Can I Live with the Prophet at the Highest Level of Jannah?

Question:
Can I live with the Prophet at the highest level of Jannah?
Answer:
Dear questioner,
May Allah bless you and increase you in good.
Thank you for this important question. The most important is that we can never be jealous of the Prophet Muhammad (Allah bless him and give him peace).
Love for the Prophet 
The Prophet Muhammad (Allah bless him and give him peace) said, “None of you believes until I am more beloved to you than your parents, your children, and all of humanity.” [Bukhari]
 “The Messenger of God (Allah bless him and grant him peace) also said, “Whoever possesses the following three qualities has tasted the sweetness of faith: the one for whom Allah and His Messenger are dearer than anything else, [one] who loves a person and he loves him solely for Allah’s sake, and [one] who hates to revert to a state of disbelief as he hates to be thrown into the fire.” [Bukhari]
We prefer and love Allah and His messenger even more than ourselves in all that we desire. One of the poets said, “Loving is to prefer the beloved above yourself [in all matters].”
Lovers Are United 
The Prophet (Allah bless him and grant him peace) said, “A person is whom they love.” [Bukhari]
The famous companion who relates this hadith, Anas bin Malek said, “This hadith gives the most hope (to those who love him).”
A person is with the one whom they love. However, how does this exactly fit into the details of how it will occur? Allah knows best.
What is relevant and important to us is that we will be with him if we love him.
Notice a subtle point here; it is not about the pleasures of Paradise that are of concern to the lovers; it is about the company.
 A’siyah- the wife of Pharaoh- when she makes dua or supplication, she says and quoting here the Quranic reference, “My Lord, build for me, with you, a house in Paradise, and save me from Pharaoh and his works, and save me from the wrongdoing people.” [Qur’an 66:11]
Paradise and Its Description 
“Allah, the Exalted, has said: “I have prepared for My righteous Slaves [in Paradise] what no eyes have ever seen, no ears have ever heard of, and what has never come to the mind or heart of a human being.” Recite, if you wish “No soul knows what eye’s delight awaits them—a reward for what they used to do.” [Qur’an 32:17]  [Bukhari and Muslim]
This is the eternal abode and reward of those who believed and performed good deeds and ultimately achieved true success. Do not imagine in this realm the details of it, but strive to enter it.
May Allah grant us all this gift and blessing.
Allah knows best.
[Imam] Yama Niazi
Checked and Approved by Shaykh Faraz Rabbani

Why Did the Prophet Interpret a Black Woman That He Saw in a Dream as a Plague?

Question:

Why did the Prophet interpret a black woman that he saw in a dream as a plague?

Answer:

Wa alaykum assalam wa rahmatullahi wa barakatuh,

Dear questioner,

Thank you for your important question.

The hadith is in Sahih al-Bukhari and reads:

In a dream I saw a black woman with unkempt hair leaving Medina and going to Mahya’ah (Juhfah). I interpreted it as a plague that was to beset Medina but then was moved to [Mahya’ah].

Al-Qastallani explains this saying:

The logic in this interpretation is that black (sawda’) is sounds like two words, namely evil (su’) and sickness (da’). Thus he interpreted it as an [evil sickness] because the word combined these two words. He interpreted unkempt (tha’ir) to mean that which kindles (yuthir) evil in Medina. (Irshad al-Sari, Al-Qastallani)

So the interpretation is based on the sounding of the words, and not on their meanings, and it is by no means a racial comment. Islam is not racist, and the Prophet (Allah bless him and give him peace) was not racist. Please also see:
https://lamppostedu.org/the-negro

I pray this helps.

[Ustadh] Farid Dingle

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Farid Dingle has completed extensive years of study in the sciences of the Arabic language and the various Islamic Sciences. During his studies, he also earned a CIFE Certificate in Islamic Finance. Over the years he has developed a masterful ability to craft lessons that help non-Arabic speakers gain a deep understanding of the language. He currently teaches courses in the Arabic Language.

How Do I Balance Between This World and the Next?

