[By a Sister]

NO Muslim country is to­day free and uncontaminat­ed with a fierce propaganda campaign against Purdah as “reactionary obscuran­tism” and insisting upon female “emancipation” as the essential for the eco­nomic and social develop­ment of our community. If we claim to be Muslims, is it not our duty to know what our faith teaches us on this subject?

Regarding the notion of female “equality,” verse 34 in Surah an-Nisa tells us that men are in charge of women because God has made the former to excel the latter and because they spend their property for the support of women. This means that no Muslim woman should be obliged to earn her livelihood unless she possesses no property, has lost her husband through divorce or death and has no other male re­lative to provide for her. The Holy Qur’an teaches us that the husband is both master and friend to his wife; his duty is to treat her with justice, love and kindness and in turn the wife must be loyal and obedient. Our Holy Qur’an describes the husband as a degree above the wife not to make him a cruel tyrant but for the preservation of the family. In families where the wife is economically independent, the husband automatically loses his role as head of the household. Consequently when the mother dominates, the children lose all respect for the father.

Surah an-Nur, verse 30-­31, forbid Muslim men to look at strange women or Muslim women at strange men and commands men and women alike to cast their gaze down. Women must wear head-veils and draw them over their bo­soms and not display their beauty to anyone except their husbands and close family relations within the prohibited degrees of mar­riage. This verse by im­plication bans painting the face with cosmetics or any kind of dress designed for sex appeal. The Hadith tells us that when Asma, the sister of Ayesha, once ap­peared wearing transparent clothes, the Holy Prophet ﷺ rebuked her saying that once a woman reaches pu­berty, nothing of her should be exposed except her face, hands and feet.

In Surah al-Ahzab, verse 55, God admonishes the wives of the Holy Prophet ﷺ to stay in their homes and forbade Muslim women to go out for pleasure adorned in finery and dress or behave in public in any manner that attracts attention to themselves. They can con­verse freely only with close family relations within the prohibited degrees of mar­riage, their husbands, their servants and their slaves. Verse 53 of this same Surah orders the believers to show due respect for the wives of the Prophet ﷺ by requesting of them from behind a curtain. Verse 59 says that when Muslim women find it necessary to go out, they should wear an outer-gar­ment enveloping the entire body so that they may be recognised as virtuous be­lievers and not be annoyed.

The Hadith forbid Muslim women to be alone with any man not her husband or within the prohibited degrees of marriage, to live alone apart from her family or to undertake any long journey without escort by her close male relations. If the most authentic Hadith strongly discourage women from participating even in the public congregational prayers in the mosque and urge them to perform their prayers in the privacy of their own rooms as most pleasing in the sight of God, how on earth then, can a Muslim tolerate women as secretaries, bank clerks, air hostesses, waitresses in restaurants, models singers, dancers and actresses over the radio, television and in films?

Surah an-Nur (verses 1-24) threatens the most severe penalties in this world and the Hereafter to those who indulge in any sexual relations outside of marriage. What then could be more irrefutable evidence of Islam’s support of Purdah than this testimony from the Holy Qur’an and Sunnah? The restrictions Islamic injunctions place upon the movements of Muslim women are intended solely for their own benefit to prevent men from taking unfair advantage. Islam not only condemns immorality but also forbids the believers to follow any of the ways leading to it!

The first champions of the movement for women’s “emancipation” were none else than Marx and Engels — the founders of Com­munism who preached in their COMMUNIST MANI­FESTO (1848) that mar­riage, home and family were nothing but a curse which kept women in perpetual slavery. Therefore they in­sisted that the women must be “liberated” from domestic servitude and achieve full economic independence through full-time employ­ment in industry. The subsequent champions of feminism insisted that women must be granted as much freedom to indulge in illicit sex as the men through co-education, em­ployment alongside men, mixed social functions and courtship before marriage in semi-nude fashions with contraceptives, sterilization and abortion to prevent un­wanted pregnancies and state-controlled nurseries and public boarding schools assuming the responsibility for the rearing of the children, many of whom would be illegitimate. This is in essence what the modern concept of “women’s rights” amounts to!

The propaganda cam­paign for women’s “emanci­pation” waged by the press, radio, television and cinema, belittles the role of woman as wife and mother and des­cribes those who spend their time maintaining their homes and raising their children as an unpardon­able waste of energy and an economic loss of half the nation’s manpower. These champions of femi­nism are insisting that every girl be prepared in school and college to compete with men for jobs in offices and factories. Yet at the same time, they assert that the emancipated woman’s primary duty is still her home! In other words, this means that the modern woman must bear a double burden; in addition to earn­ing her own living in full­ time employment outside the home, she must at the same time somehow per­form the near-impossible task of fulfilling all her obligations to her husband and children and keep house single-handed! Is this justice??.

Have the new family laws enacted in most Muslim countries to conform with the legal codes of the West, really improved the position of our women? This legis­lation is very careful indeed to specify a minimum age for marriage but forgets to place any similar restrictions upon illicit affairs between young girls and boys who are prohibited to marry. In most Muslim countries, in contradiction to the whole spirit of Qur’an and Sunnah, polygamy is being more and more restricted and even forbidden by our modernists – who have never posed the question whether it is better for a woman to share her hus­band’s love with another woman who is also his legitimate wife and main­tain her right to remain under the protection of his roof, receive his support and her children have the love and care of a father, or would she rather see her husband forced into clandes­tine illicit affairs because the law of the land prohibits him from marrying again until he divorces her first and throws her and her children out? Is it not far better for the woman who is not getting on well with her husband to be divorced by him in private so that the unhappy couple can part in peace, each free to marry again, or should the case be decided by a Court and the husband, to be rid of the marriage tie, be compelled to falsely charge his wife with immoral conduct in order to convince the third party of the “necessity” for the divorce, resulting in public scandal and the poor woman’s reputation ruined for life?

Actually the champions of female ’emancipation’ are not at all interested in the personal happiness and wel­fare of the women concern­ed. This movement should be recognized by all Mus­lims for what it is — a malignant conspiracy to des­troy the home and family and eventually wreck our entire society. The cheap slogans of “women’s rights,” “emancipation” and “pro­gress” only serve as a smoke screen to obscure its real intentions. Once the woman leaves the home, there is no home and the movement for female emancipation here cannot but lead to the same catastrophe which has al­ready happened elsewhere — universal indulgence in illicit contacts with the sexual behavior of the humans in­volved so degraded as would shock the wild beasts in the jungle, and as an inevitable result of the destruction of the home and family and indeed the whole moral framework of our com­munity, an epidemic of juvenile delinquency, crime and an atmosphere saturat­ed with violence, unrest and lawlessness in general. The history of the civilizations of the past is sufficient proof that when vice and immorality run rampant, no society can long survive.

The Early Christians Who Believed that ‘Eesa Alayhissalaam (Jesus) Was Saved From Crucifixion

By Abu Zakariya

After the deity of Jesus, the crucifixion is perhaps the most contested issue about his life between Christians and Muslims. Today his death on the cross is taken as an almost indisputable fact of history, to the point where it’s not even questioned. Yet the Qur’an makes the bold claim that he was not crucified. Is it possible that the Qur’an, written some 600 years after Jesus, could be right? This article is going to show that there were in fact early Christian groups who believed that ‘Eesa alayhissalaam (Jesus) was not crucified, just as the Qur’an proclaims.


This is what the Qur’an says about the crucifixion of Jesus:

They did not kill him, nor did they crucify him, though it was made to appear like that to them; those that disagreed about him are full of doubt, with no knowledge to follow, only supposition: they certainly did not kill him. God raised him up to Himself. God is almighty and wise. [4:157-158]

We can see that the Qur’an states that ‘Eesa alayhissalaam (Jesus) was not crucified; rather it was made to appear so. What “though it was made to appear like that to them” means is a topic of discussion among scholars. A major view is that God gave someone else Jesus’ appearance and it was this other person who was substituted for ‘Eesa alayhissalaam (Jesus) on the cross, causing his enemies to believe that ‘Eesa alayhissalaam (Jesus) was crucified. We find support for this view in the narrations of one of the companions of Prophet Muhammad (Sallallaahu Alayhi Wasallam), Ibn Abbas (Radhiyallahu Anhu). He stated:

“Just before God raised Jesus to the Heavens, Jesus went to his disciples, who were twelve inside the house. When he arrived, his hair was dripping with water (as if he had just had a bath) and he said, ‘There are those among you who will disbelieve in me twelve times after you had believed in me.’ He then asked, ‘Who among you will volunteer for his appearance to be transformed into mine, and be killed in my place. Whoever volunteers for that, he will be with me (in Heaven).’ One of the youngest ones among them volunteered, but Jesus asked him to sit down. Jesus asked again for a volunteer, and the same young man volunteered and Jesus asked him to sit down again. Then the young man volunteered a third time and Jesus said, ‘You will be that man,’ and the resemblance of Jesus was cast over that man while Jesus ascended to Heaven from a hole in the roof of the house. When the Jews came looking for Jesus, they found that young man and crucified him…” [1]

We can see that the Qur’an and other Islamic sources are crystal clear: Allah saved His beloved messenger from the crucifixion. ‘Eesa alayhissalaam (Jesus) was raised up to God, alive and unharmed, where he remains until this day. We find support for the Qur’anic crucifixion narrative in history. There were early Christian groups who denied the crucifixion of Jesus, such as the first century scholar Basilides and his followers, the Basilidians. They believed that ‘Eesa alayhissalaam (Jesus) was saved from the crucifixion and that another, Simon of Cyrene, was crucified in his place:

“The Unborn and Nameless Father seeing their miserable plight, sent his First-born, Nous (and this is the one who is called Christ) to deliver those who should believe in him from the power of the angelic agencies who had built the world. And to men Christ seemed to be a man and to have performed miracles. It was not, however, Christ who suffered, but rather Simon of Cyrene, who was constrained to carry the cross for him, and mistakenly crucified in Christ’s stead…” [2]

The beliefs of Basilides matter because he was living very close to the time of the disciples, and there are even traditions that he got these teachings from disciples of ‘Eesa alayhissalaam (Jesus) such as Peter [3]. From this account we can see that it’s not the Qur’an that invented this claim that ‘Eesa alayhissalaam (Jesus) was saved from the crucifixion, it goes back to the earliest time of Church history.


Now, critics tend to discredit groups such as the Basilidians by appealing to the writings of Church Fathers who condemned them as heretical. Sadly, nearly all the writings of such groups have perished, and we mostly know of them through the writings of their opponents. It is a well known fact among historians that Church Fathers would exaggerate to the extreme when writing about other Christian sects with whom they did not agree.

For example, the second century theologian Irenaeus claimed that the followers of Valentinus made indiscriminate copulation not only permissible but a desired act for those who are truly spiritual [4], and that the Carpocratians practiced indiscriminate sex and that their theology compelled them to violate every conceivable moral law and ethical norm [5]. Perhaps the most outrageous example occurs near the end of the fourth century in the writings of the bishop Epiphanius, who in his discussion of a group of Gnostic Christians outlines their beliefs and describes their orgiastic and cannibalistic practices. Epiphanius claimed that they indulged in sumptuous feasts, with married couples separating to engage in sexual intercourse with other members of the community [6]. The couples are alleged to have then collected the semen in their hands and ingested it together while proclaiming, “this is the body of Christ.” The couple also collected and consumed the woman’s menstrual blood, saying “this is the blood of Christ” [7]. If for some reason the women became pregnant, the fetus was allowed to develop until it could be manually aborted. Then, claims Epiphanius, it was dismembered, covered with honey and spices, and devoured by the community as a special meal [8].

With the discovery of the Nag Hammadi library in the 20th century we have been able to study the actual writings of a bewildering variety of Gnostic Christians. A lot of the claims made by the Church Fathers against such groups were proven to be false, as far from condoning, let alone promoting, such outlandish moral behavior, their writings urge and assume just the contrary social and personal ethics. One of the few constants among all the Nag Hammadi writings is their ascetic orientation. Gnostic Christians appear to have believed, as a rule, in punishing the body, not indulging it. They endorsed ascetic lifestyles far from the hedonistic debauchery that the Church Fathers alleged. Apparently then, Gnostics were consistently attacked by orthodox Christians as sexually perverse, not because they actually were perverse but because they were the enemy.

In fact, a lot of what we know about the early Church comes from the third century Eusebius, the bishop of Caesarea who pioneered work giving a chronological account of the development of Early Christianity. He is often called the “Father of Church History.” But he is not a reliable source of information as he openly admits to lying in order to propagate what he believes is the truth. In his work, Praeparatio Evangelica (Preparation for the Gospel), Book 12, Chapter 31 is titled as follows [9]:

“That it will be necessary sometimes to use falsehood as a remedy for the benefit of those who require such a mode of treatment.”

Eusebius makes it absolutely clear in his teachings that lying is necessary when it comes to the Gospel message. Chapter 31 reads as follows:

“But even if the case were not such as our argument has now proved it to be, if a lawgiver, who is to be of ever so little use, could have ventured to tell any falsehood at all to the young for their good, is there any falsehood that he could have told more beneficial than this, and better able to make them all do everything that is just, not by compulsion but willingly?”[10]

According to Eusebius it’s okay to lie, it’s okay to hold a false belief, if in the end the lie benefits someone. Eusebius, like most Christians today, held the death and resurrection of Jesus to be an essential belief for salvation. Based on Eusebius’ own principles then, there is no doubt that he would have been willing to lie about other groups who deny the crucifixion in order to protect what he would have seen as an essential truth. For Eusebius, the ends justify the means. It would therefore be difficult to believe that his writings are historically accurate and objective. His representations of competing groups of Christian sects are very likely not impartial.

In summary, we should take any claims of heresy made against early Christian groups who believed that ‘Eesa alayhissalaam (Jesus) was not crucified, with a pinch of salt. History is written by the winners, and much of what we know about these early groups has been painted by their opponents.


A charge sometimes made against the Qur’an is that God ‘deceived’ people with the appearance of the crucifixion. The matter of the crucifixion was controversial in the formative years. The Old Testament prophesied that the Messiah would not be harmed. So, the evidence that ‘Eesa alayhissalaam (Jesus) the Messiah could not be crucified is present within the Bible. Now, if some people of the past didn’t have access to the Old Testament prophecies about the Messiah and they thought Jesus was crucified, then according to the Qur’an they would not be blameworthy in the sight of God: “God does not burden any soul with more than it can bear…”   [2:286] Here the Qur’an states that God does not hold people to account for what is beyond their capacity. Now that the final revelation, the Qur’an, has been revealed and clears up the misconceptions about ‘Eesa alayhissalaam (Jesus), people have no excuse for ignorance. The test of life is to see if truth is what matters to you, as opposed to what is convenient or fits your desires, and ultimately you are judged on your honest commitment to follow the truth as it appears to you. It’s important to realise that life is a test. God is testing us in this life to distinguish those who believe from those who disbelieve: “Do the people think that they will be left to say, ‘We believe’ and they will not be tried? But We have certainly tried those before them, and God will surely make evident those who are truthful, and He will surely make evident the liars” [29:2-3]. Such a claim about God deceiving us could be made about anything that seems confusing, contradictory or that needs a bit of investigation.


1 – Al-Nasa’i, Al-Kubra, 6:489.

2 – Irenaeus, Against Heresies, Book I, Chapter 24, section 4.

3 – Nicholas P. Lunn, The Original Ending of Mark: A New Case for the Authenticity of Mark 16:9-20, p. 349.

4 – Irenaeus , Against Heresies 1,6,3–4.

5 – Irenaeus , Against Heresies, 1,25,4.

6 – Epiphanius , Panarion 26.4.4.

7 – Epiphanius , Panarion 26.4.5–8.

8 – Epiphanius , Panarion 26.5.4–6.

9 – Accessed June 3rd 2017:

10 – Accessed June 3rd 2017:

Difference between Seerah & Hadith

If Seerah  i.e. Biography of the Prophet Muhammad (Sallallahu Alayhi Wasallam) is defined as the life or way the Prophet (Sallallahu Alayhi Wasallam) lived, then what is the difference between Seerah and Hadith [1] or even the Sunnah [2]?

The Seerah is a collection of narrations about the people and events surrounding the Prophet (Sallallahu Alayhi Wasallam) arranged in a chronological order. The amount of rigor put into authenticating and analyzing the chains and narrators [3] of an incident or event that is found in the Seerah is far lower than when a narration is used in the Sunnah or Hadith. Only the top of the top narrations, namely Sahih [4] or  Hasan [5] are used in the books of Hadith and Sunnah. As for Seerah this is not the case, the narrations used include all the authentic and acceptable ones, along with ones with weaknesses. The reason for including these weaker narrations is in order to fill in gapes or holes in the story. The reason we do this is because if we were to be just as strict and apply the same rules in accepting narrations in the Seerah as Hadith then, this would mean that we wouldn’t be able to get narrations about the status of the Arabs, and the forefathers of the Prophet (Sallallaahu Alayhi Wasallam) because everyone who narrated them were Non-Muslims. Examples of this are the narrations about the Story of the Feel (Elephant) [6], and the incident of ‘Amr Ibn Luhayy Al-Khuza’i[7], or even the life of Abdul Muttallib[8].So, since we use weaker narrations in Seerah, we can not use the seerah as evidence to support rulings and beliefs found in fiqh [9] (Islamic Juriprudence) or aqeedah [10] (Islamic Belief). We cannot derive rulings of fiqh or aqeedah from the Seerah.

