Refuting the Jaahil Atabek Shukurov’s Baatil Fatwa regarding Smoking not invalidating the Fast

By Majlisul Ulama


According to the U.K. Zindeeq, Faasiq, deviate Atabek Shukurov, who has  set himself up as an ‘authority’ of the Hanafi Math-hab,  smoking tobacco and using an inhaler do not  invalidate the fast. This jaahil has  disgorged some absolutely spurious and stupid arguments to bolster his corrupt view which is in  diametric conflict with  the Fatwa of all Four Math-habs of the Ahlus Sunnah Wal Jama’ah

The Fuqaha of all Four Math-habs have unanimously  ruled that smoking breaks the fast. According to the Hanafi Math-hab, intentionally smoking  during Ramadhaan necessitates the obligations of Qadha as well as the 60 day Kaffaarah. Seeking to overturn the Ijma’ of the Four Math-habs, this modernist Zindeeq exhibits his jahaalat  which confirms that he is ignorant of the Shar’i concept of  Saum. He does not  know even the  proper meaning of Fasting. 

His article of jahl portraying his  jahl-e-murakkab (compound ignorance), is bereft of even a shred of  Shar’i evidence for his haraam view. He has miserably failed to  cite even a single text from any of  the Fuqaha of any of the Math-habs to bolster his  haraam fallacy structured  on the basis of corrupt personal opinion.  Fasting is an injunction of the Shariah

Fasting  has been ordained for Muslims since the era of Rasulullah (Sallallahu alayhi wasallam).  Its definition  cannot be re-interpreted  on the basis of  the logic of a copro-jaahil whose brains are  operating within the constriction of the straightjacket of  western  modernity. In his article he has presented absolutely no Shar’i daleel for his haraam view. He abortively attempts to  prove his  baseless view in terms of  analogies which are fallacious.  His fallacies shall, Insha-Allah, be dissected and demolished  further on in this article. 


He who inhales medicine, then  perceives the taste of the smoke  in his throat, should make qadha of  the fast.” (As-Sulaimaaniyyah) 

If water drawn into the nostrils reaches the brains, then qadha is obligatory.” (Al-Khazaanah, narrating from Imaam Abu Hanifah – Rahmatullah alayh) (The same ruling will apply to smoke inhaled intentionally). 

If he  (intentionally)  causes smoke to enter into his throat, his fast is invalidated, regardless of  the type of smoke it may be. Thus, if he brings  the incense close to him and smells its smoke, hence causing it to enter into his throat whilst he  is aware of his fast, then his fast is broken. Whether   (it be the smoke of) oudh, ambar or anything besides these two because it is possible to  refrain from causing  the muftir from entering the stomach. (Muftir is something which invalidates the fast.) Numerous people are oblivious of this fact.”  (Haashiyatut Tahaawi ala Duraril Hukkaam) 

Or he intentionally  causes smoke to enter his stomach or his brain, then the fast is invalidated  because of the presence  of something which breaks the fast. This applies to the smoke of  substances other than ambar and oudh. And, in these two  Kaffaarah also becoming incumbent is not far-fetched. Likewise  (is the ruling) regarding  the latest type of smoking which has been innovated in this age. (i.e. smoking tobacco and cigarettes)” (Maraaqil Falaah)

On this basis, regarding the bid’ah which has been innovated  presently—when it is smoked, Kaffaarah becomes obligatory. We supplicate to Allah for forgiveness and protection.”  (Maraaqil Falaah Sharh Noorul Eedhaah) 

If he causes smoke to enter his throat, the fast is invalidated regardless of the type of smoke even if it is of oudh or ambar whilst he is aware (that he is fasting), for it is possible to  abstain from it.” (Durrul Mukhtaar) 

From this, the ruling pertaining to smoking (tobacco) is  known. In  a poem Ash-Shurumbulaali said in his Sharah  of Al-Wahbaaniyyah: “Its smoker during  the fast, there is no doubt in the fast  being invalidated.”  (Raddul Muhtaar)  

If he inhales medicine and perceives its taste in his throat, he  has to make qadha of the fast.”   (Binaayah) 

If he causes it to enter into his throat, his fast is invalid. Thus if  he inhales  its smoke and causes it to enter into his throat, his fast breaks.”   (Majma’ul Anhaar) 


The reaching of smoke in the throat by burning (something), e.g. oudh, similarly the  smoke from  a boiling pot of food, invalidate the fast just as  the vapour by smoking a pipe.”          (Manhul Jaleel Sharh Mukhtasar Khaleel) 

It is obligatory to abstain from whatever reaches the throat, be it a substance which dissolves or not.”   (Manhul Jaleel) 

“He who inhales smoke or anything besides it whilst fasting, verily the fast is invalidated, for verily, the nose is the upper passage-way reaching the throat. On him is qadha (of the invalidated fast). And if it is during Ramaadhan, then (also) he will be liable for azaab (punishment)  if he  deliberately does so.  …….Al-Lakhmi said: ‘Snuffing is prohibited. The snuffer is able to prevent  it reaching the throat. There is no difference  (of opinion) in the invalidation (of the fast).” 

“What  do you say regarding  a person who smokes during the day of Ramadhaan? Is Kaffaarah obligatory?”  

Answer:  “Yes, Kaffaara is obligatory  if  it reaches in  his stomach………In  Al Mukhtasar  (it  appears):  Regarding  the  smoke  which  (is  acquired)  by  smoking, it  invalidates (the  fast)  because  it  is  a  physical form.  It  reaches  the throat. In  fact sometimes it reaches even the stomach.”

“What  do  you  say  regarding    the  placement  of  smoke  in the  mouth  between  the  lower  lip  and  the  teeth  and  spitting out  the  saliva  tainted  with  it?  Will  the    fasting  person’s fast  be  invalidated,  and  will  Kaffaarah  be  incumbent  if this  was  do ne  intentionally  during  Ramadhaan valid reason?”

Answer:  Placement  of  smoke    in  this  manner  in without the  mouth is  in  conflict  with  the reality  of  fasting  which  is  to withhold  from  the  lusts  of  the  stomach  and  private  organs  from the  rise  of  Fajr  Saadiq  until  the  completion  of  sunset with  an  intention……Its taste  reaches  the  throat,  for  verily, the  brain  derives  enjoyment    from  it  just  as  the  enjoyment of  the  smoke  derived  by  sucking    a  pipe  or  by  snuffing with  it  from  the  nose,  or  (this  described in  the  question)  is  worse.  There  is  no  doubt  in  the  invalidation  of  the  fast and  the   obligation of  the  Greater  Kaffaarah  if  this  is  done intentionally  during  Ramadhaan  without  valid  reason. Fitr  (the  fast  breaking) is  more  confirmed  by it (i.e the smoking)  that  the fitr  resulting  from  oiling  the  head  and the  taste  reaching  the  throat  from  the  pores,  and  (more confirmed)  that  inhaling  the  vapours  from  a  (boiling)  pot (of  food).  This  is  well known  to  the  masses. When  they hear  that someone  saying  that  the  fast  is  not  broken  or that  he  hesitates  in  saying  this  (i.e.  that  the  fast  is  broken), then  they  are    surprised  by  it,  and  they  attribute  such  a statement  and hesitation  to  ignorance  and little  awareness (of  reality).   (Such  as  the  ignorance  of  this  copro-jaahil, Atabek)……… Therefore,  how  is  it  possible  to  aver  that  it does  not  invalidate  the  fast.  Or  to  hesitate  (in  saying it breaks the  fast)?

Abdul  Haqq  has  narrated  in  Tahzeebut  Taalib  from  As Sulamaaniyyah: ‘He  who  inhales medicine  and  perceives its  taste  in  his  throat,  then  most  certainly  his  fast  is broken…….They  (the  Fuqaha)  have  said  that  one  who inhales  vapour  from  a  pot  of  food,  very  his  fast  is  broken, for  verily,  the  vapours  of  food  have  a  physical  form  which strengthens  the  brain.  Thus,  the  resultant  acquisition  is like  that  acquired  by  eating.  It is  not hidden  that  the  mouth is  the  nearer  to  the  throat  than  the  nose  and  the  pores  of the head, and it (the  mouth) is wider than  both………” (Fathul  Ulal  Maalik fil Fataawa  ala  Mathhabil  Imaamil Maalik)

When the vapour of  a  pot of  food reaches  the throat, the fast  is  invalidated  and  qadhaa  is  incumbent.  From  this (i.e. the  same  ruling  applies)  is  the  vapours  of  smoking with a reed (or pipe).

When  the  vapour  of food) reaches bukhoor or  the  vapour  of  a  pot  (of the throat,  then  qadha  become  obligatory because  both  of  them  are  is  physical  body  formed.” (Bulghatis  Saalik li Aqrabal  Masaalik)

Vapours arising from lighting a pipe, and similarly the vapour of a pot—when it reaches the throat, qadha is compulsory. And from this is also with a pipe, etc., for verily, it reaches the throat. In fact (it reaches) the stomach.” (Haashiyah Ad-Dusooqi ala Sharhil Kabeer)  


In Baijurmi: The smoking which has now developed, which is called At-tatun,-May Allah curse the one who has initiated it – verily it is of the evil innovations. Our Shaikh Az-Ziyaadi used to  issue fatwa in the beginning that the fast does not break because at that time he was not aware of its reality. However, when he saw its effect from the pipe with which it is smoked, then he retracted (his earlier view) and issued fatwa that it breaks the fast.”     (I’aanatut Taalibeen) 

And from it (i.e. the things which invalidate the fast) is the popular kind of smoking.”   (Nihaayatuz Zain) 

But, smoking tobacco is excluded (from the things which do not break the fast), for verily, from it physical form is acquired.”   (Bushral Kareem) 

The popular smoking invalidates the fast just as the smoke of a wick.” (Tuhfatul Habeeb ala Sharhil Khateeb)

If the vapour is from the popular smoking of this time, then it breaks the fast.”       (Futuhaarul Wahhaab)  


He who swallows smoke intentionally, his fast is  invalid.”  (Mataalib Ulun Nuha fi Sharhi Ghaayatil Muntaha) 

He who swallows smoke intentionally, his fast is invalid.”         (Kashful Qinaa’ ala Matnil Iqnaa’) 

In the Kitaab, Al-Mausooatil Fiqhiyyah, the following is mentioned:  “The Fuqaha are unanimous that the popular smoking during fasting breaks the fast because it is among the mufttariyaat (the things which break the fast).” 

As his basis for his fallacy, Atabek citing from Hanafi texts, says:     

The red box states that dust particles, smoke, the taste of remedies/medicines and the smell of perfume do not break the fast. This evidence can also be found in the other  authoritative  works  of  the  Hanafis  such  as  Bahe ur Taiq, An Nahr, Fath al Qadir and Wilayah.

It  is  also  to  be  found  in  a large  number  of  Hanafi  texts that  using  a  steam  room  whilst  fasting  does  not  break your  fast.  In  a  steam  room  you  are  breathing  in  water vapour  which also potentially  enters  your oesophagus (food),  with  a  much  larger  volume  or  ‘dose’  of  water  than is given by  an inhaler  (albeit not  pressurized).

The  abovementioned  trash  is  the  only  ‘daleel’  which Atabek  has managed  to  hallucinate  for  his fallacious  view that smoking does  not  break the fast.

Either  he  has  deliberately  and  conveniently  ignored  the explicit  texts  stating  the  breaking  of  the  fast  with intentional  smoke  inhalation  to  be  found  in  the  large number  of  Hanafi  texts,  or  he  is  unable  to  understand what  is  written  in  these  authoritative  kutub  of  the  Ahnaaf and  of  the  other  Math-habs.  The  very  same  kutub  from which  he  has  cited  the  above,  clearly  state  that  intentional smoke  inhalation  breaks  the  fast.  Refer  to  the  references from  the Hanafi texts quoted above.

There  is  absolutely  nothing  in  the  “red  box”  to  bolster  the trash  disgorged  by  Atabek.  Since  he  is  not  all  that  stupid to  have  understood  the  reality  in  the  “red  box”,  he conveniently  refrains from  presenting  the  translation  of the text from Al-Muheetul Burhaani. The  text  states:

When dust, smoke, the taste of medicine and the fragrance of perfume is perceived in the throat, it does not invalidate his fast because abstention from it is not possible.” 

This refers to the taste, dust, etc. entering the throat involuntarily and of its own accord, not by an act of the Saa-im (Fasting person). This distinguishing factor shall be explained further on. 

Explaining the issue which appears to be an unfathomable conundrum for the deviate Atabek, the Kutub of the Ahnaaf state: 

“It is said in  Al-Burhaan: His fast does not break if dust enters his throat or the effect of the taste of medicine, because it is not possible to abstain from it as is mentioned in Al-Fath. I say that from this stems that when it is  possible to abstain from dust which enters the throat, then the fast will be invalidated if he does so (i.e. if he intentionally  casues it to enter into his throat). Az-Zaylai said: ‘When dust or a fly enters his throat (i.e. of its own accord) whilst he is aware of his fast, his fast does not break because he is unable to prevent this. Thus it resembles smoke (which enters of its own accord, not intentionally inhaled). This (ruling) is according to Istihsaan (application of discretion). However, according to Qiyaas the fast breaks because of a muftir reaching the stomach.  …The reason for (adopting) Istihsaan is the inability to prevent it, hence  it  is  like  the  moisture  which  remains  in  the  mouth after rinsing (the  mouth).

In Fathul  Qadeer it  is  mentioned:  “When  vapour  and  dust enter  the  throat  (of  their  own  accord),  the  fast  does  not break,  for  verily,  abstention  from  their  entry  is  not possible from  the nose  when the  mouth is closed.”  I say: On  this  basis  when  he  causes  smoke  to  enter  into  his throat  regardless  of  the  type  of  smoke  whilst  he  is  aware  of  his  fast,  then  his fast  breaks. Whether  it  be  (the  smoke) of  oudh or  ambar  or  anything  else  because  of  the possibility  of  abstention from  causing a muftir to enter in the stomach. Numerous people are  oblivious  of  this.”

The  deviate  Atabek  conveniently  or  ignorantly  overlooks this  categorical  statement  in Haashiyah  Shurumbulaalui as well  as in all other Hanafi texts.

In Maraaqil  Falaah,  it  is  mentioned:  “…Or  if  he  causes smoke  to  enter  into  his  stomach  or  brain  by  his  intentional action  (then  the  fast  will  break)  because  of  the  presence of fitr………The  same  (ruling  applies) to  the  smoking  (i.e. of  tobacco) which has  been innovated in this  era.”

In Raddul  Muhtaar it  appears  as  follows:  “(The  fast  does not  break  if)  dust  or  a  fly  or  smoke  enters  the  stomach whilst he is  aware of  his fast because of the impossibility to  abstain  from  it.  This  is  in  terms  of Istihsaan. The benefit  (i.e. the  logical  conclusion)  of  this  is  that  if  he causes  smoke  to  enter  his  throat  whilst  he  is  aware  of  his fast,  the  fast  will  break  regardless  of  the whether  it  is  oudh or ambar type  of  smoke   because  of  the  possibility  of abstaining from  it.  Therefore be aware (and ponder) over this as Ash-Shrumbulaali has elaborated.”

Elaborating  on  the  entry  of  dust  or  a  fly  or  smoke  which does not invalidate the fast, it is said in Raddul  Muhtaar:i.e.  It  (the  dust,  fly  or  smoke) with the entered  of  its  own  accord action of the fasting person.

From all the  Hanafi  texts,  it  is  abundantly  clear  that  the Fuqaha  have  made  a  clear  and  categorical  distinction between   involuntary and voluntary inhalation  of  smoke. All  the  Hanafi  kutub  explicitly  mention  that  while involuntary inhalation  of  smoke  does  not  invalidate  the fast,  voluntary  and  intentional inhalation  does  invalidate the  fast.  The  deviate  has  utilized  the  ruling  applicable  to involuntary  inhalation  to  cigarette-smoking voluntary  and  intentional  inhalation  of  smoke   which  is  laden  with harmful  substances  such  as  tar,  nicotine,  etc.  which  end up as solid   formations inside the  body.

In  having  ignored  the  ruling  of  the  Fuqaha  pertaining  to voluntary  and  intentional  inhalation  of  smoke,  and  deceptively  and  stupidly  utilizing  the  ruling  of  involuntary  inhalation  for  extravasating  his  copro-fatwa of  baatil,  Atabek  has  committed  chicanery  and skulduggery.

All  the  Fuqaha  are  unanimous  in  proclaiming  the invalidation of  the Fast  if  the fasting person intentionally inhales smoke.

In  his  three-page  trash  article,  in  more  than  two  pages  he abortively  attempts  to  logically  ‘prove’  that  an  asthma inhaler  does  not  invalidate  the  fast.  His  stupid  ‘proofs’ towards  this  end  have  already  been  refuted  an demolished  in  the  aforegoing discussion.  Towards  the end  of  his  article  of ghutha he  arbitrarily,  without  making even  an  attempt  to  present  any  Shar’i  daleel,  claims  that smoking  cigarettes,  tobacco,  pipe  and  the  like does  not  break  the  fast.  Since  he  is  totally  bereft  of  Shar’i  dalaa’il for  his  haraam  excretion,  he  has  miserably  failed  in  his attempt.  It  is  difficult  to  believe  that  he  is  unaware  of  the Consensus  of  the  Fuqaha  on  this  issue,  namely,  mal’oon smoking  invalidates  the  fast.  Smoking  tobacco  is  not  an act  which  has  been  innovated  yesterday.  Muslims  have been  smoking  the  accursed  substances  for  several centuries,  having acquired the accursed practice from  the western kuffaar

As  explained  above,  the  Fuqaha  make  a  clear  distinction between  involuntary  inhalation  o f  smoke  and  intentional inhaling.  Whilst  the  former  does  not  break  the  fast,  the latter  does  invalidate  the  fast.  It  is  indeed  mind-boggling to  believe  that  the  intentional  inhalation  and  consumption of  a  physical  substance  with  all  its  poisonous,  harmful and  haraam  effects  does  not  render  the  fast  invalid.  The deviate jaahil treats  this  serious  issue  with  extreme insignificance.  Lacking  in  fear  for  Allah  Ta’ala  he  is prepared to destroy  the  Ramadhaan  Fasts of  innumerable stupid  Muslims  who  are  addicted  to the  shaitaani  practice of  smoking  in  the  style  of  the  inmates  of  Hell.  He  appears to  have  no  Imaani  idea  of  accountability  and  the assumption  of  the  burdens  of  the  sins  of  others  whom  he is satanically  misguiding.

Indeed  it  is  only  a  brain    deranged  and  destroyed  by the affliction  of RIJS  divinely  inflicted  on  the  followers  of shaitaan  that  fails  to  understand  that  the  intentional inhalation  of  clouds  of  poisonous  smoke  filled  with poisonous  tar,  nicotine,  etc.,  which  gather  and  block  the lungs,  arteries and  the  other    organs  of  the  body  do  not invalidate  the  Fast.  The  inhalation  of  tobacco  smoke which  travels  from  the  mouth  and  nose  down  the  throat into  the  lungs  and  other  organs,  including  the  stomach, causes  all  these  organs  to  rot  with  cancer.  The  throat  rots, the  lungs  rot,  the  heart  rots  the  liver  rots,  the  pancreas rots,  the  kidneys  rot  and  the  rest  of  the  body putrefies.  The smoke enters the brain  and causes it to also rot.

All  substances,  be  it inedible , which  are  intentionally ingested  and  which  reach  the  throat  or  the  brain  or  the stomach, nullify  the Fast. Only zindeeq juhala deny  this Shar’i  reality.  The  Fuqaha  state  that  even  ignoramuses wonder at  the jahl of the one who holds the  view that the intentional  ingestion  of  smoke  via  the  mouth break the fast.

The Fatwa of the Fuqaha, viz., smoking invalidates the Fast,  has not been designed  for deterring people from  this haraam poison as the deviate seeks to convey. The objective of the Fatwa is to save the  Ramadhaan Fasts of  people – stupid people – who may be misled by  moron Haatibil Lail Zindeeq so-called ‘scholars’ who are bereft of  valid Ilm of the Deen.

The Animals of the Ocean and the Hanafi Dalaa’il (Proofs)

By: Majlisul Ulama


Among the Four Math-habs of the Ahlus Sunnah Wal Jama’ah there is difference of opinion on the question of the permissibility and prohibition of consuming sea animals. The verdict vacillates between  Hurmat and Hillat  (Prohibition and Permissibility). Some say that all sea animals are halaal; some say most are halaal . However, according to the Hanafi Math-hab  all  sea animals besides fish are haraam. Only fish is halaal. Each Math-hab has its  dalaa-il (proofs) based on the Qur’aan and the Sunnah.

This question has been settled and finalized long ago  – almost fourteen centuries ago. After its finalization, there has not been any further argument among the followers of the Math-habs on this issue as well as other issues of differences among the Four Mathaahib. The Fuqaha and even the  ordinary followers of the Mathaahib have adopted a broadminded tolerant attitude towards the differences of the Math-habs. Since it is the belief of the Ahlus Sunnah that all Four Math-habs are the Products of the Qur’aan and Sunnah, the differences have been accepted without rancour and bigotry. These differences are confined to academic circles  –to the Madaaris where Students of higher Deeni Uloom engage in the technicalities of dalaa-il.

In recent times there has developed the deviated Salafi sect whose adherents are the blindest muqallideen  (followers) of their Imaam Ibn Taimiyyah. While they put out that they arrive  by their views on the basis of their study of the Qur’aan and Hadith, they are too dishonest to admit that they are too stupid to make a direct study of the Qur’aan and Hadith. They crib from the writings of Ibn Taimiyyah and disseminate the story of being independent researchers and scholars.

Among the Salafis are two categories of muqallideen of Ibn Taimiyyah. The one class consists of totally ignorant followers who are constrained to follow blindly whatever their muqallid ‘scholars’ dish out to them. The other class are the so-called ‘scholars’ who are deceitful since they are the ones guilty of cribbing from the writings of Ibn Taimiyyah, but lack the decency to acknowledge that they are following his views and opinions. The members of this deviated sect teach that all sea animals are halaal. In the process of the propagation of their view they find it expedient and imperative to castigate Hadhrat Imaam A’zam, Imaam Abu Hanifa (rahmatullah alayh). They claim that the Hanafi view on the question of sea animals is devoid of Shar’i basis and that it is the product of personal opinion. It is to dispel this slander against the illustrious Imaam of the Hanafi Math-hab that we have prepared this concise article which presents the  Qur’aanic and Sunnah dalaa-il of the Hanafi Math-hab.

The aim of this article is not to assault the  dalaa-il  of the other Three Math-habs since  all Four Math-habs constitute the Ahlus Sunnah Wal Jama’ah. The aim is merely to refute the slander of the deviate Salafi sect  which claims that the Hanafi view lacks Qur’aanic and Sunnah proofs. It is only Shaitaan who has harnessed the deviates to churn up theoretical arguments fourteen centuries after the settlement of the differences. And, the aim of Iblees is to keep Muslims perpetually engrossed in unnecessary strife and to mislead the followers of the Sunnah from Siraatul Mustaqeem into  Dhalaalah  (Deviation) which is the path of the modern-day Salafi sect.

The scurrilous attacks which the Salafis launch against Imaam Abu Hanifah (rahmatullah alayh) in particular, testify to their  jahaalat (crass ignorance) and shamelessness. Great Aimmah-e-Mujtahideen and Fuqaha of the Khairul Quroon epoch hung their heads in submission to the grandeur of the Uloom and Taqwa of Imaam A’zam (rahmatullah alayh). The greatest Fuqaha of all Math-habs, acknowledge the superiority of Imaam A’zam. The  statement of Imaam Shaafi’ (rahmatullah alayh, viz.,  “We are the children of Abu Hanifah in Fiqh”,  is more than adequate commentary of the lofty status occupied by Imaam Abu Hanifah (rahmatullah alayh) in the Firmament of Islamic Uloom.

Every great and illustrious authority of the Shariah in all ages have stood up in honour of Imaam Abu Hanifah, but we find these ignorant blind muqallideen of Ibn Taimiyyah in this belated age slandering the great Imaam. May Allah Ta’ala save us from the consequences of blasphemy and slander.

By Mujlisul Ulama of S.A.


The strongest  argument which the legalizers of sea animals (i.e. fish and all other animals which inhabit the sea) tender for their view is the Qur’aanic aayat:

Lawful have been made for you hunting of the ocean and its food,  (this being) a benefit for you and the travellers.” (Surah Maaidah, aayat 96)

The legalizers translate:  the term   ‘sayd’   to mean ‘game’ or the hunted animal. In terms of their translation they claim the aayat means that all  animals hunted in the ocean are halaal. The aayat states clearly that its (the ocean’s) food is halaal. The aayat is general in import and does not confine sea-food to fish as the Hanafis claim.


The first error is in the translation. The term  ‘sayd’  in the context of this aayat  is  what is called in Arabic grammar  Ism Masdar (root word or infinitive  verb) which means  to hunt.  In the context of this verse  –the context shall soon be shown, Insha’Allah  – the term does not refer to the  hunted animal. It refers to the  act of hunting.  Thus the translation is:  Hunting in the ocean has been made lawful for you.

In this sentence of the aayat, two separate things are mentioned  – hunting and food. Two things have been made lawful: Sea-hunting and its food. If the term  ‘sayd’  is interpreted to mean the hunted sea animal, then the translation would be:  Lawful have been made for you the sea animal and the sea food.  This will lead to the conclusion that sea animal and sea food are two different things. But this conclusion is absurd and the erroneous translation has produced the absurdity.

Furthermore, the literal meaning of the term  sayd  is the meaning of the  masdar (to hunt). The meaning of  the hunted animal  is derived by interpretation and is a figurative meaning. To opt for the figurative meaning at the expense of sacrificing the literal  (haqeeqi) meaning without valid  daleel  is arbitrary and baseless. There has to be strong reason for abandoning the literal meaning and adopting the figurative meaning. The  Ahnaf  (the Hanafi Fuqaha) have adhered to the literal meaning.

The  daleel  for retention of the literal meaning is the next sentence in the very same aayat. The translation of the aayat is as follows:

Lawful have been made for you hunting of (the animals) of the ocean  and its food, (this being) a benefit for you and  the  travellers, and unlawful has been made for you hunting  wild animals) of the land  as long as you are in the state of ihram.”   (Surah Maaidah, aayat 96) 

Firstly, it should be noted  that this aayat refers to those who are in the state of  Ihraam.  For those who are in the state of  Ihraam  the Shariah decrees that hunting in the sea is lawful while hunting on the land is unlawful. Thus in the context of this aayat, the first sentence (i.e.saydul bahr)  is conjoined  (atf)  to  saydul barr).  The aayat thus means:  Hunting of sea animals is halaal for the muhrim while hunting of wild animals of the land is haraam for him.

If the figurative meaning of  sayd  (viz., animals) has to be accepted, and not the literal meaning (viz to hunt), it will mean that it is not permissible for the  muhrim  to eat the meat of halaal  wild animals. But this is not so. It is permissible for the  muhrim  to eat the meat of wild animals of the land as long as he himself had not hunted the animal nor  was he in any way whatsoever instrumental in catching or hunting the animal. This clarifies  that the literal meaning applies here, not the figurative meaning.

Among the legalizers of all sea animals there are those Fuqaha who exclude frogs, crabs, poisonous creatures, crocodiles, eels, sea-pigs and the like from the permissibility. Inspite of their claim that the aayat applies to  all  sea animals, they do make these exceptions. This establishes that there is no consensus  on the claim that the aayat in question means that  all sea animals are halaal.

A view of the Shaafi Fuqaha is that the likes of  animals which are haraam on the land are also haraam in the oceans. Thus, sea pigs, sea dogs, sea lions, etc. are haraam because their counterparts on the land are haraam. Imaam Ahmad Bin Hambal (rahmatullah alayh) also excludes frogs from the permissibility because of the Hadith which prohibits its killing for use in medicine.

It is argued that the prohibition of the frog is due  to its croaking being  Tasbeeh.  Rasulullah (sallallahu alayhi wasallam) said:  “Its croaking is Tasbeeh.”  In other words, it recites the praises of Allah Ta’ala. Hence, the prohibition of killing it is due to its Tasbeeh. This argument is extremely flimsy. Even if it is momentarily accepted that the prohibition to kill and eat the frog is due to its reciting the praises of Allah Ta’ala, the fact remains that it is excluded from the comprehensive permission to consume all sea animals which the legalizers assert. Thus it is conceded that the aayat is not unrestricted., and does not apply to all sea animals.

Secondly, reciting of Tasbeeh  cannot be a cause for prohibition to slaughter or kill and consume an animal. The Qur’aan Majeed states:

The seven  Heavens, the earth and whatever is therein—and everything recites His praise, but you do not understand their Tasbeeh.”

There are several Qur’aanic verses which emphatically state that everything in creation  glorifies Allah and recites His praise. Does this mean that nothing can be eaten on account of the fact they they all praise Allah Ta’ala? It should thus  be clear that the argument of tasbeeh is devoid of substance.

The actual reason for the prohibition of using parts of the frog in medicine is stated by Rasulullah (sallallahu alayhi wasallam) himself when he was asked about it. In a Hadith cited in Badaaius Sanaai’, Rasulullah (sallallahu alayhi wasallam) said: “It is a filthy creature from among the filthy creatures.”


The claim that  ‘its food’, i.e. the food of the sea, is not restricted to fish and applies to all sea animals is incorrect. It is incorrect because there are other  dalaa-il which restrict the meaning of  sea-food to fish. In sha’Allah, the other proofs will be presented as we proceed with this discussion.

This Qur’aanic aayat is supposed to be the strongest proof of those who legalize all animals of the sea. But, in reality there is no proof in this aayat for their contention. The aayat speaks about the permissibility of hunting in the sea for a  muhrim, and in the course of this context it states that the  food  of the sea is lawful. The Hadith describes the meaning of the food of the sea which is lawful.

No. 2

The second argument of the legalizers of sea animals is the Hadith:

Its (the ocean’s) water is pure and its carrion is halaal.

On the basis of this Hadith it is claimed that the term  ‘carrion’  in this Hadith has been used in an unrestricted sense.  It applies to all sea animals since the Hadith states ‘the carrion of the ocean’.  It is incorrect to restrict it to fish as the  Ahnaaf aver. In  Ahkaamul Qur’aan of Jassaas, the following comment appears on this Hadith:

He who has expertise of Hadith does not employ as proof this narration.

Even if this narration has to be accepted as proof, it is explained by another Hadith, viz.: “Two carrions (dead animals) and two bloods have  been made halaal for us: fish and locusts…….

The two carrions thus are only fish and locusts. This Hadith asserts the exclusion of these two  carrions  from the prohibition of carrion stated in the Qur’aanic aayat:

Haraam has been made for you carrion…..

and the aayat:

  “Except that it be carrion (which then will be haraam)…

The prohibition of carrion stated in these Qur’aanic verses applies to carrion of both the  land and the sea. However, the Hadith has excluded the  two carrions  from this prohibition. It is now clear from this Hadith that by  carrion in the context of the sea is meant only fish.  Rasulullah (sallallahu alayhi wasallam) himself explicitly mentioned that the meaning of carrion here is  fish, not sea animals in general. It is therefore, improper to generalize the term and include all sea animals in the  carrion.  The Qur’aan prohibits carrion and the Hadith excludes only fish and locust from the prohibited carrion.

Furthermore, the Qur’aan in general prohibits  lahmul khinzeer (the flesh of a pig). This Prohibition applies equally to sea pigs. It is arbitrary to confine it to land pigs. This is further proof in refutation of the claim that all sea animals are halaal. In fact many Fuqaha have excluded  the sea pig from the permissibility of  ‘all sea animals’.

The Hadith which prohibits using  the frog as an ingredient in medicine also confirms that the permissibility is not applicable to all sea animals. The sea-frog is also a sea animal. If its consumption was lawful, Rasulullah (sallallahu alayhi wasallam) would not have prohibited its use in medicine. Thus all sea animals besides fish will be in the category of the frog insofar as prohibition is concerned.

NO. 3

In this argument the Hadith of Jaabir (radhiyallahu anhu) is cited. In this Hadith mention is made of a huge animal of the sea which the Sahaabah ate. The Hadith states:

Verily, the sea threw out for them (the army) an animal which is called Al-Ambar. They ate of it.”

In this lengthy Hadith it is mentioned that the Sahaabah were three hundred in number and they ate of  this sea animal for a month. They had brought some of the flesh to Madinah and even Rasulullah (sallallahu alayhi wasallam) ate of it. This Hadith is not a proof for the claim that the huge animal was not a fish. In a  Hadith in Bukhaari it is clearly mentioned:       

The sea threw out a fish called Al-Ambar.”  

This narration has been reported in different versions. Most versions mention  ‘fish’. In the narration of Al-Khaulaani it is said: “Suddenly we beheld a huge fish.”  In the narration of Amr Bin  Dinaar, it is said:  “Then the ocean cast out for us a dead fish.” The term  ‘hoot’  is used for fish in this Hadith. This word covers all types of fish.

The experts of the Arabic language say: “Al-Ambar is a huge ocean fish.”

Furthermore, the episode of the huge fish was a miracle (Mu’jizah) of Rasulullah (sallallahu alayhi wasallam). It is fully within the power of Allah Ta’ala to have created such a huge fish which sufficed for an army of 300 for a whole month. It is unreasonable to infer from the size of the animal that it was not a fish. All evidences refute this assumption.

And how did the meat of such a huge dead animal stay fresh and fit for human consumption for a whole month. Within days, the stench of a dead whale on the beach drives people a kilometre or two away to the confines of insanity. Gas masks have to be worn by those who have been hired to dispose of the dead animal. The very fact that this huge fish remained fresh for a whole month is further evidence for the miraculous nature of this episode.

The fact that several Hadith narrations  and the experts of the Arabic language explicitly  say that  Al-Ambar  mentioned in the Hadith in question is a huge fish, should suffice to  confirm that the  ‘huge animal cast out by the sea’  mentioned in the Hadith of Hadhrat Jaabir (radhiyallahu anhu) was a fish.

NO. 4

The legalizers , in substantiation of their contention, cite the following Hadith narrated by Bukhaari:      

Everything in the ocean is mathbooh, ( i.e. it has been slaughtered).”

This Hadith also  refers to fish.  In Fathul Baari is mentioned the Hadith of Hadhrat Umar and Hadhrat Ali (radhiyallahu anhuma) with a highly authentic Isnaad:

All fish have been slaughtered already (by Allah Ta’ala).”

Should it be accepted that  thabah  was effected to all animals in the sea, it does not follow therefrom that to consume all animals of the sea is halaal. If a wild animal or a dog is slaughtered in the Name of Allah, its flesh becomes  taahir  (clean), but not halaal for consuming. Thus  thabah  does not render every  mathbooh  halaal for eating.

If it has to be accepted that since  thabah  has been effected to everything in the sea,  the logical conclusion of the logic employed, will be that every animal in the sea is halaal, we see that  Aimmah-e-Mujtahideen and some Fuqaha contend that certain sea animals are haraam. This confirms that there is no consensus on the contention that by virtue of the  thabah  mentioned in the Hadith, all sea animals are halaal because no one claims that absolutely every sea animal is halaal.

The following Hadith of Hadhrat Umar and Hadhrat Ali (radhiyallahu anhu) narrated  by Baihaqi with an excellent  Sanad, clinches this argument by eliminating all doubt:

Thabah has been effected to all locusts and fish.”

If the  mathbooh  (having been slaughtered) has to be accepted as the factor for the permissibility of all sea animals, then there is no reason for any of the legalizers to exclude any sea animal from the permissibility, yet this is not the case.  The only difference they have with the Ahnaaf is a quantitive one. While the legalizers  aver that some sea creatures are haraam, the Hanafi viewpoint is that all sea creatures besides fish are haraam. Thus, it is baseless to present the Qur’aanic aayat as an argument in refutation of the Hanafi standpoint. While the legalizers claim that  all  sea creatures are halaal, they nevertheless do make exceptions which break down their own argument.


Allah Ta’ala states in the Qur’aan  Majeed:  

And he prohibits them from impure (filthy) creatures.”  

In a Hadith, Rasulullah (sallallahu alayhi wasallam) described the frog as  “a filthy creature from among the filthy creatures”. 

Khabaathah  (filthiness/impurity) is a  factor of prohibition. Most of the sea creatures which people consume such as shrimps, crayfish, lobsters, etc. feed on the filth in the oceans. Their status as being from the  al-khabaaith  is also a factor of prohibition.


(1)  The Qur’aanic verse which is supposed to be the strongest proof of those who legalize sea creatures other than fish , in  reality is not proof for the claim that all sea animals are halaal. The aayat mentions the permissibility of sea-hunting for the muhrim. The Aayat only states that the  food of the sea  is lawful, but it does not explain the meaning of sea food.

(2)  The Hadith which states that the  carrion of the sea  is halaal is explained by another Hadith which explicitly mentions that this carrion is fish which is halaal.

(3) The huge animal which the sea had cast out for the Sahaabah was also a fish according to several Hadith narrations. It was furthermore, a miraculous episode which cannot be cited as proof for the contention that all sea animals are halaal.

(4) The claimants of all sea animals being halaal also exclude from their contended permissibility some creatures, and this exclusion is inconsistent with the logic they  utilize to criticize the Hanafi viewpoint.

(5)  In view of the fact that the Qur’aanic aayat cited by the legalizers does not state the permissibility of all sea animals, the reference has to be only the Hadith. But according  to the Hadith, only fish is halaal.

It should now be clear that the view of the  legalizers of  all  sea animals is based on erroneous interpretation. The view of the Ahnaaf is sound and the strongest. And, Allah knows best.
Also Read: Shrimps–Halaal Or Haraam? (Hanafi View)

Atabek Shukurov and the Mu’tazila

Atabek Shukurov claims to follow the Hanafi and Maturidi schools. However his basic usool, and many of his fatwas at times contradict all of the Hanafis, whilst at other times contradict the vast majority of the Hanafis. Yet he deceives his audience by claiming to be Hanafi and Maturidi. In reality he follows the Mu’tazila school in Aqidah, and the Wahabi school in fiqh (since both he and the wahabis make their own fiqh up as they go along).

Here is an example where Atabek follows the Mu’tazila school and rejects the Prophet:

In the prologue of his book “Hanafi Principles of Testing Hadith” he says that Ibn Hajar (d.1449/852) said regarding the Hadith in Bukhari where the Prophet has magic done upon him, it’s ‘only rejected by heretics’. He then goes on state that the Hanafis have ‘instead rejected it outright based on their classical principles’.

The point about the Hanafis rejecting the Hadith will come later, but it’s important to note here that Badr al-Din al-‘Aini (d.1453/855) a famous Hanafi scholar who was a contemporary of Ibn Hajar said the exact same thing about those who reject this Hadith. Al-’Aini says

وَقد اعْترض بعض الْمُلْحِدِينَ على حَدِيث عَائِشَة، وَقَالُوا: كَيفَ يجوز السحر على رَسُول الله

He states ‘Imam Abi Mansur al-Maturidi (d.994/333)… denied the notion that the Prophet was affected by black magic at all and rejected this Hadith. He (al-Maturidi) also said the reason for the revelation (Asbab al-Nuzul) of ‘Surah Falaq’ and ‘Surah al-Nas’… was not as a result of magic at all…’

Having referred to the two places of references he gives to the above observation, the first point where al-Maturidi supposedly rejects the Hadith, has no mention of the Hadith. As for the Tafsīr of Surah Falaq, then he actually does mention this Hadith as a Sabab al-Nuzul and also quotes ‘al-Faqih’ (initially I thought he was referring to the Hanafi Abu Nasr al-‘Iyadi, but Mufti Muntasir Zaman pointed out that it seems that ‘al-Faqih was added by the scribe to clarify when al-Maturidi is making his own point) defending the Hadith from the Mu’tazili al ’Asam. Here’s the Arabic:

قال الفقيه – رحمه اللَّه -: الأمر بالتعوذ به يحتمل وجوها ثلاثة:

أحدها: على التعليم، لا لنازلة كانت في ذلك الوقت؛ لكن لما علم اللَّه – تعالى – من عظيم شر من ذكر بما يظن بالأغلب أن شر ما ذكر يتصل بالذي ذكر في علم الله تعالى؛ فأمرهم بالتعوذ به، كما أخبر في أمر الشيطان: أنه عدو لهم، وأنه يراهم من حيث لا يرونه؛ ليكونوا أبدا معدين متيقظين فزعين إلى اللَّه – تعالى – معتصمين، وهذا أحق في التعليم من الذي ذكر في سورة الناس؛ لأنه أضر من ذلك العدو؛ لأن ضرره إنما يتصل به بإتيانه ما دعاه إليه الشيطان، وما يوسوس في صدره الوسواس، وذلك فعله يمكنه الامتناع عنه، وهذا الضرر يقع بفعل غيره من وجه لا يعلم مأتاه -أعني: شر النفاثات ونحو ذلك- فهو أحق في تعليم العباد فيه، والأمر بالفزع إلى من بلطفه جعل ذلك الفعل ممن ذكرنا معمولا فيه مؤثرا.

والثاني: ما قيل: نزل جبريل – عليه السلام – على رسول اللَّه – صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ – فقال: ” إن عفريتا من الجن يكيدك؛ فتعوذ بأعوذ برب الفلق، وبرب الناس من شره إذا أويت إلى الفراش “.

والثالث: قيل: إن واحدًا من اليهود سحر رسول اللَّه – صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ -، فنزل هذا.

قال أبو بكر الأصم: ذكروا في هذه السورة حديثا فيه ما لا يجوز؛ فتركته.

قال الفقيه – رحمه اللَّه -: ولكن عندنا فيما قيل: إن رسول اللَّه – صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ – سحر – وجهان في إثبات رسالته ونبوته.

أحدهما: بما أعلمه بالوحي أنه سحر، وذلك فعل فعلوه سرا منه، ولا وقوف لأحد على الغيب إلا بالوحي.

والثاني: بما أبطل عمل السحر بتلاوة القرآن؛ فيصير لتلاوته في إبطال عمل السحر ما

لعصا موسى – عليه السلام – وأن هذا في كونه آية أعظم مما فعل موسى عليه السلام؛ لأن ذلك يتنوع بتنوع ما له الفعل والعمل من حيث الجوهر والطبع من حيث مرأى العين؛ فإنه ثعبان يلقف ما صنعوا. فأما إبطال السحر وعمله بتلاوة القرآن لا يكون إلا باللطف من اللَّه تعالى، واللَّه أعلم.

The underlined part clearly defends the Hadith.

4) He states ‘Imam Abu Bakr Jassas al-Razi al-Hanafi… stated ‘the ignorant of the Hashawis (anthropomorphists) narrated this Hadith without knowing it was fabricated’. 

He has here accurately presented Jassas’s view but is this one quote enough from a Hanafi sufficed to claim this is the Hanafi view? When looked at carefully we realise that this was a Mu’tazili view, a group which Jassas is famous to have been influenced by (as mentioned by al-Dhahabī and proven with examples by the contemporary Hanafi, Sa’id Bakdqsh). We have already seen al-Maturidi refute the Mu’tazili al-‘Asamm for this view by quoting Abu Nasr al-’Iyadi (or referring to himself). Furthermore, Jassas never attributes this view to the founders of the Hanafi school let alone claim this was the Madhab in any way or form.

Interestingly, this very same Hadith was quoted by Abu Ja’far al-Tahawo, who is senior to Jassas, approvingly in his Sharh Mushkil al-Athar

– حَدَّثَنَا فَهْدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا فَرْوَةُ بْنُ أَبِي الْمَغْرَاءِ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ، رَضِيَ اللهُ عَنْهَا قَالَتْ: ” سُحِرَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِنْ كَانَ لَيُخَيَّلُ أَنَّهُ لِيَفْعَلُ شَيْئًا وَمَا فَعَلَهُ. قَالَتْ: فَدَعَا فِي بَيْتِي، ثُمَّ قَالَ لِي: ” يَا عَائِشَةُ، أَشَعَرْتِ أَنَّ اللهَ عَزَّ وَجَلَّ قَدْ أَفْتَانِي فِيمَا اسْتَفْتَيْتُهُ فِيهِ؟ جَاءَنِي رَجُلَانِ فَقَعَدَ وَاحِدٌ عِنْدَ رَأْسِي، وَالْآخَرُ عِنْدَ رِجْلَيَّ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: مَا وَجَعُ الرَّجُلِ؟ قَالَ: مَطْبُوبٌ، قَالَ: وَمَنْ طَبَّهُ؟ قَالَ: لَبِيدُ بْنُ أَعْصَمَ، قَالَ: وَفِيمَا سَحَرَهُ؟ قَالَ: فِي مُشْطِ وَمُشَاقَةٍ، وَجُفِّ طَلْعَةِ ذَكَرٍ، قَالَ: أَيْنَ؟ قَالَ: فِي بِئْرِ ذَرْوَانَ، فَأَتَيْتُهَا فَكَأَنَّ مَاءَهَا نُقَاعَةُ الْحِنَّاءِ، وَكَأَنَّ رُءُوسُ نَخْلِهَا رُءُوسُ الشَّيَاطِينِ، فَأَمَرْتُ بِهَا، فُطُمَّتْ “. فَقُلْتُ: يَا رَسُولَ اللهِ، قَدْ أَخْرَجْتَهُ؟ قَالَ: ” لَا، قَدْ عَافَانِي اللهُ ” وَكَرِهْتُ أَنْ أُثَوِّرَ عَلَى النَّاسِ مِنْهُ شَرًّا “

وَحَدَّثَنَا فَهْدٌ، حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ اللهِ بْنِ يُونُسَ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، عَنِ الْأَعْمَشِ، عَنْ يَزِيدَ بْنِ حَيَّانَ، عَنْ زَيْدِ بْنِ أَرْقَمَ، قَالَ: سَحَرَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلٌ مِنَ الْيَهُودِ، فَاشْتَكَى، فَأَتَاهُ جِبْرِيلُ صَلَوَاتُ اللهِ عَلَيْهِ بِالْمُعَوِّذَتَيْنِ، وَقَالَ: إِنَّ رَجُلًا مِنَ الْيَهُودِ سَحَرَكَ، وَالسِّحْرُ فِي بِئْرِ فُلَانٍ، فَأَرْسَلَ عَلِيًّا رَضِيَ اللهُ عَنْهُ، فَجَاءَ بِهِ، فَأَمَرَهُ أَنْ يَحِلَّ الْعُقَدَ، وَيَقْرَأَ آيَةً، فَجَعَلَ يَقْرَأُ وَيَحِلُّ، حَتَّى قَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَأَنَّمَا أُنْشِطَ مِنْ عِقَالٍ، فَمَا ذَكَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِذَلِكَ الْيَهُودِيِّ شَيْئًا مِمَّا صَنَعَ، وَلَا رَآهُ فِي وَجْهِهِ ” فَفِي هَذَيْنِ الْحَدِيثَيْنِ مَا قَدْ دَلَّ عَلَى بَقَاءِ عَمَلِ السَّحْرِ إِلَى الْوَقْتِ الَّذِي كَانَ سُحِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى مَا فِي هَذَيْنِ الْحَدِيثَيْنِ، وَإِذَا جَازَ بَقَاؤُهُ إِلَى ذَلِكَ الزَّمَانِ، جَازَ بَقَاؤُهُ بَعْدَ ذَلِكَ

The underlined part is al-Tahawi using the Ĥadīth as evidence.

Finally, the late Hanafi scholar, Allamah Anwar Shah Kashmiri (d.1933) took Jassas to task specifically on the point that the Hadith somehow affects the truth of the Prophet’s Prophethood, where he states 

قوله: (حتى كان يرى أنه يأتي النساء، ولا يأتيهن) فاحفظ هذا اللفظ، فإنَّه صريح في أن السحر كان في أمور النساء، ولم يكن له تعلق بأمور الشرع، وفي أكثر الألفاظ إيهامٌ، كما في الرواية الآتية، ففيها: أنه فعل الشيء، وما فعله، وفي الرواية الماضية: يخيل إليه أنه يفعل الشيء، وما فعله، فسبق إلى بعضهم الإِطلاق، نظرًا إلى اللفظ، فجعل يؤوله، حتى أن أبا بكر الجصاص أنكر هذا الحديث رأسًا، واتضح مما قلنا أن الحديثَ صحيحٌ، وأنه يتعلق بأمور النِّساء خاصة، ولا يمس غير هذا الباب

Furthermore, Imam Maturidi says (as also mentioned by Mustafa Ceric in Roots of Synthetic Theology in Islam: A Study of the Theology of Abu Mansur Al-Maturidi (d. 333/944)”:

قال الفقيه – رحمه اللَّه -: ولكن عندنا فيما قيل: إن رسول اللَّه – صَلَّى اللَّهُ عَلَيهِ وَسَلَّمَ – سحر – وجهان في إثبات رسالته ونبوته.

أحدهما: بما أعلمه بالوحي أنه سحر، وذلك فعل فعلوه سرا منه، ولا وقوف لأحد على الغيب إلا بالوحي.

والثاني: بما أبطل عمل السحر بتلاوة القرآن؛ فيصير لتلاوته في إبطال عمل السحر ما

In the above, Imam Maturido responds to the Mu’tazili contention that the Prophet being affected by magic in some way denounces his claim to Prophet-hood. Maturidi states that in fact that the Prophet being affected by magic, can establish his claim to Prophet-hood in two ways

1) That the Prophet was informed through revelation that he had magic performed on him, this could not be possible for a false Prophet.

2) That by the recitation of the Quran the magic was negated; this shows the truth of the Quran. (end of description of quote).

The following is an example of Imam Abu Mansur al-Maturidi using the passive voice ‘qila‘ (it is said), and he accepts the opinion:

وقوله: ولَا تَشْتَرُوْا بِآيٰتِيْ ثَمَنًا قَلِيْلًا.

قيل: بحجتى.

قال الحسن: الآيات في جميع القرآن هي الدين؛ كقوله: اشْتَرَوُا الضَّلٰلَةَ بِالْهُدٰى [البقرة: ١٢، ١٧٥].

وأما عندنا فهو الحجج، وقد ذكرنا أن اسم الشراء قد يقع من اختيار الشيء بالشيء وإن لم يتلفظ بلفظ الشراء.

Al-Maturidi, Ta’wilat Ahl al-Sunna, Beirut: Dar al-Kutub al-‘Ilmiyya (2005), vol.1, p.445

Islamic Hijaab

[By: Majlisul Ulama]


THE  DEGRADATION  AND  RUIN  which  ensue  in  the  wake  of  immorality, shamelessness  and  all  such  acts  and  practices  of  immorality  which introduce  and  lead  to  the  commission  of  fornication  do  not  affect  only individual  persons.  The  moral,  spiritual  and  mundane  destruction  flowing in  the  wake  of  these  evils  engulf  whole  tribes  and  nations.  Entire  nations are  ruined  by  the  destruction  of  the  moral  character  of  its  members. Carnal  desire  and  bestial  pleasures  were  the  forerunners  to  many tumultuous  upheavals  which  had  afflicted  humanity.  The  evils  of immorality  and  the  destructive  consequences  of  illicit  sexual  indulgence have  never  been  disputed  by  people  of  intelligence  and  decency  even  if they  happen  to  be  kuffaar  and  mushrikeen.  Mankind,  since  its  very inception  on  earth,  has  held  a  unanimous  view  regarding  the  ruinous consequences  of  sexual  liberalism.  All  nations  and  all  religions  –  even baatil  religions  –  share  in  this  common  opinion.  A  divergent  view  has emerged  only  in  this  belated  age  of  modernity  and  material  progress which bears testimony to the calamity of spiritual retrogression.

It  is  only  in  this  last  of  eras  –  aakhiruz  zamaan  –  that  the  evil  and contemptibility  of  immorality  have  left  the  minds  of  numerous  people. People  have  become  absolutely  desensitized  in  this  regard  and  no  longer view  sexual  libertinism  and  illicit  association  between  the  sexes  as  evil. Whole  nations  reeling  under  the  impact  of  the  onslaught  of  Western libertinism  have  banished  all  shame  and  decency  from  their  minds  and hearts.  The  libertine  culture  of  the  West  with  its  total  advocacy  of  sexual mingling  and  illicit  sexual relationships  has  ripped  the  veil  of  hayaa  (shame and  modesty),  honour  and  purity  from  most  nations.  Undoubtedly,  the promiscuous  and  carnal  culture  of  the  modern  West  has  taken  a disastrous  grip  on  the  minds  of  the  majority  of  those  who  had  the misfortune of being its cultural and educational slaves and students.

The  modern  culture  of  the  West  in  relation  to  morality,  spirituality  and purity  of  character  is  indeed  an  aberration.  There  never  existed  a  people or  a  culture  given up  so  extensively  and  intensively  to  such  a  wide  range of immoral  acts  of  perversion.  The  history  of  mankind  has  had  its  share  of evil  communities,  but  the  present  culture  of  Western  modernity  excels  in immorality.  There  has  never  been  a  people  so  perverse,  so  licentious,  so immoral  as  Western  man.  Sexual  libertinism  and  acts  of  sexual  immorality have  been  accorded  respectability  and  are  considered  virtues  of  the material  cult  of  the  West.  The  whole  outlook  of  Western  man  is permeated  with  this  attitude  of  licentious  immorality.  Evil  and  immorality existed  in  piecemeal  among  nations  and  communities  of  bygone  times, but  they  are  found  conglomerate  and  intensified  in  Western  civilization. Alas!  Muslims  too  have  fallen  by  the  wayside  and  have  allowed themselves  to  be  scooped  up  and  cast  into  the  cauldron  of  Western libertinism. May Allah Ta’ala come to our rescue.

The  lifestyles  of  Westernism  which  we  have  accepted  as  our  way  of  life, have  been  designed  to  introduce  immorality  at  every  step  of  life.  Shame and  honour  are  not  ingredients  in  a  Western  way  of  life.  Shame  has  been utterly  annihilated  by  Western  civilization,  by  its  obsession  with  illicit  sex and  emphasis  on  self-exhibition.  Muslims  too  are  increasingly  banishing their  Hayaa which  Rasulullah  (Sallallahu  alayhi wasallam)  said  is  an  integral part  of  Imaan.  Exposure  and  exhibition  of  the  female  body  are  the greatest  acts  of  “art”  offered  by  western  civilization.  All  spheres  of Western  life  are  dominated  by  such  exhibitionism.  Indeed,  the  sexual exhibitionism  offered  by  Western  culture  in  degree  of  degradation  is worse  than  the  displays  of  the  times  of  “jaahiliyyah”  mentioned  in  the Qur’an  Shareef  in  regard  to  the  displays  of  lewd  women  of  former  times. In  former  times  of ignorance,  female  exhibitionism  was  considered evil and disgraceful,  but  in  the  modern  culture  of  the  West  such  public  displays  of female  bodies  as  are  in  vogue  in  our  day  are  regarded  as  virtues  and  acts of  artistic  development.  The  sad  fact  is  that  Muslims  too  consider  such revolting displays of immorality as progress and worthy of emulation.

