Al-Hijamah (Cupping Therapy) – Sunnah of the Prophet

Cupping is an ancient method of  treatment whereby a glass or cup is placed on the body surface and  a vacuum is created and toxins or  morbid material is sucked out  from the deeper tissues or the  diseased organs of the human  body.

According to a Hadith appearing  in Sahih Bukhari, the Prophet (sallallaahu alayhi wasallam) is  quoted to have said that there  are no remedies comparable to  cupping or blood-letting.


Cupping is known as Hijamah which means reducing in size i.e.,  to return the body back to its  natural state. Cupping diverts the  morbid material responsible for  pain and inflammation by letting  down sufficient quantity of humours (akhlaat).

History of Hijamah or Cupping

Cupping therapy has been around  for thousands of years with  citations dating back to the time  of Hippocrates (400 BC). It was  carried out with the help of  hollowed out animal horns to  suck and drain the toxins out of  wounds caused by snakebite or  skin lesions. Horns were gradually replaced by bamboo cups which gave way to glass.

Earliest record of cupping is to related famous alchemist and herbalist Ge Hong (281-341 AD).  The Chinese expanded the utilization of cupping to include  its use in surgery to divert blood flow from the surgery site. After  extensive research the clinical  efficacy of cupping therapy is  confirmed and has become a  mainstay of government hospitals  in China today. The earliest pictorial record of cupping was discovered in Egypt, around 1500  BC. The oldest recorded medical  textbook written around 1550 BC  in Egypt mentions about cupping.
The Holy Prophet (sallallaahu alayhi wasallam) of Islam too is said to have used this therapy  known as Al-Hijamah and he even  used to pay the persons who  applied this therapy on him.

The cupping therapy is back into  vogue today after several centuries. Traditionally, cupping has been regarded as an effective treatment for a number of  musculo-skeletal disorders and  as a general measure to maintain and promote well-being.

Therefore, Cupping Therapy is  indicated for a number of problems ranging from eye ailment, headache, arthritis, sciatica, gout, piles, constipation, menstrual problems, uterine cramps, back pain, asthma, cold,  blood disorders, infertility, varicose veins to name but a few. 

Cupping is more beneficial for  skin, muscles, joints, and digestive organs. It diverts the old stagnant blood within the skin and increases the peristaltic movements of the intestines thereby improving the power of digestion.

Cupping is said to be beneficial when applied on a person who is  empty-bellied. A Hadith from Tirmidhi informs: Cupping on an  empty stomach is medicine but a  disease if done on full stomach.  

In the final analysis, cupping or al-Hijamah is powerful healing  method which has been in vogue  in ancient times and has found  endorsement from the Holy Prophet (sallallaahu alayhi wasallam).



By: Shaykh Mohammad Akram Nadwi

Translated from the original Arabic by Ustadh Tariq Pandor


They said: You have worked in Oxford for twenty years on an academic project looking at the history of the Islamic sciences in India and its Madrassas and centres of learning. So what is the best madrassa in the long history of India, given the multitude of its madrassas and the variety of its institutes and the differences in its centres of teaching?

I said: That would be Darul Ulum Deoband.

They said: We find this statement of yours odd. Are you being truthful or [speaking in] jest? Are you being serious or joking?

I said: I seek refuge in Allah from being from the ignorant. Do you want me to be sectarian or to be sincere? To be discerning or to mislead? To be prejudiced or to be just?

They said: We know you to be sincere, discerning and just. So reveal to us the aspects in which you prefer Darul Ulum Deoband over the other madrassas.

I said: That would take volumes [to write].

They said: Spare us your volumes as we have become tired of them. Summarise for us some of their points which would be indicative of others and we will be most grateful to you.

I said: I have summarised them in three points so listen to them and remember them.

The first point is the attention paid by Darul Ulum to the noble prophetic hadiths. The teaching curricula in India were deficient in noble prophetic hadiths. Those in charge of the curricula had not stipulated any books of hadith except for “Mashariq al Anwar” of Saghani which they then replaced with “Mishkat al Masabih”. As for the six primary collections, they were not added to the studied texts until the arrival of Imam Ahmad ibn Abd al-Rahim, better known as Shah Waliullah al-Dehlawi, who added some of them, as well as the “Muwatta”, to the curriculum. Things remained like this for a century, then Darul Ulum was established. It was the first madrassa to concern itself with teaching the six primary collections as well as the “Muwatta”, according to the narrations of both Yahya ibn Yahya al-Laithi and Muhammad ibn Hasan al-Shaibani, and “Sharh Ma’ani al-Athar”. This is a merit by which Darul Ulum Deoband is distinguished from the other madrassas in India, and even across the entire islamic world.

They said: You have an interest in isnads (chains of narrations) and ijazahs (certificates of authority). So who are you connected with from the hadith scholars of Deoband?

I said: I am connected with all of them via many routes and various isnads, and to Allah belongs all praise and thanks.

They said: So what is your highest sanad to them, the most noble and the strongest?

I said: That would be my narration from the most erudite scholar and muhaddith Ahmad Rida al-Bijnuri, the commentator of Sahih Bukhari, from the Hafidh of India, it’s Muhaddith and Imam in the hidden defects in hadith and narrator criticism, the erudite scholar Anwar Shah al-Kashmiri, followed by my narration from the erudite scholar and muhaddith Nasir Ahmad Khan, as well as from the long-lived Shaikh Ahmad Ali al-Surti, both from the long-lived Hafidh Abdur Rahman al-Amrohi.

They said: You have certainly attained high, noble chains of narration, all of whose narrators are imams of fiqh and accurate experts of hadith. So bring us the second point.

I said: The second point is Darul Ulum Deoband’s revival and dissemination of the Sunnah of the Master of the Messengers and its strenuous effort in eliminating innovations and newly invented matters. For all of India was under the influence and powerful grip of innovations and superstitions until the scholars of Deoband stood up and opposed them and removed them. We do not know of any movement which played a role similar to that of Deoband in eliminating innovations and superstitions and preventing evil.

They said: Who is their head and leader in that?

