[By Jamiatul Ulama Northern Cape]


Without the slightest trepidation or fear, we state that Nabi Sallallahu Alayhi Wasallam ordered us to fast on the Fifteen of Sha’baan. A study of the Ahaadeeth reveals this fact. Nabi Sallallahu Alayhi Wasallam loved to be in a state of fasting whilst his actions are being raised to Allah Ta’ala. This appears in authentic Ahaadeeth (Ahmed – Tirmizi – Ibn Majah – Nasaai – Jaamiul Usool – Kanzul Ummaal – Mishkaat – Musnad Ahmed – Tahaawi).

The Fuqaha accept that A’maal are raised to Allah Ta’ala on the night of fifteen Sha’baan. This is also mentioned in the Hadith kutub. Thus, it is understood that the fifteenth of Sha’baan is one of those days which Nabi Sallallahu Alayhi Wasallam loved to fast.

Why would Nabi Sallallahu Alayhi Wasallam not love to fast on fifteen Sha’baan when Nabi Sallallahu Alayhi Wasallam himself says that he loves to be fasting when his A’maal are presented to Allah Ta’ala?

In Mirqaat, Mulla Ali Qaari Rahimullah states:

“And what is apparent to me now is that on the night of fifteenth Sha’baan the A’maal of the previous year are presented just as how everything which would take place the next upcoming year are written on this night. And that is why (Nabi Sallallahu Alayhi Wasallam) said “Stand in Ibaadah at night and fast during the day (of Fifteen Sha’baan).”


The fact that the fifteenth of Sha’baan is an auspicious day including the night which precedes it, is undoubtedly unquestionable. The auspiciousness of these occasions has been taught to the Ummah since the past fourteen centuries by the illustrious Ulama and authorities of the Shariah. Thus, it is undoubtedly inappropriate to even make an attempt to dismiss the validity of practices which enjoy the Ta-aamul of our Akaabireen.

The following are the Sunnah/Masnoon practices/A’maal of Shabe Baraat:

⚫ To remain awake during the night as much as possible and engage in individual ibaadat – not congregational ibaadat.

⚫ To fast during the day

⚫ To visit the graveyard at night.

Whilst some Ahaadeeth may have been declared to be weak by some ‘Muhadditheen’, they are in fact very authentic with specific reference to the three A’maal mentioned above. The Ahaadeeth are backed up with the amal of the Ulama. Maaliki Fuqaha attach much emphasis on fasting the 15th of Sha’baan. It is mustahab and the most virtuous fast of the month according to them.  Some Shaafi’ Fuqaha have written that fasting on the 15th is matloob and ma-moor (desired and instructed). In the Fataawa of Shaikh Ramli the fast of the 15th is declared to be Sunnat and the Hadeeth in this regard is judged to be qaabil-e-hujjat (worthy of proof). One view of the Hanaabilah is that the fast on the 15th is the most emphasised of Sha’baan. This is a clear proof for the Ta’aamul of the Fuqaha on the issue of fasting on the fifteen Sha’baan.

Allamah Ibn Humaam explicitly states in Fathul Qadeer:

“And from amongst the factors which render a Hadeeth ‘Saheeh’ (authentic), is the amal (action) of the Ulama in conformity to the Hadeeth.”


The Hadith which exhorts one to fast on Fifteen Sha’baan mentioned in Ibn Majah is authentic. It satisfies the principle of Talaqqi Bil Qubool as explained above. Talaqqi Bil Qubool means that the Fuqaha have accorded acceptance to this Hadith.

Each Muhaddith had his own criteria for accepting or rejecting Ahaadeeth. Likewise, the experts of Ahkaam, i.e. The Fuqaha also had criteria for accepting or rejecting Ahaadeeth. How is it possible for them to be experts in Ahkaam without understanding the science of Hadeeth fully?

We do not also blindly follow what the Muhadditheen say. We do not make their Taqleed – neither in Hadeeth, nor in Fiqh. The narrator in Ibn Majah, Hazrat Abu Bakr Ibn Abi Saboorah was privileged with the seat of Iftaa in Madeenah Munawwarah. Imaam Abu Dawood Rahimahullah said: “He was the Mufti of Ahle-Madinah (The people of Madinah).”

He lived in Khairul Quroon and was the judge (Qaadhi) before Imaam Abu Yusuf Rahimahullah. In the presence of Imaam Maalik and other great Fuqahaa-e-Mujtahideen of the time, it would never have been possible for him to be a Qaadhi and the accepted Mufti of Madinah if he was a fabricator (Nauthu Billah).

Similarly, it would not have been possible for Imaam Maalik to mention and propose Hazrat Ibn Abi Saboorah’s name as one of three pious and recognized persons of the sacred city at the time. This was in response to the query from Mansoor, the Khalifah of the time at Madeenah Munawwarah. Imaam Maalik was asked:“In Madinah, which Mashaaikh are left?”

Imaam Maalik responded: “Ibn Abi Zi’b, Ibn Abi Saburah, and Ibn Abi Salmah Al-Maajishoon.”

The above suffices to explain how great Hazrat Abu Bakr Ibn Abi Saburah Rahmatullahi Alayh was. His truthfulness and integrity are proven by the fact that he was the Mufti of Madinah Munawwarah in the presence of Imaam Maalik. What more should we even say in order to reject what some Muhadditheen have to say about him. The criticism of the Muhadditheen has to be dismissed as baseless.  It should not be difficult to understand that it is Sunnah to fast on fifteen Sha’baan. The principle of Talaqqi Bil Qubool is enough for us Muqallideen who should not try to act bigger than our boots when even the Muhadditheen were unable to reach the toes of the Fuqaha!


(1) Congregate for lectures in the Musaajid on this night or on any of the other auspicious nights.

(2) Believe that there are special types of Salaat for observance on this night.

(3) Install special or decorative lights in the Musjid on this occasion.

(4) Serve milk or any sweetmeats on this night.

(5) Have Yaseen Khatams and Forty Durood Functions even in the Musjid.

(6) Giving ‘Siennie’ (apples, chocolates, ice creams) at home or after the Bid’ah lecture program at the Musjid.

(7) Giving gifts to one’s family and friends specifically on this day.

(8) Bid’ah Loud Thikr sessions.

(9) Haraam Bid’ah Mowlood/ Meelaad on this auspicious night.

(10) Bid’ah Nazm or Thikr Jalsahs and Seerah conferences.


Watching Television (Dajjaals’ Eye)

Listening to Music

Chatting to ghair-mahrams on Facebook, Whatsapp, etc.

Sending and Indulging in Photography.

Sending messages such as Lailatul Baraat Mubaarak, etc.




What is the status of specially gathering in the Musaajid on the 15th Night of Sha’baan for lectures? According to a Mufti it is Mustahab. He cites Imaam Bukhaari and some other lesser authorities in substantiation of his view of permissibility. However, I have heard from our Akaabir Deoband Ulama that it is not permissible. Please enlighten us on this issue.

ANSWER (by Mujlisul Ulama):

The Mufti is way off the mark with his zig-zag, forked-tongue arguments. If gathering on this Night was indeed ‘mustahab’ according to Imaam Bukhaari (Rahmatullah alayh) and the other “lesser authorities”, it does not follow that we should make taqleed of them. There are numerous issues on which Imaam Bukhaari and the ‘lesser authorities’ differ with Imaam Abu Hanifah (Rahmatullah alayh) with the Hanafi Math-hab and our Deoband Akaabir. By ‘Akaabir’ in this context we are not referring to the present Ulama of Deoband. We refer to those who are all under the ground.

Furthermore, the ‘mustahab’ contention is absolutely putrid and it does not befit a genuine mufti to acquit himself with such spuriousness. A Mustahab hukm is Sunnat though not of the Muakkad class. Now those who contend that congregating for lectures on the big nights is Mustahab/Sunnah should present the statements and practices of Rasulullah (Sallallahu alayhi wasallam) and the Sahaabah in substantiation. But this they will most miserably fail to do. The best they can disgorge is to go way down the line and cite from ‘lesser authorities’ who flourished centuries after the Sahaabah. This is not Saleel in the Shariah.

We acquire our guidance from the Sahaabah, the Aimmah Mujtahideen of the Hanafi Math-hab and our very Senior Ulama of Deoband. We do not follow Imaam Bukhaari (Rahmatullah alayh). This mufti is extremely short-sighted if he is sincere. And, if he lacks sincerity, then he is the muqallid of his nafs, and it is the nafs which is the imam of almost all those zig zag molvis of this era who claim to be Deobandis whilst they have not perceived even the fragrance of the true Deobandi Akaabir.

The Mufti insults his own intelligence, with his total inability of presenting Shar’i Dalaa-il for his erroneous contention. When there is a difference among the Ulama, the resort must be to the Dalaa-il of the Shariah, not to loose ends picked up here and there. It is strange that the mufti remains silent regarding the views of the Akaabir despite him professing to be a Deobandi.

If he had studied at a valid Deobandi Madrasah, e.g. Deoband, Jalalabad, Sahaaranpur, etc., then ask him to explain the practice in these august institutions. What was the practice on the 15thNight of Sha’baan in these Madaaris? Why did he not scuttle the tareeqah and arguments of his Hadhrats at the Madaaris with Imaam Bukhaari’s view – a view with which he now so belatedly endeavours to bamboozle the juhala?

These zigzag molvis have no legs to stand on when they attempt to prove their nafsaani views. Congregating on the 15th Night of Sha’baan for lectures is BID’AH. Whilst the mufti promotes these congregations under the pretext – baseless pretext – of it being ‘mustahab’, he does not draw the attention of the people to their haraam absence from Jamaat Salaat. They accord greater importance to these bid’ah gatherings – far greater than what they believe regarding the Jamaat Salaat of the five daily Fardh. The mufti has an upside down concept of the Ahkaam of the Shariah.

The “Daleel” (Proofs) for the Virtue of the Night of 15th Sha’ban

For ascertaining the virtue of the night of 15th Sha’ban, there is no need to traverse beyond the confines of what the Fuqaha have transmitted from the Four Madh-habs. The rulings which the early Fuqaha of each Madh-hab transmitted, orally at the beginning, and later through the means of writings, represent the practice (Amal) of the Salaf-us-Saliheen (Khairul Quroon) – a practice that encapsulated the whole of Islam in its most pure and pristine form, centuries before the era in which later Muhadditheen such as Imam Bukhari had even begun their compilation of the Ahadith.

The Four Imams and other Imams of the Khairul Quroon – the Most Superior of Generations as attested to explicitly by Rasulullah (sallallahu alayhi wasallam) – were in fact far superior Fuqaha, Muhadditheen, Zuhhaad (ascetics) than any of the later Muhadditheen such as Imam Bukhari and Imam Muslim. Allah (azza wa jal) had sent such Imams of the Khairul Quroon to perform the sacred task of recording, preserving and codifying every aspect of the pure Deen which was already being practised in its most pure and pristine form throughout the whole Islamic Empire during their blessed era. Nothing of this pure Deen was ever lost.

Testifying to the superiority of the first three generations, Rasulullah (sallallahu alayhi wasallam) states:

“The Most Superior of my Ummah is my generation (i.e. the Sahabah), then those who follow them (the Tabi’een), then those who follow them (the Tab-e-Tabi’een).” (Bukhari, Muslim)

The superiority mentioned in the Hadeeth above is Mutlaq – it is absolute. It pertains to knowledge, piety, sincerity, and all other praiseworthy qualities. Imam Bukhari, Imam Muslim and the other Muhadditheen whose compilations are famous today belonged to the 4th and 5th generation of Muslims.

For the edification of any person whose ears may have been dinned by the Salafi propaganda of only “Bukhari and Muslim” to such an extent that he or she too might have acquired the irrational Salafi belief that no greater Muhadditheen than these two had appeared amongst the Most Superior of Generations, it suffices only to quote the rank of Imam Ahmad ibn Hanbal in the eyes of Imam Ali ibn al-Madeeni, the teacher of Bukhari in front of whom Imam Bukhari would feel insignificant. Imam Bukhari stated regarding Imam Ali ibn al-Madeeni:

“I never thought little of myself in the presence of anyone except when I was in the presence of Ali ibn al-Madeeni.” [Tadhkirat ul-Huffaaz]

Now, Imam Ahmad ibn Hanbal’s superiority to the later Muhadditheen can be understood from the following testimony of Imam Ali bin al-Madeeni:

“There is none among our companions who is a greater Haafiz [expert in Hadeeth] than Abu Abdullah Ahmad bin Hanbal.” [Al-Jarh wat Ta’deel] 

“Ahmed bin Hanbal is our leader” [Taareekh Baghdaad]

Another great Muhaddith of that era, Imam Abu Zu’rah gives the following testimony regarding this absolute Master of Hadeeth and Fiqh:

“Ahmad bin Hanbal had memorized one million Ahadeeth.”

