https://t.me/shmnizami, https://www.nizami.co.uk/

Shaykh Mohammed Nizami, London (2026)

28/06/2026

I understand why people who aren’t familiar with Quranic terminology get confused when they hear/read me reference “The tradition of Abraham”. If one believes in the popularly referenced “religion of Islam” and I use the Quranic term: “religion of Abraham” they assume it’s a competing claim or conflate it with perennialism.

No, the religion of Abraham is how God Himself refers to it, and “islam-ing” in the Arabic Quran is how God says to follow it: “submit properly and follow the tradition of Abraham, and don’t be like the Jews and Christians.” It’s literally the message of chapter 2!

It’s literally that simple, but a deviation from this explicitly message from God owing to colonialism and immigrant realities in the West has meant we’ve moved away from it and turned "religion" into an ethnic identity/marker. I simply encourage people to come out of the ethnic identity and return to an existential one based on truly submitting to God as He lays out simply in revelation - and understanding the sunnah in this way and not with the ethnic lens that developed in the west and became widespread. We all thought newer generations would move beyond an ethnic lens, and they are in many secular matters, but in religion they tend to stick to it because it’s the only lens they’ve been given.

There is absolutely no perrenialism about it. As one sincere young muslim scholar put it:

“Another funny one on the perennialism thing is that you’re actually the opposite. Rather than saying everyone is sorted, your point is that everyone has deviated from the Millat Ibrahim” and this century western Muslims are starting to - which is why we need to do something quickly.

My teaching is about explaining in detail what God is directly speaking about when discussing islam-ing and informing people of its amazing aspects and solutions for society.
Perennialism in popular discourse means various things to different people, but it tends to revolve around the idea:

1. That there is a single transcendent truth (the philosophia perennis) underlying all religious traditions, each of which is a valid formal path to the same ultimate reality.

2. That all (or most) religions lead to salvation and that all these religions can be a right relationship with God. This is looser and more pastoral than the above. A lot of liberal Protestant and interfaith dialogue discourse operates here without realising it has slipped into this category.

I believe both points are absolutely wrong. There is ONE truth and ONE way - delivered by final messenger of God, Muhammad b. Abdillāh the descendent of Abraham and Ishmael, was sent with. To reject this whilst fully understanding what it is, is to reject what God wants and invite His anger (as did the Israelites which Allah castigates).

Our faith is the culmination of a 4000 year old civilisational tradition - prophets who truly submitted to God delivering God’s decrees over time - and a code to live by completed at the end of that process 1400 years ago.

But if we truly adopt that accurate frame, what does that mean for islam-ing in the West today? These are the things I speak on, and explore its complexities. I don’t feel we’re doing that as widely as we need to be - and often it’s shut down by bad faith actors. There are many forces against the truth, and we claim to want to defend it but then we bicker on the small irrelevant stuff.

I’m surprised how, but this can be triggering for those who are used to viewing Islam as a 1400 year old religion. But it’s not a “religion”, God references it as a code to live by - a set of values that orders human life. This is neither controversial nor requires scholastic insight, and what the reference to “the tradition of Abraham” is explored by many learned people. Many students of well known scholars tell me their teachers also speak about the centrality of the “Millat Ibrahim” and it’d be crazy if they didn’t as it’s a central Quranic theme (yet somehow hasn’t reached mainstream public discourse.)

26/06/2026

As we get older, I’m sure many of us increasingly recognise the importance of being kind and not taking things personally. Of course, especially the latter, is easier said than done.

But it seems that the world isn’t getting kinder. It’s getting more hateful, more suspicious, and more bad faith. It causes more stress, more headache, and more unnecessary pain.

The temptation in probably all of us is to respond in kind. And I know it can feel like naive thinking, but the Messenger of God taught:

“Kindness is not found in anything except that it beautifies it, and it is not removed from anything except that it makes it ugly.”