Question: How Do I balance between this world and the next?
Answer:
Perspective on Deeds

Our life is and must be about balance.  We must remember that we have things in our religion that are recommended and we have other things that are obligations.
The first most important thing in our life is those things that are obligatory. Those are things like prayer, fasting, giving zakat, and performing hajj.
There are also forbidden things that are not allowed for us to do and they are a priority to avoid. Those are further divided into major and minor sins. Although we should avoid them all, there is an emphasis to avoid the major sins first.  A person who is concerned about not saying a bad word over committing fornication or drinking alcohol has their priorities wrong.

Focus on the Concern

The Prophet Muhammad (Allah bless him and give him peace) said, “From the excellence of one’s Islam is to leave what does not concern one.” [Tirmidhi]
So one can deduce from this hadith that the most important thing to focus on is what concerns you.

Every individual has a unique role and situation. Each may have to focus on something different. So, I would say focus on learning what are all the things that are incumbent upon you. Often it is learning than doing good deeds for many. Please take a class on this topic to help you truly learn what is a priority in Islamic education. Consider this class.

https://seekersguidance.org/courses/absolute-essentials-of-islam-hanafi-getting-started-with-your-belief-and-practice/

 

Blameworthy Love Of the World

When a human being starts loving the world to where they become heedless of their Lord and further starts committing sins and does not repent, then this person has gone past the limits. Now they have jeopardized their safety and protection with Allah. Many scholars consider the root of all evil to be the love of this temporal world and his illusions that make us forget about our purpose.
Allah warns about this in the Qur’an,

“And do not be like those who forgot Allah, so He made them forget themselves. It is they who are ˹truly˺ rebellious.”  [Surat al Hashr 59:19]

The commentators say these are people who even forgot what benefits their own souls.

May Allah protect us.

 

The Middle Path

The path of our beloved Prophet was and is indeed the best path of balance.
Allah says in the Qur’an, “Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often.” [Surat al-Ahzaab 33: 21]
The Prophet lived his blessed life every day as if it may be his last. Every moment was a moment of drawing near to Allah. His interactions with others were mercy and guidance. His very words were light. His actions were lessons for people to draw wisdom from until the end of time. He did not eat much, sleep much, or indulge in the world. He cared for the weak and the poor. He also had great concern for the guidance of humanity.

Every day he worked hard to fulfill his life mission and purpose. We must also learn to do the same.

So in summary, live your life by going to work and studying and providing and all other outward duties, however, prepare inwardly to meet Allah at any time.  This is echoed in the Prophetic narration,
“Be in the world as if you were a stranger or a traveler.” [Bukhari]

Balance is in fulfilling your obligations and staying away from the prohibitions. Everything else will fall in place.

[Imam] Yama Niazi
Checked and Approved by Shaykh Faraz Rabbani

Was the Prophet Created From Light?

Question: Asslamu ‘alaykum. In the subcontinent, some people say that Allah is nur (light) because it is mentioned in the Qur’an. Furthermore, they say that Allah created our Prophet (Allah bless him and give him peace) from His light as His first creation. How could it be interpreted?

Answer:Wa ‘alaykum assaalm wa rahmatullah wa barakatuh.

I pray you are well.

 

The Light Of Allah

Firstly, let us be clear on one thing: the Prophet (Allah bless him and give him peace) is created and in no way “part” of Allah Most High. There are also a number of interpretations of the divine name “Al-Nur.” Such as Allah is the possessor of metaphysical light; the ‘light’ being an expression of His necessary existence, and Allah is the illuminator – a metaphorical expression of Creator – of the heavens and Earth. [Biqa’i, Nazm al-Durar, Alusi, Ruh al-Ma’ani, Sanusi, Sharh al-Muqaddimat]

It seems that there are metaphysical connotations of this name that many of the righteous of this Umma have referred to in the books of Tasawwuf. These are higher, experiential matters, the discussion of which is fruitless for those who have not had those experiences.

 

The Light Of the Prophet (Allah bless him and give him peace)

There is no doubt about the Prophet being human (bashar) as the Qur’an clearly states it. [Qur’an, 18:110] As for him being light, this can be understood on many levels too. He was certainly a light of guidance, and the light did emanate from him, as a number of narrations state.

