Hadith & Sunnah Explains the Qur’an

“Praise be to Allah who revealed to His servant the Book and placed therein no crookedness. He has made it straight in order that He may warn of a terrible punishment from him and that He may give glad tidings to the believers who work righteous deeds that they shall have a great reward wherein they shall abide forever. Further, that He may warn those who claim that Allah has begotten a son.” [Sûrah al-Kahf: 1-4]

May Allah’s peace and blessings be upon His Messenger who said: “I was given the Qur’ân and something else like it. I fear lest a man will sit contentedly reclining and say: ‘You must follow this Qur’ân. Whatever you find therein permissible, permit it, and whatever you find therein prohibited, forbid it.’ Nay, for indeed whatever Allah’s Messenger has prohibited, it is as if Allah has prohibited it.”   [Musnad Ahmad 17174]

It is one of Allah’s blessings upon humanity that He has preserved among them His revealed words without allowing any corruption to alter them. This may indeed be Allah’s greatest blessing upon humanity as a whole, since His Book provides them with a way to properly govern their lives and resolve their disputes.

The Qur’ân came to humanity after all the previous revealed scriptures had either been lost or, like the Torah and the Gospel, corrupted. Allah speaks about how people had corrupted the scriptures, saying: “Woe to those who write the Book with their own hands and then say: ‘This is from Allah’ to gain from it a paltry  price. So woe to them for what their hands have written and woe to them for what they gain from it.” [Sûrah al-Baqarah: 79]

If the Qur’ân is Allah’s greatest blessing upon humanity, it follows that knowledge of the commentary and interpretation of the Qur’ân is the greatest of all knowledge, since it is the knowledge that gives humanity a correct understanding of what Allah is saying to them. This is why scholars throughout history have given this field of study so much attention and have written so extensively about it.

The commentary of the Qur’ân began at the time of Prophet Muhammad (peace be upon him). Indeed, the Prophet (peace be upon him) is the primary source for explaining Allah’s Book. He explained the meanings of the Qur’ân’s verses by his words and by his deeds.

In this short treatise, we shall investigate this prophetic commentary of the Qur’ân. This investigation will be organized into the following chapters:

Chapter One: Special qualities of the Qur’ân
Chapter Two: Muslim efforts in  interpreting the Qur’ân
Chapter Three: How the Prophet  conveyed the Qur’ân
Chapter Four: The commentary  of the Companions
Chapter Five: How the Sunnah explains the Qur’ân

Special Qualities of the Qur’ân

Without a doubt, the most salient feature of the Qur’ân is that it is Allah’s word. Allah says: “It is indeed a mighty Book. Falsehood cannot approach it from before it or from behind it. It is revelation from one who is wise and worthy of praise.” [Sûrah Fussilat: 41-42]

The Prophet (peace be upon him) said: “The Qur’ân has the distinction over all other speech that Allah has over His Creation.” [Sunan al-Dârimî 3399]

It is sufficient that the Qur’ân is the speech of Allah. It needs no other special distinction after that. However, I feel that it is necessary for the purpose of this treatise for me to point out three more remarkable qualities of Allah’s Book.

1. The first of these distinctive features is that the Qur’ân has been perfectly preserved. Allah says: “Indeed, We have revealed the Remembrance, and indeed We shall be its protector.” [Sûrah al-Hijr: 9]

Since the time it was revealed, Allah has preserved the Qur’ân in the hearts of the people and in writing. It had  been committed to memory by the Companions and by every generation that came after them. The care paid by the Muslims in accurately recording and memorizing the Qur’ân has been phenomenal. Every letter and vowel mark indicating every mode of reciting the Qur’ân has been preserved without the least addition or subtraction.

Al-Qurtubî and some other scholars of Qur’ânic commentary mention an interesting story regarding the preservation of the Qur’ân:

The Caliph al-Ma`mûn used to convene intellectual gatherings. One of these meetings was attended by a man wearing beautiful clothing, possessing a handsome face, and followed by a sweet fragrance. He spoke in a most eloquent manner. When the meeting was adjourned, al-Ma’mûn summoned this man and asked him: “Are you from the Israelites?” He replied that he was. Al-Ma’mûn said: “Accept Islam and I shall arrange good things for you.” Al-Ma’mûn made him a number of promises.

The man merely replied “My religion and the religion of my forefathers” and went away.

A year later, he returned as a Muslim. He spoke about matters of Islamic Law in a most proficient manner. When the meeting was adjourned, al-Ma’mûn again summoned him and said: “Are you not the man who was with us before?” He replied that he was. Al-Ma’mûn then asked him what had prompted him to accept Islam.

He replied: “When I left your presence, I wished to put these religions to the test. And you indeed regard me a man of keen intellect. So I turned my attention to the Torah. I produced three copies of it, each time adding and deleting some things from it. Then I took these copies to the place of prayer and they were purchased from me.

“I then turned my attention to the Qur’ân and drafted thre  copies of it, each time adding and deleting some things from it. Then I took these copies to the copyists and they skimmed through them. When they found the additions and deletions that I had made, they threw them aside and did not purchase them. So I came to know that this is a protected book, and this is the reason that I accepted Islam.”

2. The second distinctive feature is that the Qur’ân is complete and comprehensive. Allah says about the Qur’ân that it is “…a detailed exposition of all things” [Sûrah Yûsuf: 111]

There is no matter that humanity needs to know about in their religion or their worldly life without the Qur’ân discussing it. It does so by mentioning it directly, or by providing a general principle that covers it, or by referring to another source like the Sunnah, juristic consensus, or juristic analogy.

In this way, every issue of this world and the next that concerns people individually or collectively is dealt with, from matters of faith and morality to social, political, and economic concerns. It is all found in the Qur’ân. If it is not mentioned specifically, then it is covered as part of something broader.

The Qur’ân provides the essential teachings of faith and law and embraces in its comprehensiveness all the affairs of human life.

3. The third distinctive feature is that the Qur’ân is the absolute, indisputable truth. Allah says: “This is the Book wherein there is no doubt, a guide for those who fear Allah.” [Sûrah al-Baqarah: 2]

Whatever the Qur’ân says about the past, present, and future is true. It is absolutely impossible for the Qur’ân to be in contradiction with the actualities of the world, whether the historical events of the past or the scientific discoveries of the future.

We assert without the  least hesitation on the basis of our faith in Allah that everything the Qur’ân says about the nations of the past, the happenings of the future, the stories of the Prophets, the physical realities of the universe, and the human soul are all true. For this reason, we know that it is impossible for science to come with a fact that contradicts with the Qur’ân. Whoever claims that there is a scientific fact that contradicts with the Qur’ân is either misunderstanding the Qur’ân or the scientific concepts in question.

Such a contradiction is impossible, because the one who revealed the Qur’ân is the one who created the universe and everything within it. It is not possible that Allah will say anything about His Creation except the absolute truth. Allah says: “Should He who created not know? And He is the knower of subtleties, the All-Aware.” [Sûrah  al-Mulk:14]

Just as we can be sure that what the Qur’an informs us about is undoubtedly true, we can be equally sure that what the Qur’ân legislates for us is undoubtedly just. Allah says: “The word of your Lord is fulfilled in truth and justice.” [Sûrah al-An`âm: 115]  This means that it is true in what it informs us of and just in what it legislates for us.

The blessing of the Qur’an
The Qur’ân is the criterion and the scale of reference for all disputes and disagreements in matters of  religion. We can appreciate the great blessing that Allah has given us in preserving the Qur’ân up to our time. It is the greatest of blessings bestowed upon the Muslims, and indeed upon all humanity.

We can show our thanks for this blessing by allowing the Qur’ân to govern our lives, our families, and our societies. The Qur’ân should be referred to in all of our affairs. If we fail to do so, we will be showing ingratitude for this greatest of blessings. The punishment for this ingratitude is a painful one indeed. It is that the Qur’ân will be taken away from us and not a trace of it will be left on Earth.

The Prophet (peace be upon him) said: “Islam will be obliterated just like a stain is washed out of a  garment. Fasting, prayer, the pilgrimage rites, and charity will be unknown. Allah’s Book will be lifted up on a night so that not even a verse of it will remain on Earth.” [Sunan Ibn Mâjah (4049)] 

The Qur’ân shall be removed from the hearts of men and from the pages on which it is written because it will cease to be acted upon and benefited from.

Out of respect for His words, Allah will lift it away from those who ignore it and deny it the recognition that it deserves.

Muslim Efforts in Interpreting the Qur’ân

The Qur’ân was revealed to the Prophet (peace be upon him) and his Companions learned it from him. They, in turn, taught it to the Muslims who came after them. The Muslims showed the Qur’ân the utmost care and concern. This is no more evident than in the care that they showed in the interpretation of the Qur’ân.

The efforts  of the  Companions in interpreting  and explaining the  Qur’ân

The Companions were very concerned with the correct understanding of the Qur’ân. Some of them became well known for their knowledge in this area, having devoted their lives to this endeavor. The following Companions are the most notable among them:

`Abd Allah b.`Abbâs (radhiyallahu anhi). He was known as Hibr al-Ummah (Scribe of the Muslim Nation) and Tarjumân al-Qur’ân (Interpretor of the Qur’ân). He was the foremost of all the commentators of the Qur’ân. The Prophet (peace be upon him) had made the following supplication on his behalf: “O Allah, give him understanding of the religion and teach him the interpretation of the Qur’ân.” [Sahîh al-Bukhârî  (143)]

Numerous statements regarding the commentary and interpretation of Qur’ânic verses have been related from him. He was one of the four people who had compiled the entire Qur’ân together during the Prophet’s lifetime and he was one of the most important reciters of the Qur’ân from among the Companions.

`Abd Allah b. Mas`ûd (radhiyallahu anhu). The Prophet (peace be upon him) had said: “Take the Qur’ân from four people: Ibn Mas`ûd, Mu`âdh bin Jabal, Ubayy bin Ka`b, and Sâlim the ward of Abû Hudhayfah.” [Sahîh Muslim (2464)]

`Abd Allah bin Mas`ûd (radhiyallahu anhu) said: “I  swear by Allah; indeed I have taken from the lips of Allah’s Messenger over seventy chapters of the Qur’ân. And by Allah, the  Companions know that I am among the most knowledgeable among them concerning Allah’s book, though I am not the best of them.”

The person who related this statement of Ibn Mas`ûd (radhiyallahu anhu) follows it with the following comment: “I sat in study circles and listened to what the people were saying and never heard anyone respond by saying anything to the contrary.”

`Abd Allah b. Mas`ûd (radhiyallahu anhu) also said, “I swear by Allah besides whom there is no other God; no verse of Allah’s Book has been revealed except that I know the circumstances in which it was revealed. If I had known anyone else more knowledgeable about Allah’s Book than me who could be reached by camel, I would have mounted a camel and gone to him.” [Sahîh al-Bukhârî (5002)]

Other Companions who made significant contributions to Qur’ânic commentary were`Alî bin Abi’ Talib, Ubayy bin Ka`b, and `Abd  Allah bin `Umar (radhiyallahu anhuma).

In his Muwatta’, Mâlik narrates that Ibn `Umar devoted eight years to the study of Sûrah al-Baqarah, the first and longest chapter of the Qur’ân. [Al-Muwatta’ (477)]. When he completed it, he offered a camel in sacrifice to Allah as a token of gratitude.

He had studied both the words and the meanings of Sûrah al-Baqarah, committing its understanding to memory along with its recitation. It takes an average student today a few weeks to a month to commit Sûrah al-Baqarah to memory, whereas Ibn `Umar, the eminent Companion, took eight years to do so, because he committed to his knowledge along with the words of the Qur’ân the meaning and proper understanding of the text.

The efforts of the Successors in interpreting and explaining the  Qur’ân

The Successors, those who learned from the Companions, acquired from them the knowledge of Qur’ânic commentary. Among their number were some of the greatest scholars in the field, like Mujâhid bin Jâbir al-Makkî, about whom Sufayan al-Thawrî said: “If you get the commentary of the Qur’ân from Mujâhid, it will be enough for you.” [Refer to Tafsîr Ibn Kathîr (1/6)]

There is nothing at all surprising about this, since Mujâhid (rahimahullah) was a student of none other than Ibn `Abbâs. He said: “I read the Qur’ân to Ibn `Abbâs three times from beginning to end, stopping upon each verse.” [Tabaqât Ibn Sa`d (2/395)]

Among the many other Successors who were known for the commentary of the Qur’ân were Qatadah, `Ikrimah, al-Suddî (rahimahumullah).

The written compilation of the commentary of the Qur’ân

Thereafter, eminent scholars committed the commentary of the Qur’ân to writing. Thousands of commentaries on the Qur’ân were written employing a variety of approaches. Specialists in the Arabic language wrote commentaries examining the language, grammar, and linguistic style of the Qur’ân. Scholars of Islamic Law wrote books focusing on the verses of the Qur’ân that deal with legal rulings and what they indicate and the differences of opinion among  jurists  regarding these indications. Scholars of hadîth wrote books wherein they collected together the various narrations that discuss the meanings of the verses of the Qur’ân. 

Specialists in every field lent their particular expertise to the body of literature known as Qur’ânic  commentary. There can be no doubt that these books vary widely in their quality and value. Indeed, some commentaries were written merely to advance the particular ideas of their authors with little regard for objectivity.

There have been scholars of Islamic Law who interpreted verses of the Qur’ân to support their own legal opinions as well  as their preferences among the legal verdicts of other jurists.

There have also been a number of scientifically minded people, especially in recent years, who have tried to make the Qur’ân indicate scientific ideas that it simply does not indicate. This is the case with Tantâwî’s commentary al-Jawâhir. This  book contains everything save  Qur’ânic commentary. It is more a  book of astronomy, physics, biology, and geology and contains virtually  nothing of Qur’ânic commentary.

This is a common tendency among advocates of an idea referred to as “the scientific miracle of the Qur’ân”. Some of the proponents of this idea have gone to extremes in distorting the interpretation of certain verses to indicate meanings that are simply not being indicated by those verses. They do so hoping to demonstrate that the Qur’ân anticipated certain modern scientific discoveries – and even some unproven hypotheses.

How the  Prophet (peace be upon him) Conveyed  the Qur’ân

These differences that exist in the interpretation of the Qur’ân make it necessary for a Muslim who sincerely wishes to know the true meaning of Allah’s Book to go back to the original source and unadulterated well-spring of this knowledge. This source is none other than the Prophet’s authentic Sunnah. This is the best source for the proper understanding of the Qur’ân, because the Prophet (peace be upon him) was the one commanded by Allah to communicate the Qur’ân to us.

Allah says the following in this regard:

“Your duty is but to convey the Message.” [Sûrah al-Shûrâ: 48]

“Do not move your tongue in haste with it. Indeed, it is upon Us to bring it together and recite it. So when We recite it, follow attentively its recitation. Then it is upon Us to expound it.” [Sûrah al-Qiyâmah:16-19]

“O Messenger! Convey what has been sent down to you from your Lord. If you do not do so, you will not have conveyed His Message.” [Sûrah al-Mâ’idah: 67]

Allah’s Messenger (peace be upon him) was commanded to convey the Message and to explain it. What exactly, we may ask, does this entail? It actually entails quite a number of things, which can be enumerated as follows:

1. Conveyance of the words of the Qur’ân

It was the duty of the Prophet (peace be upon him) to convey the words of the Qur’ân exactly as they were revealed to him without any alteration, addition, or omission.

Allah says: “Indeed, Allah conferred a great blessing upon the believers when He sent among them a Messenger from among themselves reciting unto them His signs, purifying them, and teaching them the Book and the Wisdom, while before that they had been in manifest error.” [Sûrah Al `Imrân: 164] 

The statement “reciting unto them His signs” refers to the actual words of the Qur’ân.

The Prophet (peace be upon him) showed the utmost care and concern for conveying the words of the Qur’ân. Ibn `Abbâs (radhiyallahu anhu), while explaining the meaning of the verses of Sûrah al-Qiyâmah quoted above, shows us just how concerned the Prophet (peace be upon him) was:

“Allah’s Messenger (peace be upon him) used to be seriously taxed when receiving revelation and he would follow along with it by moving his lips, so Allah revealed: ‘Do not move your tongue in haste with it. Indeed, it is upon Us to bring it together and recite  it.’ – meaning ‘We will bring it together in your heart and then you should recite it’ – ‘So when We recite it, follow attentively its recitation.’ – meaning:  ‘Listen and be silent, and then it will be upon Us that you will be able to recite it.’ 

Thereafter, Allah’s Messenger (peace be upon him) would listen when the angel Gabriel came to him. Then when Gabriel departed, he would recite it just as it was recited to him.”

This faithful communication of the words of the Qur’ân was part of what Allah’s Messenger (peace be upon him) was commanded by his Lord to convey to humanity. There is no doubt that he conveyed the words of the Qur’ân to us accurately and completely and that he did not conceal anything that was revealed to him.

If the Prophet (peace be upon him) were to have concealed any verse of the Qur’ân, it would have been: “And recall when you said to the one who had received Allah’s favor and your favor: Retain your wife (in marriage) and fear Allah.’ And you were hiding in your heart what Allah was about to make manifest. You were fearing the people, but it is more fitting that you should fear Allah.”
[Sûrah al-Ahzâb: 37]

This verse censures Allah’s Messenger (peace be upon him) in the sharpest manner. Nevertheless, Allah’s Messenger (peace be upon him) had to dutifully recited this verse to the people, both within prayer and outside of it.

He would also have had reason to conceal “He (the Prophet) frowned and turned away when the blind man approached him. And what could tell you but that perhaps he might become purified or that he might receive admonition and that the admonition might benefit him? As for the one who regards himself as self-sufficient, he is the one to whom you give your attention, though it is not upon you if he does not become purified. But as for him who came to you earnestly and with humility, of him you were unmindful.” [Sûrah `Abasa: 1-10]

Though these verses rebuke the Prophet (peace be upon him) in the harshest of terms, he recited them to the people just as they were revealed to him.

Allah chose Muhammad (peace be upon him) for His Message above all humanity, and Allah says:

“Allah best knows with whom to entrust His Message.” [Sûrah al-An`âm:124] 

He chose a man whom He knew would not conceal anything that was revealed to him, even those verses that scolded and censured him. Allah chose a man who would convey those verses just as faithfully as the verses that praised him.

He would recite to the people Allah’s praises for him, like “He is upon a most exalted standard of conduct.” [Sûrah al-Qalam: 4]  and “Muhammad is the Messenger of Allah, and those who are with him are severe upon the unbelievers and merciful among themselves. You see them bowing and in prostration seeking Allah’s favor and His pleasure.” [Sûrah al-Fath: 29] Yet with equal ease he would recite the verses that scolded him and censured him.

2. Conveyance of the meaning of  the Qur’ân

Though he took great care to convey the words of the Qur’ân faithfully, he did not suffice with that. He made equally certain to explain to the people the meaning of those words. In fact, the task of explaining the meaning of Allah’s book is cited in the Qur’ân itself as being part of the Prophet’s duty. This is why Allah says: “Then it is upon Us to expound it.” [Sûrah al-Qiyâmah: 19]  after saying “Do not move your tongue in haste with it. Indeed, it is upon Us to bring it together and recite it.” Allah is saying here that it is upon Him to explain to His Messenger (peace be upon him) the meaning of what He is revealing to him of the Qur’ân’s words.

After Allah says: “Indeed, Allah conferred a great blessing upon the believers when He sent among them a Messenger from among themselves reciting unto them His signs…” He immediately  follows it by saying “…purifying them…” [Sûrah Al `Imrân: 164]  This purification means that Allah’s Messenger (peace be upon him) developed the character of his Companions upon the teachings of the Qur’ân. The Qur’ân was transformed within their personalities from a mere written word into a practical and vital expression of life in the real world.

It has been said about the Companions of the Prophet (peace be upon him) that each of them was like a Qur’ân walking on the Earth. This is not hard to accept, for when `Â’ishah (radhiyallahu anha), the Prophet’s wife, was asked to describe her husband’s character, she said  to her questioner: “Do you read the Qur’ân?” When her questioner responded in the affirmative, she said: “The character of the Prophet (peace be upon him) was the Qur’ân.” [Sahîh Muslim (746)]

When Allah speaks about the Prophet (peace be upon him) purifying those to whom he came, he is talking about how the Prophet (peace be upon him) taught them proper beliefs, lofty moral values, nobility of conduct, and what they needed to prepare them for the role of leading humanity which was required of them.

After saying all of this, Allah continues by saying: “…and teaching them the Book and the Wisdom”. This begs us to ask the question: What is the book being referred to and what is meant by “the Wisdom”?

The famous jurist, al-Shâfî`î (rahimahullah), provides the following answer to this question:

Allah says: “And recite what is rehearsed to you in your homes of Allah’s signs and of the Wisdom. Truly Allah is the Subtle, the All-Aware.” [Sûrah al-Ahzâb: 34]

Allah makes reference to His Book which is the Qur’ân. He also mentions the Wisdom, which, according to what I have heard from those whose knowledge of the Qur’ân I am pleased with, refers to the Sunnah of Allah’s Messenger.” [al-Risâlah, pp.77-78]

Therefore, we must consider closely Allah’s statement: “Indeed, Allah conferred a great blessing upon the believers when He sent among them a Messenger from among themselves reciting unto them His signs, purifying them, and teaching them the Book and the Wisdom, while before that they had been in manifest error.” [Sûrah Al `Imrân: 164]

When we do so, we can see that it starts off by stating how Allah’s Messenger (peace be upon him) conveyed to his Companions the words of the Qur’ân. Then, once they had committed these words to memory, he would take them to the next level by “teaching them the Book”, explaining to them the meaning of those words. He would go even further by “purifying them”, shaping their personalities and conduct in accordance with the Qur’ân’s teachings.

One of the students of the Companions spoke about how he learned from them, saying: “Those among the Companions of the Prophet (peace be upon him) who taught us the Qur’ân told us that they used to learn ten verses at a time from Allah’s Messenger (peace be upon him). They would not take from him another ten until after they learned the knowledge that those verses contained and how to put what they learned into practice.” [Musannaf  Ibn  Abî  Shaybah   (29929)]

The duty of the Prophet (peace be upon him) was to convey the text of the Qur’ân along with its meaning. Indeed, it was a duty that he carried out most admirably.

