Figure 1A: Saud ibn `Abdul `Aziz Ar-Rashid (reigned 1317-1338) warrior who punished Salafi cultists at every opportunity, wiping out their leadership and wreteched teachers.

Not long ago, the Meeraath website suffered some four attacks. There were three inside of just one hour that brought the website down.

The origin of these attacks was found to be salafiyyah, in particular a group of people on the web from salafi sites that launch attacks on sites that don’t fit their liking.

This cowardly and almost feminine passive aggressive move keeps in tandem with Salafiyyah’s origins: stabbing people while their backs are turned, attacking people who are unarmed when you are sure to win, using a larger group against a smaller one (or an individual) when you feel sure that they are unarmed.

These and many other things were part of my continued war with Salafiyyah. So I had to think about this in detail. While I bench pressed and reflected, I knew that this battle was not over.

These same people had sent me through my PO Box (which I cancelled not long after) a threat to rape me and gave detailed blow-by-blow analysis of how this would be done along with including the Name of Allah and so forth.

When we had the Institute, one of the windows was put through and we were able to trace back the events, using the hair salon across from us as well as local residents, to Salafi enthusiasts.

This situation has been constant since the late 1990s when I began to war with this wretched, duplicitous, apostate and immoral cult.

So this latest digital attack was no different. Hostgator (which was of ABSOLUTELY no help and anyone with them should abandon them or go to another source if considering them for webhosting) went through the process of having to clean the entire website.

In the process of this, all the files were deleted. EVERYTHING was gone. The backup was there though but they could not be sure whether or not it was infected and so forth.

And in addition to this, they were only too eager to keep charging me for services that they were supposed to do. They could not tell me how, when the site was attacked but were willing to take money to install a new security system (on top of the one I already had) to cover it and restore what had been lost from the dates in question.

I then asked how they could know the dates if they claimed that they did not know when or how it was attacked. Around and around in circles and also demand for more money on top of the renewal, hosting, antivirus and other stuff.

As a quick thought, I told them to get this stuff started and get the site back up online. I then went to sleep and on this past Thursday morning before awaking I had a very vivid dream.

I saw one of the shaikhs of a teacher of mine, wearing the `amamah of Al-Azhar and clerical robes. He was smiling at me and speaking to me. He came to stay with me at the house and allowed me to look after him while we sat together.

I went to see him at one point while he was in my room and he disappeared. Right in front of my very eyes. Not long after he reappeared. “I might go, but I’ll be back.”

That was it. That Thursday I told Hostgator to cancel any transaction between us there had ever been and also that I did not want anything to do with them and that I would let everyone know how low their service was in a time of dire need (which is why I am typing this right now).

I knew that it would be back. The face of the shaikh gave me solace because he was not only a teacher but he was also a warrior. He had fought the cults and false religion his entire life.

So that is what brings me to this point. To those that did the attack and every other godless force. You are on notice. By Allah’s Holy and Righteous Favour the Meeraath site will be back better than ever.

If Allah wills, all the articles, photos, details (all of which I saved in triplicate before they ever went on the site) will return with even more. There will be more rulings, more biographies and more great content.

I and my affiliates have doubled down to be even more uncompromising and unrelenting towards salafiyyah and other cults along with false religion and ecumenism.

We will be back, if Allah wills. And we will be better than we had been before. We are prepared, filled with resolve and we will not bend.

And with Allah is each and every success!

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali



Figure 1A: The Big Step How to Survive Islam in the Anglosphere

After having completed this book, I can say that this is a very timely book. This is the first time that I have encountered a book written by a convert to Islam regarding his own experience and then his treatment and struggles after having come into the Religion.

What sets this book apart is that the author puts himself to work in delving deep into the Religion, visiting the Muslim world, studying with scholars of various disciplines and not touring the convert circuit.

Do not buy this book if you are:

Looking for a theological polemic. This is not the purpose of the text. The point of the text is to give a simple lay out of the Religion and to not get bogged down with complex terminology and disputes.

