Shaykh Ibrahim’s Teachings

Shaykh Ibrahim on Prophet Muhammad’s succession | Translated by Imam Muhammad Abdul Latif Finch

/ unlimitedmercy

Shaikh Ibrāhīm Inyās, may God be pleased with him, on the Explanation of Why the Prophet, peace be upon him, Refrained from Clear Designation of His Khalīfa (Successor)

Regarding the Quranic statement, “And warn them that there is no god but so be conscious of Me , Shaikh Ibrāhīm Inyās, may God be pleased with him stated in Riyadh al Tafsir, Vol.3, commenting on Surah al-Nahl, pg. 275-76, the following:

‘and He creates that which you do not know.’ (16:8) For this reason the Messenger, peace be upon him, refrained from designating a khalīfa (successor after him). He didn’t appoint anyone as a khalīfa at the time of his death because he knew that there would be someone in his community who would receive knowledge from Allāh without an intermediary.

For this reason he said, ‘Allāh is my khalīfa in over every Muslim’. (Muslim) So, the Walī encounters knowledge from Allāh, be He blessed and exalted, just as the angel received it who consequently revealed it to the Messenger, peace be upon him and just as the Messenger, peace be upon him received it. The difference between the Khalīfa and these others is that he is not autonomous. Rather, he is a follower.

The task of the Walī is not to bring a new ruling for he is a follower of the Messenger, peace be upon him, before him. Rather, he takes from the same mine that the Prophet, peace be upon him, took from and from the mine that the angel who descended upon the Messenger, peace be upon him took from. Since the Messenger, peace be upon him, knew that this would occur in his community he refrained from appointing a khalīfa, ‘Allāh is my khalīfa over every Muslim’.

If he had not know that there would be one amongst us who would take from Allāh directly he wouldn’t have stated, ‘Allāh is my khalīfa over every Muslim. ‘And He creates what you don’t know’, after the annihilation of the slave and the continuity of the Truth, be He blessed and exalted from the sciences of witnessing and secrets that are only known to Allāh, be He blessed and exalted. ‘And He creates what you do not know’ (16:8), ‘rather they disbelieved in what they couldn’t comprehend of His knowledge’ (10:39) These two ‘whats’ (literally ‘what’ they do not know and ‘what’ they could not comprehend) is the knowledge that encompass all things.

Commentary:

Baye, may Allāh be pleased with him, explains why the outward appointment of a political/religious head after the Prophet, peace be upon him, wasn’t done. He states, ultimately, that it was already appointed before his death in the decree of Allāh. Discussing this point he mentions four elements: 1) Allāh 2) The Prophet, peace be upon him 3) The Wali 4) The Khalifa. He also places these elements in context to the point at hand. To summarize the above we can say that according to Shaikh Ibrāhīm, may Allāh be pleased with him that:

  • The Prophet, peace be upon him, refrained from assigning his Khalīfa as he knew that Allāh had already done so.
  • The Khalīfa of the Prophet, peace be upon him, is the Wali.
  • As the Wali is the Khalīfa of the Prophet, peace be upon him, then the Wali is the Khalīfa of the Prophet, peace be upon him, over every Muslim, as the Prophet, peace be upon him held such authority.
  • The Prophet, peace be upon him, said that Allāh is his khalīfa over every Muslim.

Question:

How can the Khalīfa and Allāh both be the khalīfa over every Muslim?

  • It has been stated that the Khalīfa of the Prophet, peace be upon him, is one chosen already for him in the decree of Allāh to represent Allah directly without intermediary in place of the Prophet, peace be upon him.
  • Thus the meaning of Allāh is my khalīfa over every Muslim is practically achieved through the Walī or Khalīfa who would manifest on the ground in place of the Prophet, peace be upon.
  • This is the meaning to, ‘Allah is my khalīfa over every Muslim’, and Allāh knows best.

Question: Then what did Baye mean in saying: ‘And He creates what you do not know’ (16:8), ‘rather they disbelieved in what they couldn’t comprehend of His knowledge’ (10:39) These two ‘whats’ (literally ‘what’ they do not know and ‘what’ they could not comprehend) is the knowledge that encompass all things’?