Islam  imposes  as  host  of  restrictions  and  prohibitions  on  mankind  in  order to  keep  human  beings  within  the  confines  of  humanity  by  upholding  their morality  and  spiritual  values.  All  acts,  practices  and  attitudes  which  lead towards  fornication  and  perversion  are  banned  in  Islam.  The  attitude  of Islam  in  this  regard  is  to  prevent  man  from  plunging  into  the  abyss  of immorality  which  destroys  his  moral  fibre  and  reduces  him  to  levels  below that of even  beasts. All things  which  direct man  towards  the  boundaries  of immorality  are  prohibited  in  Islam.  The  sum  total  of  the  Islamic  measures ordained  by  Allah  Ta’ala  for  man’s  moral  and  spiritual  preservation  and progress is called Hijaab or Purdah.

Westernism  has  diligently  pursued  the  task  of  destroying  the  mantle  of Hijaab  which  Allah  Ta’ala  has  ordained  for  the  protection  of  the  moral fibre  of  mankind.  The  pernicious  motive  underlining  the  destruction  of Hijaab  (Purdah)  is  to  drive  women  into  the  amphitheatres  of  the inordinate  lustful  desire  of  the  bestial  nafs.  The  onslaught  against  Islamic Hijaab  was  initiated  by  the  Western  kuffaar,  but  today,  the  vile  task  of pillaging  and  plundering  modesty  and  shame  has  been  inherited  by modernist Muslims  who  have  lost themselves  in  the  drunken stupor  of  the libertine  ways  of  Westernism.  Since  the  purpose  of  Hijaab  is  to  guard  the spiritual  and  moral  purity  of  mankind,  Islam  has  closed  all  avenues  which lead  to  fornication  and  moral  corruption.  Without  any  doubt,  discarding Hijaab  leads  to  immorality.  Among  the  initial  steps  towards  fornication  is to  discard  Hijaab.  The  Shariah  prohibits  not  only  the  ultimate  evil  of fornication,  but  all  ways  and  means  leading  to  this  abomination  are forbidden by  the  Qur’aan  Shareef.  Hence,  Allah  Ta’ala declares: “Do not approach near to fornication

All  ways  practices  and  institutions  which  engender  zina  (fornication)  are prohibited  in  this  Aayat.  This  Aayat  is  an  eloquent  expression  of  the prohibition  of  the  ways  and  acts  which  are  introductory  to  fornication. Thus  fornication  as  well  as  all  approaches  to  fornication  are  haraam. Among  the  approaches  to  fornication  the  greatest  trap  of  shaitaan  is  the intermingling  of  sexes  or  the  abandonment  of  Hijaab.  Unrestricted intermingling  of  the  sexes  was  never  an  acceptable  conduct  among  the nations  of  the  world  right  from  the  inception  of  mankind,  from  Aadam (alayhis  salaam)  to  Rasulullah  (Sallallahu  alayhi  wasallam).  Women  of respectable  families  among  all  nations  of  former  times  kept  apart  from male  gatherings.  Free  mixing  of  the  sexes  was  the  way  of  ill-bred  and immoral people.

The  Qur’aan  Shareef  makes  mention  of  “the  exhibitions  of  the  former times  of  ignorance”.  Muslim  women  are  warned  by  the  Qur’an  Shareef not  to  make  such  evil  displays  of  themselves.  The  exhibitions  of  ignorance mentioned  in  the  Qur’aan  refers  to  the  lewd  and  immoral  ways  of  evil women  of  former  times.  Such  evil  displays  by  women  of  former  times were  not  the  practices  of  respectable  women  among  the  decent  Arab families  even  during  the  days  of  jaahiliyyah.  The  shameless  displays  of Jaahiliyyah  referred  to  in  the  Qur’aan  were  the  devices  of  slave-girls  and prostitutes  and  of  women  with  loose  morals.  It  never  was  the  custom  of respectable  ladies  among  the  pre-Islam  Arabs  to  intermingle  with  men. The  history  of  the  Arabs  bear  testimony  to  this  fact.  Not  only  among  the respectable  Arabs  of  pre-Islam,  but  even  among  the  Hindus,  Buddhists and  other  kuffaar  of  Asia  as  well  as  of  Europe,  intermingling  of  sexes  was not  advocated  nor  practiced  by  ladies  of  honour  and  shame.  Shame  and respect  are  natural  qualities  in  human  beings.  These  qualities  exist  in greater  measure  in  women.  The  West  has  abandoned  its  original  culture which  they  too  had  inherited  from  Ambiya,  (Alayhimus  salaam). They  have adopted  a  culture  introduced  by  Nafs  and  shaitaan.  Their  bestial  culture has  for  its  salient  feature  free  intermingling  of  the  sexes  and  immorality which  started  off  with  the  destruction  of  Hijaab  which  also  was  a  custom which Christians had initially obtained from Ambiya (Alayhimus salaam).

The  evil  which  set  in  the  wake  of  promiscuous  intermingling  of  sexes  has already  taken  its  toll  of  the  Muslim  nation,  the  world  over.  Their abandonment  of  Hijaab  has  imposed  the  libertine  ways  of  the  West  on them.  Without  a  high  degree  of  morality  and  spirituality  the  Muslim nation  can  never  progress.  The  Muslim  Ummah  is  basically  and  essentially a  spiritual  Nation  in  which  the  Rooh  is  supposed  to  dominate.  In  the acceptance  of  Western  libertine  ways  –  in  the  destruction  of  Hijaab  –  the bestial  nafs  has  overwhelmed  the  celestial  Soul  and  the  Muslim  Ummah  is wallowing  in  a  quagmire  of  corruption  and  degradation  from  which  it  can never  extricate  itself  as  long  as  it  plods  the  path  of  Westernization.  Our moral  fibre  has  been  destroyed  by  the  brutal  onslaught  of  immorality which was unleashed by the abandonment of Hijaab.

Hijaab  has  been  abandoned  to  such  a  degree  that  it  now  seems  alien  to Muslims.  The  propaganda  of  the  kuffaar  and  their  modernist  Muslim votaries  has  led  ignorant  Muslims  to  believe  that  Hijaab  is  not  of  Islam  in spite  of  the  fact  that  Purdah  is  an  inseparable  part  of  Islam  –  not  only  of Islam,  but  of  mankind.  Therefore,  the  task  to  revive  this  custom  of  Islam  is not  simple.  Even  Ulama  –  those  Ulama  whose  belief  is  correct  in  regard  to Hijaab  –  have  in  practical  life  abandoned  Hijaab.  They  too  have  fallen  in the  path  of  modernity  and  have  adopted  a  stance  of  acquiescence  to  the norms  and  ways  of  the  libertine  Western  culture.  Reviving  Hijaab  in  our day  is,  therefore,  an  ibaadat  of  the  highest  merit.  Although  it  may  be difficult  to  revive,  the  thawaab  is  tremendous,  for  Rasulullah  (Sallallahu alayhi wasallam)  said:

“He  who adheres  to  my  Sunnah  at a time  when my  Ummah  has  become corrupt, will obtain the Thawaab of a hundred martyers.”

The  Thawaab  and  Divine  Pleasure  for  reviving  Hijaab  are  colossal  because in  the  words  of Rasulullah  (Sallallahu  alayhi wasallam):

“There  will  soon  dawn  an  age  when the  one  who holds  onto  the  Deen will be like one holding a burning coal”.

It  is  therefore  essential  that  all  Muslims  strive  to  revive  the  suppressed practice  of  Hijaab  in  whatever  measure  is  possible.  If  total  Hijaab  is  not possible  immediately,  at  least  partial  Hijaab  should  be  instituted.  Hijaab  in whatever  degree  possible  should  be  introduced  and  then  constantly improved  on  until  Hijaab  is  attained.  If  full  Hijaab  cannot  be  introduced due  to  circumstances  and  weaknesses,  it  does  not  follow  that  we  should resort  to  total  abandonment  of  this  command  of  Allah  Ta’ala.  Strive  and make dua. Allah  will  aid,  for  He  declares  in  the  Qur’aan  Shareef:
“Those  who  strive  in  Our  way,  most  assuredly,  We  shall  guide them along Our Ways (which lead to our Home, Jannat)”.

Allah is the One Who grants Taufeeq and Hidaayah

Muhammad bin Jahsh  (radiyallahu  anhu) reports  that the  Messenger  of Allah  (Sallallahu  alayhi  wasallam)  passed by Ma’amar (radiyallahu  anhu) while his  thighs  were  exposed.  He  said:  “O  Ma’mar,  cover  your  thighs  for verily  thighs  are  private  parts.” (Miskhaat – Sharhe Sunnat)

Ali (Radiyallahu  anhu) reported  that the  Prophet  (Sallallahu  alayhi wasallam)  said:  “O  Ali!  Do  not  keep your  thigh  exposed, and  do not  look  at the  thigh  of  any  living  man  or dead  man.”   – (Mishkaath – Abu Dawood ,Ibn Majah)

The  Holy  Prophet  (Sallallahu  alayhi  wasallam)  said: “For  every  religion  of  the  world  there  is  a  distinctive  morality,  and  the distinctive morality for Islam is Modesty.” – (Ibn Majah)


“O  Nabi!  Say to  your  wives,  your  daughters  and  to  the women  of  the Mu’mineen  that  they  draw  over  them  their  jilbaabs  (outer  cloaks  or burqah).  That  (i.e.  covering  themselves  with  jilbaabs)  is  the  least (minimum requirement  which  they  should  adopt)  so  that  they be recognized  and  not  be molested  (by  shameless  people  of  loose  morals).” – (Surah Ahzaab, Aayat 59)

“And  (O Women)! Remain  within  your  homes  and  do  not  make  an exhibition  (of  yourselves)  like the  displays  (of  the  immoral  women)  of former times of ignorance.” – (Surah Ahzaab, Aayat 33)

Rasulullah  (Sallallahu  alayhi wasallam)  said: “Women have no share  in  emerging  (from their  home)  except  in  causes of necessity.” – (Tibraani)

The  narrations  of  the  Qur’aan  Shareef  and  Hadith  on  the  subjects  of Hijaab  (Purdah),  Satr  and  Haya  are  numerous.  These  narrations  with  their attendant  masaa-il  (rule)  will,  Insha-Allah,  be  discussed  in  this  article.

Two  Qur’aanic  verses  and  a  Hadith  have  been  mentioned  at  the commencement of this  article.  The  purpose  for  this  being:

1. To  indicate  that  the  Law  of  Hijaab  is  a  Command  of  Allah  Ta’ala and  not  a  concept  foreign  to  Islam  as  some  people  who  have  strayed from  Siraatul  Mustaqeem  would  like  Muslims  to  believe.  Their obsession  with  Westernism  induces  them  to  argue  away  the  Islamic law  of  Hijaab  as  a  practice  unsubstantiated in  Islam.

2. To  derive  Barkat,  a  discussion  commenced  with  the  auspicious words  of  Allah  Ta’ala  and  Rasulullah  (Sallallahu  alayhi  wasallam) is blessed with the permeation of holiness.
Rasulullah  (Sallallahu  alayhi wasallam)  said: “Hayaa (or shame and modesty) is a branch of Imaan”.

The  importance  and  significance  of  shame  are  amply  borne  out  by  this statement  of  Rasulullah  (Sallallahu  alayhi  wasallam).  Imaan  is fundamental  to  the  existence  of  Believers.  Without  Imaan  man  has  no true  existence.  Imaan  is  the  basis  of  success  and  the  pivot  of  najaat  (salvation)  in  the  Aakhirah.  The  attributes  of  Imaan  are  many  and  among such  attributes  Hayaa  (Shame)  is  a  very  important  and  significant  quality. The  opposite  of  shame  is  audacity  or  shamelessness  which  according  to the  Hadith  of  Rasulullah  (Sallallahu  alayhi  wasallam)  is  a  branch  of  kufr. The  greater  the  degree  of  shame  in  a  Mu’min,  the  more  beautiful  will  be his  Imaan.  Shamelessness  is  an  indicator  of  kufr  of  which  there  are  varying categories  and  degrees.  The  greater  the  degree  of  kufr,  the  higher  will  be the degree of shamelessness and immodesty.

Divine  Wisdom  has  willed  shame  as  a  natural  quality  of  women.  Woman’s natural  quality  of  modesty  becomes  spiritually  adorned  and  Lofty  with  the accompaniment  and  development  of  Imaan.  The  modesty  of  Muslim women  –  the  women  who  have  not  fallen  prey  to  the  brutal  onslaught  of Western  libertinism  –  is,  therefore,  a  quality  of  unparalleled  excellence, nobility and beauty.

Elimination  of  shame  introduces  its  opposite,  viz,  immodesty  in  the  wake of  which  ensues  immorality.  Immodesty  is  an  essential  requirement  of immorality.  Total  elimination  of  shame  results  in  corresponding  total immodesty  while  partial  elimination  of  hayaa  (shame)  brings  about  partial immodesty.  It  is  a  moral  principle  that  immodesty  in  a  human  being  will be  in  proportion  to  the  degree  of  the  elimination  of  shame.  It  is  a  natural law  that  when  an  attribute  in  man  is  destroyed,  it’s  counterpart  asserts itself.  Thus,  when  generosity  is  effaced,  niggardliness  sets  in;  when courage  is  destroyed,  cowardice  enters;  when  truth  is  destroyed, falsehood  asserts  itself.  In  the  same  way,  when  Hayaa  is  annihilated, immodesty  with  its  accompaniment  of  vice  and  immorality  overwhelms man.
It  is  also  a  natural  law  that  the  impact  and  intensity  of  an  attribute  will correspond  to  the  impact  and  intensity  of  its  opposite  attribute.  We, therefore,  observe  that  the  degree  of  immodesty  and  shamelessness  in  a lewd,  shameless  and  immoral  woman  in  unmatched.  No  one  can  become more  audacious  in  vice  and  immorality  than  a  woman  who  has  utterly annihilated  her  natural  attribute  of  Hayaa.  The  avalanche  of  immorality and  exhibitionism  of  perversity  centering  around  the  female  body,  up  for public  display,  bear  loud  and  clear  testimony  to  this  natural  law.  The dismal  mutilation  of  morals  of  the  West  being  keenly  imitated  by  present-day  Muslims  caught  up  in  the  full  glare  of  the  sexual  cult  of  libertinism offered  by  the  Western  Kuffar  is  the  bitter  fruit  of  the  destruction  of  the Divine  measure  of  Hijaab  which  Allah  Ta’ala  has  ordained  for  the preservation  of  man’s  morality,  from  the  very  inception  of  mankind. Muslims  should  halt  a  while  and  ponder!  To  what  extent  have  they wounded  their  Imaan  by  this  vile  pursuit  of  liberalism  and  libertinism?  Let them  assess  the  defect  which  they  have  introduced  into  their  Imaan  by the  elimination  of  Shame  which  Nabi-e-Kareem  (Sallallahu  alayhi wasallam) said is “a branch of Imaan”.

Allah  Ta’ala  is  the  Khaaliq  (Creator)  of  man  and  woman.  He  is  Aleem  (the One  of  knowledge)  and  He  is  Khabeer  (the  One  fully  aware).  He  has created  in  man  and  woman  the  capacity  of  the  lowly  nafs  and  He  is  thus fully  aware  of  the  carnal,  bestial  and  inordinate  promptings  and  demands of  the  nafs.  Among  the  measures  ordained  by  Allah  Ta’ala  to  curb  the desires  of  the  nafs  and  to  hold  it  imprisoned  within  the  confines  of  purity, morality  and  spirituality  are  the    rules,  regulations,  etiquettes,  restrictions, prohibitions  and  exhortations  which  pertain  to  the  Islamic  practice  of Hijaab  (Purdah).  Islamic  Hijaab  or  the  moral  code  of  conduct  to  be observed  by  man  and  woman  in  their  mutual  conduct  is  a  Divine institution  designed  by  the  All-Pervading  and  Ever-Wise  Intelligence  of Allah  Ta’ala  to  maintain  the  dignity,  spirituality  and  honour  of  human beings.

Islam  demands  of  its  adherents  a  moral  life  of  the  highest  purity. Fundamental  to  this  attainment  is  the  strict  segregation  of  the  sexes  or the  observance  of  Hijaab.  Mingling  of  the  sexes  is  permitted  only  by  two circumstance:


1)  Mahramiyyat  in  the  context  of  Hijaab  is  the  family  relationship  (of blood  ties)  which  initially  and  permanently  prohibits  marriage among  people  who  are  mahaareem  to  one  another,  e.g.  between brother  and  sister;  between  father  and  daughter;  between  uncle and  niece,  etc.

2)  Necessity  in  this  context  means  all  cases  and  circumstances  which are  considered  by  the  Shariah  as  valid  grounds  for  relaxation  of,  or concession  in,  the  normal  strict  observance  of  Hijaab,  e.g.  an emergency;  medical  treatment;  appearance  in  a  court of law,  etc.

This  factor  of  necessity  which  is  cause  for  concessions  in  the  Islamic  law  of Hijaab  cannot  be  interpreted  loosely  and  subjected  to  the  desires  of  the nafs.  For  example,  a  woman  cannot  leave  the  confines  of  her  home  on  the pretext  that  she  wishes  to  engage  in  trade  or  in  some  other  mundane  or spiritual  activity.  Concession  to  emerge  will  apply  only  if  circumstance compel  such  emergence.  A  woman  may  have  absolutely  no  income  and  no one  to  provide  for  her;  there  may  be  no  mahram  male  or  any  other  person from  whom  she  is  able  to  learn  the  necessary  Shar’i  masaa-il  pertaining  to her  daily  life  or  she  has  to  attend  to  her  ailing  parents,  for  example,  then such  circumstances  will  be  considered  as  necessity  and  grounds  for relaxation of Hijaab partially.

Every  case  and  outing  which  people  regard  as  necessary  will  not  fall  under the  Shar’i scope  of necessity,  and  concessions  in  Hijaab  will not be granted by  the  Shariah.  Insha’Allah,  these  two  factors  viz.  mahramiyyat  and necessity, will be discussed in greater detail in this article


MAHAAREEM  IS  THE  PLURAL  OF  MAHRAM.  A  mahram  in  the  context  of the  law  of  Hijaab  is  a  male  with  whom  marriage  is  initially  and permanently  prohibited.  Marriage  between  mahaareem  is  forbidden  at  all times.  Such  permanent  mahaareem  are  father,  grandfather,  son,  brother, nephew,  paternal  uncle,  maternal  uncle,  grandsons,  etc.  besides  these close-relatives  all  other  males  whether  strangers  or  secondary  relatives, such  as  brother-in-law,  uncle-in-law,  cousin,  etc,  are  described  as  ghair-mahaareem  (non-mahaareem).  Total  Hijaab  is  compulsory  for  all  ghair-mahaareem.  Hijaab  is  somewhat  relaxed  for  the  father-in-law  and mother-in-law.  Although  total  Hijaab  is  not  ordinarily  decreed  for  those two  secondary  relatives,  nevertheless,  the  Shariah  exhorts  caution  and orders Hijaab for them as well if they happen to be young.

The  normal  and  general  rule  of  Hijaab  to  be  observed  for  non-mahrams  is total  seclusion  or  segregation  between  the  sexes.  In  this  category  of Hijaab  the  woman  has  necessarily  to  remain  within  the  home environment  and  expose  nothing  of  herself,  not  even  her  garments.  In other  words,  she  is  not  permitted  to  emerge  from  the  home  environment unnecessarily  even  clad  in  a  Jilbaab  with  her  face  concealed.  In  this highest  category  of  Hijaab  commanded  by  the  Qur’an  Shareef,  she  has  to speak  from  behind  a  screen  if  need  compels  her  to  speak  to  a  ghair-mahram  male.  In  the  following  verses  the  Qur’aan-e-Hakeem  commands this  high  degree  of Hijaab:

(O  Women)! Remain  within  your  homes  and  make not  a  display  (of yourselves)  like  the exhibition  ((of  immoral  women)  of  former  times  of ignorance”. – (Surah Ahzaab, Aayat 33)

“And,  when  you  (men)  ask them  (women)  something  (of  need)  then  ask them  from  behind  a  screen.  That  (form  of  Hijaab  of  the separating screen)  is  purest for  your  hearts  and  their  hearts”.  – (Surah Ahzaab, Aayat 53)

The  highest  category  of  Hijaab  –  the  total  separation  between  the  sexes  – is  also  established  by  the  Hadith  of  Rasulullah  Sallallahu  alayhi  wasallam. Some of these  Ahaadith  are:

1) “Woman  is  an  object  of  concealment.  Thus,  when  she  emerges (from  her  abode  of  concealment)  shaitaan  surreptitiously  pursues  her  (and lies in wait to create his fitnah of immorality)”. – (Tirmizi)

2) “Allah  curses  the  one  who  looks  (at  females)  and  the  one  to  whom the  gaze  was  directed  (i.e.  the  woman  who  emerged  unnecessarily  from her home and thus caused men to glance at her.) “ – (baihaqi)

3) “Beware  of  mingling  with  women”.  A  man  from  the  Ansaar  asked: “What  do  you  (O  Rasulullah  Sallallahu  alayhi  wasallam)  say  about  the father-in-law”.  Rasulullah  (Sallallahu  alayhi  wasallam)replied:  “A  father-inlaw is the death (of his daughter-in-law).” – (Bukhari)

Contrary  to  common  understanding,  Hijaab  for  one’s  father-in-law  (i.e. husband’s  father)  is  necessary,  hence,  Rasulullah  (Sallallahu  alayhi wasallam) described  him  as  the  “maut”  (death)  of  his  daughter-in-law. From  this  will  be  understood  the  greater  emphasis  on  purdah  to  be observed  for  brothers-in-law  and  sisters-in-law.  Hijaab  among  such relatives  who  are  mahaareem  is  practically  abandoned  by  even  those  who subscribed  to  the  law  of  Hijaab.  Even  Ulama  frown  upon  Hijaab  which  the Shariah has ordered for one’s in-laws.

4) Rasulullah  (Sallallahu  alayhi  wasallam)  said: “Women  have  no share  in  emerging  (from  their  homes)  except  in  cases  of  need”. – (Tibrani)

5)  Hadhrat  Ali  (Radiyallahu  anhu)  narrates  that  he  was  with  Nabi (Sallallahu  alayhi  wasallam) when  he  (Rasulullah  Sallallahu  alayhi wasallam)  said:  “What  is  best  for  woman?”  Hadhrat  Ali (radiyallahu  anhu)  said:  “All  the  Sahaabah  remained  silent.  When  I returned  to  Faatimah  (Radiyallahu  anha).  I  said  to  her:  ‘What  is best  for  woman?’  She  replied:  “They  should  not  look  at  men  nor should  men  look  at  them.’  I  [says  Hadhrat  Ali  (Radiyallahu  anhu)] mentioned  this  to  Nabi  (Sallallahu  alayhi  wasallam) who  then exclaimed: ‘Fatimah is part of me.” – (Daarul Kutni)

6)   Rasulullah  (Sallallahu  alayhi  wasallam) said: “Women  should  not converse with  men  other  than  a  mahram”  –  (ibn  Sa’d)

Free,  unrestricted  and  unnecessary  conversation  is  not  permissible between men and women.

7)   Rasulullah  (Sallallahu  alayhi  wasallam) said: “A  man  who  casts  a gaze  at  a  woman,  looks  at  her  garments  and  discerns  her  bodily shape, will not smell the fragrance of Jannat.” (shaami)

On  the  basis  of  this  Hadith,  the  following  Shar’i  decree  is  recorded  in  the authoritative  book  of  Islamic  Law,  Shaami:  “The  import  of  this  statement of  Rasulullah  (Sallallahu  alayhi  wasallam)  is  that  it  is  prohibited  for  a  man to  view  garments  of  a  woman  in  a  way  which  reveals  to  him  her  bodily shape even if the garments are of heavy cloth which is not transparent.”

8)   In  a  Hadith  which  appears  in  Abu  Dawood,  Nisaai, Mishkaat, etc., a woman  handed  a  letter  to  Rasulullah  (Sallallahu  alayhi  wasallam)  from behind  a  screen.  This  establishes  that  Hijaab  was  observed  for  even Rasulullah (Sallallahu alayhi wasallam).

9)   Umm  Humaid,  the  wife  of  Abu  Humaid  Saaidi  (Radiyallahu  anhu) came  to  Nabi  (Sallallahu  alayhi  wasallam) and  said:  “O  Rasulullah!  Verily,  I love  to  perform  Salaat  with  you”.  Rasulullah  (Sallallahu  alayhi  wasallam) said: “Verily,  I  know  that  you  love  to  perform  Salaat  with  me.  But,  your Salaat in your  little room is  superior to your  Salaat in  your  big  room…”
Thus,  a  room  for  Salaat  was  erected  for  her  in  the  remotest  corner  of  her house  and  she  remained  performing  Salaat  therein  until  she  met  (i.e.  died) Allah Azza wa Jal  – (Ahmad, Ibn Khuzaimah, Ibn Habbaan)

10)  Hadhrat  Abdullah  Ibn  Umme  Maktoom  (radiyallahu  anhu)  was  an elderly  and  a  blind  Sahaabi  of  Rasulullah  (Sallallahu  alayhi  wasallam).  Once when  he  came  to  visit  Rasulullah  (Sallallahu  alayhi  wasallam),  Umme Salmah  and  Maimunah  (radiyallahu  anhuma)  two  wives  of  Rasulullah (Sallallahu  alayhi  wasallam)  said  to  his  wives: “Adopt  Hijaab  for  him” (Withdraw  from  the  place  and  go  into  seclusion).  Umme  Salmah (Radiyallahu  anha)  said:  “O  Rasulullah!  He  is  blind  and  cannot  see  us”. Rasulullah  (Sallallahu  alayhi  wasallam) said:  “What!  Are  both  of  you  also blind? Can you not see him?” – (Ahmad , Tirmizi)

If  such  noble  women  as  the  Holy  Mothers  of  the  Mu’mineen  had  to observe  Hijaab  for  even  a  blind  Sahaabi,  to  what  degree  will  Hijaab  then be  applicable  to  people  of  our  lowly  caliber  dominated  by  evil  and  the nafs? Besides  the  aforegoing  Qur’aanic  and  Hadith  narrations  there  are numerous  other  Shar’i  narrations  which  prohibit  the  unnecessary emergence  of  females  from  the  home  environment.  The  wasiyyat    (last wish)  of  Hadhrat  Faatimah  (Radiyallahu  anha)  is  most  significant  in demonstrating the  Islamic  emphasis  on  the  concealment  of women.  When Hadhrat  Fatimah  (Radiyallahu  anha)  was  on  her  death-bed  she  made wasiyyat  that  her  janaazah  be  totally  enshrouded  with  a  screening  outercovering  so  that  nothing  whatsoever  of  her  body  and  even  kafan  be  seen by  men.  Hadhrat  Fatimah  (Radiyallahu  anha)  expressed  this  wish  despite the  fact that:

a)  A dead body  is  not an object of  sexual desire

b)  The  dead  female  body  is  wrapped  so  thoroughly  in  large  sheets that  it  is  impossible  to  discern  any  shape  of  the  body.  Nevertheless, this  wasiyyat  was  the  last wish  of  the  Leader  of  Womankind  in  Jannat, and  to  this  day.

The  Ummah  is  adhering  to  this  Sunnah  which  will  endure  until  the Day  of  Qiyaamah.  This  Sunnah  of  Faatimah  (Radiyallahu  anha)  is  a wonderful  Tafseer  and  insight  into  the  Islamic  meaning  of  Hijaab. After  all,  Faatimah,  in  the  words  of  Nabi-e-kareem  (Sallallahu  alayhi wasallam)  “is  part of  me”.

The  Deen  thus  demands  Hijaab  for  even  the  dead.  But,  in  these  times  of kufr  modernity,  Muslim  ladies  have  totally  abandoned  Hijaab  at  the  behest of  the  libertine  culture  of  the  West.  Let  them  take  lesson  from  the wasiyyat  of  Faatimah  (Radiyallahu  anha).  In  contrast  to  a  dead  body, Hijaab  is  applicable  in  far  greater  measure  to  those  who  are  alive.  But, those  who  are  alive,  in  spite  of  professing  Islam,  have  sacrificed  their bodies  at  the  altar  of  immodesty  which  brings  them  within  the  scope  of the  Qur’aanic  description  of  “exhibitions  of  the  former  times  of jaahiliyyah”.

The  following Shar’i ruling  is  stated in  Majaalisul Abraar:

“Women  should  not emerge (from  homes) onto  the  streets. Their emergence is  regarded  (in Islam) as  shameless. It is, therefore, obligatory on a man to forbid his wife from emerging from her home”.

Hadhrat  Imaam  Hasan  Basri  (Rahmatullah  alayh),  the  illustrious  disciple  of Hadhrat  Ali  (Radiyallahu  anhu),  criticizing  the  emergence  of  women  from their  homes,  said:  
“Do you  (Muslim  men)  leave your womenfolk to  wander around  rubbing shoulders  with the kuffar in  the market places? May Allah Ta’ala  destroy those devoid of honour and shame”. – (Ihyaaul Uloom)

Emergence  of  women  for  even  the  lofty  purpose  of  performing  Salaat  in the  Musjid  is  prohibited  by  Islam.  In  this  regard  the  renowned  and authoritative  Law  Book,  Shaami, states:

“Women’s  presence  at Jamaat Salaat is prohibited  even  if  it is Juma’ Salaat,  Eid  Salaat or for listening to  (Deeni) lectures. This  prohibition is general  and  applies  to even  old  ladies  even  at night because of the mischief prevalent in our times. This is the authoritative verdict.”

Muslim  women  who  are  fortunate  to  observe  Hijaab  should  understand well  that  it  is  not  permissible  for  them  to  emerge  from  their  homes  in  an ostensible  manner  even  for  attending  religious  talks  and  discussion.  There can  be  no  holier  venue  than  the  Musjid.  There  is  no  loftier  act  than  Salaat. But  it  is  prohibited  for  women  to  emerge  from  their  homes  for  even  this laudable  purpose.  People  of  intelligence  may  gauge  from  this  prohibition the  greater  degree  of  prohibition  applicable  to  woman’s  emergence  for other  frivolous  and  unnecessary  occasions.

Islam  permits  its  females  to  emerge  from  the  home  only  when  need  and circumstances  dictate  such  emergence.  When  a  need  which  is  recognized by  the  Shariah  as  a  true  need  exists,  the  second  category  of  Hijaab  will come  into  operation.  This  second  category  is  inferior  to  the  first  category of  Hijaab  in  which  total  concealment  of  the  woman  including  her garments  has  to  be  practiced.  In  the  second  category  of  Hijaab  emergence will be permissible with certain restrictions being observed.


WHEN  CIRCUMSTANCES  OF  REAL  NEED  ARISE  women  are  allowed  to emerge  from  their  homes.  When  circumstances  compel  her  to  leave  the precincts  of  her  home,  she  has  to  compulsorily  observe  the  conditions explained hereunder.  

a)  She  must  be  properly  and  thoroughly  covered  in  a  loose  outer-cloak which  totally  conceals  her  entire  body  including  her  face.  In  the following  Aayat,  the  Qur’an  Shareef  commands  this  Hijaab:  “O Nabi!  Say  to  your  wives,  your  daughters  and  the  women  of  the Believers  that  they draw  over  them  their  jibaabs  (outer-cloaks).  That (covering  with  the  jilbaabs)  is  the  least  (requirement)  so  that  they be   recognized  (as  respectable  and  honourable  ladies)  and  not  be molested (by evil men)”. – (Surah Ahzaab, Aayat 59)

jilbaab  is  an  outer  sheet  or  cloak  which  during  the  time  of  Rasulullah (Sallallahu  alayhi  wasallam)  was  large  enough  to  conceal  two  women.  The way  in  which  the  ladies  during  the  time  of  Rasulullah  (Sallallahu  alayhi wasallam) and  the  Sahaabah  wore  the  jilbaab  covered  them  from  head  to feet  including  the  face.  The  term  نيندي  (yudneena  –  they  should  lower  or draw  down)  appearing  in  the  above  Aayat  orders  that  the  cloak  be  drawn over  from  above  and  lowered  in  such  a  way  as  to  conceal  the  face  as  well. Covering  the  face  outside  the  home  precincts  was  the  standard  and normal  practice  of  the  womenfolk  during  the  time  of  Rasulullah  (Sallallahu alayhi  wasallam).  In  this  regard  Hadhrat  Aishah  (Radiyallahu  anha) narrates:

During  the  occasion  of  Hajjatul Wida  when people  passed near  to  us,  we (the  ladies) would  draw  the  jilbaab  over  the  head  and  the  face. When they (the  people)  departed  from us,  we  would  open our  faces”.   – (Abu Dawood)

Imam Ghazaali (Rahmatullah  alayh) mentions  in  Ihyaaul Uloom:

Women  emerged  (during the time  of Nabi  (Sallallahu  alayhi wasallam)) with niqaabs on their faces”.

Niqaab  is  a  cloth  which  conceals  the  face  and  not  a  transparent  veil.  In  a Hadith  in  Abu  Dawood  an  incident  is  described  in  which  a  young  man  was martyred.  His  mother,  wearing  a  jilbaab  fully  covering  her  face  came  into the  battlefield  to  enquire  about  her  son.  With  face  fully  covered  she appeared  in  the  presence  of  Rasulullah  (Sallallahu  alayhi  wasallam).  Some people  were  surprised to  observe  that the  lady  donned face-covering even  during  an  emergency  and  on  such  a  grave  occasion.  When  she  learnt  of their  surprise,  the  mother  of the  slain  Sahaabi said:

My son is lost, but my shame and modesty are not lost”.

In  Durrul  Mukhtaar,  the  authoritative  Islamic  Law  Book,  the  following verdict of the  Shariah  is  recorded:

Young women  are compulsorily  prohibited  from  revealing their faces  in the presence of men”.

These  narrations  are  sufficient  to  indicate  that  it  is  an  Islamic  demand  of compulsion  for  women  to  conceal  their  faces  when  circumstances  compel them  to  leave  the  home  boundaries.  This  practice  of  concealing  the  face was  not  a  later  introduction,  but  existed  from  the  very  time  of  Rasulullah (Sallallahu  alayhi  wasallam).  Certain  narrations  which  indicate  that  women appeared  in  the  presence  of  Rasulullah  (Sallallahu  alayhi  wasallam)  should not  be  misconstrued  and  understood  to  have  been  the  normal  practice. Such  narrations  pertain  to  either  incidents  prior  to  the  revelation  of  the Law  of  Hijaab  or  to  special  circumstances  which  were  exceptional  cases and not the normal rule.

It  has  already  been  mentioned  that  this  category  of  Hijaab  in  which women  are  allowed  to  emerge  from  the  home  apply  to  cases  of  necessity. Such  emergence,  i.e.  even  with  proper  jilbaab  covering,  is  not  permissible for  trivialities  and  for  participation  in  events  and  gatherings  which  the Shariah  does  not  impose  on  women  nor  considers  meritorious  for  women. Among  unnecessary  gatherings  in  relation  to  women  are  weddings,  childnaming  ceremonies,  funerals,  jamaat  Salaat,  visiting  the  market  or  other public  places,  schools,  visiting  friends,  etc.  The  Ahaadith  mentioning  the merits  of  visiting  the  sick  and  rendering  services  to  others  outside  the home  apply  in  general to  men.  Special  cases  will also  apply  to  women.  But, in  general,  such  Ahaadith  do  not  apply  to  women  who  are  not  allowed  to emerge for such purposes.

It  devolves  upon  men  as  an  obligation  –  a  compulsory  demand  of  the Shariah  –  to  prevent  their  womenfolk  from  emerging  unnecessarily  from their  homes  and  taking  to  the  streets,  markets  and  public-places  where they  are  intentionally  or  unintentionally  making  themselves  objects  of exhibition  for  all  and  sundry.  If  men  fail  in  discharging  their  obligation  and permit  their  women  folk  free  and  unrestricted  movement  outside  the home  environment,  they  will  be  regarded  as  sinners  along  with  their womenfolk.  Allah  Ta’ala  commands  Muslim  men in  the  Qur’aan  Shareef:

Save yourselves and your family from the Fire (of Jahannam)

The  following appears  in  Shaami:

The husband  should  forbid  his  wife from  visiting strangers (i.e. ghair mahaareem) and  attending wedding feasts. If he  permits  her, both of them will be sinners”.

b)  When  circumstances  compel  her  to  leave  the  boundaries  of  the home,  she  is  not  allowed  to  apply  perfume.  This  has  been  expressly forbidden  by Rasulullah  (Sallallahu  alayhi  wasallam) who  said:

Verily,  a  woman  who  applies  perfume  and  passes  by  a  gathering is like an adulteress”. – (Tirmizi)

What  then  is  Islam’s  view  of  women  who  emerge  from  the  home  scantily dressed,  adorned  and  decorated  with  perfume  and  jewels,  showing  off their  bodies  and  charms  to  every  Tom,  Dick  and  Harry  on  the  public roads?  Such  women  are  constantly  under  the  la’nat  (curse)  of  Allah  Ta’ala, curse  of  the  Malaaikah  and  the  curses  of  all  creation.  This  has  been  stated by Rasulullah (Sallallahu alayhi wasallam).

c)  She  must  not  emerge  in  attractive  garments.  According  to  Islam  the dress  of  women  also  has  to  be  concealed  by  an  outer-cloak  which  is not  of  attractive  design.  The  aim  of  Hijaab  is  to  make  woman  as
inconspicuous  as  possible.  Attractive  garments  have  the  opposite effect.  Attractive  garments  for  women  are  confined  to  the  home environment  and  for  the  pleasure  of  their  husbands.  Besides  her  home, all  other  places  in  relation  to  adornment  are  described  by the  Hadith  as inappropriate  places.  Rasulullah  (Sallallahu  alayhi  wasallam) criticizing women  who  adorn  themselves  for  purposes  and  motives  other  than their  husbands, said:

The  likeness  of  a  woman  who  is  in  adornment  in  a  place  other than  her  husband’s  is  that  of  the  darkness  which  will  prevail  on  the Day of Qiyaamah. There is no Noor for her”. – (Mishkaat)

Negating  attractive  dress  and  exhibition  by  women  outside  the  home,  the Qur’aan states:

Do  not  make  an  exhibition  (of  yourselves)  like the  display of  the former  times  of  ignorance”.

During  the  age  of  jaahiliyyah  prior  to  Islam,  immoral  and  lewd  women paraded the streets displaying their adornment and finery.

When  Muslim  women  are  obliged  by  circumstances  to  leave  the  home precincts,  they  should  not  imitate  such  evil  ways  of  the  kuffaar.  Rasulullah (Sallallahu alayhi wasallam) ordered:

But, they  should  emerge  in  unattractive  garments  (should  need force them to emerge)”. – (Abu Dawood)

Hadhrat Ibn Hummam  (Rahmatullah  alayh) said:

If a  woman  has  to emerge from  home and  go to a  place which  is permissible for her, she should  not go  without Hijaab nor in  an  adorned state. But she  should  go in  an  unattractive condition  which will  not  capture the attention  of men because Allah Ta’ala  has  commanded:Do not make  an  exhibition  (of yourselves) like  the displays of former times  of ignorance.” – (Majaalisul Abraar)

d)  When  they  emerge  on  account  of  necessity,  they  must  cast  down their  gaze  and  not  stare  audaciously  nor  cast  surreptitious  glances  from behind  the  niqaab  (face-covering  veil).  A  niqaab  is  not  a  license  nor  a cover  for  unlawful  glances.  The  Qur’aan  Shareef  commands:

And,  tell  the  believing  women  to  cast down  their  gaze…” In  this  dignified  and  honourable  manner  Muslim  women  are  permitted  to emerge from their houses on account of necessity.


IN  THIS  CATEGORY  OF  HIJAAB,  besides  the  face  and  palms  of  the  hands, the  entire  body  has  to  be  concealed.  Permission  is  granted  to  set  aside  the jilbaab  and  emerge  from  the  home  unveiled.  This  degree  of  Purdah  or Hijaab  applies  to  only  elderly  women  beyond  the  age  of  marriage. Granting these  concessions,  the  Qur’aan  Shareef says:

Old  women who have no  longer  hope  of  marriage (being  beyond  the age  of  marriage)  –  there  is  no  sin  on  them  if  they put  aside their  (excess) garments  (i.e.  their  jilbaabs)  without  exhibiting  their  zeenat  (their  bodies besides  their  faces  and  hands).  And,  if  they refrain  (from this  concession), it is best for them.” – (Surah Noor, Aayat 60)

It  is  clear  from  this  Qur’aanic  Aayat  that  although  a  concession  is  granted for  elderly  ladies,  it  is  best  and  Mustahab  for  them  to  retain  the  second category  of  Hijaab  when  they  emerge.  They  too  like  young  women  should preferably  don  the  jilbaab  when  they  have  to  leave  the  home  confines. However,  it  is  permissible  for  them  to  set  aside  the  jilbaab  and  leave  the face  open  provided  that  they  do  not  adorn  themselves  when  they  have  to emerge  from  their  homes.  All  other  restrictions  applicable  to  young women  apply  to  them  as  well.  They  too  are  not  allowed  to  emerge unnecessarily,  with  perfume  and  with  finery  decorated  in  the  styles  of  the kuffaar and jaahiliyyah.

The  aforegoing  discussion  has  explained  the  Islamic  categories  of  Hijaab. Some  rules  of  the  Shariah  in  relation  to  Hijaab  will  now  be  mentioned. These  rules  will  adequately  convey  Islam’s  emphasis  on  the  concealment of women.


1.  It  is  not  permissible  for  women  to  recite  Qira’t  audibly  in  the  jahri (audbile)  Salaat,  viz.,  Maghrib,  Isha  and  Fajr.

2.  During  Hajj  it  is  not  permissible  for  women  to  recite  the  Talbiyah aloud.

3.  A  woman  who  happens  to  be  a  muqtadi  is  not  permitted  to  rectify an  error  committed  by  the  Imam  by  calling  out  “Subhaanallah”  as  is the  case  with  male  muqtadis.  To  draw  the  attention  of  the  Imam  to the  error  she  has  to  strike  the  palm  of  her  right  hand  on  the  back  of the  left  hand.  Even  if  the  Imam  happens  to  be  her  mahram  (father, husband,  son,  brother)  and  all  the  muqtadis  in  the  jamaat  happen  to be  her  mahaareem  then  too  she  is  not  allowed  to  call  out “Subhaanallah”  in  the  way male  muqtadis  are  instructed  to  do  when the  Imaam  commits  an  error.

4.  It  is  not  permissible  for  a  young  woman  to  greet  men  even  with  the Islamic  salutation  of  “Assalamu  Alaikum”.  In  the  same  way  it  is  not permissible  for  men  to  greet  young  women.  If  young  women  say “Assalamu  Alaikum”  to  men  it  is  not  Waajib  (compulsory)  on  the men  to  reply.  In  fact  it  is  not  permissible.  The  same  applies  if  men great  women.

5.  It  is  not  permissible  to  look  at  even  the  reflection  of  a  woman  in  a mirror  or  in  water.

6.  Rasulullah  (Sallallahu  alayhi  wasallam) forbade  men  from  looking  at even  the  garments  of  a  woman  while  the  garments  are  on  their bodies.

7.  If  a  man  knows  that  a  particular  woman  drank  from  a  glass,  it  is Makrooh  for  him  to  drink  of  the  remaining  contents  in  the  glass,  not because  the  contents  are  impure,  but  because  awareness  of  the  fact that  a  particular  woman  drank  from  the  glass  is  likely  to  stir  passion in  the  man  when  he  drinks  from  the  glass.

8.  Rasulullah  (Sallallahu  alayhi  wasallam)  advocated  Hijaab  for  even fathers-in-law.  In  the  same  way  a  man  has  to  exercise  Hijaab  for  his mother-in-law  if  she  happens  to  be  a  young  woman.

9.  It  is  not  permissible  for  a  man  to  look  at  the  nails  and  hair  of  a female  even  after  these  have  been  separated  from  her  body.

10.  A  woman  is  not  allowed  to  proclaim  Athaan  and  Takbeer.

11.  The  Salaat  which  a  woman  performs  in  a  remote  corner  in  her  home is  far  superior  to  her  Salaat  performed  in  the  Musjid,  even  if  it  is Musjidun  Nabawi.

12.  Even  while  standing  in  the  presence  of  Allah  Ta’ala  during  Salaat  a woman’s  entire  body  from  head  to  feet,  barring  her  face  and  feet, has  to  be  thoroughly  concealed.  If  even  a  portion  of  her  hair remains  visible  for  three  seconds  her  Salaat  becomes  invalid.  In Salaat  she  is  obliged  to  observe  the  third  category  of  Hijaab  which has already been explained.


THE  AIM  OF  HIJAAB  with  its  restrictions,  prohibitions  and  exhortations  is the  preservation  and  the  development  of  the  morality  and  spirituality  of mankind.  Without  a  high  degree  of  moral  and  spiritual  development. Muslims  have  no  hope  of success.  Intermingling  of  sexes  brings  in  its  wake the  worst  of  immorality  and  corruption  which  wreck  nations  and  lay  them to waste and ruin.

The  factor  or  reason  to  which  Islam  attributes  its  prohibition  of intermingling  of  sexes  is  the  fitnah  (mischief)  of  lust  inherent  in  the  lowly nafs  of  man.  The  Qur’aan  Shareef  terms  this  fitnah  as  “Tama”  (lowly desire).  The  Qur’aan  Shareef  declares  that  this  factor  of  fitnah  exists  in  all contact  and  communication  between  females  and  males  of  the  non-mahaareem  class.  In  Surah  Ahzaab  in  the  Aayat  in  which  Allah  Ta’ala commands  the  Hijaab  of  the  screen,  this  factor  of  fitnah  is  specifically mentioned:  

That  (the  Hijaab  of  the  Screen)  is  purest for  your  (men’s)  hearts  and their (women’s) hearts.

In  the  verse  in  which  Allah  Ta’ala  prohibits  women  to  speak  to  men  in  soft alluring  tones,  the  Qur’aan  states  the  reason  for  the  prohibition  to  be  the lust of the  heart, thus,  the  Qur’aan  Hakeem  states:

And,  do  not  speak  in  soft  (and  alluring)  tones,  for  then,  he in  whose heart there is a disease will lust.”

It  is  noteworthy  that  the  above  verse  is  directed  in  the  first  instance  to  the noble  and  pure  wives  of  Rasulullah  (Sallallahu  alayhi  wasallam).  The Qur’aan  describes  them  as  “Azwaajul  Mutahharaat”  or  the  Purified  Wives. They  are  also  described  as  the  Mother  of  the  Mu’mineen.  But,  in  spite  of  their  lofty  rank,  holiness,  purity  and  piety,  Allah  Ta’ala  states  the  existence of  this  factor  of  prohibition.  Hence,  the  noble  wives  of  Rasulullah (Sallallahu  alayhi  wasallam) were  prohibited  to  speak  in  soft  tones  with men  who  were  at  times  obliged  to  speak  to  them.  But,  when  the Sahaabah  had  to  converse  with  the  Mothers  of  the  Mu’minnen,  they  did so  from  behind  a  screen  and  these  noble  ladies  would  consciously  and deliberately  alter  their  voices  to  border  on  harshness  because  of  the Qur’aanic prohibition.

Now  when  this  danger  of  nafsaani  desire  existed  in  men  and  women  such as  the  illustrious  Sahaabah  and  as  a  result  of  this  danger  they  were compelled  to  observed  Hijaab  then  to  a  far  greater  degree  will  this  fitnah be  present  among  people  of  this  age  who  are  exposed  to  immorality  in great  measure.  If  Hijaab  was  obligatory  on  men  and  women  of  the  highest purity  and  piety,  on  the  noble  Sahaabah  who  lived  in  an  age  described  by Rasulullah  (Sallallahu  alayhi  wasallam)  as  “Khairul  Quroon”  (the  noblest  of ages),  then  what  fatwa  (verdict)  will  the  intelligence  and  Imaan  of Believers issue regarding its applicability in our immoral times?


ALLAH  TA’ALA  says  to  the  noble  wives  of  Rasulullah  (Sallallahu  alayhi wasallam):

Do  not  speak in  soft  (alluring)  tones  (with  men),  for  them,  he  in  whose heart there is  a disease will lust.” – (Surah Ahzaab, Aayat 33)

The  female  voice  possesses  the  ability  to  incite  passion  in  man.  In  the libertine  culture  of  the  West  this  ability  is  even  cultivated  and  intensified under  tuition.  Allah  Ta’ala,  the  Creator,  being  fully  aware  of  the propensities  of  all  things  He  has  created  commands  that  women  exercise Hijaab  on  even  their  voices  and  not  speak  to  men  –  when  there  is  a  need to  speak  –  in  soft  and  tender  tones.  Such  alluring  speech  as  modern women  demonstrate  is  intended  to  attract  man  and  incite  in  him  passion. This  too  is  an  introduction  to  zina  (fornication).  Rasulullah  (Sallallahu alayhi wasallam)  said:

And,  the  tongue  –  its  zina  (fornication)  is  speech  (with  lust)”  –  (Muslim) Therefore,  speech  with  ghair  mahaareem  too  is  a  form  of  fornication  in Islam.  Such  speech  has  been  described  as  zina  because  it  is  a  stepping stone towards zina.

The  capacity  of  the  woman’s  voice  to  incite  passion  in  the  heart  of  man  is expressly  stated  in  the  above-cited  Aayat.  Allah  Ta’ala  states  the  reason for  this  prohibition  as:

… for then, he in whose heart there lurks a disease will lust”.

On  the  basis  of  this  Qur’aanic  Aayat  as  well  as  other  clear  indications  of the  Sunnah,  the  Fuqaha  (Jurists)  of  Islam  have  decreed  that  the  female voice  too  is  satr  (to  be  concealed).  It  is,  therefore,  not  lawful  for  a  woman to  unnecessarily  converse  with  men.  Like  she  is  obliged  to  conceal  her  face and  body  from  ghair  mahaareem  so  too  should  she  conceal  her  voice  from them.  Shaami,  the  authoritative  Law  Book  of  the  Shariah,  states  in  this regard:

And, her voice (too  is  satr) in  the most authentic  view.. In cases  of necessity  it  is  permissible to  speak  with  women. It is  not,  however,  permissible for her to raise her voice nor Speak (to men) in  tender tones, for this  attracts men  towards her and incites passion in them.”

The  restrictions  placed  by  the  Shariah  on  the  female  voice  will  be  clear from  the  following examples:

Women are not  permitted  to  recite  Qir’at  audibly  in  Salaat.

Women  are  not  permitted  to  rectify  the  Imam’s  error  by  calling out  “Subhaanallah”  as  men  are  ordered  to  do.

It  is  not  permissible  for  women  to  say  even  “Assalamu  Alaikum”  to ghair  mahram  males.

Neither  Athaan  nor  Iqaamat  has  been  ordered  for  them.

They are not allowed to recite Talbiya (Labbaik..) aloud during Hajj.


THE  ISLAMIC  GREETING  OF  “Assalamu  alaikum  wa  rahmatullahi  waba rakatuhu” is  indeed  the  highest and  holiest form  of greeting.  It  is  a  Dua  for the  Rahmat  of  Allah  Ta’ala.  The  one  who  greets  in  actual  fact  supplicates that  Allah  Ta’ala  shower  His  mercy  and  bestows  His  protection  on  the  one being  greeted.  The  Islamic  salutation  is  a  pledge  of  safety  and  protection offered  to  the  one  being greeted.  In  spite  of  this  noble  aim  and  holiness  of the  Islamic  Salaam,  the  Shariah  has  ordered  that  men  do  not  greet  ghair mahram females and females do not greet ghair mahram males.

It  is  Sunnat  to  commence  the  Salaam.  When  a  Muslim  meets  another Muslim,  it  is  an  act  of  great  merit  and  thawaab  to  greet  him.  The  one  who greets  first  is  superior  in  relation  to  thawaab.  Although  it  is  Sunnat  to greet,  it  is  Waajib  (compulsory)  to  reply  to  the  Salaam.  In  spite  of  this significance  and  importance  of  Salaam  and  its  reply,  the  Shariah  has waived  the  obligation  of  replying  to  the  Salaam  of  ghair  mahaareem.  Not only  has  the  Shariah  waived  the  obligation,  but  it  has  made  it  unlawful  to reply.  This  prohibition  indicates  the  high  standard  of  moral  purity  and piety of the heart demanded by Islam.

This  verdict of the  Shariah  is  stated in  Shaami in the  following  words:

The salaams  of a  young woman  should  not be answered  verbally. The same applies  to a  man  (i.e. if he makes  salaam  to a  woman, she should not verbally reply)“.


When a  Muslim  sneezes,  it is  Sunnat for  him/her  to  say: “Alhamdulillah”.  Although  it  is  Sunnat  for  the  sneezer  to  say  so,  it is  Waajib  upon  the  hearer  to  say:

Yarhamu kallah” (May Allah have mercy on you).

But,  this  obligation  has  been  waived  in  relation  to  ghair  mahaareem  in  the same  way as  applicable to  the  Islamic  salutation.

When  Hijaab  restrictions  are  applied  by  the  Shariah  to  even  acts  of Ibaadat,  then  to  a  greater  measure  will  such  restrictions  be  applicable  to mundane activity which invites participation by the sexes.


WHEN  A  SAHAABI  ASKED  RASULULLAH  (Sallallahu  alayhi  wasallam) regarding  the  observance  of  Hijaab  for  one’s  father-in-law  (husband’s father), Nabi-e-Kareem  (Sallallahu  alayhi wasallam) replied: “The Father-in-law is the death (of his daughter-in-law)”.

Hijaab  or  Purdah  for  fathers-in-law  and  mothers-in-law  is  nowadays  non-existent.  These  relatives  are  regarded  as  permanent  mahaareem,  hence  it is  thought  that  Hijaab  for  them  is  not  necessary.  Even  the  learned  who  are fully  aware  of  this  Hadith  of  Rasulullah  (Sallallahu  alayhi  wasallam) as  well as  the  exposition  and  verdict  of  the  Fuqaha  on  this  matter,  pretend  to  be ignorant  in  this  regard.  For  this  reason,  most  people  will  be  surprised  to read many of the Shar’i rulings expressed in this booklet.