Looking for the trophy convert tour. This is a real thing. There are people who will convert to Islam and then spend the rest of their time in the Religion touring different places of worship, hotels and cookouts. This is all while they continuously keep regurgitating the story of their conversion. The more slick among them will recycle his story over and over again but make it more sophisticated.

The more the length of the beard, the more Muslim the convert was before he even entered Islam.

Looking to have a picture presented of Islam that does not involve hardship. One of the stand out portions of this book is the constant growth that the author must undergo. He must go from strength to strength, scaling mountain after mountain and facing setback after setback. The end result of this was a bumpy ride along the way to the truth and satisfaction at having received it.

Buy this book if you are:

Trying to understand the foundational principles of Islam. Someone from outside of the Religion can examine it for what it is and then reach a conclusion after study.

Desiring to understand Islam but need more information about Muslim communities. Many of those that have entered Islam often find themselves alienated from their own families or other Muslims due to certain Muslim “communities.” This book will give you the signs to be on guard about so that you can avoid falling into this tribulation.

Seeking to become Muslim and want to know what will happen once you enter it. Many converts or potential converts don’t know what is expected of them upon converting to Islam. And in the Anglosphere there is no service or streamlined set of guidelines on caring for people that have come into Islam.

This was painfully brought to light by the author and explored in much detail. My interview with the author was done before I had read the book in detail and I feel that both the book and the interview will give a great insight into a world that some of us simply cannot understand.

At having reached its conclusion, I was very happy with the book and felt that it offered experience and knowledge of an area that was not present. This small book does not fit with normal convert literature in the genre on the market.


This book really deserves its own genre considering all the different layers of meaning within its pages. It is my sincere hope that future readers will appreciate it for what it is: an odyssey that begins with the search for truth and ends with maintaining it and striving to keep pure from possible sullying elements.


Figure 1A: In the future, will the Golden Gate Bridge be the only relic left behind of the America civilisation?

In the past, when civilisations have been near their end, there were certain perversions that appeared and the people also suffered tribulations. These tribulations were in the form of reduced population, plagues, crop failures, the breakdown of family and the people loosing confidence in the grand narrative of the said civilisation.

This carried on until it became a science that could be studied. Now that we have watched this process replicate itself many times over, we can study it with a certain level of accuracy. In the United States, we continue to see the slow downward spire. The latest slip has come in the form of sex dolls and the brothels that will house them.

Men no longer content themselves with women and/or families. It is just the case that there is a niche in society where men avoid women and instead prefer apparatus.


First sex doll brothel set to open in North America


The first sex doll brothel is set to open in North America.

Six man-made silicone sex dolls will ‘provide’ sexual services at Aura Dolls in Toronto.

The firm say their aim is to fulfil sexual desires “without the many restrictions and limitations that a real partner may come with”.

The brothel, which is scheduled to open on September 8, have a selection of six synthetic dolls, which they describe as “exotic girls to cater to everyone’s choice of beauty”.

Claire Lee, a spokesperson for Aura Dolls, said: “We tried really hard to try to cater to every single standard of beauty, we have different ethnicity, different eye colours, different hair colour.”

Lee added that the dolls were washed between client appointments using a “three-step routine” and use of condoms while penetrating the silicone dolls was still “highly recommended”.


A nondescript Toronto shopping plaza is set to welcome a new tenant in the shape of a sex doll brothel


A half hour slot with a doll will cost $80, or 30 minutes with two dolls costs $120.

The lengthiest appointment listed is four hours, which costs $480 per doll.

The Aura Dolls brothel will open in a shopping centre, south of Sheppard Avenue.

Although the exact location is only revealed upon booking and customers with be granted “maximum privacy” and have very little staff interaction while using the brothel.



Figure 1A: The Creed and Way of Muslim Orthodoxy, 2nd Edition cover.

An amazing thing happened when I looked over The Creed and Way of Muslim Orthodoxy. I gathered together the comments made by people regarding the layout and appearance and I tried to really make it better. The result was, with the praise of Allah, better than the first edition. The comments from readers was a great assistance.

It is my sincere hope that the 2nd edition will be met with even greater satisfaction then the first and that all of the comments and suggestions incorporated into the 2nd edition meet the expectations of the readers.

