A Conversation With Sidi Sh Abu Munir & Sh Asrar Rashid Regarding Tasawwuf, Suluk & General Advice

[@huh.justabox]

Sidi Abu Munir is the embodiment of the sunnah and is a servant of the ummah. He speaks in poetry and is an ocean of wisdom. When you sit with him you feel something special. I’ve had the pleasure of meeting him on a few occasions in Jordan and he is a kind and generous host. He always thinks of others above himself!

[@desiboy4309]

Love u shaikh From Pakistan 🇵🇰♥️

[@vajahatkareem]

Shaykh Asrar, Love from india. I wish to meet you someday. I will need an appointment once I come to Birminghum someday🙂. May Allaha preserve you and keep bringing people like you among us.

[@naheemhaneef123]

Shaykh, watching you speak Arabic brought a smile to my face, mashaa-allah ….

[@clarejones2421]

What do you expect ? He has to know Arabic

[@AH-qp3ti]

@@clarejones2421there’s a difference between being able to read and understand Arabic texts - and speaking Arabic.

[@clarejones2421]

@@AH-qp3ti I agree hence don’t teach until you know all as that is where mistakes happen

[@AH-qp3ti]

@@clarejones2421 Conversational Arabic and being able to comprehend the Qur’an and Hadith are way different. If you believe the two are the same, and simply being able to speak Arabic fluently (which Alhamdulillah I can) means that you are a scholar - you are mistaken.

[@daanyaalshakeel]

⁠@@AH-qp3ti​​⁠​⁠ If you mean the ability to speak colloquial Arabic then you’re correct. But if you mean fusha then I disagree - if you can speak Classical Arabic (Fusha) well, then you’re understanding of the Quran and Hadith will generally be there, because a lot of reading and listening needs to be practiced in order for you to speak it well - you will just need to learn that vocabulary that is specific to the Quran and Hadith that aren’t used much in Arabic today. Albeit that vocabulary isn’t a huge percentage. The problem is, if you cannot speak classical fusha to a decent level - then you’re going to lack in understanding of the Quran and Sunnah too - because language in its essence is oral - and speaking is the best way to practice and apply that which you have read/listened too, and it’s the best method for not forgetting vocabulary. If you skip this step, you won’t be able to think like an Arab - and when you initially read and listen to Classical Arabic in the Quran and the Hadith, you won’t pick up the understanding straight away as if you understand the language - but rather you will be working out the meaning in your head as if it’s a math equation - which will lead to a lateness in understanding.

[@mjr6448]

This video needs a save. Absolutely beautiful.

[@frommoroccowithlove]

Abundant love from morocco

[@AsdimWali]

I love you Sheikh

[@Blue_Appple-es5ul]

اللہ پاک علماء اہلسنت کو شاد و آباد رکھے امین♥️

[@wazirkhat9810]

Ending was like booom!!! ❤ MashAllah

[@suntimes9465]

Salam Walaikum from Lima,Peru

[@syedmuhammaddanielhassnain5990]

Salams to you from Colombia.

[@RizzzPizzz]

SubhanAllah brother a Sunni from Peru SubhanAllah

[@ibrahimkhilji829]

وعليكم السلام ورحمة الله وبركاته

[@Sokfragnance]

Masha Allah ❤ ..norani chehra ..I prayed for your long life and afiat in umrah ..you are a blessing for ummah . Ignore my English 😊.

[@hamid.mahmood96]

Sheikh Asrar❤❤

[@elimzend]

MashaAllah beautiful talk, I love talks on the true Awliya, please do Dua for me

[@saif.ahmad.uk.]

Shaykh Aḥmad Dabbāgh is amongst the authentic spiritual guides, they’re based in the UK

[@usmanbashir9039]

إن شاء الله gonna meet him in tommorow

[@MohammedWasim-h8l]

Your just another Pir worshipper

[@faheemmoolla9808]

I agree with the sheikh. Akhlaaq is lacking in our indopak mashaikh

[@abka5532]

بوركتم أجرتم

[@arshadhussain1281]

SoebhaanAllah

[@alfaatih1]

SubhanAllah

[@ali.k3846]

Woooowwww

[@rzi_channel]

Mashallah

[@ibnnoor]