Although  Hijaab for mothers-in-law  and  fathers-in-law  is  of  a  lesser  degree than  Hijaab  for  total  ghair  mahaareem,  nevertheless,  the  Shariah  orders that  great  caution  be  exercised.  The  disaster  which  can  arise  out  of  an illicit  relationship  between  a  man  and  his  daughter-in-law  is  irreparable and  irrevocable.  Should  a  man  merely  touch  his  daughter-in-law  with  lust, his  son’s  nikah  with  his  daughter-in-law  will  perpetually  break.  She  falls out  of  his  nikah  and  there  is  no  way  in  which  the  couple  can  never  be re-united.  Marriage  after  even  three  talaaqs  is  possible  under  certain conditions,  but  a  nikah  broken  by  a  haraam  touch  of  the  father-in-law  on his  daughter-in-law  or  by  the  son-in-law  on  the  mother-in-law  can  never be  rectified.  The  calamity  is  too  great,  hence  the  need  for  great  caution. According  to  certain  Mujtahideen  even  a  lustful  glance  at  one’s  daughter-in-law or mother-in-law invalidates the nikah of the partners.

The  need  for  Hijaab  of this  kind  is  stated in  Shaami  as  follows: “If the mother-in-law is  a  young woman, the neighbours are entitled to prevent  her son-in-law living with her if  they fear any mischief between them.” The same ruling applies to a man and his young step-mother.


FROM  ISLAM’S  PROHIBITION  of  even  making  Salaam  to  females  one  can adequately  gauge  Islam’s  prohibition  on  shaking  hands  with  women.  The fitnah  in  touching women  is  greater than  the  fitnah  of speaking to  women. Rasulullah  (Sallallahu  alayhi wasallam)said:   “The fornication  of  the  hands  is  to  touch (ghair  mahaareem)?”  –  (Bukhari and  Muslim)

It is better for you  (men)  that a metal  rod  be  plunged into  your  head  than you touching a female who is not lawful for you.” – (Tibrani, Baihaqi)

Hadhrat  Aishah  (Radiyallahu  anha)  said  that  Rasulullah  (Sallallahu  alayhi wasallam) never touched a woman in his life. In  our  day,  the  practice  of  shaking  hands  with  women  is  a  haraam  custom inherited  from  the  kuffar  and  in  the  words  of  Rasulullah  (Sallallahu  alayhi wasallam) it is the “zina of the hands”.


1.  RASULULLAH (Sallallahu  alayhi  wasallam)  said: “It  is  not  lawful  for  a  woman  who  believes  in  Allah  and  the  Last  Day  to permit  any  man  entry  into  her  husband’s  home,  but  with  his  consent,  nor should  she  emerge  (from  the  home  for  even  a  permissible  purpose)  while he  dislikes  it.  In  this  matter  she  should  not  obey  anyone  (besides  her husband)”. – (Tibrani, Haakim)

This  Hadith  establishes  the  following  Shar’i  rules: –

– It  is  not  permissible  for  a  woman  to  allow  any  ghair  mahram male  to  enter  her  home  in  the  absence  of  her  husband. Brother-in-law,  cousins  and  such  relatives  should  therefore  not visit  a  home  in  which  the  husband  is  not  present.

– If  the  husband  is  not  present,  the  wife  should  not  even  permit her  father-in-law  entry to  the  home.

– If  the  husband  views  with  disfavor  his  wife’s  relatives,  even  if they  happen  to  be  her  mahaareem,  coming  to  his  home,  she should  not  allow  them  to  enter  without  his  consent.

– In  all  such  matters,  the  wife’s  first  obedience  is  to  her  husband and not her parents and relatives.

2.  Rasulullah  (Sallallahu  alayhi  wasallam)  said: “Verily,  a  woman  walks in  the  form  of  shaitaan. Her  approaching  and  her receding  are  in  the  form  of shaitaan.”  –  (Muslim)

This  means  that  shaitaan  uses  women  as  a  means  to  trap  men  into  evil. In  another  Hadith,  Rasulullah  (Sallallahu  alayhi  wasallam) explains this more clearly:

I  have  not  left  behind  me  a  greater  fitnah  (trail) for  men than  women.”

3.  Hadhrat  Jaabir  (Radiyallahu  anhu)  narrates  that  he  asked  Rasulullah (Sallallahu  alayhi  wasallam) regarding  an  accidental  gaze  falling  on women (i.e. looking  at  them  unintentionally). He  said  that  Rasulullah (Sallallahu  alayhi  wasallam) commanded  him  to  turn  away  his  gaze. This  Hadith  established  that  an  accidental  gaze  on  a  woman  is  not sinful,  for  no  intention  was  involved. However,  if  one  does  not  divert one’s  gaze  then  such  looking  will  be  intentional  and  sinful  and  will be  in  conflict  with  the  following  Qur’aanic  command: “Tell the believing men to cast down their gazes.”

4.  Rasulullah  (Sallallahu  alayhi  wasallam) said: “A  man  is  not  alone  with  a  woman,  but the  third  one  present being shaitaan”.

The  danger  of  shaitaan  being  present  at  mixed  gatherings  is  thus permanent.

5.  In  one  Hadith  narrated  by  Hadhrat  Ammaar  Bin  Yaasir  (radiyallahu anhu) “dayyuth  (cuckold) will  never  enter  Jannat”. The  Sahaabah  said: Rasulullah  (Sallallahu  alayhi wasallam) “What is a  dayyuth?” Rasulullah  (Sallallahu  alayhi wasallam) replied: “A man who does not care who visits his wife.”

In  terms  of  this  saying  of  Rasulullah  (Sallallahu  alayhi  wasallam) it  is extremely  dishonorable  and  shameless  for  a  husband  to  allow  ghair mahaareem  to  visit,  view  or  converse  with  his  wife.  Rasulullah (Sallallahu  alayhi  wasallam) described  a  virtuous  wife  as  man’s  most valuable  treasure.  A  man  of  honour  and  decency  cannot,  therefore, allow  this  treasure  to  be  misappropriated  by  the  libertine  culture inherited from the kuffaar.

6.  Hadhrat Ibn  Umar  (Radiyallahu  anhu)  said: “Rasulullah  (Sallallahu  alayhi  wasallam)  forbade  that a man  walk  between two women” – (Abu Dawood)

7.  Hadhrat  Aishah  (Radiyallahu  anha)  narrates:  that Rasulullah  (Sallallahu  alayhi  wasallam)  cursed a woman  who imitates men (in her ways, styles and habits).” – (Abu Dawood)

8.  Rasulullah  (Sallallahu  alayhi  wasallam)  said: “There  are  two  screens  for  a  woman. (screens  which  conceal and  guard her  dignity and  honour) her  husband  and  her  grave. The  greater concealer of the two is her grave:” – (Tibrani)

9.  Rasulullah  (Sallallahu  alayhi wasallam)  said:   “O  women!  A  woman  should  not  describe  another  woman  to  her  husband thereby a picture of that woman forming in his mind.” – (Muslim)

10.  In  Majaalisul  Abraar  it  is  said:

As  long as  a  woman  remains  concealed  from  men  her Deen  remains  the safest because it has  been  narrated  that Nabi  (Sallallahu  alayhi wasallam) said  to his  daughter, Faatimah: ‘What is best for a  woman?” she replied: ‘That a  woman  should  not look at any  man  nor should  a  man look at a  woman.  Rasulullah  (Sallallahu  alayhi wasallam)  praised  her answer…


Islam  orders  that  Muslim  women  observe  Purdah  (Hijaab)  for  even  non-Muslim  females.  In  this  regard  the  Shariah’s  law  is  strict.  The  non-Muslim woman falls  in  the  same  category  as  a  man  in  relation  to  the  Islamic  law  of Hijaab.  Thus,  the  Muslim  woman  has  compulsorily  to  cover  her  entire body  in  the  presence  of  a  non-Muslim  woman.  It  is  not  permissible  for  a Muslim  woman  to  expose  even  her  hair  in  the  presence  of  a  non-Muslim woman.

Husband’s  elder  and younger  brothers  are  like  death  –  keep aloof  from  them

By Maulana  Mufti  Ahmed  Bemat (Shaikh Ul-Hadith)

HADITH:  It  is  reported  from  Uqbah  Ibn  Aamir  (Radiyallahu  anhu)  that Rasulullah  (Sallallahu  alayhi  wasallam)  said:  “Save  yourself  from familiarizing  with  woman”.  A  Companion  asked,  “O  Rasul  of  Allah (Sallallahu  alayhi  wasallam)!  What  do  you  say  regarding  the  older  and younger  brothers-in-law?”  He  said:  “They  are  death”  (Bukhari  and Muslim). 

Just  ponder  over  it.  The  Rasul  of  Allah  (Sallallahu  alayhi wasallam)  is  asking  women  not  to  come  in  contact  with  male  strangers (ghayr-mahram,  who  are  not  within  the  prohibited  degrees  and  hence marriage  with  them  is  permissible).  Similarly,  he  ordered  the  male strangers  not  to  go  near  women  nor  sit  and  associate  with  them  as otherwise  they  would  be  involved  into  mischief.  The  Companion  asked, “What  is  the  order  regarding  those  male  relatives  and  older  and  younger brothers  of  the  husband  who  happen  to  live  under  the  same  roof?  They have  of  necessity  to  come  in  the  house”  The  Rasul  of  Allah  (Sallallahu alayhi wasallam) said: “As for them, they are death

In  explanation  of  this  Hadith  the  scholars  say  that  no  one  can  save  oneself from  death.  Similarly,  it  is  very  difficult  to  avoid  and  be  aloof  from brothers-in-law.  The  reason  is  obvious.  Since  they  happen  to  live  under the  same  roof,  one  can  get  many  opportunities  to  meet  and  sit  with  them in  privacy;  and  because  of  their  kinship  the  people  as  well  as  the  husband usually  do  not  entertain  any  suspicion.  However,  through  frequent meeting  and  association,  a  very  precarious  situation  arises.  Hence  it  is very  necessary  for  the  woman  to  keep  herself  aloof  from  her  brothers-in-law  (both  the  husband’s  brothers  and  sister’  husbands).  In  our  Muslim society  this  kinship  with  the  two  kinds  of  brothers-in-law  is  a  subject  of joking  and  jesting  from  which  it  is  very  necessary  for  the  women  to abstain  shrewdly,  as  otherwise  the  arising  of  an  undesirable  situation would  become  the  cause  of  the  ruin  of  the  family. Hence  one  should  avoid meeting  a  ghair-mahram  woman  in  privacy  and  should  cultivate  the  fear of  Allah.  If  one  must  approach  such  a  woman,  one  should  talk  to  her  from the  other  side  of  the  curtain  and  immediately  move  out  when  the  talk  is over.  To  sit  down  often  for  talking  and  to  indulge  in  joking  is  the  cause  of the  ruin  of  one’s  faith  and  religion.  The  Qur’aan  has  given  a  warning  to both  men  and  women  in  this  regard,  even  when  it  is  necessary  to  talk from behind the curtain.



ALL  ARE  PASSING  THEIR  LIVES  according  to  their  own  liking.  Today  the woman  is  said  to  be  free.  But  is  she  really  free?  On  the  contrary,  her  so-called  freedom  has  reduced  her  to  the  position  of  a  slave-girl;  her  life  is worse  than  that  of  a  maid-servant.  Are  men  not  exploiting  her  both  at home  and  outside  home  in  the  name  of  economic  betterment?  Man, making her  share  his  economic  predicament,  has  compelled her  to  take  up service  and  she,  disregarding  the  Islamic  commandment,  has  begun  to  live an  outdoor  life.  Thus  she  has  herself  belittled  her  position  and,  as  it  would seem,  surrendered  her  rights;  otherwise  Islam  has  told  her:  “You  are  the queen  of  your  home.  Your  husband  is  liable  for  maintaining  you  and  your children.  Should  he  divorce  you,  you  have  the  right  to  bring  up  your children  and  the  husband  would  be  responsible  for  bearing  their expenses”. 

But,  nowadays,  instead  of  maintaining  and  supporting  the wife,  it  is  considered  a  matter  of  pride  if  she  is  also  made  to  earn  money by serving in offices and institutions.

Today  the  woman  is  being  used  as  a  means  of  amusing  and  entertaining strangers.  What  surprises  one  is  that  she  feels  no  shame  or  qualms  in showing  off  her  nakedness!  The  woman  is  instinctively  modest  and bashful  but  she  shamelessly  strips  herself  in  cabarets  and  clubs, sometimes  with  her  own  hands  and  sometimes  she  asks  the  spectators  to strip  her.  Does  she  feel  glad  in  doing  so  or  has  she  to  make  a  show  of gladness  in  showing  off  her  naked  body?  In  return  for  all  this  she  gets money. But who  has  made  her  greedy  and  compelled her  to  sell  her  body? Today,  there  are  many  sympathizers  of  women  but  most  of  them  are devils  in  the  garb  of  human  beings.  They  have  no  interest  in  women’s education;  they  are  interested  only  in  her  person.  When there  is  no  one  to check  or  chide  her,  how  can  the  woman  protect  herself  or  save  her honour?  Because  she  is  free,  how  can  anyone  dare  to  tell  or  advise  her  as to  how  she  can  preserve  her  honour  and  chastity?

Liberty  has  intoxicated  the  woman.  She  has  lost  her  sense  and  balance. She  cares  a  tinker’s  damn  for  her  honour,  chastity  and  modesty.  Even  if she  is  openly  dishonoured  and  insulted,  she  likes  it  because  she  thinks  she is  free.  If  someone  passes  a  remark  about  her  youth,  beauty  or  charm even  in  the  presence  of  her  father,  brother  or  husband,  they  do  not  feel outraged  because  they  believe  that  she  is  a  free  person.  It  seems  as  if  all believe  her  liberty  to  consist  in  her  shamelessness  and  immodesty. Probably  this  is  true,  because  in  spite  of  her  shameless  and  immodest  life, all  seem  to  be  convinced  that  woman  must  be  free  and  live  freely.  Only the  sensible  and  the  faithful  –  because  they  fear  Allah  and  are  afraid  of the  Holy  Prophet’s  (Sallallahu  alayhi  wasallam) displeasure  –  take  a  lesson from  this  state  of  affairs;  whereas  all  the  rest,  who  think  that  modern civilization  has  freed  them  from  the  bonds  of  religion,  want  freedom  and liberty  for  the  women.  May  Allah  reform  them  and  bestow  His  grace  upon them! Aameen.


The  Shariat  position  of  many  issues  is  a  fact  rarely  understood  by  Muslims affected  and  spiritually  disarmed by  western  civilization. This  is  so  because their  disregard  for  the  fundamental  purpose  is  generally  some  obscure and  remote  belief  accepted  and  subscribed  to  by  virtue  of  the  fact  that  we have  been  born  into  Muslim  homes  from  whence  we  have  inherited  our beliefs.  The  purpose  of  this  discussion  is  to  present  the  Islamic  position  on the  question  of  Muslim  girls  being  educated  in  kuffaar  institutions  of learning  .  .  .  on  the  question  of  Muslim  girls  vieing  and  competing  in  the acquisition  of  mundane  education  under  kuffaar  direction  and dispensation.  Muslims  entangled  in  the  ramifications  of  Western technological  progress  and  caught  up  in  the  remifications  of  Western technological  progress  and  caught  up  in  the  cesspool  of  moral  and spiritual  corruption  and  bankruptcy  ensuing  in  the  wake  of  the  material cultures  in  vogue,  will  find  it  extremely  difficult  to  understand  the  Islamic position  on  this  question.  It  is,  therefore,  necessary  to  digress  a  bit  from our  main  topic  and  dilate  on  the  purpose  of  our  creation  and  dispatch  to this  ephemeral  existence  which  is  merely  a  stage  –  a  temporary  halt  –  in our  onward  march,  back  home  from  where  we  have  originally  hailed,  viz. Jannat,  where  our  Father,  Aadam  (alayhis  Salaam)  and  our  mother, Hawwaa  (Alayihimas  salaam)  were  born.  Jannat  is  our  birth-place,  our original and  true  homeland.


When  it  is  a  cardinal  teaching  of  the  Qur’aan  and  a  fundamental  belief  of all  Muslims  of  the  Ahle  Sunnah  Wal  Jamaat  that  we  heralded  from  Jannat and  that  we  have  to  again  depart  from  earth  to  once  again  and everlastingly  inhabit  Jannat,  then  our  intelligence  will  establish  that  this dunyaa  (world)  is  but  a  mere  phase  –  a  temporary  phase  –  a  halt  –  a tavern  –  in  which  we  have  taken  up  temporary  residence,  awaiting  for  the call  to  depart  and  proceed  with  our  onward  journey  to  Jannat.  Describing this  temporary  phase  of the  world,  the  Qur’aan  Shareef says:
And  for  you  on  earth  is  a  temporary  halt  and  employment (earning livelihood  and  arranging  the affairs  of  the world)  for  a  while (i.e.  an appointed time)”.

The  Qur’aan  Shareef  notifies  us  of  our  temporary  occupation  of  earth  and clearly  informs  us  of  our  recall  and  return  from  this  abode.  Lest  we  forget the  temporary  nature  of  our  stay  as  a  result  of  engrossment  in  material endeavours,  the  Qur’aan  repeatedly  reminds  us  of  the  worthlessness  of worldly  material.  Says  the  Qur’aan  Shareef:

Say  (O Nabi!)  The  wealth  (and  material)  of  the  world  is  slight.  And,  the Aakhirah is best for those who fear (Allah Ta’ala)”.

Know  that,  verily,  the  worldly  life  is  play,  amusement,  adornment, mutual pride and accumulation of wealth and children.”

And,  the  life  of  the  world  is  but  play  and  amusement.  And,  Aakhirah  is best for  those  who  fear  (Allah  Ta’ala).  What!  Do  you  have  no intelligence!

Rasulullah  (Sallallahu  alayhi wasallam): “The world  and  everything  therein  is  not  worth  the  wing  of  a  mosquito  by Allah”.

The  Qur’aan  and  the  Hadith  are  replete  with  reminders  and  exhortations pointing  out  the  futility  of  the  world  and  the  need  to  be  on  guard  against the  deception  of  worldly  glitter  which  brings  about  forgetfulness  of  the Aakhirah:

Wealth  and  sons  are  the  glitter  of  the  worldly  life;  and  everlasting righteous  deeds  are  best  by  your  Rabb  for  sawaab  and  best  for  hope.”

As  long  as  the  understanding  that  the  world  is  temporary  and  that  we have  to  return  to  Jannat  remains  obscure  and  hazy  to  us,  we  will  lack  the initiative  to  fulfill  the  purpose  for  which  Allah  Ta’ala  has  created  us  and sent  us  here.  As  long  as  our  attention  remains  diverted  from  the  Aakhirah, the  belief  in  our  purpose  of  creation  will  remain  a  long,  distant  and remote belief.


The  one  and  only  purpose  for  which  Allah  Ta’ala  has  created  us  and dispatched  us  for  a  temporary  stay  on  earth  in  His  Ibaadat.  Hence,  the Qur’aan  Shareef states:

I have not created jinn and man, but that they render Ibaadat to Me.”

There  are  many  dimensions  and  categories  of  Ibadat.  A  Muslim’s  entire life  –  all  aspects  of  his  life,  be  it  material,  spiritual  or  moral  –  operates within  the  confines  of  the  Ibaadat  for  which  Allah  Ta’ala  has  created  him. A  Muslim  venturing  beyond  the  demarcation  of  such  Divine  Ibaadat  which regulates  his  whole  life,  is  guilty  of  transgression  and  rebellion  against Allah  Ta’ala.  It  is,  therefore,  of  fundamental  importance  and  in  the interests  of  our  salvation  in  the  Aakhirah  that  we  understand  well  that  for a  Muslim  it  is  imperative  to  subject  all  facets  of  life  to  the  understanding and  demand  of  the  Shariat.  His  opinion,  whim,  desire  and  interpretation must  necessarily  be  sacrificed  and  abandoned  when  coming  into  conflict with the dictates of the Shariat of Allah Azza Wa Jal.

Since  the  purpose  of  creation  of  mankind  and  jinnkind  and  of  our  sojourn here  is  to  render  Ibadat  –  total  obedience  to  Allah  Ta’ala  –  and  since  our stay  here  is  but for a  while,  it is  only  intelligent  that  we  do  not lose  sight of the  onward  journey,  the  goal  of  which  will  be  Jannat  where  the  total  and perfect  victory  and  prosperity  will  be  attained.  Intelligence  demands  that we  do  not  over-burden  ourselves  with  mundane  and  material preoccupations  which  constitute  impediments  in  our  road  unto  the Aakhirat  Sayyiduna  Uthmaan  Bin  Affaan  (Radiyallahu  anhu)  said  in  this regard:

Verily,  Allah Ta’ala  awarded  the dunyaa  to you  so  that you  may search for  Aakhirah  by  means  of it Allah Ta’ala  did  not give the world  to you  so that you  incline towards  it.  Verily, the world  will  perish  and  Aakhirah will  endure forever. Therefore, do  not let this  perishable abode reduce you  to transgression  nor  permit it  to divert  your attention  from  the everlasting abode. So give priority to  the everlasting over the perishable”.

The  dunyaa  is  the  means  of  attaining  the  Aakhirah  –  the  success  and prosperity  of  Jannat.  It  is  not  the  end  of  our  life.  It  is  not  the  purpose  of our  life.  It  is  a  mere  vehicle  to  transport  us  to  the  next  phase  of  our  march to  Jannat.  Therefore,  it  does  not  behove  us  to  rivet  our  attention  onto  this world  nor  is  it  intelligent  to  expend  all  our  energies,  physical  and  moral resources in the attainment and perfection of our material life.


Since  the  dunyaa  is  not  our  end  and  goal,  we  are  required  to  take  from  it only  that  much  which  is  necessary  for  our  stay  here  and  which  will  be beneficial  in  our  attainment  of  Jannat.  Thus,  Rasulullah  (Sallallahu  alayhi wasallam)  said:

Have  you  no shame! You  accumulate (in excess) that which  you  cannot eat;  you  build  (mansions)  far  in  excess  to  your  residential needs;  you entertain  long  and  distant  hopes which  you  cannot  attain. Have  you  no shame? O  Mankind!  You  think  that you  are  in  an  abode  of  comfort  and rest  whereas  you  are  on  a  journey. The  speed of  your  onward movement is swift. Therefore, make preparations for the long and difficult journey”.

What  does  the  intelligence  of  the  Mu’min  now  demand?  Rasulullah (Sallallahu  alayhi wasallam)  said:

Verily,  of  the  signs  of  intelligence  is  diversion  from  the  abode  of  deception (i.e  to  turn way  the  attention  from  the  world) and  to  hasten  towards  the everlasting  abode  (Jannat). And,  among  the  signs  of  intelligence is to prepare for the stay in the grave and to be equipped for resurrection.

It  will  now  be  clear,  in  terms  of  Rasulullah’s  (Sallallahu  alayhi  wasallam) exhortation,  that  engrossment  in  the  world  and  hankering  after  material, technological,  economic  pursuit  and  perfection  at  the  expense  of  the Deen  which  is  the  pivot  on  which  the  attainment  of  Jannat  hinges,  is  both unintelligent  and  self-destructive,  besides  the  transgression  of  the  Shariat which such worldly pursuit brings about.


The  role  assigned  to  woman  by  Allah  Ta’ala  is  essential  for  our  orderly progress  in  the  journey  towards  Jannat.  If  any  cog  in  the  machine  –  in  the engine  of  the  vehicle  –  which  is  to  transport  us  to  Jannat  becomes defective  or  ceases  to  perform  the  function  for  which  it  was  made,  then our  journey  will  become  rough  and  fraught  with  disaster.  The  Shariat  has assigned  the  development  of  the  home  unit  –  the  internal  affairs  of  the home  unit  –  the  internal  affairs  of  the  home  –  to  woman.  This  is  her primary  function.  It  is  of  fundamental  importance  that  she  guards  and protects  that  fortress,  for  she  has  been  appointed  by  Allah  Ta’ala  to captain  that  bastion  of  culture  and  society  which  is  a  vital  aspect  of  Divine Ibadat  for  which  we  have  been  created  and  sent  here.  Neglect  in  that bastion  of  Islamic  civilization  and  Divine  Culture,  viz,  the  Muslim  home, will  bring  about,  not  only  weakening  in  Islamic  social  structure,  but  will cause  the  crumbling  and  total  eradication  of  Islamic  Order  which  is  an important dimension  of Divine  Ibadat  for  which  we  have  been  created and sent  here.  The  consequences  of  this  neglect  are  clearer  than  daylight.  We can  witness  the  havoc  which  the  destruction  of  Islamic  society  has brought  about.  The  story  is  too  bitter  to  be  told.  We  all  know  of  our  utter demoralized  and  degenerate  moral,  spiritual  and  political  condition. Denial  of  this  self-evident  fact  should  be  assigned  to  the  realm  of absurdity.

In  the  discharge  of  her  duty  and  responsibility,  viz.,  the  home  affairs,  it  is essential  that  a  woman  subjects  herself  to  all  the  advices,  exhortations, commands  and  restrictions  of  the  Shariat  of  Allah  Ta’ala.  Emergence  from the  Shar’i  confines  and  prescribed  limits  will  bring  in  its  wake  ruin  and disaster. The  Qur’aan  states:

These  are  the  limits  of  Allah.  Whoever  transgresses  the  limits  of  Allah, verily, has wronged his soul”.

A  healthy  social  structure  –  a  culture  –  a  civilization  –  will  be  an  order which  operates  within  the  confines  of  Islamic  Ibadat  which  covers  the home  life,  the  success  of  which  is  dependant  on  woman  discharging  her role  of  Ibadat.  Any  interference  in  this  Divinely  assigned  role  will  be unlawful.  Any  act  or  activity  which  diverts  her  attention  from  the execution  of  her  primary  function  of  developing  her  home  along  the pattern  commanded  by  Allah  Ta’ala,  will  be  un-Islamic,  transgression  and beyond  the  scope  of  the  Ibadat  for  which  Allah  Ta’ala  has  created  us  and sent  us  here.  It  now  remains  to  be  seen  if  educating  our  girls  along  kuffar lines  and  sending  them  to  kuffaar  institutions  of  learning  –   schools, universities  and  colleges  –  facilitate  or  impede  the  Divinely  assigned  role of  woman,  the  role  which  is  an  essential  cog  in  the  machine  which has  to transport  us  to  our  home  land,  Jannat.  This  will  now  bring  us  to  our  main topic of discussion for which the above digression was necessary.


The  actual  purpose  of  mundane  educations  or  of  those  branches  of worldly  education  which  deal  with  materialism,  is  technological  progress which  is  thought  to  be  essential  in  the  acquisition  of  comfort,  peace, prosperity  and  power.  Worldly  education  is  pursued  for  purposes  of livelihood,  attaining  good  and  high-placed  employment  which  promises high salaries and position in worldly society. Viewing  worldly  education  from  this  purpose,  it  is  totally  unnecessary  for Muslim  girls  to  pursue  such  education  even  upon  the  hypothetical assumption  that  the  pursuit  of  such  mundane  education  does  not  entail any  conflict  with  any  principles,  teachings  and  commands  of  Islam.  In reality,  pursuit  of  Western  education  via  the  agency  of  kuffaar  institutions is  littered  with  pitfalls  and  dangers  which  are  most  destructive  to  Imaan and  Hayaa.  Allah  Ta’ala  has  not  assigned  the  role  of  earning  livelihood  on woman.  The  Qur’aan  states  very  clearly:

And men have a rank above women”.

Man’s  position  being  higher  than  that  of  woman  is  further  outlined  in  the following verse  of Surah Nisa:

Men  are  the  rulers  over  women  by virtue  of  the  rank  which  Allah  has assigned  to  come  over  others  and  because  they  spend  (i.e.  maintain financially)  of  their  wealth”.

The  Shariat  has  made  men  responsible  for  the  maintenance  of  women. The  duty  of  earning  the  livelihood  according  to  the  Quraan  is  not  the obligation  of  the  woman.  It  is  the  compulsory  obligation  of  the  husband and  the  father.  The  Qur’aan  confines  the  scope  of  her  role  to  within  the home  environment,  hence  the  responsibility  of  earning  the  livelihood  has not  been  burdened  onto  her.  By  nature  as  well  as  by  the  decree  of  Allah’s Law  she  is  not  suited  to  emerge  from  the  home  and  earn  livelihood.  She has  not  been  cast  into  that  external  mould  by  Allah  Ta’ala  hence  the Shariat makes earning of the livelihood compulsory upon the man.

Now,  since  earning  livelihood  is  not  her  responsibility.  It  is  not  at  all necessary  for  her  to  explore  and  pursue  avenues  of  livelihood  among  such avenues,  worldly  education  is  pursed.  Schools  and  universities  are, therefore,  bridges  in  this  pursuit.  She  is  not  responsible  for  earnings, hence  there  is  no  need  for  her  to  engage  in  worldly  education  designed towards  this  end,  even  if  such  education  could  be  imparted  in  places  and institutions  which  are  free  of  the  moral  and  spiritual  corruption  attendant to  Western  schools  and  universities.  Pursuit  of  such  education  will severely  impede  her  home  activities  and  bring  about  total  disruption  of the  home  which  is  a  unit  of  society.  Disruption  of  these  home-units  will produce  a  society  of  disruption,  chaos  and  degenerations  which  we  are  so much witnessing nowadays.


Islam  assigns  a  sacred  pedestal  to  livelihood,  so  much  so,  that  Nabi (Sallallahu  alayhi wasallam)  said:

Halaal earning  is  the  compulsory duty after  the  compulsory duty of Salaat”.

Despite  this  importance,  Islam  has  not  made  livelihood  obligatory  upon women.  The  obligation  of  earning  has  been  decreed  upon  men  because involvement  in  this  pursuit  leaves  no  time  for  attending  to  the  affairs  of the  children  and  home  affairs.  Earning  livelihood  will  constitute  a  serious impediment  in  her  duty  to  execute  her  Islamic  duty  to  the  home.  The Shar’i  division  of  duties  is  designed  for  the  healthy  development  of  society within  the  confines  of  Divine  Ibadat  for  which  we  have  been  created  and sent  here.  Livelihood  or  pursuit  of  livelihood  by  woman  will  compel  her  to neglect  her  Divinely  imposed  duties,  bringing  disruption,  transgression and corruption in its wake.

Since  Islam  has  negated  earning  of  livelihood  from  woman,  the transgression  of  her  attending  school  and  university  in  this  quest  is manifest.


Another  purpose  of  acquiring  worldly  education  is  not  for  livelihood,  but for  the  attainment  of  some  fame,  glory  and  position  in  society.  This purpose  is  notorious  and  un-Islamic.  It  is  haraam  for  both  men  and women  to  pursue  worldly  education  for  such  a  despicable  purpose.  Those who  embark  on  the  pursuit  of  mundane  education  for  this  reason  are deviated  and  diverted  from  the  Aakhirah  from  the  very  inception  of  their worldly careers.

Since  there  exists  no  worthy  purpose  of  woman  pursuing  worldly education,  there  is  absolutely  no  need  for  her  to  attend  kuffaar institutions of learning.


Pursuit  of  worldly  education  and  that  too,  aggravated  by  the  agencies  of kuffaar  institutions,  is  not  only  unnecessary.  When  taking  into consideration  the  evil,  immorality,  kufr,  disruption  of  home-life,  and elimination  of  Islamic  value  which  are  the  resultant  consequences  of  the liberalism  and  kufr  of  un-Islamic  institutions  of  education,  then  without the  slightest  doubt,  it  will  never  be  permissible  for  Muslims  to  send  their daughters to schools and universities.


The  Shariat  commands  that  women  do  not  appear  in  the  presence  of even pious  and  mut-taqi  Muslim  males.  If  this  is  the  Divine  Prescription pertaining  to  female  presence  in  pious  Muslim  male  company,  then  what says  the  intelligence  of  the  Mu’min  when  his  daughter  is  projected  into the  association  of  kuffaar  –  atheists,  drunkards  and  fornicators?  Hajj  is  a duty  obligatory  upon  both  men  and  women.  But,  in  the  absence  of  a mahram  (a righteous  male  escort within  the  prohibited  marriage category) it  is  not  lawful  for  a  Muslim  female  to  go  for  even  this  great  Ibadat  of  Hajj which  is  a  fundamental  of  Islam.  What,  then,  will  be  Islam’s  attitude towards  an  association  in  which  the  daughters  of  Mu’mineen  are entrusted  to  the  care,  direction  and  tutelage  of  kuffaarfussaaq  and fujjaar  constantly  engaged  in  schemes  to  plunder  and  pillage  their  shame, modesty, chastity and Imaan? Consult your heart and your Imaan!

If  a  blood-uncle  or  blood-brother  of  a  woman  happens  to  be  a  faajir (immoral  person)  and  a  fasiq  (transgressor  of  the  Shariah)  then  it  is  not lawful  for  the  Muslim  niece  and  sister  to  travel  in  the  accompaniment  of such  men  of  irresponsibility  and  immorality.  Yet,  Muslim  parents  of  today think  nothing  of  assigning  their  daughters  to  the  care  of  kuffaar  in institutions  of  kufr  where  Iman  is  constantly  exposed  to  the  pressure  of kufr and immoral indoctrination.

The  evil  and  immorality  which  stem  from  Western  institutes  of  learning are  too  well  known  to  require  any  elaboration.  The  kuffaar  press  is  replete with  reports  of  vice  and  immorality  perpetrated  at  Western  schools  and universities.  So  contagious  is  the  malady  of  immorality  of  kuffaar institutions  that  of  late  we  are  witnessing  the  perpetration  of  such  vice and  immorality  even  in  madrassahs  where  these  children  schooled  in Western  institutions  come  for  Deeni  Ta’leem.  Elsewhere  in  this  article  is a  report  on  the  perpetration  of  such  immorality  inherited  from  the institutions of the kuffaar.

The  illegitimate  birth  rate  at  Western  schools  is  on  the  rise,  yet  Muslim parents  choose  to  remain  blind.  Since  schools  and  universities  are considered respectable  institutes  of “Learning”,  Muslim  parents  eject their daughters  from  the  home  environment  and  throw  them  to  the  wolves  of kufr  and  immorality  in  the  schools  and  universities  of  fisq  and  fujoor. What  answer  will  you  give  unto  Allah  Ta’ala  for  devising  this  rape  of  your own  daughter’s  modesty  and  hayaa?  Parents  should  hang  their  heads  in shame.  They  cannot  escape  the  Divine  Punishment,  the  first  effect  of which  they  will  experience  right  here  on  earth  –  the  abode  to  which  we have been sent for Ibadat and Zikrullah.


Rasulullah  (Sallallahu  alayhi wasallam)  said:

Hayaa (natural shame and modesty) is a branch of Imaan”.

This  branch  of  Iman  is  to  be  found  more  developed  in  Muslim  women than  in  men.  It  is  a  natural  weapon  which  Allah  Ta’ala  has  given  them  as  a fortification  against  the  satanic  onslaught  of  evil  and  immorality.  But, schools  and  universities  are  the  very  antithesis  of such  Islamic  and  Imaanic Haya.  Schools  and  universities  utterly  destroy  this  Haya  substituting  in  its place  gross  shamelessness  which  is  so  much  responsible  for  the  profusion of sexual offences and immorality witnessed today.

Elimination  of  shame  and  modesty  is  supplanted  by  immodesty  of  the worst  type.  It  will  therefore  be  seen  that  women  from  whom  modesty  has departed  are  the  most  audacious  in  shamelessness.  Islam  has  said  that woman  is  “aurah”  –  a  person  to  be  away  from  public  gaze.  Her  body  is  an object  of  concealment  in  the  words  of  Rasulullah  (Sallallahu  alayhi wasallam),  but  parents  are  responsible  for  projecting  and  exposing  their daughters  by  sending  them  to  schools  and  universities.  The  Qur’aan Shareef commands:

And  cling  to  your  homes,  and  do  not  exhibit  (yourselves,  O  daughter  of Islam!)  like the  exhibitions  of  the  times  of  Jaahiliyyah  (ignorance  of  pre-Islamic time)”.

At  schools  and  universities  they  are  tutored    to  exhibit  themselves,  to display  their  “aurah”,  to  fling  their  arms  and  expose  their  legs shamelessly.  Recently  in  a  secular  school  with  a  predominant  Muslim attendance,  our  daughters  participated  in  a  zina  display  of  an  exhibition known  as  “drum-majorettes”.  Does  your  Imaan  instruct  you  to  ruin  your daughter’s  hayaa  and  chastity  by  the  perpetration  of  such  vile  aspects  of zina?  Does  your  Imaan  command  you  to  reveal  your  daughter’s  aurah  in this  gruesome  and  immoral  display  of  body  revelation?  You,  the  parent, will answer  unto  Allah  Ta’ala.

Even  forms  of  pure  Ibadat  which  necessitate  emergence  from  the  home have  not  been  made  obligatory  upon  women  since  emergence  from  the home  impedes  the  orderly  operation  of  her  home  affairs  and  it  wroughts destruction  to  the  natural  hayaa  of  women.  We,  therefore,  see  that  the Shariat  has  not  ordered  them  to  perform  Salaat  in  jamaat,  nor  is  Juma Salaat  Waajib  upon  them.  These  constitute  essential  and  vital  forms  of Ibadat  for  males.  When  such  is  the  attitude  of  Allah  Ta’ala,  viz.,  restricting them  from  public  performance  of  even  vital  acts  of  Ibadat,  then  what  will be  the  Divine  Attitude  towards  female  participation  in  activities  which  are neither  commanded  nor  necessary?  What,  indeed,  will  be  Islam’s  attitude towards  female  emergence  from  the  home  to  pursue  worldly  education to which  is  attendant  the  foul  factors  of  kufr,  destruction  of  hayaa  and immorality?


Are  parents  aware  of  the  spiritual  ruin  and  kufr  which  are  being propounded  and  practiced  in  the  schools  and  universities  of  the  Kuffaar? Do  they  know  in  whose  care  have  they  entrusted  their  daughters?  The writers  of  this  article  are  fully  aware  of  the  inside  going-on  prevalent  in schools  and  universities.  We,  therefore,  speak  with  conviction,  firm knowledge  and  the  authority  of  the  Shariat.  What  we  are  claiming  cannot be  dismissed  or  regarded  lightly,  for  this  matter  concerns  your  Imaani  life and your Aakhirah.

From  the  Shariat  point  of  view  all  the  instructors  and  teachers  of  kuffaar institutions  are  fussaq  and  fujjar.  The  exceptions  are  not  considered  here, for  such  exceptions  are  mere  drops  in  the  ocean  of  organized  destruction of  Imaan  and  hayaa.  Islam  emphasizes  self-denial  but  schools  and universities  with  their  emphasis  on  liberalism  propagate  the  doctrines  of self-expression.  Girls  studying  at  such  institutions  are  tutored  to  assert false  independence,  to  exhibit  themselves,  to  express  themselves,  to  vie and  compete  in  affairs  which  the  Shariat  has  imposed  upon  men.  It teaches  them  to  parade  their  charms  and  beauty  whereas  the  Shariat commands  them  to  conceal  their  aurah.  Schools  and  universities  teach them  that  modesty  and  shame  are  psychological  defects  and  barriers  to progress,  but  Allah  Ta’ala  tells  us  that  these  are  virtues  of  a  very  high order.

The  pious  women  are  those  who  are  obedient  (to  their  husbands)  and are  protectors  in  the  absence  (of  the  husband)  of  that  which  Allah  has (commanded) to protect”.

Universities  instill into  her  that she  is  her  own  “boss”.  She  therefore  has  to employ  all  such  means  destructive  to  modesty  and  negatory  of  the restrictions  and  prohibitions  of  the  Shariat.  By  her  attitude  of  selfexpression  she  tries  to  assert  herself,  deceiving  herself  that  she  is  on  par with  the  “fadhilat”  and  rank  Divinely  accorded  to  men.  In  this  process  of self-assertion  she  ejects  herself  from  her  natural  Haya  which  according  to Rasulullah  (Sallallahu  alayhi  wasallam) is  an  integral  part  of  Iman.  Her  end is  disastrous.  Her  disastrous  end  is  being  daily  witnessed,  on  the  streets and  in  the  newspapers;  in  the  cinemas  and  on  the  television  screens;  in her  attitude  towards  home  and  her  Divinely  assigned  role.  Modern woman,  the  product  of  kuffaar  institutions  of  “learning”  has  become  a stranger  to  the  home,  for  she  has  been  schooled  to  detest  the  role  which Allah  Ta’ala  has  suited  and  equipped  her  for. She  thus  detests  children and regards  her  natural  role  of  rearing  children  as  a  detestable  burden.  This  is your modern woman, the graduate of kuffaar “learning”.

Extramural  activities  such  as  sport  are  important  aspects  of  kuffaar schools  and  universities.  This  activity  is  dubbed  “sport”  which  is  defined: “Amusement;  diversion;  fun,  etc.”  The  “sport”  of  the  kuffaar  are  acts which  truly  divert  from  the  remembrance  of  Allah  and  the  Aakhirah. Muslim  girls  participate  in  such  forms  of  amusement  and  diversion  in which  there  are  hideous  exhibitions  of  woman’s  aurah,  the  concealment of  which  is  Waajib.  Islam  advocates  this  concealment,  but  the  sport  of  the schools  and  universities  negates  such  concealment.  Girls  are  instructed  to exhibit  and  demonstrate  their  charm  and  their  bodies  in  totally  un-Islamic and  Haram  displays.  Do  parents  then  think  that  such  exhibitionism  is conducive to safeguarding the morals and hayaa of their daughters?


Insofar  as  women are  concerned  –  Muslim  women  –  the  type  of education provided  in  secular  schools  and  universities  is  absolutely  futile.  There  is absolutely  no  benefit  to  be  gained  by  them  from  such  education.  Muslim women,  in  fulfillment  of  their  divinely  assigned  role  will  have  to  take  up their  positions  as  wives  and  mothers.  It  is  their  obligatory  duty  to  conduct the  home  affairs  within  the  ambit  of  Divine  Ibadat.  In  this  sphere  of  their existence  –  which  is  the  purpose  which  they  have  to  honour  and  fulfill  – neither  mathematics  nor  biology  will  assist  them;  neither  science  nor proficiency  in  the  languages  of  the  kuffaar;  neither  geography  nor physiology.  In  short,  whatever  has  been  acquired  at  schools  and universities  will  be  of  no  aid  to  the  Muslim  woman  in  her  role  as  wife  and mother.  The  over-whelming  majority  of  mankind  go  through  life  without the  aid  of  worldly  education  of  the  kind  catered  for  in  Western  schools and  universities.  Most,  men  even  know  nothing  of  what  they  had  learnt  at school. It is unimportant in our daily lives.

Their  years  of  childhood  and  adolescence  are  squandered  in  the acquisition  of  a  destructive  “culture”  in  the  schools  instead  of  being expended  in  the  acquisition  of  that  knowledge  and  practice  which  will  be beneficial,  not  only  in  this  world,  but  will  be  the  basis  of  salvation  in  the everlasting  Abode  of  the  Aakhirah.  Parents  have  a  compulsory  duty  upon them  to  equip  their  children, not only  their  daughters,  with  the  knowledge of the  Deen  so  that their  lives  ahead could  be  regulated  in  conformity  with the  Shariat.  But,  most  parents  of  these  times  have  chosen  to  advance  the education  of  the  kuffaar  and  equip  their  children  with  the  qualifications  of kufr  learning,  and  in  the  process  they  are  not  concerned  of  the  spiritual disaster and calamity they are inviting upon themselves and their children.


Parents,  in  their  ignorance,  labour  under  the  notion  that  they  are rendering  a  great  service  to  their  daughters  by  sending  them  to  schools and  colleges  but,  in  fact,  they  are  the  number  one  enemies  of  their daughters. In  Majalisul Abrar  it is  stated:

A  friend  of a  man  is one who  strives  to develop  the  Aakhirat  of his friend even  if in  such  striving there  be harm to  the worldly life of his friend. And, the enemy of a  man  is one who  strives  to bring about ruin  to one’s Aakhirat  even  if in  such  striving there  be benefit  to the worldly life of the one concerned”.
In  sending  their  daughters  to  kuffaar  institutions,  parents  are  destroying the  Aakhirat  of  their  daughters  even  though  in  their  short-sightedness, they  discern  worldly  benefit.  In  sending  their  daughters  to  colleges  and universities,  parents  are  digging  the  grave  of  the  Imaan  of  their  daughters. In  Shu’bul Iman  it is  narrated:

Verily,  Imaan  and  Haya  are complimentary  parts, existing  together. The elimination of the one brings about the elimination of the other.”

There  is  absolutely  no  doubt in  the  fact that schools  and  colleges  eliminate the  Haya  of  women.  The  danger  of  the  elimination  of  their  Imaan  is  thus grave  and  real.  Are  parents  then  to  be  considered  the  friends  or  enemies of  their  daughters?  Allah  Ta’ala  commands  parents  in  the  Quraan-e-Kareem:

Save yourselves and your families from the Fire”.

Are  parents  saving  their  daughters  from  Jahannum  by  sending  them  to schools  and  universities?  On  the  contrary,  they  are  hastening  the headlong  plunge  of  their  daughters  into  Jahannum.  You  can  save  your children  from  the  Fire  by  guarding  and  developing  their  Imaan,  not  by destroying  their  Imaan  in  the  guardianship  of  kuffaar  tutors  and  fujjaar instructors operating on a syllabus impregnated with kufr.


It  is  because  of  indifference  towards  the  Aakhirat  that  parents  are behaving  in  such  an  irresponsible  and  un-Islamic  manner  by  sending  their daughters  to  schools  and  universities.  Rasulullah  (Sallallahu  alayhi wasallam)  said:

He  who is  arrested  by  the  love  of  his  world  will suffer  the  harm  of  his Aakhirat. And,  he  who remains  in  love  with  his  Aakhirat  will be in difficulty in his world. Give priority to the Everlasting over the perishable

Here  Nabi  (Sallallahu  alayhi  wasallam)  instructs  the  Ummah  to  opt  for  the betterment  of  the  Aakhirat  even  if  worldly  loss  and  disadvantages  are entailed  in  this  pursuit  of  the  Aakhirat.  The  worldly  life  is  but  a  temporary phase  for  which  we  must  not  exhaust  our  effort  and  morals.  The  Aakhirat is  the  Everlasting  Abode.  We,  therefore,  have  to  strive  in  its  attainment  no matter  the  worldly  setbacks  we  may  suffer  in  this  direction.  Hadhrat Salaman Faarsi (Radiyallahu  anhu) said:

When man  detests  worldly  affairs,  then his  heart  becomes illumined with hikmat (wisdom) and  his  limbs  become  active  in  the  Divine  Ibaadat. Therefore give priority to the everlasting over the perishable”.

You  parents  must  now  beware.  You  are  paving  the  way  for  destruction  of your  daughters’  Imaan  and  Aakhirat.  You  will  be  answerable  to  Allah Ta’ala,  but  even  before  having  to  answer  to  Allah,  most  parents  will witness  the  spiritual  disaster  which  school  and  university  education  will bring upon their daughters.


The  free,  unrestrained,  and  erotic  routine  medical  examination  by  male doctors  of  female  “patients”  is  a  practice  contrary  to  the  teachings  and spirit  of  the  Shariah.  Like  Islam  places  restrictions  on  male/female relationships  in  other  spheres  of  life,  so  does  it  in  the  medical  field.  The doctor  by  virtue  of  his  qualification  as  a  medical  practitioner  is  not exempted  from  the  Islamic  restrictions  of  Hijaab.  In  Islam,  medicine  is  not a license to ignore the Purdah restrictions.

Muslim  doctors  have  to  bear  in  mind  that  their  first  allegiance  is    unto Allah  Ta’ala  and  His  Divine  Shariah  and  not  to  “medicine”  and  the “medical” ways  and  customs  of  the  Kuffaar.  The  tenets  of  the  “Hippocratic oath”  –  whatever  the  oath  enshrines  –  has  no  preference  and  importance whatever if these are in contradiction of Islam.

According  to  the  Shariah  the  male  doctor  is  not  at  liberty  to  view unnecessarily  any  part  of  the  female  body.  The  Shariah  emphasizes  that wherever  possible  women  patients  should  seek  women  doctors.  In  the absence  of  a  female  doctor  then  only  should  a  woman  report  to  a  male doctor for treatment.


The  Muslim  physician  when  examining  females  should  not  adopt  the  ways and  mannerisms  of  non-Muslim  doctors,  but  should  fear  Allah  Ta’ala, observe  propriety  and  proceed  with  his  examination  endeavouring  to observe  the  Islamic  Hijaab  restrictions  to  the  very  best  of  his  ability.  The shariah  has  left  no  facet  of  our  life  undefined.  Rules  have  been  prescribed by  the  Shariah  for  physicians  when attending to  female  patients. The  great Islamic  Book  of Law,  Hidayaah,  states:

It is permissible for the  physician  to look at the  affected  part  (of the female body) because of  necessity. It is  preferable  that he administer the treatment of the female (patient) through the service of woman. If this (the obtainal  of the services  of  a  lady) is  not available then  it (is incumbent) that  the entire body  (of the female patient) be covered  and that only the affected  part  be exposed.  He may then (i.e. after covering the entire body  of the female patient) look (at the exposed  part) inhibiting his gaze to the best of his ability”.

In  short,  only  that  extent  of  the  body  is  to  be  exposed  which  is  absolutely  necessary.


The  shariah  is  well  aware  of the  sexual misdemeanours  which  could  result from  the  uninhibited  examination  of  female  by  male  physicians,  hence  the restrictions.  Doctors  too  are  aware  of  this  fact  –  “erotic  contact”  with patients  –  which  has  been  well-established  by  surveys  conducted  by doctors  themselves.  One  such  survey  revealed  that  13  percent  of  460 doctors  who  participated  in  a  confidential  survey  confessed  “erotic contact”  with  patients  .  What  is  “erotic  contact”?  According  to  Professor Sheldon  Kardner  and  Dr.  Ivan  Mensch  who  organized  the  survey  of  the medical  doctors’  erotic  antics  –  “erotic  contact”  with  patients  “meant everything  from  kissing  to  canoodling  to  sexual  intercourse”.  This  study was done at the University of California, Los Angeles.


A  report  on  the  erotical  behavior  of  the  medical  practitioners,  which appeared  in  the  “Sunday  Times”,  goes  a  long  way  to  prove  that  the observance  of  the  Shariah  rules  of  Hijaab  by  both  Muslim  doctor  and patient  is  of  vital  importance.  Muslim  women  should  fear  Allah  Ta’ala  in this  regard  and  visiting  a  male  doctor  should  be  the  last  –  very  last – resort.

A  word  of  soothing  and  healing  Islamic  advice  (in  which  there  is  “Shifa”) for  Muslim  ladies:  if  you  observe  the  Divine  Purdah  restrictions  rigidly eliminating  the  visiting  to  doctors  for  every  minor  illness,  Allah  Ta’ala  will preserve  you  and  cure  you  of  the  ailments  which  befall  those  who  are reckless  in  discarding  the  Shariah  Laws  of  Purdah.  Allah  Ta’ala  is  “Shaafiyul Mardh” – the Curer of illness.

Why single  out women?

This  letter  refers  to  all  the  millions  of  articles  published  every  day  by  the concerned  brothers  who  seem  to  have  nothing  better  to  do  with  their time  other  than  instructing  women  about  how  to  dress,  how  to  behave, and so on. Surely man is no mediator between Allah and a woman.

It  is  true  that  a  woman  should  dress  respectable  and  should  never intentionally  wear  clothes  that  would  make  her  look  desirable.  But  is  it right to  label  a  woman  as  not being really  Islamic  just because  she  chooses not  to  cover  her  hair?  I  am  sure  there  are  a  few  women  who  might  even look  better  with  their  hair  covered.  I  know  I  certainly  would  if  I  were  to cover  my  hair  with  a  luscious,  silky  wig!  Wouldn’t  intentions  be  important in  this  case?  Anyway,  why  should  women  be  always  singled  out  to  follow the  Qur’aan  word  for  word  while  the  rest  of  society  may  do  what  it pleases?  For  example,  do  men  always  lower  their  gazes  when  they  see  a woman. Somehow it seems like they do quite the contrary.

Being  a  student  in  this  country,  I  unfortunately  have  many  opportunities to  notice  how  the  Muslim  “brothers”  behave.  Most  of  them  have American  girl-friends  galore  while  still  making  their  attendance  at  Islamic meetings,  prayers,  etc. when it comes  to  marriage,  however,  they  undergo a  sudden  “change”  in  ideas  ,  fly  home  and  marry  a  pure,  innocent  (and may  I  say  unfortunate?)  girl.  To  top  it  all,  they  have  the  audacity  to instruct  their  wives  to  cover  their  hair,  etc,  etc.  I  have  also  know  many “Muslim”  men  who  enthusiastically  clap  and  dance  with  a  belly-dancer, while  their  wives,  covered  modestly  from  head  to  toe,  try  not  to  look uncomfortable.  Now,  why  doesn’t  somebody  write  articles  about  how these “Muslim Brother’s should behave?

As  for  the  proper  mode  of dressing, there  is  one  more  point I  would  like  to make.  Aren’t  the  clothes  that  Muslim  men  wear,  typically,  tight-fitting. European  –  style  pants  with  shirts  tucked  in  far  more  attractive  than  a woman’s  hair  left  uncovered?  Do  men  have  all  the  monopoly  in  “being attracted”  and  God  forbid  that  a  woman,  too,  may  have  such  feelings therefore,  I  would  like  to  suggest  that  the  next  time  our  concerned brothers  are  about  to  write  articles  or  make  comments  about  how  a woman  should  dress,  they  should  first  look  at  themselves  to  make  sure that  they  are  wearing  robes  like  some  of  the  Arabs,  or  the  loose-fitting tunic outfits that religious Muslim men wear in Pakistan.

VASEERN FIRDAUS, Highland  Park,  New  Jersey Editor  –  we  invite  comments  from  our  readers.  (Reproduced  from  the journal, “Muslim”)

ISLAMIC DRESS:  Our  Comments

The  above  letter  we  have  reproduced  from  the  “Muslim”,  the  journal  of the  Fiji  Muslim  League.  The  letter,  captioned  “Why  single  out  women”, originally  appeared  in  the  journal,  “Islamic  Horizon”.    Comments  have been invited. We give our comments here.