So in conclusion, we cannot derive or use as our proof for our worship, our beliefs or our methodology from the seerah alone, we have to use the authentic Sunnah as our primary reference and not rely upon seerah alone.

From this we can say that scholars of seerah like Ibn Is’haaq [11], specialized in seerah out of all the sciences of Islam, and this is true for most of the scholars. Each and every scholar has a specialty in a certain field of Islam. Just like a person usually doesn’t specialize in engineering and also medicine, this is the case with Islam, some people specialize in hadith and are called muhadditheen [12] (sing. muhaddith) and some people specialize in fiqh and are called fuqahaa [13] (sing. faqeeh).
Ibn Is’haaq’s speciality was seerah therefore he was abandoned by the scholars of hadith when it came to narrating hadith and a reason for this might be because he might include those weaker narrations while he narrated the hadith.

Also Read:- Difference between Ahadith Narrations & Historical Reports


[1]. Literally – something that is a statement, communication, or story, or if used as an adjective it means new. In the Shari’ perspective it is a statement of the Prophet (Sallallahu Alayhi Wasallam).

[2]. Literally it means a way, in the Islamic Sciences perspective it means the way of the Prophet (Sallallahu Alayhi Wasallam), it is had different definitions based on which type of scholar uses it.

[3]. Chain (Arabic is isnad) and Narrators (Arabic is rijaal) – used in the Sciences of the authentication or rejection of hadith.

[4]. Sahih – a hadith that is authentic based on its chain of narrators. Accepted as a source of Shari’ah in Islam.

[5]. Hasan – a hadith that is good based on its chain of narrators. Accepted as a source of Shareeah in Islam.

[6]. The Story of the Elephant or Feel is mentioned in the Qur’aan
in Chapter (Surah) 105. It happened the year the Prophet (Sallallahu Alayhi Wasallam) was born. It was an event where the king of Yemen tried to destroy the Ka’ba in Makkah by bringing elephants from Ethiopia, but were unsuccessful due to a miracle from Allah.

[7]. This person was a chief of Khuza’ah. He was known for his righteousness, piety, and care for religion, but he went to Syria for a trip and saw them worshipping idols, and adopted this practice and brought it to his lands, and then the Ka’bah, and this being the center of religion of Arabia, this practice spread like wildfire over the years. This was the main reason for the spread of idolatry in the Arabian Peninsula. A more post on this topic will be posted soon, InshaAllah.

[8]. He was the grandfather of the Prophet (Sallallahu Alayhi Wasallam) and took care of him in his early childhood.

[10]. Islamic Jurisprudence – the rules and conditions surrounding the physical acts of worship the Muslim does, and the obligatory, permitted, and forbidden things in Islam.

[11]. Islamic theology, or Islamic beliefs that a person has that makes him a Muslim.

[12]. The greatest scholar of the Seerah of Rasulullah (Sallallahu Alayhi Wasallam), his work was used as a basis of later works about the Seerah.

[13]. Scholars of hadith and its sciences.

[14]. The scholars that are proficient and specialize in the science of fiqh


By Mujlisul Ulama

The safety of Deen and Imaan is dependent on total and wholehearted submission and obedience to Wahi (Divine Revelation). Divine Revelation in respect to the Ummah of Islam is the Shariah which Allah Ta’ala revealed for transmission to mankind and jinkind via the agency of Muhammadur Rasulullah (Sallallaahu alayhi wasallam). The natural attribute of Imaan is the exercise of restraint on the thinking process of the Mu’min. Imaan does not permit the Mu’min to dwell with his mind in valleys of mental conjecture and deception in matters pertaining to the Shariah. A Muslim is obliged by the Deen to restrain the operation of his mind and reason within the confines of the limits created by Wahi.
But, we are living in an age of liberalism and free-thinking. The attitude of free-thinking is encouraged and propounded as the greatest virtue in this supposedly cultured age. This attitude, although considered as a virtue by the proponents and followers of materialism and Western liberalism, is in fact and evil in terms of Allah’s Law. Islam commands the Believer to harness his thinking to conform to the Shariah. Unfettered thinking is a baneful exercise which Muslims have inherited in this age from Western institutions of liberalism — colleges and universities. The impact of Western education on Muslims unschooled in Islamic Knowledge has resulted in gross misappropriation of intelligence. Muslims are utilising their brains for distortion, misinterpretation, rejection and destruction of the Divine Shariah which is the product of Wahi and not of human intelligence and human reasoning.
The Shariah of Allah Ta’ala has its origin and its exposition in Wahi — in Divine Reasoning. Therefore, in any conflict between human reason and Wahi (Revelation), Believers must necessarily discard such reasoning and submit to Wahi. But, modernist free-thinking Muslims have adopted the dangerous attitude of distorting and misinterpreting the commands of the Shariah to conform to their imperfect, oblique and errant thinking and opinions heavily influenced by a culture of kufr. Rejecting this free-thinking attitude which arises in the Ummah in different forms from time to time, the Qur’an-e-Hakeem states:
“It is not lawful for a believing man and a believing woman to have any choice (of decision) in any of their affairs when Allah and His Rasool have decided a matter.”

Free-thinking is negated in this gracious aayat. A Mu’min’s thinking has to be conditioned to serve the purpose and cause of the Spiritual Demands of the Shariah. He has, therefore, to submit his thinking to the decrees of the Divine Shariah. He has to obey Wahi no matter how “illogic” and how unpalatable such decrees may seem to him. If a Muslim fails to wholeheartedly submit his thinking and his attitudes to the Divine Decrees (i.e. the Shariah), he moves onto the brink of negating his Imaan. About such skepticism, the Qur’an Majeed declares:

“By your (i.e.Muhammad’s) Rabb! They have not adopted Imaan as long as they do not appoint you (O Muhammad) to arbitrate in their mutual disputes and then they find not the slightest vestige of disfavor in their hearts regarding your decision, and they submit wholeheartedly.”

Thus, doubt, hesitation, partial acceptance and skepticism in any decree, teaching, command or concept of the Deen amount to the negation of “wholehearted submission to Imaan.” This is tantamount to reneging from Islam. This ayaat makes it quite clear that the safety of Imaan is dependent on total and wholehearted submission to and acceptance of all the teachings of the Shariah, without questioning the whys and the wherefores of such teachings. Free-thinking in Deeni matters is thus not allowed by the Shariah, for it leads to kufr. But, it has to be observed that the contagious disease of free-thinking and oblique mental vision contracted from the libertine Western culture has gnawed into the brains of Western-educated Muslims.
Gripped by this baneful ailment of Western free-thinking, Muslims are curiously mixing up vices and virtues, kufr and Imaan with all the appalling consequences of Imaani corruption and disintegration. In this process of free-thinking, Imaan is rocked and destroyed. The Muslim free-thinker, in fact, has adopted such a reckless attitude of liberal thinking which is ailed to stupidity. We, thus, witness the worst of kufr concepts and theories being spun under the name of Islam by these deviated free-thinkers. Such free-thinkers who have set themselves up as “authorities” on the Deen have been branded by Rasulullah (sallallaahu alayhi wasallam) as “leaders of misguidance”. Nabi-e-Kareem (sallallaahu alayhi wasallam) said about the deviated free-thinkers:
“They will have gone astray and they will lead others astray.”

Such free-thinkers dwell perpetually in deception and dispute. They dispute about the Shariah and seek to manipulate the aayat of the Qur’an to serve their motives of gaining recognition in the Ummah. They are out to cultivate pride and their goal is self-aggrandizement. The Qur’an Shareef refers to them in the following terms:
“What! Do you not see those who dispute in the Laws of Allah? Whither are they wandering aimlessly?”  

“Verily, those who dispute in the Laws of Allah without any authoritative Proof (Islamic Knowledge) having come to them, have in their hearts nothing but a (desire for) pride. (But) they will not attain this (goal of pride).”

Since free-thinking leads ultimately to total disintegration of Imaan, Allah Ta’ala reviles the free-thinkers in the following aayat:

“Verily, those in whose hearts there lurks a disease (of kufr) search for the allegorical verses (of the Qur’an). By this, they seek to create fitnah (mischief) and they seek interpretation of such verses. And, none besides Allah knows the interpretation of such verses.”

In contrast to this pernicious attitude of free-thinking and baseless argumentation regulated by Western logic and understanding, the Qur’an speaks glowingly of those who shun such devious thinking and submit their understanding to accept in totality all the aayaat of the Qur’an, whether they understand these or not. They entertain not the slightest murmur of skepticism or doubt. The Qur’an Shareef says about them:

“And those grounded in Ilm (Islamic Knowledge) say: We believe in these (allegorical verses). All (verses of the Qur’an) are from our Rabb. Indeed, only the intelligent ones take lesson.”

The free-thinking deviates operate on the perilous policy of subjecting the teachings of Islam to personal reasoning and opinion. A teaching, which seems “far-fetched”, “queer”, or “out-of-step” with modern thinking and norms is outrightly rejected or distorted to conform to personal thinking heavily influenced by the material culture of the West.
This disease of free-thinking has spread so outrageously that we find even ordinary Muslims –those who did not pursue higher secular education—subjecting the teachings, beliefs and practices of Islam to personal whim and fancy. They endeavor to probe the mysteries, wisdom and philosophy of the Shar’i teachings, but they lack the knowledge of the basic and essential rules of Tahaarat, Salaat, etc. By following in the footsteps of deviates, they too indulge in speculations which border on kufr. Such enquiries are in fact representative of kufr. It demonstrates lack of love for Allah and His Rasool (Ssallallaahu alayhi wasallam). This policy of enquiry into the wisdoms underlying the Akhaam of the Shariah hinges on the patent inadequacy of Islamic upbringing. Such people then fall easy prey to the free-thinking heretics and deviates who masquerade as “reformers” of the Ummah
Muslims should realize that this attitude of free-thinking is not associated with Imaan. Muslims should not allow themselves to be deluded and denuded of Imaan by the dangerous rhetoric of unqualified “reformers” and self-appointed leaders of the community whose only qualification is secular education and perhaps some ability to write and proficiency to converse in the English language. Such errant free-thinkers who project themselves as “leaders” in the community are generally vociferous in their outbursts of arrant nonsense calculated to stampede the unwary and unknowledgeable public into acceptance of concept and theories which are in diametric conflict with the Shariah.
Islam is grounded in a faith in eternal values and transcendental facts. Spiritualism is the life-blood of the Shariah, not materialism. A system of uninterpreted guidance has been authentically and authoritatively transmitted to each successive generation of the Ummah down to centuries. The edifice of the Shariah erected and perfected by the noble Sahaabah and Fuqahaa is a masterpiece of spiritual ingenuity and intellectual craftsmanship. The Shariah is unique and incomparable. It can never be improved on. Its protection is vouchsafed by the Qur’an Shareef. It, therefore does not require the tamperings and manipulations of the modernist free-thinkers.
Muslims should realize that in terms of the Shariah, free-thinkers are criminals and heretics. They tamper with the pure and Divine Shariah. They seek to negate the Laws of Allah Ta’ala by subtle manipulation and distortion. They are non-entities, but they seek to supersede the illustrious Fuqahaa who were the men created by Allah Ta’ala for the specific purpose of codifying the Shariah in a systematic order for the benefit of posterity.
Free-thinkers hope that the Haqq will submit to their fitnah. But, Allah wills otherwise. The Ummah is commanded by Allah Ta’ala to follow the exponents of Haqq, and Haqq is that Shariah which was imparted by Muhammad (Sallallaahu alayhi wasallam) and transmitted to us by the illustrious Sahaabah. This Haqq admits not the slightest change or manipulation. In any dispute or conflict, the Qur’an commands:

“O People of Imaan! Obey Allah, obey the Rasool and those in charge of you (the Ulama-e-Haqq, the first and highest category being the Sahaabah). And, if you dispute, then refer it to Allah and His Rasool if you indeed believe in Allah and the Last Day.”

Imaan does not allow Muslims to seek solutions from free-thinkers who renege from the pledge of submission to the Divine Shariah. By their free-thinking they seek to hoist another law under the guise of Islam. This fitnah of the free-thinkers is dangerous. Its corruption is immense. But, Allah Ta’ala has created Haqq to thwart its evil. Haqq, thus can never submit to the corruption of the free-thinkers. The Qur’an Majeed declares this position adequately in the following aayat:

“If Haqq had to submit to their desires, then verily, the heavens, the earth and all and everything will disintegrate.”



A modernist group in Cape Town is organising a so-called ‘Madrasa Discourse’ program to educate molvis in a two-day course about some concept they call ‘pluralism’, whatever this may mean. Please comment in the light of the Shariah on this program. Should molvis attend? Is there any benefit in this type of program? 

ANSWER (By Mujlisul Ulama):


Modernists who arrange these types of silly programs are all plying the trade of Iblees. Since their mundane professions do not adequately ensure for themselves the ‘leadership’ status they aspire for and for which they insanely crave, they latch on to programs which they attempt to adorn with Deeni hues in the futile endeavour to hoist themselves as leaders in the Muslim community. But the objectives of their pride will not be achieved. The very bottom line on which their failure is based is that they are basically juhala. The smattering of religious education they have gleaned from here and there will not acquire for them the desired nafsaani objectives they are pursuing in the name of the Deen. Regarding their smattering  of religious education, the Qur’aan Majeed states:

“That (i.e. worldly education and a smattering of religious education) is the limit of their knowledge. Verily, your Rabb knows best the one who has deviated from His Path. He knows best the one who is rightly guided.” [An-Najm, Aayat 30]

Commenting on this Aayat, Hadhrat Mufti Muhammad Aashiq Ilaahi (Rahmatullah alayh) says in his Tafseer:

“Regarding the people of the world, Allah says further, “This is the extent of their knowledge.”

The purpose of the progress that they make in this world and the (university) degrees they attain is to gain only the material possessions of this world. All their thoughts and mental energies are restricted to attaining this same objective. Allah says in Surah Room: 

“They have only superficial (i.e. a laughable smattering of) knowledge of the life of this world whereas they are negligent of the Hereafter.”  

Their entire being is focused on the dunya. Regarding the Aakhirat, they are in entirety ghaafil and jaahil. Their secular knowledge is described as a ‘smattering’ in the Qur’aan. In other words, these moron modernist professors are deficient in even the proper comprehension of the mundane branches of knowledge for which they possess university donkey degrees. 

Regarding their puerile concept of ‘pluralism’, they state in their advertising brochure:

“… equip Islamic religious leaders (ulama) with the tools necessary to confidently engage pluralism, modern science, technological advances and new philosophies.”  

This silly averment comes within the scope of the comment by a Shakesperean character: “Full of sound and fury signifying nothing.” It is an averment devoid of Shar’i substance. These juhala modernists seek to portray knowledge by means of stupid and high-sounding phraseology with which they bamboozle moron molvis – such molvis who are failures in the sphere of Islamic Uloom. When a molvi becomes a miserable failure in the Knowledge of Wahi, then he takes the mundane route to soil and contaminate himself with western education. But its limit is this dunya – a goal which precludes them from acquisition of the everlasting success and salvation of the Aakhirat. This is precisely the averment of Allah Azza Wa Jal in the aforementioned Aayat as well as in many other Verses of the Qur’aan Shareef.

The Knowledge of the Qur’aan and Sunnah is adequate – more than adequate – to equip the genuine Aalim of Deen with whatever ‘tools’ are necessary for any venture or enterprise which requires the guidance of the Shariah. Whilst moron molvis may be impressed by the flowery terminology of ‘modern science, technological advances and new philosophies’, these evoke mirth from the men of Ilm. The  implication of the stupid pluralism advocated by the juhala modernists is the inadequacy of the Knowledge of the Qur’aan and Sunnah.

For progress, success and victory on earth and in the Aakhirat, the Ilm of the Qur’aan and Sunnah is adequate. In every sphere of life, Allah Azza Wa Jal is sufficient. This is the dictate of our Imaan. The Qur’aan Majeed states: “Allah is sufficient for the Mu’mineeen in war.” This Divine Sufficiency is not restricted to war. It is related to every branch of our life. However, its acquisition is dependent of total obedience to Allah’s Shariah and the adoption of the Sunnah. Thus, Rasulullah (Sallallahu alayhi wasallam) said: “Whatever is by Allah is acquirable only by way of obedience.”