I said: The imam, the unique luminary, the pious, the pure, the devout scholar, the inimitable Shaikh Rashid Ahmad al-Gangohi, may Allah show him abundant mercy, raise his ranks and make him of those close to Him. No mother has been capable of giving birth to his likeness and history has been unable to produce similar to him. He is the one for whom my heart has been filled with love and appreciation. He resembles the two imams, Sufyan al-Thawri and Ahmad ibn Hanbal, in the purity of his heart and the strength of his faith, in his servitude to Allah and submission to Him, and in his revival of the Sunnah and vanquishing of innovations.

They said: Has anyone else been similar to him in the long history of India?

I said: [Can there be anyone] other than this one?

They said: We beseech you to answer our request.

I said: Will you excuse me (from having to mention anyone in a similar way)?

They said: We do not excuse you.

I said: Well if you refuse then perhaps Imam Muhammad Isma’il ibn ‘Abd al-Ghani ibn Waliullah al-Shahid, may Allah have mercy on him. I adjure you to not ask me for a third to go with these two.

They said: Bring us your third point.

I said: The third point is Darul Ulum’s production of practising scholars who cultivated their inner aspects before building their outer aspects, who purified themselves of all depravities, who cleansed their hearts of envy, hatred, malice and loathsomeness, who lived lives of piety, cautiousness, asceticism, contentment and sufficiency, who devoted themselves to worship and to the teaching and upbringing of the people, and who prepared followers who resembled them in purity and virtue and who spread to all corners of India and even beyond, calling mankind to the worship of Allah, exalted is He, and to following the Sunnah of the Prophet, may Allah’s peace and blessings be upon him.

They said: Name them.

I said: The list will be long.

They said: Tell us the names of their most eminent scholars.

I said: The first of them is the Imam, the caller [to Islam], the educator, Muhammad Qasim al-Nanotwi, the founder of Darul Ulum and colleague of the erudite scholar Rashid Ahmad al-Gangohi. Then the erudite scholar and muhaddith Khalil Ahmad al-Saharanpuri, as well as “Shaikh al-Hind” Mahmud al-Hasan al-Deobandi, Shaikh ‘Abd al-Rahim al-Raipuri, “Hakim al Ummat” Ashraf ‘Ali al-Thanwi, Shaikh ‘Abd al Qadir al-Raipuri, and the erudite scholar and muhaddith Husain Ahmad al-Faizabadi al-Madani.

They said: This will suffice for us. We have heard you speak in the most laudatory terms of the erudite scholar Rashid Ahmad al-Gangohi. Can you please point us to a source containing his biography?

I said: The best biographer of him was the erudite scholar and muhaddith Muhammad ‘Ashiq Ilahi al-Mirti, who wrote [his biography] in urdu.

They said: Does he have an Arabic biography?

I said: His biography in “Nuzhat al-Khawatir” is one of the best and most comprehensive. I have had the intention to write a detailed biography of him and have collected the material so ask Allah that he gathers my resolve and makes me successful in completing it.


We had mailed the Majlisul Ulama alerting them on Akram Nadwi’s deviant views since they had put up the above article, now they had it removed from their website. We have received the following attachment mail from the Majlis in response:




[By Majlisul Ulama]

1 Jamadul Ula 1438 (30 January 2017)

Commenting on our publication of an article on Darul Uloom Deoband by Akram Nadwi, a Concerned Brother writes:

I was slightly surprised to see shaykh Akram Nadwi’s appraisal of Darul Uloom Deoband in your recent Article, though there is absolutely no fault in it, but the fear-factor is involved when a layperson sees his name and endorsement in your site and begin to think that he might be a true scholar who can be listened through lectures and his books can be read.

The reason for my dissatisfaction with this person is because some of his views are totally deviant which he propagates in the name of ‘Hanafi Fiqh’, 4 years ago some Muftis have exposed his modernist views.

The following link has some detailed exposition of Akram Nadwi’s fallacies: Mu8rgFRQXPOgznoLYfxvRQ

Maulana Saheb, I’d request you to please type a notification in a bracket above ‘Darul Uloom Deoband -Best Madrasah’ Article in your site stating that the Majlis does not endorse this scholar’s deviant views.

(End of letter)

We thank you for drawing our attention to Akram Nadwi. Frankly, we are not aware of him or his views. We have not read any of his articles. The article on Deoband is his first article which has crossed our path. If we had been aware of his deviance, we would not have published his article regardless of its worth. We therefore removed it from our website. Jazaakallaah for the Naseehat.

[End of the clarification from the Majlis]

We Thank the respected Maulana Saheb of Majlisul Ulama for heeding our mail and clarifying their stance on the said person and the above article.

The Deception of “Re-Interpretation” of Shariah

[Majlisul Ulama]

RE-INTERPRETATION OF ISLAM,  which is a clamour of the westernized modernist deviates,  is a subtle ploy of shaitaan for    the abrogation of Islam. Islam is  the Qur’aan and Sunnah which are    ensconced in what is known as  the Shariah. There are two  groups of satanic miscreants who  desire the abrogation of Islam –  that Islam which has been  transmitted to us from the era of the Sahaabah.

(1)  The modernists: These are the  Zanaadaqah (plural of Zindeeq –  one who masquerades as a  Muslim when in reality he is a  kaafir) who acquire their (heresy/kufr) zandaqah from their  oriental masters and tutors of    the kuffaar universities. They are    the ‘professor’ chaps and the  characters with ‘doctorate’ degrees who hallucinate that  they are authorities of the Shariah. Trapped in the straitjacket of western  indoctrination, these zanaadaqah clamour for the abolition of Islam.
However, the nifaaq in their  hearts does not permit them to    make an outright call for  abolition. Shaitaan adorns the  issue for them. He has infused into their brains the idea of ‘re-interpretation’. With this bogey,  the modernist zanaadaqah seek  to bamboozle the ignorant masses with the utterly baseless  and kufr argument that the  Shariah is the product of  the opinions of the Aimmah-e-Mujtahideen and Fuqaha of Islam.  
Obviously, this is the furthest  from the truth. It is a satanic  canard which they attempt to    peddle with typical orientalist  obfuscation which to men of  intelligence portrays their  massive lack of Islamic and  Imaani perspective.

