By Mujlisul Ulama

Making a satanic mockery of Ramadhaan and the Ibaadat of Iftaar, some miscreant/s is/are organizing a so-called ‘ulama iftaar’ party in Malabar. Only moron ‘molvis’ and stupid  ‘muftis’ who are bereft of basic Deeni understanding will fall into this silly trap to attend the mock ‘iftaar’ which is nothing but a haraam merrymaking party being justified with the term, ‘iftaar’ and held in the guise of the deen.

There is no such thing as an “ulama iftaar” party. The wretched organizer and the wretched moron molvis and stupid muftis who will be making a mockery of Ramadhaan at the party must indeed be corrupt and rotten to the core to indulge in a party at iftaar time whilst millions of Muslims all over the world are suffering and struggling for food. While the plight of the Syrian refugees is still vividly being portrayed in our presence, these morons masquerading as molvis and muftis who are a disgrace to Islamic Knowledge and to the Deen, are contemplating to indulge in a stupid, ludicrous so-called ‘ulama iftaar’ party at such a time when Allah Azza Wajal descends to the First Sama’ at sunset during the auspicious month of Ramadhaan.

When every Saa-im (Fasting person) should be  sitting silently in the Musjid, humbly making Iftaar with some dates and water, and  engaging in Dua during these mubaarak moments, the moron, fake ‘molvis’ and greater fake ‘muftis’ who are available  two for a cent, will be  indulging in merrymaking.

Also, from whence did these morons dig out the idea of having an ifftaar gathering exclusively for ‘ulama’? This stupid idea reveals the rotten pride of these miscreants. They have acquired a priestly attitude from kuffaar priests and pundits. These stupid agents of Iblees are seeking public acclaim. Their desire is to promote themselves as some special clerical class such as Christian priests above the ordinary Muslimeen.

Is there any such ridiculous precedent among the Sahaabah, Taabi-een, Tab-e Taabieen, our Akaabir Ulama and ever in the entire Ummah at any time in the history of Islam? It is only Shaitaan who has inspired these morons to promote themselves by proclaiming themselves to be ‘ulama’ when in reality they are morons who should gain better expertise in the very rudimentary masaa-il of Istinja.

Their inordinate craving for cheap publicity and name (hub-e-jaah) is making fools of them. Only fools and morons will participate in this mock ‘ulama iftaar’ party. May Allah Ta’ala grant everyone hidaayat to understand the folly of their evil.



A man in Durban is organizing a family iftaar. He is encouraging married couples to participate. At the party which will be held at the beach. It will be a free for all mixed gathering for enjoyment. Can this function ever be termed Iftaar? What does the Shariah say about this type of function?

Answer (by Mujlisul Ulama):

The Shariah says that this function is a haraam shaitaani zina party. It is a kufr merrymaking party. It is kufr because the Deeni term, Iftaar is being manipulated to justify the gathering where the commission of zina is a 100% certitude. It is a confirmed function of Shaitaan because the Devil gathers his legions at sunset at the beach where these filthy, lewd  specimens will be gathering for their haraam so-called ‘iftaar’ party.

Rasulullah (Sallallahu alayhi wasallam) said that the eye commits zina and the mind and heart also commit zina. The inceptional stage of zina is the lustful glance of the evil eyes of the fussaaq and fujjaar slaves of Iblees.

Only those who think like pigs and who have lusts as pigs will ever have the blatant audacity to attend this shataani filth called ‘iftaar’. No decent Muslim who has any understanding of Ramadhaan and the ibaadat of Iftaar will ever venture near to this party of the Devil.

Iftaar is a time of intense Ibaadat. These moments should be used to supplicate fervently to Allah Ta’ala. But these pigs from whose every bodily aperture percolates satansim and zina will derive lustful and carnal pleasure from a haraam party where Shaitaan will be the chief host. These vile specimens of creation posing as Muslims are actually paving the path for the ultimate act of fornication to be perpetrated in the streets just as dogs and pigs cohabit. This has been predicted in the Hadith.