That is a profound moral principle. Kindness is not weakness. It is beauty placed into speech, conduct, disagreement, leadership, family, friendship, and even conflict. When kindness is removed, even truth can become ugly.

The Prophet also said:

“Whoever is deprived of kindness is deprived of good.”

That should frighten us. A person can be knowledgeable, principled, articulate, and even technically correct, yet still be deprived of a great portion of goodness because they have lost their way.

He also said:

“The merciful are shown mercy by the Most Merciful. Be merciful to those on the earth and the One above the heavens will be merciful to you.”

This doesn’t mean being naive or allowing people to abuse you. It definitely doesn’t mean pretending that bad character, manipulation, and nasty folk don’t exist. But it does means refusing to let the ugliness of others reshape your soul.

Kindness isn’t the same as softness without boundaries. Kindness is the ability to remain human in a world that constantly invites you to lose your human nature (insāniyyah).

The world may become harsher. People may become more reactive. Public life may become more poisoned by suspicion and contempt. We definitely have to deal with it. But we also have to ask ourselves, “Do I want to mirror the age, or do I want to contribute as a steward to reforming it?”

If harshness makes things ugly, then maybe one of the most quietly radical things a person can do today is to remain kind without becoming weak, discerning without becoming cynical, and principled without becoming cruel.

Rather than allowing nastiness shape us, how do we shape the world?

23/06/2026

We live in times, where one who calls to the Proclamation's (Quran) message is randomly considered to deny hadith as a source out of a feeling that he's being too Quran-centric! Promoting one thing does not mean a denial of something else - unless the critics themselves assume the Quran and hadith are mutually exclusive?

This idea rests on a category error. "Quran first" doesn't mean "hadith never", it means the Quran sets the framework within which everything else is read. That's not a modern reformist invention as I've heard some people assert, it's literally there in mainstream medieval jurisprudence.

The Hanafi legal school became the official legal framework of the Abbasid Caliphate, the Ottoman Empire, the Mughal Empire, and most of Central Asia. For most of Islamic legal history, the largest, most institutionally embedded school operated on the principle that the Quran governs how prophetic reports are received - they had a Quran first approach. Hundreds of millions of Muslims across a thousand years prayed, traded, married, and governed under that framework. When you add these populations together, the Hanafi school has, across most of "Islamic history," represented the legal practice of a clear majority of the world's Muslims. The accusation that a Quran-primary methodology is some kind of modernist deviation or heterodox innovation collapses immediately against this historical reality. It’s what most Muslims have ALWAYS done!

When it comes to Hanafi methodology, the Quran isn't just first on a list, it functions as the interpretive lens through which prophetic reports are evaluated. A hadith that conflicts with a clear Quranic ruling doesn't automatically win. It gets deeply scrutinised. The venerable Abu Hanifa regularly rejected individual (lone report) hadiths, but obviously not because he doubted the Prophet or the hadith as a source, but because he doubted whether a particular report accurately preserved what the Prophet actually said. He applied the Quran as a check on transmission. The Shafi'ī and Hanbali schools took a different position where they gave greater operative weight to solitary hadiths even against apparent Quranic indications but this was a difference within a shared framework of taking both sources seriously. It was a dispute about evidential hierarchy, not about whether hadith matters.

Those whom I engage will affirm how central the hadith corpus is to my teaching, but I don't recklessly throw about hadith, nor do I encourage others to do so. Hadith are incredibly complex and much misunderstanding has become widespread by the misuse of hadith and as a source. It's why I encourage the laity to focus their own efforts on understanding revelation first, and amazingly.

23/06/2026

I've spoken to loads of Muslim preachers who have expressed to me that a reform is needed - of society, in British politics, and the Muslim voice in the UK (and West more generally). And because it's an incredibly complex situation, no one's sure on how to inspire that reform. One good maulana expressed to me that every time he (or on his view, anyone else) sought to develop the conversation, it was stifled either by bad faith actors (whom he envisaged may be zionist instigators/bots) or those who were culturally afraid and reactive against anything unfamiliar - no matter how productive it might be. I agreed with him.