The above statement has been corroborated by the testimony of many other contemporaries of Imam Ahmad ibn Hanbal. Committing to memory such a huge number of Ahadeeth was not something completely out of the ordinary during that blessed era, and even during the subsequent eras when the likes of Imam Bukhari, Imam Muslim and others appeared. Imam Bukhari himself stated that he possessed the extraordinary number of 600,000 Ahadeeth – though perhaps such an amount may seem paltry in comparison to what Imam Ahmad ibn Hanbal possessed.

And, as explicitly indicated by Rasulullah’s (sallallahu alayhi wasallam) statement, the Aimmah-e-Mujtahideen – the Leaders in the field of Knowledge – of the earlier generations such as the Sahabah (radhiyallahu anhum) and the Tabi’een were even more superior to those who appeared during the era of Imam Ahmad ibn Hanbal.

Thus, when someone of the stature of Imam Ahmad ibn Hanbal or his greatest teacher, Imam Shafi’i, authenticates the Ahadeeth pertaining to the virtue of the night of 15th Sha’baan through their actual Aqeedah (belief) and Amal (practice), as shall be demonstrated below, then there is no need for any further Daleel.

Just as people should be prepared to blindly accept (Taqleed) any Hadeeth that Imam Bukhari deems to be authentic, despite not knowing anything whatsoever of the chain of narration (sanad) or the Jarh (criticism) of any narrators in the chain or any other factors, so too to a far greater extent should people be ready to blindly accept any Ahadeeth that Imam Ahmad ibn Hanbal or Imam Shafi’i deem to be authentic – even more so if such Ahadeeth had been accepted as authentic and implemented by virtually the whole Ummah for the past 1400 years.

When Masters of Hadeeth and Fiqh such as Imam Ahmad ibn Hanbal or Imam Shafi’i deem the Night of the 15th Sha’baan to be a night of virtue, along with the Aqeedah (belief) that Allah descends to the lowest heaven right from the beginning of this auspicious night – a belief that can only be based on Saheeh Hadeeth – then it is an exercise of great stupidity and futility to attempt an infantile re-analysis of Asaaneed (chains of narration) such as the type al-Albani, the greatest Salafi Hadeeth “expert” of this age, was in the habit of carrying out, and who incidentally was constrained to admit the following indisputable fact, which the Ummah had known all along for the past 1400 years, regarding the night of the 15th of Sha’baan after having painstakingly carried out one such laborious exercise in great stupidity and futility (i.e. a detailed and lengthy re-analysis of the Asaaneed):

“In summary, the Hadeeth [pertaining to the virtue of the night of 15th Sha’baan] with all its supporting strands is authentic without any doubt. Authenticity could be established with a much smaller number than this, so long as they are free of any severe weaknesses, as is the case with this narration.” [al-Albani’s conclusion after a lengthy exercise in stupidity and futility]

Hence, much of the analysis of Ahadeeth being carried out today by self-appointed ‘Mujtahids’ who are barely able to hold more than a smattering of Ahadith in their amnesiac braincells, are exercises in even greater stupidity and futility. Every Tom, Dick, Harry appears to have conferred him or herself, along with his or her fledgling students, the right to make a personal hobby out of analysing the authenticity of Ahadeeth – a hobby with which deviants of all breeds are currently using to select at will which parts of the Deen of the Salaf-us-Saliheen to adopt, and which parts of the Deen to expunge.

The wildly fluctuating conclusions arrived by such self-appointed ‘Mujtahids’ after a thorough analysis of the Ahadeeth pertaining to the 15th of Sha’ban, vividly demonstrate the extremely subjective nature of this satanically misused hobby – one which has encouraged and prized open the door further, to a level never seen before, for each and every other fledgling “student of knowledge” to try their hand at this precarious exercise, and which is directly responsible for the disturbingly rapid increase in the number of Muslims today who have even begun to question or reject the authenticity of Ahadeeth found in previously unassailable collections such as Bukhari and Muslim.

Thus, this article will avoid contributing to the glut of analyses, arriving at wildly differing conclusions, already being propagated widely, and instead suffice with the authentication of the likes of Imam Ahmad ibn Hanbal and Imam Shafi’i, along with a number of quotes from the Fuqaha which provide crystal-clear objectivity and clarity on this issue, and which accurately represent the ruling of all Four Madh-habs pertaining to the auspicious occasion of the night of 15th Sha’ban, 


Qadi Abu Ya’la narrates with an authentic chain, Imam Ahmad ibn Hanbal’s (rahmatullah alayh) explicit statement affirming the fact that the night of Sha’baan is singled out specifically by al-athar (i.e. hadith narration) as one in which Allah descends to the lowest heaven:

“Aḥmad bin al-Hasan bin Ḥassan said: It was said to Abu Abdullah (i.e. Imam Aḥmad): “Does Allah the Most High descend to the lowest heaven every night [i.e. in the final third]?” He replied: ‘Yes’. He was [then] asked: ‘And in Sha’baan as we find it in the narration (al-athar)?’ He said: ‘Yes’” [‘Ibtaal ut-Ta’weelaat li akhbaar uṣ-Ṣifaat’]

It is obvious that the narration (al-athar) referred to above pertains to the numerous Ahadeeth that state that Allah descends to the lowest heaven on the night of the 15th of Sha’ban. Since such an Aqeedah (belief) that Allah descends to the lowest heaven on a particular night can only be based on Qur’an or on undeniably Saheeh Ahadith, this is clear proof that Imam Ahmad bin Hanbal believed that the narrations pertaining to the 15th of Sha’ban are authentic.

Imam Ahmad ibn Hanbal also narrates in his own Musnad a narration regarding another virtue of the night of 15th Sha’ban:

“Allah bestows His special attention to His creation on the fifteenth night of Sha’bān and forgives all His servants except two categories of people: the person who harbours enmity and a murderer.” [Musnad Ahmad]

Ibn Taymiyyah confirms that Imam Ahmad ibn Hanbal believed in the virtue of this night:

“However, that which many of the Ahlul Ilm [i.e. Aimmah-e-Mujtahideen, Fuqaha and Muhadditheen] or the majority of them, are upon, from amongst our Ashaab [i.e. the scholars of the Hanbali Madh-hab]  and other than them, is the virtue of it. An explicit statement of Ahmad [ibn Hanbal] demonstrates this [opinion], due to the great number of Ahadeeth transmitted regarding it, and [due to] that which confirms this from the words and deeds transmitted from the Salaf [the pious predecessors]. Some of its merits have been narrated in Musnads and Sunans [two categories of compilations of Ahadeeth]. even though other things may have been fabricated regarding it.” [‘Iqtidaa as-Siraaṭ ul-Mustaqeem’] 

Another explicit statement from one of the great Imams of the Salaf-us-Saaliheen confirming the virtue of this night is found in Kitaab ul-Umm of Imam Shafi’i (rahmatullah alayh), in which he mentions the night of 15th Sha’baan alongside other auspicious nights of the year:

“It has reached us that it is said that prayers and du’as are answered on five nights: the night of Jumu’ah, the night of Adha and the night of Fitr (i.e. the Eid nights), the first night of Rajab, and the night of the middle of Sha’baan.”

Imam Shafi’i continues:

“I consider it mustahab (astaHabbu) to do all that is related in these nights, without it being [regarded as] an obligation” [al-Umm]

The books of all Four Madh-habs are replete with statements confirming the virtue of this night. To give a glimpse of the acceptance of the virtue of this night by the Ummah – minus a few anomalous opinions – a few such quotes are cited here.

The authoritative Ḥanbali scholar, Allamah Al-Buhuti, states in ‘ar-Rawḍ al-Murbi’:

“Standing up for the night [in prayer] is Sunnah, its beginning being with two Raka’ts of light recitation, and its timing being from the evening to the beginning of dawn. And, one should not stand for the whole night except for the night of Eid, and one should pay special attention to the Night of the 15th of Sha’baan.”

The Hanafi Faqeeh, Allamah Ibn Nujaym, mentions the night of 15th Sha’ban amongst the other auspicious nights:

“Among the Mandoobaat [the recommended acts] is to stay up the last 10 nights of Ramadan, the night of the Two Eids, the 10 nights of Thul Hijjah, and the night of the Middle of Sha’baan, as is transmitted in the Ahadeeth and mentioned in detail in the Targheeb and Tarheeb. What is meant by staying up the night is apparently the whole night, and it could be most of it.” [al-Bahr ur-Raiq]

Allamah Ibnul Hajj, an authoritative Faqeeh of the Maliki madh-hab, narrates the attitude of the Salaf-us-Saliheen towards this auspicious occasion:

“The Salaf (pious predecessors) would sanctify this night and prepare themselves for it in advance” [Al-Madkhal]

Allama Shirbini, a Shafi’i authority, whilst describing the actions to be performed on the nights of Eid, mentions the Mustahab status of staying up on the night of 15th Sha’ban, and sources this ruling from Imam Nawawi’s authoritative Kitaab:

“Staying up the night is done by staying up the whole night such as in Mina, and some said part of the night, even an hour of it. On the authority of Ibn Abbas radiya’Allahu anhu, praying Isha in congregation and intending to pray Fajr in congregation, as well. Prayers and Du’a in them (the night of the two Eids), and in the night of Jumu’a, the first of Rajab, and the Middle of Sha’baan are answered, so it is Mustahab as mentioned in the Rawdah (of Imam Nawawi).” [Mughni al-Muhtaj]

Allamah al-Suyuti, a Shafi’i authority, quotes the 5th century authority, Allamah Ibn Salah, in support of the merit of the night of Nisf Shaban:

‘The middle night of Sha’ban does have merit. To spend its night in acts of worship is recommended (mustahabb); but on an individual basis, not collectively.’ [al-Amr bi’l-Ittiba’ wa’l-Nahy ‘an’l-Ibtida]

Note that Allamah Ibn al-Salah explicitly mentions that the acts of worship should be performed individually, not collectively as done by deviant sects today who deceptively and falsely claim to be strict adherents to one of the Four Madh-habs, but who – not unlike the Salafis – suddenly resort to “Qur’an and Sunnah” or “minority opinions” whenever they encounter a ruling of their Madh-hab which does not fully accord with their taste-buds.

To end this section, we shall mention Hazrat Umar ibn Abdul Aziz’s (rahmatullahi alayh) firm exhortation to one of his contemporaries regarding the night of 15th Sha’ban:

“Al Khateeb narrated in Ghunyat-ul-Multamis with an isnaad to Umar bin Abdul Aziz that he wrote to Adai bin Arta’a saying: “Upon you (alayka) are four nights in the year, for Allah showers His Mercy in them; the first night of Rajab, the night of Nisf-Sha’baan, the night of Eidul Fitr, and the night of Eidul Adha.” [al-Talkhees of Ibn Hajar al-Asqalani]


Along with the commendability of devoting the night of 15th Sha’ban to personal Ibadah, the Fuqaha of all Madh-habs emphasize the prohibition of gathering in the mosques for collective activity – a prohibition that exposes the deceptive claims to following the Madh-hab made by part-time followers of the Madh-habs who have a satanic tendency to scavenge for isolated and anomalous opinions in support of their deviant stances.

The Hanafi authority, Ash-Shurunbulali explicitly affirms the prohibition of gathering in the Masjids to commemorate the night of 15th Sha’ban and other auspicious nights:

“And it is Makrooh (Tahreemi) to gather in the masjid to commemorate these nights…since it was not done by the Messenger of Allāh (ṣallallāhu `alayhi wa-sallam) and also it was rejected by the scholars of Hijaaz” [‘Maraaqi ul-Falaaḥ’]

The above statement also indicates that the alleged rejection of the virtue of this night by some scholars of Hijaaz may have been directed specifically towards gathering in the Masjid.

