Notifying The Intelligent, Sound of Mind, and Sane Concerning The Reality of Imran Nazar Hosein

بسم الله الرحمن الرحيم
Allah’s Messenger (sallahu alaihe wa salaam) stated, “there shall be, in the latter part of my nation, a people who will narrate that which neither you nor your fathers have heard, thus upon you is to beware of them.” [Introduction to Sahih Muslim]
Imam Al Barbahaari said, “examine (carefully) -may Allah be merciful to you- the speech of those whom you hear especially the people of this day and time, and do not be hasty (in accepting what you hear). Do not participate in any of what you hear until you ask and determine, did anyone from the Prophet’s companions say similar? Or anyone from the scholars? If you stumble upon a narration from them related to the (unknown) speech that was heard, then cling to it, and do not exceed that, nor choose anything in preference over that, lest you slip into the fire.” [Sharh-us-Sunnah]
Dear reader -may Allah rectify our affairs- the statement of Imam Al Barbahaari gives us a glimpse of what occurred during his day and time, and although he passed away in 329 of the hijri calendar (around 941 C.E.) his advice is still relevant to this day. In fact it is more relevant, especially since the trials have increased, and the callers to ideologies foreign to the Quran and the Sunnah are in abundance. We have reach a state in which propagators of opinion and desires openly speak shamelessly, in a manner unseen during the time of our righteous predecessors. So much so that we now hear claims like, “there’s no difference in the creed of the Muslim and the Christian we all worship the same thing” or “if your intellect does not comprehend something from the texts there‘s no need to enact it.” Sadly it has even gotten to the point where some claim that the shaitan is not a disbeliever.
Therefore the previously mentioned statement of our Messenger Muhammad (sallahu alaihe wa salaam) and that which it indicates must be enacted to safeguard oneself from the afflictions befalling the Muslims today, from those who have placed themselves in the position of distributing Islamic knowledge. The callers to deviance within Islam are abundant, however this particular article sheds light on the works of Imran Nazar Hosein due to his severe conflict with Allah’s book and the teachings of His Messenger (sallahu alaihe wa salaam). Indeed that which he propagates is deserving of him to be warned against, speeches to be boycotted, and books to be burned in order for the Muslims to be protected from the doubts he spreads that can have dire consequences on an individual’s well being in the next life. Thus I seek Allah’s aid in clarifying the reality of this individual, and with Allah is success.
Imran Hosein states: “The Sufi methodology recognizes insight, recognizes the capacity to see with nur (light) and therefore provide a new explanation. That’s a Sufi methodology, and I got that from my teacher who was a Sufi sheikh.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
The Sufi sheikh to which Imran is referring, is Muhammad Fadlur Rahman Ansari. A person who’s writings Imran Hosein promotes on his website as he states, “The Quranic Foundations and Structure of Muslim Society (in two volumes) was written by the distinguished Islamic scholar and Sufi Shaikh, Maulana Dr. Muhammad Fadlur Rahman Ansari (1914-1974),” This is found in the article entitled “A Great Book on Islam.”
He also states, “..that is tasawwuf, and that is the highest stage of religion. Personally I wish the word Sufism had never been invented by life would have been easier.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]

Dear readers -may Allah increase us in understanding and comprehension- there is consensus from the scholars of Islam past and present that the Sufis are a misguided group from the 72 destroyed sects, hence acquisition of knowledge from them is impermissible, due to the corruption found in their creed and application of Islam.
Abdullah ibn Masud stated: The Prophet (sallahu alaihe wa salaam) drew for us a (straight) line, and said, “this is Allah’s path.” Then he drew other lines on it’s right and it’s left and said, “these are (other) paths at the end of each path (diverging from the straight path) there is a devil calling towards it.” Then he recited:
“And this is My straight path so follow it, and do not follow (other) paths that will (consequently) separate you from His path. He has ordained this for you so that perhaps you may be pious.” [Al-An’am: 153]
Imam At-Tabari states, “-and do not follow (other) paths- do not enter a path other than His Path, do not abide by a methodology other than His (prescribed) methodology, do not conform to a religion other than His religion like Judaism, Christianity, Zoroastrianism, Paganism, etc. And surely it (the intent of other paths) is (in reality) innovations and misguidance.”