If  by  “concerned  brothers”,  our  sister  refers  to  any  specific  group  or organization  in  the  United  States  then  we  will  not  contest  her  claim  since there  may  be  some  validity  in  what  she  is  saying.  However,  if  her statement  is  are  remark  made  in  general,  then  we  must  disagree.  In  their Deeni  activities,  men  of  the  truth,  especially  the  Ulama-e-Haqq  do  not concentrate  on  any  one  aspect.  Amr  Bil  Ma’ruf  Nahy  Anil  Munkar  is  a command  of  many  dimensions.  It  may  be  that  because  of  the  excessive prevalence  of  a  particular  sin,  crime  or  un-Islamic  practice  greater attention  be  directed  into  that  direction.  But  such  attention  would  only  be natural,  reasonable  and  in  full  conformity  with  the  Command  of  Allah Ta’ala.  Thus,  “instructing  women  how  to  dress”  will    come  within  the purview  of  the  Shar’i  duty  of  Amr  bil  Ma’ruf  Nahy  Anil  Munkar. Condemnation  of  an    evil  will  be  proportionate  to  its  prevalence  and gravity.


Our  sister  asks:

But is it right to label  a  women  as  not  being  really  Islamic  just because she  chooses not to cover  her  hair!

Any  “labeling”  shall  be  by  the  command  of  Allah  Ta’ala.  If  Rasulullah (Sallallahu  alayhi  wasallam) has  commanded  anything,  then  neglect  or transgression  of  such  command  will  be  labeled  with  the  appropriate epithet  prescribed  by  the  Shariat.  Therefore,  if  a  woman  or  a  man  for  that matter,  dresses  in  a  way  which  is  in  conflict  with  the  commands  of  Allah Ta’ala  then it shall be  said  that such  action  is  un-Islamic.  As  far  as  a  woman is  concerned,  the  hair  is  part  of  her  “SATR”  (that  part  of  the  body  which must  be  compulsorily  concealed  from  all  ghair-mahaareem).  If  she performs  Salaat  even  in  darkness  and  in  solitude,  enclosed  in  a  room,  but her  head  is  uncovered,  then  her  Salaat  will  not  be  valid.  The  concealment of  her  hair  in  even  Salaat  is  of  absolute  importance.  Without  any  doubt, the  Shariat  commands  its  female  adherents  to  cover  their  hair,  hence, exposure  of  the  hair  will  be  an  un-Islamic  and  forbidden  act.  A  woman guilty  of  such  an  aspect  of  nudity  is  deprived  of  the  blessings  of  Allah Ta’ala.  This  has  nothing  to  do  with  personal  labeling.  It  is  the  command  of Allah  Ta’ala  to  which  all  sisters  must  submit.  It  is  imperative  that  they sacrifice  their  reasoning  and  whimsical  fancies  when  these  come  into conflict  with  the  Deen.

Our  sister  remarks:

I  know  that I certainly  would  (look  better) if  I were  to  cover  my  hair  with  a luscious,  silky  wig!”

If  this  is  a  sarcastic  remark  then  let  us  warn  her  that  she  is  guilty  of mocking  at  a  command  of  the  Deen.  Neglect  or  transgressing  a  command of  the  Deen  is  grave  and  sinful.  But  mocking  and  regarding  light-heartedly a  command  of  the  Deen  is  termed  “istikh-faf”  and  such  istikh-faf  is  kufr which  relegates  one  beyond  the  fold  of  Islam.  If,  therefore,  our  sister made  the  remark  in  jest, mocking at the  Shar’i command  to  cover  the  hair, then  she  should  turn  toward  Allah  Ta’ala  in  repentance  and  renew  her Imaan by proclaiming the Kalimah of Islam.

For  her  benefit  it  is  necessary  that  she  realizes  that  the  “luscious”  looks which  she  speaks  of  will  be  a  dimension  of  zina  if  exhibited  for  any  male other  than  her  husband.  The  meaning  of  “covering  the  hair”  is  not  covering  it  with  some  object  like  a  “luscious-looking  wig”  which  negates the  very  purpose  of  concealment.  Covering  the  hair  means  total concealment  –  concealment  designed  to  check  evil  and  degenerate  male glances  and  not  a  form  of  “covering”  devised  to  attract  the  attention  of men  by  means  of  lascivity.  Such  “covering”  is  not    covering  in  Islam.  It  is exposure  and  exhibitionism  which  are  the  opposites  of  Islamic  modesty and shame.

Our  sister  asks: “Anyhow  why  should  women be always  singled  out to follow  the  Qur’an word  for  word  while the rest  of  society  may do  what it pleases?”

We  are  in  full  agreement  with  her  IF  her  observation  refers  to  the  socalled  loud-mouthed,  self-righteous  modernist  Muslim  men  who  although devoid  of  Islamic  knowledge  and  extremely  deficient  in  Imaan  and  Islamic practice,  blare  up  loud  and  long  slogans  of  “Da-wah”  and  “Ummah” programmes.  It  is  never  the  practice  or  the  policy  of  the  true  Standard-Bearers  of  Islam.  The  Ulama-e-Haqq,  to  single  out  women  as  “targets”  of Amr  Bil  Ma’ruf.  Any  reference  to  the  evil  practices  of  nudity  and exhibitionism  perpetrated  by  our  sisters  in  Islam,  is  by  the  natural  and compulsory  function  of  the  Divine  Command  of  Amr  Bil  Ma’ruf  Nahy  Anil Munkar.  Such  Amr  Bil  Ma’ruf  is  directed  at  all  sections  of  the  Ummah  by the  Ulama-e-Haqq.  But,  we  do  agree  that  our  modernist  so-called sympathizers  of  the  Deen  professing  their  concern  for  the  the  Ummah seem  to  be  afflicted  with  the  obsession  of  women.  At  times  they  go  to  the one  extreme  of  breathlessly  attempting  to  expel  woman  from  the  home and  project  her  into  the  Musjid  and  other  activities  under  the  name  of Islam,  and  at  times,  they  veer  to  the  other  extreme  of  SINGLING  out women  for  their  un-Islamic  dress.  But  NEVER  do  they  even  breathe  about the  kuffaar  dress  which  they  themselves  (the  modernist  so-called  da-wah workers)  don.  In  their  imitation  of  kuffaar  dress  no  Muslim  who  happens to  be  a  stranger  will  recognize  them  as  being  Muslim.  These  then  are  the men  guilty  of  singling  out  women  for  directing  their  remarks  about  Islamic dress.  We  shall  go  a  step  further  and  say  that  their  external  condition,  the way  of  dressing,  their  attitude  to  the  Sunnah  of  Nabi  (Sallallahu  alayhi wasallam)  and  their  flirtation  with  kufr  beliefs  demonstrate  their hollowness  and  their  insincerity.  They  single  out  women  not  because  they have  any  concern  for  Islamic  or  the  Hijaab  teachings  of  Rasulullah (Sallallahu  alayhi  wasallam)  but  on  the  contrary,  they  detest  the  fourteen-hundred year  old  teachings  of Islam.  Under  the  name  of Islam  they  seek  to give  respectability  for  the  projection  of  their  obsession  with  women.  What after  all,  could  be  expected  of  the  modernist  so-called  da-wah  exponent smitten  by  Western  influences.  The  Western  man  with  his  culture,  heavily emphasizes  on  female  exhibitionism,  hence  our  modernist  Muslim  dawah  fan  –  he  does  not  have  the  vaguest  conception  of  da-wah  –  in  total and  blind  imitation  of  his  Western  partner  portrays  his  obsession,  but attempts to give it an Islamic tag.


Our  sister  speaks  of  “how  the  Muslim  brothers  in  the  United  States behave”. 

According  to  her  “most  of  them  have  American  girl-friends galore  while  still  marking  their  attendance  at  Islamic  meetings.” 

What  our sister  has  said  is  no  secret.  This  behavior  of  Muslim  students  and  Muslim men  working  in  the  United  States  and  elsewhere  in  the  Western  world  is exemplary  of  their  hypocritical  behavior.  These  fussaq  and  fujjar  are  the very  culprits  who  sit  at  the  conference  tables  of  “Islamic”  conventions  and “da-wah”  programmes.  This  very  type  of  immoral  character  happens  to  be at  the  head  of  Muslim  governments  of  the  day.  This  very  type  of  traitor  to the  Deen  by  day  sit  at  some  religious  conference-table  propounding  selfrighteously  lofty  slogans  of  da-wah,  unity  and  “Islamic”  brotherhood,  but by  night  he  prowls  the  Western  alleyways  of  gambling-dens  and  brothels.

The  corruption  and  degeneration  of  these  self-righteous  proponents  of da-wah,  unity  and  brotherhood  are  of  such  a  vile  nature,  that  our  sister quite rightly  asks:

Now,  why  doesn’t somebody  write articles  about how  there  ‘Muslim Brothers’ should  behave?”

Sister,  we  share  your  feeling  on  this  question.  Send  us  some  information on  the  un-Islamic  activities  of the  self-righteous  “Muslim  Brothers” and  we promise  you  some  articles.  It  is  essential  that  the  un-Islamic  and  haram nocturnal  and  sleazy  habits  and  practices  of  such  modernists  be  exposed so  that parents  who  send  their  sons  and  daughters  to  study  kufr  education abroad  will  not  be  in  the  dark.  It  is  necessary  that  parents  realize  the corruption which  lies  festering under  the  outer  facade of Western  learning and education.


Our  sister  writes: “Aren’t  the  clothes  that  Muslim  men  wear,  typically,  tight-fitting, European-style  pants  with  shirts  tucked in  …

Yes,  indeed  such  garments  adopted  by  modern  Muslim  men  and  older Muslim  men suffering from  the  mental disease  of inferiority,  are  in  conflict with  the  type  of  dress  which  Muslim  men  should  wear.  An  Islamic  dress  is one  which  along  with  the  Islamic  requirements  of  humility  and  modesty, serves  the  FUNDAMENTAL  purpose  of  identifying  a  Muslim.  A  Muslim must  be  known  to  be  a  Muslim  by  his  garb.  Islamic  identifying  dress  is among  the  Sha-‘air  of  Islam.  The  modernist  man  is  most  audacious  in  his hypocrisy  to  single  out  women  for  their  un-Islamic  dress  while  he  blindly imitates every aspect of the Western kuffaar.

It  is  in  the  interests  of  their  lowly  desires  to  justify  their  un-Islamic Western-style  dress  because  the  adoption  of  an  Islamic  dress  in  a  fast moving  Western  country  of  sin  will  deprive  them  of  their  “belly-dancers” and  their  “American  girl-friends  galore”.  Islamic  dress,  in  itself,  is  a  great and wonderful barrier to immorality.

Our  sister  concludes  her  letter:

Therefore,  I  would  like  to  suggest  that  the  next  time  our  concerned brothers  are  about  to  write  articles  or  make  comments  about  how  a woman  should  dress,  they  should  first  look  at  themselves  to  make  sure that  they  are  wearing  robes  like  some  of  the  Arabs,  or  the  loose-fitting tunic outfits that religious Muslim men wear in Pakistan”.

We  endorse  this  sound  advice  given  by  the  sister  to  the  “concerned brothers”  of  the  United  States  and  of  other  Western  countries.  It  is  food for  their  thoughts.  It  is  advice  worthy  of  accepting  and  reflecting  on. However,  we  must  add  that,  Al-Hamdulillah,  the  Ulama-e-Haqq  who  will write  and  speak  about  the  immodest  and  un-Islamic  female  dress  adopted by  Muslim  sisters,  are  in  possession  of  this  qualification  stipulated  by  our sister.  Therefore,  should  our  sister  read  any  article  or  comment  by  us  on dress  of  Muslim  women,  then  she  should  not  interpret  it  as  a  case  of “singling  out  women”  and  she  should  also  know  that  we  subscribe  to  the loose-fitting Islamic and Sunnat “tunies” she speak of.

INTERMINGLING  OF  SEXES VICE – The Natural Consequence

A Brother from  Pretoria  writes:

I  must  bring  to  your  notice  a  most  disturbing  event  which  has  overtaken  our  children.  Our  children  today  are  committing  most  un-Islamic acts  in  schools  and  public  places.  Any  advice  given  to  them  is  simply laughed  off.

Last  week  a  few  Muslim  boys  and  girls  at  a  local  Madressa  indulged  in sexual  acts.  I  am  living  in  the  same  area  and  am  utterly  shocked  by  the revolting  crime  committed  by  Muslim  boys  and  girls.  Some  quick  solution must  be  found  to  the  escalating  evil  being  committed  among  our children”.

Our Answer: There  is  no  quick  solution.  The  greatest  blame  lies  squarely  on  the shoulders  of  parents  who  are  responsible  for  the  immorality  in  which  the children  are  groveling.  The  only  solution  to  the  commission  of  immorality and  evil  which  are  assigned  the  status  of  “culture”  in  the  material  society of  today,  is  shame  and  modesty  (Haya)  based  on  Imaan.  No  amount  of advice  other  than  true  fear  of  Allah  and  concern  for  the  Aakhirah  will  be able  to  contain  the  bestiality  of  man.  It  is  only  “natural”  and  logical  and reasonable  that  the  children  should  laugh  off  the  pious  advice  and Naseehat which they regard as a norm of orthodoxy.

What  else  could  be  expected  from  children  whose  shame  and  Imaan  have been  plundered  at  the  behest  of  their  parents?  Do  parents  think  that schools  and    universities  with  their  emphasis  on  nudity  and  liberalism  are bastions  of  Haya  and  chastity?  Do  parents  think  that  institutions  like schools  and  universities  which  instruct  girls  to  fling  their  arms  and  rise their  legs  in  the  air  displaying  their  modesty  and  exhibiting  their  privacy, are  schools  which  will  inculcate  manners  and  decency  into  their  children? Do  parents  think  that  their  daughters  romping  with  kuffaar  boys  at  school will have any sense of Islamic decency and modesty?

You  parents  are  responsible  for  the  spiritual  and  moral  destruction  of  your children.  Do  not  bemoan  the  immoral  fate  which  will  slay  your  children. Do  not  be  perturbed  when  you  find  your  daughter  running  off  with  a  kafir. Do  not  shed  tears  when  you  hear  of  your  daughter’s  illegitimate pregnancy.  You  are  the  cause  and  you  will  be  punished  by  Allah  Ta’ala  for bringing  spiritual  ruin  onto  your  children  by  throwing  them  into  the schools of immorality and kufr.

The  Aakhirah  means  nothing  to  most  parents  today,  Islam  and  Allah  are mere  words  and  remote  beliefs  to  you.  Your  attention  is  rivetted  to material  gain  and  worldly  prosperity,  hence  you  aspire  to  school  your children  in  Western  and  kuffaar  ethics  and  culture,  no  matter  the  spiritual destruction  which  follow  in  the  wake  of  kuffaar  schooling.  You  feel enamoured  by  the  high  marks  your  child  attains  at  school.  You  are  proud of  a  kafir  degree  conferred  on  your  daughter  at  the  university  of  the kuffaar.  But,  you  are  not  concerned  of  the  rape  of  your  daughter’s chastity.  You  are  not    concerned  of  the  elimination  of  the  Haya  which Allah  Ta’ala  has  bestowed  on  your  child.  You  are  not  concerned  about  the Reckoning  which  Allah  Ta’ala  will  demand  from  you.  That  is  because  you are  ignorant of the  Deen.

Brother!  Forget  it!  There  is  no  solution.  The  drift  into  degeneration  and spiritual  and  moral  degradation  must  necessarily  ensue  in  the  wake  of  the immorality  in  which  our  children  are  being  schooled  at  the  institutions  of the kuffaar.



“Uqbah  narrates from  Aamir  (radhiyallahu  anhu) who said  that  Rasulullah (Sallallahu  alayhi  wasallam)  said:  “Beware  of  entry  upon  women  (i.e. sitting  in  their  company  or  meeting  with  them.)” Someone  asked:  “O Rasulullah  (Sallallahu  alayhi wasallam)!  How  do  you  consider  ‘al-hamw?” Rasulullah  (Sallallahu  alayhi wasallam)  said:  ‘AL-HAMW’  is  Maut (Death).’ “(Bukhari and Muslim)

This  Hadith  has  been  cited  from  the  booklet,  PURDAH  KI  HAQEEQAT  (The Reality  of  Purdah)  by  Hakimul  Ummat  Maulana  Ashraf  Ali  Thaanvi (Rahmatullah  alayh)  Translating  the  word  ‘al-hamw’,  Hadhrat  Maulana Ashraf Ali Thaanvi says: “The husband’s brother or father etc.

The  Arabic  dictionaries  translate  ‘al-hamw’  as:  Father-in-law,  brother-in-law,  male  relation  of  one’s  husband.

Modernists  and  even  some  Molvis  who  are  not  favourably  disposed  to  the Islamic  rules  of Hijaab have  taken  umbrage  on  account of the  father-in-law being  included  in  the  scope  of  the  word  ‘al-hamw’.  The  views  and  rulings of  the  illustrious  Fuqaha  and  our  Akaabir  Ulama  are  adequate interpretation  of  this  word  and  its  meaning.  The  views  of  modernists  and unqualified persons have no validity in the Shariah.

The  modernists  reject  the  interpretation  of  the  authorities  of  the  Shariah on  the  basis  of  marriage  not  being  valid  with  the  father-in-law.  Since marriage  is  not  valid  with  the  father-in-law,  it  is  argued  that  all purdah/hijaab  restrictions  between  a  man  and  his  daughter-in-law  fall away.  But  this  argument  is  palpably  baseless  and  devoid  of  Shar’i substance.


Many  people  understand  Hijaab  to  be  confined  to  wearing  of  a  veil  to conceal  the  face.  But  this  is  a  misunderstanding.  The  Niqaab  (facecovering)  is  simply  an  item  of Hijaab.  Hijaab is  not  restricted  to  the  niqaab. Thus,  when  it  is  said  that  there  should  be  hijaab  between  a  man  and  his daughter-in-law,  it  does  not  necessarily  mean  that  she  has  to  appear  in  his presence  with  her  face  concealed  by  a  niqaab,  although  circumstances may even render the niqaab also obligatory for even the father-in-law.


It  should  be  well-remembered  that  if  a  man’s  son  had  not  married  a certain  woman,  it  would  have  been  lawful  for  his  father  to  have  married the  woman.  Marriage  to  one’s  daughter-in-law  is  prohibited  on  account  of her  marriage  to  the  man’s  son.  But  at  one  stage,  marriage  with  her  was permissible.  This  is  sufficient  evidence  to  indicate  that  in    relation  to  her father-in-law  she  is  mahl-e-shahwat  (a  woman  of  desire,  i.e.  sexual  appeal and  desire).  In  view  of  the  element  of  sexual  lust,  the  shariah  rules  that  if a  man  touches  or  fondles  his  daughter-in-law  with  sexual  desire,  her marriage  to  his  son  is  irrevocable  annulled.  Never  again  can  she  live  with her husband.

Since  marriage  with  her  was  lawful  at  one  stage,  common-sense advocates  caution  –  that  the  man  should  not  be  too  free  nor  in  privacy with  his  daughter-in-law,  nor  see  her  in  any  condition  which  may  excite passion  in  him.  The  consequences  of  such  a  development  are exceptionally  grave.  Numerous  marriages  have  broken  down  and  ended  in misery  and  annulment  on  account  of  such  moral  dismeanours  between men  and  their  daughters-in-law.  Those  who  deal  with  the  social  affairs  of the community are well-informed regarding such matters.


Another  ‘proof’  which  the  modernists  and  short-sighted  learned  men tender  in  their  bid  to  negate  Hijaab  for  the  father-in-law  is  the  Qura’anic Aayat  which  prohibits  marriage  with  the  daughter-in-law.  But  this  Aayat prohibit  marriage.  It  does  not  prohibit  hijaab.  It  does  not  negate  hijaab  for the  father-in-law.  Prohibition  of  marriage  cannot  be  construed  as prohibition  of  hijaab.  A  man  may  not  marry  his  sister-in-law  while  her sister  is  still  in  his  nikah.  While  marriage is  not valid  in  this  case,  it does  not follow  that  Purdah  for  the  sister-in-law  is  relaxed.  Similarly,  a  man  may not  marry  his  wife’s  aunt  while  her  niece  is  still  in  his  nikah.  This  does  not mean that he need not maintain Hijaab for his wife’s aunt.


The  factor  of  shahwat  (sexual  desire)  is  the  basis  for  Hijaab.  Wherever there  exists  shahwat,  hijaab  becomes  incumbent  even  if  the  persons happen  to  be  father  and  blood-daughter.  A  girl  who  has  been  sexually molested  by  her  own  father  or  if  he  had  made  any  such  advances  on  her, will  have  to  incumbently  adopt  hijaab  for  him.  She  will  have  to  wear niqaab  and  conceal  her  face  from  even  her  father.  She  may  not  be  alone with  him  in  view  of  his  immoral  conduct.  Similarly,  a  woman  will  have  to maintain  hijaab  for  her  own  brother  who  is  guilty  of  misconduct  towards her.  Such  cases  are  not  isolated,  especially  in  these  times  of  corruption and immorality.

The  following ruling is  stated in  Ahkaamul Purdah:

In  view of the fasaad  (corruption) of the age, the  Ulama  equated  certain mahrams with non-mahrams  on the grounds  of caution,  e.g.  father-inlaw,  the son-in-law of a  young woman, a  woman’s  step-son, a  man’s  stepmother, milk brother etc.  those of experience are aware of the fitnah (of immorality) lurking in such relationships.

Hadhrat  Maulana  Ashraf  Ali  (Rahmatullah  alayh)  says  his  Bayaanul Qur’aan:  

However, in  view of the fitnah of the times, some Fuqaha  have prohibited privacy with Musaaharah and Radha.

Musaaharah  refer  to  in-laws.  Radhaa  refers  to  relationships  created  by breast-feeding.

Addur-rul-Mukhtaar  states:

To  be alone with a  mahram  is permissible except  with a  Radhaai’ sister and a young mother-in-law.”

Although  marriage  with  one’s  milk-sister  and  young  (or  old)  mother-in-law is haraam, hijaab is necessary.

Shaami states:

If the mother-in-law is  young  and  the neighbours  fear fitnah between them  (i.e. a  man  whose wife has  died  and  his  mother-in-law)  they have the right of preventing her from (living) with him.”

In  Azeezul Fataawa  it  is  mentioned: “…But in  places  of fitnah and  when there  is fear of fitnah (sexual misconduct) the Fuqaha  have ordered  the adoption  of purdah for even mahaareem, as is mentioned in Durr-e-Mukhtaar.”

Mahaareem are such persons with whom marriage is not valid.

Imdaadul Mufteen says: “The basis  of the mas’alah of Hijaab is fitnah.  Precaution  (in regard  to the institution of Hijaab) is proportionate with the element of finah.”

To  close  the  avenue  of  fitnah  (immoral  conduct),  the  Shariah  even  cancels the  right  of  custody  of  a  minor  girl,  which  certain  relatives  have.  In  certain cases,  the  blood-brothers  of  a  minor  girl  have  the  right  of  custody  of  her  if her  parents  have  died.  In  some  cases,  this  right  devolves  to  her  paternal uncles. However,  the  Shariah  rules:

If the brothers  and  paternal  uncles  are not trustworthy  regarding the person  of the girl or regarding her wealth, she  shall  not be assigned  to them.” (Shaami)


In  these  times  of  moral  degeneration  when  Muslims  have  largely  adopted the  libertine  culture  of  the  western  kuffaar,  the  rulings  of  the  Fuqaha regarding  hijaab  for  the  father-in-law  and  other  relatives  of  a  similar category  have  greater  emphasis.  In  view  of  the  preponderance  of  fisq  and fujoor  and  weakness  in  the  Imaan  of  people,  and  of  sexual  misconduct between  men  and  their  daughter-in-laws,  men  and  their  young  stepmothers,  men  and  their  step-daughters  etc.,  it  is  necessary  that  extreme caution  be  practiced.  Women  should  not  be  in  privacy  with  their  fathersin-laws.  They  should  maintain  a  respectable  distance  from  them  and  not be  free  with  them.  Those  who  cast  caution  overboard  and  ignore  the ruling  of  the  authorities  of  the  Shariah  expose  themselves  to  the  snares  of shaitaan and the nafs.

While  the  Shariah  allows  a  woman  to  travel  with  a  mahram  (a  male relative  with  whom  marriage  is  not  permissible),  there  are  exceptions  to this  rule.  If  the  mahram  is  not  a  pious  and  a  conscientious  person,  a   woman  may  not  go  on  a  journey  in  his  company  even  if  he  happens  to  be her father or brother or son.

The  purpose  of  a  mahram  is  to  ensure  that  the  honour  and  Purdah  of  the woman  are  protected.  If  a  mahram  is  to  ensure  that  the  honour  and Purdah  of  the  woman  are  protected.  If  a  mahram  is  unable  to  fulfill  this function  or  if  he  lacks  sufficient  piety  or  understanding  of  the  incumbency of  Hijaab,  a  woman  may  not  travel  with  him.  In  reply  to  a  question  the following answer  appears  in  Fataawa  Rahimiyya:

…  The condition  of the (the permissibility) of travelling with a  mahram is  that there  should  be no  fear of fitnah (i.e. misconduct from  the mahram). The mahram  should  be pious  and  steadfast on  the Shariah. He should  not be a  faasiq. According to  the Shariah it is not permissible (for a  woman) to  travel  with  a  careless  mahram. (citing from  Shaami, Fataaqa  Rahimiyya  continues) :  ‘And  neither a  faasiq (i.e. it  is  not permissible for a  woman  to travel  with a  faasiq mahram). This  includes her husband and (any) mahram.”

Shaami states: “…  On account of not safeguarding her. The fassiq is  one who  lacks honour. It is the same even if he happens to be the husband.”

Since  the  fassiq  mahram  will  not  execute  the  function  of  safeguarding  the woman’s  honour  and  hijaab  as  imposed by  the  Shariah,  travelling with  him is  not  permissible.  Thus,  on  account  of  the  fisq  of  a  mahram,  a  woman  is not allowed by  the  Shariah  to  go  on  a  journey  with  such  a  mahram.

A  father-in-law  too  is  not an  adequate  mahram  for  a  woman  going  for  Hajj or  on  any  other  journey.  Even  if  the  father-in-law  is  not  a  faasiq,  the element  of  shahwat  is  a  fitnah.  A  woman  may  therefore  not  go  in  the company or her father-in-law on a journey.


Shar’i  purdah  is  based  on  the  principle,  the  introduction  to  haraam  is  also haraam  as  well  as  on  the  principle  of  closing  the  avenue  of  vice  and immorality.  Abandonment  of  purdah  leads  to  involvement  in  the promiscuous  mingling  of  sexes,  the  immoral  consequences  of  which  are too  well-known  to  require  any  elaboration.  Everyone  is  aware  of  the  vice and  immorality  rampant  in  the  western  world.  The  physical  and  spiritual fibre  of  mankind  are  laid  to  utter  waste  and  ruin  by  the  debilitating  and disastrous effects of sexual misconduct arising in the wake of promiscuity.

The  part  of  the  human  body  which,  according  to  the  Shari’ah,  has  to  be compulsorily  concealed  is  called  aurah.  After  a  person  accepts  imaan,  the very  first  practical  injunction  applicable,  is  concealment  of  the  aurah.  This was  an  incumbent  duty  from  the  very  inception  of  creation.  In  every Shari’ah  from  Adam  (alayhis  salaam)  to  Rasulullah  (Sallallahu  alayhi wasallam) covering  the  aurah  was  fardh  (compulsory).  Even  for  an  age after  the  inception  of  the  revolution  of  libertinism  and  Satanism  in  the western  world,  even  non-Muslims  were  observing  greater  purdah  and modesty  in  attire  than  westernized  Muslims  of  the  present  age  in  which Zina  dominates  in  varying  degrees.

While  the  actual  act  of  fornication  is  still  frowned  on  by  westernized Muslims,  zina  of  the  eyes,  zina  of  the  ears,  zina  of  the  hands  and  zina  of the  heart  are  no  longer  regarded  as  acts  of  vice  and  immorality.  The restrictions  of  the  Shari’ah  in  this  sphere  are  not  only  ignored,  but  are mocked  and  openly  rejected  despite  the  Qur’aanic  and  Hadith  emphasis on hijaab and segregation of the sexes.


Hijaab  (purdah)  is  a  Divine  imposition  calculated  for  the  maintenance  of Islamic  human  fibre.  This  fibre  remains  intact  and  develops  only  with spiritual  purity.  Without  Hijaab  spiritual  purity  and  progress  are impossible  –  unattainable  goals.  In  this  regard,  the  Qur’aan  Majeed declares:

O  Wives  of  the  Nabi!  You  are  not  like any  other  women.  If  you  fear, then  do  not  speak  in  alluring  tones  (with  men),  for  he  in  whose  heart there is the disease (of lust) will desire. And speak intelligently (Aayat 32 Surah Ahzaab)

And  remain  resolutely  in  your  homes  and  do  not  make a  display (of yourselves)  like  the display of  jaahiliyyah.  Establish  Salaat,  pay Zakaat and  obey Allah  and  His  Rasul.  Verily (by these  injunctions)  Allah  only intends  to  eliminate from  you  filth  (immorality),  O  people of  the House! And  He intends  to  thoroughly  purify you.”  (Aayat  33  Surah  Ahzaab)

Thus  spiritual  and  moral  purification  are  the  goals  of  Hijaab.  When  the Qur’aanic  law  of  Hijaab  is  abandoned,  rijz  (filth/immorality)  becomes  the order  of  the  day.  The  catastrophic  consequences  of  immorality  –   moral filth  (rijz)  –  are  too  glaring  and  prevalent  to  require  any  elucidation.  Every intelligent  person  will  acknowledge  that  the  physical  diseases  stemming from  promiscuity  and  the  ascendance  of  vices  pertaining  to  sexual misconduct are the direct product of hijaab abandonment.


Notwithstanding  the  piety  and  holiness  of  Rasulullah’s  (Sallallahu  alayhi wasallam)  household, the  Qur’an  commands:

When they (men)  ask  you  for  something,  they (men)  should  ask  you from behind  a  screen.”  (Aayat 54  Surah  Ahzaab)

Even  the  Holy  Wives  of  Rasulullah  (Sallallahu  alayhi  wasallam)  were ordered  to  remain  within  the  confines  of  their  homes  within  the  ambit  of Hijaab.  When  there  was  a  need  for  a  Sahaabi  to  enquire  about  anything from  the  Wives  of  Rasulullah  (Sallallahu  alayhi  wasallam),  he  had  to  do  so from  behind  a  screen.  Yet  Muslims  of  this  age  despise  and  even  mock  the Qur’aanic injunction of the segregation of sexes.

In  this  very  same  Aayat  (No.  54  of  Surah  Ahzaab)  Allah  Ta’ala  states  the reason  for  Hijaab:

This  (i.e.  speaking  from behind  a  screen)  is  purer  for  their  (i.e.  the Sahaabah’s) hearts and your heart (i.e. the hearts of the Holy Wives.)

Now  who  can  claim  greater  Taqwa  and  purity  of  heart  than  the  Sahaabah and  the  Holy  Wives  of  Nabi  (Sallallahu  alayhi  wasallam)?  When  purdah was  obligatory  in  that  noblest  age  on  men  and  women  of  the  highest degree  of  Taqwa  and  holiness,  what  is  the  intelligence  constrained  to uphold in this regard in this age of total corruption and impiety?


Even  Ulama  nowadays  are  guilty  of  having  discarded  Hijaab.  Some  even deliberately  mislead  the  public  by  their  presentation  of  an  extremely liberal  conception  of  purdah.  Women  are  enticed  into  the  public  by  a variety  of  ruses  and  stratagems  which  these  Ulama  fail  to  understand  are the  effects  of  shaitaani  deception.  Some  Molvis  invite  women  to participate  in  congregational  Thikr  sessions.  By  this  ruse  women  abandon their  homes  in  conflict  with  the  Qur’aanic  Aayat:  “Remain  resolutely  in your  homes…”  (Qur’aan),  to  participate  in  Thikr  programmes  never designed or even intended for them by Islam. 

Other  Molvis  again  urge  women  to  abandon  their  homes  to  attend Taraaweeh  Salaat  in  the  Musjid  or  in  some  Hall  although  they  are  fully cognisant of the  Shar’i  ban  of female  emergence  from  the  home.  From  the very  age  of  the  Sahaabah  women  were  prevented  from  attending  the Musjid  for  even  the  Fardh  Salaat.  But  they  satanically  lure  women  outside into  the  streets  and  public  venues  in  direct  violation  of  Rasulullah’s (Sallallahu  alayhi wasallam)  exhortation:  

The best  Salaat of  a  women  is  her  Salaat in the  darkest  recess  of  her home.”

Others  again  sever  the  home-ties  of  girls  by  luring  them  into  girls Madrassahs  –  a  system  Islam  has  never  designed  for  females.  In  diametric opposition  to:  “Remain  resolutely  in  your  homes…”  (Qur’aan),  girls  are induced to abandon their homes.

Some  Ulama  while  propagating  a  lukewarm  idea  of  purdah,  excise  Hijaab for  female  relatives  from  the  Islamic  conception  of  purdah.  They  mingle and  speak  freely  with  their  sister-in-law,  female  cousins  and  other  females belonging  to  the  ghair  mahram  category  inspite  of  Rasulullah  (Sallallahu alayhi  wasallam)  rejoinder:  “The  brother-in-law  is  maut  (death).”  Thus purdah  in  this  domain  has  greater  application  and  should  be  strictly observed.  However,  Ulama  are  observed  to  act  in  direct  opposition  of  this Shar’i emphasis.

When  the  Ulama  themselves  are  grossly  and  audaciously  guilty  of  the perpetration  of  purdah  violations,  what  can  be  expected  of  the  general laity?  It  is  appropriate  to  remind  them  that  Rasulullah  (Sallallahu  alayhi wasallam)  said: “When a woman emerges from her home shaitaan lies in ambush for her.

Thus,  whether  her  emergence  from  her  home  is  for  Salaat, Thikr, Tableegh or  any  other  purpose,  shaitaan  stalks  her,  ready  to  entrap  men  into  evil  by his  devious  manipulation  of  the  women  in  the  street.  How  have  our Molvis  failed  to  grasp  this  point  implied  by  Rasulullah  (Sallallahu  alayhi wasallam)?  Any  act  or  activity  dependent  on  the  emergence  of  females  is cursed  and  in  violation  of  Islam’s  code  of  purdah,  except  when  such emergence is a Shar’i injunction, e.g. Haj.

Some Ahaadith  on  Purdah:

1.  “When  a  woman  applies  perfume  and  passes  by  a  gathering  of men,  she  is  like  this  and  that  (i.e. like  an  adulteress).”

2.  “The  gaze  (at  ghair  mahrams)  is  a  poisonous  arrow  among  the arrows  of  Iblees.  He  who  restrains  it  (his  straying  gaze)  for  My  fear, I  shall  exchange  it  for  such  solid  Imaan,  the  sweetness  of  which  he will  experience  in  his  heart,”

3.  “A  Dayyooth  will  not  enter  Jannat.”  The  Sahaabah  asked  “Who  is  a dayyooth?”  Rasulullah  (Sallallahu  alayhi  wasallam)  said:  “A  man who does  not  care  who  (i.e. men)  visits  his  wife.”

4.  “Every eye  is  a  fornicator.”

5.  “The zina  of  the  hand  is  to  touch  (a  ghair  mahram)”

6.  “It  is  better  that  a  steel  rod  be  plunged  into  your  head  than  you touch  a  woman  who  is  not  lawful  for  you.”

7.  “When  a  man  is  alone  with  a  women,  the  third  one  present  is Shaitaan.”

8.  “Beware  of  visiting  women  (who  are  unlawful  for  you).”

9.  “Women should  not  speak  with  men  except  with  a  mahram.”

10.  “It  is  not  lawful  for  a  woman  who  believes  in  Allah  and  the  last  Day TO  ALLOW  ANYONE  ENTRY  INTO  HER  husband’s  home  except  with his  permission.  She  should  not  go  out  of  the  house  against  his wishes,  nor  should  she  obey  anyone  in  this  regard.”

11.  “Women  may  not  emerge  from  their  homes  except  when compelled to (by circumstances).”

RASULULLAH  (Sallallahu  alayhi wasallam)  AND PURDAH

In  a  battle  a  Muslim  valiantly  fighting for  the  cause  of Islam,  was  martyred. When  Rasulullah  (Sallallahu  alayhi  wasallam)  who  was  present  in  the battle,  was  informed  of  this  particular  Sahaabi’s  martyrdom,  he  went  to view  the  slain  soldier  of  Islam.  On  seeing  the  body  of  the  martyred Sahaabi,  Nabi-e-Kareem  (Sallallahu  alayhi  wasallam)  turned  away  his  face and  looked  in  another  direction.  After  a  while  other  Sahaabah  enquired  of the  reason  for  his  action  of  Rasulullah  (Sallallahu  alayhi  wasallam). Rasulullah  (Sallallahu  alayhi  wasallam)  informed  them  that  as  he approached  the  martyr  he  saw  a  damsel  from  Jannat,  the  martyred Sahaabi’s  heavenly  wife,  wiping  the  dust  and  sand  from  the  face  of  the martyr.  Thus,  in  obedience  to  Islam’s  law  of  Hijaab,  Rasulullah  (Sallallahu alayhi wasallam) turned his face away.

This  episode  is  an  adequate  illustration  of  the  significance  and  importance of observing the Shariah’s law of Purdah.


It  has  become  fashionable  in  our  times  for  Muslims  to  employ  male doctors  instead  of  females  on  occasions  of  child-birth.  This  practice  in terms  of  the  Shariah  is  immoral.  The  code  of  Islamic  morality  and  modesty is  very  lofty.  Hayaa (shame  and  modesty) is  a  part or  branch  of Imaan, said Rasulullah  (Sallallahu  alayhi  wasallam).  Practices  which  are  nugatory  of hayaa  are  not  tolerated  by  the  Shariah.  Childbirth  is  no  new  event.  Islam has  its  rules  for  this  occasion  as  well  and  such  rules  were  adhered  to  since the  very  beginning  of  Islam.  There  is,  therefore,  no  need  for  Muslims  to depart  from  the  lawful  Islamic  way  and  adopt  the  styles  and  methods  of the kuffaar.

According  to  the  Shariah,  the  entire  body  of  a  woman  is  Satr  which  should compulsorily  be  concealed  from  all  ghair  mahaareem  males  and  from different  classes  of  people  in  varying  degrees  of  concealment  which  shall be  explained  further  on  in  this  article,  Insha’Allah.  It  is  not  permissible  for a  woman  to  expose  her  satr  even  in  the  presence  of  women.  This,  then will indicate  the  high  degree  of prohibition  for  a  woman  to  expose  her  satr to  males  unnecessarily. And,  in  the  vast majority  of cases  they  are  guilty  of exposing  themselves  unnecessarily  to  male  doctors  because  the engagement  of  male  doctors  in  cases  of  childbirth  is  unnecessary  in  most cases.

Regarding  the  satr,  there  are  various  degrees  of  prohibition  applicable  to different  classes  of  people  (Satr  is  that  part  of  the  body  which  has  to  be compulsorily  covered).  The  further  the  class  of  people  is  from  one,  the severer  will  be  the  degree  of  prohibition.  Where  there  is  an  absolute  need to  reveal  the  satr,  the  classes  of  persons  who  are  allowed  to  view  the  satr of Muslim  women are  listed hereunder  in  order  of priority. First category:  A  Muslim  woman Second  category:  A  Non-Muslim  woman
Third  category: A  Muslim  male Fourth  category:  A  Non-Muslim  male.

Thus,  according  to  the  Shariah,  when  the  need  arises  for  childbirth  or  any other  occasion  which  necessitates  the  exposure  of  a  Muslim  woman’s satr,  it  will  be  obligatory  to  firstly  enlist  the  service  of  a  Muslim  mid-wife or  Muslim  female  doctor.  If  a  woman  in  this  class  is  not  available,  it  will  be necessary  to  engage  a  non-Muslim  female.  If  a  non-Muslim  female  is  not available,  the  service  of  Muslim  male  will  be  enlisted.  If  even  a  Muslim male  doctor  is  unavailable,  then  only  as  a  last  resort  will  a  non-Muslim male  doctor  be  engaged.  Where  the  services  of  one  from  a  higher  class are  available,  it  will  not  be  permissible  to  engage  one  from  a  lower category.  But,  the  deplorable  situation  is  to  bypass  the  first  three categories  and  go  direct  to  the  last  category,  viz.,  kuffaar  male  doctors. This  is  a  major  sin  from  which  Muslims  should  abstain.  From  the  Islamic point  of  view  it  is  most  shameless  and  immoral  to  engage  a  non-Muslim male  doctor  at  the  very  first  instance,  before  even  attempting  to  obtain the  service  of  a  Muslim  female.  This  attitude  mirrors  the  abject indifference  which  Muslims  nowadays  display  towards  the  Laws  of  Allah Ta’ala.


Commenting  on  the  immoral  practice  of  male  doctors  unnecessarily attending  to  female  patients,  Hakimul  Ummat  Maulana  Ashraf  Ali  Thaanvi (Rahmatullah  alayh) said:
Doctors  when  attending  to female patients, are guilty  of gross negligence. They audaciously view even the parts of the female body which do  not fall  within  their scope  of examination.  An  absolute need will render permissible the viewing of only the affected parts.”

Islam  orders  that  Muslim  women  observe  Purdah  (Hijaab)  for  even  non-Muslim  females.  In  this  regard  the  Shariah’s  law  is  strict.  The  non-Muslim woman falls  in  the  same  category  as  a  man  in  relation  to  the  Islamic  law  of Hijaab.  Thus,  the  Muslim  woman  has  compulsorily  to  cover  her  entire body  in  the  presence  of  a  non-Muslim  woman.  It  is  not  permissible  for  a Muslim  woman  to  expose  even  her  hair  in  the  presence  of  a  non-Muslim woman.


[By  a  Sister  from  Kenya]

At  present  we  are  living  in  an  age  of  electronics  and  computers. Surrounding  us  is  the  very  best  of  technology,  which  is  coming  from  the Western  side  of  the  world.  Everyone  is  struggling  to  catch  up  with  the latest  developments  around  the  globe  and  that  is  why  we  have  to  go  to schools  and  colleges  to  understand  and  learn  them.  Unfortunately learning  the  Western  culture  is  also  a  part  of  the  courses  we  take.  Since almost  the  entire  West  in  on  Muslim,  its  way  of  life  and  our  way  of  life  are poles  apart.  Now  the  Muslim  is  torn  between  two  cultures  and  doesn’t know  which  way  to  follow.  He  is  faced  with  many  questions  and  one  of the  most  debated  question  among  Muslims  today  is:  “How  should  a Muslim lady dress?”

The  non-Muslims  encourage  the  exposure  and  exhibition  of  the  female body  regarding  it  as  a  great  art.  Public  displays  of  female  bodies  in Magazines  like  Vogue  are  considered  artistic  developments.  Careers  like modeling,  acting,  singing  and  dancing  are  shortcuts  for  women  to  become famous  and  rich.  They  design  clothes  for  fashion  which  hint  at  the femininity  of  the  lady  and  emphasize  her  figure.  In  other  words  a  non-Muslim  lady  should  be  ‘dressed  to  attract  and  entice  the  opposite  sex’  at all  times.  Perfume  and  make-up  should  be  her  constant  companions.  She is  adorned  to  attract  the  attention  of  the  people  around  her  so  that  she can be noticed, admired and desired.

Islam  commands  it’s  women  to  cover  themselves  completely  so  that  they do  not  attract  any  attention.  The  Qur’aan  states  in  Surah  Ahzab  verse  59 “Oh!  Nabi!  Say  to  the  believing  ladies  to  draw  over  them  their  outer garments  (or  cloaks)  so  that  they  be  recognized  and  not  molested”. Rasulullah  (Sallallahu  alayhi  wasallam)  says  in  a  Sahih  Hadith:  “Shame  is  a branch  of  Imaan”.  Rasulullah  (Sallallahu  alayhi  wasallam) has  said  that  a lady  who  dresses  and  perfumes  herself  with  the  intention  of  creating interest  in  men  is  according  to  the  Shariah  an  adulteress  and  she  will  be punished  on  the  day  of  judgment  for  committing  adultery  or  Zina.  All  the women-folk  of  Rasulullah  (Sallallahu  alayhi  wasallam)  used  to  put  on  these outer  cloaks  which  is  called  a  Burqah  or  Buibui  or  Jilbaab.  The  Qur’aanic verse  and  Ahaadith  of  Rasulullah  (Sallallahu  alayhi  wasallam)  apply  to  all Muslims  regardless  of  the  generation  they  are  born  in,  not  only  to  the time  of  Rasulullah  (Sallallahu  alayhi  wasallam).  The  outer-cloak  is  of  dull colour  and  extremely  loose  so  that  the  Muslim  lady  is  fully  covered  from head to  toe  and  does  not draw  any  attention to  her  femininity  when  she  is outdoors. However she can dress well for her husband indoors.

The  kuffaar  say  that  Islam  has  enslaved  its  women  by  forcing  them  to  stay in  their  homes  and  cover  themselves  when  they  come  out.  How  very wrong  they  are!  What  have  the  kuffaar  given  their  women:  –  prizes  for displaying  and  exposing  their  bodies  at  the  risk  of  rape  and  molestation, insecurity  of  losing  their  husbands  to  beautiful  mistresses,  constant  battle with  nature  to  look  young  and  pretty  enough  to  keep  her  man  hooked  to her?  On  the  contrary  Islam  elevates  its  women  to  the  peak  of  respect  and saves  women  from  disgrace  and  humiliation,  giving  them  a  chance  to  be treated  like  honourable  human  beings  and  not  mere  sex  object  for  the lustful desires of bestial miscreants.

No  doubt  we  should  adopt  from  the  kuffaar  beneficial  technology  but  why should  we  be  led  into  believing  that  their  culture  is  better  than  ours because  it  definitely  is  not!  So  when  the  kuffaar  and  the  unfortunate misled  Muslims  laugh  at  the  covered  Muslim  ladies  calling  them  backward and  fanatical,  we  can  educate  them  on  the  advantages  in  covering ourselves.  Not  only  will  we  gain    true  satisfaction  and  peace  of  heart  by following  the  truth  but  we  will    also  gain  the  pleasure  of  our  Rabb  Who  in turn  will  reward  us  very  handsomely  for  not  forgetting  the  teachings  of Islam  even  15  centuries  after  Rasulullah’s  (Sallallahu  alayhi  wasallam) departure.

All  the  innocent  Muslims  who  have  strayed  from  the  commands  of  Islam should  know  that  the  kuffaar  also  lose  their  respect  for  us  when  they  see us  abandoning  our  culture  and  fumbling  like  lost  sheep  trying  hard  to make  ourselves  at  home  in  their  alien  and  immoral  society.  Allah  says  in Surah  Asr:  “By  the  oath  of  time!  Man  is  in  loss,  except  those  who believe…”  Just  when  will  we  start  believing  and  prevent  ourselves  from incurring  more  loss  and  ruin?  Rasulullah  (Sallallahu  alayhi  wasallam)has said:  “He  who  imitates  a  nation  will  be  raised  with  them  on  the  day  of judgement”.  How  many  of  us  want  to  be  raised  with  the  kuffaar  and  be thrown into the depths of hell with them?

I  hope  with  this  article  Muslim  ladies  will  be  able  to  decide  for  themselves what  sort  of  life  they  want  in  this  world  and  how  they  want  to  be  treated on the Day of Judgement.


The most valuable treasure on earth is a virtuous wife. (Hadith)


I  take  oath  by  Allah  and  say:  Give  women  Deeni  education  and  then  see their  superiority.  You  will then witness  in  them  intelligence,  understanding and  even  accomplishment  in  such  worldly  affairs  which  pertain  to  them. Women  who  possess  degrees  of  B.A.  and  M.A.  cannot  vie  in understanding  and  intelligence  with  women  who  have  acquired  Deeni knowledge.  Yes,  in  deception  and  schemes  the  Western  educated  woman may  be  ahead.  But,  remember,  that  words  of  intelligence  will  emanate from only women of piety. – (Hadhrat Masihullah-Rahmatullah alayh)


Rasulullah  (Sallallahu  alayhi  wasallam)  cursed  the  women  who  imitate males – (Mishkaat)


– Behaving  like  a  man  can  sometimes  land  you  in  trouble    especially if  you  are  a  woman.  This  is  clearly  shown  in  an  article  in  this month’s  Medical  Journal.  –  (Evening  Post)

– All  kinds  of  problems  are  arising,  physical  and  psychological  –  not to  mention the  sociological  ones  like  the  soaring  female  crime  rate, use  of  bad  language  and  blatant  use  of  sexuality.

– Women  are  drinking  more,  smoking  more  and  the  graffiti  in women’s toilets  is  as  bad  as  it  ever  was  in  the  men’s.

– Along  with  all  this,  women  are  suffering  more  and  more  from  male diseases  such  as  heart  attack,  lung  cancer  and  emphysema.

According  to  the  article  in  the  Medical  journal  these  evil  are  the consequences  of  the  “liberation”  of  women.

It’s  all  to  do  with  moving  into  the  men’s  world  and  over-running the  traditional  sexual  barricades,  says  the  journal”.  –  (  Evening Post)

– At  the  bottom  of  it  all  is  the  pill,  which  liberated  women  in  a positively  practical  way  and  following  hard  along  this  path,  came women’s  Lib,  which  sought  to  capitalize  on  the  new  liberation.  – (Evening  Post)

The  article  asks:  “What’s  been  the  result?”  …  a  transformation which  necessitated  abandoning  the  traditional  female  role  of gentleness,  submissiveness  and  dependence.  Men  confronted  by the  transformation  have  become  less  dominant”.  –  (Medical Journal)


The  liberalism  and  immorality  of  kuffar  schools  are  fast  overtaking  the Muslim  community  of  this  country.  The  disease  of  shamelessness  which  is a  consequence  of  the  annihilation  of  Imaanic  Haya (Shame  and  modesty) has  become  an  accepted  norm  of  respectability  to  many  Muslims. Practices  which  Nabi  (Sallallahu  alayhi  wasallam)  described  as  “zina” (fornication)  are  nowadays  accepted  as  part  and  parcel  of  our  society integrated  into  the  civilization  of  the  kuffar.  And,  worst  of  all  is  the complacency  and  acquiescence  of  those  who  are  supposed  to  be  the standard  bearers  of  Amr  bil  ma’ruf  nahy  anil  munkarZina-exhibition  has become  so  much  an  accepted  practice  that  even  Ulama  are  turning  a  blind eye  and  maintain  silence  in  the  face  of  the  satanic  onslaught  of modernism.


O  Nabi!  Tell  your  wives,  your  daughters  and  the  women  of  the  Believers to  draw  over  them  their  outer  garments  (thus  concealing  their  bodies). That  is  the  least  (sign)  of  their  recognition  so  that  they may  not  be molested  (by  hooligans  and  immoral  men)”.  –  (Qur’an,  Surah  Ahzaab)

And  remain  within  your  homes  and  make  not  an  exhibition  (of yourselves)  like  the  exhibitions  (of  the women)  of  the times  of ignorance” – (Qur’aan, Surah Ahzaab)

Regarding women on  the  streets,  the  Medical  Journal says:

One  of  the  major  problems    created    by  the  lack  of  respect  men  now  have for  women,  by  their  presence  on  the  streets  going  to  and  returning  from work  and  by  their  propensity  to  dress  provocatively  has  been  the  rising incidence of rape”.

The  established  result  of  female  emergence  onto  the  streets  in contradiction  of  the  Qur’aanic  command  to  “remain  within  your  homes” and  female  exhibition  in  contradiction  of  the  Qur’aanic  command,  “make not an exhibition”, is rape and molestation.


Purdah  for  an  old  man  must  be  exercised  to  a  greater  degree.  There  is  a need  to  be  more  careful  because  as  his  other  physical  powers  and  abilities are  weakened  so  too  is  his  ability  to  resist  carnal  lust.  He  is  also  stirred  by lust  and  passion.  He  does  not  regard  his  inclination  (towards  females)  as the  dictate  of  carnal  lust.  He  stirs  his  carnal  lust  by  reflection.  A  young man  after  climax  obtains  carnal  gratification  whereas  the  old  man  does not  attain  sexual  gratification.  His  inclination,  therefore,  towards  females remains  strong  (despite  his  incapacity).  He,  therefore,  continuously ruminates  to  obtain  some  satisfaction.  This  is  the  “zina”  (fornication)  of the heart which the Hadith speaks about. –  [Hakimul  Ummat Hadhrat Maulana  Taanvi (Rahmatullah  alayh]

Hajj Encyclopedia


There  are  many  books,  elaborate  as  well  as  concise,  on  the  subject of  Hajj,  Masha-Allah!  Some  of  these  books  are  in  great  detail covering  all  questions  and  aspects  pertaining  to  Hajj.  However, some  friends  have  requested  for  a  book  of  average  degree  on  the subject  of  Hajj  –  a  book  which  is  neither  too  detailed  nor  too  brief –  so  that  the  masa-il  could  be  easily  learnt  and  remembered.  Thus, this  booklet  is  the  consequence  of  this  request  and  wish  of  friends. While  it  has  been  endeavoured  to  refrain  from  excessive  detail which  makes  remembering  difficult,  the  brevity  of  the  booklet  is not  such  which  excludes  even  the  details  which  occur  in abundance.  May  Allah  Ta’ala  in  His  Infinite  Grace  and  Kindness accept  this  humble  effort  and  may  He  confirm  it  a  benefit  for  the Ummah,  Ameen  thumma  Ameen.


Before  proceeding  with  the  masa-il  (rules)  of  Hajj,  it  is  best  to narrate  some  of  the  fadha-il  (excellences  and  virtues)  of  Hajj. Knowledge  of  the  virtues  will  develop  in  one  the  understanding  of the  value  and  importance  of  Hajj,  creating  enthusiasm  and eagerness  which  in  turn  will  result  in  proper  fulfilment  of  the  laws, etiquette  and  requirements  of  Hajj. Allah  Ta’ala  says  in  the  Qur’aan  Shareef:

Hajj  of  the  Bait  is  obligatory  on  the  people  for  the  sake  of  only Allah on those who have the means towards it.”

This  gracious  ayat  mentions  two  things,  viz.,

1)  “for  the  sake  of  Allah”,  i.e.  ikhlas  or  sincerity.

2) Means and ability to perform the Hajj.

These  two  requirements  will,  Insha’Allah,  be  explained  further  on in  the  discussion  on  the  relevant  hadith.  Another  ayat  of  the  Qur’an Shareef says:

Thus,  for  the  one  who  has  resolved  to  make  Hajj  during  it  (the days  of  Hajj),  there  shall  be  no  lewd  talk,  no  transgression  and  no quarreling  in  Hajj.

Three  acts  are  prohibited  by  this  gracious  ayat.  These  are:

1)  Lewd  talk  which  consists  of  two  types.  One  kind  of  lewd talk  is  prohibited  at  all  times.  The  evil  and  prohibition  of such  haraam  talk  are  emphasised  during  Hajj.  The  second kind  of  lewd  talk  refers  to  sex  talk  with  one’s  wife.  Such lewd  talk  which  is  permissible  with  one’s  wife  at  other times  is  also  prohibited  during  Hajj.