  • ‘And He creates what you don’t know’. What is not known, above, is the nature of the continuity of the Truth.
  • We know from the above that the Truth continues in the Khalīfa appointed by Allāh.
  • This Khalifa, as stated above, is charged with representing Allāh, Himself, directly and without the intermediary of a prophet or angel or anything else for that matter.
  • Thus this ‘what’ in the hadith is the Khalīfa whose nature is to be a clear window to Allāh.
  • Through him, we can see that Allah, Himself, is the Truth that encompasses all things in knowledge…’ As the Quran states, ‘and He knows all things.’ (57:3)

Translated by Imam Muhammad Abdul Latif Finch

Imam Muhammad Abdul Latif Finch converted to Islam at the age of 20 and has earned ijazas in Islamic Sciences including Quranic Sciences, Hadith, Maliki and Shafi’i Jurisprudence, Usul al-Fiqh, Seerah, Logic, and Arabic Grammar and Morphology under the tutelage of numerous scholars, including Shaykh Hamza Yusuf, Shaykh Salik bin Siddina, Imam Zaid Shakir, Shaykh Abdur Rahman Taahir, Qari Umar Bellahi, Shaykh Abdullah Ali, and Shaykh Yahya Rhodus.

Imam Muhammad Abdul Latif Finch co-founded the Lighthouse Mosque in Oakland, California where he served as the Imam for 3 years until he resigned in 2012 to focus on his graduate studies. In addition, he was a teacher and a program developer for Deen Intensive Foundation, Seekers Guidance and had assisted Zaytuna College’s Summer Arabic Intensive program for three years in a row.

Imam Muhammad Abdul Latif Finch  has recently attained a Master’s degree in Philosophy from the Dominican School of Philosophy and Theology, a member of the Graduate Theological Union in Berkeley.

Many thanks to Imam Muhammad Abdul Latif Finch for contributing to this blog.

< Other translations of Shaykh Ibrahim’s RA teachings

< Imam Muhammad Abdul Latif Finch’s Lectures

< Imam Muhammad Abdul Latif Finch’s quotes

< Imam Muhammad Abdul Latif Finch’s thoughts

< Back to homepage

< About us

Shaykh Ibrahim Niass on Monotheism | Translated by Imam Muhammad Abdul Latif Finch

/ unlimitedmercy

Shaikh Ibrāhīm Inyās, may God be pleased with him, on the Levels of Monotheism:

Regarding the Quranic statement, “And warn them that there is no god so be conscious of Me,” Shaikh Ibrāhīm Inyās, may God be pleased with him stated in Riyadh al Tafsir, Vol.3, commenting on Surah al-Nahl, ppg. 271-272, the following:

Monotheism is of three levels:

1) The monotheism of the Common Folk, ‘There is no god but He.’

2) The monotheism of the Elite, ‘There is no god but You.’

3) The monotheism of the Elite of the Elite, ‘There is no god but I.”

(This third level) is not achieved through the monotheist, himself. Rather, its monotheism from the Truth (Himself) be He blessed and exalted, there is no god but I. It is not peculiar that God should cause His slave to be annihilated in His Self (fi Nafsihi) …”

Translated by Imam Muhammad Abdul Latif Finch

Imam Muhammad Abdul Latif Finch converted to Islam at the age of 20 and has earned ijazas in Islamic Sciences including Quranic Sciences, Hadith, Maliki and Shafi’i Jurisprudence, Usul al-Fiqh, Seerah, Logic, and Arabic Grammar and Morphology under the tutelage of numerous scholars, including Shaykh Hamza Yusuf, Shaykh Salik bin Siddina, Imam Zaid Shakir, Shaykh Abdur Rahman Taahir, Qari Umar Bellahi, Shaykh Abdullah Ali, and Shaykh Yahya Rhodus.

Imam Muhammad Abdul Latif Finch co-founded the Lighthouse Mosque in Oakland, California where he served as the Imam for 3 years until he resigned in 2012 to focus on his graduate studies. In addition, he was a teacher and a program developer for Deen Intensive Foundation, Seekers Guidance and had assisted Zaytuna College’s Summer Arabic Intensive program for three years in a row.

Imam Muhammad Abdul Latif Finch  has recently attained a Master’s degree in Philosophy from the Dominican School of Philosophy and Theology, a member of the Graduate Theological Union in Berkeley.

Many thanks to Imam Muhammad Abdul Latif Finch for contributing to this blog.