Imam As-Suyuti states, “extracted from (the hadith collections and works of) Ibn Jarir, and Ibn Abi Hatim, the statement of Ibn Abbas (concerning the verse -do not follow (other) paths-) i.e. misguidance. 
Likewise extracted from (the hadith collections and works of)  Ibn Abi Shaybah, Abdullah ibn Humaid, Ibnil-Mundhir, Ibn Abi Hatim, and Abush-Sheikh that Mujahid said (as it relates to the statement -and do not follow (other) paths-) i.e. innovations and doubts.”
Dear reader -may Allah protect us from harm- the Sufi methodology is filled with doubts, misguidance, superstition, and innovation, in fact these are some of it’s most distinguishing characteristics, and this is propagated by their scholars and affirmed to be truth by their followers. For example; it’s propagated by the Sufis that one of their scholars, Ahmad Habbal Ar Rafai reached a state in faith an obedience to such a degree that he was able to see the Prophet (sallahu alaihe wa salaam) while awake (not in a dream while sleeping). This is outlandish, however affirmed to be the truth by his followers.
Nazim Al Haqqani An Naqshabandi claimed that his teacher (Abdullah Daghestani) was instructed by the Prophet (sallahu alaihe wa salaam) in ordering him with seclusion for 6 months. While Nazim was in seclusion for this period he would read all of the Quran in 9 hrs, say La illah illa’llah 124,000 times a day, say Allah, Allah 313,000 times a day, and send salaams upon the Prophet (sallahu alaihe wa salaam) 124,000 times a day. All this excessiveness was enacted due to his teacher lying by stating the Prophet (sallahu alaihe wa salaam) ordered him to command Nazim with that.
Another fairytale spread by the Sufis is that they state their sheikh Ibrahim Al Yaqubi informed his family of his death 6 months before it took place, and reiterated it 3 days before his death by stating he would die on the night before the day of Jumuah. This is affirmed to be the truth by Sufis, although our Lord tells us;
 إن الله عنده علم الساعة ينزل الغيث و يعلم ما في الأرحام و ما تدري نفس ماذا تكسب غداً و ما تدري نفسٌ بأيِّ أرض تموت إن الله عليمٌ خبيرٌ
“Surely with Allah is knowledge of the hour. He sends down rain and knows what is in the wombs. No one knows what he’ll earn tomorrow, nor does anyone know in what land he will die. Indeed Allah is All Knower, All Aware.” [Luqman: 34]
Imam Ash Shawkani states; “Az-Zujaj said whoever claims that he knows anything from these five things has (without doubt) disbelieved, due to him contradicting it (the Quran).”
Their sittings are filled with fables of this sort that resemble that which is found between the pages of comic books, or in the script of some fantasy adventure, however has it relates to creed and worship to Allah, ones imagination should not dictate his adherence to the aforementioned. Thus how can knowledge be taken from a Sufi? One who would spread such distinguished absurdities would be deemed a liar in Islam. So this alone is sufficient reason to stay away from Imran Hosein due to him being a Sufi. A sect which spreads corruption in creed and excessiveness in worship. 
Imran states: “We are living today in a world in which there is more fasad. Be careful of that word because fasad is in the Quran. Fasad is of different kinds. Fasad is that which corrupts and destroys. And there is, the Quran speaks of agricultural fasad, corrupting food, destruction of food. The Quran speaks of sexual fasad, Sodom and Gomorrah. The Quran speaks of many different kinds of fasad. Perhaps the most dangerous one of all is fasad in money…yes.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Dear reader -may Allah forgive us- the statement of Imran illustrates his poor understanding of Islam in that with him the most dangerous form of corruption is in money, and not creed.