Similarly, Allamah Ibn Nujaym narrates the same categorical prohibition of gathering in the Masjid:

“It is Makrooh (Tahreemi) to gather (in groups) to stay up a night from these nights [including the night of Nisf Sha’ban] at the Masjid. As it was said in Al Hawi Al Qudsi; no non-obligatory prayer other than Taraweeh should be prayed in congregation, and what was narrated about prayers in auspicious occasions such as the Night of Qadr, the Night of the Middle of Sha’baan, the Night of the two Eids, Arafah, Jumu’a, and others, should be prayed individually.” [al-Bahr ur-Raiq]

The Maliki authority, Imam Al-Hattaab, mentions that there is no difference of opinion in the Madh-hab with regards to the prohibition of gathering in the Masjids:

“There is no dispute in the Madhab on the reprehensibility (i.e. Makrooh Tahreemi) of gathering up in the night of 15th Sha’baan, and the Night of Aashoora. The  A’immah Must forbid from it” [Mawaahib ul-Jaleel]

Hafiz Ibn Rajab al-Hanbali narrates this prohibition from one of the Imams of the Salaf-us-Saaliheen, Imam al-Awzā’ī, who states:

“It is Makrooh (Tahreemi) to get together and perform Salah or Du’a in the masjid, but it is not Makrooh for a person to perform it individually.” [‘Laṭaa-if ul-Ma-aarif’]

Similarly, the Shafi’i authority, Allamah Ibn ul-Salah, also narrates the prohibition of performing acts not reported from the Salaf:

“However, people taking this night, and the night of Ragha’ib as a festival (mawsim) and a distinguishing mark (Shi’ar) is a reprehensible bid’ah. And what they add to the night, going beyond customary need, such as lighting candles and the like, contravenes the Shariah”  

Hafiz al-Munawi, another Shafi’i authority, approvingly quotes the same prohibition from al-Majd bin Taymiyyah, an authority of the Hanbali Madh-hab and grandfather of Ibn Taymiyyah:

“Likewise, marking it out for festivities by preparing different foods and sweet dishes, and putting up decorations comes under the category of celebrations which are newly innovated for which there is no basis.” [Faydhul Qadeer]

Allamah al-Buhuti states in the authoritative Hanbali book, Kashshaf ul-Qina, that gathering in the Masjid is a Bid’ah:

“As for the night of Nisf Sha’baan (15th Sha’baan), in it is virtue, and from the Salaf were those who would pray during it. However, gathering together in order to stay up [for the night] in the Masaajid is a Bid’ah.”

We shall now conclude with Hafiz Ibn Rajab al-Hanbali’s befitting advice that he proffered at the end of a lengthy analysis he conducted on the issue of the virtue of the night of 15th Sha’ban:

‘Thus it befits a believer to devote himself in this night to Zikrullah (remembrance of Allah), exalted is He, and to asking Him to pardon one’s sins, conceal one’s faults and relieve his hardships. This should be preceded by offering sincere repentance. For Allah, exalted is He, relents towards those who turn to Him in repentance.’ [Lataa-if ul-Ma-aarif]

By Reliable Fatwas.

Cure From Black Magic, Jinn & Illness 

[By Shaykh Muhammad Saleem Dhorat hafizahullah]

Cure from Black Magic 

In recent times, people distressed with ailments – internal and external – have resorted to people who cure through ta’weez and, in some cases, through the agency of jinn (or mu’akkal as some call it). I do not intend to go into the depth of the evils that lie within this institution, but would sincerely request readers to take note of the following points with a fair mind and without being biased so that we may be saved from the deceit of Shaytan which is hidden in the form of pious saintly people who claim to have supernatural powers to cure illnesses and solve problems. 

1. Illnesses, problems, calamities, quarrels are natural for humans, and one should look for remedy and solution through lawful means. One should not, without any endeavour, assume the problem or illness to be through black magic or an outside effect. Refer to the doctors and have it treated. 

2. If one is suffering from anxiety and depression, and cannot find peace of mind, then he/she should check his/her life and see where the Commands of Allah and His Rasool sallallahu alayhi wasallam are being violated. Come nearer to Allah through His Remembrance, for that is where the contentment of heart and peace of mind lies. In the Remembrance of Allah do hearts find satisfaction. (Al Qur’aan 13:28) 

3. The knowledge of the unseen is an Attribute of Allah the Almighty Only. None in the heavens and on earth knows the unseen except Allah. Many of these “so-called” healers claim to know many things of the unseen, and to believe such people could lead one to kufr. Rasoolullah sallallahu alayhi wasallam has said, “One who resorts to an arraf (fortune-teller) and asks him about anything, Salaah will not be accepted from him for forty days.” (Muslim) Rasoolullah sallallahu alayhi wasallam has also said, “One who resorts to a kahin (soothsayer/claimant to the knowledge of the unseen) and believes him in what he says, has rejected that which has been sent down to Prophet Muhammad sallallahu alayhi wasallam.”  

4. Those who violate the law of Allah cannot be pious. A Walee (Friend) of Allah is one who abstains from disobedience to Allah. Those who touch women, who treat women without any veil or partition, who sit with women in solitude i.e. without a male mahram, how can they possibly be the Friends of Allah. Do not be deceived, friends.

5. In case of doubt, contact your local ulama or those who have been known to you for years for their taqwa, piety and reliability. insha’allah, their guidance will save you from going into the wrong hands. 


Allah ta’ala, through his Infinite Mercy, has taught His Servants such du’a and recitation which does not only cure, but saves them from the evil effects of black-magic, jinn, etc.:

1. After completing fardh Salat, recite the masnoon waza’if and thereafter ayatul kursi. 

Note: Ayatul kursi is a verse from Soorah Baqarah starting Allahu laa’ilaaha illaa huwal… (Al Qur’aan 2:255) 

2. Before going to Sleep, read Ayatul kursi. Rasoolullah sallallahu alayhi wasallam has said, “Whoever recites Ayatul kursi at night, a protector (angel) from Allah continually safeguards him and Shaytaan will not come near him until morning.”   (Bukhari) 

3. Read Soorah lkhlas, Soorah Falaq and Soorah Nas after every fardh Salaat. (Read them thrice after the Fajr and Maghrib Salat). 

4. Before going to sleep, read the last two verses of Soorah Baqarah. Rasoolullah sallallahu alayhi wasallam has said, “Whoever recites the last two verses of Soorah Al Baqarah at night, they will be sufficient for him. “ (They will save him from Shaytaan and other misfortunes). (Bukhari, Muslim, Tirmizi, Aboo Dawood, Nasaee, Ibne Majah) 

5. Read the following du’a in abundance: 

A’oozu bikalimaatil’laahit taam’maati min shar’ri maa khalaq 

Translation: I seek refuge in all the Perfect Words Of Allah from the mischief of His Creations. (Muslim, Tirmizi, Ibne Majah) 

6. Read the following du’a at the beginning of the day and night: 

Bismil’laahil lazi laa yadhur’ru ma’a ismihi shay’un fil ardhi walaa fis samaa’i wahuwas samee’ul ‘aleem 

Translation: In the Name of Allah with Whose Name nothing can cause harm in the earth and the heaven. And He is All Hearing, All Knowing. (Aboo Dawood, Tirmizi, Ibne Maiah, Hakim) 

The above mentioned prayers will, insha’allah, prevent the evil effects of black-magic and other outside effects. These are measures derived directly from the teaching of the Messenger of Allah sallallahu alayhi wasallam and, if recited regularly, with sincerity, yaqeen and Trust in Allah, then one will never complain of evil-effects. 


Regular recitation of the above mentioned is also effective in removing evil effects. Along with these azkar, turn to Allah, repent sincerely and beseech Him. After all, it is He Only that brings cure to every illness and solution to every problem. The following du’a are also effective for cure: 

Allaahumma rabban naas, azhibil ba’s, ishfi antas shaafi, laa shifaa’a illaa shifaa’uk, shifaa’an laa yughaadiru suqman 

Translation: O Allah O the Lord Of the people! Remove the pain. Grant cure, You are the Curer. There is no cure except Your Cure. Grant such a cure that leaves no sickness. (Bukhari, Muslim, Tirmizi, ibne Majah) 

Bismillaahi arqeeka, min kulli shay’in yu’zeeka, wa min sharri kulli nafsin aw ‘aynin haasidin, allaahu yashfeeka, bismillaahi arqeeka. 

Translation: In The Name of Allah I make damm (blow) upon you from everything which harms you and from the evil ofevery person or jealous eye. May Allah grant you cure. In The Name of Allah I make damm (blow) on you. (Muslim, Ibne Majah) 

Once again, remember that those people who violate the laws of Allah, cannot be saintly persons. Seek guidance from ulama who are known to you. Insha’allah, you will not go wrong. May Allah safeguard all Muslims from calamities; may He safeguard their Deen; may He give them the correct understanding of Deen; may He keep them away from every action which is contrary to the teachings of Islam and which brings the Displeasure of Allah. Aameen. 

Shaitaan at Work in Saudi Arabia


As a prelude to curb the performance of Salaat with Jamaa’t, Saudi zindeeq ‘intellectuals’ and satanic ‘luminaries’ instigated by the current kufr Najdi regime, has initiated discussion and argument for abolition of the Shariah’s law which required shops and businesses to close for the daily five Salaat to enable the people to attend the Musaajid for Jamaa’t Salaat.

These moron ‘intellectuals’ paving the way for the tyrannical regime to tamper and minimize the extreme importance of Jamaa’t Salaat have presented six absolutely stupid reasons for their satanic stance. One of their stupidities is the shaitaani claim that the Shariah does not   require shops to close for the daily Salaat. This argument has no Shar’i validity. It only portrays the compound jahaalat of the jaahil ‘sheikh’ who disgorged this satanic nonsense.

The very first Waajib obligation of the state is to enforce the performance of Salaat with Jamaa’t. Commanding this, the Qur’aan Majeed says:

“When We establish them (grant them power) on earth, they establish Salaat, pay Zakaat, command virtue and prohibit vice.”

It is the Waajib obligation of the state to ensure and enforce Salaat with Jamaa’t. Performing Salaat with Jamaa’t is compulsory. It is not an optional or Nafl act. Neglect of this Waajib requisite is a punishable offence. Rasulullah (Sallallahu alayhi wasallam) had even expressed the desire to burn down the houses of those who perform Salaat at home, for no valid reason.

The argument of the loss of money/income due to closing shops at Salaat times, is absolutely and satanically putrid. It is bereft of the slightest Shar’i validity. Allah Ta’ala created us and sent us to this world not to hoard money and not to be lost in pursuing ways of gaining perfection in mundane occupations.

The Qur’aan states: “What! Do you construct mansions as if you are going to live forever (in this world)?”

Muslims are required to achieve perfection in the Deen in preparation for the Meeting with Allah Ta’ala and for the everlasting life of happiness, comfort and bliss in Jannat. This dunya is jeefah (carrion), said Rasulullah (Sallallahu alayhi wasallam). Only those whose brains are deranged and corrupted with kuffaar thinking sacrifice the Aakhirat for this worldly carrion.

Rizq is pre-destined. Every person will acquire only the amount of Rizq Allah Ta’ala has ordained for him/her. Closing of shops for the daily Salaat will not decrease anyone’s Rizq. For decades since the inception of the Najdi regime, everyone was making much money despite the Law of Salaat being enforced strictly. Now, Trump’s serf, the present jaahil king, who has renounced Islam by implication is dancing to the kaafir’s tune to de Islamize and ultimately abolish Islam in Najd.

The shaitaani morons have not advanced a single cogent reason for the contemplated act of kufr which the Najdi regime is planning to introduce.  