Donkey education for the attainment of donkey doctorates and donkey university degrees does not feature anywhere on the ladder of success and victory which Muslims are supposed to climb to reach Allah Azza Wa Jal. Secular education is like all worldly requisites. It shall be pursued and acquired in only halaal ways and to the degree of need. It may not be pursued in the manner in which it is imparted in university brothels which dole out ‘proffership’ stupidities. 

Technology existed since the era of Hadhrat Aadam (Alayhis salaam). Among the Sahaabah were technologists such as blacksmiths, shoemakers, tailors, wagon builders, bridge-builders, etc., etc. They acquired the skills essential for the degree of technology necessary for that age. But in the process of such acquisition not an iota of the Sunnah was compromised. In the pursuit of secular education of the time, the Muslims did not submit to intellectual and moral enslavement becoming the serfs of kuffaar tutors who impose every facet of kufr, fisq and fujoor on Muslims who study at these university dens of vice. Immorality is the disease in the university brothels which churn out murtads, fussaaq and fujjaar.

In submission to the Deen in the way the Sahaabah had submitted there is victory, respect and honour for Muslims in both worlds. There is no honour in the bootlicking methodology which these modernist juhhaal professors lap up from the disgorgement of their kuffaar university tutors.

Hadhrat Ameerul Mu’mineen Umar Ibn Khattaab (Radhiyallahu anhu) ruled an empire stretching from the shores of the Atlantic in the west to beyond the walls of China in the east. Just who was this Umar?

He was a shepherd. About this noble Shepherd, Rasulullah (Sallallahu alayhi wasallam) said:

“If there had to be a Nabi after me, it would have been Umar.”  

When the Roman emperor, Heracleus asked a Sahaabi to describe Hadhrat Umar (Radhiyallahu anhu), he presented a character sketch of Hadhrat Umar (Radhiyallahu anhu) in a wonderful succinct sentence. He said: “He neither deceives nor can he be deceived.” Commenting, the emperor said that the first part of the statement (‘He does not deceive’) is the evidence for the perfection of his lofty moral character, and the second part (‘He cannot be deceived.’) is the evidence of his intellectual perfection.

This noble Shepherd was not in possession of any university donkey degrees and doctorates. From whence did he acquire the superb expertise to rule such a vast empire with such a wonderful system of political administration which ushered the Ummah to the pinnacles of worldly glory. On the memorable occasion of taking possession of the conquered City of Jerusalem, when Hadhrat Umar (Radhiyallahu anhu) observed some worldly changes in the dress style of some Muslims, he   commented: “We are a nation whom Allah elevated (and gave honour) by means of Islam.”  

The stupid worldly programs of stupid ‘pluralism’ and the pursuit of technological and kufr philosophical sciences while essential for kuffaar progress, are not the fulcrum on which the advancement, progress and victory of the Muslim Ummah rely. For Muslims, the one and only basis of success and victory in this dunya and the Aakhirat is the Deen – the Deen as taught  and practised by the Sahaabah (Radhiyallahu anhum).

There is no aspect of man’s life on earth which the Shariah has left untouched. Whatever the brand of pluralism, science or philosophy the moron professors plan to sell to the moron molvis and stupid sheikhs has no relevance in so far as the ‘tools’ for providing Shar’i direction and directive are concerned, for the Shariah of Allah Azza Wa Jal is not antique. It is not an artefact for the museum as the moron modernist juhhaal zindeeq professors seek to imply. But these modernist juhhaal succeed in only finding a stupid moron molvi audience – molvis who are an insult to the Uloom of the Deen.

All philosophies, new and old, are kufr. The Ulama of Islam have refuted and demolished these philosophies of kufr which shaitaan imparted to deviates and zindeeqs. Our orthodox Madaaris, not the hybrid type in vogue nowadays, – the Madaaris of the genuine Akaabir of Deoband – adequately cater for the refutation of kufr philosophy. The kufr of the modern day scientist and the kufr of the medieval philosophers is of the same breed of satanism. There is nothing for an Aalim to gain from the stupid so-called ‘madrasa discourse’ which the humur of the dunya will disgorge at their merrymaking party of triviality presented in deeni guise for the entrapment of moron molvis and stupid sheikhs.


The juhhaal zanadaqah professors of the baatil ‘madrasa discourse’ program ridiculously aver: “to prepare future ulama in order to stand tall for human dignity and peace through a transformative three-year educational experience.” This silliness is indeed laughable. Never can Ulama in the Qur’aanic meaning be prepared by undergoing a hybrid religious course forged by chaps whose brains are fitted in straitjackets – fitted by Zindeeq and Kuffaar tutors at donkey university brothels. Only those   who have acquired their Ilm under the guidance and supervision of Sanadi Ulama who are imbued   with Kashiyat for Allah Ta’ala, will be qualified to don the Mantle of Prophetic Vicegerency. Only those who qualify under the supervision of genuine Ulama of the orthodox Sunnah type will be among the Warathah of the Ambiya, not these modernists whose brains have been convoluted with the contaminations of zandaqah. Not even the awaamun naas (the ignorant masses) will accept modernists to act the role of Ulama.

Ulama cannot be produced at merrymaking parties where the ethos of western immorality pervades. The ‘transformative’ course mentioned will seek to convert the moron molvi from whatever little orthodoxy he may have, to modernism. It will seek to transform those with dithering Imaan, into agents of Iblees as all these juhala professors are.

The shaitaani process of ‘transformation’ which the agents of Iblees will seek to implement will be a transformation from Imaan to kufr, albeit in a subtle manner which the moron molvies and stupid sheikhs will be unable to discern due to the fossilization of their aql. A true Aalim – an Aalim in the Qur’aanic meaning – cannever be transformed in any way whatsoever. Any transformation to which a molvi submits is a conversion from Haqq to baatil. It is a fall from the zone of sublime radiant (Nooraani) spirituality into the pit of the darkness (zulmat) of kufr. In effect it is the renunciation of the Islam which Rasulullah (Sallallahu alayhi wasallam) delivered to us – the Islam which according to the Qur’aan was completed and perfected during the very lifetime of Rasulullah (Sallallahu alayhi wasallam).

The men of genuine Ilm – the true Ulama who are the Heirs of the Ambiya – cannot be beguiled with kufr presented in a deceptive ‘deeni’ platter. The Ulama are in no need of any type of ‘transformative’ course or experience. The Knowledge of the Qur’aan and Sunnah imparted by the true Heirs of Rasulullah (Sallallahu alayhi wasallam) cannot supplemented in any way whatever, least of all by the tools of modernism. Such tools are the snares of shaitaan.

The advert mentions that the two-day course will introduce scholars in Cape Town to the project. Those who will be participating in this discourse of the juhala are not scholars (ulama) of the Deen. Only morons are capable of humiliating themselves by participating in a program which is bereft of the Sunnah and the ethos of the Deen – the holy ethos which prevails in genuine Madaaris of the Deen.

It is a deceptive misnomer to dub this modernist program a ‘madrasa discourse’. It is never a Madrasah program. It is a modernist merrymaking function of zindeeqs who are the Agents of Iblees. This program has no truck and no affinity with a Madrasah set-up. The deviates have employed the term to deceive and mislead moron molvies and stupid sheikhs. These professor fellows are modernists and zindeeqs. They should not misuse the Islamic terminology of the orthodox Muslims for their programs of deception and deviation (dhalaal).


The juhala professors speak of “contemporary challenges to Islamic thought”. Challenges to Islamic thought emanate from only one source, and that is the Zindeeqs – from these modernist professors – from these murtaddeen masquerading as Muslims and slinking in the folds of the community lying in ambush to extinguish the Imaan of the unwary and ignorant with their shaitaani tools mentioned in the Qur’aan Majeed as “zukhruful qawl”. These are whisperings and inspirations of shaitaan which he transmits to his agents, the shayaateenul ins and shayaateenul jinn (human and jinn devils).

The worst threat to Islam is the internal menace of the zindeeqs who profess to be Muslims. They are hell-bent on transforming Allah’s Shariah to conform to western kuffaar concepts and norms, albeit retaining the name, Islam for befooling and befuddling morons.

The only valid Islamic Thought is the Thought which is embeded in the orthodox Sunnah as propounded by the Sahaabah and the Salafus Saaliheen. The thought of these modernist juhala professors is satanic thought which constitutes the threat to Islam. For these modernist humur Islam is an evolutionary process similar to the evolutionary baboonic theory of the jaahil atheist Darwin. For them, mangling and mutilating Islam to conform to the concepts and ideologies of kufr of western society are the necessary ingredients of their confounded process of evolution which is their kufr concept of Islam.


The juhala say: “….communities in India and Pakistan are grappling with the major changes brought by rapid technological innovation and globalization.”  

Modernist juhala who have set themselves up as physicians to diagnose the ills of the Ummah and to prescribe therefore, are adept in only red herring expressions and flowery phraseology. While people of intelligence see through the smokescreen, the unwary and ignorant ones are hoodwinked by high-sounding terms calculated to awe the ignoramuses. The  aforementioned statement of the donkeys is an exhibition of their jahaalat. They simply have miserably failed to understand the issues with which Muslims all over the world, not only in India and Pakistan, are grappling with.

There is absolutely no grapple  with technological issues and the ghost of globalization. In so far as ‘globalization’ is concerned, the Sahaabah and even their successors of the Khairul Quroon epoch had bestowed adequate solutions for all developing globalization issues concomitant to the rapid global spread of the Islamic empire.

Today, nowhere in the world do Muslims grapple with technological ‘innovation’ and changes, and the mirage of globalization. Such changes are deceptive. It is only a change from an animal-drawn wagon to a automotive powered vehicle. It is a change in the tools of making shoes, in the methods of writing, in the ways and forms of executing the very same objectives which mankind has been pursuing since time immemorial. There is no grapple in this issue.  

The world is awash with ‘Muslim’ technocrats, donkey carts of the ilk of these professors, and with secular experts in all fields of technology to the extent that even the western kuffaar have employed Muslim experts in their institutions of technology. Every Muslim country, having killed the Islamic educational Institution which caters for the Aakhirat, has accorded top-most priority to university education. Secularism has been fully embraced at the cost of jettisoning Imaan from the hearts. The Shariah has been abrogated and its place has kufr law been substituted in the insane search for the acquisition of honour from the western masters. Disparaging these miserable entities who idiotically pursue phantoms and the shaitaan for honour, the Qur’aan Majeed states:

“What! Are they searching for honour from them? Verily all honour belongs to only Allah.”  

All Muslims, even the moron molvis and the stupid sheikhs, have fully embraced western technology with its kufr consequences of the effects of immoral modernity, immoral liberalism, fisq and fujoor. They are not grappling anywhere with technology and modernity. They have embraced it with love – swallowed its filth and contamination hook, line and sinker. Brothel universities churning out zindeeqs and murtads, faasiqs and faajirs, zaaniyahs and faajirahs, have been fully embraced by the entire Ummah worldwide. Even molvis have denuded their daughters and offered them for prostitution at these western ‘educational’ brothels where the donkey professors are produced like incubated carrion broiler chickens. Even the spineless ‘daarul ulooms’ of this era are obsequiously licking the boots of the kuffaar to gain recognition and honour, hence they incrementally emulate the ways, styles and ethos of kuffaar colleges. This is the prevalent trend all over the Muslim world.

Universities to implement western kufr, fisq and fujoor are flourishing in all Muslim lands. All governments in all Muslim countries without exception are kuffaar promoting the very ideology which the donkey professors will be advocating at the deceptive ‘madrasa’ discourse program. The proponents of technology and stupid kufr philosophies are all in an unholy shaitaani alliance to extinguish Islam from within. They retain the names and terminologies of the Deen whilst their hearts bristle with the anathema of kufr. They have a villainous attitude for the Islam and the Sunnah which the Authorities of the Deen of the Khairul Quroon era had promoted.
The only thing with which Muslims today are grappling with is the Deen. They view Islam as an impediment for the attainment of their worldly objectives – the objectives promised by western technology which they have fully embraced. They are grappling with the Deen in a life and death struggle. Unable to overtly express their kufr and irtidaad, they seek ways of striking some kind of alliance between kufr and Imaan, hence these modernist ‘madrasa’ programs and similar enterprises promoting an ‘islamic’ ideology which caters fully for bootlicking the western kuffaar.

Centuries of colonial domination of the western powers and their successful imposition of western secularism have left Muslims grappling with their Deen. Lacking the courage to disrobe the mantle of Islam which they   have been donning by virtue of their birth in Muslim homes, the hybrid ‘muslims’ of today while vociferously asserting their claim to Islam, cherish a venomous hatred for the Sunnah of Rasulullah (Sallallahu alayhi wasallam). Depicting this scenario, Hadhrat Abdullah Bin Amr (Radhiyallahu anhu) narrated,

“An age will dawn when the people (the so-called Muslims) will gather in their Musaajid and perform Salaat whilst not a single one will be a Mu’min.”

This Hadith amply brings the donkey professors and the modernists within its scope. The grapple is with Imaan. To retain or to expel it? There is no other grapple as the juhala professors assert.


This is the language and theme of the western masters which the donkeys are braying. They say that their ‘madrasa discourse’ is to teach the moron molvies and the stupid sheikhs the lesson of ‘human dignity and peace’. What is the concept of human dignity and peace which these morons are advocating? Clearly, it is the western concept which brings within its embrace every facet of fisq and fujoor which is the incumbent consequence of the satanism of ‘gender equality’ which the juhala professors and their ilk of modernists promote.

Are the human dignity and peace lessons imparted by Islam not sufficient for Muslims? Refuting these zindeeq morons, the Qur’aan Majeed states:

“What! Do you search for the law of jaahiliyyah. Whose law is better than Allah’s Law for people who believe (in Allah and the Last Day)?”

Fourteen centuries after the revelation of the Qur’aan and the perfection of Islam, the moron juhala seek to impart to moron molvis and stupid sheikhs the western concepts of ‘human dignity’ and ‘peace’. That is because deep down in their hearts they share the kuffaar concepts which propound that the Islamic sense of human dignity and peace is ‘barbaric’ and unbefitting this age of modernity with its fundamentals of fisq, fujoor and kufr. They and their kuffaar western masters do not have the haziest idea of the meaning of true human dignity and peace. For them these concepts are mere verbal professions bereft of reality and sincerity. They all are the worst perpetrators of injustice, oppression and inhumanity to both humans and animals. The western system of justice and morality which the modernist juhala espouse conspicuously portrays the barbarity of the kuffaar cults. These modernist zindeeqs seek to sell these satanic kuffaar products to which they affix an ‘islamic’ tag in the very same way that the carrion-halaalizers label their carrion products ‘halaal’.


Letting the cat out of the bag, the modernist humur juhala say in their advert pamphlet:

The main program engages 55 young participants who are teachers and professors in their communities in India and Pakistan (home to over 300 million Muslims). Communities in the sub-continent are grappling with the major changes brought by rapid technological innovation and globalization. Madrasa Discourses is part of the Contending Modernities research initiative at the Kroc Institute for International Peace Studies, part of the Keough School of Global Affairs at the University of Notre Dame, and is funded by the John Templeton Foundation. Mawlana Ammar Khan Nasir (GIFT University) and Mawlana Dr Waris Mazhari (Jamia Millia Islamia) serve as the lead faculty in India and Pakistan respectively.

This confirms that this so-called ‘madrasa’ discourse is a kuffaar-inspired project to subvert Islam – to pollute the brains of moron molvis and stupid sheikhs with zandaqah (heresy) – kufr which is the antithesis of Imaan. The personnel of this project are all Zindeeqs and bootlickers of the west. They have no affinity with true Islam. Their brand of Islam is heavily impregnated with kufr, fisq and fujoor.

What truck does Islam have with the John Templeton Foundation and with the Keough School of Global Affairs? These are the kuffaar brains which have polluted and convoluted the brains of those who were born as Muslim, but miserably sacrificed their Imaan at the altar of kufr. The initial fatwa of kufr issued by our Akaabir Ulama of Deoband against western education is not underlined by any conundrum. The stark reality is that the consequence of such satanic educations is kufr in whose wake follows eternal damnation and perdition in Jahannam.


To promote its course of heresay and blasphemy, the modernist juhhaal latched on to the word ‘madrasa’. What is their pernicious motive for adopting this term of orthodoxy to describe their shaitaani project and program? These morons are the effects of kufr modernity disgorged into their systems at the western kuffaar brothel universities. Why do they discern importance in using or misusing the orthodox term of madrasah?