The Commentary of the Companions

The Prophet’s Companions were for the most part Arabs. They knew the Arabic language instinctively. By merely hearing Arabic speech, they knew exactly what the speaker intended. Likewise, the unbelievers of Makkah knew the Arabic language and knew in general terms what the Qur’ân was saying. 

Allah says: “Truly it is revelation from the Lord of All the Worlds, brought down by the Trustworthy Spirit (Gabriel) to your heart – so you could give admonition – in the clear Arabic tongue.” [Sûrah al-Shu`arâ’: 192-195]

Allah says: “And we never sent a Messenger with other than the language of his people.” [Sûrah  Ibrâhîm: 4]

The Arabs – even the unbelievers among them – understood in general what the Qur’ân was saying to them. This is why so many of them rejected it when it spoke contrary to their vain desires and vested interests.

They likewise understood the meaning of the Arabic declaration “Lâ ilâha illâ Allah” (There is no God but Allah). So when they heard the Prophet (peace be upon him) say “O people! Say that there is no god but Allah”, they fully appreciated that it meant there was to be no worship meted out to anyone besides Allah alone and that only Allah deserves to be worshipped. This is why they rejected it so decisively, saying: “Has he made the gods into one God? This is something strange indeed!” [Sûrah Sâd: 5]

The leaders of the polytheists like Abû Jahl and Abû Lahab knew the Arabic language and what it means. By contrast, many Muslims today – and indeed for many generations – declare “Lâ ilâha illâ Allah” without understanding its true meaning the way those pagans of old understood it. Many Muslims today assume that the statement “There is no god but Allah” simply means that there is no Creator and Provider apart from Allah. This is only part of its meaning. However, its true meaning – the one that the pagans of Makkah so violently rejected – is that Allah alone must receive our worship.

The Companions were Arabs of their day and understood the Arabic language. They understood most of what the Qur’ân was saying merely by having the Prophet (peace be upon him) recite it to them.  

Likewise, the Arabs of today understand a reasonable portion of the Qur’ân without having to refer back to books of commentary. When the Qur’ân discusses things like Paradise, Hell, the Messengers, and matters of inheritance, an Arab understands immediately what is being said. The Companions who lived at the time the Qur’ân was being revealed, likewise understood much more than that.

Reasons why the Companions differed in their understanding of the Qur’ân

The Companions understood the Qur’ân better than anyone else. In spite of this, they differed among themselves in their understanding of the Qur’ân for various reasons. This is why they would go to the Prophet (peace be upon him) and ask him about matters they needed to have clarified and He would explain these matters to them.

Among the reasons for their disagreements were the following:

1. Varying degrees of intellectual ability and insightfulness.
Allah bestows upon His servants varying degrees of reason and intelligence. Some people are blessed to be geniuses and others have lesser intellectual powers bestowed upon them.

All of the Companions of the Prophet (peace be upon him) enjoyed a certain minimum degree of knowledge of the Qur’ân. However, beyond this common knowledge, many Companions had much more, and to varying degrees.

`Alî (radhiyallahu anhu) was once asked: “Do you know anything of the revelation besides what is in Allah’s Book?”

He replied: “I swear by Him who cleaves the seed open and creates life, I know nothing save an understanding of the Qur’ân that Allah bestows upon a man and what is written on that scroll.” He pointed to a scroll that he had hanging from his sword.

His questioner asked him what was written on the scroll. He replied: “Matters of blood money and of freeing a slave and the ruling that a Muslim should not be killed in retribution for the death of an unbeliever.” [Sahîh al-Bukhârî (3047)]

`Alî (radhiyallahu anhu) had said: “…an understanding of the Qur’ân that Allah bestows upon a man…”, indicating that some of the Companions were blessed with more of an understanding than others.

Ibn `Abbâs (radhiyallahu anhu) had once placed for the Prophet (peace be upon him) water for him to use for purification. The Prophet (peace be upon him) asked: “Who is it that placed this here?”

The people informed him that it was Ibn `Abbâs (radhiyallahu anhu) who had done so. At that time, Ibn`Abbâs (radhiyallahu anhu) was a pre-pubescent boy. The Prophet (peace be upon him) was impressed with the boy’s knowledge, intelligence, and good manners and made the following supplication to Allah on his behalf: “O Allah, give him understanding of the religion and teach him the interpretation of the Qur’ân.” [Sahîh al-Bukhârî (143)]

Ibn`Abbâs (radhiyallahu anhu) enjoyed an unsurpassable knowledge of the Qur’ân. Many stories and narrations have reached us about the excellence of his knowledge. Perhaps one of the most amazing of these is what took place between him and a Khârijite named Nâfi`bin al-Azraq al-Khârijî.

Nâfi`bin al-Azraq had asked Ibn `Abbâs (radhiyallahu anhu) a series of questions about the Qur’ân. Each time Ibn `Abbâs (radhiyallahu anhu) gave him an answer, Nâfi` would challenge him by saying: “Do the Arabs know this in their language?” Ibn`Abbâs (radhiyallahu anhu) would say “Yes, they do” then go on to prove it by citing from memory literary precedents from verses of Arabic poetry. This showed how extensive and remarkable his knowledge was.

The Companions had different degrees of knowledge and consequently disagreed in their understanding of the meanings of many verses. Sometimes a Companion would even misunderstand what a certain verse was speaking about, as we shall discuss shortly.

2. Differences in their understanding of the Arabic language.
Though they were Arabs, some of them had a more extensive vocabulary and a deeper knowledge of the subtleties of the Arabic language than others.

For instance,`Umar bin Al-Khattâb (radhiyallahu anhu) recited from the Qur’ân: “And we split open the Earth and produce therein corn and grapes and herbs and olives and dates and enclosed gardens with lofty trees and fruits and abb.” [Sûrah `Abasa: 26-31] Then he said, regarding the last verse:  “We know what fruits are but what is abb?” Then he thought to himself and said: “By Allah, this is indeed burdensome, O `Umar!” [Tafsîr  al-Tabarî (30/59-61). The word abb is an Arabic word referring to plants that are used as fodder for livestock].

Abû Bakr (radhiyallahu anhu) also asked about the same verse and lamented: “What land could shelter me and what sky could shade me if I were to dare say about Allah’s Book what I do not know?” [Musannaf Ibn Abî Shaybah (30103)]

This shows that the Companions differed in their knowledge of the Arabic language. They likewise disagreed in their understanding of the intended meaning of certain verses. For instance, when `Adî bin Hâtim heard the verse “…so eat and drink until the white thread becomes distinct to you from the black thread of dawn…” [Sûrah al-Baqarah: 187], he understood it to mean actual threads of cloth. So when he went to sleep that evening, he placed a black thread and a white thread beneath his pillow. When he woke up to take his morning meal before starting his fast, he placed those threads beside him and continued to look at them while he ate until the sky became bright enough for him to distinguish the black thread from the white thread.

Later on that day, he went to Allah’s Messenger (peace be upon him) and informed him of what he had done. The Prophet (peace be upon him) explained to him the meaning of the black thread and the white thread referred to in the verse, saying: “That only refers to the blackness of the night and the whiteness of the day. So if the light of dawn becomes visible to you, stop eating.” [Sahîh al-Bukhârî (1916)]

This shows how the Companions could differ in understanding the intended meaning of Allah’s words. In the Arabic language, it is possible to understand the black thread and the white thread to mean actual cotton threads. The language also allows for these phrases to indicate night and day. `Adî had understood the first meaning, so the Prophet (peace be upon him) explained to him that the second meaning was actually intended. There is no doubt that the other Companions did not understand the verse in the way that Adî had understood it, since they did not do what he had done.

3. Differences in their knowledge of historical events, happenings, and other types of knowledge that contribute to the understanding of the Qur’ân.
Al-Mughîrah bin Shu`bah (radhiyallahu anhu) relates that the Prophet (peace be upon him) had sent him to the Christians of Najrân to call them to Islam and to teach them. One of the things that al-Mughîrah (radhiyallahu anhu) informed them about was the verse of the Qur’ân describing what the people exclaimed when they saw Mary carrying a child: “O sister of Haroon, Your father was not a man of evil nor your mother an unchaste woman!” [Sûrah Maryam: 28]

When the Christians of Najrân heard this verse, they objected: “O Mughîrah, how can you call her ‘the sister of Aaron when many centuries had passed between her time and that of Aaron?”

Al-Mughîrah (radhiyallahu anhu) was confused and did not know what to say, so he returned to the Prophet (peace be upon him) and asked him about it. The Prophet (peace be upon him) replied: “They used to call each other by the names of their Prophets and the names of the pious people who came before them.”   

The Prophet (peace be upon him) solved the problem that al-Mughîrah (radhiyallahu anhu) had in understanding the Qur’ân. The Haroon (peace be upon him) being referred to was not the brother of Musa (peace be upon him) but another Haroon. This was something common, because the Jews used to give their children the names of the prophets and other pious people of aforetime, and Musa and Haroon were among those names.

Had al-Mughîrah (radhiyallahu anhu) known this fact, he would not have had to ask the Prophet (peace be upon him) about it. However, when the Christians brought the matter to his attention, he had no answer for them and he had to return to the Prophet (peace be upon him) for the answer.

How the  Sunnah Explains the  Qur’ân

Allah’s Messenger (peace be upon him) explained in his Sunnah everything of the Qur’ân that needed to be explained. The question is: Does this mean that he explained all of the Qur’ân or only part of it?

Scholars have differed on this matter. Some, like al-Suyûtî, have expressed the opinion that he had to explain very little of the Qur’ân. Their opinion is based on the hadîth where`Â’ishah (radhiyallahu anha) supposedly said: “The Prophet (peace be upon him) did not explain anything of the Qur’ân with his opinion save for a few verses.” [Majma`al-Zawa’id  (6/303)] 

However, this hadîth is unauthentic on account of its defective chain of transmission. One of its narrators is Ja`far al Zubayrî, a weak narrator whose hadîth cannot be relied upon.

Other scholars claim that Allah’s Messenger (peace be upon him) explained the Qur’ân in its entirety. They mean that he explained all of the Qur’ân that could possibly need explanation, since there are verses of the Qur’ân that require no explanation at all.

Ibn`Abbâs (radhiyallahu anhu) said: “The explanation of the Qur’ân has four aspects to  it. The first aspect comprises what is known by the Arabs by virtue of their language. When it is recited to the Arabs, they understand it. Then there are the explanations that no one is excused for not knowing. This includes the explanation of the verses related to Islamic legal injunctions and beliefs that people need to know. Then there are the explanations that are known only to scholars. These are subtle meanings that most people do not grasp. Then there are matters whose explanation is known only to Allah. These are the four aspects of the explanation of the Qur’ân.” [Tafsîr al-Tabarî]

In short, Allah’s Messenger (peace be upon him) explained in his Sunnah everything of the Qur’ân that needed explaining. The Sunnah is, in essence, the commentary of the Qur’ân, and it explains the Qur’ân in four ways:

1. Verbal (textual) explanation of the Qur’ân  

This is where the Prophet (peace be upon him) explains the Qur’ân by stating what it means. This is quite common in the Sunnah. Scholars have produced volumous works devoted to compiling these statements together, such as the commentaries of the Qur’ân compiled by `Abd bin Humayd, Ibn Mardawayh, Ibn Abî Hâtim, and al-Tabarî. The scholar al-Suyûtî compiled a great deal of these hadîth together in his work al-Durr al-Manthûr fî Tafsîr al-Ma’thûr.

Many compilations of the Sunnah contain chapters devoted to the explanation of the Qur’ân. For example, an entire volume of Ibn Athîr’s encyclopedic compilation of six major Sunnah books entitled Jâmi` al-`Usûl is devoted to statements related from the Prophet (peace be upon him) that explain the Qur’ân. The six Sunnah books that he brings together are Sahîh al-Bukhârî, Sahîh Muslim, Sunan Abî  Dâwûd,  Sunan al-Tirmidhî, Sunan al-Nasâ’î, and Muwatta’ Mâlik. In fact, the volume of his encyclopedia devoted to Qur’ânic commentary does not contain all the hadîth that explain verses of the Qur’ân. Some of those hadîth can be found under various other relevant categories and they amount to roughly another full volume of material.

The Prophet (peace be upon him), therefore, explained a great deal of the Qur’ân. The following examples are merely illustrative:

1. Allah says: “So whoever among you is sick or suffers from an ailment on his scalp must expiate by fasting, charity, or sacrifice.” [Sûrah al-Baqarah: 196] The phrase “fasting, charity, or sacrifice” requires further explanation. How much fasting or charity is needed and what kind of sacrifice is meant?

The Companion named Ka`b bin `Ajazah narrates the following:

I had an ailment on my scalp and I was brought to Allah’s Messenger with lice crawling on my face. He said: “I did not imagine that the effort expended by you would reach the level that I have seen. Can you find a sheep?”

I said to him: “No.”

Then the verse was revealed to “…expiate by fasting, charity, or sacrifice”.

He said: “Fast for three days or feed six poor people a half sâ`(A sâ` is a traditional measure of capacity roughly equivalent to the volume of four full double-handfuls of an average man when both of his hands are placed together to form a scoop. [al-Nawawî,  al-Majmû`]) of food each.” [Sahîh al-Bukhârî (1815)]

In this way the Prophet (peace be upon him) explained the verse.

2. Allah says “On a day that some of your Lord’s signs shall arrive, a soul shall not benefit from its faith had it not believed from afore or had earned some good from its faith.” [Sûrah al-An`âm: 158]

Allah’s Messenger (peace be upon him) explained that the time being referred to is when the Sun will rise from the West. He said: “The Hour will not arrive until the Sun rises from the west. And when it rises from the west, all of humanity will believe. So on that day  ‘…a soul shall not benefit from its faith had it not believed from  afore or had earned some  good from its faith’.” [Sahîh al-Bukhârî (4636)]

3.`Uqba bin `Âmir narrates the following:

I heard Allah’s Messenger while he was preaching behind the pulpit quote the verse: “And they prepared for them of what might you were capable of.” Then he said: “Indeed, might here means firepower. Indeed, might here means firepower. Indeed might here means firepower.” [Sahîh Muslim (1917)]

The Prophet (peace be upon him) explained that the “might” being referred to in the verse was the power of ranged weapons. In their day, this would mean arrows and spears. Today, it would apply to guns, missiles, and military aircraft.

4. The Prophet (peace be  upon  him) said: “No one will be put to the reckoning on the Day of Judgment save one who is doomed.”

To this `Â’ishah said: “O Messenger of Allah, didn’t Allah say: ‘And as for him who is given his book in his right hand, he will be given an easy reckoning.’?”

The Prophet (peace be upon him) replied: “This is but a presentation of deeds. No one who has his account discussed on the Day of Judgment will be spared from punishment.” [Sahîh al-Bukhârî  (6537)]

In this way, the Prophet (peace be upon him) explained what the Qur’ân meant by an “easy reckoning” on the Day of Judgment. An easy reckoning was a mere enumeration of a person’s deeds and sins without those sins being discussed.

5. Allah says: “Allah makes firm those who believe with a firm statement in the life of this world and in the Hereafter.”

The Prophet (peace be upon him) explained this verse, saying: “When the believer is seated in his grave, he will be approached and he will testify that there is no god besides Allah and that Muhammad is the Messenger of Allah. This is the meaning of His saying ‘Allah makes firm those who believe with a firm statement in the life of this world and in the Hereafter’.” [Sahîh al-Bukhârî  (1369)]

2. Prophetic statements derived from meanings found in the Qur’ân 

Sometimes the words of the Prophet (peace be upon him) come with details and elaborations upon meanings expressed in the Qur’ân. This is more subtle than what we have just finished discussing. Here we have to first look at a statement made by the Prophet (peace be upon him) and then find the verse of the Qur’ân to which it relates. Ibn Kathîr pays considerable attention to this approach in his commentary of the Qur’ân.

Some examples of this are as follows:

1. The Prophet (peace be upon him) said: “A worshipper is closest to his Lord when he is prostrating.” [Sahîh Muslim (482)]

In the Qur’ân, there is a verse that indicates this meaning. Allah says: “Nay, do not obey him. Rather prostrate and draw close (to Allah).” [Sûrah al-`Alaq: 19]

2. The Prophet (peace be upon him) said: “When a man enters his house and invokes Allah’s name upon entering and upon partaking of food, Satan says (to his own kind): ‘You have no lodging here tonight and no  dinner.’ When he enters his house without invoking Allah’s name upon entering, Satan says (to his own kind): ‘You have found lodgings for the night.’ When he fails to invoke Allah’s name upon partaking of his food, Satan says: ‘You have found lodgings for the night and your dinner.’” [Sahîh Muslim (2018)]

The verse of the Qur’ân that indicates this meaning is as follows: “Deter whomever you are able from among them with your words and descend upon them with your steeds and your foot soldiers and share in their wealth, their progeny, and their provision.” [Sûrah al-Isrâ’: 64] One way that Satan can share in our wealth is by eating, drinking, and lodging with us when we forget to invoke Allah’s name.

3. During the Battle of the Confederate Tribes, the Prophet (peace be upon him) said: “They kept us from the middle prayer – the `Asr prayer – so may Allah fill their homes and their graves with fire.”

It is as if this hadîth is a direct explanation of the verse: “Safeguard your prayers and (especially) the middle prayer.”  [Sûrah al-Baqarah: 238]

There is actually another verse of the Qur’ân that indicates that the middle prayer is the `Asr prayer. Allah says: “O you who believe! Let those whom your right hands possess and those who have yet to reach maturity seek your permission three times (before entering) at the time before the dawn prayer, when you take off your clothing in the afternoon, and after the night prayer.” [Sûrah al-Nûr: 58]

It could be that the Prophet (peace be upon him) understood from this verse of the Qur’ân that the `Asr prayer was the middle prayer, since this verse indicates that the times of prayer are reckoned to start at dawn and end at night, since Allah begins by mentioning the dawn prayer and ends by mentioning the night prayer. In this way the afternoon prayer – the `Asr prayer – becomes the middle prayer.

This verse is the reason why many scholars of Islamic Law and scholars of Hadîth start with the dawn prayer when they discuss the times of prayer in their writings.

4. The people of Banû Salamah were a group of the Ansâr who lived in a distant neighborhood of Madinah. When they wished to move their homes closer to the Prophet’s Mosque, Allah’s Messenger (peace be upon him) said to them: “O Banû Salamah! Your homes record your traces.”   [Sahîh Muslim (665)]

He meant by this that they should remain in their neighborhood and not think of relocating. It seems that the Prophet (peace be upon him) disliked the idea of any area of Madinah becoming vacant. He wanted to have righteous people spread throughout the land and not have them all concentrated in the vicinity of the mosque.

It could be that the Prophet (peace be upon him) understood what he said to them from Allah’s words: “Indeed We shall restore life to the dead and We record what they send before them and the traces they leave behind.”   [Sûrah YâSîn: 12] These traces that they leave behind include their going to the mosque and their returning from it.

5. The Prophet (peace be upon him) said: “No one should touch the Qur’ân except in a state of purity.”

The Prophet (peace be upon him) may have derived this ruling from the following verses of the Qur’ân: “Indeed it is a noble Qur’ân, in a book well guarded which none shall touch save those who are purified; a revelation from the Lord of all the worlds.” [Sûrah al-Wâqi`ah: 77-80]

From these verses that describe the Qur’ân, scholars have derived the ruling that it is unlawful for a person to touch the Qur’ân except in a state of ritual purity.

3. Explanation of the context in which particular verses were revealed

A person who knows the context in which a particular verse of the Qur’ân was revealed is better equipped to understand what that verse means than someone who does not. We have many examples where the Sunnah provides us with this information:
1. We have the following account related by `Urwah bin Zubayr:

I asked `Â’ishah (radhiyallahu anha) the following question: “Have you considered where Allah says: ‘Verily Mount Safâ and Mount Marwah are among the rites of Allah. So for those who make the greater or lesser pilgrimage to the House, there is no sin upon him to compass round them.’ [Sûrah al-Baqarah: 158] For by Allah! There is no sin upon anyone for not compassing round Safâ and Marwah.”

`Â’ishah replied: “How wrong is what you have said, my nephew. If it were how you have interpreted it, then it would have read: ‘there is no sin upon him to not compass round them.’

Nevertheless, it was revealed for the inhabitants of Madinah. Before they had accepted Islam, they used to dedicate their pilgrimage to the false god Manât whom they used to worship at al-Mushallal. Those who did so considered it objectionable to then compass round al-Safâ and Marwah. So when they accepted Islam, they asked Allah’s Messenger (peace be upon him) about it, saying: ‘O Messenger of Allah! We used to find it objectionable to compass round the area between al-Safâ and Marwah.’ So Allah revealed the verse: ‘Verily Mount Safâ and Mount Marwah are among the rites of Allah…’”

Then `Â’ishah (radhiyallahu anha) said: “The Prophet (peace be upon him) established the practice of traversing the ground between the two mountains, so no one is allowed to discard the practice of traversing between them.”

I then informed Abû  Bakr bin `Abd  al-Rahmân of this and he said to me: “There is something else that I have heard as well. For indeed I have from those possessing knowledge say that all the people – besides those mentioned by Â’ishah (radhiyallahu anha) who used to dedicate their pilgrimage to Manât – used to compass the ground between al-Safâ and Marwah. So when Allah mentioned compassing round the House without making mention of al-Safâ and Marwah in the Qur’ân, they said: ‘O Messenger of Allah! We used to compass the ground between al-Safâ and Marwah, but Allah has revealed compassing round the House without mentioning al-Safâ. So is there something wrong if we compass round them?’ So Allah revealed the verse: ‘Verily Mount Safâ and Mount Marwah are among the  rites of  Allah…’”

Then Abû Bakr bin `Abd al-Rahmân said: “I hear that this verse was revealed to both these groups of people; to those who objected to compassing between al-Safâ and Marwah in the days of ignorance as well as to those who used to do so and then thought it objectionable after accepting Islam because Allah mentioned compassing round the House without mentioning al-Safâ.” [Sahîh al-Bukhârî  (1643)]

From this account, we know that the verse was revealed in two different contexts. The first was to tell the inhabitants of Madinah to compass the ground between Mount al-Safâ and Mount Marwah in contrast to what they used to do before Islam when they dedicated their pilgrimage to  Manât.