2)  Transgression  which  also  consists  of  two  kinds.  One  type consists  of  all  such  sin  which  is  forbidden  at  all  times. Regarding  such  sin,  the  prohibition  is  of  a  greater  degree during  Hajj.  The  second  kind  of  transgression  refers  to  such acts  which  are  prohibited  on  the  special  occasion  of  Hajj, e.g.  the  application  of  perfume,  cutting  hair,  etc.  During Hajj  such  acts  previously  permissible,  become  prohibited.

3)  Quarrelling  in  general  is  evil.  However,  its  prohibition  is emphasised to a far greater degree during Hajj.

These  prohibitions  will  be  explained  further  in  the  discussion  of the  relevant  ahaadith.  The  greatest  attention  has  to  be  paid  to  these prohibitions.

Rasulullah  (sallallahu  alayhi  wasallam)  said  that  the  one  who performs  Hajj  with  sincerity  and  refrains  from  lewd  talk  and  sin, returns  home  purified  of  all  sin–  as  pure  as  he  was  the  day  he  was born.  In  this  hadith  three  things  regarding  Hajj  are  spoken  of.  The performer  of  Hajj  who  upholds  these  three  things  is  given  the  best of  glad  tidings.  According  to  this  hadith,  there  are  three  conditions for  the  attainment  of  the  great  bounty  spoken  of.  The  Haaji  who fulfils  these  three  requirements  will  be  the  recipient  of  the wonderful  bounty  mentioned  in  the  hadith.  He  emerges  totally purified  from  all  sin  –  major  and  minor.

The  first  and  foremost  condition  stated  in  the  hadith  shareef  is sincerity  of  intention,  i.e.  the  Hajj  has  to  be  for  the  sake  of  only Allah  Ta’ala.  The  Hajj  should  not  be  contaminated  by  the  slightest vestige  of  worldly  motive.  The  sincerity  of  intention  should  not  be despoiled  by  any  mundane  motives,  e.g.  trade,  touring,  pleasure, name,  pride,  show,  etc.

The  performer  of  Hajj  should  first  examine  thoroughly  his  heart for  any  ulterior  motives  which  usually  are  present  to  some  degree. The  hadith  Shareef  has  forewarned  us  of  the  danger  of  a contaminated  niyyat  (intention).  In  this  regard  Rasulullah (sallallahu alayhi wasallam) said:

Near  to  Qiyamat,  the  wealthy  in  my  Ummah  will  undertake Hajj  for  the  sake  of  touring  and  pleasure;  the  middle  class  in  my Ummah  will  undertake  Hajj  for  the  sake  of  trade;  the  Ulama  will undertake  Hajj  for  the  sake  of  riya  (show)  and  the  poor  will undertake Hajj for the sake of begging.”

Those  who  go  on  Hajj-e-Badl  and  accept  payment  other  than the  expenses  the  Hajj  entails,  come  within  the  scope  of  those  who perform  Hajj  for  the  sake  of  trade.

Bearing  in  mind  the  aforementioned  hadith,  the  one  who intends  to  go  for  Hajj  should  cleanse  his  heart  from  all  vestiges  of ulterior  and  worldly  motives.  He  should  resolve  in  his  heart  to serve  only  Allah  Ta’ala  and  to  strive  for  the  attainment  of  His Pleasure  only.  He  should  strive  to  the  fullest  limit  of  his  ability  to inculcate  sincerity  of  niyyat  and  fix  his  gaze  on  Allah  Ta’ala.  In this  pursuit  he  should  ignore  all  diversions.  He  should  not  bother or  be  diverted  by  waswas  (shaitani  thoughts)  and  auham (suspicions).

The  second  condition  stated  in  the  hadith  shareef  is  abstention from  lewd  talk  even  if  it  be  such  talk  which  is  permissible  on  other occasions.  When  even  permissible  sex  talk  becomes  forbidden  on the  occasion  of  Hajj,  lewd  talk  which  is  normally  forbidden becomes  prohibited  in  greater  degree  of  emphasis  during  Hajj. Sexual  relationship,  sexual  talk,  sexual  acts  and  signs  are prohibited  even  with  one’s  wife  during  Hajj.  Such  lewd  talk  excites passion  which  impedes  the  process  of  spiritual  elevation  of  Hajj  by diverting one into nafsaniyat (lowly desires of the carnal self).

The  third  condition  appearing  in  the  hadith  shareef  is  abstention from  sin.  This  refers  to  two  kinds  of  sin,  viz.,  such  acts  which  are sinful  at  all  times  as  well  as  such  acts  which  have  become  sinful  on account  of  the  special  occasion  of  Hajj.  Sins  which  are  forbidden at  all  times  becomes  prohibited  to  a  greater  degree  because  of  Hajj, e.g.  abuse,  insult,  quarrelling,  fighting,  etc.  Even  adoption  of  an argumentive  attitude  without  actually  arguing  is  also  evil  during Hajj.  On  the  contrary,  the  adoption  of  virtue,  kind  disposition, tenderness  in  approach  and  speech  as  well  as  every  such  attitude and  act  which  dispel  hatred,  fear  and  anxiety  are  praiseworthy  and should be inculcated. Thus it appears in the hadith shareef:

The  beauty  of  Hajj  is  to  talk  tenderly  and  to  feed  (others according to one’s means).”

It  is  therefore  of  utmost  importance  to  maintain  one’s  control and  not  to  become  inflamed  by  any  act  or  statement  of  one’s companions,  which  may  be  displeasing  to  one.  Curb  anger  and exercise  great  patience.  Never  criticize  anyone  nor  scandal  or slander  about  any  person  even  if  his  behaviour  and  attitude  are unfriendly  to  you.  Treat  all  with  kindness,  tenderness  and  dignity. Be  humble  and  understanding.  To  harm  others  and  to  create inconveniences  for  them  are  haraam  at  all  times.  But,  during  Hajj these  prohibitions  are  graver.  A  virtuous  disposition  demands patience.  Bear  with  patience  the  difficulties  others  strew  in  your path  and  do  not  entertain  malice  and  avarice.  Restrain  your  tongue and  never  allow  a  harsh  word  to  slip  by.  In  short,  guard  your  baatin (heart  and  soul)  as  well  as  your  zaahir  (external  limbs).  Uphold meticulously  all  the  external  rules  and  etiquettes  of  Hajj  and  seek forgiveness  for  sins  committed  in  the  past.  During  Hajj  while consciously  and  actively  guarding  against  all  error  and  sin,  seek forgiveness constantly.

By  discharging  Hajj  in  this  careful  and  conscious  way,  one emerges  purified  from  all  sins.  Such  a  purified  person  being  a jannati  is  quite  evident.  This  is  stated  in  clear  terms  in  another hadith:

The reward of a Hajj filled with virtue is nothing but Jannat.”

Hajj  filled  with  virtue  is  a  Hajj  devoid  of  sin  and transgression;  a  Hajj  in  which  all  conditions,  rules,  prohibitions and  etiquettes  were  fully  observed;  a  Hajj  in  which  the  performer was fully imbued with humility.

Honour  and  shame  do  not  permit  the  sincere  performer  of  Hajj to  confront  anyone  with  bitterness  and  harshness.  He  is  not  so brazen  as  to  behave  in  an  uncultured  manner.  Tenderness  in speech,  salaam  in  abundance  feeding  and  caring  for  others  within one’s  means  are  imperative  requirements  for  a  virtuous  Hajj. Among  the  virtues  of  Hajj,  Rasulullah  (sallallahu  alayhi  wasallam) said:

He  who  dies  during  Hajj  will  be  fully  absolved.  There  will  be neither  reckoning  nor  punishment  for  him.”

The  performer  of  Hajj  and  Umrah  is  the  guest  of  Allah.  His dua is accepted. If he seeks forgiveness, it is granted.”

When  you  meet  one  who  has  performed  Hajj,  make  salaam  to him  and  musaafahah  (shake  hands).  Request  him  to  make  dua  of maghfirat  on  your  behalf  before  you  even  enter  his  house  because he  is  a  forgiven  person.”

Some  ahadith  pertaining  to  the  virtues  of  Baitullah  and  related matters  will  be  narrated  here  so  that  the  importance  of  Hajj  settles in  the  heart,  thereby  generating  enthusiasm  and  yearning  for  Hajj.

*  Gazing  at  the  Baitullah  is  also  ibadat  as  well  as  a  means  of protection  against  nifaq  (hypocrisy).

*  Those  who  make  tawaaf  of  the  Baitullah  are  like  those  who make tawaaf of the Arsh of Allah Ta’ala.

From  the  hadith  which  mentions  this,  we  can  gauge  the immense  importance  and  excellence  of  tawaaf.  Those  who  make tawaaf  of  Baitullah  have  been  compared  with  those  Malaaikah who  are  making  tawaaf  of  the  Arsh.

*  He  who  performs  two  raka’ts  Salaat  at  the  Baitullah,  emerges from  sin  as  pure  as  he  was  on  the  day  he  was  born.

*  He who enters  the  Baitullah  attains  safety  from  punishment.
*  He  who  sits  for  while  in  the  Baitullah  intending  thereby  to obtain  thawab  with  ikhlas  and  Iman,  or  gives  charity  while  in  the Baitullah,  is  forgiven  all  his  sins.  On  the  Day  of  Qiyamah  he  will rise  without  fear.

*  He  who  kisses  Hajrul  Aswad  is  purified  of  sin  and  becomes pure  like  the  day  he  was  born.

Hajrul  Aswad  is  like  the  Hand  of  Allah  Ta’ala  on  earth.  By means  of  it  Allah  makes  musaafahah  (shakes  hands)  with whomever  He  pleases.

*  All  sins  of  the  one  who  performs  two  raka’ts  at  Maqame Ibraheem  are  forgiven.

*  He who  performs  two  raka’ts  below  Mizabe  Rahmat  is  purified of  all  sin  and  emerges  as  pure  as  he  was  the  day  he  was  born.

*  The  place  between  Maqame  Ibraheem  and  Multazam  is  most loved  (by  Allah  Ta’ala.  Therefore,  the  one  who  is  present  there  will also  be  most  loved).  Every  virtuous  act  rendered  in  Makkah Mukarramah  is  multiplied  a  hundred  thousand  times.

*  On  the  Day  of  QiyamatHajrul  Aswad  and  Maqame  Ibraheem will  each  appear  as  Jabal  Abi  Qais.  Each  one  will  have  two  eyes, two  tongues  and  a  pair  of  lips.  Both  will  bear  evidence  on  behalf of  those  who  had  met  them.

By  this  is  meant  that  those  who  had  visited  them  at  Makkah Mukarramah  will  be  blessed  with  the  fortune  of  their  intercession which  will  be  made  for  forgiveness  and  salvation.

*  According  to  Hadhrat  Bin  Umar  (radhiyallahu  anhu),  Hajrul Aswad  and  Maqame  Ibraheem  are  two  yaqoot  (precious  stones) from  Jannat.  If  Allah  Ta’ala  had  not  removed  their  celestial  glitter (noor),  the  entire  universe  would  have  been  lit  up  with  their  glow.

*  On  the  surface  of  the  earth  is  no  city  besides  Makkah Mukarramah  in  which  there  is  the  drink  of  the  Abraar  and  the place  of  worship  of  the  Akhyaar.  (The  Abraar  and  Akhyaar  are  two classes  of  Auliya,  the  identities  of  whom  are  concealed).

When  Hadhrat  Abdullah  Bin  Abbas (radhiyallahu  anhu)  was asked  about  this,  he  said  that  the  musalla  of  the  Akhyar  is  below Mizabe  Rahmat  and  the  drink  of  the  Abraar  is  the  water  of  Zam Zam.

*  To look  inside  the  Well  of  Zam  Zam  is  also  an  act  of  ibaadat.

*  About  Jabal  Abu  Qais,  the  hadith  says  that  the  first  mountain  to be  created  on  earth  was  this  mountain.  Its  excellence  and  rank  are thus  well-established.  In  the  same  way,  the  lands  of  Makkah Mukarramah  enjoy  priority  and  superiority  over  all  other  lands since these lands of Makkah Mukarramah were created first.

From  the  aforementioned  ahadith  of  Nabi-e-Kareem  (sallallahu alayhi  wasallam)  the  excellence,  importance  and  loftiness  of  the ibaadat  of  Hajj  is  borne  out  well.  From  these  ahadith  we  can  gather how  great  and  wonderful  the  thawaab  for  this  ibaadat  of  Hajj  is. Those  who  present  excuses  to  escape  performance  of  Hajj  are  most unfortunate.  Those  who  evade  the  performance  of  Hajj  inspite  of  it being  fardh  on  them,  by  tendering  a  variety  of  excuses  and schemes,  are  indeed  depriving  themselves  from  wonderful  and tremendous  bounties.  They  suffer  great  deprivation  and  they  are severely  condemned  by  the  hadith  shareef.


The  Hadith  Shareef  declares  that  a  person  who  inspite  of  having the  means  of  performing  Hajj  and  inspite  of  there  being  nothing  to prevent  him  from  so  doing,  but  refrains  from  Hajj,  may  die  a  Jew or a Christian. May Allah Ta’ala protect us from such a calamity.

A hadith  of  Rasulullah  (sallallahu  alayhi  wasallam)  states  that  a person  who  abstains  from  Hajj  on  account  of  a  worldly  purpose will  see  the  Hujjaj  returning  before  he  has  realized  his  aim.  This means  that  either  his  motive  will  remain  unfulfilled  or  its realization  will  be  abnormally  delayed.  Postponing  Hajj  because  of some  worldly  occupation  or  expediency  is  a  deception  of  shaitaan and an excuse which is not valid.

The  hadith  also  says  that  the  man  who  refrains  from  performing Hajj  because  of  the  love  for  wealth,  will  squander  his  wealth  in vile  activities  of  sin  which  countenance  the  displeasure  of  Allah Ta’ala.  The  miscreant  should  therefore  reflect  and  realize  that  by abstaining  from  hajj,  wealth  is  not  protected  or  saved,  but  will necessarily  be  squandered  in  avenues  of  sin  and  in  return  the punishment  of  Allah  Ta’ala  will  be  purchased.  One  will  remain deprived  of  the  wonderful  bounties  of  Allah  Ta’ala  by  such destructive  and  thoughtless  disobedience.


On  the  occasion  of  Rasulullah’s  (sallallahu  alayhi  wasallam) departure  from  Makkah  Mukarramah  on  the  Hijrat  (Migration) journey,  he  stood  at  Kharoorah  and  exclaimed:

By  Allah!  O  Makkah!  I  know  well  that  I  love  you  more  than other  cities  of  Allah  Ta’ala.  Most  certainly,  you  are  the  best  land on  the  surface  of  the  earth  and  Allah  Ta’ala  loves  you  more  than the  entire  surface  of  the  earth.  If  the  mushrikeen  did  not  expel  me, never would I have departed.”

According  to  the  hadith,  the  spread  of  the  ground  commenced from  Makkah  Mukarramah.  Out  of  the  ground  of  Makkah Mukarramah  was  created  the  whole  earth.  It  is  for  this  reason  that Makkah  Mukarramah  is  known  as  Ummul  Qura  (the  mother  of towns). 

The  first  beings  who  made  tawaaf  of  the  Ka’bah  were  those Malaikah  (Angels)  whom  Allah  Ta’ala  created  2,000  years  before Nabi Adam (alayhis salaam).

Any  Angel  whom  Allah  Ta’ala  despatches  to  execute  some function  or  duty  on  earth,  sets  off  on  his  journey  from  under  the Arsh of Allah Ta’ala where he dons ihram.

His  first  stop  is  the  Ka’bah  Shareef  where  he  performs  seven tawaaf.  He  then  performs  two  raka’ts  Salaat  at  Maqame  Ibraheem. Only  thereafter  does  he  depart  to  execute  whatever  duty  has  been imposed on him.

Rasulullah  (sallallahu  alayhi  wasallam)  said  that  besides Makkah  Mukarramah  there  is  no  other  place  on  the  surface  of  the earth  where rahmats  (mercies)  descend  daily.  Of  these,  60 mercies  enshroud  those  who  make  tawaaf  of  Baitullah;  40  mercies descend  upon  those  who  are  engaged  in  Salaat  and  20  mercies  are for  those  who  gaze  at  Baitullah  Shareef.

The  hadith  shareef  also  says  that  a  day’s  residence  in  the  sacred city  is  superior  to  a  lifetime’s  stay  elsewhere  and  nobler  than  a lifetime  of  fasting  and  of  greater  hope  in  obtaining  the  Rahmat  of Allah Ta’ala. Rasulullah  (sallallahu  alayhi  wasallam)  said  that  on  the  surface of  the  earth,  Makkah  Mukarramah  is  the  only  city  for  which  all  the Ambiya,  Mursaleen,  Malaikah  and  pious  among  man  and  jinn yearned.  The  one  who  enters  Makkah  Mukarramah  and  Madinah Tayyibah  is  purified  from  all  forms  of  impurities  in  the  same  way as  a  furnace  eliminates  impurities  from  steel.  In  one  hadith Rasulullah (sallallahu alayhi wasallam) said:

On  the  Day  of  Qiyamah  there  will  be  no  city  from  which  there will  rise  such  vast  numbers  of  Ambiya,  Asfiya,  Atqiya,  Abdal, Siddiqeen,  Shuhada,  Saliheen,  Ulama,  Fuqaha,  Hukama,  Zuhhad, Abideen,  Hujjaj    Durwaish  and  pious  men  and  women  as  will  rise from  Makkah  Mukarramah.  They  will  rise  on  the  Day  of  Qiyamah from the earth of Makkah in total safety and without any fear.”

In another hadith, Rasulullah (sallallahu alayhi wasallam) said:

Besides  Makkah  Muazzamah  there  is  no  city  on  the  surface  of the  earth  where  Allah  Ta’ala  multiplies  one  virtue  by  100,000 times.”

The  following  statements  of  Nabi-e-Kareem  (sallallahu  alayhi wasallam)  have  been  narrated  in  regard  to  the  manifold multiplication of thawaab.

*  He who says once Subhan Allah  in  Makkah,  will  obtain  from Allah  Ta’ala  the  thawaab  of Subhan Allah  said 100,000 times elsewhere.

*  A Qur’an  completed  in  Makkah  is  equal  in  thawab  to  a  100,000 Qur’ans  recited  elsewhere.

*  He who  performs  in  Makkah  Mukarramah  one  Salaat  will  have recorded  in  his  Record  of  Deeds  100,000  SalaatsSalaat  performed in  jamat  in  Makkah  Mukarramah  is  equal  to  2,500,000  Salaats.

*  Allah  Ta’ala  bestows  the  thawab  of  100,000  fasts  upon  the  one who  fasts  a  single  day  in  Makkah.

*  He  who  gives  in  charity  one  dirham  here  (in  Makkah)  will obtain  the  thawaab  of  having  given  100,000  dirhams.

*  A  person  who  performs  a  single  virtuous  act  in  Makkah Mukarramah  obtains  from  Allah  Ta’ala  the  thawaab  of  the  amount of virtuous deeds which he can render in 60 years.

Regarding  residence  in  the  sacred  city,  Rasulullah  (sallallahu alayhi  wasallam)  said:

*  Living  in  Makkah  Mukarramah  is  a  great  blessing.  Migrating from  Makkah  (without  valid  reason)  is  a  great  misfortune.  Remain there  and  be  not  frustrated  because  such  is  the  attitude  of  shaitaan, the  accursed.

*  Residing  in  Makkah  Mukarramah  and  earning  only  two  halaal dirhams  for  one’s  livelihood  are  superior  to  earning  2,000  (halaal) dirhams  elsewhere.

*  Allah  Ta’ala  will  keep  at  a  distance  of  500  years  journey  the person  who  bore  the  heat  of  Makkah  Mukarramah  patiently  for even  a  single  day.  Allah  will  grant  him  His  Proximity.

*  Allah  will  decree  the  fire  of  Jahannum  prohibited  for  the  person who  was  ill  in  Makkah  for  even  a  single  day.

*  Allah  will  resurrect  on  the  Day  of  Qiyamah  in  peace  and  safety the  one  who  died  in  Makkah.  There  will  be  neither  reckoning  nor punishment  for  him.  In  peace  and  safety  will  he  enter  Jannat  and  I (i.e.  Rasulullah  –  sallallahu  alayhi  wasallam)  will  be  his intercessor.

*  There  will  be  no  fear  on  the  one  who  dies  while  on  Umrah  or Hajj.  No  reckoning  will  be  asked  of  him.  It  will  be  said  to  him: Enter  into  Jannat  in  peace  along  with  those  who  have  been  granted peace.

*  On  the  surface  of  the  earth  there  is  no  city  other  than  Makkah Mukarramah  for  which  the  Doors  of  Jannat  remain  always  open. Jannat  has  eight  portals  and  all  remain  open  for  Makkah Mukarramah.  One  of  these  Doors  opens  from  under  Mizabe Rahmat;  one  Door  opens  from  nearby  Rukne  Yamani;  the  third Door  opens  from  near  Rukne  Aswad;  the  fourth  from  near Maqame  Ibraheem;  the  fifth  from  near  Multazam;  the  sixth  from near Zam Zam and the seventh from above Mount Safa.

From  these  ahadith  the  lofty  and  honourable  status  of  Makkah Mukarramah  will  be  well  understood.  From  the  lofty  rank  of  the sacred  city  may  be  inferred  the  status  of  honour  of  the  inhabitants of  Makkah  Mukarramah.  In  regard  to  the  status  of  the  residents  of Makkah  Mukarramah,  Rasulullah  (sallallahu  alayhi  wasallam) said:

Hark! The inhabitants of Makkah are the family of Allah.”

On  the  Day  of  Qiyamah,  Allah  will  resurrect  the  inhabitants  of Makkah in peace and safety.”

In  view  of  the  high  rank  of  the  inhabitants  of  Makkah Mukarramah  explained  by  Rasulullah  (sallallahu  alayhi  wasallam), it  is  incumbent  that  respect,  love,  honour  and  aid  be  offered  to them.

About  the  Holy  City,  Rasulullah  also  said  that  on  the  entire surface  of  the  earth  there  is  no  city  besides  Makkah  in  which  there is  an  object  which  purifies  one  from  sins  by  touching  it.  It  purifies one  so  thoroughly  of  sin  that  one  becomes  as  pure  as  one  was  on the  day  one  was  born.  That  object  is  Hajrul  Aswad  (the  Black Stone).


There  are  three  ways  in  which  Hajj  can  be  performed.  They  are: IFRAAD,  QIRAAN,  TAMATTU‘.


This  form  of  Hajj  consists  of  entering  the  state  of  ihram  for  only Hajj.  In  IfraadHajj  is  performed  without  Umrah.


This  form  of  Hajj  consists  of  both  Umrah  and  Hajj.  A  single  ihram is  adopted  for  both  Umrah  and  Hajj.  Both  are  rendered  together.


This  form  of  Hajj  also  consists  of  Umrah  and  Hajj.  However,  two different  ihrams  are  adopted  –  one  for  Umrah  and  one  for  Hajj. Umrah  is  performed  first  –  the  whole  Umrah  or  the  greater  part  of the  tawaaf  of  Umrah  during  the  Hajj  period.  After  this  the  ihram  is removed. 

If  the  performer  of  Hajj  did  not  bring  along  hadi (sacrificial  animal)  and  then  again  entering  the  state  of  ihram  for Hajj.

If  the  performer  of  Hajj  has  brought  along  hadi,  then  ihram  will not be removed after having performed the Umrah. The  Umrah  and  Hajj  of  the  Tamattu‘  kind  is  performed  in  a single  journey,  i.e.  after  the  Umrah  of  Tamattu‘  the  Haajji  will  not return home, but will wait until after Hajj has been executed.
According  to  the  Hanafi  Math-hab,  Qiraan  is  the  best  form  of Hajj  followed  by  Tamattu‘  then  by  Ifraad.


When  you  have  decided  to  go  on  Hajj  then  in  all  sincerity  make taubah  (repent  for  your  sins)  and  seek  Allah’s  forgiveness. Discharge  all  huqooq  (rights)  of  others  and  pay  all  debts.  Obtain the  pardon  of  those  whom  you  have  wronged  and  also  obtain  the consent  of  your  parents.  If  for  some  reason  they  are  displeased with  you,  ensure  that  you  make  them  happy  and  pleased  with yourself.  Do  not  allow  takabbur  (pride)  and  riya  (show)  to  despoil your  intention.  Your  intention  in  making  Hajj  must  not  be  for  the obtainal  of  the  title  of  haajji.  Your  niyyat  must  be  to  only  please Allah  Ta’ala  and  not  pursuit  of  any  worldly  or  nafsani  design.  The expenses  for  your  Hajj  journey  must  be  from  only  halal  earnings because  Allah  Ta’ala  does  not  accept  a  Hajj  performed  with haraam  wealth.  Discharge  all  ibadat  obligations  for  which  you  are liable,  e.g.  Qadha  Salaat  and  Qadha  Saum  (fasting).

Perform  two  raka’ts  Salaat  with  the  intention  of  making  taubah. It  is  preferable  to  first  take  ghusl,  then  make  the  Salaatut  Taubah of  two  raka’ts.  After  the  two  raka’ts  recite  Durood  Shareef  and Istighfar

While  shedding  tears,  seek  the  forgiveness  of  Allah Ta’ala. When  setting  out  on  the  journey,  recite  the  following  dua:


O  Allah!  We  seek  Your  protection  from  the  hardships  of  the journey,  from  a  sorrowful  return  and  evil  affliction  in  wealth, family and children.

When  mounting  the  vehicle  of  transport, recite:


Glory  unto  Him  Who  has  made  subservient  for  us  this  vehicle.  It was  not  within  our  power  to  subdue  it.  Verily,  unto  our  Rabb  will we most certainly return.

When  reaching  any  place,  town  or  city,  recite:


O Allah!  We  ask  you  for  the  good  of  this  town  and  the  goodness  of its  inhabitants  and  of  the  goodness  of  what  is  in  it.  We  seek  Your protection  from  the  evil  of  this  town,  of  its  inhabitants  and  of  what is in it.

When  seated  in  the  ship  or  plane,  recite:


In  The  Name  of  Allah  is  its  motion  and  its  halting.  Verily,  my Rabb is Most Forgiving and Merciful.

When  stopping  over  at  some  place,  recite:


I  seek  protection  by  means  of  the  perfect  words  of  Allah  from  the evil of everything He created.

Upon  arrival  at  the  Meeqat  have  a  hair-cut  and  remove  the  hairs from  under  the  arm-pits  and  from  below  the  navel.  At  this  stage sexual relationship with one’s wife is still permissible.

When  you  are  ready  to  enter  into  the  state  of  ihram,  take  ghusl (bath)  with  the  niyyat  of  ihram.  If  you  are  unable  to  take  ghusl, wudhu  will  suffice.  The  purpose  of  this  ghusl  is  purely  for  the purpose  of  cleanliness,  hence,  even  women  in  the  state  of  haidh and  nifas  as  well  as  children  should  take  ghusl  on  this  occasion. Tayammum will not suffice for this purpose on this occasion.

After  this  ghusl  do  not  wear  any  sewn  clothing.  Your  garments henceforth  in  the  state  of  ihram  will  be  two  sheets  of  unsewn  cloth. Wrap  one  sheet  around  the  lower  part  of  the  body  and  cast  the other  sheet  over  the  upper  half  of  the  body.  If  two  cloths  are  not available,  one  will  also  suffice.  It  is  mustahab  for  the  cloths  to  be white  and  new.  If  not  new  then  at  least  washed.  If  the  sheet  is  sewn in  the  middle,  it  will  be  valid  for  wearing  as  Ihram.  However,  it  is best  that  there  be  no  stitching  in  the  cloths.  Apply  perfume  to  the body  and  to  the  clothes.  Males  should  use  perfume  that  leaves  no colour  on  the  clothes  while  the  perfume  of  women  should  be without  fragrance,  but  with  colour.  The  perfume  should  not  be such  a  solid  substance  which  retains  its  solidity  even  after application.

Thereafter  perform  two  raka’ts.  Be  careful  that  it  is  not  a makrooh  time.  If  the  niyyat  for  ihram  is  made  even  after  Fardh Salaat,  it  will  be  valid.  In  the  first  raka’t  of  the  Ihram  Salaat,  recite Surah  Kafiroon  and  in  the  second  raka’t  recite  Qulhuwallaahu Ahad  (Surah  Ikhlas).  This  Salaat  is  performed  with  the  head covered  and  without  idhtiba.  (Meaning  of  idhtiba  appears  in  the glossary).  After  the  Salaam,  sit  facing  the  Qiblah  and  uncover  the head.

Now  in  your  heart  make  the  niyyat  of  ihram.  It  is  permissible  to make  the  niyyat  while  standing  as  well  as  while  seated  in  a vehicle.  Niyyat  or  intention  is  actually  a  condition  of  the  heart.  It  is not  compulsory  to  utter  words  for  the  niyyat.  However,  one  can also  recite  the  niyyat  verbally.  The  following  is  the  niyyat.


O  Allah!  I  intend  to  make  Hajj.  Make  it  easy  for  me  and  accept  it from me.

After  having  made  the  niyyat,  recite  the  Talbiyah  as  follows:


It  is  wajib  (compulsory)  to  recite  the  Talbiyah  once  and  Mustahab to  recite  it  thrice.  Men  should  recite  the  Talbiyah  audibly  while women  have  to  recite  it  silently.  Once  the  Talbiyah  has  been recited, one has entered into the state of ihram.

Henceforth  during  the  state  of  ihram,  recite  the  Talbiyah  in abundance,  especially  when  conditions,  occasions  and circumstances  change,  e.g.  while  mounting  a  vehicle,  while dismounting,  while  climbing  on  an  ascent,  while  descending,  in the  morning,  in  the  evening,  at  night,  when  the  eyes  open  from sleep, when meeting anyone, after every Salaat, etc.

During  the  state  of  ihram  particular  attention  should  be  paid  to the  prohibitions,  wajibat  (compulsory  acts)  and  mustahabbat (preferable  and  meritorious  acts)  of  ihram.  Besides  these,  there  are no other specific acts of ibadat until entry into the Haram.

For  those  approaching  from  Jiddah,  the  Haram  commences  at  a distance  of  10  miles  from  Makkah  Mukarramah.  At  this  distance two  white  pillars  mark  the  beginning  or  the  boundary  of  the Haram.  When  about  to  enter  the  precincts  of  the  Haram,  get  off from  the  vehicle  and  walk  bare-footed  into  the  Haram  as  far  as  you are  able  to.  Nowadays  entry  into  the  Haram  as  well  as  the  journey to  Makkah  Mukarramah  is  generally  by  means  of  motor  transport. The  vehicle-drivers  do  not  halt  at  all  places.  The  hujjaj  should therefore  not  be  perturbed  if  the  vehicle  in  which  they  are travelling  does  not  stop.  Furthermore,  the  vehicle  does  not  enter  by way  of  Baabul-Mualla.  It  is  therefore  best  to  make  ghusl,  etc.,  in Jiddah because of the difficulty along the route.

Enter  the  Haram  with  the  greatest  of  humility  and  reverence, reciting  TalbiyahThikr  and  Tahleel  in  abundance.  Before  entering Makkah  Mukarramah,  take  ghusl.  Enter  Makkah  Mukarramah  by the  way  of  the  Qabrustan  (cemetery)  via  Babul  Mualla  and  recite:


O  Allah!  Grant  for  me  therein  an  abode  and  grant  me  therein  a halaal Rizq.”

Between  Musjidul  Haram  and  Makkah  Mukarramah  is  a  place called  Mad’a  where  dua  should  be  made.  Upon  entering  Makkah Mukarramah,  it  is  Mustahab  to  make  dua  at  Mad’a.  Thereafter,  if arrangements  have  already  been  made  about  your  luggage,  proceed directly  to  Musjidul  Haram.  If  such  arrangements  have  not  yet been  made  then  first  attend  to  your  luggage.  Enter  Musjidul  Haram by  the  entrance  known  as  Babus  Salam.  Enter  with  your  right  foot first  and  with  great  humility.  Recite  the  Talbiyah  as  you  enter  and the  following  dua:


O Allah! Open for me the Doors of Your mercy.

As  your  gaze  falls  on  the  Baitullah  Shareef,  recite:


Thereafter  make  the  following  Masnoon  dua:


While  reciting  Talbiyah  approach  Hajr-e-Aswad  and  now perform  Tawaaf.  This  Tawaaf  is  called  Tawaaf  Qudoom  which consists  of  seven  shauts  or  circumambulations.  After  completing the  seven  rounds  (shauts)  of  the  Tawaaf,  kiss  Hajr-e-Aswad  (The Black Stone). Tawaaf Qudoom is now complete.

After  Tawaaf  Qudoom,  while  reciting  the  ayat


proceed  to  Maqam-e-Ibraheem  which  is  in  the  eastern  side  of  the Baitullah  on  the  edge  of  the  MataafMataaf  is  that  area  where  the Tawaaf  is  made.  Perform  two  raka’ts  Salaat  in  such  a  way  that Maqame  Ibraheem  comes  in  between  you  and  the  Baitullah Shareef.  Recite  Surah  Kaafiroon  in  the  first  raka’t  after  Surah Faatihah.  In  the  second  raka’t  recite  Surah  Ikhlas  (Qulhuwallahu) after  Surah  Fatihah.  If  place  is  not  available  here  then  perform  the two  raka’ts  inside  Baitullah  Shareef  or  in  the  Hateem  or  wherever place is available. This Salaat is the Salaat of the Tawaaf.

After  the  Salaat  of  the  Tawaaf  go  to  the  Multazam  and  embrace it.  In  embracing  it,  place  at  times  the  right  cheek  on  it  and  at  times the  left  cheek.  Raise  both  hands  and  make  dua  with  great  fervour and feeling.

Now  go  to  the  Well  of  Zam  Zam.  Facing  the  Qiblah  drink  as much  of  its  water  as  you  are  able  to.  Drink  the  water  in  three draughts.  Also  pour  of  its  water  over  your  body  and  recite  the following  dua:


Sa-ee  is  best  (afdhal)  after  Tawaaf-e-Ziyaarat  for  those  who  are performing  only  Hajj.  However,  if  you  intend  to  perform  Sa-ee now,  then  after  having  drunk  of  the  water  of  Zam  Zam,  make Istilam  of  Hajr-e-Aswad.  Thereafter  emerge  from  Babus  Safa. Come  out  with  the  left  foot  first  and  recite  the  following  dua:


When  you  are  near  to  Safa  recite  the  following:


Climb  onto  Safa  only  so  high  that  you  are  able  to  see  the  Baitullah Shareef  through  Baab us  Safa.  Do  not  climb  higher.  Now  face  the Qiblah  and  raise  both  hands  until  the  shoulders  in  the  way  in which  hands  are  raised  while  making  dua.  Then  recite  the following  dua  silently  thrice:


Recite  Durood  Shareef,  then  the  following  dua:


You  are  not  restricted  to  these  duas.  You  may  make  any  dua  you wish.  If  you  have  not  memorized  the  above  dua,  ask  any  dua  in your  own  language.  Dua  is  in  actual fact  to  petition  and  ask  of Allah  Ta’ala.  Therefore,  do  so  from  the  bottom  of  your  heart  and ask  whatever  you  desire.  Every  now  and  again  recite  the  Talbiyah. Remain  here  engaged  in  dua  for  quite  a  long  time.  The  duration  of your  dua  at  this  place  should  be  about  the  time  it  will  take  to  recite twenty five ayat.

After  having  made  the  dua,  descend  from  Safa.  Walk  at  your normal  pace  and  engage  in  thikr  and  dua.  In  this  way  walk  towards Marwah.  Recite  the  following  dua  between  Safa  and  Marwah:


O my Rabb!  Forgive  me  and  have  mercy.  You  are  the  Most Majestic, the Most Gracious.

Besides  this  dua,  make  any  dua  of  your  heart’s  desire.  Dua  is readily  accepted  on  this  occasion.  When  you  are  about  3  metres from  Sabz  Meel  (The  Green  Mile)  which  is  located  at  the  corner  of the  Musjid,  start  running  at  a  medium  pace.  After  passing  the  two Sabz  Meel  known  as  Meelain  Akhzarain,  walk  again  normally until you reach Marwah. Only men should run here.

On  the  first  or  second  step  of  Marwah  turn  slightly  towards  the right  and  stand  facing  the  direction  of  Baitullah.  Remain  standing so  for  a  while  and  engage  in  thikr  and  dua  in  a  similar  manner  as you  did  on  Safa.  This  too  is  an  occasion  on  which  dua  is  accepted readily.

The distance from Safa to Marwah is called one shaut or circuit.

On  the  way  back  from  Marwah  to  Safa,  again  run  a  bit  between Meelain  Akhzarain  (the  two  Sabz  Meel).  When  climbing  on  Safa again  make  dua  and  thikr  as  you  did  in  the  beginning.  The  second shaut  or  circuit  is  now  complete.  Complete  seven  shauts  (circuits) in  this  way.  The  seventh  circuit  will  end  on  Marwah.  In  every shaut  recite  tasbeehdua  and  any  form  of  thikr  you  are  aware  of. These  seven  circuits  consist  of  the  Sa-ee.  After  having  completed the  Sa-ee  go  to  the  edge  of  the  Mataaf  and  perform  two  raka’ts Nafl  Salaat.

The  Mufrid,  i.e.  the  one  who  is  making  only  Hajj  without Umrah,  has  to  remain  in  Makkah  Mukarramah  in  the  state  of  ihram after  he  has  made  Tawaaf  Qudoom  and  Sa-ee.  He  should  in  this period  engage  in  as  much  Nafl  Tawaaf  as  possible  and  abstain from the prohibitions of Ihram.

On the 7th Zil-Hajj, listen to the Imaam’s Khutbah.

On  the  8th  Zil-Hajj  after  sunrise,  leave  for  Mina  so  that  you may  perform  Zuhr  Salaat  there  in  the  Mustahab  time.  The  night will  be  spent  in  Mina.  Five  Salaat,  viz.,  Zuhr,  Asr,  Maghrib,  Isha and Fajr will be performed in Mina.

On  the  9th  Zil-Hajj  after  it  has  become  light,  depart  for  Arafat by  the  route  of  Mount  Dhabb.  Recite  Talbiyah  and  Takbeer  along the  way.  Mount  Dhabb  adjoins  Musjid  Khaif  in  Mina.  When  your gaze  falls  on  Jabal  Rahmat  in  Arafat,  make  dua  and  recite  Takbeer, Tasbeeh,  Tahleel  and  Istighfar.  Halt  at  Musjid  Namrah  which  is  at the  edge  of  Arafat  on  the  side  of  Makkah  Mukarramah.  Have  your meals  and  make  ghusl  before  zawal.  Now  go  and  sit  in  Musjid Namrah  and  listen  to  the  Khutbah  of  the  ImaamZuhr  and  Asr Salaat  will  be  combined  here.  These  two  Salaat  will  be  performed together during the time of Zuhr.

The  following  are  the  conditions  for  the  validity  of  performing these  two  Salaat  together.

1)  The  two  Salaat  have  to  be  performed  in  or  near  Arafat.

2)  It  must  be  the  9th  Zil-Hajj.

3)  The  Sultan  or  his  representative  has  to  be  present.

4)  lhram  of  Hajj  in  both  Salats.
5)  Zuhr  Salat  has  to  be  performed  before  the  Asr  Salat.
6)  Both  Salat  have  to  be  performed  in  jama’t

This  condition  will be fulfilled even if part of both Salat is obtained in jama’t. If  any  of  the  above  conditions  is  lacking,  it  will  not  be permissible  to  perform  these  two  Salat  together.  If  any  of  the conditions  is  not  fulfilled,  each  of  the  two  Salat  will  compulsorily be  performed  in  its  time.  Combination  of  the  two  Salat  will  then not be permissible.

After  having  completed  these  Salat  proceed  immediately  to your  place  in  Arafat.  If  it  is  possible  to  find  place  near  to  Jabal Rahmat  (where  the  ground  is  covered  with  black  stones)  then  stay over  there.  This  was  the  place  where  Rasulullah  (sallallahu  alayhi wasallam)  halted.  This  place  is  called  Musjid  Sakhrah.  A  low surrounding  wall  still  indicates  the  position.  If  place  is  not available  here,  stay  wherever  place  is  available.  The  nearer  to  Jabal Rahmat  the  better.  Do  not  climb  on  top  of  Jabal  Rahmat.  It  is  best to  stand  facing  the  Qiblah  in  your  mauqaf  (the  place  where  you have halted). It is permissible to also sit and lay down.

When  the  Imam  recites  the  Khutbah  listen  with  great  attention and  humility.  While  in  your  mauqaf  engage  in  dua  until  the evening.  Do  not  involve  yourself  in  futility,  amusement, nonsensical  talk,  etc.  Every  now  and  again  recite  the  Talbiyah, repent and seek forgiveness from Allah Ta’ala in abundance.

Although  it  is  permissible  for  the  hujjaj  to  fast  on  the  day  of Arafat,  it  is  afdhal  (best)  not  to  fast.  At  the  same  time  do  not indulge in excessive eating and drinking.

At  sunset,  reciting  ‘Labbaik‘  and  making  dua,  set  off  with  the Imam  for  Muzdalifah  along  the  route  which  leads  between  the  two mountains.  Walk  peacefully  and  with  dignity  and  humility.  It  is not  permissible  to  depart  from  Arafat  before  sunset.  Leaving before  sunset  will  make  obligatory  the  Shar’i  penalty  known  as dum  (an  animal  to  be  sacrificed).  However,  if  one  returns  to  Arafat before  sunset  (i.e.  after  having  left  before  sunset),  the  penalty  falls away.  If  the  road  is  spacious,  walk  briskly  and  if  crowded,  walk slowly without inconveniencing anyone.

On  reaching  Muzdalifah,  make  ghusl  or  wudhu.  It  is  afdhal (best)  to  stop  over  near  to  Musjid-e-  Mash’are  Haraam  on  the  right hand  side  of  the  road.  Do  not  stop  in  the  road.  Besides  Wadi Muhassar,  you  may  stop  at  any  place  in  Muzdalifah.  It  is  not permissible  to  stop  in  Wadi  Muhassar.

Before  attending  to  your  luggage,  perform  Maghrib  and  Isha Salat  together  with  one  Athaan  and  one  Takbeer  (Iqaamah)  during the  time  of  Isha

The  conditions  for  the  validity  of  combining  these two  Salat  are  as  follows:

1)  The  ihram  of  Hajj.

2)  Wuqoof  (halting)  at  Arafat  must  first  be  made.

3)  To  be  at  Muzdalifah.

4)  To  be  the  time  of  Isha.

5)  To  be  the  night  of  10th  ZilHajj.

6)  To  perform  both  Salat  observing  tarteeb  (i.e.  first  Maghrib  then Isha).

If  any  of  the  above  conditions  is  lacking,  it  will  not  be  permissible to combine these two Salat.

It  is  not  permissible  to  perform  Maghrib  and  Isha  at  Arafat  or along  the  route.  If  this  was  done,  the  Salat  will  have  to  be  repeated. Should  you  arrive  at  Muzdalifah  before  Isha,  then  too  do  not perform Maghrib Salat.

At  Muzdalifah  pass  as  much  of  the  night  as  possible  in  ibadat because this night is superior to even the Night of Qadr.

In  the  morning,  after  Subh  Saadiq,  perform  Fajr  Salaat  as  early as  possible  while  it  is  yet  dark.  Perform  the  Salaat  with  jamaat. However,  if  for  some  reason  this  is  not  possible,  perform  it  alone. Thereafter,  stand  by  Mash’ar-e-Haraam,  face  the  Qiblah  and engage  in  reciting  Talbiyah,  Tasbih  and  Tahleel.  Raise  the  hands and make dua. About five minutes before sunrise, depart for Mina

On  reaching  Wadi  Muhassar,  run  through  it,  emerging  from  this valley  in  haste.  When  departing  from  Muzdalifah,  take  along  seven tiny  pebbles.  It  is  permissible  to  pick  up  these  pebbles  along  the route  or  from  somewhere  else.  These  pebbles  should  not  be  picked up from near the Jamraat

On  reaching  Mina,  go  to  Jamratul  Uqba.  Stand  in  the  lower area,  near  to  the  Jamrah.  Stand  in  such  a  way  that  Mina  is  on  your right  side  and  Makkah  on  your  left.  Hold  a  pebble  with  the  thumb and  the  forefinger.  Strike  the  Jamrah  with  it.  Stop  the  recitation  of the  Talbiyah  with  the  striking  of  the  first  pebble.  When  striking each  pebble  recite:  


In  the  Name  of  Allah.  Allah  is  the  greatest!  (This  Act)  is  a  lament for Shaitan and a pleasure for Allah.”

When  striking  the  pebbles,  raise  the  hand  so  that  the  arm  is separated  from  the  armpit.  The  act  of  pelting  the  Jamraat  is  known as Rami.  After  having  completed  the  Rami,  do  not  remain  there.  Return to  your  place.  The  time  for  this  Rami  is  from  Subh  Saadiq  on  the 10th  until  Subh  Saadiq  on  the  11th.  However,  the  Masnoon (Sunnat)  time  for  the  Rami  is  from  sunrise  until  zawwaal (midday).  After  zawwaal  to  sunset,  the  time  for  Rami  is  Mubah (permissible) while the time from sunset to Fajr is Makrooh

The  next  thing  to  do  after  the  Rami  of  the  10th,  is  Qurbaani. There  is  greater  merit  in  doing  the  Qurbaani  with  your  own  hands, if  you  are  able  to  slaughter.  If  you  lack  the  ability  to  slaughter with  your  own  hands,  anyone  may  do  so  on  your  behalf.  It  is Mustahab  to  eat  a  bit  of  one’s  own  Qurbaani  meat.  Therefore,  if possible,  eat  some  of  it.  You  may  also  take  of  it  as  much  as  you wish and give the rest in SadqahQurbaani  is  Mustahab,  not  Waajib,  for  the  Mufrid  (the  one who  makes  only  HajjHajj  without  Umrah).  After  Qurbaani  has been  made  shave  or  clip  the  hair  on  the  head.  While  doing  this,  sit facing  the  Qiblah.  Shaving  the  head  is  afdhal  (best)  for  men.  It  is haraam  for  women  to  shave  their  heads.  When  shaving  the  head, begin from the left side. After the head is shaved, recite Takbir

Since  it  is  not  permissible  for  women  to  shave  their  heads,  they should  cut  slightly  more  than  one  inch  from  their  plaits.  It  is  not permissible  for  a  ghair  mahram  male  to  cut  their  hair.

After  having  shaved  or  clipped  the  hair,  clip  the  moustaches  and remove  the  hairs  from  under  the  arms  and  from  below  the  navel. Then cut the nails. Bury all the hairs and the nails. 

Now,  one  is  released  from  Ihraam.  All  the  prohibitions  of Ihraam  besides  sexual  relationship,  fall  away  after  the  hair  has been shaved or cut. 

Return  now  to  Makkah  to  make  Tawaaf-e-Ziyaarat.  It  is  afdhal (best)  to  make  Tawaaf-e-Ziyaarat  on  the  10th  Zil-Hijj,  and  it  is permissible  until  sunset  on  the  12th  Zil  Hijj.  If  Sa-ee  was  not  made at  the  time  when  Tawaaf-e-Qudoom  was  made,  then  Raml  should also be made during Tawaaf-e-Ziyaarat

If  on  the  occasion  of  Tawaaf-e-Ziyaarat,  one  had  already removed  the  Ihraam  garments  and  had  donned  sewn  clothing,  then do  not  make  Idhtibaa.  However,  if  you  still  have  the  Ihraam garments on, then make Idhtibaa in Tawaaf-e-Ziyaarat

After  making  the  Tawaaf  Salaat  of  Tawaaf-e-Ziyaarat,  make Istilaam  of  Hajr-e-Aswad.  Now  emerge  from  Baabus  Safaa  and make Sa-ee.  If  Sa-ee  was  made  together  with  Tawaaf-e-Qudoom,  then  do not make Raml and Idhtibaa, in this Tawaaf-e-Ziyaarat.  After  Tawaaf-e-Ziyaarat  return  to  Mina  and  spend  the  night there.  After  the  completion  of  Tawaaf-e-Ziyaarah,  sexual  relations are permissible. 

On  the  11th,  after  zawaalRami  of  the  three  Jamraat  has  to  be made.  It  is  Sunnat  on  this  day  (11th)  to  first  pelt  Jamrah  Oola which  is  situated  near  to  Musjid-e-Khaif.  Then  make  Rami  of Jamrah  Wusta,  i.e.  the  Middle  Pillar,  and  lastly,  make  Rami  of Jamrah Ukhra (also known as Jamrah Uqba),i.e. the third Pillar. 

After  making  the  Rami  of  the  first  Jamrah,  step  a  bit  forward. Now face  the  Qiblah,  raise  the  hands  and  make  dua.  It  is  preferable to  spend  approximately  twenty  minutes  (or  the  time  taken  to  recite three  quarters  of  a  Juz)  here  in  DuaTasbeeh,  Takbir,  Tahleel, Istighfaar,  etc.  If  you  are  unable  to  stand  so  long,  then  stand  at least  as  long  as  it  would  take  you  to  recite  20  aayaat  of  the Qur’aan.  Make  similar  Dua  after  the  Rami  of  the  middle  Jamrah. Do  not  make  Dua  after  the  Rami  of  the  third  Jamrah.  Return  to your place of residence immediately after the Rami

On  the  12th,  repeat  the  Rami  in  the  same  way.  You  are  now  free to  leave  Makkah  Mukarramah.  However,  it  is  afdhal  (of  greater merit)  to  repeat  the  Rami  on  the  13th  as  well,  after  zawaal  and  to return to Makkah then. 

When  returning  to  Makkah  Mukarramah,  do  so  in  complete humility.  Along  the  route,  perform  Zuhr,  Asr,  Maghrib  and  Isha  in Wadi  Muhassab  which  is  located  on  the  road  of  Mina  near  to Makkah  Mukarramah.  Take  a  rest  before  proceeding  to  Makkah.  If you  are  unable  to  stay  over  here  for  a  while,  then  spend  at  least  a few  minutes  even  if  it  means  only  dismounting  from  the  vehicle for  a  few  moments.  The  Hajj  is  now  complete.  


Now  remain  in  Makkah  Mukarramah  as  long  as  you  wish.  While here,  perform  Tawaaf  and  Umrah  in  abundance.  However,  render Urnrah  after  the  13th  Zil-Hijj.  When  you  decide  to  depart  Makkah Mukarramah,  perform  Tawaaf-e-Wida  (The  Farewell  Tawaaf). This  Tawaaf  is  Waajib.  Should  one  depart  without  having  made this  Tawaaf-e-Wida,  it  is  incumbent  (Waajib)  to  return  if  one  has not  yet  passed  beyond  the  confines  of  the  Meeqaat.  If  one  has already  passed  the  Meeqaat  without  having  made  Tawaaf-e-Wida, then  one  has  the  choice  of  either  paying  the  Dum  penalty  or donning  Ihraam.  Then,  Umrah  should  be  made  and  thereafter  the Tawaaf-e-Wida.  However,  if  after  Tawaaf-e-Ziyaarat,  a  Nafl Tawaaf  was  made,  then  this  Nafl  Tawaaf  will  suffice  in  lieu  of Tawaaf-e-Wida  even  if  no  niyyat  of  Tawaaf-e-Wida  was  made. But,  it  is  afdhal  to  make  Tawaaf-e-Wida  at  the  very  time  of departing and not before. 

After  Tawaaf-e-Wida  perform  two  raka’ts  Tawaaf  Salaat  near  to Maqam-e-Ibraheem.  Then  go  to  the  Well  of  Zam  Zam.  Face  the Qiblah  and  drink  of  its  water  as  much  as  you  can  in  three  draughts. On each drink, gaze at the Baitullah and recite: 


At the last drink, recite: 


O  Allah!  I  ask  you  for  beneficial  knowledge,  for  abundance  Rizq, and cure from all sicknesses.”

After  drinking  of  the  holy  water  of  Zam  Zam,  the  water remaining  in  the  container  should  be  poured  over  the  head,  face and  body.  Now  go  to  Multazam.  Place  your  breast  and  right  cheek against  the  wall  of  the  Ka’bah  and  raise  your  right  hand  towards the  Threshold  of  the  Ka’bah.  ln  this  state  of  humility,  clinging  to the  Cloth  of  the  Ka’bah,  seek  forgiveness  from  Allah  Ta’ala.  Shed tears,  repent,  recite  Tasbeeh,  Tahleel,  Dua  and  Durood  for  a  long while.  If  you  are  unable  to  shed  tears,  simulate  the  appearance  of  a crying  person.  Kiss  the  Threshold  and  make  dua.  Now  make Istilaam  of  Hajr-e-Aswad  and  cast  your  gaze  on  the  Ka’bah.  Depart now  with  a  heart  filled  with  sadness.  Walk  away  from  the  Ka’bah backwards—out  through  Baabul  Wida.  Give  Sadqah  to  the  poor and again make dua

A woman in  the  state  of  haidh  or  nifaas  is  not  permitted  to  make TawaafTawaaf-e-Wida  is  waived  for  her.  Although  there  is  no need  for  her  to  make  Tawaaf-e-Wida  because  of  her  state,  she should  stand  at  Baabul  Wida,  outside  the  Musjid,  and  engage  in dua.  In  the  condition  of  haidh  or  nifaas,  she  must  not  enter  the Musjid.  


Qiraan  is  the  performance  of  Hajj  and  Umrah  together  in  a  single Ihraam  from  the  Meeqaat.  The  one  who  performs  Hajj-e-Qiraan  is known as a Qaarin.

When  the  Qaarin  enters  Makkah  Muazzamah,  he  has  to  first perform  the  Tawaaf  of  Umrah  and  its  Sa-ee.  There  will  be  Raml and  Idhtiba‘  in  this  Tawaaf.  After  completing  the  Sa-ee,  the  Qaarin makes  a  second  Tawaaf.  This  second  Tawaaf  is  Tawaaf-e-Qudoom.  After  this  second  Tawaaf,  make  again  Sa-ee.  This  is  the Sa-ee  for  the  Hajj.  After  this,  the  Qaarin  will  render  all  acts  of  the Hajj as is done by the Mufrid (the one who performs only Hajj). 
Qurbaani  upon  the  Qaarin  is  Waajib.  The  Qaarin  has  to  make the  Qurbaani  on  the  Day  of  Nahr  (10th  Zil  Hijj)  after  the  Rami  of the  Jimaar,  but  before  shaving  the  head.  It  is  essential  that  the Qurbaani  be  made  in  the  Haram.  It  cannot  be  discharged elsewhere.  Qurbaani  has  to  be  made,  during  the  days  of  Nahr. Nevertheless,  if  the  Qurbaani  is  made  after  the  Days  of  Nahr,  it will  be  valid,  but  sinful.  When  slaughtering  the  animal,  the  niyyat should be that Qurbaani of Qiraan is being made. 