“گردن نہ جھکی جس کی جہانگیر کے آگے” – حضرت مجدد الف ثانی سر ہندیؒ کا ایک واقعہ

گردن نہ جھکی جس کی جہانگیر کے آگے

حضرت مجدد الف ثانی رحمۃ اللہ علیہ کے بارے میں علامہ اقبالؒ کا یہ مصرعہ تو مشہور ہے، مگر بہت کم لوگ واقف ہوں گے کہ علامہ اقبالؒ نے یہ مصرعہ کس واقعے کی طرف اشارہ کرتے ہوئے کہا ہے؟

قارئین کرام! ہر زمانے میں کچھ لوگ ایسے پیدا ہوتے رہے ہیں جنہو نے دینِ اسلام کی خاطر سختیاں برداشت کیں، شاہانِ وقت انہیں صراطِ مستقیم سے ہٹانے کے لئے اپنے عام وسائلِ بروئے کار لاتے رہے مگر وہ عزم و ہمت کی چٹان بن گئے۔ کوئی دھمکی اور کوئی خوف انہیں راہِ راست سے نہ ہٹا سکا۔

      ؎                              ستیزہ کار رَہا ہے ازل سے تا امروز                         چراغِ مصطفوی سے شرارِ بولہبی

کے مصداق مغل شہنشاہِ اکبر (۹۶۳ھ تا ۱۰۱۴ھ) کے عہد حکومت میں اسلام کے سرسبز و شاداب چمن پر ایک بار پھر کفر و الحاد، زندقہ اور بدعت و ضلالت کی گھٹا ٹوپ آندھیاں چھا گئیں، شاہِ وقت جو کبھی صحیح العقیدہ مسلمان تھا، علمائ، سوئ اور غلط کار درباریوں کی سازشوں کا شکار ہو کر گمراہ ہواتھا۔ اس نے دین حنیف میں ترمیم کر کے ایک نئے دین کی بنیاد رکھی ’’دین الٰہی‘‘ کے نام سے ایک ایسا مذہب ایجاد کیا گیا جو شریعت محمدیہ علی صاحبہا الصلاۃ والتحیۃ کے سراسر مخالف اور قرآن و سنت سے اکار و انحراف کے مترادف تھا۔

ہمایوں کے عہد میں جس شجرۂ خبیثہ نے سر اُٹھانا شروع کیا وہ اکبری عہد میں برگ و بار لایا، دینِ اسلام کی صداقت و عظمت کا وہ چراغ جو ایک ہزار سال سے روشن تھا، شاہ وقت، علمائ، سوئ، اور جاہل صوفیوں کے ہاتھوں میں ٹمٹمانے لگا۔ دین اسلام کی حالت زار جو شہنشاہ اکبر اور اس کے بعد جہانگیر کے ہاتھوں رہی تھی۔ اس کی طرف حضرت مجدد الف ثانیؒ نے اپنے ایک خط میں جوانہوں نے جہانگیر کے ایک مقرب کو لکھا، یوں بیان فرمائی:

’’اسلام کی بے کسی کا یہ حال ہے کہ کفار کھلم کھلا اس پر طعن توڑتے ہیں اور اسلام کے نام لیواؤں کی مذمت کرتے ہیں۔ وہ ہر کوچہ و بازار میں بے خوف و خطر کفر کے احکام جاری کرتے اور کفار کی مدح و ستائش کرتے ہیں، مسلمان اسلامی احکام کی بجا آوری سے قاصر اور شریعت محمدیہ پر عمل پیرا ہونے سے عاجز ہیں۔‘‘ پھر ایک ہی شعر کے ذریعے سے اسلام کی کس مپرسی کا نقشہ یوں کھینچتے ہیں:

؎      پری نہفتہ رو و دیو در کرشمہ و ناز                    بسوخت عقلم زحیرت کہ این چہ بو العجبی است؟

’’پری (شرافت و نجابت کا نشان یعنی اسلام) منہ چھپائے ہوئے ہے اور دیو (استبداد و گمراہی) ناز و انداز دکھا رہا ہے۔ اس بو العجبی پر میری عقل حیرت و استعجاب سے جل کر راکھ ہو گئی ہے۔‘‘ حضرت مجدد اس شعر کے بعد فرماتے ہیں:۔

’’سُبْحَانَ اللہ وبحَمْدِہ، اَلشَّرْعُ تَحْتَ السُّیُوْفِشرع کی تجدید تلواروں کے سائے میں بھی کی جاتی ہے اور دین کی عظمت بادشاہوں کے طرزِ عمل پر منحصر ہوئی ہے، لیکن اب معاملہ اس کے برعکس ہے۔ افسوس صد افسوس!’’النَّاسُ عَلٰی دِیْنِ مُلُوْکِہِمْ‘‘ لوگ اپنے بادشاہوں کے دین کو جلد اپنا لیتے ہیں اور تاریخ کے اوراق شاہد ہیں کہ اکبر نے جس دین کی بنیاد رکھی اور جس عقیدہ و عمل کی نیو استوار کی رعایا نے بھی اس کو اختیار کر لیا۔ ملا مبارک ناگوری اور اس کے دونوں بیٹوں ابو الفضل اور فیضی نے اسلام میں ایسی ایسی بدعتیں ایجاد کیں کہ اس کا لیہ بگاڑ کر رکھ دیا۔ ’’دین الٰہی‘‘ کو رعایا کے تمام طبقوں کے لئے قابلِ قبول بنانے کے لئے عقیدۂ توحید میں اس قدر ترمیم کی گئی کہ ہندوؤں کی بت پرستی، مجوسیوں کی آتش پرستی اور دیدوں میں بیان کردہ دو رازکار فلسفیانہ موشگافیوں کو نئے دین میں سمیٹ لیا گیا ہے، اس طرح اکبر کا دینِ الٰہی مختلف مذاہب کے عقائد و خیالات کا ایک ملغوبہ بن گیا۔ کتاب اللہ اور سنت رسول اللہ ﷺ جو دین کی اصل بنیاد تھی، وہ طاق نسیاں پر رکھ
دی گئیں، سورج کی پرستش چاروں طرف لازمی قرار دی گئی، آگ، پانی، درخت اور گائے کو پوجنا جائز ٹھہرا، اکبر ہر روز خود صبح اُٹھ کر سورج کی پرستش کرتا، اس کے بعد مشتاقانِ دید کے لئے دیوانِ عام میں آبیٹھتا تھا، لوگ شہنشاہ کے لئے سجدہ تعظیمی بجا لاتے جسے اس وقت کے دین فروش ملاؤں نے جائز قرار دیدیا تھا۔ اس کے برعکس اسلامی شعائر کو درخور اعتنانہ سمجھا گیا اور بادشاہ کو یہ بتلا دیا گیا کہ دین اسلام ایک ہزار سال گزر جانے کے بعد نعوذ باللہ بالکل اسی طرح بے کار اور ناکارہ ہو گیا ہے، جس طرح کہ اسلام سے پہلے کے مذاہب اقتدار زمانہ کے ہاتھوں معطل ہو چکےہیں۔

ہندو عورتوں سے شادیاں کر لینے کے بعد اکبر کے دِل میں ہندوؤں کے لئے نرم گوشہ پیدا ہو گیا تھا۔ حکومت کے بڑے بڑے عہدوں پر ہندو فائز تھے، اپنے اقتدار اور شاہ وقت کی نظر عنایت نے انہیں اس قدر دلیر کر دیا تھا کہ وہ مسلمانوں کی ہر آن ہر لمحہ دل آزاری کرتے، مسجدیں شہید کر کے وہاں مندر بنائے گئے، ہندوؤں کے برت کا دن آتا تو مسلمانوں کو دن میں کھانے پینے سےحکماً روک دیا جاتا، انہیں حکم ہوتا کہ ان کے چولہوں میں آگ نہ جلے لیکن جب رمضان المبارک آتا تو ہندو سرِ عام کھاتے، رمضان کی عزت و حرمت کی حفاظت کے لئے بادشاہ کوئی فرمان جاری نہ کرتا تھا۔

دین کے لئے یہ کوئی کم فتنہ انگیز بات نہیں کہ شاہِ وقت گمراہ ہو جائے لیکن اگر بادشاہ وقت کے ساتھ ساتھ دین کے نام لیوا بھی اس کے ہاتھ پر بِک جائیں تو پھر دین کا خدا ہی محافظ ہوتا ہے۔ اکبری عہد میں یہ سب کچھ ہوا، بہت سے علما اور فضلا نے بھی طاقت کو سجدہ جائز قرار دیا۔ جو زبانیں کبھی دین اسلام کی عظمت اور اس کی سر بلندی کے لئے وا ہوتی تھیں وہ گنگ ہو چکی تھیں، صوفیا کا طبقہ۔۔۔ جو لوگوں  کے تزکیہ نفس کی خدمت سر انجام دیتا ہے۔۔۔۔ بھی اپنے اصل مشن کو چھوڑ کر شاہی دستر خوان سے تن پروری میں مصروف تھا۔
غرضیکہ حالات اس حد تک ناساز گار تھے کہ دین کے پنپنے کی کوئی اُمید نظر نہ آتی تھی۔ مگر ہمیشہ یہ ہوا کہ جب بھی دین اسلام پر کوئی آزمائش کا وقت آیا رحمتِ حق میں ارتعاش پیدا ہوا۔ دین حق کی حفاظت کے لئے کوئی نہ کوئی ہستی ان تیرہ و تار فضاؤں میں نمودار ہوئی جس کی نورانی کرنوں سے کفر و الحاد کی تاریکیاں چھٹ گئیں جس کی ضیا بار تابانیوں س بعت و ضلالت کی آندھیاں ڈھل گئیں جس کی ضوفشاں شعاعوں سے زند قت کے اندھیرے بھی منور ہوئے اور توحید و سنت کی مشعلیں چمک اُٹھیں۔

جب کفر و شرک، بدعت و ضلالت اور زندقہ و الحاد کی آندھیاں اپنی تمام تاریکیوں سمیت ہندوستان کی فضا پر چھا گئیں تو آسمانِ ’’سر ہند‘‘ پر سنت و ہدایت کا آفتاب طلوع ہوا جس کو لوگ شیخ احمد سر ہندی کے نام سے موسوم کرتے ہیں۔ اس آفتاب کی ضیا پاشیوں سے ظلمت و گمراہی کے اندھیرے کافور ہوئے، اکبر نے جس دین کی بنیاد رکھی تھی اور اعوان و انصارِ حکومت جس کی تبلیغ میں ہمہ تن مصروف تھے، حضرت مجدد الف ثانی رحمۃ اللہ علیہ نے اس کو بیخ و بن سےے اُکھاڑنے کا تہیہ کیا۔ ہم دیکھتے ہیں کہ حق اپنی تمام جلوہ سامانیوں سے طلوع ہوتا ہے۔ تو باطل کافور کی مانند تحلیل ہو جاتا ہے۔ قرآن مجید میں یہ بشارت دی گئی ہے:

جَائَ الْحَقُّ وَزَھَقَ الْبَاطِلُ اِنَّ البَاطِلَ کَانَ زَھُوْقًا۔’’حق آگیا اور باطل مٹ گیا، تحقیق باطل مٹنے والی چیز ہے)

حضرت مجدد الف ثانیؒ نے دین حنیف کے احیا کا بیڑا اُٹھایا۔ اس وقت اکبر کا دار الحکومت آگرہ تھا۔ شیخ احمد سر ہندیؒ ’’سرہند‘‘ سے آگرہ روانہ ہوئے۔ دربار اکبری کی شان و شوکت سے لوگ مبہوت ہو جاتے تھے۔ اس جاہ و حشمت سے ان کی زبانوں پر مہر سکوت لگ جاتی تھی، مگر شیخ احمد سر ہندیؒ دربار کی شان و شوکت سے ذرا متاثر نہ ہوئے۔ آپ نے درباریوں سے مخاطب ہو کر
بلا خوف و خطر یہ کہا:

’’اے لوگو! تمہارا بادشاہ خدا اور اس کے رسول ﷺ کی اطاعت سے منحرف اور اس کے دین سے باغی ہو گیا ہے۔ میری طرف سے اُسے یہ کہہ دو کہ دنیوی شان و شوکت اور تخت و تاج کی یہ  سطوت سب فانی ہیں، وہ توبہ کرے اور خدا کے دین میں از سرِ نو داخل ہو جائے۔ رسول اکرم ﷺ کی اطاعت کرے، ورنہ خدا تعالیٰ کے غضب کا انتظار کرے۔‘‘