The second context was to tell the rest of the Muslims that they should continue to perform the circuits between al-Safâ and Marwah, even though they used to do so in the days of ignorance before Islam, since doing so is in fact one of the rites prescribed by Allah and not a custom from paganism.

By knowing the context in which this verse was revealed, we get a complete understanding of what the verse means.

2. Allah says: “It is no sin on you if you seek the bounty of your Lord. Then when you pour down from Mount `Arafât, celebrate the praises of your Lord at the sacred monument.” [Sûrah al-Baqarah: 198]

What does it mean in this verse to “seek the bounty of your Lord”? It could mean to pray to Allah, or to glorify him, or to seek His blessings. Indeed, the verse embraces these meanings.  However, the phrase “to seek the bounty of your Lord” is also used to mean commerce and the pursuit of business.

Ibn `Abbâs (radhiyallahu anhu) relates to us the context in which this verse was revealed:

`Ukâz, Mujannah, and Dhû al-Majâz were markets that were held in the times of ignorance. For this reason, people feared that it might be sinful to engage in trade during the season of pilgrimage. So Allah revealed the verse: “It is no sin on you if you seek the bounty of your Lord” about the pilgrimage season. [Sahîh al-Bukhârî  (4519)]

From this account, we know that the verse is telling us that it is not a sin to engage in commerce during the pilgrimage.

3. Allah says: “There is a mosque whose foundation was laid from the first day on piety. It is more worthy of your observing prayer therein. In it are men who love to be purified and Allah loves those who make themselves pure.”  [Sûrah al-Tawbah: 108]

What does this verse mean by “men who love to be purified?” Abû Hurayrah (radhiyallahu anhu) discusses the context of this verse, informing us that it was revealed about the people of Qubâ’. He says: “They used to clean their private parts with water after going to relieve themselves.” [Sunan Abî Dâwûd  (45)]

4. Allah says: “On the day that they will be dragged into the Fire on their faces (hearing): ‘Taste ye the touch of Hell.’ Indeed We have created all things in decreed measure.” [Sûrah al-Qamar: 48-49]

Muslims of Ahl al-Sunnah wa al Jamâ`ah use these verses as proof of Allah’s divine decree and that everything that happens is by Allah’ decree. However, there are those who dispute this interpretation, saying that the verse means that Allah created everything in due proportion and suitable for its place and time.

Now, there is nothing preventing this from being one aspect of the verse’s meaning. At the same time, the verse conveys the meaning that everything occurs by Allah’s decree.

This is clear from the context in which the verse was revealed. Abû Hurayrah (radhiyallahu anhu) relates:

That the pagan tribesmen of Quraysh came to Allah’s Messenger (peace be upon him) and started to dispute with him about divine decree, so the verse was revealed: “On the day that they will be dragged into the Fire on their faces (hearing): ‘Taste ye the touch of Hell.’ Indeed We have created all things in decreed measure.” [Sûrah al-Qamar: 48-49] [Sahîh Muslim (2656)]

4. Explanation of the Qur’ân by way of practical example

A contemporary Muslim scholar, when asked about the commentary of the Qur’ân, made the astute observation that “the best commentary that exists on the Qur’ân is the biography of the Prophet (peace be upon him), because the Prophet’s life – through his sayings, actions, and tacit approvals – was a practical expression of the Qur’ân.”

This is why `Â’ishah (radhiyallahu anha), when asked to describe her husband’s character, said: “The character of the Prophet (peace be upon him) was the Qur’ân.” [Sahîh Muslim  (746)]

Likewise, Jâbir (radhiyallahu anhu) said, while describing how the Prophet (peace be upon him) performed pilgrimage, said: “Allah’s Messenger (peace be upon him) was with us and the Qur’ân was being revealed to him. He knew its meaning, and whatever he did, we followed him in doing it.” [Sahîh al-Bukharî  (1651)]

Jâbir (radhiyallahu anhu) was here speaking generally about the pilgrimage and all other matters.

The following are a few examples of how the Prophet’s practice explains the Qur’ân:

1.  The prayer of the Prophet (peace be upon him) is an excellent example. He commanded his followers: “Pray as you’ve seen me praying.” [Sahîh al-Bukharî  (631)]

In this way, all of the Prophet’s prayers are an explanation for Allah’s words in the Qur’ân: “Establish prayer.”  

2. His pilgrimage is another good example. The Prophet (peace be upon him) performed the pilgrimage and carried out all of its rites. He commanded his followers, saying: “Take from me your pilgrimage rites.” [Sahîh Muslim (1777)]

Everything that the Prophet (peace be upon him) did on his pilgrimage came as an explanation of Allah’s words: “Pilgrimage to the House is a duty that people owe to Allah.”  [Sûrah Al `Imrân: 97] 

3. In the same way, the Prophet (peace be upon him) taught the people how to fast by his own practical example. His actions explained to them how to understand the verse: “Fasting has been prescribed for you…” [Sûrah al-Baqarah: 183]

4, The Prophet (peace be  upon him) showed us the various rates that must be paid for Zakâh, and in doing so provided us a practical  explanation of the verse: “And pay the Zakâh.”   [Sûrah al-Baqarah: 43]

5. A more specific example is the explanation of the verse: “Establish prayer at the Sun’s decline until the darkness of the night, and the morning recitation, for the morning recitation is witnessed.” [Sûrah al-Isrâ’: 78]

This verse gives the time-frame for the five daily prayers.

A person has asked the Prophet (peace be upon him) about the times of prayer and the Prophet (peace be upon him) did not tell him anything. Then he performed the dawn prayer with the people at the crack of dawn when it was still so dark that people could hardly make out one another’s features. He prayed the noon prayer with them just as the Sun began to decline from its zenith so that someone commented: “It is still high noon.” He led the afternoon prayer while the Sun was still quite high in the sky. He prayed the sunset prayer as soon as the Sun had dipped below the horizon. He performed the night prayer as soon as the red glow of dusk faded from the sky.

On the next day, the Prophet (peace be upon him) delayed the morning prayer so long that someone commented after the prayer was finished that the Sun  was practically rising. Then he delayed the noon prayer until it was almost the time he had performed the afternoon prayer on the previous day. He prayed the afternoon prayer so late that after the prayer was finished, someone commented that the Sun’s color had turned red. Then he delayed the sunset prayer until the ruddy glow of sunset had almost faded from the sky. Then he delayed the night prayer until a third of the night had passed.

On the following day, he summoned the questioner and said: “The times for the prayers are between the times that I prayed them.” [Sahîh Muslim  (614)]

6. In the Qur’ân, Allah describes the circuits that the pilgrims perform between Safâ’ and Marwah by saying: “Verily Mount Safâ and Mount Marwah are among the rites of Allah. So for those who make the greater or lesser pilgrimage to the House, there is no sin upon him to compass round them.” [Sûrah  al-Baqarah: 158] 

This verse shows us that performing this act is not prohibited. It also gives an indication that it is not obligatory to do so. However, when the Prophet (peace be upon him) performed this rite during his pilgrimage, he demonstrated its obligatory nature. This is why  `Â’ishah (radhiyallahu anha) said: “Allah will never accept as complete a greater or lesser pilgrimage from a person who does not walk the circuits between Safâ’ and Marwah.” [Sahîh al-Bukharî  (1790)]

From these examples, we can see that all of the Prophet’s words and deeds were an explanation of the Qur’ân. The great jurist al-Shâfi`î (rahimahullah) observed: “Every ruling that Allah’s Messenger gave came from his understanding of the Qur’ân.” [Refer to al-Itqân (2/467)]

We need to know that the Qur’ân and Sunnah are inseparable and that it is impossible for us to understand the Qur’ân except in light of the Sunnah.

May Allah grant us understanding of His Book and bless us to act according to it. And may the peace and blessings of Allah be upon our prophet Muhammad  and upon the Prophet’s family and Companions.

Concept Of “Practicing Muslim” 100 years ago and during Present-Day

Concept of “practicing Muslim” 100 years ago:

➡ Studies ‘Ilm and is aware of the right beliefs and has a good amount of knowledge of several abwab of ‘Ilm.

➡ Salah in Jama’ah at the Mosque.

➡ Hours of Dhikr and Tilawah Daily

➡ Tahajjud at night

➡ Various Nawafil across Day & Night

➡ Wonderful Akhlaaq polished by company of Ahl Allah.

➡ Islamic values and mentality, rules interiorized in the Baatin as well as practiced on the Zaahir, and in all aspects (not only ‘ibadat, but also mu’amalat, mu’asharat, akhlaq, etc).

➡ You see him, you are reminded of Allah.

➡ His word means something, his promise is binding.

➡ Knows and personify the meaning of honor and manhood ( if a woman, of haya).

➡ Plural wives and Jariyat to keep his gaze at bay.

➡ Striving to implement Islam, Shari’ah and Sunnah at all levels.

➡ Holidays in some ribat.


Concept of “practicing Muslim” 2017:

➡ Fulfills the basics of a minimally valid iman..

➡ Does his fardh salah (may be as qada’ in the evening).

➡ Shows up for ‘Id and Jumu’ah.

➡ Replies to salaam

➡ Has a Muslim Name..

➡ You see him, you guess “he might be a Muslim..”

➡ Plans to marry with nikah after college, university, graduation, job, house and car.

Holiday in some so-called “halaal honeymoon” with his wife whose pics he posts for everyone enjoy.

Environment In the Qur’an


The Glorious Qur’an is the miraculous book of God, that falsehood can by no means approach. Allah, the Almighty, said about it, “We have not neglected in the Register a thing.” [Al-An`am 6:38]  

It is thus important to understand how the Qur’an tackled the environment, its components and balance, and how the Qur’an discussed the issue of the protection and development of the environment.

There are numerous verses in the Qur’an that deal in general with the issue of the environment, and some of them counted the elements and components of theenvironment accurately and inclusively, such as Allah’s saying, “To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.” [Ta-Ha  20:6]

The verse covers everything between heavens and earth, such as the sun, heat, wind, clouds and rain, which constitute the natural environment. The phrase “and what is under the soil,” refers to the underground materials, whether geological, metal or natural, that can be extracted and invested. Moreover, it includes the groundwater that can be pulled out and used for agriculture and settlement.

Among the verses that cover the elements of environment in general is Allah’s saying:

“Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.” [Al-Baqarah 2:164]

The verse gives a broader meaning of the environment to include, the earth, heavens, time, transportation-referred to by ships, water, clouds… All of this and the interactive operations that occur among them are only recognized by those who have active reason.

The following is a presentation of how the Qur’an discussed some of the elements of the environment:


Water is among the most important ecosystem elements in the Qur’an; therefore, it was mentioned in dozens of positions in the Glorious Qur’an, mostly in the context of reminding people of God’s blessings and graces upon them, topped by the grace of water.

Water draws its significance from the fact that it is the origin of life on this earth. Allah, the Almighty, told us about this in the following verses, 

“Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them and made from water every living thing? Then will they not believe?” [Al-Anbiyaa’ 21:30]

“Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills.” [An-Nur 24:45]

“And it is He who has created from water a human being and made him [a relative by] lineage and marriage.” [Al-Furqan 25:54]

The Qur’an talks about the functions of water in the following verse:

“Have they not seen that We drive the water [in clouds] to barren land and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see?” [As-Sajdah 32:2]

In other contexts, the Qur’an points out the source of water in the following verses:  

“And it is He who sends down rain from the sky, and We produce thereby the growth of all things.” [Al-An`am 6:99]

“And We have sent down rain from the sky in a measured amount and settled it in the earth. And indeed, We are Able to take it away.” [Al-Mu’minun 23:18]

“And who sends down rain from the sky in measured amounts, and We revive thereby a dead land – thus will you be brought forth.”
[Az-Zukhruf 43:11]

Water is one of the greatest blessings of Allah – such as other elements of nature – but it may turn into a curse for those who disbelieve in God. Allah, the Almighty, informed us about some previous people who were drowned with water such as the people of Noah, as Allah says:

“And the people of Noah – when they denied the messengers, We drowned them, and We made them for mankind a sign. And We have prepared for the wrongdoers a painful punishment.” [Al-Furqan 25:37]

Also, the people of Pharaoh who disbelieved in Moses were drowned. Allah says:

“And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.” [Al-Baqarah 2:50]

Seas and Rivers

Among the important elements of the environment that keep water and direct its use towards the benefit of people are the seas and oceans that God bestowed upon His slaves. God stated that its functions enable:

– Fishing, and extraction of ornaments and decorations, as indicated in Allah’s saying, “And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear.” [An-Nahl 16:14]

– Transportation as the sea enables one of the most important means of transportation, namely ships. God has made it a manifestation of His honor of man as Allah made it easy for man to move by the use of the land and the sea. He, the Almighty, says,

“And We have certainly honored the children of Adam and carried them on the land and sea.” [Al-Israa’ 17:70] 

“It is He who enables you to travel on land and sea.” [Yunus 10:22] 

“And subjected for you the ships to sail through the sea by His command and subjected for you the rivers.” [Ibrahim 14:32]

– The sea is a source of livelihood for many people, as Allah, the Almighty, says, 

“It is Allah who subjected to you the sea so that ships may sail upon it by His command and that you may seek of His bounty; and perhaps you will be grateful.”   [Al-Jathiyah 45:12]

Clouds and Rain

Among the elements of the environment associated with water are the clouds that carry water and then rain heavily on the earth so that people and cattle can drink that water. The wind has been mentioned repeatedly in the Qur’an as an act of obligation to people. For example, God says:

“And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.”

Rain is considered a source of water, as Allah says:

“And We have sent the fertilizing winds and sent down water from the sky and given you drink from it. And you are not its retainers.”

He also says:

“And it is He who sends the winds as good tidings before His mercy until, when they have carried heavy rainclouds, We drive them to a dead land and We send down rain therein and bring forth thereby [some] of all the fruits. Thus will We bring forth the dead; perhaps you may be reminded.” [Al-A`raf 7:57]

In another verse describing the mechanism of raining, Allah, the Almighty, says:

“Do you not see that Allah drives clouds? Then He brings them together, then He makes them into a mass, and you see the rain emerge from within it. And He sends down from the sky, mountains [of clouds] within which is hail, and He strikes with it whom He wills and averts it from whom He wills. The flash of its lightening almost takes away the eyesight.” [An-Nur 24:43]

Thunder and Lightening

Among the natural phenomena that accompany raining are lightning, a light-flash which  occurs as a result of electric charging operations in the atmosphere, and thunder which is a sound that occurs as a result of the sudden expansion of air due to sudden, severe heat resulting from lightning. Thunder and lightning storms result in the cumulonimbus clouds and cause very heavy rain.

Thunder and lightning are natural phenomena that stir fear and apprehension in the hearts of people; however, Allah mentioned them among the things that glorify and, along with angels, stand in awe of Him. He said:

“And the thunder exalts [Allah] with praise of Him – and the angels [as well] from fear of Him.” [Ar-Ra`d 13:13]


The mountains are among the important environmental elements mentioned in more than thirty positions in the Qur’an, some of which are related to their function in this life, and others are related to their situation on the Day of Resurrection. What matters to us here is their position as an element of the environment. The glorious Qur’an stated several functions of mountains including:

– Mountains serve as pegs that sustain the balance and stability of the earth, since, Allah, the Almighty, mentions them as a grace for His creation,

“Have We not made the earth a resting place? And the mountains as stakes?”  [An-Naba’ 78:6-7] 

The Qur’an stressed this meaning in many verses in nine times describing mountains as “firmly set” as Allah says, 

“And We placed within the earth firmly set mountains, lest it should shift with them.” [Al-Anbiya’ 21:31] 

Also, He says, “And We placed therein lofty, firmly set mountains and have given you to drink sweet water.” [Al-Mursalat 77:27]

– One of the functions of mountains is that they can be used as a place for people to live inside them, as God says about the people of Al-Hijr “And they used to carve from the mountains, houses, feeling secure.” [Al-Hijr 15-82] 

God states in other positions the same meaning. He says: 

“And you carve out of the mountains, homes, with skill.”   [Ash-Shu`ara’  26:149], 

“And Allah has made for you, from that which He has created,  shadows and has made for you from the mountains, shelters…”    [An-Nahl 16:81]  

This is not limited to humans only, but also extends to other creatures as Allah says,

“And your Lord inspired to the bee, ‘Take for yourself among the mountains, houses.’” [An-Nahl  16:68]

– Mountains contribute to the formation of clouds and rain due to their streamlined shape. Therefore, the Qur’an linked in many verses between the mountains on the one hand and rain, water, and rivers on the other hand, such as the following verses:

“And it is He who spread the earth and placed therein firmly set mountains and rivers…” [Ar-Ra`d 13:3]

“And We placed therein lofty, firmly set mountains and have given you to drink sweet water.” [Al-Mursalat 77:27]

– The multiplicity of the types of mountains and their colors is a kind of adornment in the earth, and an indication of the Omnipotence of Allah, the Almighty, as Allah says,

“Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black.”


Cattle are among the key environmental elements which Allah has put for the service of man, though they share with him using up other elements of the environment such as water, air, plants, etc.

The word An`am (cattle) has been mentioned 32 times in the Qur’an, including the following verses that point out Allah’s graces,

“Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners? And We have tamed them for them, so some of them they ride, and some of them they eat. And for them therein are [other] benefits and drinks, so will they not be grateful?”

Allah, the Almighty, mentions eight kinds of cattle as He says,

“He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates.” [Az-Zumar 39:6]

In another position, Allah explained what He meant by eight mates in the surah entitled Al-An`am as He said,

“[They are] eight mates – of the sheep, two and of the goats, two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful.” And of the camels, two and of the cattle, two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Or were you witnesses when Allah charged you with this? Then who is more unjust than one who invents a lie about Allah to mislead the people by [something] other than knowledge? Indeed, Allah does not guide the wrongdoing people.” [Al-An`am  6:143-144]

Cattle are communities like humans, as Allah, the Almighty, says,

“And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.” [Al-An`am 6:38]

The Qur’an has touched on different types of cattle but we will rest only on the following:

1. Camels  
They were mentioned two times in the Qur’an, the first in the aforementioned verses and the second in the following verse, 

“Then do they not look at the camels – how they are created?”    [Al-Ghashiyah 88:1]

This verse directs us to reflection and contemplation on the creation of camels and how they are prepared for bearing heavy loads in harsh environmental conditions. Modern science has discovered a lot of miracles in camels, and the secrets and wisdoms that Almighty Creator has put in them.

2. Cows
The cow is mentioned in both singular and plural forms in nine positions in the Qur’an, the most well-known of which is the story of the cow of the Children of Israel. Allah, the Almighty, says,

“And [recall] when Moses said to his people, “Indeed, Allah commands you to slaughter a cow.” They said, “Do you take us in ridicule?” He said, “I seek refuge in Allah from being among the ignorant.” They said, “Call upon your Lord to make clear to us what it is.” [Moses] said, “[Allah] says, ‘It is a cow which is neither old nor virgin, but median between that,’ so do what you are commanded.” They said, “Call upon your Lord to show us what is her color.” He said, “He says, ‘It is a yellow cow, bright in color – pleasing to the observers.'” They said, “Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided.” He said, “He says, ‘It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.’ “They said, “Now you have come with the truth.” So they slaughtered her, but they could hardly do it.” [Al-Baqarah 2:67-71]

The distinguished characteristics of cows and how to choose them may be learnt from the above verses.

3. Sheep and Goats

They have been mentioned in Allah’s saying,

“[They are] eight mates – of the sheep, two and of the goats,  two. Say, “Is it the two males He has forbidden or the two females or that which the wombs of the two females contain? Inform me with knowledge, if you should be truthful.” [Al-An`am 6:143]

The Qur’an refers to both of them in three positions as God says,

“And to those who are Jews We prohibited every animal of uncloven hoof; and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs or the entrails or what is joined with bone.” [Al-An`am  6:146]

Also, He says,

“And what is that in your right hand, O Moses?” He said, “It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.” [Ta-Ha  20:17-18]

4. Horses, Mules and Donkeys

They have been mentioned in Allah’s saying,

“And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know.” [An-Nahl 16:8]

Horses were mentioned alone two times in the Qur’an. The first time is in the context of what people love. God says,

“Beautified for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses, and cattle and tilled land.” [Aal `Imran 3:14]

In the second time, horses were mentioned in the context of battle and terrifying the enemies of God, as Allah, the Almighty, says,

“And prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy.” [Al-Anfal 8:60]



In particular I address the Ulama and students of the Deen and say, You content yourself with pride on account of only the possession of knowledge. You consider yourself qualified for the lofty ranks of ‘ilm. Every now and again, whether appropriate or inappropriate, you quote to the masses the Hadith, ‘The superiority of an Aalim over an Abid is like my (i.e. Rasullulah’s – Sallallahu alaihi wasallam) superiority over the most inferior amongst you.’

But, are you aware what kind of knowledge has this excellence? Does this superiority only apply to knowledge or knowledge accompanied with practise? If there were no dire warning of punishments in the Kitaab and Sunnah for non-practising Ulama, then to some degree your averment could be entertained. But, when there are these warnings (in the Quran and Hadith) how can knowledge alone be a medium of pride.

You display considerable pride, thinking, ‘We are Ulama.’ Remember, without self-annihilation you are nothing. You have to annihilate yourself and understand that you are nothing. As long as you have not attained this attribute of self-annihilation then understand you are ruined.

Man should never have pride, no matter what pedestal he occupies. How can he have pride when he is an embodiment of defects and faults? Always strive in pursuit of cultivating humility. Only then will there be safety. If humility is not inculcated, there will be no safety ahead.