These modernist juhhaal cherish an inveterate abhorrence for orthodoxy, that is, for the Sunnah of Rasulullah (Sallallahu alayhi wasallam). A Madrasah is an abode of orthodoxy – of those orthodox devotees who follow the orthodox Sunnah. So why did these morons select the term ‘madrasa’ for advertising their program of zandaqah? There is no conundrum here. It is palpably clear that the motive is to lure moron molvis and stupid sheikhs who are products of Madaaris. They are wooing these morons in the plot to hoist these unfortunate souls as ‘leaders’ in the Muslim community after the crash course in brainwashing.

The moron juhala are aware that if they had named their program of shaitaaniyat, A College Discourses Program, not a Madrasa Discourses Program, they will hopelessly fail to attract even moron molvis and stupid sheikhs to participate in the hoax program. The utilization of the term ‘madrasa’ is most dishonest and deceptive.


We sound a sombre warning to the moron molvis and stupid sheikhs who contemplate participating in the program of the modernist juhaal professors.  Participation in projects adorned with an outer veneer of ‘islam’ is to trifle with Imaan. The ultimate consequence of such trifling is kufr – such kufr which the morons will not be able to detect. But at the time of Maut they will be rudely and harshly jerked into wakefulness. Then only will they understand the everlasting damage they had inflicted on their souls by having joined projects which are in reality snares of Iblees. Iblees uses these modernist juhhaal to sell and promote his pernicious wares. That is why Allah Ta’ala describes them in the Qur’aan as shayaateenul ins (human devils).

The only gain in the project of the zindeeqs will be kufr – a gain which will bring everlasting regret at a time when regret will be of no avail. Safety of Imaan and true Izzet (Honour) are in the orthodox Sunnah. The orthodox Sunnah is described in the Qur’aan Majeed as Sibghatullaah – The Colour of Allah. While Allah Ta’ala calls on you to paint yourself with His Colours, you, O moron molvis and stupid sheikhs, seek to colour yourselves with the hues of Iblees by participating in the program of Iblees.

Those who are true Ulama understand the wonderful Treasure of Ilm they had acquired at the orthodox Madaaris. This Ilm of Wahi which genuine Deobandi Madaaris impart cannot be complemented nor does it require any supplements. All such accretions are satanic and devised for scuttling the Deen.

These modernist juhhaal are deficient in Imaan or without Imaan and bereft of Amaal-e-Saalihah. Describing them, the Qur’aan Majeed states:

“And, among people is such a man who disputes in (the aayaat of) Allah without knowledge, and he follows every rebellious shaitaan.”  


Without applying their minds, the modernist zindeeq professors revealed that they are an integral constituents of the kuffaar Keough School at the Notre Dame University which is funded by John Templeton Foundation. The juhhaal are also the intellectual serfs of the Kroc Institute. It is quite understandable that the policies, principles and ideologies of these kuffaar institutions are not derivatives of the Qur’aan and Sunnah. There be all is kufr. Their being and their attributes rise from the spring of kufr. The following is an account which these institutes give of themselves.

The Donald R. Keough School of Global Affairs is the first new school at Notre Dame in nearly a century. In keeping with Notre Dame’s mission to place scholarship in service to the common good, the Keough School advances integral human development through research, policy and practice; transformative educational programs, and partnerships for global engagement. Founded in 2014, the Keough School builds on the strengths of 7 institutes focused on international research, scholarship, and education at Notre Dame.  
Research, Policy, Practice
The Keough School addresses some of the world’s greatest challenges, with particular emphasis on the design and implementation of effective and ethical responses to poverty, war, disease, political oppression, environmental degradation, and other threats to dignity and human flourishing.
Transformative Educational Programs
The Keough School educates and trains global affairs professionals, preparing students for effective and ethical professional leadership in governments, non-governmental organizations, and the private sector. The Master of Global Affairs will welcome its first class of students in August 2017.
Partnerships for Global Engagement
By building long-term partnerships within the academy,   business, government, and civil society, the Keough School integrates disciplines and best practices to identify solutions responsive to the interconnected nature of global challenges.
The Keough School welcomes engagement with people of all nationalities and religious, secular, and philosophical traditions.
A Legacy of Leadership
Donald R. Keough, one of the most accomplished executives in U.S. history, was an Emeritus Trustee and one of the University of Notre Dame’s most generous benefactors. He served as chairman of Notre Dame’s Board of Trustees from 1986 to 1991 and then as a Life Trustee. Mr. Keough had a positive impact on thousands of lives. His legacy of leadership — his vision, his philanthropy, and his counsel to Notre Dame presidents from Fr. Theodore M. Hesburgh, C.S.C., to the present — helped elevate the University to prominence. Mr. Keough believed deeply in the power of the private sector to promote economic growth and prosperity for all people and was celebrated as a model of effective corporate leadership. The Keough School aspires to honor his legacy by producing global leaders and creating partnerships with global organizations and corporate partners to forge practical, transformative solutions to world challenges.
Thanks to Don and Marilyn Keough, the Keough School will be based in Jenkins Hall, a new building on Notre Dame Avenue south of the Hesburgh Center for International Studies near the entrance to the University of Notre Dame’s campus. It is named in honor of the Rev. John I. Jenkins, C.S.C., president of Notre Dame, who has prioritized internationalization at Notre Dame.
October 3, 2014: Notre Dame to establish Keough School of Global Affairs; Scott Appleby appointed founding dean


Kroc Institute for International Peace Studies  

About Us
The University of Notre Dame’s Kroc Institute for International Peace Studies is one of the world’s leading centers for the study of the causes of violent conflict and strategies for sustainable peace. Kroc Institute faculty and fellows conduct interdisciplinary research on a wide range of topics related to peace and justice.

The Kroc Institute also offers degrees at every level:

• The Ph.D. Program in peace studies shapes the field by producing scholars and educators trained in peace research and in the fields of anthropology, history, political science, psychology, sociology, and theology.

• The Master’s in International Peace Studies program attracts students from around the world who are committed to life-long careers in public policy, political change, management of organizations in peace and justice, and conflict transformation.

• The Undergraduate Program in peace studies allows students at Notre Dame and Saint Mary’s College to enrich their educations with a supplementary (second) major or minor in peace studies.

A global network of 1,500 Kroc alumni works at all levels of society to build a more just and peaceful world.

The Kroc Institute’s mission is integral to Notre Dame, an international Catholic research university. The Church has a rich tradition of teaching on war, peace, justice, and human rights. The Kroc Institute fosters collaboration among religious and secular traditions, strengthening the capacity of all for building peace.

Informed by the University’s “Spirit of Inclusion,” the Kroc Institute welcomes all people, regardless of color, gender, religion, ethnicity, sexual orientation, social or economic class, or nationality, and works to sustain an inclusive environment.
Copyright © 2018 University of Notre Dame Kroc Institute for International Peace Studies 1110 Jenkins Nanovic Halls, Notre Dame, IN 46556 USA Phone (574)  631-6970   

What is Peace Studies?

Peace studies is an interdisciplinary academic field that draws on political science, sociology, history, anthropology, theology, philosophy, and other fields to:

1. understand the causes of armed conflict;
2. develop ways to prevent and resolve war, genocide, terrorism, gross violations of human rights;  and
3. build peaceful and just systems and societies.


The foundations of the field were laid in Europe in the 1950s and ’60s with the founding of several peace research institutes. Some of the oldest and most prestigious peace research institutions include the Peace Research Institute of Oslo; the Department of Peace and Conflict Research at Uppsala University in Sweden; and the Stockholm International Peace Research Institute.

The first colleges in the U.S. to offer peace studies were associated with historic peace churches (Quaker, Mennonite, and Church of the Brethren). The number of academic programs in peace studies grew substantially in North America after the Vietnam War and in response to the nuclear arms build-up of the 1980s.
The field today About 400 colleges and universities around the world offer peace studies programs of one kind or another (only  a few, including the Kroc Institute, also offer graduate degrees). In 1986, the Kroc Institute was founded to provide leadership in peace studies, a growing field that is increasingly drawn upon by scholars, foreign ministries, the United Nations, humanitarian agencies, civil society organizations, government, and the military.
As a 50+-year-old academic field, peace studies has a literature (books and journals), an active base of scholars, an established curriculum, and a pedagogical tradition that includes classroom teaching, experiential learning, internships, and international study.
Peace scholars respond to the issues of the day, including genocide (after WWII), the nuclear arms race (during the Cold War and today), and civil war, religious and ethnic violence, and terrorism. Peace studies courses cover a wide range of issues related to peace, conflict, violence, justice, inequality, social change, and human rights. Classes reflect the latest research and serve as laboratories for best practices and policies for building peace.

‘Peace’ defined

Within peace studies, “peace” is defined not just as the absence of war (negative peace), but also the presence of the conditions for a just and sustainable peace, including access to food and clean drinking water, education for women and children, security from physical harm, and other inviolable human rights (positive peace). This idea is rooted in the understanding that a “just peace” is the only sustainable kind of peace; an approach that seeks merely to “stop the guns” while ignoring the denial of human rights and unjust social and political conditions will not work in the long run.

Peace studies and pacifism

Some peace scholars and educators are absolute pacifists (opposing the use of military force in all circumstances), but many are not, and there is no litmus test for one’s place in the field. Scholars and peace-builders are united not by ideology, but by a commitment to finding non-violent solutions rooted in justice. Many see themselves as contributing to a body of knowledge and practice that historically has been neglected in favor of the study and practice of war. But peace studies is not “anti-military.” Many peace scholars are in conversation with the military, and many in the military are supportive of peace studies.

Careers in peace studies

Peace studies education prepares students for a wide variety of careers. Graduates become researchers, educators, negotiators, mediators, government officials, business-people, activists, and professionals in organizations focused on human rights, dispute resolution, environmental protection, international law, and human and economic development.

(End of their story)

It is clearer than daylight that these institutes have their own kuffaar ideologies. There is absolutely no compatibility and affinity between a Madrasah and these kuffaar institutions whose personnel all, without exception, wallow in physical and spiritual Najaasat. They are perpetually in the state of janaabat which is an invitation for satanic friendship. Among their personnel are homosexuals and lesbians whose ideologies are acceptable to these institutions to which the modernist juhhaal professors subscribe. Their spiritual najaasat of kufr is worse. Kufr has a natural affinity with Iblees. What truck do these Satanists have with a Madrasah? And what type of advice and teaching will the personnel of these un-Islamic and anti-Islamic institutions provide?

These organizations with their compound of variegated kufr ideologies and man-made principles and disciplines are in negation of the concepts which Islam propounds. Gender equality is a vital kingpin of these institutions to which the modernist juhhaal are affiliated. Their concepts are in violent conflict with the Divine Concepts of Islam. What is halaal for them is haraam for us, and vice versa. These modernist juhhaal  masquerading as Muslims seek to lure moron molvis and stupid sheikhs into the cauldron in which boils the satanic potion of  kufr.

A cardinal article of faith of the Kroc Institute whose guidance is the religion for the juhhaal modernists, is:

“Informed by the University’s “Spirit of Inclusion,” the Kroc Institute welcomes all people, regardless of color, gender, religion, ethnicity, sexual orientation, social or economic class, or nationality, and works to sustain an inclusive environment.”  
This is the echo of same kufr trash of the shaitaani interfaith movement. Their ‘spirit of inclusion’ which spawns the ‘inclusive environment’ accommodates and promotes the ideology of the homosexuals, lesbians, transgender and of every sexual pervert and also of all mushrikeen and atheists. These Institutions (Kroc and Keough) to whom the juhala modernist professors have sworn allegiance and whose kufr ideologies they are propagating and promoting in the Muslim community, are cults of satanism (shaitaaniyat).

Casting aside the Huda – the Ideology and Religion – of Allah Azza Wa Jal, the modernist juhala invite towards the Kufr ideologies of the Kroc and Keough institutions. “Say (O Muhammad to these kuffaar): ‘Verily, Guidance is only the Guidance – Huda – of Allah.” (Aal-e-Imraan, Aayat 73). For the Mu’mineen – for the Ummah of Islam – there is no guidance in the ideologies fabricated by the Kroc and Keough institutions of kufr. There is absolutely nothing which these kufr outfits have to offer the Ummah.

The call of these agents of Iblees is a cunning trap, in front of which dangles the chimera of the term ‘madrasa’ with which they coat their kufr conspiracy. It is indeed a great tragedy that the moron molvis and stupid sheikhs miserably fail to see beyond the smokescreen of kufr which the modernist juhhaal agents of Iblees have drawn over their faces. The smoke screen is merely the word ‘madrasa’ which the zindeeqs use to bamboozle  and rope in moron molvis and stupid sheikhs. Yet there is not a vestige of affinity between Notre Dame and a Madrasah which caters for the Knowledge which was revealed in Ghaar-e-Hira.

Severely rebuking and rejecting these juhala agents of Iblees, the Qur’aan Majeed states:  

“What! Do they search for the law of Jaahiliyyah? Whose law is more beautiful than the Law of Allah for people who have Yaqeen (firm and solid Faith)? (Al-Maaidah, Aayat 50)

In the religion of the institutions of Notre Dame and similar other haunts and jaunst of kufr, there  is nothing but fisq, fujoor and kufr which the modernist zindeeq juhhaal are plotting to pass off as Shar’i compliant. They labour in gross self-deception if they believe that any intelligent Muslim even from among the lay-people will swallow the effluvium which they disgorge under the ‘madrasa’ guise. Yes, moron molvis are easy prey since their failure at Madrasah has rendered them intellectually impotent, hence the excreta of even shaitaan adorned in an outer Christmas wrapping and labelled ‘halaal’ is acceptable to them.

The association with the kuffaar institutions of Kroc and Keough which embrace every kind of kufr, fisq and fujoor, proclaims  vociferously and reveals vividly the kufr hidden in the hearts of these zindeeq professors whom shaitaan has harnessed to subvert moron molvis and stupid sheikhs and to draw within their net of kufr more of their own ilk.

These deviates are so enamoured by the kufr glitter of the institutions of the kuffaar that they miserably fail to understand that for the Ummah the only Law is the Qur’aan. Concepts in conflict with Kitaabullaah are the ideologies of shaitaan. But the false glitter of kuffaar technology and worldly advancement and economic progress has duped them and blinded their intellectual faculty rendering them incapable of independent cognition in the light of the Qur’aan and Sunnah. Prohibiting Muslims from being awed by the material and worldly progress of the kuffaar, the Qur’aan Majeed says:

“Do not let their wealth and their children impress you. Verily, Allah intends to punish them with it (with their material possessions) in this world and by their souls exiting whilst they are kaafiroon” (At-Taubah, Aayat 55)

The Qur’aan explicitly forbids being impressed by the ‘rapid technological’ changes and advancement of the kuffaar. Stating this prohibition with greater clarity, the Qur’aan says:

“Do not longingly cast your eyes at the (worldly provisions) which We have granted the various groups among them (the kuffaar) and do not grieve over them. Lower your wings for the Mu’mineen.” (Al-Hijr, Aayat 88)

All the worldly prosperity, technology and everything mundane that goes with it come within the purview of these Qur’aanic Verses which prohibit Muslims from hankering after these worldly deceptions which divert man from the purpose of life on earth. The Maqsad (Objective) of our temporary sojourn on this transitory abode – the dunya – is to strive in preparation for the Meeting with Allah Ta’ala and for the everlasting success and happiness in Jannat.

That is why Rasulullah (Sallallahu alayhi wasallam) said: “This dunya is jeefah (carrion).” It is the carrion which Kroc and Keough dole out to the moron zindeeqs who lap up this worldly effluvium like dogs. Kroc and Keough are the very antithesis of a Madrasah which is an Institution of the Aakhirat. It does not cater for the jeefah of the dunya which the zindeeqs devour like vultures.


Rasulullah (Sallallahu alayhi wasallam) said:

“Most assuredly, you will follow the ways of those before you, metre by metre, centimetre by centimetre, and even if they creep into a lizard’s hole, then certainly you too will creep into it.” We (the Sahaabah) asked:’ O Rasulullah! (Do you mean) the Yahood and Nasaara?’ Rasulullah (Sallallahu alayhi wasallam) said: “Who else?”

All of these professors with donkey doctorates and scrap university certificates are “hole creepers:”

Tashabbuh Bil Kuffaar (emulating the kuffaar) is unanimously haraam. In this Hadith, Rasulullah (Sallallahu alayhi wasallam) mentions the ultimate effect of Tashabbuh on Muslims. If the Yahood and Nasaara regard crawling into a “lizard’s hole” honourable, professed Muslims will follow suit by most despicably and obsequiously force themselves into the lizard’s hole in emulation of their kuffaar masters, role models and leaders.

In the wake of crass mental inferiority inherited from the colonial masters who had dominated the lands of Muslims for a couple of centuries, the brains of Muslims have become colonized. The satanic effect of this intellectual colonization has only increased and become more intensified after the deceptive termination of the political colonial era. Whist the Western masters have ostensibly granted political independence to their Muslim slaves, they (the westerners) have retained full control of the brains of their slaves.