علمائے سو جو حضرت مجدد الف ثانیؒ کے علم و فضل سے بغض رکھتے، ان کے مرتبہ ولایت سے جلتے تھے انہیں یہ بہانا ہاتھ آگیا کہ اِس طرح اکبر کے پاس حضرت مجددؒ کے یہ کلمات پہنچا کر انہیں بادشاہ کی شان میں گستاخی کا مرتکب ٹھہرائیں گے۔ اس طرح حضرت مجدد شاہی انتقام کا نشانہ بن جائیں گے اور ان کی آتشِ انتقام سرد ہو جائے گی۔ اکبر نے حضرت مجددؒ کے الفاظ سن کر مباحثے
کا چیلنج کیا۔ آپ نے اِسے فوراً قبول کر لیا۔ مباحثے کا وقت آیا تو اکبر اپنے درباری مولویوں ک ہمراہ تخت شاہی پر فروکش ہوا، حضرت مجددؒ بھی اپنے بوریہ نشین ساتھیوں کے ہمراہ جا پہنچے، مباحثے کا انتظام ہو چکا تھا مگر خدا تعالیٰ کو یہ منظور نہ تھا کہ اکبر جیسے بے دین بادشاہ کے دربار میں شاہِ دو عالم ﷺ کے ایک غلام کی رسوائی ہو۔ ابھی مباحثے کا آغاز نہ ہوا تھا کہ ایک زور دار آندھی آئی جس سے دربار اکبری تہہ و بالا ہو گیا۔ خیموں کی چوبیں اُکھڑ جانے سے اکبر اور اس کے تمام ساتھی زخمی ہوئے لیکن حضرت مجددؒ اور ان کے ساتھیوں کو خراش تک نہ آئی، بعض مؤرخین نے لکھا ہے کہ ان ہی زخموں کی وجہ سے اکبر کی موت واقع ہوئی اور مرنے سے پہلے اکبر اپنے عقائد سے توبہ کر کے دوبارہ حلقہ بگوش اسلام ہو گیا تھا۔

اکبر کی وفات کے بعد شہنشاہِ نور الدین جہانگیر ہندوستان کے تخت پر برا جمان ہوا۔ جہانگیر کے متعلق حضرت شاہ ولی اللہ رحمۃ اللہ علیہ نے ایک جگہ لکھا ہے:

ہمایوں کے بعد جب اکبر تخت پر بیٹھا تو اس نے زندقت اختیار کی اور جہالت و گمراہی کے علم ہر طرف لہرانے لگے، مختلف مذاہب اور قوموں کے لوگ اکبر کے دین الٰہی میں داخل ہوئے اور انہوں نے عظیم فتنے پیدا کئے، اکبر کے بعد دائم الخمر جہانگیر سریر آرائے سلطنت ہوا تو ہندوؤں نے سر اُٹھایا، رافضیوں نے اُبھرنا شروع کیا، دیانتیں ضائع ہو گئیں‘‘ ۔۔۔۔۔۔ جہانگیر کا اپنا بیان ہے:۔

؎            ر و دولت بادشاہی من حالا ایں سلسلہ است      پدر دیواں کل، پسر وکیل مطلق، دختر ہمراز و مصاحب

میری حکومت کے در و دولت کا یہ حال ہے۔ اس (نور جہان) کا باپ دیوانِ کل ہے، (آصف جاہ، نور جہاں کا بھائی) وزیر اعظم ہے اور بیٹی (نور جہاں خود) ہمراز اور صاحب کم ہے۔

اس کا مطلب یہ ہے کہ اگرچہ تخت دہلی پر جہانگیر متمکن تھا مگر سکہ اس کی ملکہ نور جہاں کا چلتا تھا، اس کا بھائی آصف جاہ امور سلطنت میں نور جہاں کا دستِ راست اور وزیر اعظم تھا، جہانگیر خود کہا کرتا تھا۔

’’ہم نے ایک سیر شراب اور آدھ سیر گوشت (کباب) کے بدلے سلطنت نور جہاں کو دیدی ہے۔‘‘

لیکن ان ناگفتہ حالات میں بھی حضرت مجدد الف ثانیؒ جس مشن کے لئے نکلے تھے اسے پورا کرنے پر تلے ہوئے تھے۔ اکبر کے مقابلہ میں آپ نے جس جرأت ۔۔۔ استقامات اور حق گوئی و بے باکی کا مظاہرہ کیا تھا اس کا عوام الناس پر بہت اثر ہوا۔

فَاجْعَلْ اَفْئِدۃ مِنّ النَّاسِ تَھْوِیْ اِلَیْھِمْ (قرآن مجید)’’لوگوں کے دِل ان کی رف مائل کر دے۔‘‘

 لوگوں کے دل آپ کی طرف کھنچے چلے آتے تھے۔ حکومتِ وقت کے بڑے بڑے عہدے دار بھی آپ کے علم و فضل اور ان کی روحانی قوت کے قائل ہو کر آپ کے مریدوں میں شامل ہو چکے تھے۔ تبلیغ دین جاری تھی اور کفر، شرک اور بدعت و ضلالت کے گڑھ (ہندوستان) میں دین حنیف کا ایک چشمۂ صافی جاری ہو رہا تھا جس سے تشنۂ لب سیراب ہو ہو کر نکلتے تھے۔ حضرت مجددؒ نے اعلائے کلمۃ الحق کے لئے تحریر و تقریر دونوں کا سہارا لیا۔ عوام الناس سے گزر کر تبلیغ کی آواز اُمرائے سلطنت کے ایوانوں سے بھی ٹکرانے لگی۔ نتیجہ یہ ہوا کہ رافضیو کے اس ٹولے کو جو سلطنت پر چھایا ہوا تھا حضرت مجددؒ کی تبلیغ سے سخت تکلیف ہوئی، نور جہاں، وزیر اعظم آصف جاہ، آصف الدولہ اور مرزا غیاث اور ان کے دوسرے ساتھی حضرت مجددؒ کے دشمن بن گئے۔ ان لوگوں نے بعض دین فروش ملاؤں کو ساتھ ملایا، جاہل صوفیا کی خدمات حاصل کیں، اور ان تینوں گروہوں نے مل کر جہانگیر کو یہ تأثر دیا کہ شیخ احمد سرہندیؒ تبلیغ دین کے بہانے سے عوام الناس کو اپنا گرویدہ بنا رہے ہیں اور تخت شاہی پر متمکن ہونے کے خوا دیکھ رہے ہیں۔ یہی وہ وقت جب ہندوستان کے بعض علما نے آپ کو واجب القتل قرار دیا۔ حضرت مجددؒ کے ایک خط کے اقتباس سے فائدہ اُٹھا کر شاہ کو بھڑکایا، جو آپؒ نے اپنے شیخ حضرت خواجہ باقی باللہ نقشبندیؒ کو لکھا تھا۔

حاسدوں نے جہانگیر سے کہا کہ شیخ احمد سر ہندیؒ اپنے آپ کو حضرت ابو بکرؓ سے بھی افضل سمجھتا ہے۔ یہ خط ایک صاحب صوفی ولی اللہ کا تھا جس میں انہوں اپنے استاذ اور پیر و مرشد کو اپنے سلسلۂ تصوف کے مقامات اور مشاہدات کے بارے میں لکھا تھا، بہرحال جہانگیر کو اس بات پر تشویش ہوئی، اِس نے حضرت مجدؒ کو طلب کیا۔ باز پرس ہوئی، آپ نے جواب میں فرمایا کہ میرے خلاف یہ الزام کہ میں حضرت ابو بکرؓ سے اپنی فضیلت کا دعویٰ کرتا ہوں یکسر غلط اور بے بنیاد ہے۔ اس کی مثال یوں ہے کہ جس طرح میں اب آپ کے دربار میں آپ کے تمام مقربین بارگاہ کی موجودگی میں بھی آپ کی خدمت میں حاضر ہوں اور شرفِ گفتگو بھی مجھے حاصل ہے مگر کیا یہ کوئی کہہ سکتا ہے کہ آپ کی نگاہ میں میرا مرتبہ آپ کے تمام وزرا اور مقربین سے افضل ہے؟ یا یہ میرے لئے کس طرح لائق ہے کہ میں یہ دعویٰ کروں کہ میں تمام مقربینِ بارگاہ سے افضل ہوں۔ جہانگیر اس مدلل جواب سے مطمئن ہو گیا اور حضرت مجددؒ کو اعزاز و اکرام سے رخصت کیا۔

اس اعزاز و اکرام سے دشمنوں کے دِل و دماغ حسد کی آگ سے جل اُٹھے، ان کی چال ناکام ہو چکی تھی، مگر یہ لوگ بھی چپ رہنے والے نہیں تھے، انہوں نے کچھ دِن بعد کان بھرے کہ  حضرت مجددؒ کا زور روز بروز بڑھتا جا رہا ہے، حکومت کے سربرآوردہ اشخاص ان کے حلقۂ ارادت میں شامل ہو کر حضرت مجددؒ کے ہاتھ پر بیعت کر رہےہیں اور یہ حلف اُٹھا رہے ہیں کہ بادشاہ کے ان احکام کی اطاعت نہ کریں گے جو اسلام کے خلاف ہوں گے، سجدۂ تعظیمی جو کہ اکبر کے وقت شروع ہوا تھا، جہانگیر کے زمانے میں بھی رائج تھا۔ اور لوگ

؎            وہ سجدہ جو ماوراے حرم ہو                                                ادا تیرے در پر کیا  چاہتا ہوں

کی صدائیں لگا رہے تھے۔ آصف جاہ جو ضرت مجددؒ کا سخت ترین دشمن تھا۔ اس نے جہانگیر کو یہ یقین دلایا کہ ’’حضرت مجددؒ آپ کی حکومت کے باغی ہیں اور اس کا ثبوت یہ ہے کہ وہ آپ کے لئے تعظیمی سجدہ بھی روا نہیں رکھتا حالانکہ سلطنت دہلیہ کے بہت سے علما اس کے حق میں فتویٰ دے چکے ہیں بلکہ شیخ احمد سر ہندیؒ تو سجدۂ تعظیمی کو حرام قرار دیتا ہے۔ اگر اس بات کا یقین نہ ہو تو جہاں پناہ دربار میں بلا کر اس بات کی تصدیق کر سکتے ہیں۔‘‘ جہانگیر نے آخر کار اس تصدیق کی خاطر حضرت مجددؒ کو شاہی فرمان کے ذریعے بلا بھیجا اور آپ کی زیارت کا اشتیاق ظاہر کیا۔ حضرت مجددؒ اپنے ساتھیوں کے ہمراہ دربار شاہی میں داخل ہوئے اور سجدۂ تعظیمی ادا نہ کیا جس کی جہانگیر آس لگائے بیٹھا تھا۔ بلکہ آپ نے سلام تک نہ کیا۔

جہانگیر غصہ سے تلملا اُٹھا اور کہا:

’’تم درباری آداب کیوں بجا نہیں لائے؟‘‘

آپؒ نے فرمایا:

’’اسلام کا یہ حکم ہے کہ ملاقات کے وقت ایک دوسرے کو السلام علیکم کہا جائے۔ مجھے معلوم تھا کہ آپ میر سلام کا جواب نہیں دیں گے۔ لہٰذا میں نے السلام علیکم کہنا بھی گوارا نہ کیا۔‘‘

جہانگیر نے مطالبہ کیا کہ آپ درباری آداب کو ملحوظ رکھیں اور مجھے سجدہ کریں،

حضرت مجددؒ نے فرمایا:

’’خدا کا بندہ خدا کے علاوہ کسی کے سامنے سرنگوں نہیں ہوتا جو احکم الحاکمین کی بارگاہ میں جھکنا جانتا ہو وہ کسی فانی حاکم کے جاہ و حشمت کے سامنے اپنا سر نہیں جھکا سکتا۔ اپنے ہی جیسے ایک مجبور
انسان کو سجدہ ہرگز روا نہیں۔ شریعتِ محمدیہ علی صاحبھا الصلاۃ والتحیہ میں اللہ  تعالیٰ کے سوا کسی کو سجدہ جائز نہیں۔