Nowadays some (learned ones) suffer under the deception that delivering a speech in Arabic is a great excellence and a source of pride. I maintain that no matter how eloquent you become in Arabic and even if you become Abul ‘Ilm (the father of knowledge), you will not be able to converse in Arabic as Abu Jahl had. If only knowledge of Arabic and ability to speak in Arabic were ‘ilm, then Abu Jahl would be a greater Aalim. But, in spite of the superiority of his Arabic, he remained Abu Jahl (the father of the ignorant).

Nowadays, once a person has studied a couple of Arabic books, he is given the title of Molvi whereas in actual fact he is not a Molvi. A Molvi is a person who understands the laws of the Shariah and practises accordingly in both the Zaahiri and Baatini spheres. He has to be a man of Allah. A man of Allah is never a jaahil.

I take qasam (oath) and say if the greatness of Allah Ta’aala enters into the heart, you will become ashamed if someone addresses you as ‘Maulana Sahib’, ‘Hafiz Sahib’, etc. When one gains kamaal (perfection or excellence in the moral and spiritual realms) then one will realize that one is in actual fact a jaahil.

I always maintain that the Ulama are in greater need of moral reformation. We (i.e. Molvis) do very little, but publicize it (our little) much because the desire is only to create a name among people.

“Nowadays the Talabah (students of Deeni Madaaris) are not concerned with Uloom (true knowledge). Their concern is simply to complete a course (of study). They consider it a great Mi’raaj (ascension into the heavens), progress and perfection to have a big turban tied around their heads and be doled out a long certificate. Thus, they (think) they have become Molvis and Maulanas. However, this is not an occasion of happiness nor a sign of having achieved any excellence (kamaal). Nowadays some students although they are turbaned (and officially titled Molvi), lack entirely in ‘ilm and aql (intelligence).


“Hadhrat Abu Barzah Aslami (radhiyallahu anhu) narrated that Rasulullah (sallallahu alayhi wasallam) detested sleeping before Isha and speaking after Isha.”

Commenting on this Hadith Mullah Ali Qaari (rahimahullah) says:

“This discussion deals with such talk which is prohibited after Isha’ Salaat. The reference here (in the Hadith) to detestable talk is to such conversation which is (normally) permissible. As far as haraam conversation is concerned, it remains haraam at all times, not only after Isha’.” [Umdatul Qaari]

It is because of the detestation for conversation after Isha’ that it is Mustahab to delay Isha’ Salaat until one third of the night has passed. Commenting on this fact, Badaaius Sanaa’ states: “If Isha’ is performed early during winter, people will generally indulge in futile conversation after the Salaat because people usually do not go to sleep before one third of the night has passed on account of the long nights (of winter). Thus they will indulge in futile talk as is their habit, and this is forbidden. Furthermore, it is best that a person’s Book of Deeds (for the day) closes with worship than with sin (such as indulgence in futile talk).

All acts of futility even if permissible at other times, are prohibited after Isha’ Salaat. The Qur’aan Majeed in several aayaat emphasizes that Allah Ta’ala has created the night for rest and sleep. The night is not for indulgence in futility and nonsensical activities. Squandering the time with friends, fishing, sport and idle conversation are not permissible.

Deeni activity as well as beneficial worldly activity are permissible after Isha’. The night is also the right of the wife and the family. Conversation with the wife and children after Isha’ is excluded from the prohibition.

Commenting on the practice of idle conversation after Isha’, Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) said:

“According to the Hadith conversation after Isha’ is prohibited and Makrooh. This was my belief even during my student days. However, I did not at that time understand the harm of this prohibition. But, now, Alhamdulillah, I have developed such an aversion (for conversation after Isha’) that, in all truth, if someone after Isha’ comes and even stands in front of me, anger overwhelms me so much that I feel like putting a bullet through him. This is the effect of the suhbat (companionship) of the illustrious seniors.”

Contentment Of the Awliya

[By Mujlisul Ulama]

RASULULLAH (sallallahu alayhi wasallam) said:

“Of the good fortune of the Son of Aadam is that he is pleased (and contented) with whatever Allah has decreed for him.”

Whenever Hadhrat Umar (radhiyallahu anhu) would become ill, he would not act according to the advice of the physician. Once when he was sick, and told to call a physician, he replied: “By Allah! If I know that my cure (from this sickness) is simply to touch my ear, then never would I do so. Whatever Allah Azza Wa Jal decrees is best.”

When Hadhrat Shaddaad Bin Hakeem (rahmatullah alayh) became sick, he distributed a hundred dirhams (silver coins) to the poor in gratitude for the sickness.

When Hadhrat Abu Bakr Ayyaash (rahmatullah alayh) became ill, people called a Christian physician to attend to him. However, Hadhrat Ayyaash did not allow the doctor to even touch him. He refused to submit to diagnosis. As the doctor departed, Hadhrat Ayyaash (rahmatullah alayh) made dua: “O Allah! Just as you have saved me from the pain of kufr, do with me as you deem fit.”

This was the attitude of the Aarifeen and the great Auliya. They were always contented with whatever condition Allah Ta’ala decreed for them. While medical treatment is permissible, it is not compulsory. Abstention from medical treatment is based on Tawakkul and Ridha (being pleased and contented with Allah’s decrees).

While the masses cannot emulate the Auliya in such lofty attitudes, they should at least adhere to the minimum demand, which is: never to complain in times of adversity and hardship. While dua for removal of the calamity is permissible, complaining is not permissible. Complaint against the decrees of Allah Azza Wa Jal is unintelligent and it approaches the confines of kufr.

Christmas during Pre-Christianity Era

In ancient pagan times, the last day of winter in the Northern Hemisphere was celebrated as the night that the Great Mother Goddess gives birth to the baby Sun God. It is also called Yule, the day a huge log is added to a bonfire, around which everyone would dance and sing to awaken the sun from its long winter sleep.

In Roman times, it became the celebrations honouring Saturnus (the harvest god) and Mithras (the ancient god of light), a form of sun worship that had come to Rome from Syria a century before with the cult of Sol Invictus. It announced that winter is not forever, that life continues, and an invitation to stay in good spirit.

The last day of winter in the Northern Hemisphere occurs between the 20th and 22 December. The Roman celebrated Saturnalia between 17 and 24 December.

The early Christians
To avoid persecution during the Roman pagan festival, early Christians decked their homes with Saturnalia holly. As Christian numbers increased and their customs prevailed, the celebrations took on a Christian observance. But the early church actually did not celebrate the birth of Christ in December until Telesphorus, who was the second Bishop of Rome from 125 to 136AD, declared that Church services should be held during this time to celebrate “The Nativity of our Lord and Saviour.” However, since no-one was quite sure in which month Christ was born, Nativity was often held in September, which was during the Jewish Feast of Trumpets (modern-day Rosh Hashanah). In fact, for more than 300 years, people observed the birth of Jesus on various dates.

In the year 274AD, solstice fell on 25th December. Roman Emperor Aurelian proclaimed the date as “Natalis Solis Invicti,” the festival of the birth of the invincible sun. In 320 AD, Pope Julius I specified the 25th of December as the official date of the birth of Jesus Christ.

Christmas official, but not generally observed 
In 325 AD, Constantine the Great, the first Christian Roman emperor, introduced Christmas as an immovable feast on 25 December. He also introduced Sunday as a holy day in a new 7-day week, and introduced movable feasts (Easter). In 354 AD, Bishop Liberius of Rome officially ordered his members to celebrate the birth of Jesus on 25 December.

However, even though Constantine officiated 25 December as the birthday of Christ, Christians, recognising the date as a pagan festival, did not share in the emperor’s good meaning. Christmas failed to gain universal recognition among Christians until quite recently. In England, Oliver Cromwell banned Christmas festivities between 1649 and 1660 through the so-called Blue Laws, believing that Christmas should be a solemn day.

When many Protestants escaped persecution by fleeing to the colonies all over the world, interest in joyous Christmas celebrations was rekindled there. Still, Christmas was not even a legal holiday until the 1800s. And, keep in mind, there was no Father Christmas (Santa Claus) figure at that time.

Christmas becomes popular
The popularity of Christmas was spurred on in 1820 by Washington Irving’s book The Keeping of Christmas at Bracebridge Hall. In 1834, Britain’s Queen Victoria brought her German husband, Prince Albert, into Windsor Castle, introducing the tradition of the Christmas tree and carols that were held in Europe to the British Empire. A week before Christmas in 1834, Charles Dickens published A Christmas Carol (in which he wrote that Scrooge required Cratchit to work, and that the US Congress met on Christmas Day). It was so popular that neither the churches nor the governments could not ignore the importance of Christmas celebrations. In 1836, Alabama became the first state in the US to declare Christmas a legal holiday. In 1837, T.H. Hervey’s The Book of Christmas also became a best seller. In 1860, American illustrator Thomas Nast borrowed from the European stories about Saint Nicholas, the patron saint of children, to create Father Christmas (Santa Claus). In 1907, Oklahoma became the last US state to declare Christmas a legal holiday. Year by year, countries all over the world started to recognise Christmas as the day for celebrating the birth of Jesus.

Today, many of the pagan uses are reflected in Christmas. Jesus was born in March or April, yet his birth is celebrated on 25 December, the time of solstice. The Christmas celebrations end the 12th day of Christmas (6 January), the same amount of days that the return of the sun was celebrated by ancient and Roman pagans. It thus is no surprise that Christian puritans – or even conservative Christians – often are upset that Christmas “is not as religious as it was meant to be,”  forgetting that Christmas was not celebrated at all until fairly recently.


What Did Jesus Say About Christmas?

The Christmas Experience

The perfect Christmas tree is bought. Adorned with ornaments and glittering with tinsel, it stands by the window. The stores are crammed with shoppers hunting for presents and the little ones anxiously waiting for Santa.

Busy with Christmas fever, wonder did you ever, did the Bible or Jesus made any injunction on Christmas ever?

Ponder upon the following analysis on Christmas, and the Truth will become clearer and clearer.

Does Christmas have Biblical Evidence?

The word ‘Christmas’ does not exist in the Bible. The Bible has closed lips on the entire feast of Christmas, with one exception, the decoration of a tree. The Bible itself criticizes the decoration of the (Christmas) trees:

“The customs of the people are worthless, they cut a tree out of the forest, and a craftsman shapes it with his chisel, they adore it with silver and gold, they fasten it with hammer and nails so it will not totter” (Jeremiah 10-3,4).

European Pre-Christian pagans superstitiously believed that the green trees had special protective powers. In fact the use of the Christmas tree began only in the 17th century in Strasbourg, France and from there it spread to Germany, Britain and then to the U.S.

“Tree worship was a common feature of religion among the Teutonic and Scandinavian peoples of northern Europe before their conversion to Christianity…German settlers brought the Christmas tree custom to the American colonies in the 17th century. By the 19th century its use was quite widespread”. (Compton’s Encyclopedia, 1998 Edition)

Was Jesus born on Dec. 25?

Neither the date 25th Dec. nor any other date on Jesus’ birth is mentioned in the Bible. It was not until the year 530 C.E. that a monk, Dionysus Exigus, fixed the date of Jesus’ birth on Dec. 25th. . “He wrongly dated the birth of Christ according to the Roman system (i.e., 754 years after the founding of Rome) as Dec. 25, 753”. (Encyclopedia Britannica, 1998 ed.) This date was chosen in keeping with the holidays already indoctrinated into pagans beliefs.

Roman pagans celebrated Dec. 25th as the birth of their ‘god’ of light, Mithra.

“In the 2nd century A..D., it (Mithraism) was more general in the Roman Empire than Christianity, to which it bore many similarities” (The Concise Columbia Encyclopedia, 1995 ed.)

Other pagan ‘gods’ born on Dec. 25th are: Hercules the son of Zeus (Greeks); Bacchus, ‘god’ of wine (Romans); Adonis, ‘god’ of Greeks, and ‘god’ Freyr of Greek-Roman pagans.

What about Santa Claus?

If aliens descended on earth during the Christmas season, they would undoubtedly believe Christmas as being Santa’s birthday. The words ‘Santa Claus’, appear nowhere in the Bible.

However, Saint Nicholas (Santa Claus) was a real person, a bishop, who was born 300 years after Jesus. According to legend, he was extremely kind and set out at night to bring presents to the needy. After his death on 6th of Dec., school boys in Europe began celebrating a feast day each year.

Queen Victoria later changed the celebration date from Dec. 6th to Dec. 24th eve.

Did Jesus or his Companions Celebrate Christmas?

If Jesus meant his followers to celebrate Christmas, he would have practiced it himself and enjoined it on his followers. There is no mention in the entire Bible that any of his followers ever celebrated Jesus’ birthday like Christians do today.

“The church did not observe a festival for the celebration of the event of Christmas until the 4th century” (Grolier’s Encyclopedia)

Thus we see that neither the Bible nor Jesus and his companions say anything about the celebration of Christmas which currently involves fanfare, commercialization, and extravagant spending, devoid of any spiritual relevance.

Ruling on Christmas & New Year

Praise be to Allah.

Ibn Taymiyah said in his commentary on the ayah (interpretation of the meaning), “And those who do not witness falsehood [al-zoor]…” [al-Furqaan 25:72]: As regards the festivals of the mushrikeen: they combine confusion, physical desires and falsehood, there is nothing in them that is of any religious benefit, and the instant gratification involved in them only ends up in pain. Thus they are falsehood, and witnessing them means attending them.This ayah itself praises and commends (those who do not witness falsehood), which has the meaning of urging people to avoid taking part in their festivals and other kinds of falsehood. We understand that it is bad to attend their festivals because they are called al-zoor  (falsehood). It indicates that it is haraam to do this for many reasons, because Allah. has called it al-zoor.

Allah condemns the one who speaks falsehood [al-zoor] even if no-one else is harmed by it, as in the ayah forbidding zihaar [a form of divorce in which the man says to his wife “You are to me like the back of my mother”], where He says (interpretation of the meaning): “… And verily, they utter an ill word and a lie [zooran]…” [al-Mujaadilah 58:2]. And Allah. says (interpretation of the meaning): “… So shun the abomination of idols, and shun lying speech (false statements) [al-zoor].” [al-Hajj 22:30]. So the one who does al-zoor is condemned in this fashion. In the Sunnah: Anas ibn Maalik (may Allah. be pleased with him) said: “The Messenger of Allah. (peace and blessings of Allah. be upon him) came [to Madeenah] and they had two days in which they would (relax and) play. He said, “What are these two days?” They said, “We used to play (on these two days) during the Jaahiliyyah.” The Messenger of Allah. (peace and blessings of Allah. be upon him) said: “Allah. has given you something better instead of them: Yawm al-Duhaa [Eid al-Adha] and Yawm al-Fitr [Eid al-Fitr].” (Reported by Abu Dawood). This indicates clearly that the Prophet (peace and blessings of Allah. be upon him) definitely forbade his ummah to celebrate the festivals of the kuffaar, and he strove to wipe them out by all possible means.

The fact that the religion of the People of the Book is accepted does not mean that their festivals are approved of or should be preserved by the ummah, just as the rest of their kufr and sins are not approved of. Indeed, the Prophet (peace and blessings of Allah. be upon him) went to great lengths to command his ummah to be different from them in many issues that are mubaah (permitted) and in many ways of worship, lest that lead them to be like them in other matters too. This being different was to be a barrier in all aspects, because the more different you are from the people of Hell, the less likely you are to do the acts of the people of Hell.The first of them is: The hadeeth “Every people has its festival, and this is our festival” implies exclusivity, that every people has its own festival, as Allah. says (interpretation of the meaning): “For every nation there is a direction to which they face (in their prayers)…” [al-Baqarah 2:148] and “… To each among you, We have prescribed a law and a clear way…” [al-Maa’idah 5:48]. This implies that each nation has its own ways. The laam in li-kulli  [“for every”, “to each”] implies exclusivity. So if the Jews have a festival and the Christians have a festival, it is just for them, and we should not have any part in it, just as we do not share their qiblah (direction of prayer) or their laws. The second of them is: one of the conditions set out by ‘Umar ibn al-Khattaab (may Allah. be pleased with him) and agreed upon by the Sahaabah and by all the Fuqaha’ after them is: that those of the People of the Book who have agreed to live under Islamic rule (ahl al-dhimmah) should not celebrate their festivals openly in Daar al-Islam (lands under Islamic rule). If the Muslims have agreed to prevent them from celebrating openly, how could it be right for the Muslims to celebrate them? If a Muslim celebrates them, is that not worse than if a kaafir does so openly?

The only reason that we forbade them to celebrate their festivals openly is because of the corruption involved in them, because of the sin or symbols of sin. In either case, the Muslim is forbidden from sin or the symbols of sin. Even if there was no evil involved apart from the kaafir feeling encouraged to celebrate openly because of the Muslim’s actions, how can a Muslim do that? The evil involved (in their festivals) will be explained below, in sha Allah.Al-Bayhaqi reported with a saheeh isnaad in Baab karaahiyat al-dukhool ‘ala ahl al-dhimmah fi kanaa’isihim wa’l-tashabbuh bihim yawmi nawroozihim wa maharjaanihim  (Chapter on the abhorrence of entering the churches of ahl al-dhimmah on the occasion of their New Year and other celebrations): From Sufyaan al-Thawri from Thawr ibn Yazeed from ‘Ata’ ibn Deenaar who said: ‘Umar said: “Do not learn the language of the non-Arabs, do not enter upon the mushrikeen in their churches on their feast-days, for the wrath (of Allaah) is descending upon them.” ‘Umar ibn al-Khattaab said: “Avoid the enemies of Allaah on their festivals.” It was reported with a saheeh isnaad from Abu Usaamah: ‘Awn told us from Abu’l-Mugheerah from ‘Abd-Allaah ibn ‘Amr: “Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.” ‘Umar forbade learning their languages, and even entering their churches on the day of their festival, so how about doing some of the things they do on those days, or doing things that are a part of their religion? Is not going along with their actions worse than learning their language? Is not doing some of the things they do on their festival worse than just entering upon them? If divine wrath is descending upon them on the day of their festival because of what they do, then is not the one who does what they do, or a part of it, also exposed to the same punishment? Do not the words “Avoid the enemies of Allaah on their festivals” mean that we should not meet them or join them on those days? So how about the one who actually celebrates their festivals?

‘Abd-Allaah ibn ‘Amr clearly stated: “Whoever lives in the land of the non-Arabs and celebrates their New Year and their festivals, and imitates them until he dies in that state, will be gathered with them on the Day of Resurrection.” This implies that the one who joins in with them in all of these matters is a kaafir, or that doing this is one of the major sins (kabaa’ir) that will doom one to Hell; the former meaning is what is apparent from the wording.He mentioned – and Allaah knows best – the one who lives in their land, because at the time of ‘Abd-Allaah ibn ‘Amr and the other Sahaabah, they used to forbid open celebration of kaafir festivals in the Muslim lands, and none of the Muslims imitated them in their festivals; that was possible only when living in the lands of the kaafirs. ‘Ali (may Allaah be pleased with him) refused to even acknowledge the name of their festivals which were exclusively theirs, so how about actually celebrating them? Ahmad mentioned the meaning of the reports narrated from ‘Umar and ‘Ali (may Allaah be pleased with them) on this topic, and his companions discussed the matter of festivals.

Imaam Abu’l-Hasan al-Aamidi said: the one who is known as Ibn al-Baghdaadi said in his book ‘Umdat al-Haadir wa Kifaayat al-Musaafir: “It is not permitted to attend the festivals of the Christians and Jews. Ahmad stated this in the report of Muhannaa, and his evidence for that is the aayah (interpretation of the meaning): ‘And those who do not witness falsehood [al-zoor]…’ [al-Furqaan 25:72]. He said: (This is) al-Sha’aaneen and their festivals. He said: The Muslims are to be prevented from entering upon them in their synagogues and churches.”

From Iqtida’ al-Siraat al-Mustaqeem Mukhaalifat Ashaab al-Jaheem by Ibn Taymiyah, p. 183.

Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah: “Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah.” 

Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not aceept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):  “If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. . .” [al-Zumar 39:7] “. . . This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion . . .” [al-Maa’idah 5:3] So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise. If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning): 

Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers.” [Aal ‘Imraan 3:85] 

It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations. Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.”

Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: “Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak.” Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion. 

Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.

Sports & the Mu’min

[Note: This article was typed at the time of soccer world cup 2010, but this topic serves as a general awareness to all types of sports for Muslims all over]

By Mujlisul Ulama


With its usual forked tongue, the NNB JAMIAT (NO NAME BRAND JAMIAT) also known by the alias, Jamiatul Ulama of Fordsburg, in support of the haraam fisq and fujoor world cup games, ludicrously states in a recent pamphlet:

“Sport is undoubtedly among the activities through which man seeks release from the stresses of everyday life. Sport in many ways offer an escape from the pressures of pur daily responsibilities. It satisfies the human need for joy and entertainment. It is a legitimate means of developing life skills, engendering love within members of a family, developing a robust physique and a means of refreshing a tired and weary mind.”

While the Qur’an and Rasulullah ﷺ unequivocally and emphatically denounced and outlawed sport – every kind of sport – for the Mu’mineen, the NNB Jamiat shamelessly seeks to legalize and halaalize haraam sport in the Name of Allah Azza Wa Jal. Let us analyze the ghutha (haraam rubbish) of which the aforementioned averment of the NNB Jamiat comprises.

(1) Man seeks release from the stresses of everyday life through sport

Man also seeks such release through liquor, hashish, drugs, flirting with females, zina, music and other haraam acts. All such release valves are haraam and do not form part of the life of Muslim man about whom Rasulullah ﷺ said, “Verily this world has been created for you while you have been created for the Aakhirah.” The primary purpose for man’s creation and despatch to this ephemeral earthly abode as declared by the Qur’an Shareef is: “I have not created Jinn and Man but for worshipping me.”

Since sport – all sport, not only western sport, is the very antithesis of worship which in this particular Qur’anic context means permanent Thikrullah, Rasulullah ﷺ banned it by declaring: “Every sport of the Mu’min is baatil, except his play with his wife, training his horse and practising with his bow.” The three exceptions are significant and require no elaboration for ready comprehension. Instead of Thikrullah, sport in fact diverts from the remembrance of Allah Ta’ala and engenders massive disobedience, fisq and fujoor.