This intellectual coloniasm is demonstrated par excellence by professed Muslims who have acquired scrap university degrees and donkey doctorates. All these professors with their scrap university degrees and donkey qualifications are the founders of the cult of lizard-hole creepers. They creep behind their western masters into just any and every hole of najaasat, be it the posterior aperture of the alimentary canal. The destruction of intellectual independence – an independence which is inherent to Imaan – has rendered the zindeeq professors impervious of the stench of the najaasat and in fact of the najaasat itself when they crawl into kuffaar apertures of the most abominable kind.

While Rasulullah (Sallallahu alayhi wasallam) has likened them to creepers into the “lizard’s hole” in their insane and despicable crave for emulating the Yahood and Nasaara atheists, the South African Afrikaners have coined a phrase with a vulgar flavour for such despicable spineless creepers. They describe “lizard-hole” creepers of the ilk of these professors as “gaat-kruipers”. For the purpose of extricating this phrase from the confines of gross vulgarity which has assumed colloquial proportions in the Afrikaans language, we have added an ‘a’  to the first term of this phrase. ‘Gaat’ simply and literally means a ‘hole’. The Cape Townian hole-creeping professors and creeps will understand this phraseology better. The fact to understand is that all of these creepers are ‘hole’ creepers. Now whether they creep into the lizard’s hole or into the posterior aperture of the alimentary canal of their western masters, it matters not, for the quotient of the equation is the same. That is, they are vile and contemptible bootlickers about whom the Qur’aan Majeed says:

“And Allah casts rijs (filth) on the brains of those who lack AQL.”

Their emulation of the kuffaar has destroyed their cognitive abilities, hence they just lap up and echo whatever the likes of the Kroc and Keough kuffaar institutions vomit and excrete. This is quiet palpable in the sketch of their circular advertising their forthcoming haraam, deceptive and stupid accursed ‘madrasa discourses’ program.

The so-called silly ‘transformative experience” they mention has been lapped up from the concept explained by the Keough institution. In its self-descriptive character sketch, this institution states:

“..the Keough School advances integral human development through research, policy and practice; transformative educational partnership….”

These juhala zindeeq professors who are out to mislead moron molvis and stupid sheikhs, hook on to whatever the kuffaar present on a platter for Muslim consumption. It should be understood that the Qur’aan Majeed states unequivocally:

“It is He (Allah) Who has created you, From you are kaafir, and from you are Mu’min.”

There is no integration in Islam between Imaan and kufr. These concepts are poles apart and mutually repellent. The kuffaar institutions whom the zindeeq modernists are emulating, fabricate concepts which integrate even atheism, lesbianism, homosexualism, polytheism (shirk) and kufr of every brand. The Message of Islam is crystal clear. There is no ambiguity in the Qur’aanic concepts of life. All Qur’aanic concepts of life are for the attainments of the goals of the Aakhirat, and for man’s betterment even in this dunya. But Islam’s emphasis is not on worldly prosperity. This goal of the dunya is not of primary importance. About the dunya, the Qur’aan states repeatedly:

“The life of this world is nothing but play and amusement while the Abode of the Aakhirat is best for those who fear (Allah). What! Have you no intelligence?”

According to the Hadith, the greater the pursuit for the Aakhirat is, the greater will be the ostensible disadvantage to worldly prosperity and acquisition, and vice versa. But since we have been sent to this transitory earthly abode for cultivating the goals of the Aakhirah, the former scenario is acceptable and tolerable for Muslims. But for the kuffaar and the hole-creepers, worldly prosperity is the ultimate objective of man’s efforts. That is because all of them, including the zindeeq hole-creepers are atheists.

For the ilk of the Kroc and Keough kuffaar atheists, the Qur’aan says: “And Allah casts rijs (filth) on those who have no Imaan.” For the zindeeq hole-creepers who profess to be Muslims, the Qur’aan says: “He (Allah) casts rijs on those who have no intelligence.” A consequence of kuffaar emulation is intellectual inertia which culminates in irtidaad.

The Keough School claims that it “builds its strength on 7 institutes at Notre Dame”. On the other hand, the Ummah builds its strength on only the Qur’aan and  Sunnah. There is no need for Muslims to look beyond these two fundamental sources of knowledge and guidance. All institutions besides these two Divine Institutions are kufr and inspirations of shaitaan which for the zindeeq, modernist hole-creeping professors have greater importance than the Wahi of Allah Azza Wa Jal encapsulated in the Qur’aan and Ahaadith. It is lamentably appalling that molvis and sheikhs could demean themselves, compromise their Imaan and degenerate to the despicable ebb of seeking guidance from zindeeq and kuffaar after having gained the Knowledge which is the pivot of everlasting success and salvation.
They who befriend the kuffaar and seek guidance from their concepts of kufr, fisq and fujoor are in reality part of them. Stating this fact, the Qur’aan says:  

“O People of Imaan! Do not take as friends the Yahood and Nasaara. They are friends to one another (not for Muslims), Whoever from you who befriends them, verily he is of them (i.e. he is of the kuffaar). Verily, Allah does not guide people who are zaalimeen (those who oppress themselves with kufr)” (Al-Maaidah, Aayat 51)

Rasulullah (Sallallahu alayhi wasallam) called mankind to Islam which is all for us. But these zindeeq juhala are calling Muslims to ideologies which eliminate Imaan. These ambassadors of Iblees are called ‘zaalimeen’ by Allah Ta’ala. There is no greater kufr than the kufr which denies the Absolute Truth of Islam. The institutions of kufr to which the zindeeqs subscribe embrace a hotch potch of kufr ideologies and religions. Islam cannot co-exist with such a satanic compound. But it is this kufr compound which the zindeeqs are promoting under the deceptive designation of ‘madrasa discourses’. There is not a vestige of any aspect of a Madrasah in the concepts of Kroc and Keough which these misguided agents of shaitaan are propagating.

About the hole-creepers, the Qur’aan informs us: “You will see those in whose hearts there is adisease (of nifaaq and kufr) running among them…… (Al-Maaidah, Aayat 52)

Their hearts and brains are convoluted and ruined with the diseases of kufr and nifaaq, hence they crawl behind these kuffaar institutions lapping up all the effluvium they disgorge. Warning Muslims of the danger of these villainous agents of Iblees, the Qur’aan states:

“And, do not follow the vain desires of those who belie Our Laws, and those who do not believe in the Aakhirat, and they associate partners with their Rabb.” (Al-An’aam, Aayat 150)

“These are the Aayaat of the Qur’aan and the Clear Book. (These are the) guidance and glad tidings for the Mu’mineen.” (An-Namal, Aayat 2)

“These are the Aayaat of Al-Kitaabul Hakeem (the Book of Wisdom). (This Kitaab with its Aayaat) is a Guidance and Mercy for the Muhsineen (the Pious Mu’mineen).” (Luqmaan, Aayat 3) 

“From among the people is he who disputes in (the Ideology/Law) of Allah without knowledge and guidance, and without a Clear Book (The Qur’aan).”  (Luqmaan, Aayat 20) 

In reality and subtly, they are searching for another religion. They are not at home in Islam, hence they look askance at kuffaar institutions such as Kroc & Keough for guidance and direction.    

“Whoever searches for a religion other than Islam, never ever will it be accepted from him. And, he will be among the losers in the Aakhirat.” (Aal-e-Imraan, Aayat 85) 

They have committed kufr after having been Muslims. Calling their attention to their villainy, the Qur’aan says:

“How can Allah guide people who have become kaafir after their Imaan, and after they had testified that the Rasool is true, and clear proof has come to them?” (Aal-e-Imraan, Aayat 76) 

It matters not how vociferous their claims of being Muslim may be, their search for guidance from institutions of kufr is more than adequate proof for their kufr. Their so-called ‘madrasa discourses’ program is overloaded with the concepts of the kuffaar. The smattering of Islamic-sounding talk is for pulling wool over the eyes if the moron molvis and stupid sheikhs who will disgracefully be part of the jaahil audience whose ears will be dinned with Kroc & Keough kufr

These zindeeqs are described as ‘dogs’ in the Qur’aan Majeed.

“If We had so desired, We would certainly have elevated him (the deviate) with it (i.e. with Our Aayat), but he perpetually clung to the world and followed his vain desires. Thus his example is the example of a dog.” (Al-A’raaf, Aayat 176)

These zindeeqs who seek guidance from the kuffaar institutions of Kroc & Kreough, are spiritually deaf, dumb and blind. Their brains cannot venture beyond the confines of the straitjackets which the immoral universities of kufr have fitted them with.   

“They have hearts with which they cannot understand. They have eyes with which they cannot see, and they have ears with which they cannot hear. They are like cattle. In fact they are more astray. Indeed, they are the ghaafiloon (those whose brains are inert and dysfunctional).” (Al-A’raaf, Aayat 179)

“O People of Imaan! Obey Allah and His Rasool and do not turn (your backs) away from it (this Divine Obedience) whilst you are hearing (The Call of the Qur’aan and the Rasool). (An-Faal, Aayat 20)

“And do not be like those who say: ‘We have heard’, whilst (in reality) they do not hear.” (An-faal, Aayat 21)

“Verily, the vilest of creatures by Allah are the deaf and dumb. They are those who have no brains.”   (Anfaal, Aayat 22)

The limit of their vision is worldly prosperity. They are awed and enamoured by western technology and economic advancement. That is because their hearts are bereft of Imaan. While a healthy Imaan disinclines the Mu’min from the dunya, kufr irresistibly draws man towards the dunya. Belief in Islam is then a mere verbal profession devoid of the substance of Truth.

“What! Are you pleased with this worldly life (giving it preference) over the Aakhirah? The provisions (the wealth, technology, the pomp and splendour) of this worldly life in relation to the Aakhirah are nothing but little.” (An-faal, Aayat 38)


Rasulullah (sallallahu alayhi wasallam) said:

“With whomever Allah desires goodness, He grants understanding in the Deen.”

All Deeni treasures possessed by Muslims were acquired by virtue of the Qur’aan and the Hadith. When Allah Ta’ala wishes to enhance the position of the Mu’min, He grants him fiqaahat (understanding and insight) in the Deen. As a result of this inspired understanding, new dimensions in intellect and spirituality open up for the Mu’min. Loftiness of intelligence, wisdom and excellence of moral character are all the effects of the fiqaahat mentioned in the Hadith.

Consider the Fuqaha (Jurists of Islam). In this field they were unique. Great philosophers appear as dust particles in their presence. No community can present men of the calibre of the fuqaha. Their wisdom, intelligence, and depth of spiritual insight are incomparable. Men of mundane knowledge veer towards senility with the advance of age. With age they become childish and eccentric.

In contrast the Fuqaha and the Auliya become more grounded in wisdom and intelligence with age. They do not become senile as men of worldly knowledge do. This is the blessing of Deeni Knowledge accompanied by Taqwa. Such Knowledge produces fear of Allah and fear of Allah does not permit senility to set in. Allah Ta’ala says in the Qur’aan Majeed:

“Verily, among the servants of Allah, the Ulama fear Allah.”


Many groups have been misled in their understanding of Qadar (Pre-destination/Divine Decree). From them are the Jahmiyyah and the Jabriyyah who claim that the slave is forced in his actions and he has no control, ability or will. He is like a feather or a leaf which is blown by the wind.

Another group went to the other extreme and declared that every man creates his own actions. Allah has no will or control in the slave’s action. The slave performs his actions by his choice and power that is independent of the Will of Allah. Some of them exaggerated to the extent that they said that Allah does not know the thing before it occurs…

The first group (Jabriyyah) affirmed the Divine Decree and exaggerated (in their affirmation of Allah’s Will) and thus robbed the slave from his will.

The second group (Qadariyyah) exaggerated in (their affirmation of) the slave’s will until they denied the Will and Decree of Allah.

Both these groups are greatly mistaken and misguided.

The Ahlus-Sunnah wal-Jama’ah is on the middle path – they affirm ability, choice and will for the slave but it is subservient to the Will and Power of Allah and the slave cannot do anything except by the Will of Allah.

This article gives the reader a thorough understanding of how the will, choice and ability of the slave are subservient to the Will and Power of Allah.

Apart from explaining what it means to believe in the Divine Decree, it has been expansively clarified about the important issues related to the subject, like Allah’s Will for the occurrence of Kufr despite His Hatred for it.

Explanation of additional issues like – the sinner’s justification by pre-destination. Is it obligatory upon us to be pleased with what has been decreed? – make the book more comprehensive and beneficial for the reader.

We ask Allah to forgive our mistakes and make us amongst those who are patient and pleased with the Decree of Allah. Aameen.

Faith in the Divine Decree

Iman (faith) in the Divine Decree/Pre-destination is to believe that Allah has decreed everything due to His (Absolute) Knowledge.

The scholars therefore, say that  Iman in the Divine Decree has four stages:

The Knowledge 
The Writing 
The Will 
The Creation 

Level 1: The Knowledge

Allah is the Knower of everything  – in general and in detail.

Allah knows everything concerning His Own Actions like creation, giving life, causing death, sending down rain, etc.

Allah knows everything concerning the actions of His creatures like the sayings and deeds of man. Even actions of the animals are known to Allah.

Everything is known to Allah before it occurs.

The proofs of Allah’s Knowledge are numerous, amongst them are; 
“Allah is Ever All-Aware of everything.”  [Surah al-Ahzab 33: 40] 

“It is Allah, Who has created the seven heavens and the earth the like thereof. His Command descends between them that you may know that Allah has power over all things and that Allah comprehends all things in (His) Knowledge.” [Surah at-Talaaq 65:12]

“With Him are the keys of the Ghayb (unseen), none knows them but He. He knows whatever there is in (or on) the earth and in the sea; not a leaf falls, but he knows it. There is not a grain in the darknesses of the earth or anything fresh or dry, but is written in a clear record.” [Surah al-An’am 6:59]

Let us discuss (Allah’s Knowledge mentioned in) the above verse,

“He knows whatever there is in the earth and the sea.”  

The word, ‘whatever’ is general. So, Allah knows everything on the earth and in the seas.

“not a leaf falls but He knows it.”

Any leaf in any tree in any place – at the top of a mountain or in the depth of a valley or in a meadow located in any part of the world. All trees shed leaves but Allah knows the leaf (that falls at the given time). (and Allah also knows) every leaf that shoots out  – beforehand.

“There is not a grain in the darknesses of the earth.”  

Allah Knows every grain small or big in the darknesses of the earth.

The word, ‘darknesses’ is plural which indicates that the earth has darknesses; darkness of the night, darkness of the sea, darkness of the sand, darkness of the clouds, darkness of the rain and darkness of the dust. These are six darknesses and there may be more which we are unaware of. However, these darknesses do not change anything between Allah and the grain. Allah knows the grain and sees it.

“nor anything fresh or dry”

Allah knows everything that is fresh or dry.

“but is written in a Clear Record.”

Clear Record means al-Lawh al-Mahfoodh (the Preserved Tablet). Al-Lawh al-Mahfoodh is due to the Knowledge of Allah.

The Knowledge of Allah concerning the actions of man is inscribed in the Book of Allah (i.e., al-Lawh al-Mahfoodh), “Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our Messengers (i.e., angels in charge of recording man’s deeds) are by them to record.” [Surah az-Zukhruf 43:80]

Allah knows the secret and the private counsel. 
Secret is that which one conceals in his heart and talks about it to himself.
Private counsel is one’s confidential talk with a friend. Both are known to Allah.

This Knowledge of Allah was never preceded by ignorance and is not affected by forgetfulness. Therefore when Fir’awn asked Musa (alayhissalaam), “What about the generations of old?” (Musa) said, “The knowledge thereof is with my Lord, in a Record. My Lord is neither unaware nor He forgets.” [Surah Ta-Ha 20: 51-52]

“unaware” means ignorance

“nor He forgets” means He knows.
Knowledge of man, on the other hand, is surrounded by both -prior ignorance and subsequent forgetfulness, “Allah has brought you out from the wombs of your mothers while you know nothing.” [Surah an-Nahl 16:78]

Level 2: The Writing

Allah recorded the destiny of everything fifty thousand years before creating the heavens and the earth. He recorded everything that will exist or not exist until the establishment of the Hour.

When Allah created the pen, He said to it, “Write.”

The pen asked, “O Lord, what shall I write?”

Allah replied, “Write the decree of what is to happen.”

So everything that is to happen until the Day of Judgment was written. Thus whatever occurs to man could not have missed him and whatever misses him could not have occurred to him.

The proof (that everything was previously recorded) is the Saying of Allah, “Know you not that Allah knows all that is in the heaven and on earth? Verily, it is (all) in the Book (Al-Lawh Al-Mahfoodh). Verily! That is easy for Allah.” [Surah al-Hajj 22:70]

“No calamity befalls the earth or yourselves but is inscribed in the Book of Decrees (Al-Lawh Al-Mahfoodh) before We bring it into existence. Verily, that is easy for Allah.” [Surah al-Hadid 57:22]

The people of knowledge saidthat the Writing is of many kinds:

(i) The General Writing which is in al-Lawh al-Mahfoodh (the Preserved Tablet).