These Zanaadaqah are abortively  at great pains to re-interpret,  that is to cancel and abrogate the  Qur’aan and Sunnah, on the basis  of the ‘spirit’ underlying the ahkaam to the exclusion of the  letter which is the direct product  of Wahi, be it Wahi Matluw (the  Qur’aan) or Wahi Ghair Matluw  (the Ahaadith). For example, they  seek to abrogate the law of  polygamy with the moral  injunction of equality and justice    between the plurality of wives.  With this moral aspect, they  perpetrate the kufr of claiming that if a man is not just to his  wives (which is a future act  subsequent to Nikah, not prior to  Nikah), the Nikah to a second,  third and fourth wife is not  permissible, hence it is  permissible for a kuffaar entity  wallowing in the filth of janaabat  and kufr to proscribe the  Qur’aanic permission. This is just  one example of the kufr of the modernist zanaadaqah.  

Redefining and re-interpreting the  Shariah are actual satanic  attempts to destroy Islam. It is a  massive kuffaar conspiracy.

(2)  Salafi’ism: Salafi’ism is the    other subtle satanic plot to    destroy the original Deen. It is  the attempt to destroy Islam  under guise of the ‘Qur’aan and  Sunnah’. The abandonment of the  Taqleed of the Four Math-habs which are the Guardians of the  Qur’aan and Sunnah – of original and pure Islam – is also  reinterpretation in another form.  The Qur’aan and Ahaadith are    subjected to mutilation with  baseless interpretation. Salafis  reject the original pristine Shariah   with their baseless interpretation  and personal opinions.

All of these re-interpreters are  enemies of Islam. They operate  with shaitaani logic as mentioned  by Allah Ta’ala in the following Qur’aanic aayat:

“So have We made for every Nabi  enemies from human shayaateen  and jinn shayaateen. They (these  human and jinn devils) whisper    deceptive statements of adornment to one another. If  Allah had willed, they would not  have done so. Therefore leave  them and the (falsehood) they  fabricate.”

All of these transmogrifiers and  mutilators of the Deen are    human shayaateen who are being  inspired by the jinn shayaateen.    Allah Ta’ala always thwarts their  pernicious plots and designs  which they conspire against the  Deen. This Deen has absolutely  no  scope  for re-interpretation. 

Explicitly refuting all these  shayaateen re-interpreters, the Qur’aan Majeed states:

“This Day have I perfected for you  your Deen, and completed My  favour for you, and I have chosen for you Islam as the Deen.”


[Mujlisul Ulama]

(1)  Jumu’ah Salaat at a university campus: According to the Hanafi Math-hab, one of the conditions for the validity of Jumu’ah is Ithnul Aam which means General Consent. If the Jumu’ah is held at a place which is not open to all, then the Jumu’ah Salaat will not be valid there. Therefore, it is necessary to conduct the Jumu’ah in such a place which everyone can attend unhindered. If the university campus is not open to all Muslims during the duration of the Jumu’ah Salaat and Khutbah, then Jumu’ah will not be valid there in terms of the Hanafi Math-hab. Hanafis cannot then perform Jumu’ah at such a campus. 

According to the Maaliki Math-hab, the necessary condition for the validity of Jumu’ah is that the Jumu’ah be conducted in a properly erected Jaami’ Musjid. Thus, according to the Maaliki Math-hab, Jumu’ah is not valid on a university campus. In this case followers of the Maaliki Math-hab will have to perform Zuhr Salaat if there is no Jaami’ Musjid in the city. 


According to the Hanafi Math-hab, the minimum number of musallis necessary for the validity of Jumu’ah is three, the forth being the Imaam. According to the Shaafi Math-hab, the minimum number is 40 resident male adults who are all Muqeem. They should not be musaafir. Muqeem in this context here means a permanent resident of the place as well as a traveller  who has made the intention of  staying at the place for at least  four full days. Thus, if in the  congregation there are 39  residents and one traveller or one minor, then the Jumu’ah will not be valid for Shaafis. According to  the Maaliki Math-hab, the  minimum number is 12 adult males who are residents of the  place. 

According to the Maaliki Math-hab a Muqeem is either a  permanent resident or a traveller  who intends to stay for at least  four days in the place where  Jumu’ah is being performed. The number of musallis has to be twelve besides the Imaam.

In terms of the Hambali Math-hab  the  validity of Jumu’ah is  dependant on 40 adult males  who are permanent residents of  the place. This number includes the Imaam.


If the congregation consists of  musallis following different  Math-habs, the following ruling will be applicable:

(a) If the place where Jumu’ah is  being performed is a university campus which does not allow the  general Muslim public to enter during the duration of Jumu’ah,  then Jumu’ah will not be valid regardless who the Imaam may  be, even if he is a follower of any other Math-hab.

(b) If the number of musallis is 40  or more (residents), and the  Imaam is a Shaafi or a Hambali,  then the Jumu’ah on the campus  will be valid for Shaafis, Hambalis  as well as Maalikis, but not for  Hanafis as mentioned earlier.

If in this case (40 performing on  the campus), the Imaam is a  Maaliki or a Hanafi, then the  Jumu’ah of the Maalikis, Hambalis  and Hanafis will not be valid. But, the Jumu’ah of the Shaafis will be valid.

If in this same case the Imaam is  a Hanafi, the Jumu’ah of the  Hanafis, Maalikis and Hambalis  will not be valid while that of the  Shaafis will  be valid.

If in this same case (40 or more  performing on the campus) the  Imaam is a Hambali, then the  Jumu’ah of the Hambalis, Shaafis  and Maalikis will be valid while that of the Hanafis will not be valid.


(c) If the number of musallis  performing on the campus is less than 40, then the Jumu’ah will not  be valid in terms of all four Math-habs whether the Imaam happens  to be Hanafi, Shaafi, Maaliki or Hambali.

Even if the Imaam is a Maaliki and  the number of musallis exceed 12  adult resident males, Jumu’ah will  not be valid for Maalikis on a  university campus because one of the conditions for the validity of  Jumu’ah according to the Maaliki  Math-hab is that the Jumu’ah has  to be performed in a Jaami’ Musjid.

(2) It is not permissible for the  Khateeb to be without a beard nor is it permissible for him to  cut his beard less than a fist  length which is the prescribed  minimum length. Although the  Jumu’ah will be validly discharged  even if the Salaat/Khutbah are  conducted by such a faasiq Imaam, nevertheless, it is sinful  to appoint such a faasiq to be  the Imaam. The reward of the  Jumu’ah is diminished or destroyed.