I recommend that you read this excellent article by Shaykh Nuh Keller on the matter. It provides much clarity on the matter.

To be honest, this is not a matter that is worth discussing with people at length. Read the discussion above and move on to something which is more productive in your din.

May Allah illuminate our hearts with His love.
[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

Why Do the Prophets Have To Be Sinless?

Question: Why do the Prophets have to be sinless?
Answer:

In the Name of Allah, the Merciful and Compassionate Walaikum assalam,

I hope you are doing well, insha’Allah. May Allah bless you for your concern for sound beliefs and understanding.

 

Allah Has Absolute Will and Absolute Power

We believe—rationally and on the basis of revelation—that Allah Most High is the necessary existent and creator of all things. Allah has the attributes of absolute Will and absolute Power.

His Will and Power relate to anything possible (mumkin). Allah Most High tells us that He is, “The One who does whatsoever He wills.” [Qur’an]

Thus, Allah Most High can do anything possible or not do it. Nothing of the possible is outside the Will of Allah Most High—and there is nothing that Allah “must” do.

And anything that Allah Most High wills, He brings into existence with His Power. [Sawi, Sharh Jawhara al-Tawhid]

In Sura Yasin, Allah Most High tells us, “All it takes, when He wills something ˹to be˺, is simply to say to it: “Be!” And it is!” [Qur’an, 36.82]

 

Why Do The Messengers “Have To Be” Sinless?

While we affirm the absoluteness of Allah’s Will—that He can do whatsoever He wills—, we also affirm with certitude that Allah Most High is Wise (hakim) and Just. This is from His Perfection (kamal). [Nasafi, Sharh al-Umda fi’l I’tiqad]

Thus, while Allah could send anyone He wished as His representative—His prophet or messenger—what is (a) entailed by Divine Wisdom and (b) affirmed by Divine Revelation in the Qur’an and Sunna, is the sinlessness (‘isma) of the Prophets from all sin, major and minor. [Bajuri, Tuhftat al-Murid `ala Jawharat al-Tawhid]

Allah Most High has commanded us to (a) take the prophets as exemplars and (b) to follow them unconditionally—and Has commanded us to (c) obey Allah’s command, and (d) stay away from His prohibitions.

If the Prophets were to disobey Allah, it would entail that we were being called at once to (a) follow them in this act; and yet (b) not follow them in order not to disobey Allah. This is absurd. Thus, it is absurd for Prophets to disobey their Lord, whose representatives and exemplars they are. [Ibid.]

May Allah Most High increase us in faith certitude, knowledge, and clarity.

And Allah is the giver of success and facilitation.

[Shaykh] Faraz Rabbani

Shaykh Faraz Rabbani spent ten years studying with some of the leading scholars of recent times, first in Damascus, and then in Amman, Jordan. His teachers include the foremost theologian of recent times in Damascus, the late Shaykh Adib al-Kallas (may Allah have mercy on him), as well as his student Shaykh Hassan al-Hindi, one of the leading Hanafi fuqaha of the present age. He returned to Canada in 2007, where he founded SeekersGuidance in order to meet the urgent need to spread Islamic knowledge–both online and on the ground–in a reliable, relevant, inspiring, and accessible manner. He is the author of Absolute Essentials of Islam: Faith, Prayer, and the Path of Salvation According to the Hanafi School (White Thread Press, 2004.) Since 2011, Shaykh Faraz has been named one of the 500 most influential Muslims by the Royal Islamic Strategic Studies Center.

If I Love the Messenger, Will I Be with Him in His Level of Paradise?

Question:  Assalam Alaykum, does the love of the Prophet Muhammad, and therefore following all his teachings, elevate one’s status to the highest level of al-Firdaus, just below Al-Waseela? As it is narrated in the hadith, “Among those who love me the most would be the ones coming after me, they would have sold their lives and family just to see me.”  May Allah grant you His Countenance.

Answer:
Wa alaykum al-salam

Thank you for writing to us.

