtihaad, on the basis of some weird, alien ideas that had come from ancient civilisations that have perished.

Because of that, he is celebrated by many of those who are part of the liberal secular trends today, to the point that they think of the philosopher Ibn Rushd as a pioneer of enlightenment, even though they know that much of the knowledge in his books is regarded as extinct and wrong by modern standards of knowledge. But their aim is to glorify all liberal thoughts and ideas that are not in harmony with the fundamentals of Islam and are contrary to the facts mentioned in Islamic texts, and they resort to interpreting these texts in a very weird manner, whilst at the same time presenting themselves as people of religious commitment and Islamic knowledge and understanding. In Ibn Rushd they see what they are looking for, and they regard his books as pioneering works. We think that in his books you will find promotion of adherence to Islam and referring to it, which we do not find in the books of these modern thinkers. He adhered to the practical side of Islamic teachings and venerated those teachings in the fields of fiqh, judicial rulings and issuing fatwas, that would not be pleasing to these modern thinkers, and they would not even match up to one tenth of his level of knowledge. May Allah destroy them, how they are deluded away from the truth!”[at-Tawbah 9:30].

And Allah knows best.

Islam Q&A


Forgotten Heroines

Article from Sisters-Magazine –

Muslim women in the West today are in a seemingly unique position, often straddling two worlds – that of their family’s ethnic culture and that of their Western country of residence. They are struggling to both revive their faith and their intellect, managing a balancing act of family and career.

Often, we feel alone, stranded in circumstances for which there is no textbook manual on how to do it all right. Surely we can’t be the only generation of Muslim women to face such trials! In fact, we aren’t. Islamic history books are filled with stories of exemplary Muslim women, young and old, who navigated cultures spanning from Asia and Arabia to Europe.

These inspiring women came of age in environments eerily similar to our own: Fatimah bint Muhammad (SAW), whose early teen years were spent struggling through the difficult first days of Islam in Makkah; and  Ama bint Khalid, who grew up in the Christian country of Abyssinia during the lifetime of the Prophet Muhammad (SAW). They dealt with feelings of isolation, cultural differences and the struggles faced by the pioneers of a new way. They fell in love, fought in wars and achieved heights of scholarship envied by men.

From the Sahabiyat (female Companions) to female scholars in our own times, Muslim women have always had powerful female figures to look up to and emulate. Unfortunately, however, these inspiring women have been forgotten and marginalised by their own people, to the detriment of all Muslims, both men and women.

Now, we hope to revive and relive our neglected history by bringing to light not only the exploits of these heroines, but their humanity as well. We aim to build a direct connection and sense of relevance between the current generations of Muslim women and those who created legacies before us.

Coming of Age in a New World

Modern society marks the transition from childhood into adolescence with contemporary constructs such as issues of identity and angst. For young Muslimahs in the West, these struggles are compounded with further questions about religion, spirituality and their place as citizens in societies whose values are often at great odds with those of Islam’s.

Ama bint Khalid was one of the first young Muslimahs to grow up in a non-Muslim environment and whose love for the Messenger of Allah (SAW) blossomed in her heart before she ever met him. Her parents were amongst the earliest believers in RasulAllah (SAW) and were of those who made the first hijrah (emigration) to Abyssinia.

As a result, Ama was one of a handful of young Muslims who grew up in a distinctly Christian society. Though she undoubtedly faced difficulties and challenges, her identity as a Muslim was strengthened by her circumstances, rather than weakened or driven to compromise. Her parents would regularly share with her and remind her of the reason for which they emigrated: their belief in Allah (SWT) and His Messenger. They would tell her stories about RasulAllah (SAW) – his kindness, his generosity, his concern for others even if they were not his family or friends and how he worked so hard to save everyone from the terrifying punishment of the Hereafter. Long before she ever met him, Ama loved this amazing man of whom her parents spoke so fondly.

Ama was a young girl faced with a massive challenge: living and growing up in a country foreign to her family, struggling to learn a new language and a new culture and, more importantly, retaining the faith for which they had emigrated in the first place. In the midst of this utter strangeness, she fiercely held onto her belief in God and His Messenger (SAW), her saviour.

Though the challenges are many, young Muslims in the 21st century are not the first to experience isolation, alienation and negative propaganda directly concentrated on their faith. Youth such as Ama bint Khalid and ‘Ali ibn Abi Talib (RA), both of whom were raised upon Islam from a very young age, grew up in a society where they were labelled as either crazy people, terrorists or both. Most Muslim teenagers often think that they have little in common with famous and awe-inspiring Sahabah of the Prophet’s time, but the truth is that their struggles were very similar to those we are going through today.