Likewise it is not permissible for  the Khateeb to be without  Islamic dress. It is forbidden to  wear western/kuffaar garb.  Nevertheless, despite the prohibition and the sin involved,  the Jumu’ah will be valid even if  such a faasiq conducts it.

It is permissible to be without a  staff. The Khateeb need not take  a staff when delivering  the Khutbah. In fact, in these days it  is not permissible to hold a staff  on the Mimbar because this  practice has become a bid’ah  (innovation). People have been misled to believe that it is  compulsory for the Khateeb to  hold a staff when delivering the Friday Khutbah.

(3) Recitation of both Khutbahs  in Arabic is essential. This has  been the practice of the Ummah  from the earliest days of Islam.  To depart from this practice is  sinful. Nevertheless, the Jumu’ah  will be valid even if the Khateeb  commits the sin of reciting part  of the Khutbah in Arabic and part in another language. But, it  should be well remembered that  it is not permissible to recite the  Khutbah in any language other  than Arabic. There is a difference  between validity and  permissibility. While it is not permissible to recite in any other  language, nevertheless, the  Khutbah will be valid if part of it is in English.

(4) It is not a requisite for the  Khutbah to consist entirely of  Qur’aanic and Hadith narrations.  In addition to such narrations,  other admonition may also be incorporated.

(5) The second Khutbah is more  praise and prayer while the focus of the first Khutbah, beside the  praise and prayer, is also on  Naseehat (admonition/Tableegh).

(6) THE KHATEEB (The one who delivers the Khutbah)

The Imaam of the Musjid has the  prior right to conduct the  Jumu’ah Salaat and Khutbah in  his Musjid. If there is no fixed or permanent Imaam, any qualified  Muslim may be appointed to  execute this duty. It may be a different person each week. It  should be remembered that  according to the Maaliki Math-hab, the same person who recites  the Khutbah should lead the  Jumu’ah Salaat. If different  persons execute this, then the  Jumu’ah will not be valid in terms of the Maaliki Math-hab.

It is permissible to ask a traveller  from a different country to  perform this duty. However,  the  conditions for the validity of  Jumu’ah in terms of some Math-habs should not be overlooked in  this case, e.g. if the traveller who has not made an intention of  staying four days or more, is  appointed to conduct the  Jumu’ah and the number of  musallis is 38, then the Jumu’ah will not be valid for Hambalis,  Shaafis and Maalikis although it  will be valid for Hanafis (i.e. if  performed in a Musjid or a place  where the condition of General Consent is found).

(7) Both Khutbahs should be  delivered by the same Khateeb.



1. Jesus (‘Eesa al Masih alayhissalaam) taught that there is only One God and Only God should be worshipped as taught in Deut 6:4, Mark 12:29. Muslims also believe this as taught in the Qur’an verse 4:171.

2. Jesus (‘Eesa alayhissalaam) didn’t eat pork as taught in Leviticus 11:7 , and neither do Muslims as taught
in the Qur’an verse 6:145.

3. Jesus (‘Eesa alayhissalaam) greeted with the words “As-salaamu alaikum” (Peace be with you) in John 20:21. Muslims also greet each other this way.

4. Jesus (‘Eesa alayhissalaam) always said “God Willing” (Insha’ Allah), Muslims say this too before doing anything as taught in the Qur’an verses 18:23-24.

5. Jesus (‘Eesa alayhissalaam) washed his face, hands, and feet before praying. The Muslims do the same.

6. Jesus (‘Eesa alayhissalaam) and other prophets of the Bible prayed with their head to the ground (See Matthew 26:39 ). Muslims do too as taught in the Qur’an verse 3:43.

7. Jesus (‘Eesa alayhissalaam) had a beard and wore a throbe. It is Sunnah for Muslim men to do the same.

8. Jesus (‘Eesa alayhissalaam) followed the law and believed in all the prophets, (see Matthew 5:17 ). Muslims do too as taught in the Qur’an verses 3:84, and 2:285.

9. Jesus’ mother Maryam (Bibi Maryam) dressed modestly by fully covering her body and wearing a headscarf (hijab) as found in 1 Timothy 2:9, Genesis 24:64-65, and Corinthians 11:6. Muslim women modestly dress the same as taught in the Qur’an verse 33:59.

10. Jesus (‘Eesa alayhissalaam) and other prophets of the Bible fasted up to 40 days (see Exodus 34:28, Daniel 10:2-6. 1Kings 19:8, and Matthew 4:1-Muslims do so also during the month of Ramadan.

Muslims are required to fast the full obligatory 30 days (See Qur’an 2:18), and others take it a step further by fasting an additional 6 days to increase their rewards.

11. Jesus (‘Eesa alayhissalaam) taught to say “Peace to this house” when entering it
(See Luke 10:5), and to also greet the people in the house with “peace be unto you”. Muslims do exactly what Jesus (‘Eesa alayhissalaam) did and taught. When we enter our homes and the homes of others we say “Bismillah” and also greet with “As-salaamu alaikum” (Peace be upon you) as taught in the Qur’an verse 24:61.

12. Jesus (‘Eesa alayhissalaam) was circumcised. Circumcision is 1 of the 5 fitrah in Islam, so Muslim men are required to be circumcised. According to the Bible in Luke 2:21, Jesus (‘Esa alayhissalaam) was eight days old when he was circumcised. In the Torah, Allah/God stated to the Prophet Abraham (‘Ibraheem alayhissalaam) that it is an
“Everlasting covenant” (See Genesis 17:13 ). In the Qur’an verse 16:123 Muslims are required to follow the religion of Abraham. The Prophet Muhammad (sallallaahu alayhi wasallam) said, “The Prophet Abraham circumcised himself when he was eighty years old.” (See Sahih Bukhari, Muslim, and Ahmad).

13. Jesus (‘Eesa alayhissalaam) spoke aramaic and called God ”Elah”, which is pronounced the same as “Allah”. Aramaic is an ancient Biblical language. It is one of the Semitic languages that also include Hebrew, Arabic, Ethiopic and the ancient Assyrian and Babylonian language of Akkadian.
The Aramaic ”Elah” and the Arabic “Allah” are the same. The Aramaic “Elah” is derived from the Arabic “Allah”, and it means “GOD”. “Allah” in Arabic also means ”GOD”, the Supreme GOD Almighty. You can easily see the similarity in their pronunciation so this concludes that the God of Jesus is also the God of the Muslims, of all mankind, and all that exist.