There is no doubt that loving Allah’s Messenger (Allah bless him and give him peace) is one of the most important actions of the heart. Many ahadith refer to the reward of the one who loves him. Perhaps the greatest reward is the one you allude to, namely that, as the Prophet (Allah bless him and give him peace) told us, a man will be with the one whom he loves.

Another narration transmitted by Anas in the Sahihayn of Bukhari and Muslim, shows how the Prophet expanded on the meaning of this statement: A man asked the Prophet, Allah bless him and give him peace, about the final hour, saying “When is the Final Hour?” The Messenger of Allah responded by saying, “What have you prepared for the Final Hour?” He responded, saying, “I have not prepared anything save that I love Allah and His Messenger (Allah bless him and give him peace). The Prophet responded, “You will be with those whom you love.” Anas said they were never happier about anything than the words of the Prophet, “You will be with those whom you love.” He said, “I love the Prophet (Allah bless him and give him peace) and Abu Bakr and ‘Umar (Allah be pleased with both of them) and I hope to be with them on account of my love for them, even though I have not exerted myself in action as they have done.” [Bukhari and Muslim] Thus, Anas (Allah be pleased with him) made it clear that even though our actions may fall short of the actions of the Messenger and the great companions, we will be with them on account of our love for them.

However, this does not mean that the one who will be with Allah’s Messenger will necessarily be in the highest of Jannah in al-Firdaws.  Ibn Hajar stated in Fath al-Bari that the Prophet’s words, “You will be with those whom you love” mean that you will be in their company. In his view, one may be in their company by gathering with them at times, not necessarily all the time. For example, everyone who loves Allah’s Messenger will enter paradise, so they will be with him in Paradise, although their levels in Paradise may differ. [Fath al-Bari]

In his commentary on Muslim, Imam al-Nawawi stated that being with Allah’s Messenger does not necessarily mean being with him in the same level of paradise or being given the same reward as he is given. [Sharh Sahih Muslim]

Accordingly, those who love Allah’s Messenger will be with him by gathering with him, spending time in his company, having the honor of seeing his splendid face and the wonderful light emanating from his most beautiful body and face, kissing his hand or his forehead, and seeing his smile.

However, they will not necessarily be in the highest level of Jannah, particularly as the highest level of Jannah is al-Wasilah, as you mention in your question. Abu Sa‘id al-Khudri said, in a hadith transmitted by Imam Ahmad, that the Prophet (Allah bless him and give him peace) said, “Al-Wasilah is a level in Paradise with Allah above which there is no level, so ask Allah to grant me al-Wasilah”.

In another narration transmitted by Imam al-Tirmidhi from Abu Hurayra, he said that the Messenger of Allah said, “Ask Allah to grant me al-Wasilah”. They said, “O Messenger of Allah, what is al-Wasilah?” He said, “The highest level in Jannah. Know that only one man will attain this level, and I desire to be that man.”

Thus, only the Messenger of Allah will be in al-Wasilah. Scholars have explained that Jannah al-Firdaws is the highest level of Jannah, and it consists of various levels. The highest level is al-Wasilah. Thus, one may enjoy the company of the Prophet but will not be with him at the same level of Jannah, namely al-Wasilah.  One may be in al-Firdaws or even in a lower level of Jannah, but will still enjoy the company of Allah’s Messenger, on account of one’s love for him.

And Allah Most High knows best.
[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.

 

 

Should Religious Relics of Non-Muslims Be Destroyed?

Question: Afghanistan being a Muslim country has been under Muslim rule for 13 centuries, and the ancient relics of Bamiyan Buddhas were desecrated by the Taliban government, even though Muslim places of worship are respected in Buddhist countries like Sri Lanka, Vietnam, and Thailand. Is the Taliban’s action against Bamiyan Buddha, which is a sacred symbol for the global Buddhist community, Islamically correct?

Answer:

Assalamu alaykum,

Thank you for your question.