Sheikh Salih Al Fawzan states, “The correct creed is the foundation in which the religion is established, and actions are sound by way of it. Just as Allah says:
“Whoever hopes for the meeting with His Lord, then let him do righteous deeds, and not associate anyone in worship with his Lord.” [Al-Kahf: 110]
“And indeed it has been revealed to you, and to those before you, that if you associate a partner in worship with Allah, then surely your deeds will be nullified, and you will be among the losers.” [Az-Zumar: 65]
“So worship Allah (by making) the religion purely for Him. Indeed the religion is (strictly) for Allah only.” [Az-Zumar: 2-3]
These particular verses, and those similar in meaning indicate (the fact that) actions are not accepted unless they’re free from polytheism. For that reason, the messengers’ concerns were in rectification of creed first, as the very first of what they invited their people, was worship to Allah alone and abandonment of worship to other then Him. As Allah states:
“And indeed We have sent to every nation a messenger (proclaiming) worship Allah alone and avoid all false deities.” [An-Nahl: 36]
And the first of what every messenger addressed their people with was (the statement):
"Worship Allah you have no other deity besides Him.” [Al-Araf: 59, 65, 73, 85]
Nuh, Hud, Salih, Shuaib, and the rest of the Prophets all said this to their people. The Prophet remained in Mecca (after being commissioned with prophet hood) for thirteen years inviting the people to Tawheed, and rectification of creed due to it being the foundation in which the religion is based. Thus the callers and rectifiers in every time emulate the example of the Prophets and Messengers. They begin by calling to Tawheed, and purification of creed, then after that proceed to other affairs related to religious commandments.” [Aqeedat-ut-Tawheed]
The fasad in money to which Imran was referring is usury (riba), and although this is a major sin in Islam, it is nowhere near tantamount to polytheism which without doubt is the most dangerous fasad, and it is that which Imran totally neglected in his speech. And Allah’s aid is sought from the foolish.
Imran states: “The Sufi methodology recognizes insight, recognizes the capacity to see with nur (light) and therefore provide a new explanation. That’s a Sufi methodology, and I got that from my teacher who was a Sufi sheikh.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Furthermore he said: “We say to the Salafi, and we’ve been saying it for all this time, all these months in our lectures that no brother you’re wrong. There are verses from the Quran that could not be understood. Not by the Aslaaf. An Nabi Muhammad alaihe salaam did not provide the explanation, and today we are the ones that have to use knowledge and insight to recognize what Allah is saying. And when we provide that interpretation of the Quran notice my brother salafi that the overwhelming majority of people are accepting our interpretation as correct.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Similar statements of Imran, as it relates to this subject, are found throughout his speeches. Regardless of how he presents the discussion or which words he uses in an attempt to legitimize his stance the reality remains the same. Imran Hosein wants nothing more than to interpret the text based on his opinion, whether it be in accordance with the text or not. His opinion is the yardstick. 
Therefore it is incumbent upon us to understand what is ta’weel or interpretation in Islam. As At-Ta’weel is of 3 types:
1: Ta’weel or interpretation which is synonymous with tafsir or explanation.
Sheikh Salih Al Fawzan states, “indeed the intent of at-ta’weel is tafsir and the clarity of a meaning, and this is well known to the scholars of the past such as Ibn Jarir, and others. So (with them) tafsir was dubbed ta’weel. As it relates to this (particular) meaning, the firmly grounded in knowledge are directly attached to the majestic expression (Allah).
 “And no one knows it’s interpretation…” it’s explanation (tafsir)
“except Allah and those firmly grounded in knowledge…” Meaning; the firmly grounded in knowledge know it in contradiction to other than them who do not have knowledge with regards to the meanings of the clear and unclear (verses in the Quran).”
[The Explanation of Lumat-ul-I’tiqaad]
Imam As Suyuti states while explaining how to properly interpret the Quran, “the scholars state that whomever desires to explain the tremendous book then he should first seek (his explanation) from the Quran. Thus whatever is general in one place (of the Quran) is elucidated in another (verse). And whatever is summarized in one place is expounded upon in another. Ibnul Jawziyyah has authored a book pertaining to generalities in the Quran that are explained in other portions of it, and I have stated some examples from it in the section of comprehensive statements.