Now tell me who is the real follower of Jesus (‘Eesa alayhissalaam)??
Obviously Muslims.


[Majlisul Ulama]


(By a university graduate who personally experienced campus life)

With the imminent onset of the  university year there is currently  a vibrant debate regarding  Muslim females attending  university to pursue tertiary  studies. (The question is  incomplete, and so is the debate.  The question should be: Should  Muslim males and females  attend university? – Mujlisul  Ulama)

Those who support the idea of  women studying at university argue that Muslims need to be  progressive in their thinking. Confining women to their homes  is narrow minded they say. (Such  persons are zindeeqs. Their  brains have been polluted by  shaitaani manipulation. They are  muslim by name, not at heart – Mujlisul Ulama) This argument implies that all those women  who choose to be homemakers are backward. But this is not at  all true. Homemaking was the  way of the Sahabiyaat and pious  women throughout the history  of Islam. Women who followed this  path produced the Junaid  Baghdadis and Hasan Basris of  this Ummah.Homemakers are the  foundation of the Muslim  Ummah. If this foundation  crumbles the Ummah will be left  in free fall. We need to be  unapologetic about this:  homemaking is the most progressive career that a female can follow.

The proponents of females  attending university also argue that the Muslim Ummah needs  Muslim female doctors to cater  for the needs of female Muslims.  But the truth is that only a small  percentage of Muslim females on  campus study medicine. What  about the large number of  females who study accounting,  arts, sciences, languages, law,  etc? What is the pressing need  for them to attend university? (There is no pressing need nor  even a superficial need in a  scenario where Imaan and  Akhlaaq are destroyed. In such a scenario, benefits have no credence and Imaan may not be   compromised for the sake of the hallucinated benefits. If Muslim  female physicians are not available, it matters not. The  Shariah permits resort to non-Muslim physicians. Furthermore,  despite the presence of many  Muslim doctors, the vast majority  of Muslim women acquires the  services of male physicians, and  the vast majority of Muslim  female doctors attend to males. Their argument is  self deception to justify their rotten university-life. -Mujlisul Ulama)  Also, the percentage of Muslim  female medical professionals who  only see female patients is  minutely small. It begs the  question: did these females study  medicine to serve the female  community or to pursue a  professional career? (Obviously,  the intention never was altruistic – motivation to serve Muslim  women. The motivation was  only pecuniary and nafsaani. – Mujlisul Ulama)

Then there are those who argue  that Muslim females need a qualification because families  cannot survive solely on a husband’s income in today’s  challenging financial times. (This  is western kuffaar ideology with  which Muslims are brainwashed.  It is a kufr idea. It is in denial of ordinance of Allah Azza Wa Jal.  Such people are kaafir at heart. – Mujlisul Ulama) They forget that  there are many families who are  surviving on a single income because they choose a modest  standard of living. Also, why do  women who choose to assist  their husband’s financially not  pursue a home industry such as  cooking, baking, sewing, etc? (Because they have zina  tendencies. They are lewd women who desire to prowl in the streets  and to sell their honour and  chastity to kuffaar males.-   Mujlisul Ulama) Is it perhaps because such a setup lacks the  glitter and glamour of a career  environment? (Yes, most  certainly, the sacred Home  Environment lacks the zina ethos of the Dens of Iblees, the universities.- Mujlisul Ulama) 

Some women also argue that a  degree will be beneficial if their  marriage fails and they are left  single. (They enter marriage with  the satanic idea of it collapsing  in divorce. Their brains are convoluted with the ways of  thinking of their western kuffaar  counterparts. Their marriages flounder on the rocks because  they acquit themselves as satanists. -Mujlisul Ulama) However, it seems quite odd for  women to want to study for a  degree in preparation for the  unfortunate scenario of a failed  marriage. Should they not rather  be spending their pre-marital  time acquiring Islamic  knowledge and skills associated  with homemaking so that their  marriages succeed?

A misconception also needs to  be cleared up here: a certificate  from a tertiary institution is not  a one-way ticket to success.  Many homes where women  follow professional careers have  problems of their own. A home  where a wife earns more than her  husband often proves to be  problematic because the man who is the head of the household  does not make decisions as he  Islamically should. Also, women  who rub shoulders with men in  their work-places generate  tension in their homes. The  amount of Muslim marriages  that run into problems because  of extra-marital affairs in the workplace cannot be ignored.  (Infidelity is a necessary corollary of the life of a woman whose  haya and chastity have been  pillaged by her own conduct in  the abode of vice and immorality.  -Mujlisul Ulama). In addition, a  home where the mother is absent from 9-5 is clearly harmful  to her family, especially her  children. (The consequences of  an unnatural lifestyle – a lifestyle  in flagrant violation of the pattern ordered by Allah Ta’ala, is disaster and misery.- Mujlisul  Ulama)

The beauty of Islam is that it has  not burdened a woman to provide for her family. Earning is  the husband’s responsibility. She  is not forced into an abyss where  she has to both earn and take  care of her home. Forcing women  into such a role is unjust, cruel  and materialistic. (The problem with these lewd, immoral university women is that they are not forced to attend. They sell  their chastity and their bodies by their volition to gratify their  inordinate satanic lusts.- Mujlisul  Ulama) Statistics have shown  that in the days of the industrial  revolution when women left their homes to pursue a career  outdoors, they suffered an  increase in psychological problems such as anxiety.

Coming back to the university  question, there are many other facts that we cannot overlook if  we want to deal with this issue  objectively. One is that the  environment at universities is  extremely immoral. Campuses are  breeding grounds of sin where  free-mixing between the  genders, immoral relationships,  improper behaviour, foul  language and immodest  dressing cannot be avoided. And  peer pressure strongly  encourages towards these wrongs. It is naive to assume that a  Muslim female (or a Muslim male) who is daily exposed to such an  immoral campus environment will not be enticed towards sin. It is like placing butter next to a fire  and hoping that it will not melt.  The truth is that university life  comprises of young people who  are at the prime of their passions  and desires roaming about in a  free environment. This is the  perfect recipe for moral mayhem. (University is the worst and the  vilest cauldron of shaitaan for immorality, fisq, fujoor and  kufr.- Mujlisul Ulama)

Reality proves this point. The  majority of Muslim females who  attend university do not dress  Islamically. Many such females  find their marriage partners on  campus. These are obviously love  marriages where dating began  while they were studying. Many  parents do not know that their daughters go out on social  outings with their male friends instead of attending lectures. (Here the writer is displaying extreme naivety. Most parents  are fully aware of the zina and  filth in which their sons and  daughters  at  university are  embroiled in. But, for the sake of  the dunya and future MONEY,  they pretend to be stupid of the  immoral frolicking of their children in vice. – Mujlisul  Ulama) Muslim females are also  known to have entered into  haraam relationships with non-Muslims males on campus. (The same applies to Muslim males- Mujlisul Ulama)  There have also  been cases where male lecturers  have dated and later married  their female students. When the  conditions in Muslim schools  have become so immoral, what  can we expect of a campus scenario where there is no  supervision?