 

Entering a Non-Muslim’s Place of Worship

In the chapter of non-Muslims subject in an Islamic state, the Reliance of the Traveller says,

“011.7 A non-Muslim may not enter the Meccan Sacred Precinct (Haram) under any circumstances, or enter any other mosque without permission (A: nor may Muslims enter churches without their permission).“

In addition to this, consider the advice of the Caliph Abu Bakr when he sent an army to the Levant, “You will find people who have devoted themselves to monasteries, leave them to their devotions. Do not kill the old and decrepit, women or children; do not destroy buildings; do not cut down trees or harm livestock without good cause; do not burn or drown palms; do not be treacherous; do not mutilate; do not be cowardly, and do not loot…” [https://seekersguidance.org/articles/prophetic-guidance/islam-vs-isis-a-letter-to-baghdadi-from-leading-scholars/]

 

Respect and rights

Non-Muslims have a right to the safety and security of their relics and places of worship, and I pray that the followers of all religions can have interfaith discourse without resorting to violence, actions against the Shari’a, and disregard for human rights.

[Ustadha] Shazia Ahmad

Checked and Approved by Shaykh Faraz Rabbani

Ustadha Shazia Ahmad lived in Damascus, Syria for two years where she studied aqidah, fiqh, tajweed, tafseer, and Arabic. She then attended the University of Texas at Austin, where she completed her Masters in Arabic. Afterward, she moved to Amman, Jordan where she studied fiqh, Arabic, and other sciences. She recently moved back to Mississauga, Canada, where she lives with her family.

Do Mistakes in Recitation Invalidate the Prayer?

Question:  Does one have to repeat their prayer if they make a mistake in recitation such as saying kul in place of qul? Is it permissible to say, in the sitting between the two prostrations, the supplication ‘rabbi ghifirli – My Lord, forgive me.”?

Answer:

In the Name of Allah, the Most Merciful and Compassionate

To answer your first question, the answer is no. You do not have to repeat your prayer.

 

Mistakes in Recitation

Even though one should not take the correct recitation of the Qur’an lightly – one’s prayer is valid even if they make errors in their recitation. This is due to the widespread lack of proficiency amongst the people in reciting the Qur’an. [Ibn ‘Abidin, Radd al-Muhtar]

 

Supplicating Between the Two Prostrations

Regarding your second question – it is permissible for you to make the above-mentioned supplication.

Scholars have deemed the supplication between the two prostrations to be a good act. What one says in this supplication is up to them; scholars have put forth suggested supplications – such as the one you have mentioned – which one is welcome to use. [Tahtawi/Shurunbulali, Hashiyat Maraqi al-Falah]

I hope this helps,
Allah knows best.
[Shaykh] Yusuf Weltch

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Yusuf Weltch is a graduate from Tarim; a student of Habib Umar and other luminaries; and authorized teachers of the Qur’an and the Islamic sciences

Am I A Kafir For Not Denouncing Someone Mocking Islam?

Question:

Assalamu ‘alaykum.

I was sitting in a place where Islam was being mocked. I did not denounce it, and I knew that if I did not denounce it I will be a kafir. I still did not denounce it, and then it came into my mind what was doing, so then I did. This all happened within  10-20 seconds.

Am I kafir?

 

Answer:

Wa ‘alaykum assalam wa rahmatullah wa barakatuh.

I pray you are well.

Not Denouncing is Not Kufr

No, you are not a kafir. Not denouncing the mockery of Islam does not make one a kafir.

The Messenger of Allah (Allah bless him and give him peace) said, “Whoever of you sees something wrong he should change it with his hand. If he’s not able then with his tongue. If he’s not able then with his heart – and that is the weakest of faith.” (Muslim) This is an important hadith in this matter.

The fact that you felt that you should denounce it shows that you disliked the matter and wanted it changed. That is from the third category in the hadith. There can be other factors involved too, such as feeling overwhelmed or too scared to speak.

 

Find Better Company

It’s important for you to avoid places and people who would criticize Islam. This can lead to disastrous results for your iman. Even if they are cool, funny, and popular. None of those things will help on the Day of Judgement.

Keep the company of people who will inspire you and will nourish your iman. Also, it’s important to learn the details of belief and fiqh so you’re prepared if you ever face such a situation again.
May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 where, for 18 months, he studied with many erudite scholars. In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years in Sacred Law (fiqh), legal theory (Usul al-fiqh), theology, hadith methodology, hadith commentary, and Logic. He was also given licenses of mastery in the science of Quranic recital and he was able to study an extensive curriculum of Quranic sciences, tafsir, Arabic grammar, and Arabic eloquence.