Second; if that fatigues him, then he should seek (his explanation) from the Sunnah for indeed it is an explanation of the Quran. Imam Ash Shafi’ee stated that whatever Allah’s Messenger (sallahu alaihe wa salaam) has decided (as it relates to rulings) then it is nothing more than that which he comprehends of the Quran. Allah says:
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ 
“Indeed We have revealed to you (O Muhammad) the Book in truth so that you may judge between the people by that which Allah has shown you.” [An-Nisa: 105]
And the Messenger (sallahu alaihe wa salaam) said, “I have been given the Quran and the like of it with it.” Meaning the Sunnah.
Third; if you can’t find it’s interpretation in the Sunnah then return to the statements of the companions, surely they are the most knowledgeable (of people) with regards to it, due to their circumstance of being linked together (by Allah’s permission) thus witnessing it (the revelation) during it‘s descending. Moreover, due to them being specialized in that (it’s interpretation) by way of (and seen in) their thorough understanding, sound knowledge, and righteous actions.”
These are the procedures that must be embarked upon when attempting to interpret the Quran, however Imran Hosein disregards this methodology in which the most erudite and learned scholars past and present are upon in order for him to follow the whims of his inner sight (as he calls it). The reality is that he disregards this for no other reason then to magnify his feeble opinions and satisfy his lowly desires.   
2: At-Ta’weel or interpretation pertaining to the outcome or end result of an affair.
Sheikh Muhammad ibn Salih Al Uthaymin said, “ta’weel as it relates to the end result of something, is that if it appears in a request (command), then it’s interpretation is enactment if it is an order, or abandonment if it is a prohibition. Furthermore, if it appears in a statement, then it’s interpretation is it’s occurrence (the occurrence of that which was stated). For instance, Allah’s statement:
“Await they only for the final fulfillment (occurrence) of the event? On the day the event is finally fulfilled, those who neglected it before will say: “Surely the Messengers of our Lord came with the truth.” [Al-Araf: 53]
The meaning is that they only waited for the outcome and result of that which they were informed, (so) when the day in which they were informed materializes, those that were negligent (before it’s coming) will say, “indeed our Lord’s messengers came with the truth.” 
Likewise from (it’s examples) is Yusuf’s statement when his father and brothers fell prostrate to him:
 “This is the interpretation of my dream aforetime!” [Yusuf: 100]
(Meaning) this is the coming to pass of my dream, because he said this after they prostrated to him. As for an example as it pertains to request is Ayesha’s statement, “after the revealing of the verse:
 “When the aid of Allah comes and victory” [An-Nasr: 1]
The Prophet (sallahu alaihe wa salaam) would say abundantly while bowing and prostrating (in prayer), “glorified are you O Allah our Lord and with your praise O Allah forgive me.” So he interpreted the Quran, meaning he acted in accordance with it.”
[Explanation of Al-Aqeedat-Al-Wasatiyyah]
Sheikh Salih Al Fawzan states, concerning this type of ta’weel, “knowing the true reality of something that will occur in the future. This meaning is to be specified (and) limited to the majestic expression (Allah) in His statement:
 “And no one knows it’s interpretation except Allah…” [Ali-Imran: 7]
That’s because no one knows the true reality of these (types) of things in which Allah has mentioned in the Quran from the paradise, the fire, what will be on the day of resurrection, and what will occur in the future. Nobody knows it’s true reality and the how of it’s nature except Allah. Likewise the names and attributes (of Allah) no one knows it’s true reality and nature except Allah thus it (knowledge) is specified and confine to the majestic expression (Allah).” [The Explanation of Lumat-ul-I’tiqaad]
3: At-Ta’weel or interpretation which is synonymous with distortion 
Sheikh Al Uthaymin states, “the third meaning for at-ta’weel is changing (the meaning of) the wording from it’s apparent intent. This type has two categories, that which is praiseworthy, and that which is blameworthy. If evidence points to the interpretation then it is considered from the praiseworthy type and is (in reality) the first type (mentioned), it is tafsir. However if no evidence indicates it (what is being interpreted) then this is blameworthy, and it is to be deemed distortion and not interpretation (in reality).”