It is no secret that a campus  environment is free and unrestricted. Lectures do not  have pardah facilities. Tutorials and group projects require  interaction and discussion. Muslim females who have some  degree of modesty feel it difficult  to lower their gazes during such  interactions for fear of being  unfriendly. (It is moronic, to say the least, that a Muslim woman  of even some modesty will be  present in the zina environment  of a university. Only such Muslim woman who are totally bereft of haya will attend the abode of vice and immorality. – Mujlisul Ulama) Males and females engage in casual (zina) conversations between lectures, when sharing notes and travelling to and from campus. Even the most conservative of females are forced into interacting with males in such circumstances. (There are no ‘conservatives’ in an immoral zina environment. – Mujlisul Ulama) Anyone who has studied at campus can identify with this setup. It is unIslamic for many reasons.

We cannot also be blind to the fact that campuses have drugs, alcohol and a nightclub culture together with all the evils these bring with them. Campuses are also havens where dubious sects and groups thrive under the guise of free thinking. Hence, modernists and Shias find free reign here. Lecturers and students who may range from atheists to Darwinists often corrupt the minds of those who are not well-grounded in the basics of Islam.

The spiritual dangers of campus life are real and unavoidable. No matter how many precautions a Muslim female student (or a Muslim male student) takes, she/he will have to compromise her/his Islamic values at some time or the other. (In fact, their very Imaan has to be compromised. Innumerable former Muslim boys and girls lose their Imaan in shaitaan’s den of villainy. – Mujlisul Ulama) To hope that she remains Islamically safe in such a sinful environment is like jumping into a pool of water and hoping not to get wet.

We cannot also forget that the  idea of Muslim females (and Muslim males) attending  university suits the kuffaar  agenda perfectly. In their  worldview they need Muslim  females to emerge from their  homes as students and  professionals so that the Muslim  home crumbles. The kuffaar  know well that corrupting the  minds of the females of the  Ummah is an easier way of  winning the war against Islam as  compared to sending drones and  armies.

To allow females to attend  university is part of succumbing to the narrative of a culture that  is steeped in immorality. Despite  Western culture’s advancements  in technology, it has brought  unprecedented levels of social  problems. This culture which  has accentuated the levels of  prostitution, pornography,  abortion, divorces, wife  batterings, child abuse, etc. is  the same culture that is enticing  women to study at universities  and pursue professional careers.  Those Muslims who promote the  teachings of this depraved culture are in a crisis of confidence. They  need to be reminded of the beautiful Islamic system where  women are the queens of their  homes instead of slaves of the  market-place. (Naseehat benefits only the Mu’imeen – Qur’aan)

Muslim parents who allow their  d aughters to attend university  should seriously introspect.(The  parents themselves are morally corrupt with their Imaan dangling on a thread, hence they find it pleasurable to barter away the honour and chastity of their daughters. – Mujlisul Ulama) Is it worth it sacrificing one’s modesty (and even one’s imaan in some cases- in fact, in most cases) in exchange for a university degree? (A Donkey degree – Mujlisul Ulama) Islam can never permit its women (and its men) to pursue education in such an environment where maintaining their Islamic values is near impossible.  

It is important to note that Islam does not discourage females from being educated (i.e. Islamically). Islam encourages (in fact, makes it obligatory – Waajib for) females to acquire an education in the basics of Islam. In fact, this is imperative because a mother who is not well-grounded in Islam cannot correctly guide and nurture her children. Hence, Muslim women should acquire knowledge of Quran, Sunnah, Aqidah, Fiqh, etc. through the correct channels. (The correct channel is the home environment where the family girls may be taught by mahram male Ustaadhs. The correct channel is not these new-fangled girls madrasahs which are unnatural aberrations in the Ummah. The haya of the girls is ruined even in these institutions where they are in close contact with male teachers. The ‘screen’ is a deceptive purdah which does not safeguard the haya of the girls. Shar’i purdah is not confined to the screen. Furthermore, these institutions rob the girls of the treasure of the mother’s companionship during their most formative years. They emerge from these madras like  zombis and robots. Later they flounder in married life. The years they squandered in the  madrasah deprived them of practical experience of running a home.

If the correct channel for higher  Deeni ta’leem is not available,  they should be contented with  the Waajib degree of Deeni  knowledge. There is no incumbency to pursue Ilm at the academic level. – Mujlisul Ulama)

Regarding secular and worldly  subjects, women may pursue studies if there is a genuine need to do so and it is in a setting that  is free of sin. (Such facilities are  to be found in dreamland. -Mujisul Ulama)  Unfortunately,  university campuses do not make  the grade. Women should  remember that their primary  responsibility is homemaking and  bringing up children. Their core  focus and training should be in  this field. This is the Islamic  teaching. Nabi Sallallahu Alaihi Wasallam instructed his  daughter Faatimah Radhi Allahu Anha to take care of the  household while her husband Ali Radhi Allahu Anhu was told to  earn a living outdoors. This is the  natural divine system ordained by Allah and His Rasool Sallallahu  Alaihi Wasallam. It is the only  system that can produce  a harmonious and successful society.

(By Mujlisul Ulama of S.A) 

“If it was not for the Fadhl (grace/kindness/favour) and Rahmat of Allah, never ever would any of you attain moral purity. But He purifies whomever He wills. And Allah is the All-Hearer, the All-Knower.” 

The aforegoing pertinent article presented by the Brother/Sister who had studied at one of these shaitaani dens of immorality, fisq, fujoor and kufr highlights old news. Whatever the writer has aired is not new. The writer has merely echoed the warnings and views we had been disseminating for decades about these evil abodes of Iblees. 