(ii) The Writing about the Life of man.

The Writing about the life of man is recorded while one is in the womb of his mother. Ibn Mas’ood (radhiyallahu anhu) narrated, “The Messenger of Allah ﷺ told us, ‘Every one of you is collected in the womb of his mother for the first forty days then he becomes a clot for another forty days then a piece of flesh for another forty days. Allah then sends an angel to breathe a soul into him. The angel is commanded to write down four decrees – his provision, life-span, deeds and whether he will be doomed or blessed (in the  Hereafter).

By the One besides whom there is no god, one of you may do the deeds of the people of Paradise until there is no more than a cubit between him and it – then the decree overtakes him and he does the actions of the people of Hell and thus enters it.

One of you may do the deeds of the people of Hell until there is no more than a cubit between him and it. The decree then overtakes him and he does the actions of the people of Paradise and thus enters it.” [Sahih al-Bukhari]

Such is because the first writing (in al-Lawh al-Mahfoodh) is dominant.

While reading the above Hadith, we should not forget the other Ahadith that give glad tidings to man. It is true that this Hadith causes one to be terrified and one might ask, ‘How can one man perform the deeds of the people of Paradise until there is no more than a cubit between him and it and then – we seek refuge from Allah – he commits an act of the people of Hell?

Reply: There are – Alhamdulillah – other texts which relieve the believer from his anguish (concerning this Hadith);

Allah’s Messenger ﷺ said, “There is no one amongst you but Allah has already decreed his place in Paradise or in Hell.”  

They asked, “O Messenger of Allah ﷺ, should we not rely on the Book and leave striving?”

The Prophet ﷺ said, “Strive, for each one will be facilitated to do that for which he is created. Those who are blessed will perform the acts of those who are blessed and those who are the doomed will perform the acts of those who are doomed.”

Then he ﷺ recited the verse, “As for him who gives (in charity) and keeps his duty to Allah and fears Him and believes in al-Husna. We will make smooth for him the path of ease (goodness). But he who is a greedy miser and thinks himself self-sufficient…We will make smooth for him the path for evil.” [Surah al-Layl 92: 5-10]

This is a glad tiding from the Prophet ﷺ – if one performs the acts of the blessed people then this is a proof that he is written amongst the blessed people. So let him be pleased.

Imam Bukhari narrated in his Sahih that the Prophet ﷺ was in a battle and there was a brave and courageous man concerning whom the Prophet ﷺ said, “Verily, he is from the people of Hell.” despite his bravery and courage.

This was hard on the Sahabah and so one of them said, “By Allah, I will follow him.” and so he did.

An arrow of the enemy wounded the brave man and so he was angered. He placed his sword on his chest and leaned on it until the sword emerged from his back. The man thus committed suicide.

The Companion returned to the Prophet ﷺ and said, “I bear witness that you are the Messenger of Allah!”

The Prophet ﷺ asked, “What is the matter?”

The Companion replied, “The man concerning whom you informed us that he was from the people of the Fire, did such and such.”

Then the Prophet ﷺ said, “Verily, a man may perform actions of the people of Paradise as it seems to the people while he is from the people of the Fire.” [See, Sahih al-Bukhari]

I ask Allah to purify my intentions and your intentions because intentions play a major role in one’s orientation. The heart is the chief and it controls man. We must therefore consider the heart, examine it and purify it perhaps, it contains impurities. Man might pretend to perform good deeds through the limbs but there might be in his heart this corrupt impurity that leads one to the fire in the end.

Some of the Salaf said, 
“My soul has not striven for anything – its striving is (only) for Ikhlas (sincerity).” 

That which many of us consider insignificant requires immense striving. If there is any bit of Riya (show-off) in a person, he is not a mukhlis (one who possesses Ikhlas – sincerity). Perhaps, Riya might be in his heart and it becomes a cause of his destruction at the last moment.

Ibn Qayyim mentioned (a story with regards to) the effects of sins and its consequences. A man indulged in Riba (interest – forbidden business) was prompted to recite the Shahadah by his family members at the verge of death. But he would only say ‘ten eleven’ because his heart only contained those prohibited issues that prevailed and overwhelmed it at the last moment. We seek Allah’s Refuge.

When Imam Ahmad (rahimahullah) was at the verge of death – and his knowledge, worship and piety are well-known  – whenever he lost consciousness, he would say, “not yet, not yet.’

So he was asked upon regaining his consciousness, “O Abu Abdullah, what was your saying, ‘not yet, not yet?’”

He replied, “I saw Shaytan biting on his fingers and saying, ‘You have passed me. O Ahmad.’ I told him, ‘Not yet, not yet.’ meaning I have not passed you as long as the soul is in the body.

Man is thus in danger and as the Prophet ﷺ said, “…until there is no more than a cubit between him and it (Paradise) then the decree overtakes him and he does the actions of the people of Hell and thus he enters it (Hell).”

(iii) The Annual Writing which is recorded annually during Laylatul-Qadr (The Night of Qadr). (This Writing is) concerning what will happen during the (coming) year.

“We sent it (this Qur’an) down on a blessed night in the month of Ramadhan. Verily, We are ever warning. Therein (that night) is decreed every matter of ordainments.” [Surah ad-Dukhan 44: 3-4]

‘decreed’ means every issue is clarified and specified in detail.

Allah also says, “Verily! We have sent it (this Qur’an) down in the night of al-Qadr.” [Surah al-Qadr 97:1]

(iv) The Continuous Daily Writing is the writing of the actions because indeed man does not act except that it is recorded – whether the act was in his favor or against him as Allah says, “Nay! But you deny the recompense. But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraman (honorable) Katibeen writing down (your deeds). They know all that you do.” [Surah al-Infitaar 82: 9-10]

“Indeed We have created man, and We know what his own self whispers to him. We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive, one sitting on the right and the other on the left. Not a word does he (or she) utter, but there is a watcher by him ready (to record it).” [Surah al-Qaf 50:16-18]

This Continuous Daily Writing is different from the previous writings. The previous writings are concerning what man will do whereas this writing is concerning actions which he has performed and thus he will be recompensed (accounted) for them.

(v) The Writing of the Angels that are present at the doors of the mosques on Friday. They write down (the names of) those who reach the mosque first.

Whoever reaches at the first hour, it is as if he has sacrificed a camel (in Allah’s cause).

Whoever goes in the second hour it is as if he has sacrificed a cow.

Whoever goes in the third hour, it is as if he has sacrificed a horned ram.

Whoever goes in the fourth hour, it is as if he has sacrificed a hen.

Whoever goes in the fifth hour, it is as if he has offered an egg.

When the Imam comes out (i.e. starts delivering the sermon), the angels present themselves to listen to the sermon.” [Sahih al-Bukhari]

level 3: The Will

Everything exists or does not exist by the Will of Allah. The Muslims are largely unanimous on this issue and all of them agree, “Whatsoever Allah Wills happens and what He does not Will does not occur.”

Everything occurs by the Will  of  Allah.

The Actions of Allah are without doubt by the Mashee’ah (Will) of Allah like creation, provision, life and death. Similarly actions of the creation are also by the Mashee’ah (Will) of Allah.

The proof from the Qur’an is the Saying of Allah, “If Allah had willed, succeeding generations would not have fought against each other after clear Verses of Allah had come to them but they differed – some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another but Allah does what He likes.”  [Surah al-Baqarah 2: 253]

Fighting is the action of the creation which Allah caused (to occur) by His Mashee’ah (Will).

Allah says, 

“We have appointed enemies for every Prophet, Shayateen among mankind and jinn, inspiring one another with adorned speech as a delusion. If your Lord had so willed, they would not have done it,” [Surah al-An’aam 6:112] 

“If Allah had willed they would not have done so.” [Surah al-An’aam  6: 112] 

“To whomsoever among you who wills to walk straight and you will not unless (it be) that Allah wills, the Lord of the Alameen (mankind, jinn and all that exists).” [Surah at-Takwir 81:29]

Our actions thus occur by the Will of Allah

Rational Proof
(that everything – the good and evil – exists by the Will of Allah)

Question: Is the creation the dominion of Allah?
Reply: Yes.

Question: Can there be anything in the dominion of Allah which Allah does not want?
Reply: No. As long as the thing belongs to Allah, there cannot be anything in His Dominion that Allah does not want.

Thus, everything that is in Allah’s Dominion is by His Will and Decision. There can never be anything in His Dominion that which He does not want.

If there were in His Dominion that which He does not will then His Dominion would be deficient, (because) there would be in His dominion that which would occur without His Knowledge and be beyond His Control.


Faith in the Creation means believing that Allah created everything. The proof is the Saying of Allah,

“He (Allah) has created everything and has measured it exactly according to its due measurements.” [Surah al-Furqan 25:1-2] 

“Allah is the Creator of all things and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things.” [Surah az-Zumar 39:62] 

“He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything.”  [Surah al-An’am 6:102] 

“Verily, We have created all things with Qadar.” [Surah al-Qamar 54: 49] 

There are numerous verses which clearly mention that everything is a creation of Allah – even actions of mankind are a creation of Allah although they are by the choice and will of man because the actions of man are an outcome of two things:

a) Strong will 
b) Complete strength 

For example, if I were to ask you  to lift a rock weighing 10 kg and you refuse saying, “I don’t want to lift it.”

In this case, you decide to refuse to lift the rock.

I again ask you to lift the rock and you say, “Yes.” So, you try to lift the rock but you are unable to do so.

In this case, you are unable to lift the rock due to lack of strength.

For the third time I ask you to lift and you say, “Yes.” This time you lift it over your head.

In this case, you lifted the rock by your strength and decision.

All our actions are thus an outcome of strong will and complete strength, and the One Who created this will and strength is Allah.

If Allah had caused you to be paralyzed, then you would be incapable.

If Allah had changed your intention of doing that act, then (too) you would not have done it.

A Bedouin was asked, “By what do you know your Lord?”

He replied, “Through revoking of one’s intentions and changing of one’s interest.”

Man sometimes firmly resolves to do something then he changes his mind without any cause. Sometimes one goes out intending to meet a friend but he changes his mind and does not go without a reason. It is Allah, Who caused his heart to change his intention and so he returns.

Therefore, we say, “The actions of man are a creation of Allah because they are an outcome of strong will and complete strength and the Creator of this will and strength is Allah.”

Allah is the Creator of will and strength (of man) because these are the characteristics of the slave and the All-Powerful Who created the slave is Allah. The Creator of the one who possesses the characteristic (i.e., the slave) is (also) the Creator of the creature’s (slave’s) characteristics. It is thus clarified that the actions of man are a creation of Allah.

[Hereunder are discussions concerning the issue of al-Qadar because this subject – as we have mentioned at the beginning of our discussion – is critical, and includes numerous issues].

DISCUSSION 1: Allah has Mashee’ah, Iradah and Mahabbah

Allah says in the Quran, 

“Allah does what He Wills (al-Mashee’ah).” [Surah Ibraheem 14: 27] 

“Allah does what He wants (al-Iradah).” [Surah al-Baqarah 2: 253] 

Question: Are al-Mashee’ah (Will) and al-Iradah (Want/Will) one and the same thing?

Reply: No, they are different.

Question: Are al-Iradah (Want/Will) and al-Mahabbah (Love) one and the same thing? i.e., if Allah Loves something (does it also mean that) He Wills it? and if Allah Wills something (does it also mean that) He loves it?

Reply: Al-Iradah and al-Mahabbah are not the same. So there are three things  –

(i) al-Mashee’ah
(ii) al-Iradah
(iii) al-Mahabbah

All three have different meanings.
Al-Mashee’ah (Will) concerns issues of the universe regardless of whether it is loved by Allah or is detestable to Him. Allah might Will something although He does not love it and He might Will something that He Loves.

Evil is created by the Will of Allah although He does not love it.

Corruption in the earth exists by the Will of Allah although Allah does not love it.

Kufr exists by the Will of Allah although Allah does not love it.

So perhaps Allah might Will an issue concerning the universe that He does not love and He might Will an issue which He Loves.

Al-Mahabbah (Love) is related to issues of the Shari’ah (religious legislations).

Al-Mahabbah includes only those things which Allah has made permissible.

Evil is not loved by Allah but He loves obedience regardless of whether it occurs or does not occur.

Al-Iradah has two aspects;

(a) an aspect which comprises of al-Mashee’ah
(b) an aspect which comprises of al-Mahabbah

The first aspect of al-Iradah which includes al-Mashee’ah is al-Iradah al-Kawniyah (the Universal Will)

The Universal Will necessarily occurs. If Allah wants something to happen with regards to the universe then it occurs without fail regardless of whether Allah loves it or does not love it.

(al-Iradah al-Kawniyyah is mentioned in verses like)

“Allah does what He wants.” [Surah al-Baqarah 2: 253]

“If it is Allah’s Will to keep you astray.” [Surah Hud 11:34]

This verse means, “If Allah Wills to keep you astray” and it does not mean, ‘Allah loves to keep you astray’ because Allah does not love to misguide His slaves.

The second aspect of al-Iradah which includes Love is al-Iradah ash-Shar’iyyah (the Legislative Will).

The Legislative Will may not necessarily occur like the Saying of Allah, “Allah wishes to accept your repentance.” [Surah an-Nisa (4):27]

The Will mentioned in the verse is al-Iradah ash-Shar’iyyah because if it meant al-Mashee’ah (i.e., the universal Will which necessarily occurs) then repentance would have occurred with regard to all mankind but we see that there are people who repent and there are those who do not repent.

It is possible that both the Wills – al-Iradah al-Kawniyyah and al-Iradah ash-Shar’iyyah – agree with each other in one situation like for example, the Iman of Abu Bakr. This is what Allah Willed legislatively and universally.

It is the Legislative Will of Allah because Allah loves it.

It is the Universal Will of Allah because it occurred.

An example of al-Iradah al-Kawniyyah (Universal Will) which is different from al-Iradah ash-Shar’iyyah (Legislative Will) is the Kufr (disbelief) of Abu Lahab. Their Kufr falls under al-Iradah al-Kawniyyah because Kufr is the opposite of Shari’ah and Allah does not love the disbelievers.

An example of al-Iradah ash-Shar’iyyah (Legislative Will) which is different from al-Iradah al-Kawniyyah (Universal Will) is the Iman of Fir’awn. It is the Shar’iyyah Will because Allah sent Musa (alayhissalaam) to him. Musa (alayhissalaam) called him (to faith) but Allah did not Will it to occur due to al-Iradah al-Kawniyyah and therefore, it did not occur and Fir’awn did not accept Iman.

DISCUSSION 2: Allah’s WILL for the occurrence of KUFR Despite his hatred for it

Question: If Allah hates Kufr (disbelief) then how is it that He Wills it to occur although no one can force Allah?

Reply: Murad (cause/motive) is of two kinds;

a) Murad (cause/motive) which is (loved) for oneself. The thing that is beloved is wanted for one’s own self, like Iman. So Iman is the Murad of Allah universally and legislatively because it is intended for Himself.

b) Murad (cause/motive) for (the well-being of) someone else meaning Allah Wills it to occur not because He loves it but when He arranges the well-being (of His creation, He Wills it to occur) for the benefit of others. This can also include those issues which are due to Wisdom and not due to being forced.


Kufr is detestable to Allah but Allah Wills it to occur for His slaves because

If there was no Kufr, the believer would not have been distinguished from the disbeliever and he would not deserve praise since everybody would be a Mu’min (believer).

If there was no Kufr, there would have been no struggling. Who would fight the believers?

If there was no Kufr, the Mu’min (believer) would not have valued the blessing of Islam.

If Kufr did not occur and all of mankind was Muslim then Islam would not have been a merit.

If Kufr did not occur, the creation of Hell-Fire would be futile whereas Allah has mentioned, “If your Lord had so willed, He could surely have made mankind one nation (all following the religion of Islam) but they will not cease to disagree except him on whom your Lord has bestowed His Mercy and for that did He create them. The Word of your Lord has been fulfilled, “Surely, I shall fill Hell with jinn and men all together.’” [Surah Hud 11: 118-119]

It is thus clear that the universal will – which might be detestable to Allah – could be intended for (the well-being of) others.


A father immensely loves his son. If a spark of fire was to fall on the son, it would hurt the father’s heart as though the spark fell on him due to his love for the son.

The son falls sick and is taken to the doctor, who prescribes that the son be treated with cauterization (treatment by fire) in order to regain his health. The father agrees to the treatment.

This (decision of the father) is for the sake of the son and not for his ownself. It is for (the well-being of) someone other than himself.

You thus find that the father, with full calmness, comfort and contentment decides that his son be cauterized with fire although if a spark of fire was to fall on his son, it was as if it fell on the father’s heart.