Allah’s Curse and the Curse of the Malaaikah settle on these lustful  vermin every second of the duration of  the function of the Devil, dubbed ‘iftaar’ We are yet to see worse acts of fisq and fujoor, and even kufr in the public domain all perpetrated in the name of the Deen.

Garbage Papers Defiling Musaajid

By Mujlisul Ulama

Most Musjid foyers around the country are defiled with a glut of garbage papers and pamphlets with little Deeni content. In fact some papers propagate unadulterated kufr and western immorality. Haraam pictures, commercial advertising, propagation of un-Islamic ideas, etc. are prominent features of almost all the garbage papers cluttering and littering the Musjid foyers. Teachings and practices of Islam are berated by way of fanciful and totally baseless (baatil) interpretations. Instead of proclaiming the pure Shariat of Islam and the Sunnah of Rasulullah (sallallahu alayhi wasallam), most of these garbage papers with their Haraam pictures, deviation, bid’ah and kufr corrupt the thinking of unwary and ignorant Muslims and defile the sanctity of the Musaajid.

It is the Waajib duty of Musjid trustees and the Imaams to remove all such haraam papers and to prevent the Musjid from being misused for the propagation of kufr and for commercial advertising. The Musaajid are only for ibaadat. They are not erected to cater for the nafsaaniyat of deviates, and miscreants. Guarding the purity and sanctity of the Musjid – The Houses of Allah Ta’ala – is the incumbent obligation of trustees and the Imaams.

Beggars – Allah’s Gift for the Mu’min

By Mujlisul Ulama

“Do not rebuff the beggar” [Ad-Dhuha, Aayat 10]

Rasulullah (Sallallahu alayhi wasallam) said: “The beggar standing at the door is Allah’s gift for the Mu’min.”

The beggar is sent by Allah Ta’ala to one’s door. Allah Ta’ala is the sole Provider of Rizq which is for His every creation. The pious, the sinners, Muslims and kuffaar are all provided Rizq by only Allah Ta’ala. In this dunya, He sends a person’s Rizq via some agency. Therefore, the one who gives to the beggar has been appointed by Allah Ta’ala to provide the beggar’s preordained Rizq. The Qur’aan therefore prohibits buffeting and rebuffing the beggar whom is Allah’s gift for the Mu’min.

Hadhrat Nabi Isaa (Alayhis salaam) said that when a beggar is rebuffed, the Angels of Mercy will not visit that home for seven days. Hadhrat Sufyaan Thauri (Rahmatullah alayh) would welcome a beggar and delightfully present him with something. He would comment: “Welcome to the one who has come to cleanse me of my sins.” Giving to the needy is a form of expiation for sins. It is for this reason advisable to give some Sadqah whenever one has committed a sin. The Sadqah facilitates acceptance of Taubah. The Hadith states: “Sadqah extinguishes the Wrath of Allah.” the wake of sin comes the Wrath of Allah Ta’ala.

Nowadays there are numerous drug addicts begging. When they come begging, give them some food, not money. Do not turn them away empty handed. If they are not satisfied with food, they will stay away of their own accord.

Once Hadhrat Ali (Radhiyallahu anhu) was found sobbing profusely. When asked for the reason, he said that it appeared that Allah Ta’ala was annoyed with him. When asked to explain, Hadhrat Ali (Radhiyallahu anhu) said that no beggar had visited him for seven days. This gave rise to the conclusion that for some reason Allah Ta’ala was annoyed, hence He did not allow any beggar to visit his (Hadhrat Ali’s) home for seven days.

The Ibaadat of Iftaar

By Mujlisul Ulama

A very important act related to Saum (Fasting) is Iftaar or to break the fast at its appropriate time. Rasulullah (sallallahu alayhi wasallam) emphasised the importance and the virtues of correct observance of Iftaar. Correct observance of Iftaar means to observe it in the Sunnat way. Although Iftaar is ostensibly a mundane act of eating some food, it is an ibaadat of much thawaab (reward) as well. However, Iftaar will be bereft of its spirituality and ibaadat dimension if it is not observed in the Masnoon manner. 