Until next time,

Al-Hajj Abu Ja`far Al-Hanbali


Figure 1A: The monumental text of Imam Ash-Shami

I thought long and hard about how to best do a book review on this particular work and I knew no better way to do it other than going out of the box. This is a hadith text that filled me with wonder.

I began studying with a teacher in the area of hadith some 19 years ago and it has been a fulfilling journey. The discussion on the terminology, the people, the books, the breakdown of the gradings and such was simply amazing.

Hadith literature cannot be read like one reads and ordinary book. There are some five things that have to be kept in mind:

(1) Hadith literature is not fiction. This is historical data that is supposed to present a point to the reader or listener that sheds further light on detailed matters of the Revealed Law.

(2) Hadith literature has revelation within it. There are parts of the hadith literature that are revelation, in which the Prophet, peace and blessings of Allah be upon him, makes a statement, does an action, approves of a particular code of conduct or commands people with advice.

(3) Hadith literature is not casually read. I can read the Iliad and the Odyssey as a fun read before going to bed as these works are parables given through story form along with metaphors and tragic heroes. Hadith literature has morals mentioned and the like but there are also narratives, individual narrators, language being used to which one has to be particularly attuned and alert to at the time of reading.

(4) Hadith literature is collected under certain categories for a purpose. When one picks up any hadith text, there is a particular genre or class that it belongs to and there is a certain way they are to be read. Some are extracts while others are long narratives listing the reason for the actual statements or commands.

(5) Hadith literature provides context to the revelation of the Qur’an. This is both useful and imperative for the one that would like to study. The Qur’an was implemented in the lifetime of the recipient and carried out and this has been left for posterity to gaze upon, comment upon, understand and then put into practice for later generations.

It is for this reason that so much attention was put on this area by the scholars, particularly those coming out of Al-Basrah. Their entire business was the recording, examining, discussing of hadith.

For the people of Al-Basrah, passing rulings or making theoretical principles were not enough. We needed to know each narrator of the hadith, the history of the hadith, the reason it was spoken, the background, the language used, the audience being addressed and so much more.

These and so many other reasons drove the method in collecting hadith. Al-Basrah as a school developed two principles for hadith and the knowledge around them:

Hadith Majlis – these were scholars that concerned themselves with hadith according to all of the above and more and then put them in books based upon the needs of the audience addressed, students and scholars.

Fiqh Majlis – these were scholars that took the knowledge from and with the hadith majlis and gathered the books together than would strengthen the knowledge of fiqh.

There would be obvious overlap between the two categories – where some scholars would be both categories – but the scholars would always be particularly weighted towards one area. Imam Ahmad ibn Hanbal (d. 241) paid such careful attention to this that the students of his madhhab after him dedicated their sweet time to the process.

This included people such as: Imams Abu Dawud As-Sijistani,[1] Muhammad ibn Isma`il Al-Bukhari,[2] Muslim ibn Al-Hajjaj An-Naisaburi,[3] Abu Bakr Al-Athram,[4] Abu Bakr Al-Marrudhi,[5] Harb ibn Isma`il Al-Kirmani,[6] Abu Bakr Al-Marwazi[7] and others.

Books would be collected together and each needed area had hadith texts put together for that purpose. Scholars organised hadith books to be read under:

(a) names of the narrators in alphabetical order

(b)  chapters and books of subjects

(c) rulings that are needed by students or scholars that will be making judgements

(d) historical epochs

(e) extracts of the beginning of the text

This process was used by laity, student and scholar alike for the better part of 1400 years until an attempt was made at a numbering system.

Figure 2A: Fu’ad `Abdul Baqi (1299-1388), the poet and hadith aficionado that tried to carry out the monumental task of numbering the collections.

A man bearing the name Fu’ad `Abdul Baqi[8] attempted to number the collections but it was haphazard and not consistent enough to be uniform throughout. Printing houses took this on board and once they started printing books of hadith, the confusion spread. He would never live to complete the monumental task that he had set up.

In light of this, one of today’s living marja` people and a large figure in the Hadith Majlis, decided to try to simplify and make things easier.