    ؎پانی پانی کر گئی مجھ کو قلندر کی یہ باتتو جھکا جب غیر کے آگے نہ من تیرا نہ تن

مفتی عبد الرحمن نے جو اس وقت شیخ الاسلام کا درہ رکھتا تھا کتب فقہ سے سلاطین کے لئے تعظیمی سجدہ کا جواز پیش کیا اور کہا کہ میں فتویٰ دیتا ہں کہ اس وقت شہنشاہ کو تعظیمی سجدہ جائز ہے، مگر حضرت مجددؒاَفْضَلُ الْجِھَادِ مَنْ قَالَ  کَلِمَۃَ حَقٍّ عِنْدَ سُلْطَانٍ جَائِرٍ (سب سے افضل جہاد اس شخص کا ہے جو ظالم بادشاہ کو سچی بات کہہ دے) کی عملی تفسیر بن گئے۔ آپ کی گردن شہنشاہ ہندوستان نور الدین جہانگیر کی سطوت و جبروت کے سامنے خم نہ ہوئی۔ علامہ اقبالؒ فرماتے ہیں:

؎                      دارا و سکندر سے وہ مرد فقیر اولیٰ                         ہو جس کی فقیری میں بوئے اسد اللّٰہی

                                                                 آئین جواں مرداں حق گوئی و بے باکی                   اللہ کے شیروں کو آتی نہیں روباہی

جہانگیر کو گمان بھی نہ تھا کہ حضرت مجددؒ حکم عدولی کریں گے۔ بادشاہت کا یہ دستور ہے کہ جو سر شہنشاہ کے سامنے جھکنا نہ جانے اسے قلم کر دیا جائے۔ جہانگیر کے غیظ و غضب کی آگ بھڑک اُٹھی، اس نے فی الفور حضرت مجددؒ کے قتل کا حکم دے دیا، مگر حق گوئی و بے باکی کے اس عظیم پیکر اور عزم و ثبات کے اس ہمالے کی پیشانی پر خوف و ہراس کے کوئی آثار نظر نہ آئے،
جہانگیر کا خیال تھا کہ اس انتہائی سزا کے خوف سے حضرت مجددؒ فوراً گھٹنے ٹیک کر فوراً تعظیمی سجدہ بجا لائیں گے، مگر جب اس نے دیکھا کہ حضرت مجدد صاحب اس مرحلۂ عشق میں سولی پر لٹک جانے کے لئے بھی تیار ہیں تو اس نے کچھ سوچ کر فیصلہ بدل دیا اور حضرت امام کو گوالیار کے قید خانے میں بند کر دیا۔۔۔ حضرت مجددؒ نے فرمایا:

ھَنِیْئاً لِّاَرْبَابِ النَّعِیْمِ نَعِیْمُھَا                                  وَ لِلْعَاشِقِ الْمِسْکِیْنِ مَا یَتَجرَّع

دولت مندوں کو ان کی دولت مبارک، لیکن مسکین عاجز کے لئے درد و الم کے گھونٹ مبارک ہوتے ہیں۔

قارئین کرام! تاریخ شاہد ہے کہ آخر دو سال بعد جہانگیر نے حضرت مجددؒ کو قید خانے سے نکال کر اُن کے ہاتھ پر بیعت کی اور آپ کا اتنا گروید ہوا کہ آپ کو شاہی مہمان کی حیثیت سے اپنے پاس رکھا، تین، چار سال تک اسلامی احکام نافذ ہوتے رہے۔ آخر شہزادہ خرم (شاہجہاں) کو بھی آپ کی بیعت کا حکم دیا۔

جہانگیر اپنے گناہوں پر بہت نادم تھا۔ حضرت مجددؒ سے اپنی مغفرت کے لئے دُعا کی اور سفارش کی درخواست کی، حضرت مجددؒ نے فرمایا:

’’جب احمد سرہندی کو خدا جنت میں لے جائے گا تو وہ جہانگیر کے بغیر جنت میں داخل نہیں ہوگا۔‘‘

گردن نہ جھکی جس کی جہانگیر کے آگے                               
  جس کے نفسِ گرم سے ہے گرمیٔ احرار

وہ ہند میں سرمایہ ملت کا نگہباں                        
  اللہ نے بروقت کیا جس کو خبردار

 (علامہ اقبال)


By Mujlisul Ulama

“Fasaad (anarchy/chaos/mayhem) has appeared (rampantly) on the oceans and the land because of the (evil) deeds committed by the hands of people, so that they may taste some of the consequences they have earned. Perhaps (they will heed) and return (to the Path of rectitude).” (Room, Aayat 41)

“Whatever calamity befalls you, it is the consequence of what your hands have earned. And, He (Allah) overlooks (and forgives) much (of your misdeeds).” (As-Shuraa, Aayat 30)

“No calamity befalls except with the permission of Allah.” (At-Taghaabun, Aayat 11)

“….until when the earth displays its splendour, and they (the people) think that they are its masters (of the wealth, plantations, mines, etc.), comes Our Command (of Punishment) during the night or the day, and We transform it (their wealth, etc.) into chaff as if it had not existed yesterday. Thus in this way do We explain Our signs for people who ponder.” (Yunus, Aayat 24)

There has recently been a spate of kidnappings in which very wealthy Muslim businessmen have been taken and held and are being held for exorbitant amounts demanded as ransom by the criminal foreign syndicates operating in the country. The number of robberies on a daily basis no longer is of newsworthy import. It has become a norm in our society. Only when the calamity befalls, does a person realize and understand the horror of it.

The police has hitherto apprehended a number of foreigners who have been operating these syndicates of crime. But this is not our subject of discussion. These syndicates and the robbers are all part of Allah’s Athaab for Muslims. The lifestyle of the Muslim community, especially of the affluent segment, is high treason in terms of the Shariah. Thus, what is happening by way of the affliction of misfortunes and calamities such as kidnappings and robberies are part of the ‘fasaad’ which is mentioned in the Qur’aanic aayat mentioned above. It is also the museebat (calamity) which Muslims are inviting by means of their reckless and flagrant indulgence in fisq and fujoor, and it is also the consequence of failure to discharge obligations, and of the commission of zulm on subordinates, especially employees of the multi-millionaires.

Millions of rands and tens of millions of rands are demanded by the kidnappers for the release of their captives. The police are impotent in such situations, and the relatives are forced to pay the many millions of rands and even millions of dollars demanded by the kidnappers. Refusal is at the peril of the captive being murdered by the ruthless thugs.

When a calamity, especially of this nature where millions of rands have to be forked out to gain the release of the relative, befalls one, the need for introspection is imperative. There has to be sincere and deep soul-searching. It should be remembered that in the Qur’aan Majeed (some aayats have been quoted above), Allah Ta’ala warns us that calamities and misfortunes are the consequence of our own misdeeds. The consequences of our flagrant sin and transgression are fitnah and  fasaad, and kidnappings and robberies are samples of this anarchy and chaos which are afflicting the community.

Generally, the wealthy – the millionaires and the billionaires – are extremely indolent and miserly when they have to pay even their Zakaat. There are families in our community who have to pay Zakaat in millions of rands. But, their hearts become constricted when they realize that so many millions will leave their coffers. This is a shaitaani deception which constrains the multi-millionaires to dole out their Fardh Zakaat in bits and pieces, and in this manner the unpaid Zakaat multiplies over the years without being discharged.

For those who fail to fulfil this Fardh obligation, the Qur’aan warns:“On that Day (when) it (their gold and silver) will be heated in the fire of Jahannam, then their jaws, their sides and their backs will be branded therewith (and it will be said to them): ‘This is what you had hoarded for yourselves, therefore (now) taste what you had hoarded’.” (Taubah, Aayat 35)

Besides the punishment in the Aakhirat, Allah Ta’ala extracts from these mujrimeen (the criminals) who do not fulfil their Zakaat obligation correctly, millions in other ways which bring great grief to them. Fitnah and  Fasaad in the form of calamities, robberies, kidnappings, etc., overtake them.

These extremely wealthy people also display greater regard for such ‘charities’ which according to the Shariah are either haraam or wasteful or ill-conceived. There is one Muslim family which has contributed millions to the kuffaar cricket team of the country. Is this the manner in which to gush down the sewerage drain the Ni’mat and Amaanat of wealth which Allah Ta’ala has bestowed? Just imagine! Whilst millions of Muslim refugees and others are languishing in abject poverty, squalor and starvation, these men of opulence satanically squander millions in kuffaar sport for the sake of filthy name and cheap, stupid fame. They cannot escape Allah’s Apprehension. If they reflect, they will understand the correlation between their shaitaani waste and the calamities which befall them. The relationship between calamity and violation of obligations is not a conundrum for intelligent Muslims.

Furthermore, these wealthy businessmen contribute large amounts to such organizations which dole out to them certificates of appreciation which are then framed and displayed on the office walls of the magnates. Besides this cheap mentality, such ‘charity’ is not valid Sadqah. The motive is riya. It is given for show, and the punishment in the Aakhirat is the Fire of Jahannam besides the worldly punishment which will overtake them.

Another evil of the millionaires and billionaires is to grossly underpay their staff. They are totally unconcerned with the problems and difficulties the workers have in making ends meet. While the rich squander huge amounts on touring, holidaying, mock umrahs and many other unnecessary luxuries, their hearts remain unaffected by the suffering of their workers. In the words of the Qur’aan Majeed, “their hearts are harder than stone.”

It is necessary for the opulent ones to understand that their obligation does not end with payment of Zakaat. It is also Waajib upon them to contribute constructively to the various Sadqah projects of the Deen.  While they do make such contributions, it is not at all commensurate with the wealth Allah Ta’ala has granted them.

It is the duty of the wealthy to seek out the poor and destitute, the widows and orphans in the community and elsewhere and to ensure that they are made comfortable. It is their Waajib obligation to fully support such women who are forced by circumstances to work outside the home. It is not sufficient to dole out some Zakaat and Fitrah to them.  Arrangements should be made to enable them to abandon working in the evil, haraam outside environment where their Hijaab is rudely violated by fussaaq and fujjaar, including their own employers. Food hampers during Ramadhaan is not the solution for this problem. The solution is for the multi-millionaires to spend correctly and generously in the Path of Allah Ta’ala. Occasional hand outs are not the solution. Allah Ta’ala has ordained for us the institution of Zakaat and Sadqah which, if implemented correctly will provide the solution for the suffering of the poor and destitute.

Then comes the evil of fornication which is rife in the business sector, especially with the wealthy. Zina with female staff is a rampant disease. Daily these businessmen commit zina of the variety of forms mentioned by Rasulullah (Sallallahu alayhi wasallam). If a Molvi has to sit in a room alone with a female teaching her the Qur’aan Shareef¸ it will be a scandal in the town. But when these wealthy businessmen sit in their offices alone with kuffaar female representatives dressed scantily or with their female receptionists, etc., then it is acceptable practice in the name of business. They are dwelling in shaitaani deception.

The ni’mat of wealth is also squandered in haraam wedding receptions and other merrymaking functions. Rasulullah (Sallallahu alayhi wasallam) informed Hadhrat Umar (Radhiyallahu anhu) that on the Day of Qiyaamah there will be questioning for even the dates one consumes. What can now be inferred from the huge amounts which are wasted in haraam functions and in acts of gross transgression, riya and  takabbur? Allah Ta’ala, warning us, says: “Most certainly, on that Day will you be questioned about the bounties.”

In most Muslim cash and carries, pictures of people and animals have become acceptable business practice. Large advertising posters, etc. are displayed all over the stores. Added to this evil is loud music to satanically influence people. But let them be assured that none of these haraam stunts will increase their Rizq. On the contrary, all the barkat is shorn, and in the wake of such evil sin and transgression come the calamities which are incomprehensible to those afflicted with these misfortunes invited by themselves with their flagrant sins of fisq and fujoor.

Of grave importance and cause for the Wrath of Allah Azza Wa Jal is the flagrant indulgence in Riba for which Allah Ta’ala has declared war in the Qur’aan. But, the degree of shaitaani desensitization has made the brains and hearts of these business-people impervious. They have accepted Riba to be an acceptable trade practice. They delude themselves with the deception that they will not be able to acquire their Rizq without indulgence in Riba. This attitude is a display of the atheism hidden deep in their hearts. They are implying that Allah’s promise of Rizq is, Nauthubillaah, not true.

In fact, all of these millionaires, multi-millionaires and billionaires are not pursuing their Rizq. They are goaded on by satanic greed to accumulate and hoard such wealth which will not be able to be depleted by even their great grandchildren. But Allah Ta’ala has His Own ways of extracting and depleting wealth acquired in haraam ways. He afflicts us with such calamities which devour the ill-gotten wealth. Of what benefit are all the millions and hundreds of millions of rands when brothers, sisters, mothers and children are undergoing great suffering all over the earth? This greed, according to the Qur’aan Majeed, will be quenched only by the sand of the grave.