It should be well understood that Iftaar is not feasting. It is not an act to discharge gluttonously or with impatience. It is a spiritually pleasurable act or should be so. Rasulullah (sallallahu alayhi wasallam) said that the Saa-im (the fasting person) experiences two moments of happiness or pleasure. The one moment is when he makes Iftaar and the other moment will be the occasion when he meets his Rabb (in the Aakhirah).

This pleasurable exercise should not be contaminated and ruined with greed and impatience when it is time to end the fast. The Masnoon method of breaking the fast is to eat some dates or to drink some water. It should not be transformed in a veritable feast with heavy foods as has become the norm in most places. Instead of the light Iftaar which was the practice of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah, people have developed the greedy and impatient habit of stuffing their bellies with food of a variety of kinds while the Athaan is in progress. They are consequently deprived of the thawaab of responding to the Athaan. They suffer the loss of the Sunnat acts of responding to the Athaan and of the Masnoon light Iftaar which is not only spiritually beneficial but which is physically beneficial as well. The sudden avalanche of food which descends into the stomach which has become contracted as a result of the day-long abstention from food and water, leads to disorders in the body. The repercussion of such disorders can be severe and very harmful for even the physical health. 

The excessive feasting at the time of Iftaar leads to spiritual lethargy, indigestion and delay in beginning of the Maghrib Salaat. To gain the best rewards of Iftaar, spiritual and physical, it is necessary to break the fast with only some dates or water. The Maghrib Salaat should then commence almost immediately after the Athaan, perhaps three or four minutes after the Athaan, not 10, 15 and even 20 minutes after the Athaan as has been observed in some places where people feast like gluttons. In this way, they detract from the benefits of the Saum. The best results of ibaadat can be acquired only if the proper Masnoon method is adopted.


By Mujlisul Ulama

Rasulullah (sallallahu alayhi wasallam) ordered attentive ears for the Athaan. Muslims are expected to listen attentively to the Athaan and respond in like terms to the Muath-thin. Only when the Muath-thin proclaims: Hayya alas Salaah, Hayya alal Falaah, will the response be: Walahoula wala quwwata illa billaah.

The command to listen and respond is directed to everyone, except to those who happen to be in the process of Salaat. Ustaadhs and lecturers are not excluded from this command. There is no evidence for the total abandonment of this command. Ustaadhs and those engaging in bayaans (Deeni lectures) have exempted themselves from this command without any valid basis.

When the Athaan begins, those engaged in Tilaawat of the Qur’aan, in teaching and lecturing, should terminate their personal acts of ibaadat and be at attention to fulfil the Masnoon command of Rasulullah (sallallahu alayhi wasallam).

Personal acts of piety and worship can be resumed at any time. But, there is no compensation for missing the Masnoon act of listening and responding to the Muath-thin. Personal opinion, whims and fancy should be set aside when these clash with Masnoon acts, the observance of which is incumbent.

Taraweeh Salaat – An Evil Bid`ah Or Blessed Sunnah??


Peace be upon our dear readers, this article shall briefly discuss the practice known today as “Taraweeh”.

Taraweeh as you all know are voluntary night prayers performed in Ramadan after the obligatory `Isha’.

This prayer was not called “Tarweeh” at the time, it was later labelled by this name by Muslims and it became popular for it.

The second Caliph of Islam, al-Farooq `Umar bin al-Khattab (Radhiyallahu Anhu) is accused by a group of deviants (the Shia) of having invented this “horrible” practice.

`Umar (Radhiyallahu Anhu) is viewed by Shiites as an evil man whose main purpose is to break the pillars of Islam, weaken the faith and erase the true teachings of religion.