 

Are Women Punished More than Men on the Day of Judgement?

Question: Salam Alikum, I have seen a hadith that I am really confused about. The hadith reads, “It used to be said that the people with the worst punishment [on the Day of Judgment] are two: A woman who disobeyed her husband, and a people’s Imam whom they dislike.”

What does the hadith mean? Does it mean that a woman who disobeys her husband will have a worse punishment than a husband who abuses his wife and oppressors her? Does that mean that the punishment for neglecting the rights of the husband is worse than the punishment of a husband who severely abuses his wife without justification and does not give her rights?

Answer:
Wa alaykum al-Salam

Thank you for writing to us.

The hadith you mention is classified as slightly weak, which means it cannot be relied on in matters of fiqh or aqidah. However, even if it were an authentic hadith, it does not mean that women who disobey their husbands are punished more severely than husbands who abuse their wives. The Prophet (Allah bless him and give him peace) warned of severe punishments for different categories of people, including people who behave violently to others.

 

Allah’s Law is Balanced
Know that the Law of Allah is fair and balanced. It brings about stability in the lands and aims at strengthening relationships, honing understanding, and spreading compassion between all human beings. Allah’s Law will never treat anyone unjustly. It does not give preference to one race over another nor one gender over the other. We are all equal, black and white, male and female, in the eyes of Allah and the only thing that distinguishes one from the other is taqwa (Allah-consciousness).

Once this primary and essential understanding is engraved within our hearts, it drives us to find a suitable interpretation or understanding for narrations or traditions that may, at face value, seem to be unjust towards women, or men for that matter.

 

The Hadith in Question
The hadith has been narrated by Imam Tirmidhi in his Sunan and Ibn Abi Shayba in his Musannaf. Both chains of transmission include Ziyad ibn Abi al-Jad who transmits from the companion Amr ibn al-Harith who said, “It used to be said that the people with the worst punishment on the Day of Judgment are two: A woman who disobeyed her husband, and a people’s Imam whom they dislike.”

 

Authenticity
In this instance, the narrator, Ziyad bin Abi al-Ja’d, is classified as layyin al-hadith. This means that the above hadith that he transmitted is slightly weak and should not be used to establish law or belief.

Furthermore, the companion does not attribute these words to the Messenger (Allah bless him and give him peace) directly, although one may understand that he is implying that it is a statement of the Messenger.

 

It’s Meaning
Nonetheless, and even assuming that the narration is authentic, the words used do not suggest that a disobedient wife is worse off than an abusive husband. The Messenger of Allah (Allah bless him and give him peace) used the same wording to refer to other categories of people. He did so to stress the seriousness of a crime, without any bias as to gender. In fact, he used the same phrase when he addressed violence, which would include an abusive husband.

In an authentic narration, he (Allah bless him and give him peace) said, “Indeed those who will be most intensely punished on the Day of Judgment are those who inflicted the most intense punishment on humans in this world” (Musnad al-Humaydi).

And Allah knows best

[Shaykh] Abdurragmaan Khan

Checked and Approved by Shaykh Faraz Rabbani

Shaykh Abdurragmaan received ijazah ’ammah from various luminaries, including but not restricted to: Habib Umar ibn Hafiz—a personality who affected him greatly and who has changed his relationship with Allah, Maulana Yusuf Karaan—the former Mufti of Cape Town; Habib ‘Ali al-Mashhur—the current Mufti of Tarim; Habib ‘Umar al-Jaylani—the Shafi‘i Mufti of Makkah; Sayyid Ahmad bin Abi Bakr al-Hibshi; Habib Kadhim as-Saqqaf; Shaykh Mahmud Sa’id Mamduh; Maulana Abdul Hafiz al-Makki; Shaykh Ala ad-Din al-Afghani; Maulana Fazlur Rahman al-Azami and Shaykh Yahya al-Gawthani amongst others.