< Other translations of Shaykh Ibrahim’s RA teachings

< Imam Muhammad Abdul Latif Finch’s Lectures

< Imam Muhammad Abdul Latif Finch’s quotes

< Imam Muhammad Abdul Latif Finch’s thoughts

< Back to homepage

< About us

Shaykh Ibrahim on Unlimited Mercy | translated by Imam Muhammad Abdul Latif Finch

/ unlimitedmercy

One of the Speeches Given in the Celebration of the Birth of the Prophets, peace be upon him

All praise is due to Allah, Lord of the Worlds, the Owner of the Day of Judgment who prescribed Mercy for Himself and sent the Prophet, peace be upon him, as both benevolent and merciful [Ra-uf Raḥīm] toward the Believers and as a mercy to the worlds, ‘And We have not sent you, [O Muḥammad], except as a mercy to the worlds, (2:107) [s]o by mercy from Allah , [O Muhammad], you were lenient with them, and if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah . Indeed, Allāh loves those who rely [upon Him]. (3:159)

He began His revealed books with the statement, ‘In the Name of Allāh, the Most Gracious, the Most Merciful’, and said, ‘Verily, Allāh is truly Benevolent and Merciful toward people’. (2:143) He also made His Mercy that encompasses all things close to the People of Iḥsān (al-Muḥsinīn) (an apparent indication of the quranic clue, Surely the mercy of God is near to the People of Iḥsān , (7:56)) after Him having said, ‘The Most Merciful (55:1) taught the Qur’an, (55:2) created man, (55:3) and taught him eloquence (55:4) all as an expression of the all-encompassing nature of His Mercy in every living being. The forms of His Mercy, be He exalted, and its elements in every atom are unlimited in their capacity to clear away harm and as fundamentals of the good (found in those places).

We known already that Islām, which is Allāh’s eternal religion, is the leader of the Divine Mercy from the start of the revelation of the Sacred Law until that point in which Allāh inherits the earth and those upon it and He is the Best of Inheritors. The Noble Qurān has recorded the commitment of all the Prophets and the pride they have in their submission to Allāh. Regarding Nuḥ, upon whom be peace, it says, ‘[a]nd I am commanded to be of those who submit to Allah (10:72). It said, regarding the Father of the Prophets and Messengers, ‘Ibrāhīm was neither a Jew nor a Christian but was rather a submissive monotheist and was not from the polytheists’. (3:67) The Book also states, ‘And Ibrāhīm instructed his sons [to do the same] and [so did] Ya’qūb, [saying], “O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.” (2:132) It states, regarding the Prophets of The Tribe of Isra-īl, ‘Surely We revealed the Torah, wherein is guidance, from error, and light, that is, an exposition of the rulings, by which the prophets, from the Children of Isrā-il, who had submitted. (5:44) It said, with regard to Mūsā, upon whom be peace, ‘Oh my people! If you have believed in Allāh then trust in Him if you are of those who submit. (10:74) It narrates, regarding the supplication of Yūsuf, upon whom be peace, ‘Cause me to die as one who submits and include me amongst the Righteous’. (12:101) It says, regarding Suleymān, upon whom be peace, ‘Do not be exalted against me, but come to me as those who submit’. (27:31) It says, regarding Bilqīs, ‘And I have submitted with Suleymān, to the Lord of the Worlds. (27:44) It says, regarding Īsā and the Disciples (al-Ḥawāriyyīn), upon whom by peace, ‘We have believed in Allāh and bear witness that we are Muslims’. (3:52) It said regarding the Seal of the Prophets and the Master of the First and the Lasts, ‘Say: My prayer, my devoutness/ceremonies, my life, and my death are all for Allāh, the Lord of the Worlds. He has no partner. This is what I was commanded with. I am the First of Those Who Submit.’ (6:163)

Oh Brothers! Adherence to Islām is being exposed to the Divine Mercy. Thus, encounter this Mercy by adherence to this eternal religion that Allāh said regarding it, ‘Truly, the religion with Allāh is Islām’, (3:19) ‘and whoever seeks a religion other than Islām, it will never be accepted of him…’(3:85) Islām is the rejection of polytheism and the worship of the Single, the One, the Unique, the Everlasting, ‘He hasn’t begotten nor was He born and no one is comparable to Him’(112:4), with sincerity , ‘They have only been commanded to worship Allāh with sincerity making religion for Him alone’. (98:5) ‘None of you will ever enter Paradise by virtue of his deeds. (He/she will only do so) by His being enveloped by Allāh’s Mercy, as the authentic tradition narrates, just as the Noble Āyah says, ‘Say: By the Grace of Allāh and His Mercy. Let them rejoice on account of that, it is better than that which they amass’, (10:58) with that one must act in accordance (with command of Allāh) ‘And And establish prayer and pay the alms, and obey the Messenger, that perhaps you may find Mercy.’(24:56)