It is not permissible for the Mu’min to find relief for his stresses in haraam activity. Just as it is haraam to seek release for stress in liquor, gambling, dagga and zina, so too is it haraam to seek such release in the baatil of sport. The first and foremost medium which Allah Ta’ala has ordained for the release of stress is His Remembrance, hence the Qur’an Majeed states: “Verily, in the Thikr of Allah do hearts find rest (peace and comfort).”

Rasulullah ﷺ has further instructed the Ummah to find release for stress and fear and to seek aid in Salaat. It was the practice of Nabi-e-Kareem ﷺ to hasten towards Salaat and perform two rak’ats when fear, etc settle on him. The Qur’an Majeed commanding obedience to Rasulullah ﷺ in every detail says that “In the Rasool there is a beautiful pattern of life.” But this pattern is adopted by only those about whom the Qur’an says: “…for them who hope to meet Allah and (believe) in the Last Day.”

It is just axiomatic that men of the NNB jamiat’s ilk who had halaalized the billion condom event are exvluded from those who derive rest and comfort in Thikrullah. Instead of Thikrullah, they require indulgence in fisq and fujoor which they legitimize for the sake of finding a valve to release their pent-up haraam, inordinate, carnal lusts. Thus, instead of taking the route to the Musjid as Rasulullah ﷺ and the Sahaabah used to practise when ‘stress’ settled on them, the fraudulent Ulama-e-Soo’ take the road to the stadium of fisq and fujoor, fuhsh and munkar.

(2) Sport provides an escape from the pressures of daily responsibility

Leave alone the fisq of sport, it is not permissible to engage in even ibadat to Leave alone the fisq of sport, it is not permissible to engage in even ibaadat escape responsibilities. The only solution for with responsibilities is to execute them within the confines of the Shariah and courage. Responsibilities may not be escaped. Responsibilities come with Huqooq (rights and obligations), especially Huqooqul Ibaad or rights and obligations related to others. A man may not shirk his responsibility to maintain, train and care for his family by deserting them to relieve him of the ‘burden’. The Muslim can find relief from the pressure of responsibilities only by fulfilling the essential rights and obligations of the responsibilities which Allah Ta’ala has imposed on him as Amaanat (Sacred Trust). The pressure cannot be effaced in haraam, baatil sport. Correct fulfilment of responsibilities itself brings pleasure, satisfaction and comfort in its wake.

It is of the ways of the fussaaq and fujjaar to indulge in liquor, sport and futility to escape their responsibilities, and many of them when failing to find escape despite such haraam indulgence, commit suicide.

(3) Sport satisfies the human need for joy and entertainment

We are living in an abode which Rasulullah (sallallahu alayhi wasallam) described as a ‘prison’. Thus he said: “This world is a jail for the Mu’min and a paradise for the kaafir.” If the NNB Jamiat’s so-called ulama, had the faintest idea of the goals of Islam and the purpose of Insaan on earth, and if they had ever experienced a whiff of the fragrance of Ilm-e-Wahi, never would it have been possible for them to have blurted out the rubbish of the ‘need for joy and entertainment’. To crown this disgusting attitude they have the shameless audacity to advocate  gratification of joy and  entertainment through immoral haraam practices – by indulgence in fisq and fujoor.

When the Mu’min is constricted and constrained by a thousand fetters of the Shariah, how does ‘joy and entertainment’ and that too by way of haraam sport feature in his life? When the Qur’aan Majeed repeatedly reminds us: “The life of this world is but play and amusement while the abode of the Aakhirah is best for those who fear (Allah). What! Do you have no intelligence (to understand this obvious reality and truth?.)”, then by what stretch of Imaani logic does a Mu’min explore avenues for the satisfaction of ‘joy and entertainment’ which Allah and His Rasool have negated here on earth and confirmed for us in Jannat? 

Furthermore, sight should not be lost of the fact that the NNB Jamiat made its baatil averment in the context of the current world cup event which is infested with fisq and fujoor of the vilest kind. When even sport minus the other numerous haraam paraphernalia usually attached to it is baatil and haraam, what has happened to the brains of the NNB Jamiat’s molvis who have miserably failed to understand the glaring hurmat of the innumerable vices connected to the billion condom event?

Rasulullah (sallallahu alayhi wasallam) has made one exception for joy and entertainment, and that is a man’s wife. The Hadith unambiguously prohibits all sport except with the wife. It should also be understood that this solitary exception has been made for the sake of the wife, not for the husband to find an outlet for ‘joy and entertainment’.

Woman is naaqisatul aql, hence the husband is allowed to satisfy her natural inclination for futility. He is allowed to have sport with his wife in order to keep her happy. This concession has not been ordained for man’s enjoyment and entertainment. 

As for his horse, the objective is not enjoyment and entertainment, but training the horse and practising with the bow (the instruments of Defence in those days), is to acquire the necessary skills for Defence. The objective is not the derivation of carnal joy and entertainment as the NNB Jamiat propagates. As far as such ‘joy’ is concerned, even plain laughter in abundance is forbidden. In this regard Rasulullah ﷺ said: “Much laughter kills the (spiritual) heart.”

With regard to the NNB Jamiat’s propagation of joy and entertainment to forget the stress of the worry of the Qabr and Jahannum, the Qur’aan Majeed says: “Say (O Muhammad!): ‘The Fire of Jahannum is hotter. If only they can understand. Therefore they should laugh little and cry much as a compensation for the (mis)deeds they perpetrate.” [Surah Taubah, aayats 81 and 82] 
In the tafseer of these verses is mentioned: “If people contemplate their plight in the Hereafter, they will forget their worldly pleasures (advocated by the NNB Jamiat), especially mocking at the sincere ones (who prohibit this haraam joy and entertainment).”

“Hadhrat Abu Musa (radhiyallahu anhu) narrated that Rasulullah ﷺ  said: ‘The people of Jahannum will shed tears in such profusion that ships will be able to sail in the ocean of their tears, and when their tears dry, they will shed tears of blood.” [Mustadrak of Haakim]

Hadhrat Abdullah Ibn Abbaas (radhiyallahu anhu) narrated that Rasulullah ﷺ said: “Two eyes (i.e. two types of people) will not be touched by the Fire: the eyes which cried because of the fear of Allah, and those eyes which remained awake guarding the Muslims in the Path of Allah (during Jihad).” [Tirmizi]

Hadhrat Uqbah Bin Aamir (radhiyallahu anhu) narrated that he asked Rasulullah ﷺ: ‘In what is  salvation?’ Rasulullah ﷺ said: “Guard your tongue; remain in your home and cry much.” [Tirmizi]

This then is the teaching, spirit and ethos of Islam. There are innumerable Ahaadith which emphasize seclusion, meditation, abstention from futility, sport, amusement even if such futility is lawful initially. As far as the haraam perpetrations which are the shiaar (outstanding features) of all sport tournaments, matches and the like are concerned, the question of participation, enjoyment and entertainment does not arise just as the question of consuming pork can never even be considered by Muslims even if some filthy haraam halaalizer has halaalized it with a haraam certificate.

If the NNB Jamiat deems the sounds of the braying of asses with vuvus to be joy and entertainment, let them take the pathway to Hell Fire. Part of the ‘joy and entertainment’ – integral constituents – of the world cup event supported and advertised by the NNB Jamiat and the other marauder of Imaan, the MJC, is music, liquor, zina, prostitution, intermingling of sexes, gambling, viewing scantily dressed faajiraat, clowns and buffoons with painted faces, viewing the satr of players, viewing female players immodestly and immorally gyrating on the playing field like  a troop of baboons, watching adult human beings running like monkeys after a ball, tripudiating kuffaar, fussaaq and fujjaar, hero  worship, raucous shouting, jeering and insulting of drunken louts, wasting of huge amounts of money, adjusting Salaat times, especially Jumuah time to enable the fussaaq and fujjaar to be in time for the viewing of the haraam baatil, emulating all the ways, styles and attitudes of the kuffaar players, deifying the fussaaq, fujjaar, kuffaar drunken players etc., etc. These are the practices which the NNB Jamiat and the MJC by implication of their condonation of this colossal event of baatil advocate and promote.  

Hero worship is akin to idolatry. Such ‘worship’ is not condoned by Islam for even Sahaabah and Auliya. It shifts the servant’s praise and trust (Hamd and Tawakkul) from Khaaliq (Allah, The Creator) to his makhlooq (creatures). The episode of Hadhrat Khalid Bin Walid (radhiyallahu anhu) by Ameerul Mu’mineen, Hadhrat Umar Ibn Khattaab (radhiyallahu anhu) is a salubrious Naseehat for Muslims.

One of the main reasons for Hadhrat Khalid’s dismissal from his position as Commander-in-Chief of the Muslim army, was the cult of hero worship which Hadhrat Umar (radhiyallahu anhu) saw developing in the ranks of Muslims. Hadhrat Khalid’s intrepidity, invincibility, battlefield victories and conquests of lands for Islam had endeared him to the Ummah and had made him a veritable hero. The name ‘Khalid’ was on everyone’s lips.

When Hadhrat Umar (radhiyallahu anhu) observed that instead of attributing the battlefield victories to Allah Ta’ala, Muslims were looking at Khalid. He feared that this cult of hero worship would be the undoing of Muslim success. Thus, with conviction and the firmest faith and trust in Allah Ta’ala, Hadhrat Umar (radhiyallahu anhu) dismissed Hadhrat Khalid (radhiyallahu anhu) in the thick of a crucial battle, and he appointed Hadhrat Abu Ubaidah Bin Jarraah (radhiyallahu anhu) the commander-in-chief.

Compared to Hadhrat Khalid (radhiyallahu anhu), the new Commander, Hadhrat Ubaidah (radhiyallahu anhu) was a ‘weakling’. He lacked the intrepidity of Hadhrat Khalid Bin Walid whose title was Saifullah (The Sword of Allah).  But with gaze focused on only Allah Ta’ala, Hadhrat Umar (radhiyallahu anhu) acted to decisively eliminate the seeds of hero worship which he had discerned germinating among Muslims.

Now when hero worshipping such a great Sahaabi as Hadhrat Khalid Bin Walid (radhiyallahu anhu) was intolerable, and it culminated in his dismissal at an extremely delicate moment in the nascent history of Islam, what then does the Mu’min’s Imaan decree regarding hero worshipping fussaaq, fujjaar and kuffaar players wallowing in physical and spiritual janaabat?

The ghutha ‘advice’ emanating from forked tongues, with which the NNB Jamiat has satanically attempted to mislead the unwary and ignorant masses makes it abundantly clear that the molvis of that outfit have absolutely no conception of the Shariah, neither of its express teachings nor of its spirit. The Qur’aan and Rasulullah (sallallahu alayhi wasallam) emphatically negate sport and amusement with their accompaniment of ‘joy and entertainment’ in every dimension with the three exceptions mentioned in the Hadith. Rasulullah ﷺ said:

“If you knew what I know (of the life in Barzakh, Qiyaamah and Jahannum), then you will laugh little and cry much, and you will derive no joy (and entertainment) with your wives on your beds. You will flee to the wilderness and wish that you were a blade of grass.”

For whose benefit did our  beloved Nabi ﷺ express this heart rending naseehat? Should the Ummah’s response to this Call emanating from the throbbing heart of Nabi-e-Kareem ﷺ  be participation in an event which puts even Iblees to shame? Is the response to this naseehat, ‘joy and entertainment’ by participation in baatil and  haraam – in the billion condom event of zina, fisq and fujoor? 

Are there no molvis in the NNB Jamiat who are aware that Rasulullah ﷺ said: “What truck do I have with this world? My similitude is that of a horse rider (on a long arduous journey). He rests (for a short while) in the shade of a tree (in the desert, then he again sets forth on his journey)”. Are Muslims not required to be influenced by this ethos of the Aakhirah?

Throughout his blessed life, the Sahaabah never heard a sound of laughter from Rasulullah ﷺ. The furthest he ventured was to smile. It comes in the Hadith that our beloved Nabi ﷺ was Daa-imul Fikr, i.e. he was perpetually absorbed in worry – worry about his Ummah, worry about Barzakh, worry about the Aakhirah. But about what is this Ummah today worrying? And, to what level of degradation have the Ulama of this Ummah sunk? Every vestige of shame and honour has been extinguished by the ulama-e-soo’ who are today digging at the foundations of Islam.

On his mubaarak deathbed Rasulullah ﷺ repeatedly said: “There is no life of joy except the life of the Aakhirah.” But the NNB Jamiat seeks joy and entertainment in filth, fisq and fujoor. Let them hang their heads in shame if they believe that they still have a flicker of Imaan in their hearts.

What joy and entertainment can a true Mu’min ever experience on earth when he knows and understands that Malakul Maut is stalking him and calling him five times a day? What joy and entertainment does a Mu’min pursue when the Qabr calls him five times a day? We wonder if these molvis ever make tilaawat of the Qur’aan. If they are making tilaawat, it is clear that they do not understand a word of what they are reciting. How can a Mu’min who recites aayaat depicting the terrors of Qiyaamah, the painful punishment of Jahannum and the wonders of Jannat ever derive joy and entertainment in najaasat, haraam, fisq and fujoor?

The vile attitude of the NNB Jamiat convinces us that they belong to the category of damned people about whom Hadhrat Ibn Umar (radhiyallahu anhu) said:

“There will dawn an age over the people when they will congregate in the Musaajid and perform Salaat while not a single one of them will be a Mu’min.” Reverends and pundits! Take heed!

This warning should be more than adequate to shock any Muslim in whose heart there is a flicker of Imaan. Furthermore, the searchers of joy and entertainment should understand that they are plodding the path of Jahannam, for Rasulullah ﷺ said: “The Fire is covered with (things of) desire, and Jannat is veiled with hardships.” Now those who choose these haraam and baatil sports with their accompaniment of the worst kinds of fisq and fujoor, should know that they are plodding the path to Jahannum. There is not a single Mu’min on earth who will venture to believe that even a single act of the multitude of immoralities attached to the billion condom event is a deed of Haqq or an act of permissibility or an act leading to Jannat. Anyone claiming to be a Muslim but who believes that any of the baatil and haraam activities of this event of immorality is legitimate and halaal should understand that his Imaan is extinguished.

Besides the conglomeration of haraam elements accompanying the billion condom event, the senior Muftis have outlawed kuffaar sport on just one ground, Tashabbuh bil kuffaar (emulating the kuffaar).

Expressing deep fear for his Ummah, Rasulullah ﷺ said: “Of the things I fear for you after me is that the glitter and adornment of the world will be opened for you.” Just ponder at the haraam glitter and adornment of the baatil event whose ‘virtues’ the NNB Jamiat is extolling and encouraging Muslims to attend the worst event of fisq and fujoor in mankind’s history.

Even futility devoid of flagrant sin and transgression is banned for Muslims. Rasulullah ﷺ said in this regard: “The beauty of a man’s Islam is that he shuns futility.” Describing the praiseworthy attributes of the Mu’mineen, Allah Ta’ala says in the Qur’aan Shareef: “Verily, the Mu’minoon have attained success. They who are humble in their Salaat, and they turn away from futility…” [Surah Al-Mu’minoon, aayats 1, 2 and 3]

“When they hear laghw (nonsense, futility and the like), they turn away from it and they say: ‘For us are our deeds and for you are your deeds. Salaam on you. We do not follow the jaahileen.” [Surah Al-Qasas, aayat 55]

What transpires at the billion condom sporting event is not just laghw. It is fisq and fujoor of the worst kind legitimized by the NNB Jamiat. 

Do the joy and entertainment advocated by the NNB Jamiat draw Muslims to the Aakhirah – to the remembrance of Allah Ta’ala or to Jahannum? Men of the Deen are supposed to remind Muslims about the abode of the Aakhirah and discourage them from engrossment in even halaal worldly pursuits. But the NNB Jamiat does the exact opposite and with its advocacy of finding joy and entertainment in baatil sports, it is in fact diverting Muslims from the remembrance of Allah Ta’ala and making them oblivious of Maut, the Qabr and Qiyaamah. Once Rasulullah ﷺ  recited the aayat: “When Allah intends to guide a person, He expands his breast for Islam.”   Someone asked: ‘O Rasulullah! Is there a sign for this to recognize it (the expansion of the breast)?’ Rasulullah (sallallahu alayhi wasallam) said: ‘Yes. It is to turn away from this abode of deception (the world), and to turn towards the everlasting abode (Jannat), and to be prepared for Maut before its arrival.”

Is there any relevance between what the NNB Jamiat is advocating and what Rasulullah ﷺ had advocated? Rasulullah ﷺ also said: “When you see that a man has adopted zuhd in the world (i.e. renunciation of the world) and he is of little speech (he hardly speaks), then be close to him, for verily, hikmat (wisdom) is revealed to him.” Is there any relationship between the vile sporting activities, the joy and entertainment advocated by the NNB Jamiat with this portrayal of the Mu’min presented by Rasulullah ﷺ? Nabi ﷺ said: “When Allah loves a person, He saves him from the world.” But NNB Jamiat propagates that Muslims should plunge into evil and immorality – joy, entertainment, baatil sports, and all the fisq, fujoor and khuraafaat which accompany the billion condom event of the century. It advocates honour for the droves of fussaaq, so-called “Muslim” players who are all renegades (Murtadds). “When the faasiq is praised, the Arsh of Allah shudders.” (Hadith)

In the pursuit of haraam joy and entertainment, the NNB Jamiat has legitimized the billion condom sporting event, promoting support for it, and encouraging Muslims to identify with all the haraam calamities flowing in the wake of this colossal misfortune. In every aspect of haraam, Muslims are emulating the kuffaar. In so doing they have become the subject for the materialization of Rasulullah’s ﷺ prediction:  

“Most certainly you will follow the ways of those before you cubit by cubit to such an extent that if they enter into a lizard’s hole, you will follow them (into the hole).” Muslims who identify with the haraam sporting event are emulating every aspect, every act, every attribute and every attitude of those wallowing in physical and spiritual janaabat. Yet, this is the advocacy of the NNB Jamiat, and it is doing so in Allah’s Name with forked tongues, pretending holiness while advocating haraam. It piles on itself kufr upon kufr.

The conduct of the NNB Jamiat is an utter disgrace. They have become a disgusting lot of waste matter. They are not even a shadow of the original Jamiatul Ulama Transvaal. They are aptly portrayed in the following Hadith of Rasulullah ﷺ: “The original Saalihoon (Men of Piety) will depart one after the other. Then there will remain only the rubbish such as the rubbish of barley or dates. Allah cares not a bit for them.”  

And why should Allah Ta’ala care for these ulama-e-soo’ who direct Muslims to the path of Jahannam with their concept of joy and entertainment – baatil, haraam joy and entertainment? Let them laugh, enjoy and entertain with their haraam sport. Jahannum waits for them patiently. All the Saalihoon of the old and original Jamiatul Ulama have departed from this dunya. Now is left only the ghutha’.

Ibn Abi Shaibah records in his Al-Musannaf a Hadith in which it is mentioned that when the Sahaabah began joking and laughing much, then Allah Ta’ala revealed the aayat: “What! Has the time not yet arrived for the hearts of the Believer to become tender for the Thikr of Allah?” Another narration states that this aayat was revealed when the Sahabah indulged a bit in joking.” When Allah Ta’ala reprimanded the Sahaabah for even indulging in laughter, what then shall we conclude about the baatil, haraam sports with its avalanche of filth and immorality? There is absolutely no compatibility between Imaan and sport.

(4) It (i.e. this haraam and baatil sport) is a legitimate means of developing life skills, engendering love within members of a family,  developing robust physique and a means of refreshing a tired and weary mind.

Most of this ghutha which the NNB Jamiat has gorged out in this statement is a regurgitation of the haraam joy and entertainment already explained above. By what stretch of Islamic logic and on the basis of which Shar’i daleel did the NNB outfit find the rubbish baatil to be Islamically legitimate? The cranks in the NNB Jamiat need to have their brains checked by a doctor who is an expert in diagnosing satanic madness. When Rasulullah (sallallahu alayhi wasallam) branded all sport baatil and on the basis of this very Hadith have all the Fuqaha of all Math-habs proclaimed all sport haraam, on what basis then does this fraternity of ulama-e-soo’ claim that sport is ‘legitimate’? The Qur’aan derides and outlaws lahw and la’b (play and amusement), but these NNB Jamiat miscreants shamelessly say that these baatil sports with their accompaniment of a multitude of evils are legitimate.

Developing ‘life skills’? Besides this being ludicrous and laughable it is a sign of mental derangement with which Allah Ta’ala has afflicted the brains of these maghaabee (plural of ghabi – morons) who have legitimized even the symbols of kufr and shirk, praying in churches under crosses and masquerading as Hindu pundits in the Musjid. Now they are halaalizing flagrant acts of immorality with their promotion of the billion condom sporting event. The only skills that could be developed from haraam sport is the skill of admission into Jahannum.

When Rasulullah ﷺ harshly banned ‘intelligent’ games such as chess and backgammon by saying: ‘Whoever plays backgammon has dyed his hand in the blood of a swine.’, despite some authorities acknowledging that it does develop wit, then what verdict should be issued for the haraam, baatil billion condom games with its accompaniment of almost every immorality under the sun?

Can the morons of the NNB Jamiat show where in the Shariah is it advocated that ‘life skills’ (whatever this rubbish means) should be developed via the medium of baatil, lahw and la’b? What ‘life skills” can be developed by viewing kuffaar, fussaaq and fujjaar chasing after  balls, hitting balls, dancing and prancing like apes? This contention is too stupid and ridiculous to even apply intelligence for its refutation. It is sufficient to say that the NNB Jamiat miscreants have finally been digested by shaitaan.

How does indulgence in haraam engender love within members of a family? When Allah Ta’ala wants to punish the ulama-e-soo’ He initiates the process by deranging the brains of those who propagate baatil in the name of the Deen. They seek honour, name and glory with baatil. But they will be rudely disappointed and shocked. Hadhrat Junaid Baghdaadi (rahmatullah alayh) said: “He who seeks honour with baatil, Allah will disgrace him with the Haqq.”