[Explanation of Al-Aqeedat-Al-Wasatiyyah]
This is what Imran Hosein falls into quite often. It is not considered interpretation in Islam, what he does is nothing more than distort, twist, and change the meanings by his own admission has he said, “…and therefore provide a new explanation.” Unfortunately he attempts to legitimize his errors in the most deviant of ways, either by quoting unauthentic narrations, or falsely interpreting the statements of Allah and His Messenger in order to justify his transgressions. Let’s take a look at some of the falsehood he employs in order to achieve this wretched goal.
First: His interpretation of Al-Ihsan. He states:
“Al-Ihsan is to worship Allah, and to serve Allah as though you’re seeing Him with the eye of your heart. (Quotes the sentence in Arabic) if you have not reached that stage as of yet were you can see with the internal eye and worship Him, then at least this, you should recognize that He is seeing you. And so the heart can see, but the heart can only see when there is faith, and the heart can see only when there is nur in the heart."
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Imran shamelessly attempts to utilize this corrupt interpretation of Al-Ihsan in order to justify his new explanation of texts. As a result he can accuse anyone differing with his falsehood of not yet reaching the highest stage of religion, and being incapable of seeing with the internal eye due to such having a heart void of nur unlike himself. 
As for the correct interpretation of Al-Ihsan, then it is as the Prophet (sallahu alaihe wa salaam) stated, “it is to worship Allah as though you see Him, and (although) you can’t see Him, surely He sees you.” 
The intent of Al-Ihsan is the servant being observant and mindful of his Lord as if he sees Him in order to perform acts of worship in the best manner possible.
Sheikh Muhammad ibn Salih Al-Uthaymin stated, “the explanation of Al-Ihsan is that an individual cravingly and desirously worships his Lord just like he sees Him, thus making it incumbent for the individual to reach Him. This level of Al-Ihsan is the most complete (of levels). So if you can’t reach this condition then there is the second level, and it is to fearfully worship Allah fleeing from His punishment. 
[Commentary of 40 Hadith of Imam An-Nawawi]
Imam An-Nawai states, “this is the observant station insomuch as whoever (could) be able to see (with one’s own eyes) Al-Malik would feel shy to look towards other than Him, or have his heart busied with other than Him while praying.
[Commentary of 40 Hadith of Imam An-Nawawi]
Sheikh Salih Al Fawzan states, “Al-Ihsan has two levels. The level of observation of or pertaining to the heart, and it is to worship Allah as if you see Him with extreme certainty and faith, just as if you were able to see Allah with your eyes. As for the second level which is the lesser of the two, is to worship Allah while knowing that He sees and is cognizant of you, as a result you do not disobey Him, nor oppose His commands.”
[Explanation of Al-Usool-Ath-Thalatha]
This is the correct understanding of Al-Ihsan held by the erudite and learned scholars of the Sunnah in comparison to the foolishness, stupidity, ignorance, and brazen fabrications of Imran Hosein.
Second: Utilization of a weak hadith (narration). Imran states:
“Fear the firaasah; the wisdom built on internal, intuitive, spiritual insight. Fear the firaasah of that mumin. Fear it! For when he sees , he sees with the nur of Allah.” 
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
This statement in which Imran attributes to the Messenger (sallahu alaihe wa salaam) is graded in the science of hadith as weak, and as such can not be attributed to him. Unfortunately Imran attributes this statement to the Messenger (sallahu alaihe wa salaam) without mentioning it’s grading. Thus his silence can only be from one of two possibilities. He’s either ignorant of it’s ruling and as a result cites it thinking it to be a statement of our beloved Prophet (sallahu alaihe wa salaam), and so he speaks about that in which he has no knowledge. Or he is aware of it’s weakness, yet disregards the analysis of the scholars of hadith due to this narration being of benefit to him as it relates to the propaganda that he spreads throughout the Muslim world. Both possibilities are blameworthy. As the Messenger (sallahu alaihe wa salaam) said:
“Whoever attributes to me that which I did not say then let him be settled in his seat in the (Hell) fire.”