Oh Brothers! Be certain with a firm decision that with faith in Allāh, alone and submission to the rules of Islām and Iḥsān in worship that Divine Mercy will descend just as the āyah indicates, ‘Verily, the Mercy of Allāh is near to the People of Iḥsān, (7:56) and His saying, ‘And obey God and the Messenger, so that you may find Mercy. (3:132) Obedience to the Prophet, peace be upon him, is adherence to the Book and the Prophetic Habit and His character was the Quran, ‘A.L.M. That is the Book in which there is no doubt. It is a guidance for the People of Allāh Consciousness. They are those who believe in the unseen, establish the prayer, and spend from that which they have been provided ‘ (2:1-3) and He said, ‘Those who repent, those who worship, those who give praise, those who fast, those who bow, those who enjoin decency and forbid to indecency, those who maintain Allāh’s bounds…’ (9:112) ‘Indeed the men who have submitted and the women who have submitted, and the believing men and the believing women, and the obedient men and the obedient women, and the men who are truthful and the women who are truthful, in their faith, and the patient men and the patient women, [steadfast] in [performing] acts of obedience, and the humble men and the humble women, and the charitable men and the charitable women, and the men who fast and the women who fast, and the men who guard their private parts and the women who guard their private parts, from what is unlawful, and the men who remember God often and the women who remember God often — for them God has prepared forgiveness, of [their] acts of disobedience, and a great reward, for their acts of obedience. (33:35)

Oh My Brothers! This is the path to practically desire the Mercy of Allāh with. From that which cools the chest is the Mercy of Allāh has no limit, nor perimeter. Al-Ṭabarī says in his book (note: his book of quranic exegesis) that when Allāh created Paradise He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend 100,000 years.’ Thus it complied and extended. He said to it, ‘Extend. It replied, ‘To what extent’? He replied, ‘Extend to the extent of My Mercy ’ and thus it is ever expanding. So Paradise has no limit just as the Mercy of Allāh has no limit. The inroad to that reality is learning the religion and following it.

Through this example you know and can quantify the value of these kinds of gatherings for the remembrance of the appearance of this Mercy that the Most Gracious and Most Merciful bestowed on this great day and huge celebration, and noble festival that is the celebration of his birth, peace be upon him. I renew my advice to the Muslim youth that they should learn this religion and then to learn every beneficial knowledge and that you remember His saying, be He exalted, ‘ And all that, ‘We relate to you of the accounts of the messengers, that with which We might strengthen your heart’. (11:120) They said, ‘The stories of an army from amongst Allāh’s armies helps the heart of whom He wants from amongst His slaves and they are armed by the path of the Pious Ṣufiyya, the Slaves of Allāh, the-Ones-Drawn-Close, the Allāh-Conscious, whom blazed the path of the Muḥammadaic Habit and made it too difficult for the hands of the invading colonial tyrants to tamper with the foundations of Islām by their own admittance and the truth that the enemies bear testimony to. From that which is regrettable is the ignorance of the educated that is found today. They slander the Ṣufiyya while mentioning the Prophetic Habit, claiming protectiveness over it. However, is the Prophetic Habit anything other than what Muḥammad, peace be upon him, brought?

From amongst these people are those who busy themselves with the Tijānī Tarīqa-that path that is only attributed to Shaikh Aḥmad al-Tijānī in terms of the authorization he has to disseminate it. Otherwise its “owner” has described it as being Muḥammadaic-Abrahamic. It is comprised of seeking forgiveness, salutation upon the Prophet, peace be upon him, in any formulation, and reciting the ‘there is no god but Allāh-all to be recited morning and evening.

Is it disbelief in Allāh for the sincere slave to say, ‘There is no god but Allāh?

Or to ask Allāh forgiveness hoping for His forgiveness for the sins his hands committed?

Oh People! If that is disbelief, then stick to disbelief, for you will praise its outcome….