Instead of engendering love, haraam sport engenders hatred and malice. Hooliganism, drunkenness, insult, abuse and vulgarity are regular features of sport. This applies to even amateurs who play haraam sport to wile away the ni’mat of Time. For runs and goals they become mutual enemies. Indulgence in sport frequently leads to deteriorating relationship between husband and wife. We are aware of acts of moral turpitude which are consequences of playing sport even in a private environment. There is a lot of shaitaaniyat involved when people go off on a Sunday to play sport with their friends – friends who in reality are fiends. A friend according to Rasulullah ﷺ is a man – ‘When you see him, he reminds you of Allah. When he speaks, he increases you in knowledge, and when he acts, he reminds you of the Aakhirah.”

Hadhrat Yahya Bin Muaaz (rahmatullah alayh) said: “Your true friend is he who warns you of your sins.” Love is built on the basis of the Deen, not on the basis of baatil. The Mashaaikh say that every relationship initiated on the basis of the dunya will end in acrimony and disaster. How can this haraam sport engender love in the family when lustful men unconcerned with the Deen and oblivious of the grave and its torments, focus their filthy sights on scantily dressed immoral sportswomen and females in the haraam environment and immoral atmosphere created by baatil sport? How can participation in sport engender love in family members when it is seen that for the sake of baatil sports husbands miserably fail to uphold the huqooq of their families? In the past many wives have written to us complaining of being neglected by their husbands who spend more time with their ‘friends’ indulging in baatil sport. The molvi who wrote the trash of sport engendering family love must be crucified on the cross he had worshipped in the church.

As for ‘developing a robust physique, this is another display of stupidity. Even if it be assumed that sport – baatil sport – does engender or develop ‘robust physique’, pork too satiates hunger and provides food. Riba also provides easy money and zina provides gratification for immoral and inordinate carnal lust. Worldly benefits may not be pursued, and needs may not be satisfied by haraam means. To develop robust physique it is haraam to adopt baatil and haraam methods such as vulgar and immoral sport.

Furthermore, robust physique is not reliant on baatil sports. Sport has never been the method for developing robust physique and stamina. In fact, the robust physique necessary for these haraam games of sport is developed in ways which produce physical fitness and robust physique. Thus, sportsmen who indulge in haraam sport undergo much physical training, doing numerous and prolonged physical fitness exercises to develop the stamina necessary for their sporting activities. A boxer does not indulge in sport for developing the necessary stamina and robust physique for his profession.

There are legitimate ways of developing the body physically and to gain stamina and robust physique. 

There are numerous physical exercises, swimming, running, horse riding,  martial arts, etc. which produce robust  physique. Indulgence in baatil sports  with all its concomitant vulgarities,  immoralities and evil is never for Muslims. For those for whom this earth  is a paradise, indulgence in carnality, nafsaaniyat and shaitaaniyat is quite logical and acceptable. But for an  Ummah who has been created for the Aakhirah, the vile and satanic advocacy  of the NNB Jamiat defies all Imaani logic. It is in violent conflict with Imaan.

As far as possible Muslims are required to compulsorily refrain from adopting alien methods even in lawful physical exercises. When Hadhrat Umar (radhiyallahu anhu) was the Khalifah he sent instructions to the governors of the various regions of the Islamic empire banning emulation of the dress styles of the non-Muslims. He also issued an order prohibiting Muslims from mounting their horses in the style of the Ajam (non-Muslims). While non-Muslims would hold the horse and mount it, the Arab way was to run and leap on to the horse. The Sahaabah were the best soldiers and fighters. They humbled and utterly defeated and routed the armies of the then super powers, the Persians and the Romans without them ever having had a formal military training. Yet their physique was robust and their spirituality was celestial. 

Can you ever imagine Khalid Bin Walid (radhiyallahu anhu) or the Khulafa Raashideen or Rasulullah ﷺ running stupidly after a stupid ball, prancing and galumphing ludicrously and arguing that they are doing so for ‘robust physique’? Summing up the character and spirit of the Sahaabah, a Christian who stealthily spent sometime in the Muslim camp reported to the king: “At night they are ruhbaan (monks), and during the day they are expert fighters.” From whence did they acquire their robust physique? Definitely not from conducting themselves as baboons and braying like asses who are supported by the NNB Jamiat and the MJC. About these robust Sahaabah who had no formal military training programme, Allah Ta’ala says in the Qur’aan Majeed: “If among you there are twenty Saabiroon, they will defeat two hundred (of the enemy).”

For the success and victory of Muslims they need to be robust in obedience to Allah Ta’ala and in emulation of the Sunnah of Rasulullah ﷺ. Then the little physical activity they engage in with dignity and within the prescribed limits of the Shariah will suffice for them. 

The NNB Jamiat outfit believes itself to be a representative of Rasulullah ﷺ by virtue of them being molvis. Yet, they advocate everything which is contrary to the Shariah. They are in diametric conflict with Rasulullah ﷺ for they advocate vice and immorality and endeavour to camouflage all their haraam rubbish with Islamic hues. They are indeed scraping the very bottom of the barrel of villainy and evil.

There are many ways of developing good and robust physique without adopting the baatil practices of the kuffaar. Follow the Sunnah and the effect will be physical and spiritual health and strength. The Mu’min’s success and salvation do not lie in emulation of aliens and obsequiously and disgracefully following them into the ‘lizard’s hole’ as the NNB Jamiat is advocating and promoting with its haraam support for the baatil sport of the world cup billion condom event.

Allah Ta’ala says in the Qur’aan Majeed: “Verily, We have created Insaan in hardship.” On earth which is the Mu’min’s prison, he is saddled with toil, struggle and hardship. In every sphere of his life there is considerable hardship. Along with his worldly duties, obligations, toil, struggles and hardship, there is the constant worry and fear of Maut, the torments of the Qabr, Qiyaamah and Jahannum. How will be my end on earth? 

No one has any guarantee that he will depart from this ephemeral earthly abode with Imaan intact. This life is not for play, joy and entertainment. Only kuffaar who have no conception of the Aakhirah and the dangers lying ahead of them, and only Muslims who are totally oblivious of these transcendental realities squander away their lives in baatil sport, joy and entertainment.

The day these NNB molvis see Malakul Maut, they will be rudely and harshly shocked into reality. They will then be cured of their spiritual and mental paralysis which is today making them impervious of the rijs, fisq and fujoor in which they are indulging and which they are propagating as virtues. That is the day about which the Qur’aan Majeed says: “That day the hearts and eyes will be upturned.”

Lahw-La’b (sport, amusement, futility): What the Fuqaha say

“Every sport is impermissible because Rasulullah ﷺ said: “Every sport of the son of Aadam is baatil except his play with his wife, training with his horse and practising with his bow.” [Al-Jaamius Sagheer, Vol. 1, page 483]

Explaining the prohibition of backgammon and chess, it is mentioned in Tabyeenul Haqaaiq, Vol. 6, page 414: “Playing with backgammon, chess and every sport is not permissible because Rasulullah ﷺ said: ‘Every sport of Ibn Aadam (i.e. of man) is haraam except three: his play with his wife, his training with his horse, and his practising with his bow.”

Al-Bahrur Raaiq, Vol. 8, page 236: “Playing with chess, backgammon and every sport are not permissible because Rasulullah (sallallahu alayhi wasallam) said: ‘Every play of Ibn Aadam is haraam except three……..”

In the kitaab, Majma-ul Anhaar fi Sharhi Muntaqil Abhur, Vol. 4, page 222 it is mentioned: 

“Playing with backgammon, chess and arba’ ashar which is a sport adopted by the Yahood, and every other sport are haraam because Rasulullah (sallallahu alayhi wasallam) said: ‘Every sport of Ibn Aadam is haraam……..”

In Fataawa Hindiyyah is stated that there is consensus of all Math-habs that every sport is haraam except chess which according to the Ahnaaf, Hanaabilah and Maalikiyyah is haraam while Makrooh according to the Shaafi Math-hab. Besides this slight difference pertaining to chess, there is Ijma’ of the Math-habs that all sport is haraam.

In Nisaabul Ihtisaab, two narrational proofs for the prohibition of sport are mentioned:

(1) The Qur’aanic aayat: ‘What! Do you think that We have created you abath (to indulge in sport  and futility)?”  

(2) The Hadith in which Rasulullah ﷺ said: “The sport of the Mu’min is baatil except three…..” [Vol.1, page 153]

There is really no need to even present proofs from the kutub to understand the prohibition of sport. This prohibition applies to sport per se, that is to pure sport unaccompanied by all the other haraam and immoral elements and factors which incumbently are attached to sport nowadays. Rasulullah ﷺ has made three exceptions which have already been explained in the aforegoing pages.

Displaying stark hypocrisy, the NNB Jamiat cites the following Qur’aanic aayat in its pamphlet: “Know that the life of this world is but play and a passing delight and a beautiful show (the course) of boastful vying with one another and of (your greed) for more and more riches and children….57:20”

The word lahw in this aayat has been translated by the NNB Jamiat: ‘a passing delight’. This is not the meaning of lahw. Lahw means ‘amusement’. It is sport and play which amuses. It is for this reason that the woman with  which a man amuses himself is also termed lahw. The aayat ends with the statement: “The life of this world is nothing but a deceptive provision.”  

The NNB Jamiat cites this as well as another aayat to convey the false haraam impression that they are still people of the Deen offering Deeni guidance. This is what we mean that they speak with forked tongues. Their active support for the haraam games, their haraam hosting of the fussaaq, fujjaar and vile so-called ‘Muslim’ players, their physical presence at the haraam games and their general attitude of connivance and promotion more than adequately expose their hypocrisy. While on the one hand they are at pains to portray themselves as Ulama concerned with the Deen, on the other hand, they depict their true colours of nifaaq and fisq.

Despite listing in their pamphlet several evils of sports, they present the world cup event as an honourable event, hence their support. The NNB Jamiat does mention the following evil and haraam events:

➡  Becoming blind disciples  of sport
➡  Sport stadiums becoming the shrines of  our  culture
➡  Behaviour excesses
➡ Violence
➡  Booze and drugs
➡ Flirting (with the prostitutes)
➡ Irresponsible binging
➡ Television serving as pulpits
➡ Coaches and commentators serve as priests offering their wisdom and advice to the masses ➡ Insults and jeering  contemptuously
➡ Hero-worshipping players (making them idols and gods)
➡ Musjids becoming the forums for exchanging scores
➡ Sports gear becoming a status symbol. 

Subhaanallaah! Despite all these evils and much more which the NNB Jamiat has chosen to remain silent on, these molvis cannot understand that sport is HARAAM. They list so many evils which are Waajib elements accompanying all sports, yet they fail to guide the masses of the Ummah with a firm proclamation of HARAAM. Even if due to ghabaawat they believe that baatil sport is per se halaal if unaccompanied by the formidable list of evil elements, are they then so stupid and blind to dupe themselves into believing that sport, especially professional sport and all the haraam tournaments which take place and in which Muslims are encouraged to indulge are devoid of these evil haraam factors? Don’t they know that the Qur’aan proclaims all factors leading towards zina to be haraam just as zina? The Qur’aan states: “Don’t come near to zina.” It does not say: Don’t commit zina. Don’t these molvis understand the Fiqhi principle of Hurmat li ghairihi? This principle should have been adopted by those ghabi molvis who say sports is per se halaal, to proclaim sports in general haraam, and the world cup event haraam in particular.

It is on account of their nifaaq, their total lack of fear for Allah Ta’ala, and their total obliviousness of the Hisaab of Qiyaamah that these NNB molvis are speaking with forked tongues and sitting on the fence, and concealing the Haqq by abstaining from Amr Bil Ma’roof Nahy anil Munkar. On the contrary, they are conspicuously guilty of the capital crime stated in the following Qur’aanic aayat:

“They command (the commission of) munkar (evil) and they prohibit ma’roof (righteousness)……They have forgotten Allah, hence Allah has forgotten them (i.e. abandoned them to their evil).” [Surah Taubah, aayat 68]

Those who abstain from Amr Bil Ma’roof Nahy anil Munkar are accursed. Stating the curse on such supporters of baatil, the Qur’aan Majeed says: “Those among Bani Israaeel who committed kufr were cursed on the tongues of Daawood and Isaa Ibn Maryam. That is because they sinned and used to transgress the limits. They would not prohibit evil which they committed. Indeed evil is that which they perpetrated.” [Surah Al-Maaidah, aayats 78, 79]

They are among those about whom the Qur’aan says: “They take their deen as (an object) of play and amusement, and this worldly life has deceived them.” [Al-A’raaf, aayat 51]

As far as the Mu’mineen and Islam are concerned, sport is a morally and spiritually destructive activity. It diverts man from the purpose of life. Life is a serious affair. It is extremely short. In relation to the never-ending billions of years of the Aakhirah there is absolutely no relationship and no comparison of this world with the Aakhirah in terms of time. Allah Ta’ala despatched us into this dunya for a few years to prepare ourselves for the everlasting stay in Jannah which is the Mu’min’s Home of joy and entertainment. This life is not the abode of play, amusement, joy and entertainment for the Mu’min. The precious moments of this life may not be squandered in idle sport, baatil joy and entertainment. These are the pastime occupations of the people of fisq, fujoor and kufr.

Joy and entertainment for the Believers are in their Homes in Jannat. This dunya is not their home, hence Rasulullah ﷺ said: “This dunya is the home for him who has no home (in the Aakhirah). It is wealth for him who has no wealth. And, he who has no aql (intelligence) accumulates it (wealth).”

When even legitimate wealth pursued legitimately is viewed in Islam with disdain if pursued unnecessarily, what does the Aql then decree regarding baatil lahw and la’b?

It is Waajib for the Mu’mineen to adopt the lifestyle and pattern of life of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah. Thus, the Qur’aan Majeed states:

“Verily in the Rasool of Allah there is for you a beautiful pattern (of life), for him who has hope in meeting Allah and the Aakhirah, and he remembers Allah much.” [Al-Ahzaab, aayat 21]

Did sports feature in the Uswah Hasanah (the Beautiful lifestyle) of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah? Indeed, in terms of the Hadith, the NNB Jamiat has betrayed Allah, His Rasool, the Ummah and  Islam.

“And upon us is to only deliver the clear message.” [Qur’aan]



“Every lahw (sport, futility) of the Mu’min is baatil except his play with his wife, bow and horse.”  

Kuffaar sports which have become an integral satanic institution of the culture of mania’ism of the west, have  absolutely no accommodation in Islam. Every sport of these kuffaar is baatil in the Shariah. While play with the wife, archery and horse-riding, fencing (sword-fighting), swimming and the like have been excluded from the Islamic ban on sport, these activities are NOT sport as is believed, and peddled in  some quarters. These activities are essential ingredients for the healthy social, spiritual and worldly life of the Mu’mineen. Struggle is incumbent until  the Day of Qiyaamah. Activities associated with the serious affair of  struggle are similarly incumbent.

Healthy family relationship is necessary for the social order of Islam, hence ‘play’ with the wife is incumbent. The noble and necessary ends of certain facets of life require that such activities be given impetus.

If the niyyat (intention) accompanying activities such as swimming, horse-riding, etc., is corrupt, then these activities too will be corrupt and not permissible. Some people, for example, dupe themselves into believing that their gun-shooting practice and their horse-riding etc., are acts of jihaad, hence they are gaining thawaab, while deep down their hearts they know that their motives are nafsaani. They ride horses to show off, hence their western, kufr horse-riding outfits. They practise shooting to impress others and for the sake of vanity (ujub). There is no Shar’i merit and no thawaab for these good activities accompanied by base and nafsaani motives.

Rasulullah ﷺ explained that on the Day of Qiyaamah a Mujaahid will be brought in the presence of Allah Ta’ala. After he will have claimed that his jihaad was for the sake of Allah Ta’ala it will be ordered that he be flung into Jahannam because he had actually wielded the sword and rode the horse to impress others and to advertise himself as a great mujaahid. People in a similar category with their so-called jihaad stunts should ponder well this episode which will be enacted in Qiyaamah.

A plethora of baseless arguments is presented for the supposed permissibility of kuffaar sports. Even sincere Muftis have mis-read the situation and have condoned sports believing it to be physical exercise. But those aware of the multitude of evils accompanying kuffaar sports will readily understand that in Islam there can be no room for activities which are negatory of all the goals of Islam.

Kuffaar sports are indulged in purely for nafsaani pleasure. The question of physical fitness is furthest from the mind and heart. It diverts man from Allah’s remembrance, from Allah’s laws and from respect and dignity. Muslims who indulge in these kuffaar activities imitate the kuffaar in almost every aspect associated with sports.

In justification of kuffaar sports, dim-witted Muslims present the Ahaadith extolling the virtues of archery, horse-riding, etc. – the arts of Jihaad. Yet, these Muslims dwelling in self-deception never make any attempt to learn archery despite the fact that archery has not completely outlived its utility even in this day of planes and tanks. In fact kuffaar have to this day persevered the art of archery and are still promoting it. However, Muslims never ever consider imitating this aspect of the kuffaar inspite of the Ahaadith emphasising the virtues of the bow and arrow. Why do kuffaar promote archery? Why do Muslims abandon it? Why do Muslims imitate the kuffaar sporting activities of soccer, rugby, cricket, tennis and the numerous other kinds of kuffaar sports? Since there is nafsaani motives and an outlet for vanity and riyaa as well as carnal pleasure for the nafs, we find so many Muslims nowadays also having become fanatics of kuffaar sports.

The craze of these haraam activities has gripped the western colonized brains of Muslims to such a degree of insanity that  kuffaar sports idols are emulated, admired and idolized. Men and women grovelling in spiritual and physical najaasat (janaabat and kufr), men and women who have no understanding of life, of Allah and the Aakhirah are given high pedestals of honour in the lives of present-day Muslims. In fact, the ignorant youth of this age have greater concern, respect and regard for their respective kuffaar sports heroes than for the Ambiya and the Sahaabah.

Rasulullah ﷺ spoke about the virtues of archery, not about any virtues of a ball being kicked and chased like madmen or some trained dogs. In fact, Rasulullah (sallallahu alayhi wasallam) declared imitation of the kuffaar to be haraam. It is inconceivable that the Shariah can permit emulation of the kuffaar in such silly and morally destructive activity as their sports. There is absolutely no benefit in kuffaar sports. The little physical fitness which such sports have to offer can be acquired in many other ways whereby a Muslim is not required to demean himself nor to emulate the kuffaar nor to become involved in the many evils and haraam acts associated with kuffaar sports.

Even madaaris have become the victims of kuffaar sport. Instead of encouraging the students to take up some really beneficial physical activity in their free time after Asr, it is seen that they are allowed to indulge in the nafsaaniyat of chasing after a ball, kicking a ball and hitting a ball in emulation of the kuffaar. Madrasah authorities should understand better than others. The islaah (moral reformation) of their students is also their responsibility. Students should not be permitted to indulge in any activity which is inimical to  Ilm and Taqwa.

Islam abhors imitation of the kuffaar (Tashabbuh Bil Kuffaar). It is a mental disease which not only stagnates the mind, but which enslaves it to the kuffaar. The Muslim who adopts kuffaar emulation begins to think and behave like a kaafir. He then seeks justification for kuffaar destructive practices in the Qur’aan and Hadith. It is for this reason that archery, swimming, etc. are presented as basis for the attempt to legalize kuffaar haraam sports. Rasulullah (sallallahu alayhi wasallam) abhorred kuffaar emulation so much that he forbade the Sahaabah from acquiring even beneficial items of the kuffaar. Once during a Jihaad campaign Rasulullah ﷺ saw a Persian bow in the hand of a Sahaabi. On enquiring about it, the Sahaabi said that he had acquired the Persian bow on account of its superiority. This was a weapon of superior quality which the Sahaabi was using in Jihaad against the kuffaar. Notwithstanding the need of the superior weapon, Rasulullah ﷺ ordered the Sahaabi to discard the Persian bow and to take an Arabian bow. He commented that Allah Ta’ala suffices for the Mu’mineen. We are not in need of emulating the kuffaar.

When a superior quality weapon was intolerable to Rasulullah ﷺ  merely on account of its kufr origin, how can Islam ever accept and condone Muslims kicking a kaafir ball in kaafir style or hitting a ball in the style of the kuffaar? How can Islam ever accept the baseless arguments of physical fitness by way of kuffaar sports when the Persian bow was rejected right in the midst of a Jihaad notwithstanding its superior quality and its real value and utility? When a bow which was vital for Jihaad was rejected, how can the Shariah accept kuffaar balls and kuffaar sports which have absolutely no relationship with Defence. In fact its relationships is with only nafsaaniyat and nothing else.

The Qur’aan Majeed says: “This worldly life is but play and amusement while the Abode of the Aakhirah is best for  those who fear (Allah). What, have you no intelligence?”  

Truly those who indulge in kuffaar sport lack intelligence. Only people whose intelligence has been demented will be unable to discern the evil in kuffaar sports. Allah Ta’ala did not create man for indulgence in futility and sport which divert him from life’s goal and bring about his moral and spiritual ruin. Life is a short and serious affair. The short life has been vouchsafed to us for engrossment in the task of preparation for the Aakhirah. All other necessary and important worldly activities permitted by Islam are of secondary importance. Of primary importance is the preparation for Maut and the Meeting with Allah Ta’ala. It is not permissible to allow even valid and essential worldly occupations to encroach into the domain of spiritual preparation for the Aakhirah. When even essential and lawful occupations and activities have to be assigned a secondary role and if necessary, abandoned, when they become detrimental to the goal of life on earth, how could kuffaar sport with its accompaniment of evil and immorality ever be permissible for People of Imaan – for People who perform Salaat, recite the Qur’aan and pursue the Knowledge of the Deen?