Should  one  lack  the  means  for  making  Qurbaani  of  a  goat  or sheep,  three  fasts  should  be  kept  in  lieu.  These  three  fasts  have  to be  kept  before  the  Day  of  Nahr.  A  further  seven  days  fasting should  be  kept  after  the  Hajj.  If  the  three  fasts  are  not  kept  before the Day of Nahr (10th), then Dum penalty will be Waajib

When  keeping  these  seven  fasts,  it  is  necessary  that  the  niyyat be made during the night. 

The  Qaarin  has  to  make  niyyat  (intention)  for  both  Hajj  and Umrah.  Recite  the  niyyat  as  follows:


Then recite a second time: 



1)  The  whole  Tawaaf  of  Umrah  or  at  least  four  Shauts  (circuits) have  to  be  made  during  the  months  of  Hajj.

2)  The  whole  Tawaaf  of  Umrah  or  at  least  four  Shauts  have  to  be made  before  Wuqoof  of  Arafah.

3)  Tying  the  Ihraam  of  Hajj  before  the  full  Umrah  Tawaaf  is  made or  before  the  greater  part  of  the  Tawaaf  is  made.

4)  Tying  the  Ihraam  of  Hajj  before  the  Umrah  is  invalidated.
5)  Not  nullifying  the  Hajj  or  Umrah  by  means  of  sexual relationship  or  irtidaad  (i.e.  becoming  a  renegade—  murtad).


Tamattu‘  is  the  performance  of  Umrah  and  Hajj  in  a  single journey,  during  the  months  of  Hajj,  with  two  different  Ihraam.  One Ihraam for Umrah and one Ihraam for Hajj

Hajj-e-Tamattu‘  is  performed  only  by  an  Aafaaqee.  An Aafaaqee  is  one  who  lives  outside  the  Meeqaat  limits.  When  the Aafaaqee  who  wishes  to  perform  Tamattu‘,  reaches  the  Meeqaat, he  will  don  the  Ihraam  for  Umrah.  After  making  wudhu  or  ghusl, he  will  don  the  Ihraam  garb  and  perform  two  raka’ts  Nafl  Salaat. After  this  Salaat,  he  has  to  open  his  head  and  recite  the  niyyat  as follows: 


He  then  recites  the  Talbiyah.  He  is  now  in  the  state  of  Ihraam.  He should  now  proceed  to  Makkah,  perform  Tawaaf-e-Qudoom  and the  Sa-ee.  He  has  to  abstain  from  all  the  prohibitions  of  Ihraam. After  completing  the  Tawaaf  and  Sa-ee,  he  removes  the  Ihraam. He  emerges  from  the  state  of  Ihraam  by  either  shaving  his  head  or cutting  his  hair.  He  should  now  remain  in  Makkah  until  the  8th  of Zil Hijj. 

On  the  8th  of  Zil  Hijj  he  has  to  don  the  Ihraam  of  Hajj.  It  is better  to  don  the  Ihraam  for  Hajj  even  before  the  8th.  He  has  now to  remain  in  the  state  of  Ihraam  until  all  the  acts  of  Hajj  have  been discharged. The one who performs Tamattu‘ is called Mutamatti‘. 

It  is  Waajib  upon  the  Mutamatti‘  to  make  Qurbaani.  If  he  lacks the  means  of  making  Qurbaani,  then  he  has  to  fasts  ten  days  in  the same way as the Qaarin has to. 

The  Mutamatti‘  renders  all  the  acts  of  Hajj  as  the  Mufrid  does.  


1)  The  Mutamatti‘  must  be  an  Aafaaqee  (i.e.  one  who  lives  outside the  Meeqaat).  Those  who  live  in  Makkah  or  anywhere  within  the confines  of  the  Meeqaat  are  not  allowed  to  make  Tamattu.  

2)  The  whole  Umrah  or  the  greater  part  of  the  Umrah  Tawaaf  has to  be  made  during  the  months  of  Hajj  even  if  the  Ihraam  of  Umrah and  Hajj  was  donned  before  the  months  of  Hajj,  e.g.  before  sunset on  the  last  day  of  Ramadhaan  the  Ihraam  of  Umrah  was  adopted, and  after  two  or  three  Shauts  of  the  Tawaaf  were  made,  the  sun  set. Thus,  the  remaining  four  Shauts  of  the  Tawaaf  were  made  on  the 1st  night  of  Shawwaal.  In  this  case  the  Tamattu‘  is  valid.  However, if  the  sun  sets  after  four  or  more  Shauts  of  the  Tawaaf  were  made, the  Tamattu‘  will  not  be  valid  because  the  greater  part  of  the Tawaaf  was  made  during  Ramadhaan  which  is  not  among  the months  of  Hajj.  

3)  The  whole  or  the  greater  part  of  the  Umrah  Tawaaf  has  to  be made  before  the  Ihraam  of  Hajj.  If  this  was  not  done,  the  Tamattu‘ will  not  be  valid.  The  Hajj  will  in  this  case  become  Qiraan.  

4)  The  Hajj  and  Umrah  have  to  be  made  in  the  same  year.  If  the Tawaaf  of  Umrah  was  made  during  the  Hajj  months  of  one  year and  the  Hajj  was  made  in  the  following  year,  the  Tamattu‘  is  not valid  even  if  one  did  not  return  home  during  this  time.  

5)  Both  Hajj  and  Umrah  have  to  be  made  in  the  same  journey.  If after  having  made  Umrah  during  the  Hajj  months,  one  ends  the Ihraam,  returned  home  and  then  went  back  for  Hajj,  the  Tamattu‘  is not  valid.  This  will  then  not  be  known  as  Tamattu‘.  However,  if one  returned  home  before  or  after  the  Tawaaf  of  Umrah,  but  before shaving  the  head,  and  then  went  back  for  Hajj,  the  Tamattu‘  will  be valid.  Similarly,  if  after  shaving  the  head,  one  went  out  of  the precincts  of  the  Haram,  but  not  beyond  the  Meeqaat,  the  Tamattu‘ will  be  valid.  

6)  The  Umrah  should  not  be  invalidated.  If  the  Umrah  becomes invalid  the  Tamattu‘  will  be  nullified.

7)  The  Hajj  should  not  be  invalidated.  If  the  Hajj  becomes  invalid, the  Tamattu‘  is  nullified.

(8)  After  completing  the  Umrah  during  the  Hajj  months,  one should not take up permanent residence in Makkah. 

*        If the  Ihraam  for  the  Umrah  of  Tamattu‘  was  not  donned  at  the Meeqaat,  but  was  adopted  after  reaching  Makkah,  the  Tamattu‘  is valid.  However,  the  Dum  penalty  will  be  obligatory  since  it  is forbidden  to  go  beyond  the  Meeqaat  without  Ihraam.  

*        If the  Mutamatti‘  donned  the  Ihraam  of  Hajj  from  Hiel  or Arafaat,  the  Tamattu‘  will  be  valid,  but  the  Dum  penalty  will  be Waajib  since  the  Ihraam  was  supposed  to  have  been  donned  in  the Haram.  The  Dum  penalty  is  Waajib  or  alternatively,  one  has  to return  to  the  Meeqaat  which  in  this  case  is  the  Haram  where  the Mutamatti‘  dons  the  Ihraam  for  Hajj.  

*        For the validity  of  Tamattu‘  it  is  not  conditional  to  don  the Ihraam  of  Umrah  during  the  months  of  Hajj.  But,  it  is  a  condition for  the  validity  of  Tamattu‘  that  the  greater  part  of  the  Tawaaf  of Umrah  be  rendered  during  the  Hajj  months,  even  if  the  Ihraam  was donned  prior  to  the  Hajj  months.  

*        For the Tamattu‘  to  be  valid,  it  is  not  conditional  that  both  Hajj and  Umrah  are  executed  on  behalf  of  the  same  person.  If  one  act  is for  oneself  and  the  other  act  on  behalf  of  another  person,  the Tamattu‘  is  valid.  In  fact,  if  one  person  delegates  a  man  to  perform Umrah  on  his  behalf  while  another  person  appoints  the  same  man to  perform  Hajj  on  his  behalf,  and  both  consented  to  Tamattu‘,  then the  Tamattu‘  thus  performed  is  valid.  However,  the  Dum  of Tamattu,  will  be  the  obligation  of  the  Mutamatti‘.  He  has  to  pay  for the  Dum  himself.  If  he  is  not  by  the  means  to  afford  an  animal, then  he  should  fast  as  described  earlier.  

*        If Hajj  and  Umrah  were  executed  during  the  months  of  Hajj and  all  conditions  of  Tamattu‘  fulfilled  ,  the  Tamattu‘  will  be  valid even  if  no  niyyat  for  Tamattu‘  was  made.


Hajj  has  THREE  fundamental  Fardh  (compulsory)  acts,  viz.,   (1)  Ihraam:  Making  Niyyat  with  the  heart  for  Hajj  and  reciting Talbiyah


i.e.   Labbayk  Allahumma  labbayk.  Labbayka  laa  sharika  laka  labbayk. Innal  hamda  wan-ni’mata  laka  wal-mulk.  Laa  shareeka  lak.  

(2)  Wuqoof  at  Arafaat:  This  wuqoof  (stay-over)  at  Arafaat  is  on the  9th  Zil  Hijj  at  any  time  from  after  zawaal  until  Subh  Saadiq  of 10th  Zil  Hijj,  even  if  the  Wuqoof  is  for  just  a  moment.  

(3)  Tawaaf-e-Ziyaarat:  This  is  the  Tawaaf  which  is  made  at  any time  from  Subh  Saadiq  on  the  10th  Zil  Hijj  until  12th  Zil  Hijj  after the  head  is  shaved  or  the  hair  cut.   If  any  one  of  these  three  Fardh  acts  is  omitted,  the  Hajj  is  not valid.  Omission  of  any  of  these  acts  cannot  be  compensated  for  by means  of  sacrificing  an  animal,  etc.  Should  any  one  of  these  three Fardh  acts  be  omitted,  the  Hajj  becomes  qadhaa,  i.e.  it  will  have  to be  performed  again.  


Six acts are Waajib in Hajj

(1)  To  stop  over  at  Muzdalifah  at  the  time  of  Wuqoof,  i.e.  during the  night  of  the  10th  Zil  Hijj.  

(2)  To  make  Sa-ee  between  Safa  and  Marwah.  

(3)  Rami  of  the  Jimaar,  i.e.  to  strike  the  pebbles  at  the  Jamraat.  

(4)  Qurbaani,  if  the  Haajji  is  a  Qaarin  or  Mutamatti‘.

(5)  Halq  (shaving  the  head)  or  Qasr  (cutting  the  hair).  

(6)  Tawaaf-e-Widaa  (The  Farewell  Tawaaf)  for  those  living outside the Meeqaat.  If  a  Waajib  act  is  omitted,  the  Hajj  is  still  valid,  but  compensation has  to  be  offered  whether  the  omission  is  deliberately  or  by  error. Sometimes  the,  jaza  (i.e.  the  compensation)  is  Dum  (an  animal) and  sometimes  it  is  Sadqah.  However,  if  a  Waajib  act  is  omitted  on account  of  a  valid  reason,  then  jaza  (compensation)  is  not obligatory.  


(1)  Tawaaf-e-Qudoom  for  the  Mufrid  Aafaaqee  and  the  Qaarin.  

(2)  Raml  during  Tawaaf-e-Qudoom.  

(3) The Imaam has to deliver Khutbah at three places: 

      a.  On  the  7th  Zil  Hijj  at  Makkah  Mukarramah.  

      b.  On  the  9th  Zil  Hijj  at  Arafaat  in  Musjid  Namrah  before  the two Salaats are performed together. 

      c.  On  11th  Zil  Hijj  at  Mina.  
(4)  To  spend  the  9th  night  at  Mina.  

(5)  To  proceed  from  Mina  to  Arafaat  after  sunrise  on  the  9th  Zil Hijj.  

(6)  To  depart  from  Arafaat  with  the  departure  of  the  Imaam.  

(7)  To  spend  the  night  at  Muzdalifah  after  returning  from  Arafaat.  

(8)  To  take  ghusl  in  Arafaat.  

(9)  During  the  days  at  Mina,  to  spend  the  nights  also  at  Mina.  

(10)  To  halt  at  Muhassab  on  returning  from  Mina  even  if  just  for  a moment. 

Besides  the  above,  there  are  many  other  Sunnat  acts  of  the  Hajj.  

Deliberate  neglect  or  omission  of  any  Sunnat  is  sinful.  Rendering the  Sunnats  is  an  act  of  great  thawaab.  If  a  Sunnat  act  is  omitted, there  is  no  jaza  (compensation)  or  penalty  to  be  paid.  However, care  should  be  taken  not  to  omit  the  Sunnats  since  such  omission reduces  the  thawaab  of  the  Hajj.  


(1)  Men  have  to  recite  the  Talbiyah  audibly.

(2)  Reciting  the  Talbiyah  in  abundance.

(3)  Qurbaani  (sacrificing  an  animal)  by  the  Mufrid.

(4)  To  take  ghusl  at  the  time  of  entering  Makkah  Mukarramah.

(5)  To  stop  near  to  Jabal-e-Rahmat  in  Arafaat  if  there  is  no congestion.

(6)  To  perform  Zuhr  and  Asr  Salaat  together  in  Arafaat  with Jamaat.

(7)  During  the  duration  of  Wuqoof  at  Arafaat  to  recite  Talbiyah and  make  dua  in  abundance.

(8)  To  halt  at  Mash’ar-e-  Haraam  during  Fajr  (morning)  of  the  Day of  Arafaat.  

(9)  To  perform  Fajr  Salaat  at  Muzdalifah.

(10) To make Tawaaf -e-Ziyaarat on 10th Zil Hijj.

Mustahab  is  an  act  which  is  highly  meritorious.  Its  thawaab  is great.  However,  omission  of  Mustahab  acts  is  not  sinful.  But,  this does  not  mean  that  one  should  be  neglectful  in  regard  to  the Mustahabbaat.


Makruh  acts  are  reprehensible  and  the  thawaab  of  the  Hajj  is reduced  by  the  perpetration  of  Makruh  acts.  The  Hajj  becomes defective  by  the  commission  of  Makruh  acts.  Deliberate perpetration  of  Makruh  acts  is  sinful.  However,  Makruh  acts  will not  invalidate  the  Hajj.  Among  the  prohibitions,  only  sexual intercourse  which  has  been  committed  prior  to  the  Wuqoof  of Arafaat

The  following  things  are  Makruh:  

(1)  The  Imaam  reciting  the  Khutbah  before  zawaal  on  the  Day  of Arafaat.

(2)  After  performing  both  Salaats  together  in  Musjid  Namrah,  to remain  long  outside  the  limits  of  Arafaat.

(3)  To  depart  from  Arafaat  before  or  after  the  Imaam.  

(4)  To  make  the  Rami  with  pebbles  obtained  from  near  to  the Jimaar  or  with  pebbles  of  the  Musjid  or  to  break  a  big  stone  into bits  and  use  the  pieces  for  pelting.  

(5)  When  terminating  the  Ihraam  of  Hajj  or  Umrah  to  shave  only one  quarter  of  the  head  or  to  cut  hair  from  only  a  quarter  of  the head.  

(6)  During  the  days  of  Mina,  to  spend  the  nights  in  Makkah.  

(7) To make Wuqoof of Muzdalifah in Wadi Muhassar.


The  following  acts  are  prohibited  during  the  state  of  Ihraam:  

(1)  Sexual  intercourse  as  well  as  all  sex-play  and  acts  and  talks  of romance.

(2)  Quarrelling  and  fighting.

(3)  Hunting  land  animals.

(4)  To  inform  a  hunter  of  the  whereabouts  of  an  animal.

(5)  To  aid  a  hunter  in  anyway  whatever.

(6)  To  chase  a  wild  animal.

(7)  To  break  an  egg  of  a  wild  bird.

(8)  To  injure  any  wild  animal,  even  removing  its  feathers.

(9)  To  sell  wild  animals.

(10)  To  purchase  wild  animals.

(11)  To  remove  the  milk  of  a  wild  animal.

(12)  To  cook  the  meat  of  eggs  of  wild  animals.

(13)  To  kill  lice.

(14)  To  throw  lice  in  the  heat  of  the  sun.

(15)  To  wash  clothing  with  the  intention  of  killing  lice.

(16)  To  instruct  another  person,  directly  or  indirectly,  to  kill  lice.

(17)  To  dye  one’s  hair.

(18)  To  use  gum  or  any  kind  of  hair  conditioner.

(19)  To  apply  perfume.

(20)  To  cut  hair  and  nails  or  to  ask  another  person  to  cut  one’s  hair and  nails

(21)  To  cover  the  face  or  any  part  of  the  face.

(22)  To  wear  sewn  garments,  e.g.  kurtah,  trousers,  topee,  etc.

(23)  To  wear  such  shoes  or  socks  which  conceal  the  raised  bone  in the  front  of  the  foot.

(24)  To  wear  garments  which  have  been  dyed  in  saffron,  kusum  or any  fragrant  substances.  However,  if  the  garments  so  dyed  have been  thoroughly  washed,  leaving  no  fragrance,  it  will  then  be permissible  to  wear  such  garments.


The  following  acts  are  Makruh  during  the  state  of  Ihraam:  

(1)  To  comb  the  hair  or  beard.  
(2)  To  scratch  the  hair  in  such  a  way  that  hair  or  lice  falls  out.  

(3)  To  make  khilaal  in  the  beard.  

(4)  To  sew  the  two  ends  of  the  lower  Ihraam  garment  when  this  is not  occasioned  by  a  need  to  conceal  the  aurah.  

(5)  To  tie  knots  in  the  upper  garment  or  to  tie  it  with  pins,  needles, etc.  

(6)  To  smell  perfume.

(7)  To  touch  perfume.  

(8)  To  sit  in  the  shop  of  a  perfume-seller  so  as  to  inhale  the fragrance  of  the  perfume.  

(9)  To  unnecessarily  tie  a  bandage  on  the  body.  

(10)  To  touch  or  to  smell  fragrant  fruit  and  grass.  

(11)  To  stand  under  the  cloth  of  the  Ka’bah  in  such  a  way  that  the cloth  touches  the  head  or  face.  

(12)  To  lay  on  one’s  stomach  with  one’s  face  downwards  on  the pillow.  

(13)  To  eat  uncooked  fragrant  smelling  food.  

(14)  To  look  with  lust  at  the  satar  of  one’s  wife.  

(15)  To  throw  any  garment,  e.g.  coat,  over  the  shoulders.


The  Ihraam  of  a  female  is  similar  to  that  of  a  male.  She  too  has  to abstain  from  all  the  prohibitions  and  makruhaat  of  the  state  of Ihraam.  However,  there  are  some  differences.  It  is  permissible  for a  woman  to  wear  sewn  clothing.  It  is  Waajib  for  her  to  keep  her head  covered.  When  concealing  her  face,  she  should  not  let  the covering  cloth  touch  her  face  since  this  is  not  permissible  in Ihraam.  The  cloth  covering  her  face  should  be  hung  over  a  special protuberance designed specifically for this occasion. 

It  is  permissible  for  women  to  wear  colorful  garments  provided there  is  no  emission  of  fragrance  from  the  garments.  Women should  recite  the  Talbiyah  silently, so  that  their  voices  are  not heard by men. 

During  Tawaaf  women  do  not  make  Idhtiba  and  Ramal  nor should they run between Meelain Akhzarain during the Sa-ee

When  there  are  crowds  of  people  and  congestion  prevails, women  should  not  touch  Hajr-e-Aswad  nor  kiss  it.  They  should not  make  the  two  raka’ts  Tawaaf  Salaat  atnMaqaam-e-  Ibraheem  – They  should  not  make  the  Rami  nor  climb  onto  Safa  and  Marwah.
These  obligations  are  waived  for  women  when  congestion  and jostling of crowds prevail. 

During  the  state  of  haidh  they  should  neither  make  Tawaaf  nor Sa-ee.  If  they  postpone  Tawaaf-e-Ziyaarat  due  to  haidh  and perform it later than 12th Zil Hijj, Dum is not obligatory on them.


Errors  which  happen  during  Hajj  are  called  Jinaayaat.  There  are two  types  of  jinaayaat:  

(1)  Omission  of  the  Waajib  acts  of  Hajj.  

(2) Commission of the Hajj prohibitions. 

The  prohibitions  of  Hajj  are  of  two  kinds:  

(1)  The  prohibitions  of  Ihraam.

(2)  The  prohibitions  of  the  Haram  Shareef  (the  Holy  Place).
Nine  errors  pertain  to  Ihraam  and  two  errors  to  Haram.    Thus, there  are  altogether  eleven  errors  regarding  the  prohibitions  of Hajj.  These  are  as  follows:  

(1)  To  apply  perfume.

(2)  For  men  to  wear  sewn  clothes.

(3)  To  cover  the  head  and  face.
(4)  To  remove  lice  from  one’s  body.

(5)  To  kill  lice.

(6)  To  remove  hair  from  the  body.

(7)  To  cut  nails.

(8)  To  indulge  in  sexual  relationship.

(9)  To  hunt  or  molest  game  (wild  animals  on  land).

(10)  To  hunt  in  the  Holy  Precincts.

(11)  To  cut  the  grass  or  trees  of  the  Haram.


There  are  several  principles  governing  the  errors  committed.  These will  now  be  explained  to  facilitate  better  understanding  of  the errors. 

FIRST  PRINCIPLE:  There  are  four  ways  in  which  the prohibitions  of  Hajj  are  committed:

(1)  The  prohibition  is  committed  fully  but  because  of  a  valid reason.

(2)  The  prohibition  is  committed  partially  but  because  of  a  valid reason.

(3)  The  prohibition  is  committed  fully  but  without  valid  reason.

(4) The prohibition is committed partially but without valid reason.

The  Hukm  (effect  and  rule)  of  each  of  these  four  ways  of commission  is  different.  The  ruling  applicable  to  each  one  is  as follows:  

(a)  If  the  prohibition  was  committed  fully,  but  because  of  a  valid reason,  Dum  or  Fasting  or  Sadqah  becomes  Waajib.

(b)  If  the  prohibition  was  committed  partially,  but  because  of  a valid  reason,  either  Fasting  or  Sadqah  is  Waajib.  

(c)  If  the  prohibition  was  committed  fully,  but  without  valid reason,  only  Dum  is  Waajib.  In  this  case  there  is  no  choice.  

(d)  If  the  prohibition  was  committed  partially,  but  without  valid reason,  only  Sadqah  is  Waajib.  Again,  here  is  no  choice.  

SECOND  PRINCIPLEDum  is  one  goat  or  one  sheep  or  a seventh  share  of  a  cow  or  camel.  

THIRD  PRINCIPLE:  A  whole  cow  or  a  whole  camel  is incumbent  on  only  two  occasions,  as  follows:  

(1)  Making  Tawaaf-e-Ziyaarat  in  the  state  of  Hadth-e-Akbar,  i.e. the  greater  impurity  or  janaabat.  

(2)  To  indulge  in  sexual  intercourse  after  Wuqoof-e-Arafaat,  but before  shaving  the  head.  

FOURTH  PRINCIPLE:  All  conditions  and  requirements applicable  to  Qurbaani  animals  apply  to  the  Dum  animals  as  well.  

FIFTH  PRINCIPLE:  Sadqah  in  this  context  is  half  a  Saa‘ (approximately  2.5  kg.)  of  wheat  or  the  amount  which  is  usually paid  as  Fitrah.

SIXTH  PRINCIPLE:  The  Qaarin  who  commits  jinaayaat  in Ihraam  before  making  Umrah  is  liable  for  two  penalties  since  he  is in  two  states  of  Ihraam.  The  Mufrid  is  liable  for  one  penalty  since he  is  in  the  state  of  one  Ihraam.  However,  if  the  Qaarin  entered  the Meeqaat  limits  without  Ihraam,  only  one  Dum  will  be  Waajib  on him.  

SEVENTH  PRINCIPLE:  Regarding  the  jinaayaat  of  the  Haram and  in  the  penalty  pertaining  to  game  on  land,  there  is  a  choice  of three  ways  of  discharging  the  penalty.  These  are:

(1)  The  wild  animal  is  to  be  valued  and  if  a  sacrificial  animal (Dum)  is  available  for  this  value  or  price,  an  animal  will  be purchased  and  slaughtered.  

(2)  This  amount  may  be  given  in  charity.  

(3) One may fast instead.  Any  one  of  these  three  penalties  will  suffice.  If  the  option  of fasting  is  chosen,  one  should  consult  an  Alim  for  ascertaining  the method  of  calculating  the  number  of  fasts  to  be  kept.  This  number differs.
EIGHTH  PRINCIPLE:  Kaffaarah  (penalty  or  compensation)  is obligatory  even  if  a  prohibition  of  Ihraam  is  committed  on  account of  a  valid  reason.  

NINTH  PRINCIPLE:  If  any  act  among  the  Waajibaat  of  Hajj  is omitted  without  valid  reason,  penalty  is  incumbent.  

TENTH  PRINCIPLE:  If  any  act  among  the  Waajibaat  of  Hajj  is omitted  on  account  of  valid  reason,  penalty  is  not  obligatory.  

ELEVENTH  PRINCIPLE:  penalty  is  not  incumbent  on  a  minor nor  on  an  insane  person.  However,  if  one  became  insane  after having  entered  the  state  of  Ihraam  and  later  regained  sanity,  then penalty  is  obligatory  for  any  omission  of  Waajib  acts  which  had occurred.  

TWELFTH  PRINCIPLE:  If  one  is  unable  to  discharge  the penalty  immediately,  payment  at  a  later  date  will  be  valid.  

*  Deliberate  commission  of  jinaayaat  is  a  grave  and  major sin.  

Hajj is  not  accepted  if  jinaayaat  are  committed  deliberately.  

*  Discharging  the  penalty  of  Jinaayaat  does  not  set  one  free from  the  sin.  After  payment  of  the  penalty  it  is  essential  to make  taubah  (repent)  and  seek  forgiveness  from  Allah Ta’ala.


Some  explanation  and  examples  regarding  the  errors  occurring during  Hajj  will  now  be  given  for  better  understanding.  

(1)  If  one  enters  the  precincts  of  the  Meeqaat  without  IhraamDum is  Waajib.  If  the  Ihraam  is  adopted  after  entering  the  Meeqaat,  one Dum  is  Waajib.  However,  if  one  returns  to  the  Meeqaat  and  dons Ihraam  there,  then  the  Dum  penalty  falls  away.  

(2)  One  who  enters  the  Meeqaat  without  Ihraam,  may  return  to  the Meeqaat  as  long  as  one  has  not  entered  Makkah  Mukarramah  and commenced  the  acts  of  Hajj.  Until  such  time  that  one  Shaut  of Tawaaf  has  not  been  rendered,  one  may  return  to  the  Meeqaat  and recite  the  Talbiyah  there.  In  this  case  the  Dum  penalty  falls  away.  

(3)  The  penalty  of  a  camel  or  Sadqah  does  not  apply  for  the omission  of  any  Waajib  act  of  Umrah.  In  this  case  only  a  sheep  or goat  is  obligatory.  However,  since  the  Ihraam  of  Umrah  and  the Ihraam  of  Hajj  are  the  same,  commission  of  the  prohibitions  of Ihraam  will  make  Sadqah  incumbent.  

(4)  If  the  Tawaaf  of  Umrah,  the  whole  of  it  or  part  of  it,  even  if  it is  just  one  Shaut,  was  performed  in  the  state  of  either  Hadth-e-Akbar  (janaabat)  or  Hadth-e-Asghar  (without  wudhu),  then  Dum  is Waajib.  

(5)  If  Tawaaf-e-Qudoom,  Nafl  Tawaaf  or  Tawaaf-e-Wida’  were performed  without  wudhu,  the  Sadqah  penalty  is  half  Saa‘  wheat (the  amount  of  Sadaqatul  Fitr)  for  every  Shaut  of  the  Tawaaf rendered  without  wudhu.  If  the  amount  or  value  of  the  Sadqah  for all  the  Shauts  is  equal  to  the  price  of  a  Dum,  then  slightly  less  than the  price  of  a  Dum  should  be  given  as  Sadqah.  This  same  rule applies  to  less  than  half  of  Tawaaf-e-Ziyaarat  made  without wudhu.  

(6)  If  the  whole  or  the  greater  part  of  Tawaaf-e-Ziyaarat  is  made in  the  state  of  Hadth-e-Akbar  (janaabat),  the  penalty  is  a  camel  or  a cow.  

(7)  If  less  than  half  of  Tawaaf  -e-Ziyaarat  or  the  whole  of  Tawaaf-e-Qudoom  or  Tawaaf-e-Wida’  or  Tawaaf-e-Nafl  is  made  in  the state  of  Hadth-e-Akbar,  the  penalty  of  one  goat  is  Waajib.  

(8)  If  Tawaaf  Ziyaarat  was  made  in  the  state  of  janaabat  and Tawaaf  Wida’  was  made  in  the  state  of  tahaarat  (purity)  during  the days  of  Nahr  (10th,  11th,  12th),  then  this  Tawaaf  Wida  will  be considered  to  be  Tawaaf  ZiyaaratTawaaf  Wida’  will  have  to  be repeated.  If  it  is  not  repeated,  Dum  is  Waajib.  

(9)  If  after  making  Tawaaf-e-Ziyaarat  in  the  state  of  janaabat, Tawaaf-e-Wida’  is  made  after  the  days  of  Nahr,  then  too,  this Tawaaf  will  be  considered  to  be  Tawaaf-e-Ziyaarat.  However,  in this  case  two  Dum  will  be  Waajib—one  being  for  the  delay  of Tawaaf-e-Ziyaarat  and  one  being  for  the  omission  of  Tawaaf-e-Wida’.  If  however,  Tawaaf-e-Wida‘  is  repeated,  one  Dum  falls away.  

(10)  If  Tawaaf-e-Ziyaarat  was  made  without  wudhu  during  the days  of  Nahr,  but  thereafter,  Tawaaf-e-Wida‘  was  made  also  during the  days  of  Nahr,  then  this  Tawaaf-e-Wida  will  be  considered  to  be Tawaaf-e-Ziyarat.  

(11)  A  Tawaaf  performed  in  the  state  of  Hadth-e-Akbar  (janaabat) has  to  be  compulsorily  repeated.  If  it  was  performed  without wudhu,  repeating  it  is  Mustahab.  However,  after  repeating  such  a Tawaaf,  the  Sa-ee  is  not  to  be  repeated.  

(12)  Omission  of  three,  two  or  even  one  Shaut  of  Tawaaf-e-Ziyaarat  makes  Dum  Waajib.  However,  if  Tawaaf-e-Wida’  is  made during  the  days  of  Nahr,  the  spoilt  Shauts  of  Tawaaf-e-Ziyaarat will  be  compensated  for.  In  the  case  of  Tawaaf-e-Wida‘,  half  a  Saa‘ (the  amount  of  Fitrah)  has  to  be  given  in  Sadqah  for  every defective  Shaut.  

(13)  If  four  Shauts  or  more  of  Tawaaf-e-Ziyaarat  were  omitted, the  Muhrim  will  remain  in  the  state  of  Ihraam  as  long  as  he  does not  return  and  complete  Tawaaf-e-Ziyaarat  Women  will  remain haraam  for  him  as  long  as  he  does  not  complete  Tawaaf-e-Ziyaarat.  If  he  does  not  complete  Tawaaf-e-Ziyaarat,  he  remains in  the  state  of  Ihraam  in  relation  to  women.  Everytime  he  indulges in  sexual  intercourse,  one  Dum  becomes  obligatory.  The  only  way in  which  he  can  be  set  free  from  the  Ihraam  is  to  complete  Tawaaf-e-Ziyaarat.  

(14)  If  one,  two  or  three  Shauts  of  Tawaaf-e-Qudoom  or  Tawaaf-e-Wida’  were  omitted,  the  full  Sadqah  will  be  Waajib  for  every Shaut  missed.  If  four  or  more  Shauts  were  omitted,  Dum  is Waajib.  However,  if  Tawaaf-e-Qudoom  was  not  performed  at  all, i.e.  one  did  not  even  begin  to  perform  it,  then  there  is  no  penalty. But,  omission  of  Tawaaf-e-Qudoom  is  evil  and  sinful.


(1)  If  the  whole  Sa-ee  or  the  greater  number  of  its  Shauts  were omitted  without  reason  or  the  Sa-ee  was  made  riding,  Without valid  reason,  the  Hajj  will  be  valid,  but  Dum  is  Waajib.  However, if  the  Sa-ee  is  repeated  on  foot,  the  Dum  penalty  falls  away.  

(2)  If  one,  two  or  three  Shauts  of  Sa-ee  were  omitted  without  valid reason  or  executed  while  riding  for  no  proper  reason,  Sadqah  is Waajib  for  every  Shaut.


(1)  If  one  failed  to  reach  Arafaat  on  the  9th  Zil  Hijj  before  sunset, the  Hajj  is  not  valid.  Qadhaa  of  the  Hajj  is  now  obligatory.  The Hajj  has  to  be  repeated.  

(2)  It  is  essential  to  remain  in  Arafaat  until  sunset.  If  one  leaves Arafaat  before  sunset,  it  is  incumbent  to  return  there  before  sunset otherwise  Dum  becomes  Waajib.  


(1)  It  is  Waajib  to  observe  the  tarteeb  (consecutive  order)  of Maghrib  and  Isha  Salaat.  It  is  also  Waajib  to  perform  these  two Salaats  together  at  Muzdalifah.  If  the  tarteeb  was  not  observed  or if  the  two  Salaats  were  not  performed  together,  Dum  is  obligatory.  

(2)  If  the  Wuqoof  of  Muzdalifah  is  omitted  without  valid  reason, Dum  is  Waajib.  If  omitted  because  of  a  valid  reason,  Dum  is  not Waajib.  If  women  omit  this  Wuqoof  because  of  the  crowds  and congestion,  Dum  is  not  Waajib,  since  such  omission  is  on  valid grounds  in  relation  to  females.


(1)  In  the  following  cases  of  omission,  Dum  will  be  Waajib:  

*  If the  Rami  of  all  four  days  is  omitted.  

*  The whole Rami  of any one  day is  omitted.  

*  The  majority  of  the  pebbles  of  a  day  is  omitted,  e.g.  four pebbles  on  the  10th  Zil  Hijj  were  omitted  or  eleven  pebbles of any other day. 

(2)  In  the  following  cases  of  omission,  the  full  Sadqah  is  Waajib for  every  pebble  omitted:  

*  On the 10th Zil  Hijj,  three  or  less  pebbles  were  omitted.  

*  On  the  other  days  (11th,  12th,  13th),  ten  or  less  pebbles were  omitted.  

If  the  total  amount  of  the  Sadqah  for  all  the  pebbles  omitted  is equal  to  the  price  of  a  Dum,  then  Sadqah  slightly  less  than  the price  of  a  Dum  should  be  given.


(1)  Shaving  the  head  for  the  termination  of  Ihraam  is  called  Halq. If  this  Halq  was  done  outside  the  precincts  of  the  Haram,  Dum  is Waajib.  

(2)  If  this  Halq  (i.e.  shaving  the  head  to  end  the  state  of  Ihraam) was  done  outside  the  Haram  and  after  the  days  of  Nahr,  then  two Dum are  Waajib.  

(3)  If  one  performed  Umrah  or  Hajj  and  left  the  Haram  without shaving  the  head,  but  returned  to  the  Haram  and  shaved  the  head, then  Dum  is  not  Waajib.  But,  if  he  returned  to  the  Haram  after  the days  of  Nahr  and  then  only  shaves  the  head,  Dum  is  Waajib.  

(4)  It  is  obligatory  for  the  Mufrid  to  observe  tarteeb  (sequence  and order)  between  Rami  and  Halq  (or  Qasr).  Rami  has  to  be  executed first  and  thereafter  Halq  or  Qasr  (cutting  the  hair  on  the  head).  If this  consecutive  order  or  sequence  is  not  observed,  Dum  is  Waajib.
(5)  It  is  not  permissible  for  the  Qaarin  and  Mutamatti‘  to  shave  the head  before  Thabah  (slaughtering  an  animal).  It  is  Waajib  for  the Qaarin  and  Mutamatti‘  to  observe  the  sequence  (tarteeb)  of  the  acts of  Rami,  Thabah  and  Halq  or  Qasr.  Non-observance  of  the  Tarteeb makes  Dum  Waajib.  

(6)  It  is  not  permissible  to  cut  the  nails  before  shaving  the  head since  the  state  of  Ihraam  lasts  until  the  shaving  or  cutting  of  the hair.  Thus,  if  all  the  nails  of  the  fingers  and  toes  were  cut  in  one session,  Dum  is  Waajib.  If  these  were  cut  in  four  different sessions,  then  four  Dum  will  be  Waajib.  If  less  than  five  nails  were cut, then for each finger-nail or toe- nail cut, Sadqah is Waajib.


MEEQAAT:  Meeqaat  are  those  sacred  places  beyond  which  the traveller  to  Makkah  Mukarramah  may  not  journey  without  Ihraam. Those  outside  the  Meeqaat,  wishing  to  enter  Makkah  Mukarramah, have  to  adopt  Ihraam.  It  is  not  permissible  to  pass  these  areas without being in the state of Ihraam

According  to  Imaam  Shaafi  (rahmatullah  alayh),  Ihraam  is adopted  for  Hajj.  Therefore,  it  is  not  permissible  to  go  into  the confines  of  the  Meeqaat  without  Ihraam.  However,  according  to Imaam  Abu  Hanifah  (rahmatullah  alayh),  Ihraam  is  not  conditional with  Hajj.  Whenever  one  wishes  to  enter  the  Haram  Shareef,  it  is necessary  to  be  in  Ihraam  irrespective  of  the  purpose  for  which  one enters  the  Haram.  The  following  are  the  names  of  the  various Meeqaat  limits:  

ZUL-HULAIFAH:  This  is  the  Meeqaat  for  those  who  wish  to enter  Makkah  Mukarramah  from  the  direction  of  Madinah Tayyibah.  

QARN:  This  place  is  along  the  road  of  Najd.  It  is  the  Meeqaat  for those  who  approach  Makkah  Mukarramah  from  this  way.  

YALAMLAM:  This  is  a  hill  along  the  coast  on  the  road  of Yemen.  This  hill  lies  between  Jiddah  and  Aden.  Those approaching  from  the  south  and  proceeding  to  Jiddah  via  Aden  can sight  this  hill  on  the  eastern  shore  between  Aden  and  Jiddah.  This is  the  Meeqaat  for  all  those  who  approach  from  the  south.  

ZAATUL  IRQ:  This  place  is  situated  about  32  miles  from Makkah  Mukarramah.  This  is  the  Meeqaat  for  the  people  of  Iraq and  all  those  who  approach  Makkah  Mukarramah  from  this direction.  

JUHFAH  is  a  place  about  48  miles  from  Makkah  near  to  Rabigh. It  is  the  Meeqaat  for  the  people  of  Shaam  and  those  approaching from  that  direction.  


Haram  is  the  territory  of  several  miles  radius  around  Makkah Mukarramah.  The  Haram  is  apart  from  the  Meeqaat.  During  the time  of  Rasulullah  (sallallahu  alayhi  wasallam),  sand-dunes indicated  the  boundaries  of  the  Haram.  After  the  time  of Rasulullah  (sallallahu  alayhi  wasallam),  Muslim  rulers  erected landmarks to mark the boundaries of the haram. 

On  the  road  to  Jiddah,  several  miles  from  Makkah  Mukarramah, a  huge  landmark  has  been  erected  to  indicate  the  boundary  of  the Haram  on  that  side.  On  the  road  to  Madinah  Munawwarah  at  a place  called  Tan’eem,  a  landmark  indicates  the  boundary  of  the Haram. 

These  precincts  or  boundaries  were  fixed  by  Rasulullah (sallallahu  alayhi  wasallam)  on  Divine  instruction.  It  is  not  lawful to  hunt  within  the  limits  of  the  Holy  Precincts  (the  Haram)  nor  is  it permissible  to  execute  a  person  (even  for  valid  reason)  within  the Haram.  Similarly,  it  is  not  permissible  to  cut  trees  or  to  uproot grass  in  the  Haram.  


The  region  stretching  from  the  boundaries  of  the  Haram  to  the Meeqaat  is  called  Hiell.  The  above  mentioned  prohibitions  of  the Haram  are  permissible  in  Hiell.  

*  All  the  buildings  surrounding  the  Ka’bah  are  also  within  the Haram.  In  addition  to  the  above  mentioned  rules  of  the  Haram,  the rules  pertaining  to  Musjids  will  also  be  applicable  to  these buildings.  It  is,  therefore,  not  permissible  to  enter  these  adjacent buildings  in  the  state  of  janaabat  nor  is  it  permissible  to  make Tawaaf  of  the  Baitullah  in  the  state  of  impurity.  

HAJR-E-ASWAD:  Hajr-e-Aswad  or  the  Black  Stone  is  a  stone from  Jannat.  It  was  presented  to  Hadhrat  Nabi  Aadam  (alayhis salaam)  who  fixed  it  in  the  Ka’bah  Shareef.  This  sacred  stone  has  a circumference  of  approximately  30  inches.  Originally  it  was  a glittering  stone,  extremely  bright.  When  it  was  brought  from Jannat  its  colour  was  snow-white.  As  a  result  of  the  sins  of  man  it has  progressively  become  black.  This  Stone  is  fixed  in  the  southeastern  corner  of  the  Ka’bah  Shareef  on  the  outside  at  a  height  of about  a  meter.  For  some  reason  it  has  split  into  several  pieces, hence  it  is  enclosed  in  a  silver  capsule  which  holds  together  all  the pieces.  By  kissing  Hajr-e-Aswad,  Allah  Ta’  ala  forgives  sins  and increases  the  person  in  virtue.  

ZAM  ZAM  SHAREEF:  This  is  the  sacred  fountain  of  water which  Allah  Ta’ala  in  His  infinite  mercy  created  for  the  sake  of Hadhrat  Nabi  Ismaail  (alayhis  salaam).  A  very  deep  and magnificent  well  has  been  built  there  now.  A  dome  of  marble covers  it.  Entry  to  the  well  is  through  a  doorway.  Although  water is  drawn  from  this  well  night  and  day  ever  since  the  time  of Hadhrat  Nabi  Ismaail  (alayhis  salaam),  the  water-supply  never decreases.  Inspite  of  the  water  being  slightly  brackish,  it  has  a wonderful  taste  and  has  miraculous  curing  properties.  Its  water  is  a proven cure for all types of physical ailments. 

Annually  on  the  15th  Night  of  Sha’baan,  this  sacred  fountain becomes  ebullient  and  attains  its  full  force.  Those  who  witnessed this  event  bear  testimony  to  this  marvellous  and  miraculous phenomenon  which  is  beyond  description.  Both  body  and  soul  are enlivened  by  this  water.  As  a  mark  of  respect,  its  water  is  drunk standing.  Those  in  the  state  of  impurity  do  not  use  this  water  for wudhu  or  ghusl.  After  purifying  themselves  with  other  water,  they pour  this  water  over  them  to  gain  of  its  barkat.  A  dead  person  who is  wrapped  in  kafan  washed  with  this  sacred  water  is  indeed fortunate. 

There  are  other  wells  as  well  from  which  water  for  drinking  and general  use  is  obtained.  Brackish  water  from  the  other  wells  is used  for  washing  and  general  purposes  while  the  water  from  Nahre-Zubaidah  is  used  for  drinking  and  cooking.  Nahr-e-Zubaidah  is the  canal  constructed  by  Zubaidah  (rahmatullah  alayha),  the  wife Of  Khalifah  Haroon  Rashid  (rahmatullah  alayh).  This  canal  is among  the  wonders  of  the  world.  It  bears  testimony  to  the efficiency  and  competence  of  the  experts  who  planned  it  while  it  is clear  proof  of  Zubaidah’s  sincerity  and  of  the  fact  that  Allah  Ta’  ala has  accepted  her  effort.  At  places  this  canal  is  covered  while  at some  places  it  is  open.  A  wonderful  feature  of  this  canal  is  its presence  on  even  mountain  peaks  and  in  caves.  To  this  day  its source  has  not  been  established  nor  are  all  the  places  where  it  has been  led  to  known.  Very  few  people,  even  in  Arabia,  are  aware  of the  locations  and  courses  of  this  Canal.  

MAQAAM-E-IBRAHEEM: According to  the  majority  of  Ulama, Maqaam-e-Ibraheem  is  the  sacred  stone  on  which  Hadhrat Ibraheem  (alayhis  salaam)  mounted  when  he  was  building  the Ka’bah  Shareef.  The  footprints  of  Hadhrat  Ibraheem  (alayhis salaam)  are  visible  on  this  stone.  When  Hadhrat  Ibraheem  (alayhis salaam)  was  using  this  stone  to  stand  on  while  building  the  Ka’bah Shareef,  it  miraculously  increased  and  decreased  in  size  as  the occasion  warranted.  

According  to  some  authorities,  the  entire  Musjidul  Haraam  and every  place  of  the  sacred  Haram  are  equal  in  significance  to Maqaam-e-Ibraheem.  

SAFAA:  Adjoining  the  Sacred  Haram  on  the  south-eastern  side was  a  hill.  In  the  present  time  residences  have  been  built  on  top  of it  and  in  the  vicinity  surrounding  it.  A  number  of  steps  have  been made  here  for  those  who  perform  Tawaaf  and  Sa-ee.

MARWAH:  Opposite  Safaa  is  Marwah  which  also  was  a  hill  in the  north  western  side.  Here  too,  people  have  settled.  The  land  in between  these  two  hills  was  the  tract  along  which  Sayyidah Haajirah  (alayhas  salaam)  ran  several  times  to  and  fro,  in  great anxiety  and  worry,  searching  for  water  for  her  newborn  baby, Hadhrat  Ismaail  (alayhis  salaam).  A  magnificent  arcade  lined  with shops  exists  today  at  this  spot.  Two  green  pillars  are  erected  at  the spot  where  the  Hujjaaj  have  to  run  a  bit.  These  pillars  are  called Meelain  Akhdharain.  

MINA:  Makkah  Mukarramah  is  situated  in  a  valley,  between  two mountains.  The  mountain  range  stretches  far  towards  the  east  and north.  Three  miles  from  Makkah  Mukarramah  in  this  mountainous region  is  the  town  of  Mina.  This  is  the  place  where  Hadhrat Ibraaheem  (alayhis  salaam)  intended  to  sacrifice  his  son,  Hadhrat Ismaail  (alayhis  salaam)  at  the  Command  of  Allah  Ta’ala.  It  is  for this  reason  that  Hadhrat  Ismaail  (alayhis  salaam)  has  been  awarded the  title,  Thabeehullaah.  

JAMRAAT:  At  Mina,  on  the  occasion  when  Hadhrat  Ibraheem (alayhis  salaam)  was  taking  his  beloved  son,  Ismaail  (alayhis salaam)  for  sacrificing,  the  accursed  Shaitaan  appeared  in  human form  at  three  places.  Each  time  he  attempted  to  deter  Nabi Ibraaheem  (alayhis  salaam)  from  proceeding  on  his  holy  mission of  sacrifice.  Each  time  Hadhrat  Ibraheem  (alayhis  salaam)  pelted the  shaitaan  with  pebbles.  The  places  where  he  pelted  the  shaitaan are  marked  by  three  short  pillars  which  are  known  as  the  Jamraat. The  first  pillar  is  known  as  Jamrah  Ula; the  second,  Jamrah  Wusta and  the  last  one,  Jamrah  Uqba.  

MUZDALIFAH:  This  place  is  also  situated  in  the  same  plain  on the  north  eastern  side.  It  is  two  or  three  miles  further  than  Mina. This  is  a  vast  plain,  Muzdalifah  is  not  as  developed  as  Mina.  On the  return  from  Arafaat,  it  is  Sunnat  to  stay  here  overnight.  

ARAFAAT:  Two  or  three  miles  ahead  of  Muzdalifah  in  this  same mountain  range  is  a  vast  plain  surrounded  by  mountains.  This glorious  plain  is  known  as  Arafaat.  

On  the  9th  Zil  Hijj  all  the  Hujjaaj  (pilgrims)  gather  here  in  a mighty  concourse  and  remain  until  sunset.  It  is  Fardh  to  reach  here before  sunset.  Due  to  the  vast  multitude  of  tents,  one  has  to  be careful  when  leaving  one’s  own  tent  since  it  is  difficult  to  find one’s  way  back.  A  person  searching  for  a  lost  one  also  gets  lost here.  If  one  gets  lost  here,  the  only  place  to  link  up  again  with  ones companions  is  in  the  Haram  Shareef.


The  Baitullaah  Shareef  has  four  corners.  Each  corner  is  called  a Rukn.  At  the  north  eastern  corner  on  the  outside,  is  a  black  round stone  fixed  at  a  height  of  about  two  metres.  This  corner  is  called Rukn-e- Aswad and the scone is called Hajr-e-Aswad

In  the  south  western  corner  at  a  height  of  about  two  metres  a reddish  stone  is  fixed.  This  corner  is  called  Rukn-e-Yamaani because it is situated in the direction of Yemen. 

The  north  western  corner  is  called  Rukn-e-Shaami  because  it  is situated  in  the  direction  of  the  land  of  Shaam.  

The  corner  in  the  direction  of  Iraq  is  called  Rukn-e-Iraqi.  

MULTAZAM:  Multazam  is  the  area  between  the  Door  of Baitullah  Shareef  and  Hajr-e-Aswad.  It  is  Masnoon  to  lay  here  and make  dua.  

MUSJID  KHAIF:  This  is  the  name  of  the  great  Musjid  of  Mina. It  is  located  at  the  foot  of  the  mountain  in  the  north  of  Mina.  

MUSJID NAMRAH: This is the Musjid  at  the  edge  of  Arafaat.  
WADI  MUHASSAR:  Wadi  Muhassar  is  a  plain  adjoining Muzdalifah.  When  passing  here,  one  has  to  run  and  emerge quickly.  The  Divine  Punishment  which  destroyed  the  Companions of  the  Elephant  who  came  to  destroy  the  Ka’bah  occurred  here.  

MAUQAF:  Mauqaf  is  the  place  where  the  Pilgrim  stops  over  for executing  acts  of  Hajj.  The  Plain  of  Arafaat  and  Muzdalifah  are Mauqaf.  The  Hujjaaj  have  to  stay  over  at  these  places.  

MATAAF:  This  is  the  area  around  the  Baitullah  Shareef  where Tawaaf  is  performed.  This  area  has  been  tiled  out  in  marble.  

HATEEM:  The  Hateem  is  part  of  the  Baitullah  Shareef. Approximately  six  Islamic  yards  of  the  original  Ka’bah  has  not been  included  in  the  Ka’bah  building.  This  adjoining  open  area  of the  Ka’bah  is  on  the  northern  side  of  the  Baitullaah  Shareef.  The Hateem  is  also  known  as  Hajr-e-Khateerah.


The  area  of  the  Haram  surrounds  Makkah  Mukarramah  on  the outskirts.  Hunting,  cutting  grass  and  trees  are  not  permissible within  these  Holy  Precincts  (i.e.  the  Haram  of  Makkah).  If  a  wild animal  was  killed  accidentally  or  a  tree  was  cut,  Kaffaarah (compensation) is Waajib.  Pillars  as  landmarks  have  been  erected  at  the  limits  of  the Haram  Shareef.  A  pillar  marking  the  boundary  of  the  Haram  is located  on  the  road  to  Arafaat.  In  fact,  two  pillars  are  located  at this  boundary.  Pillars  marking the  boundaries  have  been  erected  at various distances around Makkah Mukarramah. 

The  eastern  wall  of  Makkah  Mukarramah  is  known  as  Soor Baabil  Muamalaat.  The  sacred  Qabrustaan  (cemetery)  and  Jannatul Mualla  are  on  that  side.  The  north  westerly  wall  facing  Madinah Munawwarah  is  called  Soor  Baabil  Shabeekah.  The  wall  facing Yemen is called Soor Baabil Yemen and Soor Baabil Maajin

Makkah  Mukarramah  is  surrounded  by  two  mountains  ranges. The  one  is  called  Jabal  Abu  Qubais  and  the  other,  Jabal  Qeeqa’an. These  two  mountains  together  are  called  Akhshabatain.  Jabal  Abu Qubais  is  known  as  Akhshab  Sharqi  and  Jabal  Qeeqa’an  is  called Akhshab Gharbi

Makkah  Mukarramah  is  in  the  land  of  Hijaaz.  Hijaaz  is surrounded  by  Egypt,  Shaam,  Yemen  and  Iraq


ISTILAAM  is  to  kiss  Hajr-e-Aswad  and  to  touch  it  with  the hands.  The  mere  touching  of  Hajr-e-Aswad  and  Rukn-e-Yamani  is also  Istilaam.  

IDHTIBA’  means  to  draw  the  upper  sheet  of  the  Ihraam  garment under  the  right  arm-pit  and,  casting  it  over  the  left  shoulder, leaving  the  right  shoulder  bare.  

AAFAAQEE  is  a  person  who  lives  outside  the  Meeqaat boundaries.  

MUFRID  is  a  person  who  performs  only  Hajj,  i.e.  Hajj  without Umrah.  

QAARIN  is  a  person  who  performs  Hajj  and  Umrah  together  with one  Ihraam.  

MUTAMATTI’  is  a  person  who  performs  Hajj  and  Umrah  in  the same  journey,  but  with  two  separate  Ihraams.

UMRAH  is  to  enter  into  Ihraam  from  Hiell  or  Meeqaat  and making  Tawaaf  of  Baitullah  and  Sa-ee  between  Safa  and  Marwah.

HIELL  is  the  region  between  the  Meeqaat  and  the  boundaries  of the  Haram  Shareef.

BATN  URNAH  is  a  veld  near  to  Arafaat.  Wuqoof  is  not permissible  here  since  it  is  outside  Arafaat.

WUQOOF is to halt  at  Arafaat  and  Muzdalifah.

RAMI is  to  pelt  the  Pillars  symbolizing  shaitaan.

JAMRAAT are the three  Pillars  which  are  pelted.

TALBIYAH is to  recite  the  formula  appeared above.

TAHLEEL is to  recite

HALQ is to  shave  the  head.  