This is found in Imam Al Bukhari’s authentic collection, and is reported by Salamah ibn Al-Akwa. There’s another narration similar in meaning with a slightly different expression also collected by Al Bukhari in which the Messenger said, “whoever tells a lie against me intentionally then let him be  settled in his seat from the fire.” 
Therefore ascribing a statement to the Messenger (sallahu alaihe wa salaam) that which he did not say is blameworthy, reckless, and prohibited in Islam. Moreover, it has dire consequences on the condition of the individual that does so in the next life.  
As for the weak narration that Imran frequently quotes, then it is found in the works of several major scholars of Islam. The Jami of Tirmidhi, At-Tarikh of Al-Bukhari, the Tafsir of Ibn Jarir, Al-Mujam Al-Kabir of At-Tabaraani, etc. It is narrated upon the authority of five companions all accompanied with distinct chains, linked to each and every chain therein is a weakness rendering the narration unacceptable.
Third: His interpretation of Ruya
Imran states, “ruyah is that which the heart sees, and so there is knowledge which comes and is still coming to this day through that one last part of nubuwa still remaining in the world. The Sufi has to be reminded. The Sufi our brother the Sufi has to be reminded that when you see with the nur of Allah then you can be blessed with ruya, vision, insight. Every scientist in the world knows that all major discoveries came after you did your homework in insight.”
[2012 Imran Hosein - Sufi, Salafi and the End of Time]
Yet another absurdity propagated by Imran Hosein as he attempts to bring legitimacy to his methodology of distorting the text, by distorting the text. The aforementioned speech is his interpretation of the following narration and those similar to it.   
Narrated upon the authority of Anas that the Prophet (sallahu alaihe wa salaam) stated, “a good ruya (dream) from a righteous man is one of 46 parts of prophet-hood.” [Collect by Al-Bukhari, Muslim, and others]
Shamsul Haqq Al-Atheem Abaadi states in his explanation to the sunan of Abi Dawud, “Al Khitaabi said: This speech is affirmation along with emphasis with regards to the (true) reality of dreams and so some (of the scholars) have said that it’s meaning is that dreams come in the same manner as prophecy due to it being a remaining portion of it (prophet-hood), however others have said it is a portion from the (varying) parts of knowledge of prophet-hood. And so knowledge of prophet-hood remains whereas prophet-hood itself does not (especially) after (the coming of) Allah’s Messenger in which (consequently) prophet-hood ceased. There only remains the mubashiraat (glad tidings) of righteous dreams.”
These are the foundations of Imran Hosein in which he applies to pass erroneous rulings, and interpret text falsely, and although he may speak that which is correct sometimes, anyone that would adopt a corrupt foundation such as this is not relied upon as it relates to knowledge of Islam. This corrupt basis has lead him to make some of the most bizarre statements ever heard has it relates to signs of the hour consequently leading others astray. Thus there is no doubt that Imran has placed himself from amongst those that would appear in the latter part of this nation speaking and issuing verdicts without knowledge. The Messenger (sallahu alaihe wa salaam) said:
“Surely, Allah will not take knowledge by snatching it away from His servants, on the contrary He will take knowledge by taking the scholars until they do not remain. At that point the people will take (knowledge) from the leaders of the ignorant. So they will be asked and will give verdicts without knowledge. Thus they are astray and they lead others astray.”
Narrated by Abdullah ibn Amr ibnil-Aas, collected by Imam Al-Bukhari and Muslim. We ask Allah for safety and well being in these times of affliction and uncertainty, wa billahit tawfeeq.
Written by Najeeb ibn Yusuf Al Angelesi 


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