It is thus known that something hateful can occur – not for one’s ownself but for (the well-being of) someone else. It is also known that something detestable might be done – not for one’s own self but for the sake of someone else. Such is also the case of Kufr, sin and corruption. Allah Wills it when it assures well-being – thus Kufr is willed by Allah for the sake of others and not for His Own-Self.

DISCUSSION 3: Allah’s DECREE  and the Slave’s Pleasure with it

It is obligatory upon us to believe in the Decree of Allah whatever it might be and be pleased with it (i.e., the Decreeing of Allah) but is it obligatory upon us to be pleased with what has been decreed?

What has been decreed is of two types;

1. The Legislative Decree (or the religious decree)

2. The Universal Decree

It is obligatory upon us to be pleased with the legislative decree like:

Allah has prescribed the five daily prayers. We have to believe in its obligation and accept it.

Allah has decreed the prohibition of adultery. It is obligatory upon us to believe in its prohibition.

Allah has decreed the legitimacy of trade. It is obligatory upon us to believe that trade is halaal (permissible) and be pleased with it.

Allah has decreed the prohibition of Riba (usury). It is obligatory upon us to believe and accept its prohibition.

The bottom line of this issue is that it is obligatory to be pleased with the Shar’iah (Legislative) Decree and accept it because, “Whosoever does not judge by what Allah has revealed, such are the disbelievers.”  [Surah al-Ma’idah 5:44]

The Universal Decree is that which Allah decrees concerning the universe. If this decree is loved by one and is in accordance with one’s nature then pleasure with it is from the natural instinct of man.

For example, If Allah decrees for the slave to be knowledgeable then he is pleased with it.

If Allah decrees for the slave to be wealthy then he is pleased with it.
If Allah decrees that the slave has children then he will be pleased with the Decree of Allah.

If the decree is not favorable to man and does not agree with his nature like sickness, poverty, ignorance, loss of children, etc. then the scholars have disagreed concerning it. Some said that it is obligatory to be pleased with it while others said that it is Mustahabb (recommended) to be pleased with it. The correct opinion is that pleasure with the unfavorable universal decree of Allah is Mustahab (recommended).

Man can be in four conditions when the decree is unfavorable and does not agree with his nature,

a) Dissatisfaction 
b) Patience 
c) Pleasure 
d) Thankfulness 

1) Dissatisfaction is prohibited.

(for example) If one is afflicted with hardship concerning his wealth, then he is dissatisfied with the Decree and Will of Allah. He starts scratching his face and tearing his clothes. He finds in himself hatred for Allah’s arrangement of affairs. This is prohibited and therefore Allah’s Messenger ﷺ cursed the one, who wails and the one who listens to it, “He is not from us, who slaps his cheeks, tears his clothes, and calls the call of ignorance.”  

Does this prohibited action, which is a major sin, decrease the hardship of the calamity?

No, never does it ever decrease the hardship of the calamity, rather it increases it. Man becomes dissatisfied and grief-stricken. He does not gain any benefit from it. The Decree of Allah will surely occur no matter what. You have no power over it (it is not such that) if you had not done that then this would not have happened. This thinking is a delusion from Shaytan. The decree will surely take place therefore Allah’s Messenger ﷺ said, “Whatever occurred to you could not have missed you, and what missed you could not have occurred to you,”  

Without doubt the decree has to occur as Allah Willed it, Allah’s Messenger ﷺ said, “…if anything (in the form of trouble) comes to you, don’t say, “If I had not done that, it would not have happened such and such,’ but say, Allah did what He had ordained and your ‘if’ opens the gate for Shaytan.” [Sahih Muslim 6441]

If one drives in a car and has an accident and so he pitifully says, “If I had not come out for this ride, then my car would not have been destroyed.”

Will this benefit him? No. It will never benefit because this accident was decreed and the matter is carried out just as it is decreed no matter what.

2. Sabr (Patience)

Man suffers greatly from hardship and is saddened but he practices patience and does not utter with his tongue (anything that is displeasing to Allah), nor (does any act that is displeasing to Allah) through his limbs. He takes control of his heart and says,


“O Allah, recompense me for my hardship and give me that which is better than it. Verily, we belong to Allah and to him we shall return.” [See, Sahih Muslim]

The ruling of patience here is that of obligation.

It is obligatory on man to be patient during hardship and not utter anything that is prohibited nor do anything that is prohibited.

3. Ridaa (Pleasure) 

Being pleased with the Decree of Allah despite being afflicted by a calamity

The difference between Sabr (patience) and Ridaa (pleasure) is that the heart of the Radi (one who is pleased) is never hurt, it goes along with the Decree.

Allah’s Messenger ﷺ said, “…If he (the believer) is granted ease of living, he is thankful and this is best for him. And if he is afflicted with a hardship, he perseveres and this is best for him.” [Sahih Muslim]

i.e., both the situations are the same for him as far as accepting the decree of Allah is concerned. He is pleased whether he is in difficulty or in ease.

Some of the scholars say that this (state of affair) is obligatory while the majority of the people of knowledge are of the opinion that it is not obligatory – rather it is Mustahab (recommended).

Ridaa (pleasure) is without doubt a more complete state than Sabr (patience) but as for making it obligatory upon the people and saying that it is obligatory upon you to be in the same state during calamity and in its absence is difficult and no one can handle it. Man can practice patience but he is incapable of being pleased at all times.

4. Shukr (Thankfulness)

One might find this strange. How can one be afflicted with calamity and thank Allah? Isn’t this contrary to the nature of man?

Man would be thankful to Allah if he were to know the rewards of a calamity that is endured with patience. Allah says, “Only those who are patient shall receive their rewards in full, without reckoning.” [Surah az-Zumar 39: 10]

and He said,

“give glad tidings to as-Sabireen (the patient ones, etc.) who, when afflicted with calamity, say: “Truly! To Allah we belong and truly to Him we shall return. They are those on whom are the Salawaat (blessings) from their Lord and His Mercy…” [Surah al-Baqarah (2):155-157]

One says, “How trivial and worthless is this world in my eyes! If I were to gain from this calamity – which I bear with patience – such blessings, mercy of Allah and rewards without reckoning.” – then one will thank Allah for this blessing.

He will then see that this is a blessing from Allah because the whole world is transient whereas the rewards, blessings and mercy are forever – so he thanks Allah for this calamity.

Thankfulness upon calamity is Mustahab (recommended) and not obligatory because it is of a higher level than pleasure – however, thankfulness upon blessings is obligatory.

So, these are the states of man with respect to what is decreed universally and that which are against nature and not favorable to him.

Question: What do you say about being pleased with regards to what man does (against) the religious rulings like adultery and robbery. Are you pleased with his adultery and robbery?

Reply: There are two aspects to this:

First: Allah decreed it and originated it and therefore it is a universal decree. We have to be pleased with it in this regard and we do not say, ‘Why Allah caused the adulterer to commit adultery? Or why He caused the robber to commit robbery?’ We cannot raise objections.

Second: We are not pleased with the action of the slave. We establish the Hadd (punishment) on him, “The woman and the man guilty of illegal sexual intercourse, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment.” [Surah an-Nur 24:2]

Concerning the robber, Allah said, “Cut off the hand of the thief, male or female, as a recompense for that which they committed, a punishment by way of example from Allah. And Allah is All-Powerful, All-Wise.” [Surah al-Maidah 5:38]

It is known that flogging and cutting of hand is displeasing. If one were to be pleased with them, then we would not have inflicted it as a punishment upon them.

DISCUSSION 4: The Sinner’s Justification by the Divine Decree

We have mentioned that everything is recorded, everything occurs by the Will of Allah and everything is a creation of Allah.

So does this belief give the sinner an excuse for his sins?

If we were to catch a man disobeying Allah and ask him, “Why do you commit disobedience?”

He replies, “This is by the Will and Decree of Allah.”

This statement is correct but if one uses this statement to justify his sins then this is what we say in reply,

“This is a false argument. There is no justification for your sin in predestination. The proof is the Saying of Allah, “Those who took partners with Allah will say, “If Allah had willed, we would not have taken partners with Him nor would our fathers…” Likewise, belied those who were before them till they tasted of Our Wrath.” [Surah al-An’am 6:148]

So, Allah did not accept their excuse and the proof that He did not accept their argument are the  words, ’till they tasted of Our Wrath.’

If they had an excuse in the Divine Decree then Allah would not have made them taste the Wrath.

But those who are against what we have mentioned will come up with this argument,

How do you assert that Allah falsified the argument of those who said, “If Allah had willed, we would not have taken partners with Him…” [Surah al-An’am 6: 148] whereas Allah said to His Messenger ﷺ, “Follow what has been inspired to you (O Muhammad ﷺ) from your Lord, ‘none has the right to be worshipped but He’ and turn aside from those who associate partners with Allah. Had Allah willed, they would not have taken others besides Him in worship. We have not made you a watcher over them nor are you set over them to dispose of their affairs.”   [Surah al-An’am 6:106-107]

This is a consolation for the Messenger ﷺ, Allah is explaining to him that their Shirk is occurring by the Will of Allah – in order to calm the Prophet ﷺ down. Allah is teaching the Prophet ﷺ that if it is the Will of Allah then it will surely occur and one should be pleased with it.

As for the second verse, “If Allah had willed, we would not have taken partners (in worship) with Him…” [Surah al-An’am 6: 148]

Verily, Allah falsified their argument because they wanted to justify their Shirk and sin by the Divine Decree. If they had presented the Divine Decree in order to submit to the Decree along with rectification of the situation, then we would have accepted it from them, like if they had committed Shirk and then said, “this occurred by the Will of Allah, but we seek forgiveness and we repent from it.’ Then we say, ‘you are correct.’ But if they say when we forbid them from Shirk, ‘If Allah had willed, we would not have taken partners (in worship) with Him…” [Surah al-An’am 6:148] then this is not acceptable from them at all.

Secondly: The falsity of the argument of the sinner by predestination is also proven by the Saying of Allah, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers.” [Surah an-Nisa 4:  165]

The proof in this verse is that if sending the Messenger cuts out all the excuses of the sinner then it means that the Decree was never an excuse for the sinner because if Decree was an excuse for the sinner then it should have been cut off by the sending of the messengers but the Decree still stands.

Thirdly: Another proof of the falsity of using the Divine Decree as an excuse is to say to those who use predestination as an excuse-before you are two ways – a good way and an evil way. Before entering the evil path, does he know that Allah has decreed for him to enter the path of evil?

Surely he does not know. If he does not know then why does he not expect that Allah has decreed for him the path of goodness?

Man does not know what Allah has decreed except after it occurs because the Will of Allah, as some scholars said, is a concealed secret. It is not known until after it occurs and we witness it.

So we say to the sinner, ‘You preceded yourself to the evil while you were unaware that Allah had decreed it for you. So if you were unaware then why did you not expect that Allah had decreed for you the good and take the door to good?!’

Fourthly: If the sinner (who seeks to use al-Qadar as an excuse) is asked, “What do you choose for your worldly affairs; good or evil?’
He will reply: the good.

We say: Then why do you not choose the good with regards to the affairs of the hereafter?

Similarly if we ask the sinner, “When you travel to a city and there are two ways; the left way is not flat, has a dead end and has great dangers while the right way is flat and safe. So through which path will you travel?”

He will surely reply, “From the right.”

We say, “Why do you go to the right way which has good and success with regards to the issues of the world? Why do you not go to the left path in which there is a dead end and is not flat and then say, ‘this is decreed for me?!”

He will reply, “I do not know the decree but I choose for myself the better option.”

So we say, “Why do you not choose the best with regards to the Hereafter (too)?!”

Another example:

We catch any man and begin to violently beat him. Whenever he screams we tell him, ‘This is the Decree of Allah.’

Will he accept this justification?

Surely he will not accept it whereas whenever he disobeys Allah, he says, ‘this is the Decree of Allah’ but if we disobey Allah concerning an issue that pertains to him, he will not accept when we tell him, ‘this is the Decree of Allah’ rather he will say, ‘this is your action.’ Is this not a proof against him?

A thief was brought before Ameerul-Mumineen Umar Ibn Khattab (radhiyallahu anhu) who ordered that the thief’s hands be cut because such is (prescribed in the Shari’ah).

So the thief said, “Wait, O Ameerul-Mu’mineen, By Allah, I did not steal except by Allah’s Will and Decree.

The thief was truthful in his statement but before him was Umar ibn Khattab (radhiyallahu anhu), who said, “We are not cutting your hands except with the Will and Decree of Allah.” Then he ordered the cutting by the Decree of Allah. So Umar (radhiyallahu anhu) used the same argument against him which the thief used as a proof.

If someone argues that Allah’s Messenger approved of using the Divine Decree as an excuse in the Hadith which mentions that Adam (alayhissalaam) used the Divine Decree as an excuse. When Musa (alayhissalaam) said, “you are our father, you caused us and yourself to be expelled from Paradise.” So, Adam (alayhissalaam) said, “Do you blame me for that which Allah had written for me before He created me? So the Messenger said, ‘So, Adam overpowered Musa.” [Sahih al-Bukhari]

i.e., Adam (alayhissalaam) won the argument, although Adam (alayhissalaam) based upon the Will of Allah and his Decree.

Doesn’t this Hadith approve using Divine Decree as an excuse?

Reply: This is not an excuse by the Will and Decree of Allah for the action of the slave or his sin. It is an excuse by the Divine Decree for the calamity that resulted from the action. It is an excuse by the Divine Decree for the affliction and not the sins, and therefore he said, ‘you caused yourself and us to be expelled from Paradise.’ And he did not say, ‘you disobeyed your Lord and caused us to be expelled from Paradise.’

No. What happened to him was merely the Will and Decree of Allah.

Therefore, Adam (alayhissalaam)’s excuse by the Decree for the calamity that occurred is a sound argument and therefore Allah’s Messenger said, “Adam over-powered Musa.”

Another example, what would you say concerning a man who committed sins, regretted and then repented for?

One of his brothers came to him and asked, ‘How did this happen to you?’

He replies, ‘This is the Will of Allah and His Decree.’

Is his excuse correct?

Yes, it is correct because he repented. He did not use the Divine Decree as an excuse to continue his sin rather he is regretful.

An example of this is the following incident.

Allah’s Messenger ﷺ entered upon Ali ibn Abi Talib and Fatima (radhiyallahu anhum) and found them sleeping, and it was as if the Messenger ﷺ blamed them for not waking up (for prayers) So, Ali ibn Abi Talib (radhiyallahu anhu) said, “O Messenger of Allah, verily our souls are in the Hands of Allah. If He Wishes, He ceases them, and when he wishes He sends them. The Messenger of Allah ﷺ left while saying, “But, man is ever more quarrel-some than anything.” [Surah al-Kahf 18: 54]

So, did the Prophet ﷺ accept the excuse? No, rather the Prophet ﷺ explained that this is arguing because the Prophet ﷺ knows that the souls are in the Hands of Allah but man has to be determined and make sure that he wakes up for prayers.

In conclusion, it is clear to us that using the Divine Decree as an excuse for calamities is permissible. Similarly, using the Divine Decree as an excuse for sin after repentance is permissible. As for using the Divine Decree as an excuse for sinning in order to become guilt-free and persist in sin is not permissible.

DISCUSSION 4:  Does Man have Freedom of Choice?

The following statement has become widespread amongst people in today’s times;

‘Does man have freedom of choice or is he bound (by the Decree of Allah)?’ 

If the actions which man performs are those concerning which he has a choice then man has freedom of choice like his being able to eat and drink. Therefore, when the call to Fajr prayer is heard, some people proceed towards water. This is by their choice.

Similarly, when man feels sleepy he goes to bed by his choice.

When he hears the call for the Maghrib prayer he eats by his choice.

Similarly you will find that man has freedom of choice in all actions.

If it was not so then the punishment of the sinner would be injustice. How can man be punished for something over which he has no control?

If it was not so then how could man be rewarded for something over which he has no control? Are punishments and rewards futile?

So, man has choice but he does not perform any action except that it is Decreed by Allah because there is an authority over his authority, but Allah does not force man. Man has choice and he acts by his choice.

Therefore, when an act occurs without the man’s intention, then it is not attributed to him. Allah said about the people of the Kahf, “We turned them on their right and on their left sides.” [Surah al-Kahf 18:18]

So the act of turning is attributed to Allah, because they were sleeping and they had no power over themselves, Allah’s Messenger ﷺ said, “He, who forgetfully eats or drinks in the state of fasting, then his fasting is complete because verily, Allah feeds him and…”  

So, the feeding and drinking is attributed to Allah because the man did not do it by choice. He did not choose to ruin his fast by eating and drinking.