There is no distinction between professional and non-professional kuffaar ports. Even the sport indulged in by amateurs –  the kuffaar sport played in the backyard – comes with its evils. The pivot of all such sport is nafsaaniyat. Then comes the evil factor of Tashabbuh bil kuffaar. The player begins to think like kuffaar sportsmen. He tends to copy and emulate them. One thing leads to another. The backyard kaafir sport is the introductory step to greater participation and greater drift from Islam. A huge fire burning uncontrollably is started with a little flame or a spark. The seed of a huge tree is a tiny speck. Permission for non-professional kuffaar sports is extremely short-sighted to say the very least. Once the child has been introduced to kuffaar sport at a kaafir school or in his backyard, he has become hooked to the evil which will dominate his emotions later on. He will later fully participate in all the evils concomitant with kuffaar sport.

We are now living in the era of the ‘lizard’s hole’. Depicting the insane craze of kuffaar Tashabbuh (imitation) which will destroy the Ummah, Rasulullah (sallallahu alayhi wasallam) said that even if the kuffaar would creep into a lizard’s hole, Muslims would follow  suit. The mental derangement would have attained such a degree that creeping into a lizard’s hole in emulation of the kuffaar would also appear intelligent, beautiful, honourable and heroic. Let Muslims hang their heads in shame, especially those ulama who condone kuffaar sports.


Reasons Why Muslims Should Not Attend And Not Support The World Cup:

[By Maulana Yunus Patel (rahimahullah)]

It is a common observance,  that many, many Muslims are totally neglectful of Salaah when it comes to International, National or Local sporting events. Even those who have some link with the Masaajid, will choose to forego Salaah in Jamaat and even the Salaah itself, so as not to miss a moment in watching men run after a ball. Let us relate this to real life and the inevitable: How will this benefit us in this world and the hereafter? Will any one of these sports players be able to intercede on our behalf, before Allah Ta’ala, when we have to account for our actions, for our indulgence in futile and even Haraam activities?

Our Nabi ﷺ said: “…Do not forgo Salaah intentionally, lest you should get out of the fold of Islam. Do not perpetrate disobedience to Allah, lest you deserve His Wrath…”

Rasulullah ﷺ also said: “The dividing line between kufr and Imaan is Salaah.”


“A person who has missed one Salaah is like one who has lost all his family and wealth.”

Just as we would be grief-stricken at the loss of all of our beloved family members and the loss of all of our wealth, properties, etc. similarly should we grieve over losing just ONE Salaah? Those few who do perform Salaah at the stadium or grounds, whilst the shouting, screaming, music, drink and other sins are being engaged in simultaneously, should think for themselves of what a display of hypocrisy they make. 

Allah Ta’ala states explicitly: “…And do not squander recklessly. Surely, squanderers are brothers to Shayateen, and Shaytaan is very ungrateful to his Lord.”   [Surah Bani Israeel 17:26/27] 

Spending R800 or R1000, whether more or less, on one ticket – and we know many are spending much, much more, on many tickets – is money wasted, and wastage and squandering are categorized as sin in Islam – whether on that which is permissible or otherwise. Moreover, the sin is compounded when it is being spent to view something which is at a place hosting a combination of evils.

Besides the tickets for the various matches, much more money will be spent on travel and accommodation – with airfares and rates going through the roof. Consider how many loaves of bread, how many litres of milk or necessities of life, could have been provided for thousands that live below the bread line or thousands more that are in dire need of medical assistance… How can we be so complacent when so many are without food, water, electricity, medicine and other such needs? Doesn’t our Imaan and conscience trouble us in the least? Moreover, wastage and extravagance are a cause of drought, high cost living and other forms of punishment.

3.)  MUSIC
Almost every venue, event and occasion today seems to demand “music” as part of the entertainment.  As Muslims, we know full well, that music is not the “pleasure” of a true believer because Nabi ﷺ specifically mentioned that one of his objectives  was to destroy musical instruments.  Rasulullah ﷺ said: “My Rabb has commanded me to destroy all musical instruments…” and also: “Music causes hypocrisy to grow in the heart just as water causes crops to grow.”

According to another Hadith of Nabi (Sallallaahu ‘alayhi waSallam): ‘Music is from Shaytaan and accommodating it in any way is nifaaq (hypocrisy).’   Ibn Walih (Rahimahullah) said: “Beware of music because music reduces shame, it increases lust and destroys one’s dignity and respect. Its effect is like the effect of alcohol.” Then, would it be morally correct for a MUSLIM to be present at such an event where Music is ‘a must have’?

The Ahadith make mention: “Wine is the gatherer of sin.”, “Wine is the route to indecency and is one of the major sins.” Nabi ﷺ also said: “….and do not take to drinking, for that is the mother ofall evils.” Every person that is associated to alcohol – be it the manufacturer, the  one who transports, the one who sells, buys or serves comes under the curse  of Allah Ta’ala. And those that keep company and incline towards the transgressors have to contend with the same consequences, for Allah Ta’ala warns us: “Do not incline to the transgressors for then the fire will touch you.”


Allah Ta’ala says: “and come not near to zina. Verily it is a shameful and evil path” [Surah al-isra 17: 32]

It is a very evident fact that these events promote Zina in abundance. Besides adultery of the eyes which is also categorized as zina (adultery) and which is very common at these types of venues with the indecent and revealing attire, there is actual zina that is being promoted and advertised. With the thousands of prostitutes that are visiting our country and the thousands more that are local – what else can be expected, except an escalation in adultery and fornication and a much higher risk of very severe punishment descending… (May Allah Ta’ala protect us from His punishment.)

The summary and outline of Ahadith, is that plague, poverty, diseases which were unheard of previously, earthquakes, drought and destruction, birth of illegitimate children, and even escalation of deaths will follow in the wake of adultery and immorality. If a person commits adultery, then the priceless and invaluable commodity of Imaan leaves his body. Hazrat Anas (Radhiyallahu Anhu) narrated that Rasulullah ﷺ said: “Imaan is a garb with which Allah clothes whomsoever He wishes. If a person commits adultery, this garb is snatched away and if he repents, it is again returned.” Then what will be the condition of the person who dies whilst committing zina?

Allah Ta’ala has mentioned in the Qur`aan Sharief, in Surah Munafiqoon: “BUT HONOUR BELONGS TO ALLAH, HIS MESSENGER AND THE BELIEVERS…”

And  in  Surah An-Nisaa:


To deal honestly and truthfully with disbelievers or to assist the poor and needy amongst them, are from the teachings of Islam. However, to integrate with them in such a manner, that we lose our Islamic identity or give up on our Islamic culture is prohibited because it is inevitably extremely harmful to one’s Imaan. Many have given up Imaan and Islam due to very close friendship and relationship with those who do not believe in Allah Ta’ala, His Final Messenger ﷺ and the Day of Judgement. …So we find people going crazy and wild over soccer players, cricket players and their likes. And one wonders, what is all the clamour and fuss about?… when their “outstanding” achievement in life seems to be, kicking, throwing or hitting a ball…? Does this call for hero-worship? Is this our SHALLOW understanding of success as Muslims?

Do we not know that the most successful of all people are the Ambiyaa (Prophets) and their followers? Are we even aware of the tremendous successes of the Sahabah? They were MEN. And Brave Men. Their history, their feats, their conquests drown out the thousands of insignificant goals scored by soccer players. We should reflect over our obsession, veneration and craze of filmstars, sportstars and others who are presently the enemies of Allah Ta’ala.…A warning has been sounded, directing us to make sincere taubah. Allah Ta’ala states in the Qur`aan Sharief: ‘O PEOPLE OF IMAAN! DO NOT TAKE MY ENEMIES AND YOUR ENEMIES AS FRIENDS, INCLINING TOWARDS THEM WITH LOVE. VERILY, THEY HAVE REJECTED THE TRUTH WHICH HAS COME TO YOU (FROM YOUR RABB)…’ [SURAH MUMTAHINA 60 :1]

We seem to forget that we are Muslims and all Muslims have dangerous enemies: So whilst our enemies shrewdly convince us to spend thousands of Rands, waste our energy and time on useless, futile sports such as the World Cup, they gleefully bomb, kill, rape, oppress and harass our brothers and sisters in other parts of the world… but we are so intoxicated with World Cups that we don’t even know our enemies have deceived us.

Have we not witnessed enough enmity in Occupied Palestine, in Pakistan, Kashmir, Kosovo, Iraq, Afghanistan, Sudan, Somalia and other parts of the world? Those who were considered friends and companions were the first to assault, kill, maim and even rape our Muslim brothers and sisters, for no other reason than that they are Believers in Allah Ta’ala. …Have we not taken any lesson? Have we not witnessed blood of the Muslims flowing in Bosnia, like rivers? When we claim to have love for Allah Ta’ala, how then can we love these types of sporting events? Allah Ta’ala advises us: “O YOU WHO BELIEVE! TAKE NOT FOR FRIENDS UNBELIEVERS RATHER THAN BELIEVERS: DO YOU WISH TO OFFER ALLAH AN OPEN PROOF AGAINST  YOURSELVES?” …In other words, we should not make them bosom pals. Once again, it does not mean that we should not treat them with kindness, deal honestly and assist when there is need. …However: Will participation and support in the World Cup attract them towards Islam?

Islam has gifted us with a dress code, which identifies us as Muslims – which makes us flagbearers of Islam, representatives of Nabi ﷺ, Inviters to Islam. We have been expressly forbidden from adopting any semblance with the cultural or religious dressing style of people of other faiths. By wearing soccer t-shirts, caps, bags with the 2010 football logos clearly indicates our love for the event and the culture. Nabi ﷺ said: “The one who imitates others is not of us.” And: “Whoever imitates a nation is of them.”

We are the nation of Islam, and should be rightly proud of our beautiful culture and dress because it is the culture and dress of the greatest after Allah, Rasulullah ﷺ .…Is it not the height of foolishness to exchange diamonds for stones?

The disbelievers have no concept of segregation. They advocate mixed gatherings because it facilitates more sins and immorality. It works in their favour because there is easy gratification of sensual desires and sinful pleasures. The Shariah instructs us: ‘IT IS NOT PERMISSIBLE TO BE PRESENT IN A GATHERING WHERE ALLAH TA’ALA IS BEING DISOBEYED.’


“We created not the heavens, the earth and all between them, merely in (idle) sport.” [Surah Dukhaan:38]

“Do you then think that We created you in jest and that you would not be brought back to Us (for an account)?”  [Surah  Mu`minoon 23:115]

Our purpose in this world is definitely not play and amusement. Moreover, deliberate and planned sins do not feature in a Muslim’s life. Allah Ta’ala  and His Rasul ﷺ certainly do not want to deprive us of enjoyment and entertainment. The Shariah and the Sunnah  accommodate and give guidance for a Muslim with regards to Halaal,  permissible entertainment, humour, laughter, play and relaxation. However there is certainly no scope for events  which feature Haraam indulgences.  The reality of the “World Cup” is that it  is a dangerous fusion of major sins. And when sins increase and multiply  then we invite a punishment in  proportion to that  disobedience.  …Haven’t we taken lesson from  Tsunamis, Galeforce winds, Hurricanes  and Earthquakes that left nothing but devastation in their wake? Are we immune to such disaster? Are we safe  from punishment? Let us ponder on the words of Rasulullah ﷺ who said: ‘[ON THE DAY OF JUDGEMENT], THE FEET OF A PERSON WILL NOT MOVE UNTIL HE IS  ASKED REGARDING:


It is reported that once Amr Ibn Absa (Radhiyallahu Anhu) asked Nabi ﷺ which Hijrat (migration) is the best and he said: “That you leave what your Lord dislikes.”  

One of our great Scholars had said very aptly:

“It baffles me to see a people who are advised to get their provision and are called upon that the departure time is due yet they sit down playing.”

Our boarding passes were given to us the moment we entered this world… and that boarding pass is for boarding the flight of death. We have been informed and advised of the long journey ahead and the much needed provision for such a journey – but how strange, that we choose to while away our time and we accumulate nothing for what  lies ahead. It is said: “The knife is being sharpened, and the oven is being heated up, yet the ram is still eating the fodder.”

The knife of death has been sharpened, our graves have been selected and are waiting for us to take residence in them.…Despite knowing this, we “graze” complacently in disobedience – unconcerned that that knife is ready to strike us at anytime.

Allah Ta’ala states: “O people of imaan! Save yourselves and your families from a fire whose fuel is men and stones…” [Surah  at-tahreem 66:6]

“your (real) friends are (no less than) Allah, His apostle, and the (fellowship of) believers, – those who establish regular prayers, and regular charity, and they bow down humbly (in worship). As for those who turn (for friendship) to Allah, His Rasul and the (fellowship of) believers – it is the fellowship of Allah that must certainly triumph.” [Surah maa`idah 5:58/59]

Of course, all that has been stated will not go down well with everyone. It is for those who want to be good ambassadors of Islam, pleasing to Allah Ta’ala and His Beloved Rasul ﷺ. This article is for my own reflection and an invitation to my Muslim brothers and sisters to reflect with an open mind. I make dua that Allah Ta’ala protect me and the Ummah from all fitna.


By Maulana Yunus Patel (rahimahullah)

“We look at what the Qur’aan Sharief  says.”

There is a growing feeling of insecurity and misgiving amongst some of the South African Muslim Community – those who feel and say that there is a kind of pressure upon them to support and participate in the upcoming World Cup. So we find that some have become hesitant in their stance against the World Cup.

Sadly, we have many Muslims who criticize, mock and ridicule those Muslim brothers and sisters who wish to be good, obedient Muslims, and they label them as traitors to their country, un-patriotic, orthodox, foolish – and give them other such names.

But, we would like to ask all those Muslims that censure, mock and tease: What does the World Cup have to do with a MUSLIM?… Why should we feel ashamed for not participating? 


Moreover, we can also ask those who disparage: What of their betrayal of Islam, their infidelity to Allah Ta’ala and Rasulullah (sallallahu alayhi wasallam)? To re-iterate and to offer confidence to those Muslims who feel weak due to the pressure to participate, we take up our reasoning from a different angle.

Besides the many Haraam (prohibited) engagements that will be rife at such events – whether it be intermingling, music, alcohol, indecent dressing, adultery and fornication, gambling and other such vices – which clearly make this entire event “TABOO” for the Muslim – beyond all of this, is a crime which is a crime against the entire South African community; even the patriots…..

….Then again: Who are the sponsors?…Whether it is cricket, rugby, football, the sponsors are companies which promote sin, such as Castle Lager. It is totally Haraam for us to then be part and parcel of such events. What we are talking about is something which is building up into a tsunami of sins, on the verge of enveloping us all.…Everyone knows what happens at World Cups. Almost everyone gets carried away. But we are not talking about the non-Muslim community. We are talking about Muslims – who believe in the Hereafter, in the Day of Judgment and accountability. 

Our advice is to the Muslims. As Muslims, we have a responsibility, we have a duty, we have an obligation. We have been chosen for a specific purpose. Allah Ta’ala has sent us here for a purpose. If we become party to all these sporting events and spend thousands of Rands in tickets, travel and accommodation with the sole purpose to go and view these events – then look at the precious time wasted, the neglect shown to Salaah and the general indifference to the sins around us? What do we, as Muslims, gain in all of this? …Absolutely nothing, except the displeasure of Allah Ta’ala.

A famous Sahabi, Hazrat Abu Zarr (radhiyallahu anhu) relates that he came to the Prophet ﷺ , who was sitting in the shade of the Ka`bah. When he saw me, he said: ‘They stand to lose.’ I said: ‘May my parents ransom you. To whom do you refer?’ “To those with an excess of riches,” he replied, “who just squander their wealth, heedless of the fact that they can be saved only if they spend generously for a Good Cause. And there are very few wealthy men of that ilk.” [Hadith of Bukhari and Muslim]

My message is that we must demonstrate and project our Islamic identity, and Islam has nothing to do with World Cups. It is just a money-making event with the greatest beneficiary being FIFA. And who does not know the strangle-hold FIFA has over business houses. They cannot market anything which is connected to the World Cup 2010, without FIFA getting some profit.

Our participation would be accentuating our support for Zulm. And as Muslims, we are not here to support it in any way. Patriotism has absolutely nothing to do with a person objecting from an Islamic point of view, not condoning, not participating, not encouraging, not promoting, not purchasing tickets or whatever else – because the World Cup has no affiliation with Islam.

Furthermore, giving full support and backing and encouraging the World Cup is going against the directives of Islam and Shariah. This is challenging Allah Ta’ala. This is directly or indirectly expressing disapproval of Allah Ta’ala’s Laws and Nabi’s (sallallahu alayhi wasallam) teachings. And this should not then become an invitation for Divine punishment.

…We have to be very careful…

Have we forgotten what happened recently in Chile, in Haiti, and other parts of the world?…Devastation on the Order of Allah Ta’ala, which no super-power could prevent or stop. Allah Ta’ala’s Might and Power is ALL-ENCOMPASSING. Everything of this world, everything in nature, is in His Full Control – the earth, water, wind, fire – EVERYTHING is owned by Allah Ta’ala. I have often stated that it is due to the generosity of the Muslim Community in South Africa, in giving in charities, that Allah Ta’ala’s punishment is kept at bay. But this too should not make us complacent. If we have purchased those tickets, sell them or throw them away. Let us be happy to say: ‘We are MUSLIMS and we cannot be in those places where Allah Ta’ala’s wrath and anger descends.’

Some argue that it would be the lesser of the two evils to view from another venue, or watch over the television. This event is not a “necessity” for any person. There is no force and coercion. It is not a matter of life and death. And we cannot say that because there is a demand from the majority or because of the large number of our youth and even elderly are waiting eagerly to participate, that we too must now give in and accommodate. This is not a question of engaging in the lesser of the two evils because there is no need for it.

We rather say boldly and fearlessly, that the World Cup should be something that should be condemned, something that should be criticized, something that should have nothing to do with the Muslim Ummah.

After this, if someone participated, or even if the majority has to attend, we still cannot say that because the majority are demanding, that we have to now give the green-light to the World Cup, that we condone it. May Allah Ta’ala protect us from compromising on the principles of Deen and compromising on the Pleasure of Allah. Unfortunately, this is the general weakness of all democracies throughout the world: Whatever is demanded by the public, and votes are coming from those people, then we must condone, we must pass legislation and make everything permissible. This is what has happened. When there was the demand that abortion be legalized, so because of the demand, it was legalized. Now a 12 year old girl can walk into any hospital and ask for an abortion and the parents cannot object.

As Muslims, we will not look at what the public demand; we will look at what the Qur`aan Sharief says, what the Hadith Sharief says, what our jurisprudence says. We will look towards the beautiful lifestyle and noble conduct of Rasulullah (sallallahu alayhi wasallam) and we will mould our lives accordingly. We cannot support the World  Cup. We cannot condone or justify it in anyway – because it will be condoning Injustice and numerous vices.



THINK: If we attend, then where will we be sitting? Amidst so much of Haraam… What if there is shake up of the earth? Who will stop and prevent that? What kind of death will that be of the person whose dead body comes out of the stadium? We have heard of janazas coming out from cinemas, clubs, prostitute quarters, hotels and other places of immorality and evil. We know of entire hotels being swallowed by the waters of the oceans when we had the tsunami; others digested by the earth during earthquakes – so can we be so confident that the same fate will definitely not befall us?


May Allah Ta’ala grant us correct understanding and acceptance of well-wishing. It is all said out of deep hearted pain and sincere love. We don’t want anyone to contend with hardship, difficulty, disgrace, humiliation…



By Madrasah Taaleemuddeen, Isipingo

From little children to great-grandmothers, hardly anybody has been untouched by the sportmania that has gripped the world. Those who are more deeply obsessed ride the roller coaster of emotions with the success and failure of “their” team. While at times they are elated, on other occasions they become truly depressed due to “their” team losing. Sport discussions, heated debates and even arguments abound everywhere – around the table, on street corners and even in the sacred house of Allah Ta’ala – the Musjid. Hence, as Muslims, as the slaves of our Creator and Nourisher, as the true followers and ardent lovers of our beloved Rasulullah (sallallahu alaihi wasallam), what is our approach to sport?

Rasulullah (sallallahu alaihi wasallam) has himself encouraged certain forms of “sports.” The Ahadith mention the merits of archery and horse riding. However, the bottom line in all the forms of “sport” encouraged by Rasulullah (sallallahu alaihi wasallam) is that they were in actual fact a training for the defence of Islam and the Muslims. Outwardly it may have seemed to be just a sport, but in reality it was never just play and amusement. These forms of “sport” in reality were actual skills and expertise required on the battle field. As for modern-day sports, these are an invention of later times which have no relationship to Islam. This is what we need to examine.

With regard to modern-day sports there are two aspects to it. One is the occasional informal “sport” perhaps in one’s backyard. This is permissible provided that the intention is to freshen up one’s body and mind so that one may thereafter engage in one’s duties with greater vigour. Furthermore, the type of sport engaged in must not be something that is specific to any religious (kufr) group in such a manner that engagement therein associates one with that creed (such as yoga). Also, no law of the Shariah must be violated – for instance as a result of the sport salaah should not be missed nor must the satr (part of the body which is obligatory to conceal) be exposed, etc. (For more details contact the Ulama). [see Fatawaa Mahmoodia v. 12 pg. 375]

The informal aspect is however not the focus of this article. Here we wish to deal with the formal involvement in sports, whether in the form of active participation, especially on a professional level, or merely as a spectator.

It is necessary that we first consider the reality of modern-day sports? If one examines most modern-day sports, the sum total of these sports is that a person can either skilfully hit a fast moving ball with a bat, or catch it, chase after it or bowl it (cricket), or he can deftly kick a ball between two posts after having dribbled around some people (soccer), or whack a little rubber ball with much force against a wall (squash), or strike a little bigger ball with a racket over a low net (tennis), or smack an even bigger ball with bare hands over a higher net (volley ball), or club a small ball with a long iron over far distances and finally into a hole in the ground (golf), or grab an oblong ball and dash wildly across a field to place the ball behind a line (rugby), or other similar “skills” in various sporting codes. The crucial question is: Are these “skills” so great that intelligent, thinking people should be driven into a frenzy by them??? Is it really worth the while wasting hours watching somebody kicking, hitting, running behind, or throwing a ball??? Indeed, it is the kind of “skill” that can boast of being among the most unproductive and least beneficial to mankind at large. It can also boast of having ensnared most people to some extent despite being the least beneficial to them.