When I first explored the teachings of Ibn Arabi, I couldn’t help but feel uneasy about some of his ideas. Take his concept of وحدة الوجود (Unity of Being)-it feels like it dangerously blurs the line between the Creator and creation, almost tipping into pantheism. I’m also troubled by his inclusive view of religions, where he suggests that all paths ultimately lead to God. It feels like this perspective waters down the unique truth of Islam and the finality of Muhammad's message. And don’t get me started on his take on Pharaoh's faith-where he suggests Pharaoh’s last-minute repentance might have been accepted by God. That just doesn’t sit right with me, especially since the Quran clearly states that Pharaoh's repentance came too late. Then there are his ideas on تجلي (divine manifestation) and the عالم المثال (Imaginal World). To me, these concepts add unnecessary layers of metaphysical complexity that seem to confuse God's clear transcendence over creation. His symbolic interpretations of the Quran, the تفسير إشاري (symbolic exegesis), also raise red flags for me because they stray so far from the apparent meanings, potentially twisting the text’s message. I’ve also noticed his emphasis on divine love as the reason for creation, which, while it sounds poetic, seems to humanize God's actions in a way that doesn’t align with what I’ve learned about His transcendence. And his habit of reinterpreting prophetic traditions to fit his mystical worldview? To me, that risks undermining the authority of the سنة (Sunnah), which is so crucial for understanding and practicing Islam the right way. Interestingly, scholars, including those from the Hanafi tradition, are pretty divided on Ibn Arabi. Some excuse him, arguing that many of these controversial statements are misattributed or misunderstood, and they still hold him in high regard. Others, particularly within more traditional Hanafi circles, are far less forgiving, directly attributing these views to him and even going as far as to excommunicate him (تكفير) or label him a فاسق for stepping outside orthodox beliefs. Then there’s a third group that not only agrees with these attributed ideas but fully embraces them, even when they clash with mainstream Sunni positions. It’s striking-and a bit unsettling-how sharply opinions about him can differ, showing just how complex and polarizing his legacy really is.

[@AbdulKhader-786]

Very good! I haven’t studied Ibn Arabi, but I do agree with his concept of نبوّة العامة or general Prophesy within the Ummah among our Akabirin. I also like how Mufti Taqi Usmani damat barakatuhu explained Wahdat ul Wujud, which is that the creation is imaginary and so there is no blurring between the line between Creator and Creation. He mentioned the parable of placing a glass in front of the sun. You see an image of the sun inside the glass, a small bright disc. Its existence is a result of an optical illusion, otherwise it has no real or substantive existence. That is the parable of the creation in Wahdat ul Wujud. In Wahdat ush Shuhud the parable is if you place the glass in front of the sun a shadow of the glass is cast upon the surface with the shadow being external to the glass. Therefore in that parable the creation is still not a real or independent existence it is merely a reflective existence (wujud zilli). Personally I think wahdat ush shuhud makes more sense than wahdat ul wujud

[@ibnnoor]

@@AbdulKhader-786 It’s interesting to see some perspectives from Deobandi scholars suggesting the possibility of theoretical prophethood post-Prophet Muhammad (PBUH), but this stance is problematic and reflects a misunderstanding of core Islamic principles. Ahmad Sirhindi (RH) was the first to distinguish Wahdatul Wujud from Wahdatul Shuhud, making it clear that while God’s presence is witnessed in creation, there’s a distinct line between the Creator and the creation-these distinctions are crucial. Regarding Taqi Usmani’s analogy of the sun and glass to explain Wahdatul Wujud, while it’s a creative attempt, it risks oversimplifying by suggesting that creation is merely an illusion. Creation is dependent on God, but it’s a deliberate act of His will, not just a trick of perception. When it comes to the concept of نبوة العامة, it’s important to acknowledge the hadith where the Prophet Muhammad (PBUH) said that the scholars are the inheritors of the prophets. However, this does not imply actual prophethood; rather, it emphasizes the scholars’ role in guiding the community with wisdom and knowledge, much like the prophets of Bani Israel guided their communities. Any suggestion that prophethood, even theoretically, could exist after Muhammad (PBUH) directly contradicts the fundamental belief in his finality as the last prophet.