Today, young Muslims in the West have far more available and at their disposal than Ama bint Khalid had over 1400 years ago. Masjid youth groups, Islamic schools, youth conferences, CDs and DVDs; these resources provide not only knowledge, but a strength of solidarity for young Muslims growing up in non-Muslim societies.

Teenage Muslim girls who are trying to juggle their non-Muslim school environment, culturally-different home environment and plain old teen hormones need look no further than Ama bint Khalid to feel both comforted and inspired. If Ama could do it – in a time when there was no internet, no halal takeout and no varieties of cute hijabs – why can’t you?

Narrated Sa’id: Um Khalid [Ama] bint Khalid bin Said said, “I came to Allah’s Messenger along with my father and I was wearing a yellow shirt. Allah’s Messenger said, “Sanah Sanah!” (‘Abdullah, the sub-narrator said, “It means, ‘Nice, nice!’ in the Ethiopian language.”) Um Khalid added, “Then I started playing with the seal of Prophethood. My father admonished me. But Allah’s Apostle said (to my father), “Leave her,” Allah’s Apostle (then addressing me) said, “May you live so long that your dress gets worn out, and you will mend it many times, and then wear another till it gets worn out (i.e. May Allah prolong your life).” (The sub-narrator, ‘Abdullah aid, “That garment (which she was wearing) remained usable for a long time.”) Bukhari, Volume 8, Book 73, Number 22


Umm Khadijah (Zainab bint Younus) is a young woman who finds constant inspiration in the lives of the Sahabiyat and other great women in Islamic history. She hopes that every Muslimah is able to identify with the struggles of these inspirational women and follow in their footsteps to become part of a new generation of powerful Muslimahs.


Source: PREVENT-Supporting Fiyaz Mughal and Political Opportunism


On the 8th of March, Fiyaz Mughal’s Faith Matters submitted written evidence to the Home Affairs Committee’s countering extremism inquiry. Written in an interestingly critical style, it certainly hit all the high notes from the perspective of the Muslim community.

For instance, it drew attention to the current Counter Extremism Strategy as having disproportionately focussed on the Muslim community “leading to claims that it renders Muslims a ‘suspect community’.” It highlights the problem of Home Office holding disproportionate power in defining “extremism” and that the definition should be the “product of scholarly debate”. Even the label “Islamism” comes in for criticism, noting it leads to McCarythism and alienation of partners that can “support the fight against violent extremism”.

A superficial reading certainly makes for a promising one.

But then we recall that this is a submission by Faith Matters, whose head is Fiyaz Mughal. If anything, this submission only further exposes his hypocrisy, political opportunism and the complete discrediting of his pet project Tell MAMA.

The Enemy of my Enemy

The submission notes that,

“A recent report on the Muslim Brotherhood operating in the UK identifies a number of organisations and their potential to be included as ‘non-violent extremists’. According to an article published in the RUSI Journal, such attempts to use ‘Islamism’ as an ideology that leads to terrorism reintroduces a ‘McCarthyism of the past’.”

This is all well and good except Mughal himself has perpetuated these very problems when it has suited him. In fact, Mughal last year joined ranks with notorious, discredited spin-doctor, the PREVENT-mouthpieceanti-Muslimjournalist, Andrew Gilligan, after a failed PCC complaint against him. With the article targeting Sayeeda Warsi, naming Muddassar Ahmed an “extremist”, and smearing Iftikhar Awan for having “links with the Islamist Muslim Brotherhood”, Fiyaz actively contributed to the formation of the “counter-entryism” element of the counter-extremism strategy. In Gilligan’s article, Mughal stated,

“I was deeply concerned about the kinds of groups some of the members had connections with, and some of the groups they were recommending be brought into government… It seemed to me to be a form of entryism, by people with no track record in delivering projects.”

This article was subsequently referenced by the Quilliam Foundation in their report on counter-extremism as an example of entryism, in the process demonstrating how Mughal and Quilliam reinforce each other’s narratives.

Internal Conflicts?

In a further twist, Tell MAMA’s co-chair is the pro-Israeli Richard Benson. This is significant because the Muslim Brotherhood report that the submission makes note of, identified the Muslim Council of Britain as one of the organisations shaped by the Brotherhood. In 2009, the Community Security Trust in its joint submission to the PREVENT inquiry focussed on “Islamists”, and explicitly went onto state:

“In the immediate aftermath of the London bombings, the Government sought to work through Muslim umbrella groups, such as the Muslim Council of Britain and the Muslim Association of Britain, which are led byradical Islamists.”

In other words, the current co-chair of Tell MAMA was pursuing the very strategy which Faith Matters highlights as leading to McCarythism, denouncing Muslim organisations as being “radical Islamists”.

Mughal later in the year even turned to neocon-co-opted Nick Cohen to produce a puff piece attacking – you guessed it – “Islamists”.