Undoubtedly sports today has become a multi million rand concern. Multi millions, rather billions, are extracted from the public for the “privilege” of watching somebody kicking, hitting or running behind a ball while a handful of people enjoy the massive “spoils,” operating behind the scenes.

Most modern-day sports are thus a glittering display of some of the most unproductive skills that could be hatched up. These skills have been cleverly manipulated by in order to control the collective mind of the people of the world. By means of the propaganda tool of the media which is largely in the hands of the propaganda masters, sports have been hyped up to such an extent that millions of people worldwide have become addicted to watching a bunch of people displaying their “skill” of kicking a ball around. Even in economic terms, millions of man hours are lost on working days due to people being distracted from productive work just to spectate some sport.

Modern-day sports are also not restricted to kicking a ball around. Instead it has created a sub-culture which has enslaved many people. A small indication of this enslavement is the enthusiasm with which people fork out exorbitant sums of money for an ordinary garment, simply because it has the colours or emblem of “their” team. How many people have Imaan and the love of Rasulullah (sallallahu alaihi wasallam) in their hearts… yet proudly walk around with the  name of their koafir sporting hero emblazoned across their chest!!!?

A true Believer is primarily concerned about the commands of Allah Ta’ala and the Sunnah of Rasulullah (sallallahu alaihi wasallam). He regards the slightest violation as a serious sin. Sins are of two categories. One is the sin that is perpetrated in secrecy. While committing it in secrecy does not diminish its severity, worse than this is the sin that is committed openly and in public.

When a sin is committed openly and those not involved shirk in their duty of amr bil ma’roof and nahy anil munkor (enjoining the good and forbidding the evil), the perpetrators of that evil as well as those who maintained silence  despite their ability to correct the evil are engulfed in the wrath of Allah Ta’ala. Rasulullah (sallallahu alaihi wasallam) is reported to have said: “Verily Allah Ta’ala will not punish all the people due to the actions of a specific group until a sin is committed in their midst. Thereafter, despite their ability to repel the evil they do nothing about it. In such a situation Allah Ta’ala will punish the open sinners as well as the general masses who maintain silence” (Mishkaat). In the light of the above Hadith let us consider the following aspects with regard to sports:

Most sports are played in attire that does not conform to Shar’i requirements. The sporting attire is such that most of the time the thighs of the players are exposed. The satr (part of the body compulsory to conceal) for men is from the navel to the knee. Rasulullah (sallallahu alaihi wasallam) is reported to have said: “Do not look at the thighs of a living or dead man” (Mishkaat). In the case of sports, this sin of exposing the satr is perpetrated in public. It is inconceivable that when looking at a player, one’s gaze will not fall on his satr. Likewise, in some sporting codes, females participate dressed in shameless clothing. Thus zina of the eyes is committed openly and collectively by thousands of people on the field and millions of others huddled around the T.V. Rasulullah (sallallahu alaihi wasallam) has declared: “May the curse of Allah be upon the one who casts glances (at someone of the opposite gender who is not a mahram)” (Mishkaat). By the time the match is over, how many curses one would have accumulated?

Together with the zina of  the eyes, the ears are also engaged in sin. Sporting events are generally accompanied by music, regarding which Rasulullah ﷺ has said: “I have been sent to destroy musical instruments” (Mishkaat).

Another serious calamity of sports is the extent to which it becomes an impediment in the way of the obligatory ibadah. Even those who are normally regular with their salaah often miss it because they were too enchanted and spellbound by somebody kicking a piece of leather. Either the salaah is completely missed or the congregational salaah in the Musjid is deliberately omitted. People have missed taraweeh salaah in the sacred month of Ramadhaan and, Allah forbid, even fasts were missed due to sports. Recitation of the Qur’an or any other ibadah cannot even be given a second thought if a match is on.

There are many other objectionable aspects in sports. Those mentioned above are serious enough to make us refrain from participating in any way. In order to truly understand how we should react to all the hype around us, we will have to consider it with the light of Imaan that Allah Ta’ala has blessed us with. Consider it in the light of what will make our beloved Rasulullah ﷺ happy and what will grieve him? After all the sacrifices he made to pass on the message of Islam, how greatly he will be grieved to know that his Ummah is captivated by people running behind a ball!!!

Many people have greatly benefitted mankind in general in terms of worldly amenities. For instance, computers have made it tremendously easy to accomplish many tasks that previously required great effort and much time. But ask the millions of computer users worldwide and perhaps a few will know who invented the computer. Similarly, hardly anyone knows who invented the microwave oven or the cellular phone. The same can be said for a hundred other items which people benefit from daily.

Yet when it comes to the utterly useless skills of sport, the one that can keep whacking a fast moving ball with a bat becomes a  hero for millions the world over. Somebody who can dribble through a bunch of people and kick a  ball between two posts becomes a legend. Young and old admire him,  adore him and many even idolise him. This is easily discernible from many aspects in the admirers life.

Even Muslim youth will be seen wearing garments with the name of some sports star emblazoned across it, or wearing the scarf with their team colours, with great pride. Children who will sometimes be seen carelessly handling the Qur’an-e-Kareem as  if it was an ordinary book, will be seen attaching great value to a book or a bat which was personally autographed by their favourite player. Albums of kaafir teams will be treasured as prize possessions. Walls of rooms will be found pasted with photographs of teams and players. Ask many young boys (and many old men) to name the players of-their-team-and they will rattle off twelve names as if they were reciting surah fatiha. They will even give you a bit of the history of each player. Dare anyone criticise their team or their star and they will defend their idol as if their own honour was sullied.

Yet, ask these very Muslims, who know the details of entire teams at their finger tips, some aspects about the history of the greatest personality of all mankind, Sayyidina Rasulullah ﷺ. Many will not know anything beyond a few simple facts they learnt in primary madrasah. Ask a few sports questions and see the answers immediately flowing out. Ask the same people about how many sons did Rasulullah ﷺ have and what were their names? Ask them in which year did Rasulullah ﷺ conquer Makkatul Mukarramah? One will be surprised as to how many are ignorant of the answers to these questions, yet they know in which year “their” team conquered all the nations competing in the world cup. Indeed, it is a time to hang our heads in utter shame if we know more about disbelieving sports stars than we know about Rasulullah ﷺ.

On the day of Judgement we will require the intercession of Rasulullah ﷺ. How… indeed… just how will we face him… if we were proud to identify ourselves with disbelievers and admired sports “heroes” who have done nothing for us… instead of following in the footsteps of our Master, Rasulullah ﷺ???

One’s honour has no price. People would spend all they have to protect their honour and the honour of their families. The one who attempts to taint their honour will be repulsed in every possible manner. Alas, it is only the forlorn Deen of Rasulullah ﷺ that receives negligible help when it is  insulted. Sports in particular seems to be at the forefront of insulting Islam.

Not long ago, Nike incorporated apologised in the face of severe protest for putting the name of Allah on sports shoes. First they put the name of Allah on a shoe so that it will be trampled and soiled. Then they conveniently found the kalima on the Saudi flag and printed it on footballs. The footballs were manufactured by A.G. Enterprises of India and were on sale in London. First the name of Allah was being trampled. Now the kalima is being kicked around – all in the name of sport. It is naive to think that these occurrences are mere coincidences. Even before the shoe affair, Nike had once erected a billboard which depicted a basketball player. The picture was headlined with the words “They called him Allah.” Again, all in the name of sport. Yet Muslims still feel proud to be associated with Nike and its products. They still find some “enjoyment” in the  futile sports that is used as a ready tool to insult Islam.

The participation of Muslims in the world cup has led to further desecration of the Kalima. As a result of Saudi Arabia’s participation, their flag has been regularly appearing in our local newspapers as well as newspapers all over the world. The flag depicts the kalima of Islam. Millions of these newspapers will be in the hands of non-Muslims. One can barely imagine the extent to which the Kalima will be dishonoured. It will be thrown around, trampled upon, become the wrapping for things unimaginable and a host of other such aspects. But, alas, participation in the world cup must go on inspite of the desecration of the Kalima! Thus in the name of the world cup the Kalima is dishonoured, but Muslims are still glued to the world cup. Do we care for the honour of the Kalima and for the honour of Islam???

Drinking, lewd behaviour and other vices are closely linked to modern day sports, especially professional sports. Drunken fans are an extremely common sight. According to a newspaper report, on the night before the world cup started, fans in France packed every place “that sold alcohol” (Daily News – 10/06/98). What else can really be expected from people whose lives revolve around drink? However, many Muslims, by constant association with the drinking mobs at sporting venues have fallen into this vice. Players from Muslim countries have also disgraced themselves and embarrassed Muslims in general with their totally un-Islamic conduct. Yet Muslims cheer the very people who have let Islam down.

Again, it is at sporting events which streakers (people who dash around stark naked in public) choose to insult even basic human values. If at just one event one’s child is exposed to such animal behaviour, the ill-effects will last a lifetime. Can a true Muslim ever risk such a situation?

Depraved sexual tendencies also seem to find a special home in sporting circles. More than fifty gay and lesbian tennis clubs in the U.S. have been listed in a posting to the internet. Many sports stars have themselves declared their sexual depravity. Many youth idolise these stars. They dress like them and imitate them in many other aspects. Hence they are at great risk of following in their footsteps all the way.

Allah Ta’ala has placed limits for  his slaves. Sin and vice are a transgression of His limits. Allah Ta’ala declares: “Those are the limits of Allah, so do not go close to them.” Therefore remain far away from venues where Allah Ta’ala’s limits are transgressed.

Dear sincere Muslim, dear follower and true lover of Rasulullah ﷺ:  

While the sportmania has gripped the world, sit back briefly and ask yourself the following questions:

1. Am I also overwhelmed by all the media hype about a bunch of people kicking a ball around? (if yes, it means the propaganda machine has found another victim.)

2. Have I ever missed any Salaah, or missed performing it with Jama’ah in the Musjid, due to sports? (if yes, then sports is taking you on the path of Allah Ta’ala’s Wrath!)

3. Do I know more about Kaafir sports stars than I know about Rasulullah ﷺ? (if yes,.. no words can describe something so ghastly. Stop!. For Allah’s sake stop …Stop and make amends, before the heart stops and it is too late.)

4. Since most people have been caught up in this insane frenzy, will I also blindly follow the hordes irrespective of what effect it has on my Imaan? Or do I have the courage of my convictions to say “Enough is enough!?” (let us answer that with the Imaan in our Hearts!)

​Jesus is the Prophet of Allah, Say no to Merry Christmas

Jesus (Peace be upon him) is not the son of God, he is the chosen Messenger and Prophet of Allah.

(Not permissible to congratulate saying Merry Christmas)

By Mohammad Najeeb Qasmi 

The overall Code which is made by Allah, the Exalted, for the birth of mankind i.e. a man getting married to a woman and have intercourse with her, thereafter by Allah’s command, firmness of pregnancy and giving birth of a child. Under no circumstance, Allah Almighty has also created some humans by not following this Code. Allah Almighty created Adam in such a way in which He involved neither a man nor a woman. Since Hawwa (Eve) was created from Adam’s rib, so, somehow, a man was involved in her creation, but there was no involvement of a woman. Similarly, Allah, the Exalted, created Jesus (‘Eesa alayhissalaam) without a father, only from the mother (Maryam daughter of Imran) through His power, in the city of Bethlehem, Palestinian. As, Almighty Allah said in the Verse 59 of Surah A’al Imran (Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, “Be,” and he was.)

In the light of Quran and Hadith, all Muslims believe that Jesus Christ (‘Eesa Masih alayhissalaam) is the chosen Prophet and Messenger of Allah. In the holy Quran, almost at 25 places, the name of Jesus Christ (‘Eesa alayhissalaam) is mentioned and he was not hanged/crucified, but he was lifted into the heavens and a person similar to him was hanged. As, Allah Almighty has stated in Surah An-Nisa Verses 157 & 158 (And (for) their saying,  “Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.” And they did not kill him, nor did they crucify him; but (another) was made to resemble him to them).

Furthermore, Allah, the Exalted, explicitly explained that Jesus Christ was not hanged/crucified, but he was lifted up. The full detail of this event is elaborated by the holy prophet (sallallaahu alayhi wasallam) and can be found in Ahadith. It is also mentioned in Hadiths that before the day of Resurrection, he will be descended from heavens to the white minaret in the east of Damascus. Then, all nook and corner of the world will be ruled by Muslims under his patronage.
No certain date of Jesus birth is found in any religious authoritative book, even in the book of Christians, it is not mentioned that he was born on 25th December. Without any evidence, they recognized 25th December as Jesus date of birth. Although, what is estimated from texts of the Quran, Hadiths and the Bible is that Jesus was born in the summer season. As per Bible (chapter 2 verse 8), when Jesus was born at the night, at that time the shepherd was grazing his sheep outside. In the last days of December, it is snowing heavily in Bethlehem that no one can dare to go out of his house. And Bible says that the shepherd was grazing his sheep outside. In the month of December, due to heavy snowing in Bethlehem (Palestine), it is impossible to graze sheep outside at night. The holy Quran (Surah Maryam Verse 25) says that immediately after the birth of Jesus, Allah, the Exalted, told Marry “And shake toward you the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be contented.”

The whole world knows that the dates become ripe in the summer season, not in winter. Besides, there are more evidence that denote that Jesus was born in the summer season. 

Christians believe that Jesus is given birth by Allah Almighty (Allah forbid), i.e. Jesus is the son of Allah, the Exalted. This was strongly denounced by Allah, the Exalted, in Surah Maryam: “And they say, “The Most Merciful has taken (for Himself) a son.” You have done an atrocious thing. The heavens almost rupture there from and the earth splits open and the mountains collapse in devastation. That they attribute to the Most Merciful a son. And it is not appropriate for the Most Merciful that He should take a son.”

In Surah Ikhlas, Almighty Allah has explicitly said: Say, “He is Allah, (who is) One, Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent”.  

Thus, in the light of very open instructions/teachings of Quran and Sunnah, all Muslims believe that Jesus is not the son of Allah, the Exalted, but he is a man and there is no compromise in this matter at all.

Christians celebrate Merry Christmas on 25th December with the belief that Allah Almighty has given birth of Jesus on 25th December (Allah forbid). We don’t want to interfere in their religion, but it is our religious obligation that we should not participate in those religious parties/celebrations are being convened on this occasion, and also do not congratulate anyone saying Merry Christmas. As this sentence is totally averse of Quran and Sunnah.

Yes! In case, your neighbour or friend is a Christian and he congratulates you on this occasion, then you have to withdraw yourselves by saying other words such as (thanks, etc.) As, the base/belief on which the Merry Christmas celebrated, is quite contrary to Quranic teachings. You could be thoughtful about your neighbour or friend, but on the other hand, there is also the issue of God’s wrath and His severe punishment. So, it would be said to them openly that our belief is that Jesus besides being a chosen messenger and prophet, he is not Allah’s son at all. So that, I’m sorry to participate in the celebrations convened on this occasion.

There is substantial difference of opinion among Christians and Muslims on their belief in Isa (Alaihis Salam)

1)   Nasara (Christians) believe that ‘Isa (Alaihis Salam) is son of Allah, the Almighty, while in the light of Quran and hadith the whole Muslim Ummah (Nation) believes that Allah has no son or daughter, as Allah, the Almighty has repeatedly clarified this in the holy Quran.  In Surah Al-Ikhlas also this has been clearly asserted that Allah, the Almighty neither begets nor is He begotten. Allah, the Almighty had created Adam (Alaihis salam) without any role of a man and woman, and Eve (Alaihas salam) was created without any role of a woman merely by with Allah’s command. Allah, the Almighty created Isa (Alaihis Salam) by a woman (Maryam –Alaihas Salam) without any role of a male. Christians do not believe in Adam and Eve (Alaiham Assalam) as son and daughter of Allah, despite the fact that Allah, the Almighty had created Adam (Alaihis Salam) without any role of man and woman and created Eve (Alaihas Salam) without any role of a woman, then how come that Isa (Alaihis Salam) who was created without a man (in similar circumstances), is believed to be Allah’s son? Our intellect also demands that it is not befitting to the Almighty Allah Who is the Creator, Lord and Sustainer of the whole universe that He begets nor is He begotten. 

2)   Christians believe that Isa (Alaihis Salam) shares Allah’s right of being worthy of worship. Trinity is an integral part of Christianity, which means three in one or one in three. Christians believe that Allah is one but includes three entities in one; god father, god son, the holy ghost. The Christian till to date stick to this belief. As for Islam, there is no place of trinity in it. Hundreds of verses of the Holy Quran refute this belief. According to Islamic creed Allah is one and nothing is like unto Him neither in His self nor in His attributes.  In Surah Maryam, Allah strongly refutes this belief saying it is such a terrible evil thing whereby the heavens are almost torn.

3)   Christians believe that Jews had crucified Isa (Alaihis Salam). However, in the light of teachings of Quran and Hadith, the whole Muslim nation is unanimous that Isa (Alaihis Salam) was neither killed nor was he crucified, but rather he was ascended to heaven prior to his crucifixion and a person resembling him was crucified in his place. He will descend down on the earth prior to the doomsday. He will spend his life following the Shari’ah of Muhammad (Sallallahu Alayhi Wasallam) and will enforce the teachings of the Holy Quran and Hadith.

4)   Christians believe that the last Messenger Muhammad (Sallallahu Alayhi Wasallam) who is from the descendants of Ismail (Alaihis salam) the second son of Ibrahim (Alaihis Salam) born in Makkah is not a Messenger of Allah, the Almighty and anyone who believes in Muhammad (Sallallahu Alayhi Wasallam) as a messenger of Allah exits from the fold of Christianity. On the other hand, in the religion of Islam besides believing in Muhammad (Sallallahu Alayhi Wasallam) as the last Messenger it is also necessary to believe in Ibrahim, Musa, Isa (Alaihim Assalam). Now, the reader can easily decide as to which religion subscribes to extremism.

Summary: To exchange greetings on the occasion of New Year is a practice of non-Muslims. However, the rituals and functions organized on this occasion are not motivated by a specific religion’s ideology and it has now become a social norm. Therefore, though it is not unlawful to exchange greeting on such occasion, however, the Holy Quran and Hadith are replete with teachings of not adopting the non-Muslims’ rituals. Therefore, we should avoid exchanging such greetings, because the leader of all prophets,  Muhammad (Sallallahu Alayhi Wasallam), his companions, mufassireen (Quran commentators), muhadditheen (scholars of Hadith) and other scholars of Islam, none of them has been reported to have exchanged greeting on the occasion of New Year even at the beginning of Hijri year. But to exchange greeting by saying “Merry Christmas” is a pure religious matter. The belief with which the people celebrate Christmas day saying “Merry Christmas” is absolutely contrary to Islamic teaching, for Christians believe that Isa (Alaihis Salam) was born on 25th December and fathered by Allah, the Almighty.

In addition they also believe in trinity, i.e. they believe that Allah, the Almighty instead of being one entity is comprised of three entities; god father, god son and the holy ghost. This belief is very dangerous and contrary to Islamic teachings. It is a matter of great sorrow that some Muslims initiate greeting each other saying “Merry Christmas” which has no room in the religion of Islam. Therefore, Muslims should not exchange greeting on this occasion. Those Muslims residing in Western countries or studying with Christians or employed with Christians or doing business with Christians should not proactively greet them on this occasion. However, if they are greeted by Christians they should say other words of prayer to them. It is worth mentioning that not a single reliable religious book even the bible itself having thousands of copies, mentions that  Isa (Alaihis Salam) was born on 25th December.

About Bitcoins – Advice to the ‘Ulama

[By Mujlisul Ulama]


It should be well understood that at this stage bitcoin is NOT currency. We are not saying that it cannot or will not become currency in the future. The Yahudi conspirators who control the economy of the world have their own wonderful and artful ways of fostering and establishing their plots. But at this moment understand well that bitcoin is NOT currency, hence the properties and effects of currency do not apply to bitcoin.

Our advice to muftis who rush to clamber aboard the Yahudi bitcoin bandwagon is to ascertain what the western kuffaar experts have to say about bitcoin. At all times there will be concerned and independent kuffaar experts in all fields of mundane life. After all, these expert economists who understand the intricacies of satanic banking and all paraphernalia related to the Satanist currency conspiracy, are better poised to understand bitcoin.  It is essential to heed their warnings and to tread cautiously with the process of churning out ‘fatwas’ on the basis of lack of information and misinformation. Read the following bitcoin report and advice by one of the world’s leading western bankers.

Swiss banking boss calls for regulators to act on bitcoin – AFP

THE chairman of Swiss banking giant UBS does not consider the soaring cryptocurrency bitcoin as money and has called for regulators to intervene.

Bitcoin prices have surged this year from less than $1 000 (about R13 100) in January to $17 000 (R222 700) last week, after trading in the digital currency began on the Chicago Board Options Exchange – the first time it has appeared on a traditional platform.

But in an interview with the NZZ am Sonntag weekly, published yesterday, UBS boss Axel Weber warned investors against jumping on the bandwagon, saying the bubble would inevitably burst.

“In my opinion, bitcoins are not money,” he said, adding that the virtual currency had significant design flaws.

Money was meant to fulfil three main functions and bitcoins failed at all of them, he said.

The currency was not an effective means of payment since it was not universally accepted, it was not a good measure of value since prices were not written in bitcoins, and it was not an effective way to store value, since it was inherently unstable, he said.

Weber said the main problem was that with no central bank and no issuer controlling the supply, the value was determined solely by demand, which led to huge price fluctuations in both directions.

UBS had decided to advise clients against investing in the virtual currency, he said, because the bank did not consider it valuable and it was not sustainable.

To protect investors who do not take the bank’s advice, regulators were needed, he said. (The Herald 18 Dec 2017)

(End of report)

The rational conclusion is:

– Bitcoin is not money

– Bitcoin is unsafe

– Do not invest in bitcoin

– The properties which the Shariah invests in currency are not applicable to bitcoin at this stage.

– Be alert to Yahudi plots.