QASR is  to  cut  the  hair.

RAML  is  to  walk  in  a  soldierly  style  in  the  first  three  Shauts  of Tawaaf.

SHAUT  is  one  circumbulation  of  the  Ka’bah.  Going  around  the Ka’bah  seven  times,  i.e.  seven  Shauts,  constitutes  a  Tawaaf.

SA-EE  is  to  make  seven  circuits  (Shauts)  between  Safa  and Marwah.

IFRAAD is  the  performance  of  Hajj  only.

QIRAAN  is  the  performance  of  Umrah  and  Hajj  together  in  one Ihraam.

TAMATTU‘  is  the  performance  of  Umrah  and  Hajj  together  in  a single  journey  with  two  Ihraam.

YAUM-E-TARWIYAH is the 8th  Zil  Hijj.

YAUM-E-ARAFAH is the 9th  Zil  Hijj.

YAUM-E-NAHR is the  10th  Zil  Hijj.

AYYAAM-E-NAHR are the 10th,  11th  and  12th  Zil  Hijj.

DUM  is  the  sacrificial  animal  which  is  stipulated  as  a  penalty  for violating  the  state  of  Ihraam  and  the  Haram.

SADQAH  is  also  a  penalty  for  violations  committed  during  the state  of  Ihraam.  Its  amount  is  the  amount  of  Sadaqatul  Fitr  (Fitrah).

JABAL QAZH is a mountain  in  Muzdalifah.

JABAL THABEER is a mountain  at  Mina.

JABAL RAHMAT is a mountain at  Arafaat.

JINAAYAT is an error committed during the state of Ihraam.


(1)  Ihraam

(2)  Tawaaf.  In  this  Tawaaf,  Raml  is  Sunnat.  

(3)  Sa-ee. 

(4)  Halq  or  Qasr.

(1)  Ihraam.

(2)  Tawaaf-e-Qudoom  which  is  Sunnat.

(3)  Wuqoof-e-Arafaat.

(4)  Wuqoof-e-Muzdalifah.

(5)  Rami  of  Jamrah  Uqba.

(6)  Qurbaani.

(7)  Halq  or  Qasr.

(8)  Tawaaf-e-Ziyaarat.

(9)  Sa-ee.

(10)  Rami  of  the  Jimaar.

(11)  Tawaaf-e-Wida’.

(1)  Ihraam  of  Hajj  and  Umrah.

(2)  Tawaaf  of  Umrah.  Raml  is  Sunnat  in  this  Tawaaf.

(3)  Sa-ee  of  Umrah.

(4)  Tawaaf-e-Qudoom  with  Raml.  This  Tawaaf  is  Sunnat.

(5)  Sa-ee.

(6)  Wuqoof-e-Arafaat.

(7)  Wuqoof-e-Muzdalifah.

(8)  Rami  of  Jamrah  Uqba.

(9)  Qurbaani.

(10)  Halq  or  Qasr.

(11)  Tawaaf-e-Ziyaarat.

(12)  Rami  Jimaar.

(13)  Tawaaf-e-Wida’.

(1)  Ihraam  of  Umrah.

(2)  Tawaaf  of  Umrah  with  Ramal.  Ramal  is  Sunnat.

(3)  Sa-ee  of  Umrah.

(4)  Halq  or  Qasr.

(5)  Ihraam  of  Hajj  on  8th  Zil  Hijj.

(6)  Wuqoof-e-Arafaat.

(7)  Wuqoof-e-Muzdalifah.

(8)  Rami  Jamrah  Uqba.

(9)  Qurbaani.

(10)  Halq  or  Qasr.

(11)  Tawaaf-e-Ziyaarat.

(12)  Sa-ee.

(13)  Rami  Jimaar.

(14) Tawaaf-e-Wida.

There  are  two  types  of  Tamattu‘.  Here  we  have  explained  only the popular form of Tamattu‘.


Dua  is  accepted  by  Allah  ‘Ta’ala  readily  at  the  following  places:  
(1)  Inside  the  Baitullah  Shareef.

(2)  Near  to  Hajr-e-Aswad.

(3)  Under  Meezaab-e-Rahmat.

(4)  Near  to  Rukn-e-Yamaani.

(5)  Near  to  Maqaam-e-Ibraheem.

(6)  Near  to  the  Jamraat.

(7)  Near  to  the  Multazam.

(8)  Near  to  the  Well  of  Zam  Zam.

(9)  On  Mount  Safa.

(10)  On  Mount  Marwah.

(11)  Between  Safa  and  Marwah.
(12)  Between  Rukn-e-Yamaani  and  Maqaame  Ibraheem.

(13)  At  Mina,  especially  in  Musjid  Khaif.

(14)  At  Arafaat.

(15)  At  Mash’arul  Haraam’.

(16)  Near  to  Mustajaar.

(17)  In  front  of  the  entrance  to  the  Ka’bah.

(18)  In  the  Hateem.

(19) From wherever the Ka’bah is visible.

My  honourable  Brethren!  Take  advantage  of  this  golden opportunity  and  engage  fervently  in  dua.  These  are  sacred  and auspicious  places  where  duas  are  quickly  heard  and  readily accepted.  Once  you  depart  from  the  Holy  Ka’bah  and  these  sacred places  of  Makkah  Mukarramah,  you  may  not  again  attain  this wonderful opportunity of securing such great blessings.


When  you  reach  your  hometown,  recite  the  following  dua:


Translation:  O  Allah!  I  ask  you  for  its  goodness,  the  goodness  of its  inhabitants  and  the  goodness  in  it.  I  seek  your  protection  from its  evil,  the  evil  of  its  inhabitants  and  the  evil  of  what  is  in  it.  O Allah!  establish  us  in  it  and  grant  us  a  beautiful  sustenance.  

On  entering  your  hometown,  recite:


As  far  as  is  possible  do  not  go  home  immediately  nor  arrive  at night.  Notify  your  family  of  your  arrival.  The  best  time  to  arrive back  home  is  the  time  of  Dhuhaa  (about  an  hour  or  two  after sunrise),  if  this  is  possible.  If  this  is  not  possible,  then  in  the  late afternoon  before  sunset.  Before  going  home,  proceed  to  the  Musjid and  perform  two  Raka’ts  Salaat  if  it  is  not  a  Makruh  time.  Make dua  and  express  your  thanks  and  gratefulness  (shukr)  to  Allah Ta’ala  for  your  safe  arrival  home.  Recite:


Make  musafahah  (shake  hands)  with  whomever  (i.e.  Muslims)  you meet.  After  entering  your  home,  perform  two  raka’ts  Salaat.  Then recite  the  praises  of  Allah  Ta’ala  and  express  your  shukr  to  Him. When  people  meet  you,  be  humble  and  meet  them  happily  and make  dua.  Before  entering  the  city  make  special  dua.  The  dua  of the  Hajji  before  entering  the  city  is  readily  accepted  by  Allah Ta’ala. 


The  Rooh  (soul)  of  all  the  actions  and  rites  of  the  Hajj  is  the intention  to  renew  Taubah  (repentance)  after  returning  from  the auspicious  journey.  In  addition,  Taqwa  (piety)  has  to  be  cultivated.

On  returning  from  the  sacred  journey,  strive  in  acts  of  virtue  and piety. 

The  sign  of  Hajj-e-Mabroor  (Hajj  which  Allah  Ta’ala  has accepted)  is  an  improved  spiritual  condition.  The  sign  of  having achieved  such  improvement  is  eagerness  to  follow  the  Sunnah  of Rasulullah  (sallallahu  alayhi  wasallam),  love  and  attachment  for the  world  and  worldly  people  diminishing  and  love  for  the Aakhirah  and  the  people  of  Aakhirah  increasing.



Sisi, The Kaafir Butcher of Egypt

[Majlisul Ulama]

Sisi,  the  Zionist  Kaafir  responsible  for butchering  thousands  of  Muslims  in Egypt,    addressing    the  clergy  of  AlAzhar  university  disgorged  the  following  kufr:  “The  corpus  of  Islamic  texts and  ideas  that  we  have  sacralised over  the  years  are  antagonizing  the entire  world,  that  it  is  not  possible that  1.6  billion  people  should  want  to kill  the  rest  of  the  world’s  inhabitants so that they  themselves may live.”

The  “corpus  of  Islamic  texts  and ideas”  to  which  Sisi,  the  kaafir  Butcher,  has  made  reference  is  none  other than  the  Qur’aan  and  the  Sunnah.  In  a nutshell,  it  is  Islam  which  the  likes  of Sisi  had  been  striving  and  conspiring   to   exterminate    from  its  very  inception  more  than  fourteen  centuries  ago. Dashing  their  hopes  of  succeeding  in their  satanic  mission,  the  Qur’aan  Hakeem states:

They  intend  (plot  and  plan)  to extinguish  the  Noor  of  Allah (i.e.Islam)  with  their  mouths,    whilst Allah  will  complete  (and  perfect)  His Noor  even  though  the  kaafiroon (such as Sisi) abhor it.

In  all  ages,  the  kuffaar  in  a  variety  of hues,  have    conspired  and  struggled  to deracinate  and  extinguish  Islam.  But by  the  fadhl  of  Allah  Azza  Wa  Jal, they  have  failed,  and  so  will  it  remain. The  successes  which    the  kuffaar  are achieving  against  Muslims  should  not be  understood  as  the  success  of  their   plot  to  destroy  Islam.  The  political ascendency  of  the  kuffaar  and  the  humiliation  of  the  Ummah  are  in  fact  the consequences  of  Muslim  disobedience,  transgression  and  rebellion against  the  Law  of  Allah  Ta’ala. Hence,  kuffaar  domination  has  been   divinely  hoisted  over  us  as  a  punishment.

The  kuffaar,  like  the  earthquake, tsunami,  tornado,  volcanic  eruption, pestilence,  etc.  are  simply  a  constituent  of  Divine  Punishment.  They  form part  of  the  Armies  of  Allah  Azza  Wa Jal.  These  varieties  of  punishments  for Muslims  are  explicitly    stated  in  the Qur’aan  and  Ahaadith.  Thus,  there  is no  conundrum  in  today’s  humiliation of the Ummah.

No  where  in  the  “sacralized  corpus of  Islamic  texts  and  ideas”  (the Qur’aan  and  Sunnah)  is the  destruction  of  the  world’s  people  (the  kuffaar) by  Muslims  propagated.  Sisi  has  simply  disgorged  what  his  western-colonized  brain  has  been  indoctrinated with  by  his  Yahood  and  Nasaara  masters  who  pay  him  a  couple  of  billion dollars  annually  to  sustain  and  perpetuate  his  butchery  of  Muslims  who seek  to  impose  the  Law  of  Allah  Azza Wa  Jal  in  Egypt  where  Sisi  and  his likes  have  made  kufr  the  law  of  the land.  Sisi  is  paid  billions  of  dollars every  year  to  keep  Egypt  as  a  province of Israel.

Rasulullah  (sallallahu  alayhi wasallam)  was  despatched  by  Allah Azza  Wa  Jal  as  Rahmatul  lil  Aalameen  (Mercy    to  all  mankind).  As  the Nabi  –  the  Final  Nabi  –  he  was  the Nabi  for  all  mankind.  Thus,  the “sacralized  corpus  of  Islamic  texts and  ideas”  (the  Qur’aan  and  Sunnah)   make  the  kuffaar  of  the  world  the  subject  for  Da’wat  and  Tableegh,  not  for Qatl  (killing)  as  Sisi  sings  the  song  of his  American  master.  All  the  forefathers  of  today’s  1.6  billion  Muslims were  mushrikeen  and  kuffaar.  How come  we  all  are  today  Muslim  if  the “sacralized  corpus  of  Islamic  texts  and ideas”  had  propagated  killing  of kuffaar?

Jihad  fi  Sabeelillaah  (waging  Jihad with  the  Sword  in  the  Path  of  Allah)  is imperative  for  removing  the  impediments  in  the  Path  of  Da’wat  and Tableegh.  The  objective  of  Jihad  is  not to  eliminate  the  kuffaar.  It  is  to  save the  kuffaar  from  eternal  perdition  in Hell-Fire  by    ensuring    their  entry  into Islam,  for  minus  Imaan  there  is  only everlasting  misery  and  suffering  in  the Hereafter.

In  a  subtle  denunciation  of  the Qur’aan  and  Sunnah  –  the  Shariah  of Allah  Ta’ala  –  the  Kaafir  Butcher  and agent  of  the  Yahood  and  Nasaara, said:  “……that  corpus  of  texts  and ideas  that  we  have  sacralized  over  the years,  to  the  point  that  departing  from them  has  become  almost  impossible,  is antagonizing the entire  world.”

Undoubtedly,  departing  from  that ‘corpus’  which  is  none  other  than  the Qur’aan  and  Sunnah  is  impossible  for the  Mu’mineen.  For  kuffaar  who  masquerade  like  Muslims  such  as  Sisi,   departing  from  the  Qur’aan  and  Sunnah  is  no  problem.  But  for  Muslims   the  Qur’aan  and  Sunnah  will  remain the  Law  and  the  way  of  life  until Qiyaamah.

The  entire  world  of  the  kuffaar    has felt  antagonized  since  the  very  inception  of  Islam  when  Rasulullah (sallallahu  alayhi  wasallam)  raised  the Standard  of  Tauheed.  There  is  no  way and  there  will  be  no  time  that  the kuffaar  will  not  be  antagonized  by  Islam.  The  hatred  they  have  for  Islam  is simply  the  attribute  of  their  inherent kufr  in  which  Sisi  grovels.  Confirming the  perpetual  hatred  which  the  kuffaar cherish  for  the  Mu’mineen,  the   Qur’aan  Majeed  which  is  the  primary fundamental  of  the  ‘corpus’,  states:  

Never  ever  will  the  Yahood  and Nasaara  be  pleased  with  you  until (such  time)  that  you  follow  their  religion.  Say  (to  them)!’  Verily,    guidance  is  only  Allah’s  guidance’  And  if you  follow  their    vain  desires  after Knowledge  (of  the  Corpus)  has  come to  you,  then    besides  Allah  you  will have  neither  friend  nor  helper.”  (Al-Baqarah, Aayat 120)

Displaying  his  gross  jahaalah (ignorance), Sisi  the  munaafiq  moron said:  “Is  it  possible  that  1.6  billion people  should  want  to  kill  the  rest  of the  world’s  inhabitants  –  that  is  7  billion  –  so  that  they  themselves  may live?”   

The  natural  attribute  of  kufr  is   stupidity.   Such  morons  are  today presidents,  prime  ministers  and  kings.  He  poses  a  question  based  on  hallucination.  He  may  probably  be  a  victim of  some  substance  abuse,  hence  his moronic  question.  On  what  does  he base  his  assumption  of  1.6  billion Muslims  wanting  to  eliminate  the world’s 7 billion non-Muslims? 

Consider  Egypt  itself.  It  is  a  non-Arab  country  with  the  vast  majority   of  the  inhabitants  having  been  born Muslims  although  millions  of  born Muslims  may  today  no  longer  be  Muslims.  Did  the  Sahaabah  eliminate  all the  kuffaar  Egyptians  when  they  annexed  the  country  to  the  Islamic  Empire?  The  same  applies  for  all  the lands  of  the  kuffaar  from  the  Atlantic in  the  West  to  the  walls  of  China  in the  East.  The  Sahaabah  and  the  early Muslims  had  conquered  all  these  lands of  the  kuffaar.  Did  they  kill  the kuffaar?  They  did  not  massacre  and butcher  the  kuffaar  as  Sisi  has  butchered    his  own  kind.  They  did  not  massacre  the  kuffaar  as  the  U.S.A.  and  the West  in  general  have  been  massacring and  brutally  torturing  Muslims  of  this age.

The  moron  should  read  the  history of  the  Sahaabah  and  of  the  early  Muslims.  He  shall  fail  to  find  Muslims  exterminating  kuffaar.  On  the  contrary he  will  find  an  abundance  of  brutal episodes  of  kuffaar  exterminating Muslims.  Millions  of  Muslims  were exterminated  by  the  kuffaar  Chinese. Millions  of  Muslims  were  massacred and  exterminated  by  the  Russian kuffaar.  The  whole  Arakanese  Muslim  population  of  Arakan  was  exterminated  and  expelled  from  their  homeland  by  kuffaar  Burmese  Buddhists. The  entire  Muslim  population  of  Spain was    eliminated  –  killed  and  expelled. Coming  to  the  recent  past  and  the  present,  the  kuffaar  Yahood  massacred   tens  of  thousands  of  Palestinian  Muslims  and  expelled  the  remainder  of  the population  from  their  homeland.  The kuffaar  U.S.A.  maimed  and  killed   hundreds  of  thousands  of  Iraqis  in  its brutal  carpet-bombing  campaigns.   The  U.S.A.  kuffaar  brutally  killed   tens  of  thousands  of  Afghan  Muslims. In  Central  Africa,  the  West  instigated and  armed  kuffaar  Africans  to  eliminate  Muslim  populations.  Kuffaar Hindus  massacred  hundreds  of  thousands  of  Muslims,  and  this  genocide continues  in  India  to  this  day.  In  Sri Lanka,  kuffaar  Buddhists  are  determined  to  eliminate  the  Muslim  population.

All  over  the  world,  and  throughout history,  the  mass  killing  was  always the  satanic    work  of  the  kuffaar  and the  victims  were  Muslims. Sisi    would have  displayed  some  brains  if  he  had said  that  the  7  billion  kuffaar  are poised  to  eliminate  the  1.6  billion Muslims.  With  the  massive  nucleur   arsenals  and  weapons  of  mass  destruction  of  western  kuffaar  countries,  who is poised to kill and eliminate whom?

Addressing  the  Al-Azhar  Shaikhs,  the Butcher  of  Egypt  said:  “I  am  saying these  words  here  at  Al-Azhar,  before this  assembly  of  scholars  and  ulama  — All  this  that  I  am  telling  you,  you  cannot  feel  it  if  you  remain    trapped    within  this  mind-set.  You  need  to  step  outside  of  yourselves  to  be  able  to  observe  it  and  reflect  on  it  from  a  more enlightened perspective.”

The  clergy  of  Al-Azhar  is  the  most liberal  ‘scholars’  in  the  Muslim World.  The  Shaikhs  of  Azhar  since   the  kuffaar  installed  their  regime  in Egypt  from  the  time  of  Nasser  to  the present,  have  never  been  associated with  any  Jihad  movement.  On  the contrary,  Azhar’s  clergy  is  subservient to  the  kuffaar  regime  of  Egypt. Sisi therefore  insanely  directed  his  stupid discourse  to  a  conglomerate  of  his own lackeys.
The  “mind-set”  which  the  moron munaafiq  lamented  is  in  fact  the  mindset  produced  by  the  Qur’aan  and  Sunnah.  It  is  a  “mind-set”  which  will  per petually  remain  with  Muslims  who believe  in  the  Qur’aan  and  Sunnah. There  is  no  greater  enlightenment  than the  Qur’aanic  mind-set  which  Sisi  and his  kuffaar  masters  abhor.  It  is  a  sacred  mind-set.  the  adoption  of  which is incumbent for all Muslims.

Sisi  is  trapped  in  the  mind-set   which  he  has  acquired  from  his  western  kuffaar  masters.  He  is  a  victim  of kuffaar  indoctrination,  hence  he  seeks to  displace  the  Qur’aanic  mind-set  by imposing  on  Muslims  the  western kuffaar mind-set.

Stepping  outside  yourselves”  is  to step  into  the  fold  of  kufr  and  shirk.   This  is  precisely  what  the  brutal  tyrant is  proposing.  For  Muslims  the  only enlightenment  is  the  radiance  of  the Qur’aan  and  Sunnah.  Besides  this, everything  else  is  darkness,  evil,  injustice and oppression.

Continuing  with  his  kufr  propagation,  Sisi,  the  murderer  of  thousands of  his  kind,  said:  “I  say  and  repeat again  that  we  are  in  need  of  a  religious  revolution.”  A  “religious  revolution”  is  abandonment  of  Islam  and adoption  of  western  kufr,  and  all  of  it under  the  designation  of  ‘Islam’.  If   the  world  was  in  need  of  a  religious   revolution,  Allah  Azza  Wa  Jal  would not  have  terminated  Nubuwwat   fourteen  centuries  ago. The  long  Chain  of Ambiyya  (alayhimus  salaam)  initiated   with  the  advent  of  Hadhrat  Aadam (alayhis  salaam)  would  have  continued    until  the  Day  of  Qiyaamah.  Every era  which  was  in  need  of  a  “religious revolution” would  then  have  been blessed  with  a  divine  Messenger.  But Allah  Ta’ala  terminated  Risaalat  and brought  to  an  end  the  Chain  of  Ambiya,  for  He  announces  in  the  Qur’aan that  the  Deen  is  Islam,  and  this  Islam is  complete  and  perfect.  It  will  endure until  Qiyaamah  and    within  its  framework  are  all  the  answers  and  solutions for    developments  right  until  the  end of  earthly  time.  But  the  kaafir  moron, Sisi  is  incapable  of  comprehending this simple truth.

We have  to  concede  that  a  religious revolution  of  kufr  has  already  overcome  the    Ummah.  The  brains  of  the vast  majority  of  the  Ummah,  has  already  been  brain-colonized  by  the western  kuffaar.  The  religious  revolution  which  the  western  kuffaar  have succeeded  in  imposing  on  Muslims have  produced  all  the  kuffaar  who  are today  at  the  helm  of  the  evil  regimes in  all  Muslim  lands.  It  is  the  western revolution  of  kufr  which  the  greater part  of  the  Ummah  has  adopted,  and  it is  this  vile  revolution  of  kufr  presented in  the  name  of  Islam  which  has  made the  Muslim  Ummah  the  slaves  of  the western kuffaar.

Even  the  Ulama  have  become kuffaar  of  the  zindeeq  breed.  We  are living  in  an  era  about  which  Hadhrat Abdullah  Bin  Amr  (radhiyallahu  anhu) said:

A  time  will  dawn  when  people  will assemble  in  their  Musaajid  and  perform  Salaat,  while  not  a  single  one among them will be a Mu’min.” 

Sisi’s  and  his  ilk,  for  the  sake  of public  consumption  and  deception perform  Salaat  in  the  Musaajid  whilst they  are  confirmed  kuffaar.  

Your Fingers- Instruments of Ibaadat or Sin

[Majlisul Ulama]


“A man approached Rasulullah (sallallahu alayhi wasallam) wearing a ring (made  of) iron. Rasulullah (sallallahu alayhi wasallam) commented: “Why am I seeing on you the jewels of the people of the Fire?”  Then he (the Sahaabi) threw away the ring. Later he (the Sahaabi) came wearing a ring of copper/brass. Then Rasulullah (sallallahu alayhi wasallam) said: “Why am I smelling  the odour of idols from you?” Then he (the Sahaabi) said: “O Rasulullah! From what material should I make it (the ring)?” Rasulullah (sallallahu alayhi wasallam) said: “From silver which should be less than one mithqaal (about 4 grams).” 

According to the Shariah, it is not permissible for both males and females to wear any kind of imitation rings. For females only rings of gold and silver are permissible. For males only rings made of silver weighing about four grams are permissible. Rings of copper, brass, iron, plastic, aluminium and of any  material whatsoever are haraam. Thus, fingers on which such rings are worn are instruments of sin and the Fire of Jahannum will be the punishment.


“Rasulullah (sallallahu alayhi wasallam) said: “When any of you have eaten, do not wipe (or wash) your hands until he has licked his fingers.”

A Sahaabi narrated: “I saw the Nabi (sallallahu alayhi wasallam) eating with three fingers, and licking his fingers before wiping (or washing) them.”

Jaabir (radhiyallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: “After  meals, lick the fingers, for verily, he (the one who eats) does not know in which portion of the food the barkat is.”

Anas (radhiyallahu anhu) said that after Rasulullah (sallallahu alayhi wasallam) had eaten, he would lick his fingers thrice.”

It is Waajib to lick the fingers after meals, before washing. It is also necessary to  thoroughly cleanse the plate  with the fingers before washing it. Rasulullah (sallallahu alayhi wasallam) said that even the cleansed plate supplicates  to Allah Ta’ala.


(This interlacing of the fingers is called Tashbeek)

“Once while Hadhrat Saeed Al-Khudri (radhiyallahu anhu)was sitting in the Musjid,  Rasulullah (sallallahu alayhi wasallam) entered. He saw a man sitting in the  centre of the Musjid with the fingers of both hands interlaced. Rasulullah (sallallahu alayhi wasallam) indicated to the man, but he did not understand (what was being conveyed to him). Then Rasulullah (sallallahu alayhi wasallam) turned to Abu Saeed Al-Khudri (radhiyallahu anhu) and said: “When any one of you performs Salaat, never should he interlace his fingers, for verily, interlacing fingers (Tashbeek) is an act of  Shaitaan, and verily,
as long as you are in the Musjid you are in Salaat until you leave from the Musjid.


(Takhleel means to pass the fingers of one hand  through the fingers of the other hand to ensure that water has reached the  spaces in between the fingers.)

“Rasulullah (sallallahu alayhi wasallam) commanded:  “When you make wudhu then make Takhleel between your fingers and your toes.” (Takhleel of the toes is made with the  little finger of the  left hand.) 

Rasulullah (sallallahu alayhi wasallam) said: “Make takhleel of your fingers so that Allah does not make takhleel of (your) fingers with fire on the Day of Qiyaamah.”


Rasulullah (sallallahu alayhi wasallam) said to  (the lady) Busrah: “Make incumbent on you (to recite) Tasbeeh, Tahleel and Takbeer, and count (the thikr) with  the anaamil, for verily, they (the anaamil) will be questioned and interrogated  on the Day of Qiyaamah. Do not become oblivious (of Allah’s Remembrance), for then you shall be deprived of Rahmat (Mercy).
Anaamil refers to the finger-joints. On each finger there are three joints. Tasbeeh means to recite any form of thikr in which appears ‘Subhaanallaah’, even if  only Sunhaanallaah. Tahleel is to recite: Laa ilaha il lallaah. Takbeer is to recite: ‘Allaahu Akbar’.

The fingers will testify on the Day of Qiyaamah in favour of  the one who had used them to count the number of times Thikr was made.


Rasulullah (sallallahu alayhi wasallam) said to Hadhrat Ali (radhiyallahu anhu): “Verily, I love for you what I love for myself. Do not crack your fingers whilst you are in Salaat.”   

The Wrath of Allah descends when fingers are cracked during Salaat.


“Hadhrat Ka’b Bin Maalik (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) would eat with his three fingers. He would lick the food from his three fingers.”

Eating  food with the fingers is Sunnah. Generally three fingers are used when eating. However, food such as rice is eaten with all five fingers.

Every act of the Mu’min, if done consciously in emulation of the Sunnah, is an act of ibaadat of high merit. Rasulullah (sallallahu alayhi wasallam) said: “The Mu’min is rewarded for every (lawful) act he does, even for the morsel of food which he (affectionately)  lifts (with his fingers) to the mouth of his wife.”

The Misyar-Zina Filth of the Salafis

[Majlisul Ulama]

MISYAR IS LEGALIZED prostitution in Saudi Arabia and in other parts of the Arab World, It is a kind of temporary  ‘marriage’ akin to the Shiah practice of Mu’tah notwithstanding certain differences between the two immoral practices.

Zina has been elevated to the status of marriage with the designation of Misyar which means “visiting marriage”. It is an unholy, temporary, promiscuous, clandestine alliance with a woman, in which all the rights of Nikah are denied to the so-called ‘misyar wife’. The only objective of the haraam misyar alliance is sexual gratification. It is in fact legalized prostitution for which the Saudi ‘scholars’ have given the stamp of holiness.

In this unholy promiscuous alliance, the man is absolved of all the obligations of an Islamic  Nikah. The woman has no rights whatsoever. Her only obligation is to live like an animal with the man whenever his sexual instincts constrain him to visit his mistress of misyar. In this haraam relationship regarded as ‘marriage’ by the Saudi ‘scholars’, a man has no responsibilities towards the woman. He does not have to provide her a home, financial support or to spend the night with her. The alliance is one of carnal convenienceto fulfil only at the bestial behest of the man.

The following is a typical application form which a man in search of a clandestine ‘misyar-spouse’ submits to the escort agency which arranges the misyar alliance.

Dear Customer, Please fill out the following form so that we can best serve you.

Remember, we are here to meet all your needs. Our motto is: “All fun, no responsibility.” 

I am seeking a wife between the ages of: (15-20) (21- 25) (26-30) (30-35) (36+) 




Tribal affiliation (in order of
preference) ————————————— 

Status: Virgin, Divorced (with or without children?) ………………………………… 

Widowed (w or w/o children?) …………….

Next, please mark the following choices so that we may decide which marriage best suits your personal needs. 

I would like a wife who agrees to relinquish the following rights: …….

Right to housing …….

Right to financial support…….

Right to time (spending the night especially)…….

Right to children……..

Right to public announcement of marriage…….

All of the above I would like a wife to meet the following needs:…….

Owns a home or lives with her family…….

Has her own job

Enjoys travelling…….

Speaks English…….

Attractive……. Open minded (to do things my current wife will not do)…….

All of the above. Thank you for your time. The total service fee will be determined by your above choices (Saudi Riyals 5,000 — 15,000). You are required to pay SR 500 to initiate search.” [Arab News 19th August 2006]

The sacred institution of Nikah has been reduced to the level of prostitution. Every aim and object which the Nikah stands for is negated by the corrupt ‘fatwas’ of the Saudi ulama-e-soo’ (evil learned men) who come fully within the glare of the following Hadith of Rasulullah (sallallahu alayhi wasallam): “Verily, I fear for my Ummah the Aimmah-e-Mudhilleen”. That is, scholars of this ilk who mislead the Ummah and pave the path of Jahannum for them. All of these vile misyar alliances of prostitution are clandestine  affairs. The wife of the man and his family are never informed and are not supposed to know of the zina alliance. The very nature of the misyar alliance — the secrecy and the complete annulment of rights, obligations and duties — effectively assigns it into the confines of prostitution.

Prohibiting all kinds of clandestine, haraam relationships such as misyar, mityar, mut’ah, etc., the Qur’aan Majeed states:

And lawful for you besides these
(prohibited classes of women) is that you search with your wealth (other chaste women) for retaining them (in marriage), not for fornication…. (Aayat 24, Nisaa’) 

The abominations of misyar and mut’ah come fully within the scope of the prohibited clandestine alliances of fornication stated in these Qur’aanic verse. The misyar mut’ah alliance is a denial and negation of everything holy for which Nikah stands. The primary motive for the divine injunction of Nikah is procreation of the human race. The misyar-mut’ah evil is the very antithesis of this Divine Motive.

All the rights and respect which Nikah gives rise to are totally eliminated in the unholy Saudi alliance of fornication marketed as lawful misyar. While cohabitation in Nikah is for fulfilment of a Divine Purpose, in the misyar-mut’ah alliance cohabitation is for no reason other than sexual gratification in exactly the same manner in which the lowly beasts give vent to their sexual instincts.

Insaan (the human being) is the noblest of Allah’s creation. He is not expected to degenerate to the level of dogs and asses in the exercise to gratify his natural
sexual instincts. This gratification creates responsibilities which misyar annuls. The woman is not chattel to be discarded at the wayside after the man has satisfied his animal behests. Nikah confers the lofty pedestal of wifehood and motherhood to a woman who is taken into a bond in the Name of Allah Azza Wa Jal. An honourable being taken into custody in Allah’s Name for the attainment of a Divine Goal may not be dumped in the wasteland of the streets after the man has achieved his animal motive of sexual gratification.

Misyar-Mut’ah is an immoral  relationship designed by corrupt deviant ‘scholars’ to satisfy only the animal instinct, while Nikah is divinely-ordained to preserve chastity, moral
purity of body, mind and soul. Precisely for these reasons did Rasulullah (sallallahu alayhi wasallam) say: “Nikah is half of Imaan.”

There is no lofty goal in the immoral aberration of misyar.
Sexual cohabitation is lawful only with wives. But, the idea of wives does not occur in misyar- mut’ah relationships.

These are secret alliances
which are hidden from the male’s family and from the society in which he lives. A horrible consequence of misyar is the generation of fatherless children it spawns.

The callousness of misyar men could be well gauged from the massive and cruel social problem they are creating solely to satisfy their inordinate sexual appetite. While the woman in the misyar alliance is compelled to relinquish all the rights which the holy marital bond guarantees her, at the end of the misyar stint, she sits with the burden of
 unwanted fatherless children.  The immoral man simply disappears.

The Saudi misyar relationship is just as invalid as the Shiah mut’ah alliance. The common factor in both haraam alliances is the intent to strike up a temporary relationship for the attainment of sexual gratification. This is the one and only objective of both immoral institutions. From the very inception of the fraudulent ‘marriage’, the man’s intention is to abandon the woman after he has gratified himself. Therefore the misyar ‘marriage’ is encumbered with the condition of total relinquishment of all rights by the woman. The man enters into this foul union with the mutual agreement that he has no duties and obligations to the woman. The only purpose of the relationship is sexual gratification for a temporary period even though the period may not be verbally specified.

The Saudi Institute of Islamic Religious Law may succeed in the stratagem of self-deception, but Allah Ta’ala cannot be fooled with the technicalities which the corrupt ‘scholars’ mis
-manipulate to serve the carnal appetite of men who are totally bereft of every vestige of Taqwa. A family life is an imperative requisite of the holy institution of Nikah while the Saudi immoral practice of misyar has no scope for the cultivation of a family life. Saudi ‘scholars’ present some truly ridiculous arguments to justify misyar. They are at pains in the exercise of comparing misyar with Nikah (marriage). Their conclusion is that just as certain acts do not invalidate Nikah, so too they do not invalidate misyar. This conclusion presupposes that  misyar is an institution apart from Nikah. But there is no such thing as misyar in the Shariah. If misyar was just another name for Nikah, there would not have been the need to laboriously make a comparison between the two institutions in an endeavour
to validate the former on the basis of the latter. It is indeed an insult to Islam to term misyar a marriage union.

The very designation ‘misyar’ given to the unholy alliance testifies that this relationship is not Nikah. ‘Misyar’ means ‘visit’. The man in this union only visits the woman when he has a need to sexually gratify his lust like an animal. Many men who enter misyar alliances stipulate callous conditions such as: “If you become
pregnant, you are divorced.” “If knowledge of the marriage becomes known, you are divorced.” Viewed from every angle, misyar is not Nikah. It is a haraam immoral relationship of zina. Misyar has become a widely prevalent practice in Arab countries. It is increasingly gaining acceptance for two reasons:

(1) The stamp of legality accorded to misyar by the Saudi liberal scholars who lack true knowledge of the Shariah.

(2) Man’s insatiable sexual lust.

Although there are some differences between Saudi misyar and Shiah mut’ah, both are evil, immoral, haraam practices which have neither origin nor sanction in Islam.

The Qur’aan and the Baseless Claim of the Shiah Kuffaar

By: Majlisul Ulama


That  Shiahs  are  kuffaar,  is  a  well-established  fact.  Besides  their many  beliefs  and  practices  of  clear-cut  kufr,  their  most conspicuous  belief  of  kufr  which  expels  them  from  the  fold  of Islam  is  their  denial  of  the  authenticity  of  the  Qur’aan  Shareef. Despite  present-day  Shiahs  attempting  to  conceal  this  vile  belief, their  religious  books  of  their  religious  authorities  are  replete  with the denial of the Qur’aan which we have with us today.

To  further  substantiate  their  belief  of  the  ‘falsehood’  and ‘unauthenticity’  of  the  Qur’aan  Majeed,  Shiahs  are  now labouring,  albeit  abortively,  to  show  that  the  Qur’aan  is  false  even according  to Muslims. They  are  circulating  spurious articles citing from  Muslim  sources  to  misleadingly  ‘confirm’  that  the  present Qur’aan  Majeed  has  been  subjected  to  wholesale  deletion  and interpolation  effected  primarily  by  the  Khulafa-e-Raashideen.  It  is the  Shiah  belief  that  the  vast  majority,  in  fact  99%  of  the Sahaabah  had  reneged  from  Islam  and  had  become  ‘murtad’  after the  demise  of  Rasulullah  (sallallahu  alayhi  wasallam),  thus rejecting  Allah’s  declaration  in  the  Qur’aan  stated  in verse 18  of  Surah Al-Fath:

Verily,  Allah  was well  pleased  with the Mu’mineen when they pledged allegiance  to you (O  Muhammad!)  under  the tree.  Thus He  was aware  what was in their hearts  (of Imaan).  Then He  sent on them tranquillity and granted them an impending victory.”

Who  were  these  people  “under  the  tree”  who  had  pledged allegiance  to  Rasulullah  (sallallahu  alayhi  wasallam)?  Who  were they  with  whom  Allah  Ta’ala  was  “well  pleased”?  Who  were  the people  in  whose  hearts  Allah  Ta’ala  knew  was  Imaan? They were the Sahaabah of Nabi (sallallahu alayhi wasallam).

These  are  the  Sahaabah  about  whom  Allah  Ta’ala  speaks glowingly.  In Verse  29 of  Surah  Al-Fatah,  lauding  accolades  and glowing  praises on the Sahaabah,  Allah  Ta’ala says:

Muhammad is  the Rasool  of  Allah.  And, those with him are  most stern against the  kuffaar and most merciful among  themselves. You will  see  them  making  Ruku’ and Sajdah  (i.e. performing Salaat)  seeking the  munificence  of  Allah  and  (His) Pleasure. On their faces is  the impression of Salaat. …

Who  were  these  noble  souls  with  Rasulullah  (sallallahu  alayhi wasallam)  whom  Allah  Ta’ala  elevates  to  the  lofty  pedestal  stated in  the Qur’aan?  They  were  the  very  Sahaabah  whom  the  Shiah  kuffaar brand as ‘murtaddeen’.

All  kuffaar  of  every  hue  deny  the  divinity  and  authenticity  of the  Qur’aan.  It  is  thus  not  surprising  for  the  Shiah  kuffaar  to likewise  deny  the  authenticity  of  the  Qur’aan.  If  it  was  not  for  the confusion  which  Shiah  propaganda  creates  among  ignorant  and unwary  Muslims,  there  would  have  been  no  need  to  respond  and refute  the  satanic  arguments  of  these  kuffaar.  The  confusion  stems from  a  misconception  in  the  minds  of  ignorant  and  unwary Muslims.  Many  Muslims  have  been  misled  to  understand  that Shiahs  are  ‘Muslims’  or  a  sect  of  Islam.  However,  this  idea  is fallacious.

There  are  many  sects  in  Islam.  But  Shi’ism  is  not  a  sect  of Islam.  It  is  another  kufr  religion  entirely  apart  and  antagonistic  of Islam,  but  parading  itself  as  followers  of  Islam.  All  deviant  sects of  Islam  unanimously  accept  the  authenticity  of  the  Qur’aan. Their  deviation  is  the  effect  of  their  misinterpretation  of  the Qur’aan.  They  do  not  reject  the  Qur’aan  Majeed.  In  contrast Shiahs  denounce,  reject  and  deny  the  authenticity  of  the  Qur’aan. This belief  alone  sets them  apart  from  the  deviant sects  into  which the  Ummah  has  become  splintered.  Understanding  this  fact  is  of fundamental importance: Shiahs are  kuffaar.

The  objective  of  this  discussion  is  not  to  convince  Shiahs  of their  error  of  kufr.  Just  as  Christians,  Jews,  Hindus  and  all  other kuffaar  cannot  be  convinced  by  rational  argument  of  their  error  of kufr,  so  too  it  is  not  possible  to  convince  Shiah  kuffaar.  In  fact,  of all  brands  of  kufr,  Shiah  kufr  is  the  worst.  There  is  no  other kuffaar  religion  which  disgorges  so  much  venom  against  the Sahaabah,  especially  against  the  first  three  Khulafa-e-Raashideen and  Hadhrat  Aishah  (radhiyallahu  anha).  Kuffaar  can  be  guided only  by  Allah  Ta’ala.  In this regard, the  Qur’aan  Majeed states:

Verily  you  (O Muhammad!)  cannot guide  (to Islam)  those whom you love. But,  Allah  guides whomever  He  wills.  And, He  knows best who are  to be guided.

The  objective  of  this  discourse  is  for  the  enlightenment  of ignorant  and  unwary  Muslims  who  may  have  been  cast  into  doubt and confusion by the flotsam propaganda of the Shiah kuffaar.


Declaring  with  emphasis  the  divine  guardianship  of  the  Qur’aan Majeed, Allah  Ta’ala states in the  Qur’aan:

Verily,  We  have  revealed the  Thikr (the  Qur’aan), and  verily We are its Protectors.” (Al-Hijr,  15)

In  the  light  of  this  declaration  of  Allah  Ta’ala,  the  entire  argument is  clinched. There  is  really  no  need  to  traverse  beyond  this  Divine Assurance.  Allah  Ta’ala  did not  promise to protect the  authenticity of  any  of  the  previous  Scriptures.  But,  this  Promise  is  for  the Qur’aan Shareef.

Since  Allah  Ta’ala  has  promised  to  guard  the  authenticity  of  the Qur’aan  Majeed,  it  is  absolutely  blasphemous  and  kufr  of  the worst  order  to  accept  that  the  Qur’aan  was  destroyed  by  the Sahaabah,  and  intensively  mutilated  by  mass  deletion  of  revealed texts  and  even  whole  Surahs  immediately  after  the  demise  of Rasulullah  (sallallahu  alayhi  wasallam).  An  imperative  corollary of  the  belief  of  the  Shiah  kuffaar  is  that  Allah  Ta’ala  had  violated His Promise of  safeguarding  the  Qur’aan, or  that  He  was impotent in this respect – Nauthubillaah min thaalik!.

It is  the  odious  and  copro-belief  of  the  Shiah  kuffaar  that Rasulullah  (sallallahu  alayhi  wasallam)  had  defectively discharged  his  mission  of  Nubuwwat  since  he  had  not  left  reliable and  honest  followers  to  sustain  and  propagate  the  pristine  pure Islam  which  Allah  Ta’ala  had  revealed,  and  which  Allah  Ta’ala confirms in the following Qur’aanic :

This Day  have  I  perfected for you your Deen, and completed for you My  Favour, and have  chosen  for you Islam as  your Deen.” (Al-Maaidah, 3)

The  logical  conclusion of  denial of the  authenticity of the  Qur’aan is  –  Nauthubillah!  –  the  attribution  of  falsehood  to  Allah  Ta’ala, because  there  can  be  no  perfection  of  Islam  minus  the  authentic Qur’aan.  Thus  the  Shiah  kuffaar  accuse  Allah  Azza  Wa  Jal  of falsehood,  and  by  implication,  the  appointment  of  a  Messenger who  was  inadequate  and  incapable  of  discharging  his  mission  of Nubuwwat.  Declaring  the  fulfilment  of  his  Nubuwwat,  Rasulullah (sallallahu  alayhi  wasallam)  proclaimed  to  124,000  Sahaabah  on the  Plains  of  Arafaat  on  the  occasion  of  Hajjatul  Wida  (The Farewell Hajj):
Behold! Have I delivered (Allah’s Deen to you)?

In  unison,  the  huge  concourse  of  the  Sahaabah  responded:  “Yes!” (i.e.  You  have  delivered  the  Message).  Rasulullah  (sallallahu alayhi wasallam), then said: “O Allah! Be Witness!

Compounding  the  attribution  of  the  imperfection  of  Nubuwwat, the  Shiah  kuffaar  claim  that  Rasulullah  (sallallahu  alayhi wasallam)  had  conveyed  genuine  Islam  to  only  Hadhrat  Ali (radhiyallahu  anhu)  to  whom  he  had  handed  the  true  Qur’aan. This  ‘original’  Qur’aan  according  to  the  copro-belief  of  the  Shiah kuffaar  is  in  the  possession  of  their  Qaa-im  (Mahdi)  who  had taken  to  concealment  in  a  cave  at  the  age  of  8  years.  When  he appears,  he  will  come  with  the  ‘original’  Qur’aan  which  was revealed  to  Rasulullah  (sallallahu  alayhi  wasallam),  and  which was lost to the Sahaabah,  i.e. to the entire  first rung  of the  Ummah immediately  upon  the  demise  of  Nabi-e-Kareem  (sallallahu  alayhi wasallam).  Furthermore,  not  a  single  one  of  the  Shiah  ‘ma’soom’ (sinless)  imams  to  whom  allegedly  Jibraeel  (alayhis  salaam) delivers  Wahi,  had  the  guts  or  the  courage  to  proclaim  the  truth and  to  present  the  true  Shiah  ‘qur’aan’.  Yet  these  ‘imaams’  are supposed to be  higher in  status than even  Jibraeel  (alayhis salaam) and  all  the  Ambiya.  This  is  Shi’i  kufr  which  is  presented  as ‘islam’.

The  villainy  and  dishonesty  of  the  Shiah  kuffaar  are  glaringly salient  features  of  their  religion.  While  they  currently  recite  the Qur’aan  in  which  Muslims  believe,  it  is  their  belief  that  the Qur’aan  will  be  recited  correctly  only  when  Imaam  Mahdi appears.  This  is  clearly  stated  in  their  official  books  of  theology. In  order  to  deceive  Muslims  by  conveying  the  impression  that they  too  are  Muslims,  they  are  instructed  by  their  clerics  to  recite the  Qur’aan  of  the  Muslims  although  they  are  unable  to  recite correctly.  There  has  never  been  a  Haafiz  of  the  Qur’aan  among the  Shiahs.  They  ostensibly  convey  that  they  accept  our  Qur’aan. This  they  do  on  the  basis  of  their  belief  of  holy  hypocrisy  known as  Taqiyah  which  requires  concealment  of  their  true  beliefs.  Such falsehood  is  a  highly  meritorious  act  in  terms  of  the  Shiah religion.

Thus,  what  they  are  today  reciting,  is  not  the  Qur’aan  according to  their  undeniable  belief.  The  evil  of  these  kuffaar  is  therefore quite manifest.

Their  satanic  incongruency  is  starkly  displayed  by  the  fact  that  it is  mentioned  in  all  the  religious  books  of  the  Shiah  kuffaar  that  all the  Ahl-e-Bayt  recited  this  very  same  Qur’aan  which  Muslims believe  in,  and  they  would  utilize  this  very  Qur’aan  as  proof  for the  deduction  of  laws  and  interpretation.  The  tafseer  which  they attribute  to  Imaam  Hasan  Askari  is  in  fact  the  tafseer  of  this very same Qur’aan of the Muslims, word for word. Allah Ta’ala states in the Qur’aan Majeed:

Verily, it  is Our responsibility  to compile  it  (the  Qur’aan)  and to recite it.”  [Al-Qiyaamah,  17]

Shiahs  do  accept  that  this  is  an  authentic  Qur’aan.  Despite their  acceptance  of  the  fact  that  Allah  Ta’ala  has  undertaken  the responsibility  of  compiling  the  Qur’aan,  they  maintain  that  the Qur’aan  is  greatly  deficient,  two  thirds  of  it  having  been  deleted by  the  Sahaabah.  Kufr  deranges  intellectual  equilibrium,  hence these  Shiah  Kuffaar  fail  to  understand  that  they  are  attributing falsehood  to  even  Allah  Ta’ala.  In  denying  the  authenticity  of  the Qur’aan  they  are  implying  that  Allah  Ta’ala  had  failed  to  preserve and protect the Qur’aan as He promises in the Qur’aan.


Every  Muslim,  the  learned  and  the  ignorant,  is  aware  and  fully understands  that  the  one  and  only  Legislator  of  Islamic  Law  is Allah  Azza  Wa  Jal.  The  entire  edifice  of  the  Shariah  is  structured on  the  Qur’aan  Shareef.  Minus  the  Qur’aan,  there  is  no  Shariah, and  minus  the  Hadith  there  is  no  Qur’aan,  and  minus  these  two primary  and fundamental  sources of the  Deen, there  is no  Islam.

Allah  Azza  Wa  Jal  is  not  under  obligation  of  anyone,  and  the Revelation  of  the  Qur’aan  and  all  Aayaat  which  no  longer  form part  of  the  Qur’aan  in  our  possession  are  by  the  Will  of  Allah Ta’ala.  He  reveals  as  He  deems  appropriate,  and  He  abrogates  as He  deems  fit.  No  one  has  authority  over  Allah’s  decrees.  Only brains  convoluted  by  kufr  such  as  the  brains  of  the  Shiah  kuffaar criticize  and  vilify  Allah  Azza  Wa  Jal  for  exercising  His Prerogative  Will  and  Command.  Declaring  His  methodology pertaining  to  the  revelation  of  Aayaat,  Allah  Ta’ala  states  in  the Qur’aan Hakeem:

Whatever  We  abrogate  of  any or  cause  it  to  be  forgotten,  We bring  forth  (reveal)  what  is  better  than  it  or  similar  to  it.  What! Do  you  not  know  that  verily  Allah  has  power  over  all  things? What!  Do  you  not  know  that  unto  Him  belongs  the  dominion  of the heavens and earth.” (Al-Baqarah,  106 and 107)
Now  when  Allah  Azza  Wa  Jal  Himself  has  declared  the  excision of  Aayaat  and  Ahkaam  (Laws)  which were  at one  stage  part of  the Wahi  to  Rasulullah  (sallallahu  alayhi  wasallam),  then  only  those with  flagitious  hearts,  venal  objectives  and  brains  contaminated by  stercoral matter,  will  attribute  falsehood to  the  Qur’aan  Majeed on account of  Aayaat  excised by  order of  Allah Azza  Wa  Jal.  And, the  only  miscreants  of  kufr  in  the  annals  of  Islam  who  had proclaimed  and  still  proclaim  the  falsehood  of  the  Qur’aan Hakeem  are  the Shiah kuffaar.

It  are  these  abrogated  Verses  which  are  mentioned  in  the  kutub  of Islam,  which  the  Shiah  kuffaar  cite  deviously  to  convey  the impression  that  even  according  to  Muslims  the  present  Qur’aan  is unauthentic  and  was  severely  mutilated  by  the  Sahaabah.  The mention  of  the  abrogated  Aayaat  are  for  the  purposes  of explaining  the  Qur’aanic aayat  which  states  the  fact  of  Naskh (Abrogation).

They  conduct  themselves  like  the  munaafiqeen  and  the mushrikeen who retorted  with ridicule when Allah  Ta’ala  repealed a  Law  or  abrogated  an Aayat.  Thus,  the  Qur’aan  Majeed  says  about  the ilk of such kuffaar:

When  We  substitute an aayat  with another  –  and  Allah  knows  best what He  reveals  –  they  (the  munaafiqeen and their Shiah ilk)  say: ‘You are a fraud. But, they are a fraud, indeed most of them know not.” (An-Nahl,  101)

Say  (O Muhammad!): ‘Ruhul Qudus (Jibraeel)  has revealed it from your Rabb with the  Truth to establish firmly  the  people of Imaan, and as a guidance  and glad tidings for the  Mu’mineen.” (An-Nahl,  102)

Numerous  Aayaat  revealed  by  Allah  Azza  Wa  Jal were  abrogated. This  is  not  a  secret.  The  kutub  of  Hadith  of  Muslims conspicuously  mention  this  fact.  Shiahs have latched  on  to  these narrations  which  mention  abrogations  –  and  these  are  numerous  – to  accuse  the  Sahaabah  of  having  excised  ‘two  thirds’  of  the Qur’aan  Majeed.  In  this  regard,  these  vile  enemies  of  Rasulullah (sallallahu  alayhi  wasallam)  and  the  Sahaabah,  accusing  the Sahaabah, say:

Has  most  of  the  Qur’an  been  lost?  Suyuti  also  records  the following  words  of  Abdullah  bin  Umar:  ‘Verily  among  you  people one  would  say  that  he  has  found  the  Qur’an  whilst  he  is  unaware of  what  the  total  quantity  of  the  Qur’an  was,  because  most  of  the Qur’an  has  been  lost  rather  one  should  say  that  verily  he  has found  the  Qur’an  that  has  appeared.”  (Tafseer  Durre  Manthur, Vol.1, page 104)

This  narration  and  similar  others  have  been  enumerated  by Allaamah  Suyuti  in  the  tafseer  of  the Qur’aan  in  which  Allah  Ta’ala  states the  Naskh  (abrogation)  of  Qur’aanic  verses.  These  narrations have  not  been  presented  by  Allaamah  Suyuti  to  substantiate  the Shiah  kuffaar  falsehood  of  tahreef  (falsification,  interpolation, excision,  etc.)  in  the  Qur’aan  Majeed.  There  is  no  sinister dimension  to  the  issue  of  Abrogation.  These  narrations  are  cited by  Allaamah  Suyuti  and  all  other  Mufassireen  as  examples  of abrogated  verses  and  section  of  Wahi.  There  is  not  a  single  one  of the  Mufassireen  or  the  Sahaabah  or  any  other  Authority  of  Islam who  have  cited  these  narrations  to  show  tahreef  in  the  Qur’aan Majeed.  Everyone  mentioned  these  narrations  to  substantiate Allah’s declaration:

Whatever  We  abrogate  of any  or cause  it  to be forgotten,  We replace  it  with (another) better than  it  or similar  to it.” (Al-Baqarah,  106)

All  these  Mufassireen  believed  in  the  authenticity  of  the  Qur’aan Majeed.  These  narrations  only  explain  this  Qur’aanic Aayat. All  the narrations  in  this  regard  are  examples  of  Mansookh  (Abrogated) Aayaat  mentioned by  Allah Azza  Wa  Jal in this  (106 of  Baqarah). Not  a  single  Authority  of  Islam  has  ever  even  hinted  on  the  basis of these narrations that any part of the Qur’aan Majeed is missing.

The  idea  of  any  portion  of  the  Qur’aan  missing  or  deleted  will  be in  negation  of  Allah’s  categorical  promise  to  protect  the  purity  of the  Qur’aan  Shareef.  Since  Shiahs  are  kuffaar,  they  have  no hesitation  in  fabricating  a  belief  which  results  in  the  attribution  of falsehood to Allah Azza Wa Jal.

Furthermore,  the  Shiah  kaafir  moron  has  mis-translated  the  term, thahaba.  He  erroneously  translates:  “….most  of  the  Qur’an  has been  lost.”  The  correct  translation  of  the  word  thahaba  in  the context  of  the  discussion  is:  not  extant  or  is  gone.  Ibn  Umar’s (radhiyallahu anhu) statement  refers  to  the  extant  Qur’aan  and  the  Abrogated  portions. The verses which were non-extant were the abrogated Aayaat.