When a calamity befalls, then reflect and engage in soul-searching on the following issues:

⚫ Did I pay my Zakaat fully?

⚫ Is any of my Zakaat of previous years lying undischarged in my coffers?

⚫ Are my Lillaah contributions commensurate to my hoards of money?

⚫ How do I pay my staff? Are they able to comfortably make ends meet with the wages I pay them?

⚫ My indulgence in zina- actual fornication with my female staff – with my eyes, ears, limbs, mind and heart?

⚫ My indulgence in Riba?

⚫ The oppression I commit on my staff when I do not consider their human frailties of tiredness, sickness, worry, etc.?

⚫ My squandering of wealth on haraam expenditure – mock umrahs, wedding receptions, kuffaar sport, etc., etc.?

⚫ Did I forget or ignore any of my needy relatives?

⚫ Am I on bad terms with my relatives or other Muslims purely on worldly or nafsaani grounds?

⚫ What are the haraam acts in my business which invite the Wrath of Allah?

⚫ Is my Sadqah motivated by riya (show)? Why do I desire a certificate of appreciation for display in my office for the so-call sadqah I have doled out to a kaafir body or to an unworthy organization such as the NNB jamiat for example?

Remember that when the actual Athaab in the form of calamities strikes, then only dua and ta’weez will not avail. The rot, sin and transgression which have crossed the limits which Allah Ta’ala has allowed, have to be attended to and eliminated. May Allah Ta’ala guide and protect you.

Demon-crazy (Democracy) is not an Islamic System

The western system of democracy is in total conflict with the Islamic system of government. In the Islamic system of Khilaafat, the ruler is one man whose function it is to govern in accordance with the Qur’aan and the Sunnah, i.e. the Shariah. The duty of the Islamic government headed by a pious, benign autocrat, is to enforce the laws which have already been divinely promulgated.


Shuraa or consultation is a Sunnah practice which the Khalifah adopts. But he is not constrained to succumb to the advices and decisions of those with whom he consults. In the ultimate end, the decision is made by only him.

Some misguided Muslims enamoured by westernism, are at pains to find Shar’i accommodation for western democracy in the Qur’aanic aayat which orders Shuraa. They   fallaciously cite the Shuraa verse in substantiation of their belief that Islam accepts the western system of democracy. In this aayat, Allah Ta’ala says: “And, consult with them in affairs. Then when you (the  Khalifah) have   resolved (to adopt a particular course), repose trust on Allah.”

The resolution and final decision are the prerogatives of the Khalifah. The Islamic system precludes any parliament or legislative body from enforcing its decisions by majority vote on the Khalifah. He is fully empowered by the Qur’aan and Sunnah to act in accordance with his own determination.

The purpose of consultation is to discuss and explore all angles of an issue. By mutual consultation with men of experience, knowledge and piety, all angles and aspects of a matter are highlighted. This allows the Khalifah to form a balanced and the correct decision.

Those with whom the Khalifah consults act in only an advisory capacity. They have absolutely no legislative power. If the Khalifa’s view is in conflict with the unanimous opinion of all his advisors, the Shariah does not bind him to accept such consensus. The Qur’aan vests him with all the authority to make decisions alone and to adopt his own view even if in opposition to what the entire nation believes is right.


For acting in accordance with the Qur’aanic order of consultation the Khalifah is not required to establish a formal forum or a formal body of counsellors. The obligation of Shuraa is discharged by the Khalifah consulting on an informal basis with whomever he wishes, whenever he wishes, and wherever he wishes.

The concept of Shuraa does not envisage the establishment of a forum like a parliament or any other legislative body. The Khalifah discussing with one or two persons at his home, at the Musjid, outside the Musjid or any where else, satisfies the requirement of Shuraa.

It is also not a requirement that there be particular and permanent members whom the Khalifah has to consult. He is free to consult with anyone.

Commenting on the unIslamic system of democracy, Hakimul Ummat Maulana Ashraf Ali Thanvi (rahmatullah alayh) said:

“As evidence for their idea of the validity of democracy, they (its votaries) present the aayat, “Consult with them in affairs”. But, I refute their contention with this very same aayat. While this aayat orders mashwarah (consultation), it should be understood that consultation does not mean democracy. You (i.e. the votaries of democracy) regard yourselves to be wise men while in reality you are bereft of understanding.

You should first prove that even one of the four righteous Khulafa or the government of the Sahaabah (radhiyallahu anhum) was a democracy (in the western concept). The Khulafa were never bound and subservient to the advices/decisions of their advisors (with whom they would consult). According to the Shariah, the government of the individual is the rule.

When the supporters of democracy cite the aayat of Shuraa, they stop midway, without reciting the whole aayat. They conveniently omit:

“Then, when you (the Ruler) have finally decided (a matter), repose your trust in Allah (and act accordingly).”

They either conveniently overlook this decisive portion of the aayat or they lack the ability to understand it.”

Thus, the concept of democracy or majority rule has absolutely no validity in the Shariah. Democracy is the system of juhala.


Tadaawi Bil-Haraam — Medical Treatment with Haraam and Filth


Regarding blood donation a Mufti says that to donate blood is permissible when there is a need. Since the need for a transfusion develops at any time, it is permissible to donate blood to a blood bank, but the blood must be given free and may not be sold. Is this fatwa correct? In support of the fatwa the Mufti quotes the following text from Ad-Durrul Mukhtaar:

“It is permissible for an ailing person to drink urine, blood and eat carrion for medical treatment when a Muslim physician informs him that there is cure in it, and when a lawful (remedy) as a substitute is not available.
If the physician says that these (haraam substances) will hasten recovery (from the sickness), then there are two views.”

Then providing an interpretation for the Hadith of Ibn Mas’ood (Radhiyallahu anhu), namely: “He (Allah) has not created your shifa (cure) in substances made haraam for you.”, Allaamah Shaami mentions: ‘This possibly means that it applies to such a sickness for which a medicine which is not haraam is available……….It is also valid to say that the prohibition is lifted on account of haajat (need). Thus in the case of need it will not be said that the shifa’ is with haraam. Verily, it will be with halaal.”

Please comment on this confusion.

ANSWER (by Mujlisul Ulama):

The confusion is the effect of the Mufti not applying his mind, and simply extracting texts from  the  kutub for mass consumption.

Firstly, the Hadith narrated by Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu) is the determinant which establishes prohibition. The ihtimaal (possibility) mentioned in Shaami is extremely far fetched. It is a mere ‘possibility’ – a figment of personal opinion which does not override the Hadith which states the law with the greatest clarity. The opinion unsubstantiated by Nass, in fact which is in conflict with the Nass, has to be incumbently set aside regardless of the calibre of the Aalim who flourished 12 centuries after Rasulullah (Sallallahu alayhi wasallam).

The rule of Tadaawi bil haraam (medical treatment with haraam substances) is not denied. It is a separate mas’alah which relies on other evidences of the Shariah. For the sustainment of this mas’alah the interpretation which argues away the clear import of the Hadith of Hadhrat Ibn Mas’ood (Radhiyallahu anhu) is uncalled for and not valid. The irrefutable fact is that Allah Azza Wa Jal has not ordained the shifa’ of his Ummah in filth – in najaasat – and substances which He has made haraam, and which are abhorrent to Imaan. Blood, urine, faeces, pus, carrion and all types of najaasat are repugnant and repulsive for Muslims. 

It is the natural attribute of kufr to incline to and prefer filth and haraam while the natural attribute of Imaan is to repel all these disgusting items of filth. Thus the Hadith narrated by Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu) has literal application and is not the subject for elimination by way of some flapdoodle interpretation which is bereft of Islamic validity.

There are three essential conditions for the permissibility of medical treatment with haraam substances:

(1) The haajat (need) is real. It is a life-threatening situation or the patient suffers severe pain.

(2) The total unavailability of a halaal medicine.

(3) Its shifa’ (curing property/ability) must be confirmed by an expert Muslim physician.

While Tadaawi bil haraam is permissible when the necessary conditions are found, it does not follow that filth and haraam substances should be stored for future use. When the emergency develops, then on the basis of the aforementioned conditions, the haraam substances may be used if available. It is not permissible to plan treatment with najaasat and haraam substances for future use.

It is not permissible to establish urine banks, faeces banks, blood banks and pork carrion banks for future use in cases of emergencies. The establishment of such banks is the effect of atheism. Muslims nowadays are overwhelmed by the influence and brainwashing of the atheists, hence every filth and haraam substances are considered to be absolute medical necessities. But Rasulullah (Sallallahu alayhi wasallam) said that there is a cure, i.e. a halaal cure, for every disease. However, whilst the kuffaar medical fraternity is diligent in using filth for discovering new medicines, the Muslim medical fraternity, obsequiously follows in their footsteps. They have become supine bootlickers. Instead of parting ways and branching off into halaal, they too believe that blood, urine, faeces and all types of filth and najaasat are the primary cures for diseases. This attitude portrays their extreme Imaani deficiency and even lack of Imaan. They lack trust in the advices and claims of Rasulullah (Sallallahu alayhi wasallam).

It should be well understood, and this is not difficult for a Muslim, that filth and haraam are not for normal use. The law of consuming pork applies when a person is on the verge of death due to hunger. The concession to consume just sufficient pork or a haraam substance is for an emergency or when there is an extreme need. It is not to be developed into a norm or a normal practice.

The same applies to Tadaawil bil haraam. The use of haraam elements as medicine is the absolutely very last resort. It does not follow from this concession that Tadaawi bil haraam be elevated to a normal and an acceptable institution for everyday use regardless of the stringent conditions for permissibility lacking.

According to the kuffaar cult of life, filth and unlawful substances have been developed as a primary institution of medical treatment and medicine. It is not a concession or an exception for the kuffaar. The western medical establishment has incorporated najaasat and haraam into its sphere of treatment. In fact, it constitutes the most important constituent of its methodology. Filth is integral to western medicine.

Our muftis with their extremely myopic vision and supine deeni attitude have accepted this kuffaar satanic institution as the acceptable norm for all cases and circumstances. But they labour in self-deception and they hoodwink the unwary masses with the Tadaawi bil haraam rule.

Treating sicknesses with filth and haraam is the very first resort of the kuffaar medical establishment into which Muslim doctors have been assimilated and swallowed. Since Muslim doctors acquired their medical knowledge at the boots of their kuffaar tutors, their brains are fitted with such straitjackets which do not permit them to see or understand the folly and villainy of the filth and haraam which are being utilized as normal and primary methods of treatment.

The fatwa of the mufti in fact is a licence for regarding as permissible the use of najaasat and haraam for normal and everyday medical treatment irrespective of the factor of haajat as specified by the Shariah. Blood transfusion is a standard and a normal procedure to adopt regardless of the lack of the Shar’i conditions on which permissibility is based. In fact, najaasat is the first option of the western medical establishment.

While there are millions of pure, halaal and beneficial substances in the plant and stone kingdoms from which medicine could be made, the focus of the kuffaar medical experts is primarily on blood, urine, faeces, pus, carrion and every kind of filth. That is the effect of their kufr, and Muslim   doctors have inherited this filth from their kuffaar superiors.

Hadhrat Mufti Muhammad Shafi (Rahmatullah alayh), in his Jawaahirul Fiqh, in his discussion on Tadaawi bil haraam, being cognizant of the evils of najaasat and haraam substances, states:

“Firstly, whatever Allah Ta’ala has declared haraam and prohibited, is for the benefit of humanity, and is based on great wisdom (Allah’s Wisdom). It is quite apparent that Allah Ta’ala is Aleem (The All Knowing One), Khabeer (The One Who is Aware) and Hakeem (The One of Wisdom). No decree of His is futile and without benefit. Therefore, the only possibility for ordaining substances to be haraam is that they are harmful for mankind. Even if some benefit is discernable in these substances, then too the harm is overwhelming.

Some of the harms affect the physical body while some are such harms which ostensibly are not related to the physical body. However, these are harms which are detrimental for the human Soul. These harmful effects exercise a great influence on moral character and attitude.