The writer is most fortunate that he/she has emerged with Imaan intact despite, most certainly, having been extensively and even intensely scathed by the filth in the satanic university cauldron. No one can ever hope to emerge unscathed from the worst kind of filth in which universities excel. It can be safely said that brothels are infinitely better off than these shaitaani university haunts which are the headquarters of Iblees where he ruins and destroys Imaan and Islamic morality. 

Undoubtedly, history has not produced a viler devilish institution than a western university which eliminates all vestiges of humanity and morality in the name of education.

The disaster of the evil consequences of university kufr and fisq education applies greater to Muslims than non-Muslims. Non-Muslims are natural carriers of the diseases of immorality and kufr. Shaitaan’s main targets for his plot are the Muslim students whose Akhlaaq he succeeds to utterly destroy and whose Imaan is eliminated. Those who emerge with their Imaan still intact, have been saved by Allah Ta’ala. But they are few, and they too are severely tarnished with the immorality which have contaminated their hearts and thinking. It is not possible to remain boiling in the cauldron of the worst fisq and fujoor, but remain unscathed and emerge with Taqwa

Supposedly pious Muslims who appear to be conscience of the Deen and whose appearance and general outlook of life is Deeni, while believing that it is haraam for Muslim girls to be cast into the university’s cauldron of fisq, fujoor and kufr, fail to realize that the evil of the satanic den of vice is not restricted to girls. It affects and destroys even the males in exactly the same way as the females are debauched, pillaged and ravaged. There is no difference between boys and girls regarding the prohibition to attend university. Just as attending university is Haraam for girls, so too is it Haraam for boys. 

Allah’s ahkaam are not confined to males. It is indeed the understanding of convoluted minds – convoluted by shaitaan and the dunya – that only Muslim girls are prohibited from attending the abode of Iblees. Their understanding is irrational and confounded with shaitaani logic. All the vices which have  been enumerated in the aforegoing article, and many  more which have not been  discussed, are vices for males as  well. It is surprising that even  those discourage females from  universities, have Molvis whono  qualms about males destroying  themselves in the university’s  cauldron of vice and shaitaaniyat.

The argument of professions to  justify attendance by Muslim males is absolutely putrid and  baseless. The objective of a secular profession is nothing other than the quest for Rizq . Any  other argument is pure  deception and the inspiration of shaitaan. Those who proffer altruistic objectives for pursuing university education, are agents  of Iblees. The objective of everyone who plunges into the  cauldron of immorality and kufr is only MONEY which has become  the maqsood of life on earth for  even Muslims, even for the vast  majority of the Ulama who have lost their Imaani bearings, hence  almost all activities of fisq,  fujoorlahw and la’b are halaalized.

While the one and only Maqsood accepted and of the Mu’min on  earth is the Destination of the  Aakhirah which is attainable only  by obedience to Allah Azza Wa  Jal, even the ulama with their corrupt fatwas and westernized  ideologies have negated this Objective. Islam commands  Muslims to pursue the Maqsood of the Aakhirah, and in this  process to sacrifice and even lose  worldly success. Whoever sets  his sight on Allah Ta’ala and the  Aakhirah will most assuredly  have to bear mundane loss and  deprivation. But such ‘loss’ is no  loss in reality. It is part of the  trial which Allah Ta’ala has  schemed for His Mu’min servants. For the Believers, the true life of success, comfort and happiness is the Aakhirah – in Jannat, not this ephemeral corrupt dunya which Rasulullah (Sallallahu alayhi wasallam) described as ‘jeefah’ (rotten carrion).  

Sacrificing and harming your dunya for the sake of the success of the Aakhirah are commendable and totally acceptable. But, harming your Aakhirah in pursuit of worldly goals is intolerable and Haraam. The Mu’min’s primary concern is Ibaadat and Taa-at (Obedience to Allah Ta’ala) because he has been created only for this objective. Hence Allah Ta’ala states in the Qur’aan Majeed: “I have not created Jinn and Man except that they worship me.” In the context of this Aayat, ‘worship’ (Ibaadat) has a wide meaning. It is not restricted to ritual acts of Ibaadat. In every sphere of life and in every aspect of every sphere, Taa-at (Obedience to the Divine Laws) is obligatory. Any activity which is inimical to the Maqsood is Haraam

The Muslim’s concern is never the attainment of mundane success at the expense of violating or compromising the Law of Allah Azza Wa Jal. Therefore, regardless of the mundane benefits of secular professions, if such education is available only in a satanic cauldron of immorality and kufr, it will be Haraam to pursue it. The focus of the Muslim is on Allah’s Pleasure, not the benefits of the world. 

Regarding Rizq which is the primary objective of all these secular professions, it (Rizq) is the Responsibility of Allah Ta’ala. The One Who has created the mouth feeds it. It is not the profession and  the worldly means and agencies which are the  providers  of our Rizq. Rasulullah (Sallallahu  alayhi wasallam) said: “Rizq is  sealed and the one of greed is deprived.” Rizq follows one like  one’s shadow. It is inseparable  from a person. This is not  opinion. It is mentioned in the  Ahaadith. Whether a person  acquires the highest kufr  university degrees or whether  one remains an illiterate rustic,  one’s Rizq is assured. Therefore,  all such arguments justifying the  ruin of Akhlaaq and Imaan for the sake of pursuing worldly careers are fallacious and satanic.

While the goal of university  education is worldly success, the  emphasis of Islam is moral  reformation and spiritual elevation. Minus this, Allah’s  Pleasure cannot be attained, and  there will be only failure and  regret to no avail at the time of  Maut, and Maut is not a distant,  remote event belonging to the  realm of dreamland. Its action is  observed daily. While Barzakh  and Qiyaamah passive and dead  are beliefs which are tantamount  to disbelief in so far as most Muslims are concerned, Maut is a  vivid reality, the inescapable  reality which no one can ever  deny. Thus, Rasulullah (Sallallahu  alayhi wasallam) said that the  most intelligent one is he who  makes preparations for Maut and the life thereafter. It is gross jahaalat supreme ignorance to  pursue the dunya at the cost of — ruining and destroying one’s Aakhirah.