Consequently, I have not seen this statement in books of the Sahabah or the Taba’een, and those who followed them, nor in the statements of the scholars, not even in the writings of the philosophers. Rather, this has come up in later times and people have started to think about it, “Is man in control or is he controlled?”

We know that we perform actions by our choice and decision. We do not feel that anybody is compelling us or forcing us to do it. Rather we are the ones who want to do something, then we do it and if we want to abandon it, we abandon it.

But as we said earlier in the levels of the Divine Decree that our actions are a result of strong will and complete strength and these are two characteristics in ourselves, and we are a creation of Allah, and the creator of the bark is the creator of the branches also.

Benefits of the faith in the DIVINE decree

1. Completion of faith in Allah because Qadar is the Power of Allah, so Iman in it is the completion of one’s Faith in Allah.
2. Completion of the pillars of Iman because Allah’s Messenger ﷺ mentioned it under Iman in the Hadith of Jibra’eel.

3. Man stays content because he knows that everything is from Allah, he is pleased with it and content. He knows that what has occurred to him could not have missed him and what missed him could not have occurred to him.

We have already mentioned that what has occurred can never be changed, so do not attempt, think or say ‘If,’ because that which has occurred cannot be changed or altered.

4. Completion of Faith in Allah’s Lordship. This resembles the first benefit because if man become pleased with Allah as his Lord, then he submits to his Decision and Decree and relies upon Him.

5. Faith in the Divine Decree truly exposes man to the Wisdom of Allah concerning His Decree of good and evil. Man knows that behind his thinking and imagination, there is the One, Who is Greater and more Knowledgeable. Therefore, many a time we do a thing or something happens and we hate it while it is good for us.

Sometimes, man perceives that Allah restricted him from doing something he wants, then later when things takes place, he understands that the good was in not doing it.

How many times do we hear that  someone reserves a seat in a certain airline for a trip, then when he reaches (the airport), he finds that he has missed the flight and the trip – and then the plane meets an accident.

So, before when he had arrived to board the flight and found that it had taken off, he was saddened but when the accident occurred, he knows that it was good (on his part) and therefore, Allah says, “Struggling is ordained for you (Muslims) though you dislike it. It may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [Surah al-Baqarah 2: 216]



By Mujlisul Ulama


A person who, due to some illness, etc. continously remains in the state of impurity, being to remain in the state of taharah (purity) long enough unable to perform Salat, is called a Ma’zoor.

Once a person qualifies as a Ma’zoor, he/she has to perform Salat even in the state of impurity. Because of his/her helpless condition, he/she is excused from the normal state of purity. Ma’zoor means an ‘excused’ person.

When does one become a Ma’zoor?

One will become a Ma’zoor only if the state of impurity initially lasts for one complete duration of Salat. If throughout this time, blood or urine, etc., flowed or dripped continuously, not enabling one to make wudhu and perform the Fardh Salat with taharat (purity), then one will be known as a Ma’zoor and the Ahkam of the Ma’zoor will become applicable.

The time when the cause of continous impurity (e.g. wound from which blood flows, dripping of urine, etc.) developed, will not be taken into consideration in determining whether a person has become a Ma’zoor. The time will be reckoned from the Salat time immediately following the Salat in which the wound, etc. was sustained. Example:

During Zuhr time, one sustained an injury which caused bleeding. The bleeding was continuous. One shall now have to wait until the approach of the end of Zuhr time, i.e. until so much time remains that the Fara-idh of Wudhu and four raka’te Fardh Salat could be performed. When this much time remains before the ending of Zuhr time then make Wudhu even while the bleeding contihues and perform the four rakat of Fardh of Zuhr.

However, one has not yet become a Ma’zoor since one complete Salat duration has not passed.

Now if the bleeding continues for the full Asr time which follows immediately after the ending of the Zuhr time in which the bleeding commenced, one will be known as a Ma’zoor.

If during this Asr tifne (i.e. the Asr time in which the bleeding started) the bleeding stopped long enough to enable one to make Wudhu (i.e. only the Fara-idh of Wudhu) and the Fardh Salat,’ then one will not be a Ma’zoor.

If after having qualified as a Ma’zoor, the bleeding stopped for any length of time but not stopping completely for one Salat “time – and then resumes, one will still be regarded as a Ma’zoor, e.g. In the example given above, one became a Ma’zoor at the end of Asr time. During Maghrib time, the bleeding ceased for some tiime and then resumed. This cessation of bleeding will not be taken into consideration. One will still be a Ma’zoor.

After qualifying as a Ma’zoor, one will remain a Ma’zoor as long as the bleeding, etc. does not stop for one full Salat time.

Upon becoming a Ma’zoor, it is not necessary for the bleeding to be continuous in the succeeding Salat times. In the succeeding Salat times, it will suffice, if the bleeding was for just a moment for one to contihue as a Ma’zoor.


A Ma’zoor shall take wudhu for every Fardh Salat. When the time for performing Salat, Wudhu should be made. The wudhu of a Ma’zoor remains valid for the duration of the Salat tune. Example: During Asr time, a Ma’zoor made wudhu for performing Asr Salat. This wudhu will remain valid throughout the Asr duratibn. When Asr time expires, the wudhu will become null. All Nawaqidh-e-Wudhu (factors which break Wudhu) besides the factor responsible for making one a Ma’zoor, will nullify the Wudhu of a Ma’zoor. Example: A person became a Ma’zoor as a result of continuous bleeding from a particular wound. This person made wudhu for Salat, but before performing Salat, he/she bled from another wound or had to answer the call of nature. These other acts will now break the Ma’zoor’s wudhu although the bleeding from the particular wound will not. Wudhu made by a Ma’zoor will become null after sunrise. If the Ma’zoor wishes to perform any Salat after sunrise, wudhu will again have to be made. The Ma’zoor’s wudhu taken after sunrise will remain valid for Zuhr Salah: This wudhu taken after sunrise will end only with the expiry of Zuhr time. The Ma’zoor may perform any type of Salat With his/her wudhu, be it Fardh, Sunnat, Witr and Nafl.The Ma’zoor can touch the Quran Shareef with his/her Wudhu.


The following two rules will apply to the soiled body and garment of the Ma’zoor.

If the soiled garment – soiled by the bleeding, urine, etc – be washed, but will again become soiled before the Salat could be completed, then it is not obligatory to wash it. Salat could be performed with such soiled garment. If, however, the garment or body will not soil so quickly, and one will be able to perform and complete the Salat With  (pure) garments and body, then it will be Wajib to wash the soiled parts when the extent of the najasat (impurity) becomes more than the size of a dirham (dirham’s size is the area of the hollow in the palm of the hand.)


It is not permissible for a Ma’zoor to become the Imam of a jamat (congregation) if all or some of the Muqtadis (congregante) are not Ma’zoor.

“Imaan is Suspended Between Fear and Hope”

By Mujlisul Ulama

Once a visiting Buzrug was sitting in conversation with Hadhrat Hasan Basri (Rahmatullah alayh). From the window of the house they observed a crowd dragging a headless body. Seeing this, Hadhrat Hasan fell down unconscious. After some time when he regained consciousness, the Buzrug asked Hadhrat Basri to explain the episode. Hadhrat Hasan said:

“The slain man was a great, well-known Zaahid and Aabid. (he was known to be a Wali). One day when he left his home to go to the Musjid, his eyes fell on a Christian woman. His nafs overwhelmed him, and he fell madly in love with her. He passed many days in restlessness.

When lust overwhelmed him, he went to the woman and proposed marriage. She refused and said that she would marry him on condition that he embraces Christianity. His intellect was overwhelmed by lust. After a few days he accepted Christianity. He went to the home of the woman, announced his presence and that he had accepted Christianity as his religion.

The lady rebuking him said that she will not marry such a despicable man who had bartered away his everlasting salvation of the Hereafter for the miserable temporary pleasure of the world. She informed him that whilst he had become a Christian, she had adopted Islam, the path of everlasting salvation.

This man (the  former ‘wali’) was executed because of his irtidaad. (Islam’s punishment for a murtad is execution). The crowd was dragging his corpse to dump it. A murtad does not deserve a burial.

When the people asked the former Christian to explain her acceptance of Islam, she recited Surah Ikhlaas. Astonished, they asked how she had learnt this Surah. She said:

“One night in a dream, I saw myself being taken to Jahannam. I was smitten with terror. But before I was cast into the Fire, an Angel came, took me by the hand and assured me: ‘Have no fear. You have been substituted by this man.”, (i.e. the murtad). He will be cast into the Fire in your place while you will enter Jannat. I was then taken into Jannat. As I entered, I saw written on a wall the aayat: “Allah prevents (from Imaan) whomever He wills, and He establishes whomever He wills. By Him is the Grand Record (Ummul Kitaab).”

Then the angel taught me to recite Surah Ikhlaas. My eyes opened, and I had memorized Surah Ikhlaas.”

Rasulullah (Sallallahu alayhi wasallam) said: “Imaan is suspended between fear and hope.” We supplicate to Allah Ta’ala to keep our Imaan intact until the very last moment when the Rooh takes leave from this earthly body. No one knows his ultimate fate. It is only on Allah’s Rahmat that we depend.

IMAAN – Between Hope and Fear

IMAAN IS A great and a wonderful treasure. It is the greatest Ni’mat bestowed by Allah Ta’ala to a person. There is nothing greater, nothing more valuable than the treasure of Imaan. o­nly Allah Ta’ala decides who qualifies for Imaan. The Qur’aan-e-Hakeem declares emphatically: “We have created you. And from among you are Mu’min and from among you are kaafir.” Why has Allah Ta’ala given the treasure of Imaan to o­nly certain of His creation and withheld it from others. This is a question which cannever ever be satisfactorily answered. It is an issue linked with Taqdeer which in turn pertains to the eternal attributes of Allah Ta’ala. To bestow Imaan and to withhold Imaan belong exclusively to His prerogative powers.

Sometimes Allah Ta’ala gives a lesson of Hidaayat and Humility to His devotees, the Auliyaa, through the medium of children and even animals. o­nce a dog said to Hadhrat Hasan Basri (rahmatullah alayh): “O Imaam of the Muslimeen! Why did Allah Ta’ala make you the Imaam of the Muslimeen and why did He make me an object of contempt to be despised and buffeted by everyone?” This statement of the dog set Hadhrat Hasan Basri (rahmatullah alayh) into a deep mood of contemplation. He realised that there was nothing in him – no excellence in him which qualified him for Imaan, and there was no defect in the dog which made contempt necessary for it. He realised that he was a Mu’min purely and o­nly because of the Favour and Kindness of Allah Ta’ala. No man, therefore, has any right to hold another being – man or animal – in contempt. When someone is afflicted with takabbur or pride, he should reflect: “I have no control over my Imaan. If Allah Ta’ala wills, He can snatch away my Imaan in a second.” In fact such calamities had befallen many great men who were overcome with pride. The best and the classical example of such a disaster is shaitaan who lost his Imaan o­n account of a moment’s pride. His thousands of years of ibaadat did not avail him. His rank as the instructor of the Malaa-ikah did not save his Imaan.

Hadhrat Sufyaan Thauri (rahmatullah alayh) had developed a hunched back in his young age. People would ask him for the reason. He always avoided them, o­ne day when they persisted, he said: “I had three Ustaadhs. o­ne died as a Christian, o­ne a Jew and o­ne a Majoosi (Fire-Worshipper). When I observed this, fear hunched my back.” Now what confidence and what pride can anyone have for any virtue or excellence which he may possess? Nothing is more virtuous, more excellent and more valuable than Imaan. When we are liable to loose it – to have it snatched away – then never can o­ne be at ease and negligent while o­ne is still living o­n earth. It is precisely for this reason that Rasulullah (sallallahu alayhi wasallam) said: “Imaan is suspended between hope and fear.” No o­ne knows what tomorrow holds for him. In o­ne Hadith, Rasulullah (sallallahu alayhi wasallam) said:

“When you rise in the morning and you find your Imaan intact; you have your health and sufficient food for that day, then consider yourself the king of the world.”

There will come a time, Rasulullah (sallallahu alayhi wasallam) said, that a man will rise in the morning a Mu’min, but by evening will become a kaafir. Another will sleep as a Mu’min and wake up a kaafir. May Allah Ta’ala protect our Imaan. The Qur’aan says:

“Only, the people of intelligence gain naseehat.”

Bid’ah of Salaat al-Ragha’ib

By Mujahid Aziz

Salaat al-Ragha’ib and Salaat al-Nisf Sha’ban were Nafl congregational prayers performed on a particular night. Both Salaat were unanimously labelled as bid’ah by the Fuqaha. It’s worth noting that these gatherings were completely free from the numerous other Haraam attachments which are inherently associated with the Mawlood of today.

Shaykh al-Izz ibn al-Salaam states several times in a work specifically dedicated to this issue, that the reason why Salaat al-Ragha’ib is prohibited is because the public would think that this Salaat in the manner it is performed has its origin in the Sunnah:

When a scholar performs this Salaat al-Ragha’ib in congregation with the public then the masses will think that it is the Sunnah of Rasulullah (sallallahu alayhi wasallam), hence he would be attributing a falsehood to Rasulullah (sallallahu alayhi wasallam) by his example. Sometimes one’s practical example is similar to verbal expression.”

Reiterating this elsewhere, he says:

“Salaatal-Ragha’ib with its peculiarities conveys the impression to the public that it is a Sunnah from the Sunnahs of Rasulullah (sallallahu alayhi wasallam), and this is the factual position.”

When his opponent argued that there are Ahaadith which confirm that Rasulullah (sallallahu alayhi wasallam) had led some of the Sahaabah in congregation for Nafl Salaat, he replied:

“As for the Hadith of Anas and ‘Itban ibn Malik (Radhiyallahu anhumaa), there is a difference between them and Salaat al-Ragha’ib because being led in Salaat al-Ragha’ib gives the impression to the public that it is a Sunnah and a symbol (salient feature) of the Deen whereas what is reported in the Hadith of Anas and ‘Itban (Radhiyallahu anhumaa) is a rare circumstance, hence the public does not believe that it is Sunnah, rather they believe that it is permissible.”

This shows that anything which is in essence permissible or mustahab, becomes a bid’ah if it is performed in such a way that gives the impression that it is a salient or emphasized act of ibaadat, i.e Sunnatul Muakkadah.

He further explains that the innovation of this salaat is further proven by the absence of its mention and description by the illustrious authorities of the Khairul Quroon in their kutub. Thus, he states:

“From the facts which prove that this Salaat is an innovation is that it has not been transmitted from any of the Ulama of the Sahaabah, Taabieen and Tab-e-Taabieen who are the Standards of the Deen and Imaams of the Muslims. This Salaat is neither recorded in any of their kutub, nor discussed in any of their gatherings. It is impossible that an important Sunnah practice would have remained hidden from these illustrious authorities who were the Standards of the Deen”.

Imam Nawawi (rahmatullah alayh), in his Sharh Muslim labelled this Nafl congregational Salaat as bid’ah while commenting on the following Hadith which proscribes specifying dates and time not prescribed in the Shar’iah. Such specification not found in the Sunnah would cause the masses to gain the erroneous impression that the specification itself is from the Sunnah:

“Do not single out the night (preceding) Friday from among the nights for Salaat; and do not single out Friday from among the days for fasting, but only when anyone among you is accustomed to a fast which coincide with this day (Friday).”

Imam Nawawi (rahmatullah alayhi) further states:

“The ‘ulama use this Hadith to prove aversion for the bid’ah salaat called Saalat al-Raghaib. May Allah destroy the fabricator and creator of this bid’ah salaat. This is because it is a reprehensible innovation from the innovations of divergence (i.e.from the Straight Path) and ignorance.” [Sharh Sahih Muslim]

In his authoritative work, “Reliance of the Traveller”, containing the soundest positions of the Shafi’i madh-hab, Shaykh Ahmad ibn an-Naqib al-Misri (d.769) states regarding Salaat al-Raghaib and other acts of ibadah not found in their exact form in the Sunnah, that all of them are despicable acts of innovation (kullu dhaalika bid’atun Qabeehatun):

“It is an offensive, blameworthy innovation to perform any of the following spurious prayers:

(1) twelve rak’ats between the sunset prayer (maghrib) and nightfall prayer (‘isha) on the first Thursday night of the month of Rajab;

(2) one hundred rak’ats in the middle of the month of Sha’ban;

(3) Two rak’ats after each of three times of reciting Ya Sin (Qur’aan 36) on the night of mid-Sha’ban;

(4) or the so-called prayer of ‘Ashura’ on 10 Muharram.”

Ibn ‘Ābidīn al-Shāmī states that the reason for the reprehensibility of this Nafl congregational prayer is due to the specification not found in the Sunnah, even though Salaat is the most virtuous of deeds:

“This is why they forbade gathering for Salāt al-Raghā’ib which some worshippers invented because it has not been transmitted in this form in those specific nights, even though Salāh is the best institution.” [ibid.]