Another  serious  blunder  by  the  stupid  Shiah  is  the  translation  of the  word,  katheer.  He  translates  it:  “..most  of  the  Qur’aan”.  This word  does  not  mean  most.  It  means  much.  Thus,  Abdullah  Ibn Umar  (radhiyallahu  anhu)  said  that  much  of  the  Qur’aan  is  no longer  extant.  Therefore,  no  one  should  claim  that  he  has encompassed  the  whole  of  the  revealed  Qur’aan,  the  extant  and the non-extant.

Abrogation  is  confirmed  by  the  Qur’aan  itself.  It  is  Allah’s prerogative  right  to  reveal  and  abrogate  Wahi  as  He  deems  fit.  No one  among  the  Muslims  besides  the  Shiah  kuffaar,  has  ever refuted  the  abrogation  of  numerous  Qur’aanic  verses.  There  is  no mystery  in  this  fact.  Muslims  do  not  conceal  it.  There  is  no doctrine  of  Taqiyah  (holy  hypocrisy)  in  Islam.  All  the  narrations pertaining  to  the  cancelled  Qur’aanic  verses  are  in  the  public domain.  But  the  Shiah  moron  who  anonymously  circulated  his pamphlet,  presented  these  narrations  as  if  it  is  something  new  to Muslims.  With  these  narrations,  the  Shiah  kuffaar  are  out  to confuse ignorant Muslims.

The  claim  that  “most  of  the  Qur’aan  was  lost”  is  a  preposterous slander  by  the  Shiah  kuffaar.  At  the  time  of  Rasulullah’s  demise there  were  innumerable  Huffaaz  of  the  Qur’aan-e-Kareem.  This fact  is  testified  by  the  shahaadat  (martyrdom)  of  70  Huffaaz  in  the Battle  of  Yamaamah.  It  was  the  Martyrdom  of  so  many  Huffaaz which  had  finally  induced  Hadhrat  Abu  Bakr  (radhiyallahu  anhu) to  order  the  compilation  of  the  Qur’aan  Majeed  in  Book  form  at the insistence of Hadhrat Hudhaifah (radhiyallahu anhu).

The  numerous  Huffaaz  would  recite  the  Qur’aan  Majeed  during Rasulullah’s  lifetime  and  Jibraeel  (alayhis  salaam)  would  listen annually  during  Ramadhaan,  to  Rasulullah’s  recitation  of  the entire  Qur’aan  Majeed.  During  the  last  Ramadhaan  of Rasulullah’s  life,  Hadhrat Jibraeel  (alayhis  salaam)  listened  to  two khatams made by Rasulullah (sallallahu alayhi wasallam).

In  addition  to  the  innumerable  Huffaaz  present,  many  Sahaabah had  the  entire  Qur’aan  Majeed  in  written  form.  Now  when  the Ummah  has  preserved  the  Compilation  of  Hadhrat  Uthmaan (radhiyallahu  anhu)  for  fourteen  centuries  intact  without  a  word being  interpolated  or  missed,  why  could  the  numerous  Sahaabah not  preserve  intact  the  Qur’aan  revealed  to  Rasulullah  (sallallahu alayhi  wasallam)  with  only  a  small  gap  between  their  time  and  the time  of  Rasulullah’s  demise?  It  is  indeed  illogic  and  stupid  to  aver that  the  Ummah  had  achieved  the  feat  of  preservation  despite being  fourteen  centuries  apart  from  the  era  of  Nabi-e-Kareem (sallallahu  alayhi  wasallam),  but  the  Sahaabah  with  their wonderful  memories  were  unable  to  preserve  the  Qur’aan  which they  had  acquired  directly  from  Rasulullah  (sallallahu  alayhi wasallam).

If  anything  from  the  Qur’aan  had  been  discarded,  a  cacophony  of objections  would  have  been  raised  in  the  ranks  of  the  Sahaabah. There  would  never  have  been  the  Ijma’  which  had  been established  among  the  Sahaabah  on  the  authenticity  of  the Qur’aan Majeed.

Another  fact  of  significance  is  that  many  Sahaabah  were  still aware  of  numerous  Mansookh  (Abrogated)  Aayaat.  But,  they  did not  proffer  inclusion  of  such  verses  in  the  Compilation  of  the Qur’aan  Shareef.  Just  one  example  is  the    pertaining  to  Rajm (stoning  the  adulterers).  Hadhrat  Umar  (radhiyallahu  anhu)  who was  instrumental  in  compiling  the  Qur’aan  Majeed,  did  not include  this  verse  despite  the  fact  that  he  was  aware  of  it,  and  that he  stated  unequivocally  that  the  hukm  (law)  of  Rajm  was  valid and  not  abrogated.  Now  what  had  induced  him  to  exclude  this verse  from  the  Compilation  while  retaining  the  practical  law?  Since  he  was  aware  that  this    was  Mansookhut  Tilaawat,  i.e. Allah  Ta’ala  had  cancelled  it  being  a  part  of  the  Qur’aan  for Tilaawat,  he  did  not  request  its  inclusion  in  the  Compilation.  If this  had  been  the  subject  of  Tilaawat,  then  it  is  inconceivable  that he  would  have  excluded  it,  and  it  is  likewise  inconceivable  that not  a  single  Sahaabi  would  not  have  objected  to  its  exclusion  if  it had not been abrogated.

Naskh  was  the  reason  for  much  of  the  revealed  Wahi  not  being included  in  the  Qur’aan  Majeed  despite  it  having  formed  part  of  it earlier.  The  incidence  of  Naskh  was  restricted  to  the  era  of Rasulullah (sallallahu alayhi wasallam). For  the  protection  of  the  Qur’aan  Majeed,  Allah  Ta’ala  had created  the  Institution  of  the  Huffaaz.  This  Institution  was  not  a later  innovation.  Its  initiation  was  during  the  very  lifetime  of Rasulullah (sallallahu alayhi wasallam).  The  practical implementation  of  the Aayat:  “Verily,  We  have  revealed  the  Qur’aan, and  verily,  We  are  its  Protectors.”,  is  by  means  of  the  Institution of the Huffaaz.

The  argument  of  the  Shiah  kuffaar  regarding  tahreef  in  the Qur’aan  is  manifestly  absurd  in  the  light  of  the  categorical assurance  of  guarding  the  authenticity  of  the  Qur’aan  given  by Allah  Azza  Wa  Jal  Himself.  He  reveals  as  He  pleases,  and  He effaces  of  His  Revelation  as  He  wills.  Thus,  the  Qur’aan  Majeed states:  “Allah  effaces  whatever  He  wills  and  He  establishes (retains)  whatever  He  wills  (of  His  laws  and  Aayaat).”  No  one has the  right  to question  any  of  the Prerogatives  of Allah  Azza  Wa Jal.

The  numerous  narrations  pertaining  to  Abrogation  to  be  found  in the  Hadith  Kutub  of  Muslims  is  indicative  of  the  awareness  of  the Sahaabah  of  this  incidence.  The  senior  Sahaabah  would  prevent lecturing  by  those  who  were  not  qualified  in  Naasikh  and Mansookh.  These  narrations  are  recorded  in  the  Kutub  of  Islam not  to  show  that  ‘most  of  the  Qur’aan  has  been  lost’  as  the  Shiah kuffaar  slanderously  claim.  The  purpose  is  to  elucidate  the Qur’aanic verses which categorically state Allah’s law of Naskh.


The  Shiah  moron  alleges  that  since  the  greater  part  of  Surah Ahzaab  was lost,  Hadhrat  Uthmaan  (radhiyallahu  anhu) managed  to  ‘locate’  only  the  number  of  verses  which  are presently  in  this  Surah.  This  is  another  blasphemous  and slanderous  accusation.  Hadhrat  Uthmaan  (radhiyallahu  anhu)  did not  execute  the  original  compilation  of  the  Qur’aan  Majeed.  This noble  feat  was  accomplished  by  the  Committee  headed  by Hadhrat  Zaid  Bin  Thaabit  (radhiyallahu  anhu),  and  instituted  by Hadhrat Abu Bakr (radhiyallahu anhu), the first Khalifah.

Hadhrat  Uthmaan  (radhiyallahu  anhu)  had  ordered  the arrangement  of  the  proper  sequence  of  the  Surahs  as  was instructed  by  Rasulullah  (sallallahu  alayhi  wasallam).  There  was no  further  addition  to  nor  deletion  from  the  Compilation accomplished  under  the  orders  of  the  first  Khalifah.  Thus  the claim  that  Hadhrat  Uthmaan  (radhiyallahu  anhu)  “only  succeeded in  locating  the  present  number  of  verses”  is  bunkum  and  utterly baseless.

Sight  should  not  be  lost  of  the  numerous  Huffaaz  present  among the  Sahaabah.  These  Huffaaz  had  memorized  the  entire  Qur’aan Shareef,  minus  the  Mansookh  verses  which  Allah  Ta’ala  had effaced  from  their  memories.  This  was  achieved  during  the  very lifetime  of  Rasulullah  (sallallahu  alayhi  wasallam).  The  Sahaabah did  not  become  Huffaaz  from  the  physically  compiled  copy prepared  during  the  Khilaafat  of  Hadhrat  Abu  Bakr  (radhiyallahu anhu).

With  so  many  Huffaaz  around  him,  what  was  the  difficulty  in ‘locating’  the  entire  Surah  Ahzaab  if  there  had  to  be  done  any search.  Even  today,  if  all  the  copies  of  the  Qur’aan  Majeed  are destroyed,  there  will  be  innumerable  Huffaaz  to  swiftly  prepare authentic copies.  It  is  indeed  preposterous  to  proffer  the absolutely  stupid  proposition  of  the  greater  part  of  Surah  Ahzaab found  to  be  missing  by  Hadhrat  Uthmaan  (radhiyallahu  anhu).  He had  the  very  first  compiled  version  by  him,  and  he  had  the assistance  of  innumerable  Huffaaz,  and  above  all,  he  himself  was an accomplished Haafiz of the Qur’aan.

Why  do  the  Shiahs  delete  Hadhrat  Ali  (radhiyallahu  anhu)  from this  equation.  When  all  the  supposed  deletion  was  being  effected by  the  Sahaabah,  where  was  Hadhrat  Ali  (radhiyallahu  anhu)?  He was  an  accomplished  Haafiz  of  the  Qur’aan.  Did  he  not  –  could he  not  raise  his  voice  in  protest  at  the  alleged  blasphemy  of mutilating  the  Qur’aan  being  perpetrated?  Was it  expected  of  such a  senior  Sahaabi  as  Hadhrat  Ali  (radhiyallahu  anhu)  whom  the Shiahs  proclaim  their  first  infallible  Imaam  to  whom  Jibraeel (alayhis  salaam)  would  bring  Wahi,  to  have  maintained  silence and become  a  silent observer of  the destruction of  Islam?

The  truth  is  that  this  is  precisely  what  the  kuffaar  Shiah  clergy  din into  the  ears  of  their  ignorant  masses.  It  is  quite  clear  that  there were  two  Ali’s.  One  a  Shiah  Ali,  and  the  other  the  Ali  of  Islam  – the  son-in-law  of  Rasulullah  (sallallahu  alayhi  wasallam),  the Fourth  of  the  Khulafa-e-Raashideen, the brave lion of Allah  whom  the  entire  Ummah reveres. The  ‘Ali’  of the  Shiahs was some  cowardly  character  who condoned  silently  the  supposed  destruction  of  the  Qur’aan  and Islam by  the Sahaabah as  the kuffaar Shiahs believe.

If  there  had  been  the  slightest  deletion  from  the  Qur’aan, innumerable  voices  of  protest  from  the  Sahaabah  would  have been  heard.  How  is  it  ever  conceivable  for  the  prevalence  of  such a  deafening  silence  by  such  a  large  body  of  Sahaabah  among whom  were  innumerable  Huffaaz,  when  the  alleged  massacre  of the  Qur’aan  was  being  perpetrated  by  means  of  wholesale deletions?  Not  a  single  Sahaabi,  not  even  the  noble  and  valiant Hadhrat  Ali  (radhiyallahu  anhu),  raised  even  a  murmur  of discontent.  Only  Shiah  kuffaar  are  capable  of  such  obnoxious fabrications.

The  alleged  ‘deletion’  by  Hadhrat  Uthmaan  (radhiyallahu  anhu)  is a  notorious  Shi’i  fabrication.  Whilst  they  accuse  him  of  deliberate wholesale  deletion,  they  contradict  themselves  by  producing  a text  from  Tafseer  Durre  Manthur  which  they  erroneously translate:  “…but  when  Uthman  collected  the  Mushaf,  he  only succeeded  in  locating  the  present  number  of  verses  (i.e.  in  Sural Al-Ahzaab).”  In  other  words,  this  implies  that  it  was  not  Hadhrat Uthmaan  (radhiyallahu  anhu)  who  had  committed  the  alleged deletion  from  Surah  Ahzaab.  He  only  was  allegedly  unable  to locate  the  remainder,  i.e.  the  greater  part,  of  Surah  Ahzaab.  But this  is  preposterously  absurd.  Why  would  it  not  have  been possible to locate the  rest  of the  Surah when:

(a) He  was  in  possession  of  the  original  copy  of  the Qur’aan  compiled  during  the  Khilaafat  of  Hadhrat  Abu Bakr  (radhiyallahu anhu)

(b) There  were  innumerable  Huffaaz  of  the  highest calibre  among  the Sahaabah still living?

(c) He, himself was  an expert Haafiz.

The  meaning  of  the  text  in  Tafseer  Durre  Manthur  and  in  other kutub  is  simply  that  the  rest  of  the  Surah  was  effaced  from  the hearts  of  the  people  by  Allah  Ta’ala.  Confirming  this  fact,  the Qur’aan states:

Whatever  We  abrogate  or  cause  to  forget from  any aayat ,  We  reveal better than it or similar to it.” (106, Al-Baqarah)

Among  the  ways  of  Divine  Abrogation  was  effacement.  That  is, Allah  Ta’ala  caused  the  Sahaabah  to  completely  forget  what  they had  memorized.  Mentioning  an  example  of  effacement,  Hadhrat Ibn  Umar (radhiyallahu  anhu)  narrated:

“There  were  two  men  who  recited  a  Surah  which  Rasulullah (sallallahu  alayhi  wasallam)  had  recited  to  them.  Thus,  they would  recite  it.  One  night  whilst  they  were  performing  Salaat, they  were  unable  to  recite  it  (not)  even  a  letter.  In  the  morning they  hastened  to  Rasulullah  (sallallahu  alayhi  wasallam)  and mentioned  this  occurrence.  He  said:  ‘Verily,  it  (the  Surah)  is  from those  (Surahs/s)  which  have  been  abrogated.’  Thus  they  had forgotten it.”

Abrogation  occurred  only  while  Rasulullah  (sallallahu  alayhi wasallam)  was  alive.  Nothing  of  the  Qur’aan  was  forgotten  or effaced  after  the  demise  of  Rasulullah  (sallallahu  alayhi wasallam).  Any  such  suggestion  is  in  direct  conflict  with  the assurance  of  Allah  Ta’ala  stated  in  the  Qur’aan,  and  also  nugatory of  the  perfection  of  Islam  as  confirmed  in  the  Qur’an,  and  is tantamount  to  refuting  the  completion  of  Nubuwwat.  But  the Qur’aan  confirms  the  completion  and  perfection  of  the  mission  of Nubuwwat.

Another example of Naskh appears in the following narration:

“Zaid  Ibn  Thaabit  and  Saeed  Bin Al ’Aa’s  (radhiyallahu  anhuma) while  writing  the  Mushaf  came  across  this    (i.e.  the  verse  of  Rajm –Stoning).  Then  Zaid  said:  ‘I  heard  Rasulullah  (sallallahu  alayhi wasallam) saying: 


The  Sahaabah  were  aware  of  this  verse  and  they  were  also  aware that  while  its  text  no  longer  constituted  part  of  the  Qur’aan,  the law  of  Rajm  remained  valid.  In  this  regard  Hadhrat  Umar (radhiyallahu  anhu)  said:  “Verily  the  Nabi  (sallallahu  alayhi wasallam)  had  stoned.  Verily  Abu  Bakr  had  stoned,  and  I  have stoned  after  him.  Soon  shall  there  come  people  who  will  deny Rajm.”

Another  ridiculous  contention  of  deletion  is  the  Shiah  claim regarding  the  verse  of  radha’ah  (suckling  –  breast-feeding). According  to  a  narration  of  Hadhrat  Aishah  (radhiyallahu  anha), two  verses  were  written  on  a  paper.  The  one  was  the    of  Rajm  and the  other  of  Radhaa’ah.  The  paper  on  which  these  two  verses were  written  were  under  a  pillow.  A  goat  entered  and  ate  the paper.  The  convoluted  brains  of  the  Shiah  kuffaar  constrain  them to  allege  that  since  the  goat  had  devoured  the  paper,  the  verses were lost, hence not to be found in the Qur’aan.

The  filth  of  kufr  which  deranges  brains  is  mentioned  in  the following Qur’aanic Aayat:

And, He (Allah) casts rijs (filth) on those who lack intelligence.

The  ludicrous  claim  of  the  Shiahs  in  this  regard  evokes  mirth. Even  if  a  goat  had  consumed  the  entire  Qur’aanic  compilation,  it would  not  have  affected  the  authenticity  of  the  Qur’aan.  The  very first  Compilation  was  not  compiled  from  another  compilation.  If all  the  copies  of  the  Qur’aan  today  are  destroyed  by  the  kuffaar, the  Qur’aan  will  still  be  authentically  reproduced.  When  this  is the  state  regarding  the  whole  Qur’aan,  what  should  be  averred about  two  verses  eaten  by  a  goat.  Hadhrat  Aishah  (radhiyallahu anha)  was  aware  of  the  verses.  She  recited  the  two  Aayats even  after  the goat  had  consumed  the  paper.  Innumerable  other  Sahaabah  were aware  of  the  verses.  So  what  prevented  them  from  including  these two  verses  in  the  Qur’aan  Majeed?  It  was  the  knowledge  of Naskh  which  negated  the  inclusion  of  these  two  verses  and numerous  other  Aayaat.  But  to  say  that  these  two  verses  were  lost because  of  the  goat,  is  ridiculously  absurd  and  it  only  highlights the corruption of Shiah thinking and falsehood.

Those  who commit  kufr and belie  Our  Aayaat, verily for them there  is a disgraceful  punishment.” (Al-Hajj,  57)

How  could  it  have  been  possible  for  any  portion  of  the  Divinely Protected  Qur’aan  to  have  been  lost  during  the  very  age  of  the Sahaabah? About this Qur’aan, Allah Ta’ala says:

Allah  has revealed the  most beautiful  Speech which is a  Book  of similarities and oft-repeated.  The  bodies of those  who fear their Rabb quiver.  Then their bodies and their hearts  become  tender (inclining)  to the  remembrance  of  Allah.  That is  Allah’s guidance with which He  guides whomever  He  wills.” (Az-Zumar,  23)

Hadhrat  Ibn  Abbaas  (radhiyallahu  anhu)  narrated:  “Wahi  would be  revealed  to  Nabi  (sallallahu  alayhi  wasallam)  during  the  night, and  he  would  forget  it  during  the  day.  Then  Allah  revealed: ‘Whatever  We  abrogate  or  caused  to  forget….. ” (106  Surah Baqarah).

Confirming  the  substitution  of  one  with  another,  the  Qur’aan states:

When  We  substitute an  for another   –  and  Allah  knows  best whatever He  reveals  –  they  (the  kuffaar/Shiahs/ Munaafiqeen) say:  ‘You (O Muhammad!)  are  a fraud.’ In fact, they are  (the hypocrite) fraud, but most of  them know not.

Say that Ruhul  Qudus (Jibraeel)  reveals  it  from your Rabb with the Truth to firmly  establish those  who believe, and as a glad tiding for  the Muslimeen.” (An-Nahl, s 101 and 102)


Like  the  Christian  enemies  of  the  Qur’aan,  the  Shiah  enemies  of the  Qur’aan  and  Islam  claim  that  the  Qur’aan  we  have  today  is not  the  Qur’aan  revealed  to  Rasulullah  (sallallahu  alayhi wasallam),  but  it  is  the  Qur’aan  compiled  and  standardized  by Hadhrat  Uthmaan  (radhiyallahu  anhu).  Stating  this  allegation which  the  Shiah  kuffaar  also  support,  the  Christian  missionary, Gilchrist  writing  in  his  booklet,  Evidences  for  the  Collection  of the Qur’an,  avers:

This  booklet  contains  a  brief  historical  survey  of  the  collection of  the  Qur’aan  text  from  the  time  of  Muhammad’s  death  until  the caliphate  of  Uthman  when  the  text  was  finally  standardised  into the form in which it appears today.” (The Majlis have already rebutted his moronic contentions)

Inspite of their  desperate  and abortive  endeavours  to show that the Qur’aan-e-Hakeem  is  not  authentic  and  that  the  Qur’aan  Shareef has  suffered  the  same  fate  as  the  Bible  in  regard  to  distortion, interpolation  and  deletion,  the  Shiah  kuffaar  like  John  Gilchrist, have  been  constrained  to  concede  that  the  present  Qur’aan  is  the standardized  compilation  of  Hadhrat  Uthmaan  (radhiyallahu anhu).

From  this  admission  made  by  the  Shiah  kuffaar  and  the  Christian missionaries, the following facts are significant:

(1)  The  supposed  changes  which  occurred  in  the  Qur’aan  Shareef were  effected  in  the  period  from  the  death  of  Muhammad (sallallahu alayhi wasallam) until Uthmaan’s (radhiyallahu anhu) Khilafat.

(2)  Since  the  time  of  the  Khilaafat  of  Hadhrat  Uthmaan (radhiallahu  anhu)  to  this  day  there  exists  the  “standardised  form” of  the  Qur’aan  Shareef.  In  other  words,  the  kuffaar  concede  at least  this  much  that  the  Qur’aan  which  the  World  of  Islam possesses  and  recites  today  is  the  same  Standard  Form  which  was “finally standardised” by Hadhrat Uthmaan (radhiallahu anhu).

The  demise  of  Rasulullah  (sallallahu  alayhi  wasallam)  occurred  in the  year  632  of  the  Christian  Era  and  the  demise  of  Hadhrat Uthmaan  (radhiallahu  anhu)  happened  in  656  of  the  Christian  Era. Thus,  the  period  from  the  demise  of  Rasulullah  (sallallahu  alayhi wasallam)  to  the  demise  of  Hadhrat  Uthmaan  (radhiallahu  anhu) was  a  duration  of  a  mere  24  years.  But  for  the  purpose  of  our discussion  this  period  shrinks  to  a  mere  14-  years  since  the  event of  the  standardization  of  the  Qur’aan  Shareef  by  Hadhrat Uthmaan  (radhiallahu  anhu)  took  place  in  about  26 A.H (646  C.E.) after the Conquest of Armenia by the forces of Islam. These  facts  lead  to  the  conclusion  that  the  alleged  change  and interpolation  (supposed  by  the  Shiah  kuffaar  and  the  Christians) occurred  during  these  14  years.  At  the  end  of  this  brief  period,  the process  of  interpolation  was  effectively  halted  by  Hadhrat Uthmaan  (radhiallahu  anhu)  who  arranged  the  Standardised  Copy of  the  Qur’aan  Shareef  —  the  very  same  version  which  we possess  to  this  day,  a  fact  which  Gilchrist  as  well  as  the  Shiah kuffaar concede.

In  conceding  that  the  Qur’aan  which  we  have  today  in  our possession  is  the  “text”  which  was  “standardised  into  the  form  in which  it  appears  today”  by  Hadhrat  Uthmaan  (radhiyallahu  anhu) more  than  1400  hundred  years  ago,  the  deniers  of  the  Qur’aan ludicrously  imply  that  while  the  Qur’aan  Shareef  withstood  the ravages  and  vicissitudes  of  fourteen  hundred  years  (from  the  time of  Uthmaan—radhiyallahu  anhu  —to  the  present  age)  and  retained the  authenticity  bestowed  by  Uthmaan  (radhiallahu  anhu),  it  (the Qur’aan)  failed  to  maintain  its  originality  during  the  short  period of  14  years  from  the  demise  of  Rasulullah  (sallallahu  alayhi wasallam)  to  the  time  when  it  was  standardised  by  Hadhrat Uthmaan  (radhiallahu  anhu).  This  conclusion  is  absurd  in  the extreme.  No  unbiased  and  intelligent  person  will  be  prepared  to accept  that  the  Qur’aan,  despite  withstanding  the  ravages  of  14 centuries  and  maintaining  its  form  (as  standardised  by  Uthmaan), lacked  the  ability  to  perform  this  same  feat  of  maintaining  its authenticity  in the  short period of  14  years.

How  is  it  possible  for  the  Qur’aan  to  have  been  so  well  preserved for  14  centuries,  but  could  not  be  preserved  in  the  form  handed down  by Prophet Muhammad  (sallallahu  alayhi  wasallam)  for  only  14 years,  in  an  era  teeming  with  superb  Huffaaz  and  senior Sahaabah?

If  the  process  of  interpolation  and  deletion  had  set  in  after  the demise  of  Rasulullah  (sallallahu  alayhi  wasallam),  how  was  this supposed  process  arrested  and  eliminated  to  give  rise  to  a Qur’aanic  version  which  held  its  originality  and  authenticity  for more  than  fourteen  centuries,  i.e.  from  the  time  of  Uthmaan (radhiyallahu  anhu)  to  this  day?  The  following  facts  should  not escape the seeker of the truth:

(i)  After  the  demise  of  Hadhrat  Uthmaan  (radhiyallahu  anhu)  the process  of  the  rise  of  deviated  sects  set  in.  Groups  inimical  to  the Sahaabah  and the true  teachings of  Islam reared their heads.

(ii)  A  great  number  of  Sahaabah  had  already  departed  from  this world.

(iii)  In  contrast,  the  number  of  the  Sahaabah  living  during  the fourteen  years  from  the  demise  of  Rasulullah  (sallallahu  alayhi wasallam)  to  the  occasion  of  the  “standardisation”  of  the  Qur’aan Shareef was greater.

Keeping  in  mind  these  facts,  it  can  never  be  accepted  that  inspite of  the  Qur’aan  retaining  its  originality  (the  “form  standardised” by  Uthmaan)  for  14 long  centuries when all  the  Sahaabah, the  first students,  scribes  and  teachers  of  the  Qur’aan  had  departed  and deviated  sects  sprang  up,  it  (the  Qur’aan  Shareef)  lost  its authenticity  in  the  very  initial  fourteen  years  after  the  demise  of Rasulullah  (sallallahu  alayhi  wasallam),  a  period  in  which  all  the Sahaabah  existed.  If  the  first  Scribes  –  those  who  wrote  down  the Qur’aan  Shareef  under  the  direct  supervision  of  Rasulullah (sallallahu  alayhi  wasallam)  –  the  first  Huffaaz  –  those  who memorized  the  whole  Qur’aan  under  the  supervision  of Rasulullah  (sallallahu  alayhi  wasallam)  –  and  the  first  Students  of Rasulullah  (sallallahu  alayhi  wasallam)  had  failed  to  preserve  the originality  and  the  authenticity  of  the  Qur’aan  Shareef  in  the  first 14  years,  then  how  was  it  possible  for  the  Ummah  of  Islam  to have  retained  the  authenticity  of  the  Uthmaani  Version  for  such  a long  period of 14  centuries when  so many  forces  inimical to  Islam were  arraigned  against  the  Qur’aan  and  Islam?  If  this  feat  could have  been  accomplished  by  those  not  directly  connected  with  the Qur’aan  (i.e.  non-Sahaabah),  what  was  the  difficulty  which precluded  those  directly  connected  to  the  Qur’aan  (viz.,  the Sahaabah)  to  have  retained  the  authenticity  of  Prophey Muhammad’s Version  for  a  mere  14  years?  Intelligence  will  not  accept  the slander of the Shiah kuffaar.

In  the  attempt  to  negate  the  authenticity  of  the  Qur’aan  Shareef, the  Shiah  kuffaar  have  been  compelled  to  ignore  fourteen centuries  which  have  passed  over  the  Qur’aan-e-Hakeem  – fourteen  hundred  years  which  saw  no  change  overcoming  the Qur’aan.  Just  as  the  Christians  claim  that  the  present  Qur’aan  is the  version  compiled  by  Hadhrat  Uthmaan  (radhiyallahu  anhu),  so too, do the Shiahs allege.

What  hidden  and  mysterious  power  preserved  the  authenticity  and originality  of  the  “standardised”  version  for  full  fourteen  hundred years?  On the  authenticity  of  this Version there  is  consensus of the Christians and Shiah kuffaar.


Verily  We  revealed the  Thikr (Qur’aan), and verily  We  are  its Protectors.” (Al-Hijr,  9)

In  fulfilment  of  this  Promise,  Allah  Ta’ala  had  established  an elaborate  array  of  measures  to  ensure  that  the  Qur’aan  Majeed remains  pure,  unadulterated  and  authentic  until  the  Day  of Qiyaamah.  The  measures  ordained by  Allah  Azza  Wa  Jal were:

(1)  The  Qur’aan  Majeed  was  taken  down  in  writing  immediately on  its  revelation.  Thus,  the  entire  Qur’aan  was  preserved  in  the written  form  during  the  very  lifetime  of  Rasulullah  (sallallahu alayhi wasallam).

(2)  Besides  the  written  Qur’aan  recorded  under  the  direct supervision  of  Rasulullah  (sallallahu  alayhi  wasallam),  there  were many  Sahaabah  who  had  written  the  Qur’aan  from  their  own memories.  All  of  these  copies  were  authentic.  Since  they  and others  were  Huffaaz,  there  was  no  difficulty  correcting  any possible  error  in  the  personal  written  copies  of  the  various Sahaabah.

(3)  The  miraculous  Institution  of  Hifz  is  the  best  method  which has ensured the  authenticity  of  the  Qur’aan  for  more  than  fourteen centuries.  Many  Christian  critics  of  Islam  have  acknowledged  this fact.

(4)  Rasulullah  (sallallahu  alayhi  wasallam)  was  the  best  Haafiz  of the  Qur’aan  thus  precluding  the  possibility  of  the  slightest  error creeping  in.  Hadhrat  Jibraeel  (alayhis  salaam)  listened  to  the recitation  of  the  entire  Qur’aan  by  Rasulullah  (sallallahu  alayhi wasallam)  once  every  year  during  the  month  of  Ramadhaan. During  the  last  Ramadhaan,  Rasulullah  (sallallahu  alayhi wasallam)  recited  the  entire  Qur’aan  from  memory  twice  to Jibraeel  (alayhis  salaam)  who  was  the  primary  medium  for  the revelation of the Qur’aan.

(5)  It  was  from  Rasulullah  (sallallahu  alayhi  wasallam)  that  all  the Sahaabah  acquired  the  Qur’aan.  Innumerable  among  them became  Huffaaz  of  the  highest  merit.  Rasulullah  (sallallahu  alayhi wasallam)  was  their  Master  in  this  field.  The  standard  of  Hifz  of the Sahaabah was therefore unquestionably of the highest order.

(6)  Among  the  most  powerful  Huffaaz  were  the  Khulafa-e-Raashideen,  Hadhrat  Zaid  Bin  Thaabit  and  innumerable  others among the Sahaabah.

(7)  Among  the  scribes  who  took  down  the  Qur’aan  in  writing immediately  after  revelation  were  the  Khulafa-e-Raashideen,  Zaid Ibn  Thaabit,  Ubay  Bin  Ka’b,  Zubair  Bin  Awwaam, Ameer Muaawiyah, Mugheerah  Bin  Shu’bah,  Khalid  Bin  Waleed,  Thaabit  Bin  Qais, Abaan Bin Saeed (radhiyallahu anhum) as well as others.

(8) Innumerable Sahaabah were Huffaaz of the Qur’aan Majeed.

(9)  It  was  the  general  practice  at  the  time  for  almost  all  people  to complete the recitation of a Qur’aan once every ten days.

When  Hadhrat  Zaid  Bin  Thaabit  (radhiyallahu  anhu)  was  handed the  task  of  compiling  the  Qur’aan  Majeed,  it  was  not  an  obscure book  which  had  to  be  dug  out  from  archives  or  some  other forgotten  places.  He  himself  was  a  powerful  Haafiz,  and  he  had the  expert  assistance  of  other  Huffaaz  as  well  as  the  many  written manuscripts.


“The kuffaar say: ‘Never shall we  believe  in  this Qur’aan…. ” (Naba’,  31)  

This  is  precisely  what  the  Shiah  kuffaar  say  about  ‘this’ Qur’aan which  has  existed  in  the  Ummah  since  the  time  of  Rasulullah (sallallahu  alayhi  wasallam).  This is  the  only  Qur’aan  which  the entire  Ummah  from  the  very  inception  of  Islam  knew,  recited  and followed,  and  even  all  the  noble  personalities  whom  the  Shiahs  proclaim  to  be  their  infallible  Imaams  recited  only  this Qur’aan. The  Shiah  kuffaar  themselves  affirm  this  fact.  The  Qur’aan states with  clarity  that  those  who  do  not  believe  in this Qur’aan,  are kuffaar, and that is precisely what the Shiah are.

Verily, it  (the  Qur’aan)  is most  certainly a glorious Book. Baatil (falsehood)  cannot  approach it  neither from  Front nor  from behind.  (Because)  It is a Revelation from (Allah)  The  Most  Wise,  The  Most Praiseworthy.” (Haameem As-Sajdah,  42)

This Qur’aan  is  a  glorious  Book  revealed  by  Allah  Azza  Wa  Jal, Thus,  the  slightest  possibility  of  falsehood  –  interpolation, alteration  and  deletion  –  is    totally  precluded.  Allah  Azza  Wa  Jal in  this   unequivocally  refutes  the  possibility  of  falsehood afflicting the Qur’aan.

Although  Shiahs  accept  the  authenticity  of  the  Qur’an,  they  irrationally with  deranged  brains  refute  the    meaning  conveyed  by  the  Verse. In  other  words,  they  belie  Allah  Azza  Wa  Jal.  They  imply  by  their rejection  of  this Qur’aan  that  the  categorical  negation  of falsehood stated by Allah Ta’ala in this  is false.

This Qur’aan  is  guarded  in  Looh  Mahfooz,  and  it  is  guarded  here on  earth.  According  to  the  Shiah  kuffaar  it  is  guarded  only  in Looh  Mahfooz,  not  here  on  earth.  Therefore,  the  assurance  given by  Allah  Azza  Jal  in  the  Qur’aan  regarding  the  Divine  Protection enjoyed  by  the  Qur’aan  is,  Nauthubillah!,  false  according  to  the  religion of the Shiah kuffaar.

This Qur’aan cannot be  fabricated (nor  can  fraud   be  perpetrated in  it  by  others) besides  Allah. But,  it   is a verification  of the  (Scriptures) before  it and  an  exposition  of the  Law.  There  is no doubt in  it. It  is from  Rabbul  Aalameen.” (Yoonus,  37)

Allah  Ta’ala  gives  the  emphatic  assurance  that  the  authenticity  of this Qur’aan  will  be  maintained.  No  one  will  ever  be  able  to commit  fraud  in  it.  Only  Allah  Ta’ala  can  effect  change  in  His Qur’aan.  No  one  else  had  ever  succeeded  in  any  conspiratorial interpolation.  As  much  as  the  Shiah  kuffaar  had  laboured  to denounce  this Qur’aan  as  a  forgery,  they    have  miserably  failed, for  the  responsibility  of  safeguarding  this Qur’aan  devolves  on Allah Azza Wa Jal.


Dr. Steingoss says:

We  may  well  say  the  Quran  is  one  of  the  grandest  books  ever written  .  .  .  such  a  work  is  a  problem  of  the  highest  interest  to every  thoughtful observer of  the destinies of  mankind.’

That  the  best  of  Arab  witnesses  have  never  succeeded  in producing  anything  equal  to  the  merits  in  Quran  .  .  .  To  compose such  revelations  at  will  was  beyond  the  power  of  the  most  expert literary artist.’ – Encyclopaedia Britannica.

However  often  we  turn  to  it  (Quran)  .  .  .  it  soon  attracts,  astounds and  in  the  end  enforces  our  reverence  .  .  .  Thus  this  Book  will  go on exercising  through all  ages a most potent influence.’ – Goethe.

The  age  of  the  Vedas  Puranas  is  gone:  Now  the  Quran  is  the  only book to guide the  world.’ – Guru Nanak 

The  miracle  of  Islam  par  excellence  is  the  Quran  .  .  .  How  could this  marvellous  book  be  the  work  of  Muhammad,  an  illiterate Arab . . . The  Quran  could not be the  work of  an uneducated man . . . Unless he had the help of the  Almighty.’ – Dr Laura V. Vaglieri.

By  a  fortune  absolutely  unique  in  history,  Mohammed  is  a threefold  founder  of  a  nation,  of  an  empire,  and  of  a  religion.  The Quran  is  a  Book  which  is  a  poem,  a  code  of  laws,  a  book  of common  prayer,  all  in  one  and  is  reverenced  by  a  large  section  of the  human  race  as  a  miracle  of  purity  and  style,  of  wisdom  and  of truth.  It  is  the  one  miracle  claimed  by  Mohammad  –  his  ‘standing miracle’  as he  called it; and a  miracle indeed it  is.’ – Reverend Bosworth Smith.

The  best  Arab  writers  have  never  succeeded  in  producing anything  equal in merit  to the  Quran itself.’ – Palmer.

There  is  probably  in  the  world  no  other  book  (Quran)  which  has remained twelve  (now 14) centuries with  so pure  a  text.’ – Sir William Muir.

It  (Quran)  is  a  literal  revelation  of  God,  dictated  to  Muhammed by  Gabriel,  perfect  in  every  letter.  It  is  an  ever-present  miracle witnessing  to  itself  and  Muhammed,  the  prophet  of  God.  Its miraculous  quality  resides  partly  in  its  style,  so  perfect  and  lofty, that  neither  men  nor  jinn  could  produce  a  single  chapter  to compare  with  its  briefest  chapter,  and  partly  in  its  content  of teachings,  prophecies  about  the  future,  and  amazingly  accurate information  such  as  the  illiterate  Muhammed  could  never  have gathered of his own accord.’ – Harry Gaylord Dorman.

All  those  who  are  acquainted  with  the  Quran,  in  Arabic  agree  in praising  the  beauty  of  this  religious  book;  its  grandeur  of  form  is so  sublime  that  no  translation  into  any  European  language  can allow us to appreciate it.’ – Edward Montet.


The  claim  of  the  Shiah  kuffaar  that  even  the  Ulama  of  Islam concede  that  a  substantial  amount  of  the  Qur’aan  is  missing  is absolutely  fallacious  and  slanderous.  There  is  not  a  single  Aalim in  Islam’s  fourteen  century  history  who  has  even  hinted  to  the possibility of any portion of the Qur’aan Majeed being missing.

The  “missing”  mentioned  in  the  Books  of  Islam  refer  to Mansookh  (Abrogated)  verses  only.  The  contention  of  the  Shiah kuffaar is therefore dismissed as utterly baseless.

Saudi Menace of Destruction of Relics

In its insane policy of destruction of Islamic relics, the Saudi regime has pillaged and is still plundering many sacred signposts and sites which have a direct link with Rasulullah (sallallahu alayhi wasallam) and his illustrious Sahaabah. The only grounds which the Saudis can tender for this wanton destruction of Islam’s holy relics are the commission of bid’ah (innovation) by pilgrims. In the bid to eliminate bid’ah it has become imperative in the opinion of the Saudis to obliterate a great and holy treasure of Islamic heritage. Intelligence can never accept the validity of this argument presented by the Saudi regime in vindication of its dastardly action of destruction of holy places. Such vile action is not expected of even decent non-Muslims.

The pretext of bid’ah tendered by the Saudis is totally unacceptable. The Saudi regime possesses adequate coercive power to physically suppress and eliminate bid’ah. But, the desire is not so much the elimination of bid’ah as the love for modernity is. Bid’ah is the product of jahl (ignorance). The darkness of ignorance is dispelled by the Light of Knowledge, not by destroying Musaajid and other holy Items of Islam. If people commit acts of bid’ah in Musjid-e-Nabawi or in the Ka’bah does it follow that these Holy Places must be destroyed? If bid’ah is committed in or around one of the royal palaces of the Saudis, will the palace be destroyed? The palace will not be destroyed, but there is the possibility that the Ka’bah and Musjid-e-Nabi may be destroyed. Those who have the hardness of heart to obliterate the possessions of Rasulullah (sallallahu alayhi wasallam) along with numerous relics associated directly with Nabi-e-Kareem (sallallahu alayhi wasallam) can be expected to do anything. It will only be worldly and material considerations which will prevent them from destroying even the Musjid of the Nabi (sallallahu alayhi wasallam).

What does the Saudi regime lack if it is sincere in its desire to eliminate bid’ah. In a matter of minutes they are able to clear the Musjidul Haraam area when some faasiq and faajir worldly dignitary such as a head of state arrives for a tawaaf of riya. They have total control, but they are not able to curb and eliminate bid’ah at the holy relics! This is • not intelligent nor plausible.

They surely cannot be so ignorant as to be unaware of the fact that it is haraam to demolish any Musjid anywhere in the world. What then to say of the Musjids and the other relics associated with Rasulullah (sallallahu alayhi wasallam)? For the elimination of bid’ah there are two effective methods which a government can adopt: Educational programmes by the Ulama and the coercive power of the state.  Acts of bid’ah as well as other un-Islamic actions are committed in profusion by ignorant persons at the Hajr-e-Aswad. Does it follow that Hajr-e-Aswad has to be uprooted and dumped because of the jahl of people? The Saudis thus far have not touched the Hajr-e-Aswad. Much bid’ah is committed by the Jamraat on the occasions of Rami, but the Jamraat cannot be destroyed on account of the wrong deeds perpetrated by ignorant people. So why the wholesale destruction of Islamic relics associated with Rasulullah (sallallahu alayhi wasallam)?


The Saudis, unlike the Shiahs, cannot be labelled as the enemies of the Sahaabah. While their policy of destruction of relics is indeed evil and unlawful in the Shariah, there is nothing in their literature or statements to suggest that they have adopted this action because of hatred for the Sahaabah. On the contrary, the literature of the Shiahs and the statements of the Shiah clergy abound with explicit statements of malice and vituperation directed against the Sahaabah. Since there exist no grounds for assigning the Saudis into the same anti-Sahaabah category, we can only surmise that the motive underlying the sacrilege of the Saudis is Hubbe Dunya (love of the world). They are wandering aimlessly in a drunken stupor emulating the west. In the blind pursuit of modernity and to satiate their craving for western material standards, their spiritual eyes have been blinded, hence they cannot realize the awful destruction and sacrilege which they are committing.


Even the Qur’aan Shareef upholds the sanctity of relics associated with the Ambiya (alayhimus salaam). In Surah Baqarah, Allah Ta’ala says:

“And, their (Bani Israa’eel’s) Nabi said to them: Verily, the sign of his (Talut’s) kingship is that the Taaboot in which there is peace and the relics left by the Family of Musa and the Family of Haaroon will come to you (by way of) the Angels carrying it.” Verily, in this is a sign for you if indeed you are Mu’mineen.” [Aayat 248]

In this aayat the Qur’aan refers . to the Taaboot. What is the Taaboot? It was a holy and a sacred relic which Bani Israaeel ­inherited from previous Ambiya. From generation to generation it was handed down until the time when the Amaaliqah captured it from them. On account of the disobedience of Bani Israa’eel, Allah Ta’ala caused the loss of the Taaboot and its passing into the hands of the kuffaar. However, later it was miraculously restored to Bani Israa’eel on the occasion when Taaloot was appointed king by Divine Command. (This aayat confirms the validity of monarchy. There is nothing wrong in a monarchy if it conducts the affairs of the state in conformity with the Shariah.) The Taaboot was a box or a trunk containing memorabilia of previous Ambiya. Roohul Ma’aani states:

“…the relics which were left by the Family of Musa and the Family of Haaroon: These were pieces of parchments, the garments of Musaa and the turban of Haaroon and the golden tray which was used to wash the hearts of the Ambiya.”

Thus the Taaboot with its contents were relics which were treasured. In these relics, the Qur’aan says, was sakeenah (peace).  According to the Hadith the relic of the Taaboot had great barkat in it. When this was the importance of the Taaboot relic, how much greater then is the importance of the relics associated with Rasulullah (sallallahu alayhi wasallam)?

HADHRAT UMAR’S (Radhiyallahu anhu) ACTION

As a basis and proof for their misdeeds of destruction to the sacred relics, the Saudis cite the narration which explains that Hadhrat Umar (radhiyallahu anhu) had ordered the elimination of Shajr-e-Ridhwaan or the Tree which is referred to in the Qur’aan Shareef. Rasulullah (sallallahu alayhi wasallam) took the Pledge of Maut from the Sahaabah under this tree on the occasion of Hudaibiyyah. When some people were seen to perform Salaat by the tree, Hadhrat Umar (radhiallahu anhu) ordered that the tree be cut down. Hence, the Saudis argue that on account of the fear of bid’ah developing around the tree, the order was given to eliminate it.

It is improper for the Saudis to compare the action of Hadhrat Umar (radhiyallahu anhu) with their wholesale destruction of the sacred relics of Islam. The analogy is false for the following reason:

A tree–a single tree–was cut down by the order of Hadhrat Umar (radhiallahu anhu) because in his  view the tree
constituted a real danger for shirk and His fear was not in relation to the Sahaabah, but in relation to the numerous other tribes who were entering or had just entered the fold of Islam. Idolatry was not yet fully rooted out of their systems, hence the real danger for idolatry developing
around the tree was a fact. In those days there was no organized police force and army as the Saudis possess. It was not possible to maintain a guard around the clock in the wilderness to ensure that bid’ah and shirk will not occur at the tree. But, the Saudis have absolutely no difficulty in establishing a guard at any relic which in their opinion may be misused for bid’ah. There is no shortage of guards to maintain a perpetual watch at all the palaces of the royal family. There is sufficient manpower and money power available to the Saudis to establish guards to keep watch over the sacred relics. The need for obliteration thus does not arise at all. Just as the tree which was cut down posed the potential danger of bid’ah and shirk, so too is it with Hajr-e-Aswad. Precisely for this reason did Hadhrat Umar (radhiallahu anhu) address the Hajr-e-Aswad on the occasion of kissing it. He said: “I know that you are a mere stone which cannot benefit or harm anyone. I am kissing you because I saw the Rasool doing it.

Hadhrat Umar (radhiyallahu anhu) made quite clear the reason  for kissing Hajr-e-Aswad so that it may not be misunderstood that Muslims are worshipping the Stone. While there was the danger of people who had recently emerged from idolatry again lapsing into idolatry by an act of apparent veneration for Hajr-e-Aswad, Hadhrat Umar (radhiyallahu anhu) did not order the uprooting of Hajr-e-Aswad. Rather, he was content with educating the people to abstain from idolatry regarding the Stone, hence his loud and clear address directed to the Stone for others to hear and understand.

The elimination of the tree was the one solitary act of obliteration of a “relic” by Hadhrat Umar (radhiallahu anhu). There are no other examples where relics were dismantled or obliterated. This solitary and exceptional action of Hadhrat Umar (radhiallahu anhu) cannot therefore be presented as a basis for the wholesale elimination of Islam’s holy and beloved.

The large-scale destruction of Islamic relics and sacred objects of love and reverence being perpetrated by the Saudi regime in the Holy Cities of Islam is cause for great concern. The sacred relics bringing memories of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah are being bull-dozed and destroyed in the interests of modernity.

To achieve the goal of modern transformation, the desecration of sacred relics, holy and beloved to Muslims, is inevitable. It now appears that the Saudi regime is bent on effacing from the Holy Cities some of the most valuable and important treasures of Islamic heritage which had been preserved by successive Muslim rulers of Hijaaz for the past fourteen centuries.

The following are some of the recent acts of sacrilege and destruction committed by the authorities:

Musjid Quba: The Qur’aan Majeed refers to this Musjid. Rasulullah (sallallahu alayhi wasallam himself participated in the construction of this Musjid situated about three miles beyond the confines of Madinah. Two raka’ts Nafl Salaat performed here is the equivelant of one Umrah in Thawaab. A massive extension has recently been done to the Musjid. In the process, all signs of the old Musjid have been eliminated. The new mihraab is located in a different position. There is no indication of the location of the Mihraab which had existed since the time of Rasulullah (sallallahu alayhi wasallam).

Until 1987 there existed a broken wall. This was the wall of the Musjid which cracked open by the Command of Allah Ta’ala and from this opening Rasulullah (sallallahu alayhi was shown the Ka’bah Shareef which he had yearned to see.

➡Musjid Qiblatain or the Mosque of the two Qiblahs: This Musjid is on a hill near the Valley of Aqeeq in the north-west of Madinah. It is the Musjid with two Mihraabs, one towards Baitul Maqdis (Jerusalem) and one towards the Ka’bah. Initially the Qiblah of Islam too was Baitul Maqdis. When Allah Ta’ala commanded the ­Qiblah to be changed to the direction of the Ka’bah, the Divine Order came here, hence it is called Musjid-e-Qiblatain. This sacred and living monument of Islam has been replaced by a showpiece Mosque with all the sacred and historical signs eliminated. There no longer remains any indication of the spot where Rasulullah (sallallahu alayhi wasallam) stood for Salaat.

➡Musjid Maaidah: This is the place where food from Jannat was miraculously sent for the grand-children of Rasulullah (sallallahu alayhi wasallam). In commemoration of this wonderful event a Musjid was constructed at the spot. This holy Musjid has been demolished. In all likelihood the ground will be misappropriated for some commercial enterprise to conform to the scheme of modernization of the Saudi authorities.

➡Uhud: Every Muslim is aware of the famous Battle of Uhud. It was in this battle that a tooth of Rasulullah (sallallahu alayhi wasallam) was martyred. The spot where this event occurred was marked out. However, a shop has recently been built over it.

➡Quba: Here was a small house where Rasulullah (sallallahu alayhi wasallam) stayed for fourteen days. The original old house existed until recently. Sadly, a parking lot for cars has now been erected there.

➡The Camel’s Footprint: Until a year ago the footprint of Rasulullah’s (sallallahu alayhi wasallam) Camel had existed in Musjid-e-Quba. This has now been obliterated. The print has been cemented over.

➡Khaak-e-Shifa or the Sand of Cure: In the area of Bani Haarith in Madinah, Rasulullah (sallallahu alayhi wasallam) used of its sand as a medication for a Sahaabi. Rasulullah (sallallahu alayhi wasallam) said that in the Sand of Madinah is cure for physical ailments. This area has been cemented over a long time ago by the Saudis. However, a small section was left uncemented. In 1988 this too was finally obliterated by cementation. The place is treated as a rubbish dump.

➡The Birth-place of Rasulullah (sallallahu alayhi wasallam): This sacred place was preserved until the Turks ruled Hijaaz. The actual room wherein Rasulullah (sallallahu alayhi wasallam) was born had existed for 14 centuries. After the departure of the Turks, this holy location was desecrated by demolition by either the Saudis or Sharif Husain. A hamaam (bathroom) was built in its place. As a result of strong objections by the inhabitants of Makkah, the hamaam was transformed into a library. It has now been reported that even this library has been destroyed.

➡The Well of Arees: Among the the many Wells associated with Rasulullah (sallallahu alayhi wasallam), which have been destroyed and covered up, the Well of Arees is significant. In this Well the Ring of Rasulullah (sallallahu alayhi wasallam) was lost during the time of Ameerul Mu’mineen Hadhrat Uthmaan (radhiyallahu anhu). The Saudis have wiped out this historical and sacred Well. A traffic island was built over this Well. Later this traffic island became part of a public square.

➡The Garden of Hadhrat Salmaan Faarsi (radhiyallahu anhu): Until 1982 this Garden had existed. In this Garden, right until 1982, were two date trees planted by Rasulullah (sallallahu alayhi wasallam) himself. These trees have been uprooted and the Garden destroyed. Until 1982 these trees were bearing good quality fruit.


BOTH THE CIVILIZATIONS of ‘Aad and Thamud, the ances­tors of the Saudis, were utterly destroyed by the Athaab of Al­lah Azza Wa Jal when they trans­gressed all bounds of disobedience. They were a race of giants and their salient practice was to hew out pal­aces from solid rock.

The Saudis of this age, thanks to modern technology, have excelled and surpassed the nations of ‘Aad and Thamud in the construction of pal­aces, mansions and monuments. About the wasteful monuments which the ‘Aad erected, the Qur’aan Majeed states: “Do you erect a monument in every elevated place in idle sport?”

The Saudis, in their stupor of lux­ury and in their inordinate craving to squander the billions of dollars Allah Ta’ala has bestowed to them, are demolishing mountains, hewing man­sions out of rocks and constructing massive and wasteful palaces as if they are going to live on earth for­ever.

While they have surpassed the Aad and Thamud kuffaar in the cul­ture of palaces and mansions, their objective in life is the same. They are entirely forgetful of Maut and the Aakhirah, hence they continue the reckless destruction of the Haramain (Makkah and Madinah) with the demolition of all the old, spiritual relics and buildings, and supplanting them with monstrous concrete struc­tures in emulation of their American masters.

The spirituality and holiness of Makkah Mukarramah and Madinah Munawwarah have been utterly de­stroyed and eliminated by the evil commercialization which the Saudis are recklessly and sacrilegiously im­plementing. In their mad stupor of demolition and destruction to make way for palaces, mansions, hotels and American modernization, the Saudis have destroyed forever the homes of Rasulullah (sallallahu alayhi wasallam), the homes of the Sahaabah, sacred Musjids, sacred wells and many other relics and heri­tages of Islam.

Thousands of public toilets have been constructed directly above the holy homes and relics which have been buried underground under the toilets by the Saudi construction con­spiracy. Nothing remains to identify with Makkah Muazzamah and Madinah Munawwarah. The holy Ka’bah is dwarfed by the immoral hotels erected around it. The sacred hilltops in the precincts have also been obscured with stupefying build­ings rising high above. The entire Islamic and roohaani character of the Haramain has been utterly destroyed by men who have forgotten Allah Ta’ala and their imminent Maut.

While all signs and remembrances of Rasulullah (sallallahu alayhi wa­sallam), the Sahabah and Islamic history have been systematically, wan­tonly and venomously destroyed, even to the extent of pouring petrol over sacred wells and igniting them, museums have been erected to keep alive the memory of the Agent of the West- the Saud family. Thus, the glasses, slippers, cloaks and other useless items of Saudi kings are preserved and put on display in museums erected specifically to commemorate the House of Saud.

The Holy Cities have been con­verted into playgrounds along west­ern immoral styles and standards. High rise buildings/skyscrapers dwarfing and concealing the Ka’bah and the entire Musjidul Haraam are a blasphemous insult against Islam and whatever is Holy and beloved to the hearts of Muslims.