Some girls and even boys who Deeni inclinations seek advice have from us when their parents  compel them to attend the abode  of zina, fisq, fujoor and kufr. They  seek the Shariah’s ruling regarding obedience to parents. Understand well that obedience to parents is not permissible in Haraam acts. Obedience is Waajib in only acts which are permissible in the Shariah. When parents issue haraam instructions, then disobeying them is Waajib. With politeness, respect, but firmness, the desire of parents should be set aside and ignored when it is in conflict with the Law and Pleasure of Allah Ta’ala. 

Some young men say that their fathers will even expel them from the home if they refuse to attend the university of  Iblees. They are in a dilemma. There is no need for a dilemma. The first and prior allegiance is unto Allah Ta’ala.  The young person is an adult who is supposed to stand on his own legs. If the father expels him, he should accept his fate and search for work to sustain himself. Allah Ta’ala will open up an avenue of Rizq for him. The Qur’aan says: “He who fears (and obeys) Allah, He will provide Rizq for him from such a source which he did not even imagine.” The determining factor in a Muslim’s life is obedience to Allah Ta’ala. If the focus is on this Factor, the way will open up ahead. Rasulullah (Sallallahu alayhi wasallam) said: “There is no obedience (to anyone) in any act which involves disobedience to Allah.”

Present-Day Sufis & Bid’ah

[Majlisul Ulama]

Some of the ‘khulafaa-e-mutakh-khireen’ (the later spiritual mentors) of this lofty branch (of Tasawwuf, viz., Naqshabandiyah) have been guilty of the introduction of bid’ah practices into the Path. Consequently, they strayed from the Path of the Seniors (Akaabir). They have thus lost the direction of the Senior Mentors of this Path. A group of the disciples of these later mentors (who had gone astray by their introduction of bid’ah) hold the i’tiqaad (belief) that the perfection of this Path (of Naqshabandiyah) is to be achieved via the means of these bid’ah practices. Allah forbid! Never is this possible.

A large group of ‘sufis’ have made their exit from the confines of the Shariah. They labour in the deception that they have emerged from the shell of the Shariah and have attained the essence of Tariqat. This deception is among the errors of the sufis. In this way many imperfect persons have embraced atheism and irreligiosity and have made their exit from the glittering circle of the Shariah. Thus have they gone astray and have led others astray as well.

Barkat and Fuyooz (spiritual grace and benefit) remains only as long as bid’ah has not been introduced into the Path (tareeqat). When bid’ah is innovated into the Path (of Tasawwuf), the spiritual effulgence and benefit of the Path come to a halt The mashaa-ikh (spiritual mentors) of other Paths of Tasawwuf too have introduced bid’ah practices based on their intentions and opinion. And, among these mentors of Naqshabandiyah too, a group of later mentors have shunned the lofty Way of their predecessors and have innovated the practices of samaa and raqs (spiritual darkes and music) and zikr jahr (loud forms of zikr).

(Note: According to the general  purport of the Ahaadith, Thikr bil  Jahr is prohibited. This is also the  view of Imaam Abu Hanifah (rahmatullah alayh). Hadhrat  Maulana Rashid Ahmad Gangohi (rahmatullah alayh) was a Faqeeh  and the greatest among our Buzrugs. According to him it is  bid’ah to consider Thikr bil Jahr to be better and more meritorious. However, for gaining concentration it is permissible, but if this same act is given more larger stage as Masnoon Ibadat, then it will be a bid’ah, and this is what the present-day sufis are guilty of by conducting such mass collective-loud “Thikr-programmes”.)

People of this calibre ( i.e. mentors who have introduced bid’ah) by virtue of spreading bid’ah have extremely little relationship with the Seniors of this Path (of Naqshabandiyah) which is a Path established of Sunnah. There are those in this Path who have by virtue of their short-sightedness accepted the bid’ah practices and by means of these bid’ah have; attracted the hearts of people towards themselves. They labour under the deception that their bid’ah practices have achieved the perfection of this Path. Allah forbid! Never is this possible. In reality, this group (of innovators) have initiated the annihilation of this Path.

The way of najaat (salvation) is obedience to the Shariah of Rasulullah (sallallahu alayhi wasallam), both in belief and practice. The mureed (disciple) submits himself to an Ustaad or Peer (Spiritual Mentor) for this very reason – that the way of the Shariah is indicated and by virtue of its grace, practice and belief of the Shariah is made easy. The purpose of being initiated into the Path is not to obtain freedom for the disciples so that they may do as they please and eat as they please the Spiritual Mentors becoming the shield of their disciples, saving them from the punishment (of the Hereafter). This is a hollow wish. There (in Qiyaamah) no one will be able to intercede on behalf of another. without Divine Permission.

In this age many have donned the garments of the Sufis and are masquerading (as spiritual mentors). They are advertising the question of ‘wahdatul wujood’ (unification with Allah) and besides this question they know of no other goodness. They have deprived themselves of the reality of true knowledge. They have dragged the actions of the Senior Mashaa-ikh into the scope of their forged and baneful interpretations and in this manner have set themselves up as the leaders of the community. By means of their deception they are seeking to create a boom in the slump which their market (which involves the plunder of mean) has suffered.

Spiritual exercises which have been adopted besides the taqleed (following) of the Sunnah of Nabi (sallallahu alayhi wasallam) are of no significance because even Hindus, Yogis, Brahmins and the Greek philosophers are their co-partners in such forms of soul-exercising practices. These soul and mind exercises are nothing but error for them. They are led astray by these very practices. These ‘mind over matter’ practices indicates to them no road other than the path of spiritual ruin.

In the view of Tareeqat even the ‘shathiyaaf (statements which are made in ecstacy) of the Mashaa-ikh which are in contradiction of the Shariah, are on the stage of kufr. The true Auliyaa who have been infused with the wealth of Islam are pure from such disrespect and are the firm followers of the Ambiyaa, both in the zaahir (external path) and in the baatin (internal path).

These mentors of bid’ah accord priority to the observation of the day of Aashuraa, the day of Baraat, the 27th night of Rajab and the first Jumu’ah night of the month which they name ‘lailatur – raaghib’. They observe these occasions with the utmost of preparation, and with the fullest of contentment do they perform Nafl Salaat in congregation. They regard these practices as meritorious. But, they are unaware that these practices (the manner in which the innovators are practicing) are among the deceptions of shaitaan who presents evil in the form of virtue.

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