- There is a lot of noise, so to get above the crowd you need to be provocative. But for some sincere people, being provocative is off putting.
- Speaking about major aspects and messages of the Quran that aren't mainstream in many ethno-religious communities becomes a point of suspicion for a number of reasons (including a lack of Quranic knowledge) and somehow an attempt to subvert islam rather than further its cause.
- Conversations that attempt to progress from the status quo for the sake of God and to empower the believers is met with hostility.
- muslims are a diverse bunch, and one conversation or style with one group is naturally going to be different with another. Class, ethnicity, and culture all shape variant social muslims groups and how they engage, although they may all be muslim. (The same is true of other religious communities as well).

These are just four points, but there are SO MANY more. Now imagine navigating this!

Teaching diverse people to rally them for the next stage of the status quo is SO important because otherwise we will then not keep up with the world and it will swallow us - its neoliberal economics, its shifting values, and its corrupt politics. Just look at the recent attack on muslims in Scotland compared to attacks in Golders Green (Jewish community). Political reaction was literally non-existent. But when it comes to demonising migrants, muslims are used or conflated with the issue (as an identity). Obviously there is a reason for this. There's also a reason the opposers of good want muslim communities to stay in the past - it helps them with their narrative and project of marginalisation.

A friend commented that everyone knows we have a problem but they don't have a solution - it's like they are resigned to it. BUT we can't be. Having thought about this and tried different things, I'm convinced that it's not just an external problem. muslims don't have a binding narrative, identity or set of practical values that works to organise them. The work starts in-house to refresh the narrative that is rooted in the actual message from God, which then gives a solid identity that can be action and strategy-informing.

This is why I focus on that: narrative building rooted in the Quran which can give us a meaningful understanding of who we are and what we're about. If we stick closely to the Quran - God's final revelation - we know we're on the right path, you can't get more "orthodox" than that. I'm saying this because a concern that arises in people is that when they see change, they're concerned that change will take them away from what God wants. But it's the opposite: it's about bringing people closer to what God wants.

Throughout the year, I'll be running various short courses rooted in the Quran, to help people reorient and develop the status quo, in a way that's comfortable but still provokes thought and contemplation.

21/06/2026

I speak to different people in different ways. The language and framing therefore will be depending on whom I'm speaking to. What's relevant to one audience may mean nothing to another.

Sometimes people who aren't familiar with a particular group will overhear a conversation or read something meant for that group and think something strange is going on. But it isn't. They're just not used to how that group thinks and speaks - and obviously I'm not intending people who aren't familiar otherwise I'd adjust.

This is normal. It's how good communication works. The message is shaped to reach the person I have in mind. But the source never changes. Where I'm coming from is always the same: revelation (and always pinpoint the verse I have in mind for reference.)

And this is actually the prophetic way, the Prophet spoke to diverse people in a way they could come to understand whilst also helping them to grow. It doesn't mean that he never introduced something they didn't know, but he would often do so and proceed to explain it. It was never relativism, but precision.

The real danger isn't speaking differently to different people. The real danger is when you start thinking differently, when adjusting to your audience begins to pull you away from your source rather than simply helping you communicate it.

So my good people, that's the line. The anchor that holds it is knowing, clearly, where you're coming from, and for me it will always be revelation. Form will always be adapted depending on who we're speaking to, and the purpose of knowledge is growth.

I cannot see how anyone can meet God, having tried their best to understand and follow God's explicit words, and God not accepting them. Safety with Allah is clinging to what He revealed.