-Shaikh Ibrāhīm ibn al-Hāj ‘Abdullāh Inyās, al-Jūz al-Thālith min Khuṭab wa Rasā-il, 196-200

Translated by Imam Muhammad Abdul Latif Finch

Imam Muhammad Abdul Latif Finch converted to Islam at the age of 20 and has earned ijazas in Islamic Sciences including Quranic Sciences, Hadith, Maliki and Shafi’i Jurisprudence, Usul al-Fiqh, Seerah, Logic, and Arabic Grammar and Morphology under the tutelage of numerous scholars, including Shaykh Hamza Yusuf, Shaykh Salik bin Siddina, Imam Zaid Shakir, Shaykh Abdur Rahman Taahir, Qari Umar Bellahi, Shaykh Abdullah Ali, and Shaykh Yahya Rhodus.

Imam Muhammad Abdul Latif Finch co-founded the Lighthouse Mosque in Oakland, California where he served as the Imam for 3 years until he resigned in 2012 to focus on his graduate studies. In addition, he was a teacher and a program developer for Deen Intensive Foundation, Seekers Guidance and had assisted Zaytuna College’s Summer Arabic Intensive program for three years in a row.

Imam Muhammad Abdul Latif Finch  has recently attained a Master’s degree in Philosophy from the Dominican School of Philosophy and Theology, a member of the Graduate Theological Union in Berkeley.

Many thanks to Imam Muhammad Abdul Latif Finch for contributing to this blog.

< Other translations of Shaykh Ibrahim’s RA teachings

< Imam Muhammad Abdul Latif Finch’s Lectures

< Imam Muhammad Abdul Latif Finch’s quotes

< Imam Muhammad Abdul Latif Finch’s thoughts

< Back to homepage

< About us

Shaykh Ibrahim’s words about Establishment of the Masjid in Medina Baye | Translated by Imam Muhammad Abdul Latif Finch

/ unlimitedmercy

Shaikh Ibrahim’s Words at the Event of the Establishment of the Masjid in Medina Baye, Senegal

All praise is due to Allāh. Peace be upon you. I say before everything else that I congratulate these forerunners from every township from far off lands. I say to you that everyone must say, ‘al-Ḥamdu lillāh’. Every service raises Islām. This service is a construction for Allāh, principally, as long as they are mosques. Every building that has an honor for Islām deserves that Muslims should work together towards it until they finish it. If it is a structure that bares that which is a demolition of disbelief then Muslims should work together until they erect it. So, I congratulate you and command you all to say with your tongues and hearts, ‘al-Ḥamdu lillāh’. There is no else on the face of the earth doing this service outside of you except a masjid built by kings or a people who work with kings. As for poor people like yourselves to build the likes of this, they are not found on the face of the earth today and all praise is due to Allāh.

These are the type of mosques that endure because they are for Allāh. As for those mosques that are built for kings, they have crumbled and have become demolished. No mosque will endure but these mosques, Allāh willing. Whoever of you who has made the pilgrimage to the House of Allāh has seen the House of Ādam built still standing, and it is the Sanctified House of Allāh, and he sees the station of Ibrāhīm. Whoever goes to Shām sees the House of the Holy and that is because whatever is for Allāh maintains and is connected while whatever is for other than Him discontinues and is disconnected. For this reason we hope, from the grace of Allāh, that our companionship continues and connects in the world and the hereafter because it is for Allāh’s sake, through Allāh, and in Allāh. That is because whatever was for Allāh maintained and connected.

On this basis, all of you should say, ‘All praise is due to Allāh, Lord of the Worlds’. Allāh’s praise is obligatory for us in every situation. We are the ones whose Lord is the One-Who-Is-Praised (al-Maḥmūd), a name derived from the word ‘praise’ (ḥamd). Our prophet Muḥammad, peace be upon him, is derived from the word ‘praise’ (ḥamd). Shaikh Aḥmad is derived from ‘praise’ (ḥamd). We are Praisers (Ḥāmidūn). For this reason our religion is the religion of praise. Our spiritual path is a path of praise. Our banner on the Day of Judgment is Praise. For this reason the door of Praise was opened and will not be closed, ever. Every door will be found closed but the door of Praise.