Imam Salih Ash-Shami, coming from a family of marja` people himself, decided to bring all of this together and try to resolve affairs. He made the numbers in Al-Bukhari and Muslim to match up and then introduced his own coding system that had the texts run in line with the fiqh books of the Hanbali School, which Al-Bukhari, Muslim and Abu Dawud were based upon in the very first place anyway.

Figure 3: The marja` and hadith scholar of Sham, Imam Salih Ash-Shami

Imam Salih Ash-Shami took Al-Bukhari and Muslim and combined them both together and then took the Ahadith in common and marked them. Those unique to each collection were marked and kept as so.

As for the hadith and notes that these two Imams put in the margins, these were included in the footnotes rather than having to be read in the commentaries.

Regarding this monumental task, Imam Salih Ash-Shami himself said, “I believe this is perhaps the first time this has been done regarding this matter.”

The Imam then went to the other collections and set about putting together a proper number sequence in addition to the fact that he used the same meticulous nature he did on Al-Jami`. He spoke of his beginning this monumental task here and it really deserves an amazing consideration.

So far the Imam has completed the task of proper organisation for the Hadith Majlis in the School on more than 10 hadith books. This is a monumental task and may ultimately have to be shared between him and his brother (in the Fiqh Majlis) on account of the advanced age.

What Al-Jami` Bain As-Sahihain accomplishes

(1) It joins between both collections and presents an easy enumeration and tracking system. Those that have studied the school of Imam Ahmad in any real detail will find this fine and a good organiser.

(2) If one has ever memorised hadith before, this will help with the task and the Imam has put it on golden paper for just this task.

(3) The text has few comments from the print house and intrusive notes. Too many print houses feel they must inject their ideology and useless fancy into the work. This has had very little discussion or presentation by the house.

(4) This is an inside look at how the marja` people organise and grasp hadith from a scholar of the highest level and probably the largest living authority on the topic.

(5) The reference section in the back forces people who are students to look for narrators and filters out time wasters and cheaters who aren’t truly appreciating the radiance of the work.

As said previously Imam Ash-Shami organised this text according to the books of the school of Imam Ahmad and then made 9 units with fresh headings for the chapters.

He then went through yet another process that you will appreciate. Upon examination, the reader can see that he has taken his simplification of the hadith collections based upon the difficulty of books recommended in the curriculum of Imam Muwaffaq ud-Din Ibn Qudamah (d. 620).

So the sets of books that need to be studied in fiqh (from simplest to most advanced) along with their equivalent hadith works are listed below:

Al-`Umdah      Al-Jami` bain As-Sahihain (3,896 hadith)

Al-Muqni`        Zawa’id us-Sunan `al as-Sahihain (7,688 hadith)

Al-Kafi             Zawa’id ul-Muwatta’ wal-Musnad `al Kutub is-Sittah (3,753 hadith)

Al-Mughni       Kutub ut-Tasi` (16,290 hadith)

The Imam did such a masterful job that it is difficult to fully put into words what he has done. I remember when I started Al-Jami` us-Saghir in 18 years ago and one of my teachers saying, “If something easier comes out besides this, then you should cling to it.”

Now here we are. So what can I say in closing about this matter? If you are a student of knowledge, you will need to familiarise yourself with Al-`Umdah, Al-Muqni` or the Zad ul-Mustaqni` and review the knowledge in the commentaries and extract these hadith for memorisation if you have not already.

If you have I would advise employing this new system for use as it is easier, more streamlined and actually facilitates your studies. The book you are already studying in fiqh fits like a glove with the equivalent text of hadith.

As for non-students, this can be used as a source for hadith with the index. It can also help you to learn the narrators and chapter headings for use. The book is broken into three areas for hadith use:

(a) the Ahadith that are particular to Imam Al-Bukhari’s collection

(b) the Ahadith that are particular to Imam Muslim’s collection

(c) the Ahadith that are present in both collections

These markings and differentiations should be an invaluable assistance to (1) the family that would like to learn together, especially when teaching at home and dispensing lessons and (2) the student that is building his knowledge and going forward.

May Allah reward the Imam, his brother and the great family that raised him to love the science of hadith and its related affairs! Amin!