Anas b. Malik reported that the Messenger of God said:
"God has His own people/family from the people."
They asked: "Messenger of God, who are they?"
He replied: "They are the people of the Proclamation (al-Qur'an), the people of God and His chosen ones." (Ibn Mājah)

The "family/people of God" is a figurative honorific. It signifies a level of nearness and protection similar to how a family relies on and is cared for by their head (Al-Minawi and Al-Hakīm at-Tirmidhi). This status comes from understanding the Quran - God's final Proclamation - and upholding it's message. It signalled to the prophetic companions, and by extension us, where the Israelites failed as God condemned them for breaking their covenant:

Remember when We took your pledge, and made the mountain tower high above you, and said, ‘Hold fast to what We have given you and bear its contents in mind, so that you may be consciously loyal.’ (2:63)

This is what we learn from God, explicitly. "Hold fast to what We have given you and bear its contents in mind," I don't think this needs "interpretation." As those submitted to God, this must be our path, and for any believer a fine aspiration!

15/02/2026

Join the Ramadan Quran Program and hear the entire story from God.

Tonight at 7pm, the people will gather to listen, and through Ramadan, to hear the entire message from God as one unfolding story.

Join the Ramadan Quran Program today and experience the Proclamation in the way it was meant to be experienced: holistically, sequentially, alive.

We camp around the evening fire together. Screens mirrored to living room TVs. Families settled in. The whole cohort connected. Across cities, countries, and continents, hearts tuned to the same words.

Four evenings a week, we work our way through the revelation, not fragment by fragment, but as a single, coherent message. You begin to see the overarching story. The themes. The warnings. The mercy. The covenant. The purpose. The story unfolds before you.

Participants always say the same thing:

“I never realised how connected it all was.”
“I finally understand the message.”
“It feels like God is mine.”

There's a real tribal vibe. Eager ears. Piercing eyes. People leaning forward. Not passive listening, but engaged hearts. Questions. Reflection. Alignment.

The beauty is that your entire household can be part of it. Turn your evenings into something luminous and form a culture for everyone. Let your children sit with you. Let them hear the story of creation, covenant, rise and fall, justice and mercy. Let them absorb the values and purpose God calls you to live by.

Ramadan is short and these nights pass quickly so bring your evenings alive with the final message.

We start today at 7pm with The Introduction and The Heifer. Gather the household. Sit by the fire and let God speak to you.

Sign up now: https://www.abrahamicrestoration.school/offers/FD4jFAsL/checkout

11/02/2026

Why You Should Join the QP26

Most people who claim attachment to the Qur’an have never actually walked through it. They’ve inherited it. Quoted it. Framed it. Posted it. Defended it. But they haven’t understood its architecture.

The QP is not for vibes. It’s not a tajwīd class. It’s not a motivational reminder. It’s a guided journey through the entire Proclamation from beginning to end.

We won’t atomise verses, cherry-picked themes or celebrate slogans detached from context. We explore
• How each chapter flows internally
• How chapters connect to one another
• How law, narrative, warning and promise interlock
• How the covenantal code unfolds historically

The intention is to stop reading it as fragments and start hearing it as a single, deliberate address.

Here’s what will surprise you: the tension you feel around identity will surface. You’ll discover things that may put you at odds with inherited versions of “Islam” around you. You’ll realise how much of what circulates is sentiment layered on top of something far more structured, demanding and world-shaping. That discomfort is clarity emerging.

This program is built for intelligent people who’ve never been given the framework. We speak in plain English. There’s no insider jargon, mystical fog or emotional manipulation. Fragility also has no place with God.

Just disciplined thought, historical grounding, civilisational architecture, and the moral horizon of what God is actually calling people to.

If you’ve ever felt:
• “I believe in it, but I don’t know what it actually says as a whole.”
• “I’ve memorised parts, but I don’t see the big picture.”
• “I want to understand this properly, not culturally.”

Then the QP is for you.

Ramadan is not for scrolling religious content. It’s for a real connection that recalibrates your allegiance.

Sign up and join in. (Link in bio)

This is where God’s Proclamation stops being a symbol
and becomes a summons. Will you answer this year?

Shaykh Mohammed Nizami

28/06/2026

26/06/2026

23/06/2026

23/06/2026

21/06/2026

15/02/2026

11/02/2026

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