The submission further makes a positive mention of STREET, and specifically, its funding being cut. STREET, founded by Abdul Haqq Baker was an outreach project assisting and guiding converts and Muslim gang members. Of relevance is the fact that it was the subject of Gilligan smears in 2012. The article drew on the neoconchoice Muslim Haras Rafiq, the failed businessman who is currently the managing director of Quilliam. And a friend of Mughal.

Gilligan again targeted Baker two years later in the context of Salafi “radicals” being used in the Channel deradlicalisation scheme.

No Different to Quilliam/HJS

This confusing submission however, is a smokescreen. It seems, behind closed doors, and in the right circles, Mughal is a PREVENT-supporter.

On the 3rd of March – five days before the submission – an event on Tackling Extremism in the UK was held by Westminster Briefing. Mughal was quite emphatically singing a different tune:

‘Prevent’ is becoming more problematic especially in the Muslim Community – they consider it intrusive in their daily lives – particularly with the new Govt. duty to report. I disagree – the environment is more complex, but I do think Prevent as a brand has become damaged.

In other words, for all intents and purposes, Mughal does back PREVENT, and does not regard it intrusive, nor discriminatory. These problems are merely “perceptions” and “myths” that the Muslim community seem to have. Note here that this is precisely the same spin adopted by both the Quilliam Foundation and the Henry Jackson Society.

His issue is that PREVENT as a “brand” is “damaged” and suggests another medium to trick the Muslim community into buying into the discredited Countering Violent Extremism discourse:

“Interfaith dialogues can get people around the table… People are more relaxed in interfaith groups – they can discuss stuff that normally they wouldn’t.”

The deceptive strategies to effect CVE agendas never cease to amaze.

Concluding Remarks

With Tell MAMA aimed at the “soft-end” of counter-extremism, and his Faith Matters interfaith organisation operating further up the scale, his interfaith proposition makes for a lucrative opportunity.

The pertinent question remains however: how can someone who secretly buys into PREVENT – a strategy that has been slammed by hundreds of academics for demonizing Muslims – and colludes with neocons and anti-Muslim journalists, be involved in tackling Islamophobia?

Faith Matters, Tell MAMA and Fiyaz Mughal thoroughly devoid of credibility, are in no position, having collaborated with those who have tried unsuccessfully to marginalise mainstream organisations, and secretly advocated CVE policies, to pontificate from the side-lines at the expense of the Muslim minority.

The above discussion is important because increasingly, Mughal and Tell MAMA have moved into the role of controlling the discussion among Muslims. This function, as we shall see in the next piece, involves protecting those central to the enabling of political Islamophobia, and smearing genuine Muslim figures.


When Musa alayhis salam went to Pharaoh with the message of tawheed, the people accused Musa of being a knowledgeable and experienced magician.

So a showdown was arranged. Pharaoh ordered that the most learned magicians from his kingdom should come and defeat Musa.

A date was set. All of the people gathered and looked on. The magicians of Pharaoh had a personal guarantee from him that they would receive a massive reward. All of their lives they had been practising magic and this was the pinnacle – a showdown in front of all of the people including Pharaoh to prove how great they were.

The magicians gathered. A group of the most learned magicians ever. They looked on at Musa alayhis salam. So humble.

Arrogantly they said “O Musa! Either you throw or shall we throw?” Musa alayhis salam told them to throw and their ropes and sticks suddenly began to move like snakes…

Musa alayhis salam felt a little fear in his heart but Allah told him not to fear and that he would be the victor. So Musa threw his staff and it became a real snake. It ate the the false snakes in front of the people.

What happened next? The magicians of Pharaoh, who were the filthiest of people, immediately fell down into prostration and declared their belief in Allah! SubhanAllah. They recognised this wasn’t magic. They recognised that this was from Allah and they didn’t care what Pharaoh would do to them, they just believed in Allah.

Read what they said….. “Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life. Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring.” (Taha 72 – 73)

Points of benefit:

1) The beauty of tawheed and that when it truly enters the heart, it overpowers everything else and becomes more beloved to the slave than anything else

2) The magicians will never be successful

3) Truth overcomes falsehood

4) That we should not doom someone to misguidance because Allah guides whom He wills, whenever He wills

5) The importance of submitting to the truth when it comes, regardless of how difficult it may become

6) The need to be “forward” thinking like those magicians who eventually recognised the akhira is better than this dunya

7) Allah will give you opportunities to rectify yourself and show you signs but if you turn away then you can blame nobody but yourself

8) The pharoahs of this dunya may have temporary power but to Allah belongs the final decision

9) That sometimes you will feel scared and that is ok – just have trust in Allah and He will not forsake you

10) That when you come with the truth, often the people will mock you and call you names, just like they called Musa a magician

We should hold onto the rope of Allah and submit. What is with Allah is better and more lasting than this lowly dunya.