Praise is the reality of Iḥsān. For that reason we say, ‘al-Ḥamdu lillāh, al-Ḥamdu lillāh, al-Ḥamdu lillāh’. If we had said, ‘Our Lord is Allāh’, that would suffice us. Our Lord is Allāh in good times. Our Lord is Allāh in hard times. This suffices us if our Lord suffices us that we say, ‘al-Ḥamdu lillāh’. Allāh described his Friends in His saying, ‘The angels descend upon those who say our Lord is Allāh and then are upright’ until the end of the āyah (41:30) We have stated that our Lord is Allāh and uprightness is Praise. So, one who says, ‘al-Ḥamdu lillah’ has been upright. Some of the scholars of quranic exegesis have said, ‘The angels with Allāh descend upon them in this world and the next saying to them, ‘Don’t be afraid.’ They respond, ‘what would we be afraid of since Allāh has said to us’ ‘Do not be afraid’. (Note: meaning even they wonder at the angels who would feel the need to tell them not to be afraid when they say, al-Ḥamdu lillāh and are thus upright. Those who are upright need not be afraid. Allāh knows best)

The consequence is that you should say, ‘al-Ḥamdu lillāh’. The slave has four times: 1) the time of blessing 2) the time of trial 3) the time of obedience 4) the time of disobedience. In the time of blessing the slave says, ‘al-Ḥamdu lillah’. In the time of trial the slave endures and says while being patient, ‘al-Hamdu lillāh’. In the time of obedience there is the etiquette of al-Ḥamdu lillah. In the time of disobedience, if he has repented, he says, ‘al-Ḥamdu lillāh. The entire life of the slave is al-Ḥamdu lillāh. If the human being is alive and doesn’t thank Allāh then he is actually dead. As long as the human being acts they are alive and if he didn’t do anything, he is dead. The act itself, if you examine it, returns to Praise. The tradition indicates this fact: Allāh loves to see the effect of His blessings on His slave. (Fayḍ al-Qadīr Sharḥ Jāmi’u al-Saghīr) (Note: Meaning and Allāh knows best, that as every act has an effect, and the blessing is the effect of Allāh’s having acted, the activity of displaying one’s blessings is all based upon Allāh’s original act of choosing to bless someone. This is because there is no existing thing but that it exists as a blessing of Allāh who chose to act so that it would exist through His having created it. Thus every existing thing, just like the act of displaying the blessing of Allāh in this tradition all return to Allāh’s Act of allowing things to exist in the first place.)

Whoever built a nice castle or purchased a goodly riding animal has displayed the blessing of Allāh upon them. However, this (note: building of the mosque) is better than all of that entirely. Our building of this mosque is praise to Allāh. An increase in the praise of Allāh is that we spend from the furthest of our capacities toward its completion. This night of remembrance (note: this speech occurred during a celebration of the birth of the Prophet, peace be upon him) is the establishment of the construction of this mosque. You have spent yourselves and what you value in it until it stands as you see now. Thus you have come to know that you have an assistant inwardly and outwardly (note: as the mosque did manifest, and all praise is due to Allāh). Allāh has said, ‘And whatever you spend of anything (in Allāh’s cause), He will replace it and He is the Best of Providers.’ (34:39) In a tradition it states, ‘Whoever builds a mosque for Allah – though it be the size of the ground nest of a sandgrouse – Allah will build for him a house in Paradise’. (Ibn Mājah) The meaning of the term ‘the House of Allah’ is just, ‘Allāh’ and this is why some of the Righteous have desired it, as in His words, ‘She said (note: a reference to Āsia, the wife of Pharaoh), ‘My Lord build a house for me with You in Paradise.’ (66:11) She did not say, ‘Build me something in Paradise’. Rather, she said, ‘Build me a house with You in Paradise’ and the meaning of ‘house’ is Allāh, in reality (note: meaning, and Allāh knows best, she only wanted Allāh, specifically, in Paradise. Thus she was from amongst those people that come in the next āyah Shaikh Ibrāhīm, may Allāh be pleased with him, cites). He said, ‘Truly, the Allāh-Conscious are in the midst gardens and rivers (54:54) in the seat of truth, near the Omnipotent King. (54:55) (note: meaning their consciousness is already sitting with Allāh prior to leaving this world and they want there what they are given here, as opposed to any building or any particular “thing” whatsoever, and Allāh knows best)

-Shaikh Ibrāhīm Inyās, may Allāh be pleased with him, al-Jūz al-Thālith min Khuṭab wa Rasā-il, pgs. 205-6.

Translated by Imam Muhammad Abdul Latif Finch

Imam Muhammad Abdul Latif Finch converted to Islam at the age of 20 and has earned ijazas in Islamic Sciences including Quranic Sciences, Hadith, Maliki and Shafi’i Jurisprudence, Usul al-Fiqh, Seerah, Logic, and Arabic Grammar and Morphology under the tutelage of numerous scholars, including Shaykh Hamza Yusuf, Shaykh Salik bin Siddina, Imam Zaid Shakir, Shaykh Abdur Rahman Taahir, Qari Umar Bellahi, Shaykh Abdullah Ali, and Shaykh Yahya Rhodus.