Everyone understands the first type of harms, namely that which is harmful for the physical body. All medical systems are aware and acknowledge the harms of such substances, e.g. carrion, etc.

However, spiritual health and disease are not tangible, hence not visible to the eyes. There is no instrument by which this could be measured. The medical physicians are unable to diagnose these conditions. Only those who are the physicians of the Rooh understand these intangible or spiritual harms (caused by najaasat and haraam). They are able to diagnose spiritual health and sickness. In their view spiritual health is of greater importance than physical health.

Whatever the Shariah has made haraam and prohibited is only for the benefit and well-being of people. These substances sometimes harm the body, sometimes the soul and sometimes both.” (End of Mufti Shafi’s naseehat)

It does not behove Muslims to focus on and even incline towards najaasat and haraam. Such an attitude is inherent to the shayaateen and the kuffaar. Establishing blood banks, faeces banks, urine banks, pus banks, pork banks and banks of all types of filth is not permissible. Such acts of filth are integral to satanism and it has a natural affinity with the kuffaar. Kufr and shaitaaniyat are extremely compatible.

In an emergency filth and najasaat may be used for medical treatment provided the essential three conditions are fulfilled. It will be permissible, not incumbent. Medical treatment is not Waajib. We wonder if the mufti will relish a bowl of faeces for curing a grievous disease if the kuffaar doctors assure him of shifa’. There are medical and curing properties in even the faeces of swines. But about Insaan, the Qur’aan Majeed states:

“Verily, We have ennobled the progeny of Aadam and We have granted them control in the land and on the ocean, and We have   given them Tayyibaat (pure, wholesome and halaal foods)…….”
It is indeed a sad and a dismal commentary on the brains of the muftis who are at pains to establish najaasat and haraam as a first, primary and normal practice of medical treatment on the misconceived basis of the rule of Tadaawi bil haraam which may be invoked in only cases of emergency and dire need. But this rule cannot be presented as a basis for permissibility of donating blood, faeces, urine, etc., for future use. In fact, the issue of ‘future use’ is hallucinatory in view of the fact that these types of filth are now considered the first and primary options. The argument for permissibility of blood, faeces, urine and pork banks is bereft of Shar’i daleel and in conflict with Imaani rationality.

The contention that blood, urine, etc. may not be traded is a laughable incongruence. The hallucinated permissibility of blood and urine banks applies to a scenario of dire need and emergency. When in such circumstances it becomes permissible to consume blood, urine, faeces and pork, then what debars the permissibility of trading in these substances of filth? Assuming that in cases of real and dire need the faeces is available only at a price, then by the same token that eating the faeces has been made halaal by the mufti, buying the faeces will   be permissible to a greater degree. Paying for the faeces, blood, urine and pork is of a lesser nauseating gravity than actually consuming these artefacts of Iblees. The mufti has simply disgorged the impermissibility after having lapped it up from somewhere. Furthermore, the norm today is to pay exorbitant prices for the filth available at hospitals where the transfusion takes place.

Furthermore, the norm today is to pay exorbitant prices for the filth available at hospitals where the transfusion takes place.

And, regarding transfusion of blood, Imaam Shaafi’s view should exercise a salubrious effect on the mufti sahib. In Kitaabul Umm, Imaam Shaafi’ (Rahmatullah alayh) says:

“If a person transfuses blood under his skin, and there is growth on it, then it is incumbent on him to extract this blood and repeat all the Salaat which he had performed after having transfused the blood (into his body).”

Commenting, Mufti Shafi (Rahmatullah alayh) says in Jawaahirul Fiqh:

“Blood is part of the human being. When it is extracted from the body it is najis. The actual demand of this is that generally it is haraam to transfuse the blood of a person into another person. Being part of the human body demands this, and it being najaasat ghaleezah demands hurmat.”

This is the actual ruling of the Shariah, and this ruling may not be swept under the carpet to accommodate the filthy, haraam institutions of the western kuffaar. In the absence of the three Waajib conditions stipulated by the Shariah for the permissibility of Tadaawi bil Haraam, the general practice of transfusing blood prevalent nowadays is haraam.

Erosion of the ahkaam of the Shariah is the effect of desensitization which in turn is the effect of wide scale prevalence. This erosion is further fostered and aggravated by the lackadaisical attitude of the muftis of this era. Their lack of in depth understanding due to lack of Taqwa which is an alien concept for them, renders them incapable of comprehending the damage they are causing to the Shariah of Allah Ta’ala. They just bend backwards to accommodate within the Shariah just every haraam and filthy practice and institution of the kuffaar. This bootlicking culture is extremely lamentable. While it is understandable and acceptable that doctors whose brains are harnessed by their kuffaar masters and tutors, this miserable and repugnant attitude is not expected of the ulama.

Haphazard and piecemeal application of the principles of the Shariah is haraam. A perfect example of this type of convoluted application of a Shar’i principle is the rule of Tadaawi bil haraam. This principle is supposed to be applied only if the requisite demands of the Shariah are satisfied. But the muftis are utilizing this principle to halaalize filth and haraam in normal circumstances when the necessary Shar’i conditions are non-existent.


(1) Tadaawi bil haraam is an established principle of the Shariah. There is no contention regarding this issue. But there are essential conditions for its lawful operation. These have already been explained.

(2) Establishing blood banks, faeces banks, urine banks, pork banks and the like of najaasat banks will always be haraam. Storing filth and haraam substances for future anticipated cases of need is not permissible.

(3) Tawakkul (Trust in Allah) and Tafweedh (Assigning one’s affairs to Allah), are Waajib commands stated in the Qur’aan and Ahaadith. The very minimum Waajib degree of these attributes for the masses is to abstain from transgressing the limits of the Shariah. While the higher degrees of Tawakkul and Tafweedh are the preserve of the Auliyae Aarifeen, observance of the Zahiri Shariah is Waajib for all Muslims. This fact is not understood by the ulama of this era, hence all the corruption which their corrupt fatwas excrete. 



The following is a verbatim reproduction of an article by a Deeni Student of the U.K.

“In a classic case of Juhala seeking and obtaining Fatwas from even worse Juhala, the garbage below was written and published by the self-appointed Mufti, Muadh Khan, in response to some queries posed on a website called “Muftisays”. I hope Hazrat is able to make a quick perusal.


Shariah Problem with Islamic Mortgage:

The problem with Islamic mortgage isn’t what a famous Mufti keeps moaning about. The problem isn’t even what the Scholars of Karachi keep castigating Mufti Taqi Usmani (HA) about!

The Islamic problem is that Islamic mortgage is essentially two contracts rolled into one:

Contract 1: Bank actually owns the property and the deed is in their name.

Contract 2: Bank rents the property to you but it is not a traditional rental agreement and part of your payment goes toward the capital loan (i.e. price of the property).

There are many Scholars who “correctly and rightly” say that you cannot have multiple contracts for the same transaction. There is no need to look beyond this problem into interest or (lack of interest), this entire issue is deeply problematic to begin with.

Sceptics are right in the sense that “Islamic mortgage” is a legal jargon filled transaction designed to get around the traditional “Haram Mortgage” transaction. In reality and in effect, the net transaction is no different. Let me illustrate this to you by an example, suppose you want to borrow money from me to get a car, I can do this in two ways. Suppose that the car costs 5,000 US Dollars here are two ways:

1. Interest Based: I can lend you 5,000 USD and you pay £153.89 for 36 months at the rate of 7%

2. Service Based: I can lend you 5,000 USD BUT I say for my Services you need to pay me back 5,540.20 and you pay £153.89 for 36 months

1 is Haram

2 is not directly Haram as long as we both agree and come up with some legal mumbo-jumbo

Mufti Taqi Usmani (HA) responds:

15 years ago this was put to Mufti Taqi Usmani Saheb (DB) that isn’t Islamic Mortgage (HSBC) just legal mumbo-jumbo to get around the Interest prohibition? Mufti Taqi Usmani Saheb (DB) replied that Islamic Mortgage isn’t perfect but it is for the convenience of Muslims to avoid Haram, it is the best solution we have at this time when we don’t control the financial markets and world economy and there is always room for improvements.

A student of Mufti Taqi Usmani (DB) answered by using this example:

Suppose while driving in UK you want to turn right (or left in US and the example will make sense). You see a Petrol Station (Gas station for US) and instead of going to the traffic lights and turning right properly, you cut across the station and save time and keep on going. This isn’t strictly illegal but it may be not the right behaviour or up to ethical standards of driving.

Islamic Mortgage isn’t “Strictly Haram” but it isn’t agreed upon “Halal” according to all scholars either. This is where Taqleed comes in, I had this argument on Sunniforum with the then (student and now Mufti) Abu Hajira. As a layman Muslim, Allah Ta’ala commands you to make Taqleed so if you choose to follow someone like Mufti Taqi Usmani (HA) and get an Islamic Mortgage or any other (well known and trusted scholar for that matter), there is no sin on you!

This is the bottom line you need to grasp!


What is in it for the Banks?

Banks are in there to make money and Islamic (banking) or Mortgages offers the following advantages:

1. Statically,  Muslims are financially stable with stable families and pay loans back because it is bred and drummed into Muslims to look after their families so loans to Muslims are less risky.

2. Muslims have close knit families so they are able to pay greater down payment and families often bail those out who are in trouble

3. Muslims are a financial powerhouse in the world and ready to invest

4. MOST IMPORTANT: Banks have to show a reserve against which they are given permission to lend against. Islamic Mortgages means that they have to ring-fence certain money which CANNOT be invested into what you would deem “high risk investments” and this secures their bottom line. So by investing in “Islamic Banking” they are able to leverage this amount TWICE

Muslims are their own worst enemies!

There was a time when HSBC, IBB, Bank of Kuwait etc were all competing in the UK for Muslim businesses. Barclays was also trying to get into the market but BECAUSE Muslims are “stupid” and short-sighted they didn’t kept discussing Fatwaas and market has now narrowed with HSBC and Barclays falling out. This means that you have niche banks in the business and with the lack of competition, customer lose out. Scholars should have sat together and worked out better contracts and agreed with each other for the sake of British Muslims INSTEAD

You have some scholars who have made a killing by earning money WHILE others are crying Haram, Haram and normal Muslims are confused!

WHAT SHOULD HAVE HAPPENED is that Muslims should have made sure that banking scrap and fight for their money (like what happens in the traditional market) and ensured that Islamic Mortgage is diversified as a viable product for everyone. Islamic Banking is just another form of ethical banking and that is why world’s top banks are offering it worldwide.

Islamic Mortgage is a niche product which is limited (or we have made it limited) and the competition is making it more expensive when it was actually cheaper.” (End of the Jaahils appraisal)

The Student Commenting further says:

It seems Muadh Khan, along with those of his ilk, are becoming increasingly flustered with the increasing number of sincere  brothers and sisters who are having to turn eventually to the Majlis, simply because there does not appear to be any other Ulama proclaiming the Haqq loudly, clearly, and without forked tongues. Allah Ta’ala works in wonderful and mysterious ways. The unprecedented Satanism propounded by the Ulama-e-Soo’ of this worst of eras, along with the masses of Ulama who are completely silent in the face of such evil, is actually becoming a major cause for the sincere layman, concerned with the Ummah and the Haqq, having no option but to turn to the Majlis for succour.

Displaying ever-growing desperation in his insidious attempts to discredit the Majlis, Muadh Khan aims and misfires regular potshots, piping the same monotonous tune regarding the Majlis’s “many errors”, whilst never ever specifying exactly what those “many errors” actually are. This appears to be a common hallucination symptom stemming from an acutely allergic reaction to the Haqq suffered by severely diseased Nufoos. The very same diseased individual who hallucinates “many errors” in the Haqq of the Majlis is able to write and publish the lengthiest and detailed defence online of the satanism of Tariq Jameel, whose “many good deeds” include free-mixing with women and shamelessly advertising such free-mixing on camera (including posing side by side with a Kaafir woman whilst holding a small plaque together), extolling past sins in front of the Juhala masses, treating as brothers in Islam those who explicitly brand and treat the Sahabah (radhiyallahu anhum) as Kaafirs, etc. etc. Something is truly amiss with the brain cell of this individual, and those of his ilk. (End of the Article of Haqq)

The Student has adequately taken the moron bogus ‘mufti’ to task. Our further comment will therefore be superfluous.