However, `Umar (Radhiyallahu Anhu) is also viewed as a noble and pious believer with great achievements by the vast majority of Muslims throughout the ages, so how does that make sense? Well, Shiites explain that `Umar (Radhiyallahu Anhu) only presented outward Islam but internally was a selfish-hypocrite.

The first issue we tackle in this article is this accusation of hypocrisy. We Ahlul-Sunnah argue: what sense does it make for this “evil and selfish” person, to go out of his way and encourage people to pray extra during the month of Ramadan?

From what I understood, based on the Qur’an and the prophetic-teachings, a hypocrite is primarily a person who dislikes worshiping God and avoids it at all costs.

“Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily” [Qur’an 4:142]

If `Umar (Radhiyallahu Anhu) detested prayer and wished to enjoy his time, why force himself to stand up for long hours at night for Taraweeh? Why invent Taraweeh and inconvenience himself with such annoyance?

“The hypocrite men and hypocrite women are of one another. They enjoin what is wrong and forbid what is right” [9:67]

And here we ask, is encouraging people to pray during the nights of Ramadan right or wrong? Was `Umar (Radhiyallahu Anhu) enjoining what’s wrong by advising them to pray more?

قال النبي: أثقل الصلاة على المنافقين صلاة العشاء وصلاة الفجر ولو يعلمون ما فيهما لأتوهما ولو حبوا

[Aba Hurayrah reported: The Prophet (sallallahu alayhi wasallam) said: “The most difficult prayers for hypocrites are the `Isha’ and Fajr prayers. If only they knew the virtues of these two they would have crawled to attend them.” (Sahih al-Bukhari)]

In the above prophetic-narration, we see that two prayers are much more annoying for hypocrites than others, `Isha’ and Fajr. Why is this? Because one of them is at night after a long tiring day of work while the other is early at dawn when people are sleepy, this is why hypocrites often skip them.

Yet, we notice that the prayer that `Umar (Radhiyallahu Anhu) upheld was AFTER `Isha’. Wouldn’t a hypocrite like to skip these long night prayers and rest at home? In fact, `Umar (Radhiyallahu Anhu) was assassinated while leading people during Fajr prayer.

From the above, we conclude that the Shia are not reasonable in their claim that `Umar bin al-Khattab (Radhiyallahu Anhu) was an “evil-hypocrite” who wished to corrupt the religion.


NEXT, we discuss the condition of the people before `Umar (Radhiyallahu Anhu)’s reign. What did the Prophet (sallallahu alayhi wasallam) say about these extra night prayers?

عَنْ أَبِي هُرَيْرَةَ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يُرَغِّبُ فِي قِيَامِ رَمَضَانَ مِنْ غَيْرِ أَنْ يَأْمُرَهُمْ بِعَزِيمَةٍ ثُمَّ يَقُولُ‏ مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ

[Aba Hurayrah narrates: The Messenger of God (sallallahu alayhi wasallam) used to commend prayer at night during Ramadan but did not command it as a duty. He (sallallahu alayhi wasallam) used to say: “Whoever spends the nights of Ramadan in prayer, out of piety and to seek God’s reward, his previous sins will be forgiven for him.” (Sahih Muslim)]

عن عبد الرحمن بن عوف أن النبي صلى الله عليه وسلم قال : إن الله عز وجل فرض صيام رمضان ، وسننت قيامه ، فمن صامه وقامه إيمانا واحتسابا ، خرج من ذنوبه كيوم ولدته أمه

[`Abdul-Rahman bin `Awf (Radhiyallahu Anhu) narrates: The Prophet (sallallahu alayhi wasallam) said: “God most glorious Has made Ramadan’s fast obligatory while I have made it my tradition to stay up in prayer during the nights. Whosoever shall fast and pray the nights in piety while seeking its rewards will be released from his sins as his mother released him at birth.” (Musnad Ahmad)]

From this we learn:

A- The Prophet (sallallahu alayhi wasallam) encouraged them to spend the nights of Ramadan in prayer.

B- The Prophet (sallallahu alayhi wasallam) never declared that Taraweeh was obligatory.