Imam Muhammad Abdul Latif Finch co-founded the Lighthouse Mosque in Oakland, California where he served as the Imam for 3 years until he resigned in 2012 to focus on his graduate studies. In addition, he was a teacher and a program developer for Deen Intensive Foundation, Seekers Guidance and had assisted Zaytuna College’s Summer Arabic Intensive program for three years in a row.

Imam Muhammad Abdul Latif Finch  has recently attained a Master’s degree in Philosophy from the Dominican School of Philosophy and Theology, a member of the Graduate Theological Union in Berkeley.

Many thanks to Imam Muhammad Abdul Latif Finch for contributing to this blog.

< Other translations of Shaykh Ibrahim’s RA teachings

< Imam Muhammad Abdul Latif Finch’s Lectures

< Imam Muhammad Abdul Latif Finch’s quotes

< Imam Muhammad Abdul Latif Finch’s thoughts

< Back to homepage

< About us

Shaykh Ibrahim’s Foundation | Translated by Imam Abdul Latif Finch

/ unlimitedmercy

“Every call and every movement has foundational principles and a basis. As for us, our foundational principles are the statement, “There is no god but Allah” , the turning of the face toward Allah alone, continuity in the remembrance of Allah, the recitation of His Book, salutations upon the Messenger of Allah, the sincerity of actions for Allah alone, the love of the Friends of Allah, bearing the harm of the creation, good character with the slaves of Allah, a good opinion of Allah, bearing witness to the generosity of Allah, resignation of affairs to Allah, work and acquisition for the benefit of humanity and dependents, obeying the commands of Allah, avoiding what Allah has prohibited, contentment with Allah’s destiny, be He exalted, striving in the way of Allah, the prayer for Allah’s sake, the fast for Allah’s sake, spending in the way of Allah, the pilgrimage to the House of Allah and the lesser pilgrimage if Allah makes it easy to do so, enmity toward the enemies of Allah for Allah’s sake, and mutual striving for the good. I have tried various good acts and have not seen any better than the recitation of the Quran, love of the Prophet, peace be upon him, seeking Allah’s forgiveness, the remembrance of Allah, love of the Righteous, and striving to benefit the creation.

This is my foundation. I ask Allah, be He exalted, to assist us and to assist our striving brothers in every area of the world, and that He enable all to do that which is in accordance with what He loves and is content with, and that He cure our sick hearts. Peace be upon you and the Mercy of Allah, be He exalted, and His blessings.”

Shaikh Ibrahim Inyas, may God be pleased with him, al-Juz al-Thaalith min Khutab wa al-Rasaa-il, pg. 195-96.

Translated by Imam Muhammad Abdul Latif Finch

Imam Muhammad Abdul Latif Finch converted to Islam at the age of 20 and has earned ijazas in Islamic Sciences including Quranic Sciences, Hadith, Maliki and Shafi’i Jurisprudence, Usul al-Fiqh, Seerah, Logic, and Arabic Grammar and Morphology under the tutelage of numerous scholars, including Shaykh Hamza Yusuf, Shaykh Salik bin Siddina, Imam Zaid Shakir, Shaykh Abdur Rahman Taahir, Qari Umar Bellahi, Shaykh Abdullah Ali, and Shaykh Yahya Rhodus.

Imam Muhammad Abdul Latif Finch co-founded the Lighthouse Mosque in Oakland, California where he served as the Imam for 3 years until he resigned in 2012 to focus on his graduate studies. In addition, he was a teacher and a program developer for Deen Intensive Foundation, Seekers Guidance and had assisted Zaytuna College’s Summer Arabic Intensive program for three years in a row.

Imam Muhammad Abdul Latif Finch  has recently attained a Master’s degree in Philosophy from the Dominican School of Philosophy and Theology, a member of the Graduate Theological Union in Berkeley.

Many thanks to Imam Muhammad Abdul Latif Finch for contributing to this blog.

< Other translations of Shaykh Ibrahim’s RA teachings

< Imam Muhammad Abdul Latif Finch’s Lectures

< Imam Muhammad Abdul Latif Finch’s quotes

< Imam Muhammad Abdul Latif Finch’s thoughts

< Back to homepage

< About us