Until next time.

Al-Hajj Abu Ja`far Al-Hanbali


[1] 210-275 AH (AD 824-889). He is Abu Dawud Sulaiman ibn Ash`ath As-Sijistani. One of the great Imams of Hadith and one of the main scholars of the school after the Imam, his As-Sunan is one of the most important books of hadith for its authenticity, brevity and discussion on the transmitters. Please see the oldest collected biography on Abu Dawud: Tabaqat ul-Hanabilah, vol.1, pp. 153-155

[2] 195-256 (AD 809-870). He is Muhammad ibn Isma`il ibn Ibrahim ibn Al-Mughirah Al-Bukhari. Major Imam in Hadith, he was in later life tested with the accusation of believing the Qur’an to be created. He would go to his Imam and state his entire theology as proof of the opposite and be buried next to him in the cemetery of Hanbali scholars. Regarding the fiqh scholars of the madhhab, he said of them: “I heard some of my companions in the school saying, ‘When he discussed his birth, Imam Ahmad ibn Hanbal said: My mother was pregnant with me when she moved from Marw to Baghdad.’ ”  Please see the oldest collected biography of Al-Bukhari: Abul Hussain Muhammad ibn Muhammad’s Tabaqat ul-Hanabilah, vol.1, pp. 254-259; Salih Al-Baghdadi’s (the eldest son of Imam Ahmad) Sirat ul-Imam, pp. 24-26; Muhammad ibn Muhammad As-Sa`di’s Al-Jawhar ul-Muhassal, pp. 4-5

[3] d. 261 (AD 875). He is Muslim ibn Muslim ibn Al-Hajjaj Al-Qushairi An-Naisaburi. One of the premier students of Imam Ahmad and a source for his madhhab, he authored his text Al-Jami` us-Sahih text that became the second most popular hadith book after his death. Please see the oldest collected biography of Muslim: Abul Hussain Muhammad ibn Muhammad’s Tabaqat ul-Hanabilah, vol.1, pp. 311-314

[4] d. 260 AH (AD 874). He is Abu Bakr Ahmad ibn Muhammad ibn Hani’ Al-Iskafi. Please see the oldest collected biography of Abu Bakr Al-Athram: Abul Hussain Muhammad ibn Muhammad’s Tabaqat ul-Hanabilah, vol.1, pp. 65-71

[5] 275 AH (AD 888) He is Ahmad ibn Muhammad ibn Al-Hajjaj ibn `Abdul `Aziz Al-Marrudhi. One of the students of Imam Ahmad that narrated theology, hadith, fiqh and many other affairs, he witnessed the Inquisition launched by the Abbasids against Orthodox theology and witnessed the victory of the Imam. Please see the oldest collected biography of Abu Bakr Al-Marrudhi: Abul Hussain Muhammad ibn Muhammad’s Tabaqat ul-Hanabilah, vol.1, pp. 57-62

[6] d. 280 (AD 893). He is Harb ibn Isma`il ibn Khalaf Al-Kirmani.  Please see the oldest collected biography of Al-Kirmani: Abul Hussain Muhammad ibn Muhammad’s Tabaqat ul-Hanabilah, vol.1, pp. 136-137

[7] d. 292 AH (AD 905). He is Ahmad ibn `Ali ibn Sa`id ibn Ibrahim. Please see the oldest collected biography of Abu Bakr Al-Marwazi: Abul Hussain Muhammad ibn Muhammad’s Tabaqat ul-Hanabilah, vol.1, pp. 52-53

[8] 1299-1388 (AD 1882-1968). He is Muhammad Fu’ad ibn `Abdul Baqi ibn Salih ibn Muhammad. Born in one of the villages in northern Egypt and raised in Cairo, he studied hadith, poetry, Qur’an, French and English. He came with the novel idea of numbering the Ahadith and chapters of Al-Jami` us-Sahih of Al-Bukhari. This was followed by printing houses when disseminating Al-Bukhari’s Al-Jami` and commentaries on it and then it began to be done on the collection of Muslim. Please see Az-Zirkali’s Al-A`lam