[@AbdulKhader-786]

@@ibnnoor Yes brother I more or less agree with your remarks. But I forgot to talk about aalam al mithaal concerning which you expressed concern. In my limited understanding there are some indications of its reality when we study the Mi’raj. The Prophet sall Allahu alaihi wasallam entered a dimension where he saw things that were symbolic. For example, an old, decrepit woman decked in jewelry symbolized the dunya, the Prophet drinking milk symbolized the Ummah remaining on the fitrah. Likewise, when we examine the world of the grave, where the spirit is given a sort of body to experience either punishment or delight, a window is opened to Heaven or Hell for him to observe what would have been his place, etc. One narration even says that a person is in the grave and sees the sun and thinks it is Asr time. These are indications of aalam al mithal in my opinion. I also agree with you that wahdat ul wujud if it is ever interpreted to mean that Allah’s act of creation is just a trick then such an interpretation must be rejected full stop. Finally, many people misunderstand what Mawlana Qasim Nanautawi rahmatullah alaih intended in Tahdhir un Nas. He simply mean to say that there is a dual meaning in Seal of Prophets, not that one should be accepted and the other discarded. He said that the main meaning understood by the people that the Prophet alaihis salam is the last chronologically is absolutely true which is called khatamiyyat zamani (which qadianis and false prophets deny) but there is also the meaning of khatamiyyat martabi which is that Seal of the Prophets is the one through all the excellences of the Prophets culminate and are supremely manifested and by whom all the other Prophets are affirmed or “sealed” in the sense of tasdiq. Mawlana wanted to elucidate on this meaning of Khaatam an Nabiyyin because he said it contains a kamal. As for Ibn Arabi’s Nubuwwat al Aamah concept he explained it to mean that that basically Saints and Ulama Rabbaniyun are in the position of Prophets and operating like Prophets with Prophetic qualities, but that of course we can never actually name them Prophets. The Hadith you quoted about Ulama being heirs of the Prophets is an indication of this. He also explained that while Sainthood is kasabi (acquired through effort) Prophesy is wahbi (directly granted by Allah without an effort to attain it).

[@AbdulKhader-786]

The concept of Tajalla is interesting. Of course the term occurs in the Holy Quran in the story of Allah manifesting His Presence or Light upon the mountain which caused the mountain to crumble and Prophet Moses alaihis salam to faint. I understand Tajalla to mean the manifestation of Allah’s glory or holy presence within the creation. He used to manifest His Presence in a cloud that shaded Bani Israel, and upon the Ark (Tabut of Sakinah). Some narrations which only the Hanabilah accept say that the Prophet sall Allahu alaihi wasallam saw Allah in a Vision in the form of a boy with curly hair. While most people will recoil from such narrations that are apparently grossly anthropomorphic there is another way to understand them. In the Quran it says that one of the 3 ways Allah communicates with humans is from behind the Veil. The veil is a created form which is distinct from Allah’s Dhat. But the speech of Allah emanates from the Veil. In the case of Prophet Moses the Veil was the burning bush and if we accept these Ahadith the Veil was the appearance of a young boy through whom Allah spoke to the Prophet sall Allahu alaihi wasallam (not that the boy was actually Allah). Is that not Tajalla?

[@unknownbro5952]

Shaikh, Please take an Ilmi Class of the Najdis at Speakers Corner and Debate them, Sorry if im asking too much, but it would help the Ummah.

[@markmanuwe3747]

Lol why not debate the Christians?

[@AzizurRahman-gs5gs]

❤❤❤❤❤❤

[@AbdulKhader-786]

Arabs from the Levant who are very pale or fair should dye their hair a darker color it will look nicer. White hair on a pale person isn’t a good match

[@abubakr7304]

I dont think blonde on a Pakistani like yourself looks good too

[@AbdulKhader-786]

Pharaoh was cursed unbeliever who is burning in Hell

[@roydonesdavidson836]

Clark Richard Martinez Joseph Johnson Kevin

[@raiyanchoudhary768]

@themuslimpolymath7395 Do shaykh Abdul rahim reasat, ustadh amjad tasrin,shaykh Yusuf weltch and imam yama niazi are sunni not the deobandis one?? Please help me

[@Bism_illaah]

All sunni

[@elimzend]

MashaAllah beautiful talk, I love talks on the true Awliya, please do Dua for me

[@elimzend]

MashaAllah beautiful talk, I love talks on the true Awliya, please do Dua for me