C- He (sallallahu alayhi wasallam) described its great reward for the people.

Alright, so we understand from the above that the people were praying during the nights in the mosques and the houses to seek this great bounty. The question now is, were they praying these prayers together in congregation or was it individual worship?

عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ: كَانَ النَّاسُ يُصَلُّونَ فِي مَسْجِدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي رَمَضَانَ بِاللَّيْلِ أَوْزَاعًا يَكُونُ مَعَ الرَّجُلِ الشَيْءُ مِنَ الْقُرْآنِ فَيَكُونُ مَعَهُ النَّفْرُ الْخَمْسَةُ أَوِ السِّتَّةُ وَأَقَلُّ مِنْ ذَلِكَ وَأَكْثَرُ , يُصَلُّونَ بِصَلَاتِهِ , قَالَتْ: فَأَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةً مِنْ ذَاكَ أَنْ أَنْصِبَ لَهُ حَصِيرًا عَلَى بَابِ حُجْرَتِي , فَفَعَلْتُ , فَخَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعْدَ أَنْ صَلَّى الْعِشَاءَ الْآخِرَةَ فَاجْتَمَعَ إِلَيْهِ مَنْ فِي الْمَسْجِدِ فَصَلَّى بِهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلًا طَوِيلًا

[`A’ishah (Radhiyallahu Anha) said: During Ramadan, the people used to pray at night inside the mosque of the Prophet (sallallahu alayhi wasallam) and they’d be in random groups. If a man has memorized some Qur’an, he’d lead a party of five or six in these prayers. In one of these nights the Prophet (sallallahu alayhi wasallam) ordered me to prepare for him a prayer mat outside my room and after he prayed the last `Isha’ he left. Upon his arrival at the mosque, people gathered around him so he led them in long prayers during the night. (Nayl-ul-Awtar)]

عَنْ أَبِي ذَرٍّ ، قَالَ : صُمْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَمَضَانَ ، فَلَمْ يَقُمْ بِنَا شَيْئًا مِنَ الشَّهْرِ حَتَّى بَقِيَ سَبْعٌ ، فَقَامَ بِنَا حَتَّى ذَهَبَ ثُلُثُ اللَّيْلِ ، فَلَمَّا كَانَتِ السَّادِسَةُ لَمْ يَقُمْ بِنَا ، فَلَمَّا كَانَتِ الْخَامِسَةُ قَامَ بِنَا حَتَّى ذَهَبَ شَطْرُ اللَّيْلِ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، لَوْ نَفَّلْتَنَا قِيَامَ هَذِهِ اللَّيْلَةِ ، قَالَ : فَقَالَ : إِنَّ الرَّجُلَ إِذَا صَلَّى مَعَ الْإِمَامِ حَتَّى يَنْصَرِفَ حُسِبَ لَهُ قِيَامُ لَيْلَةٍ ، قَالَ : فَلَمَّا كَانَتِ الرَّابِعَةُ لَمْ يَقُمْ ، فَلَمَّا كَانَتِ الثَّالِثَةُ جَمَعَ أَهْلَهُ وَنِسَاءَهُ وَالنَّاسَ ، فَقَامَ بِنَا حَتَّى خَشِينَا أَنْ يَفُوتَنَا الْفَلَاحُ ، قَالَ : قُلْتُ : وَمَا الْفَلَاحُ ؟ قَالَ : السُّحُورُ ، ثُمَّ لَمْ يَقُمْ بِقِيَّةَ الشَّهْرِ

[Abu Dharr (Radhiyallahu Anhu) reported: We fasted  Ramadan with the Messenger of Allah (sallallahu alayhi wasallam) and he did not lead us in the night prayers (i.e Qiyam) until there were seven days left of the month, then he led us in night prayers until one-third of the night had passed. Then, when there were six days left, he did not lead us. When there were five days left, he led us in praying the night until half that night had passed. At that point, I requested: “O Messenger of Allah (sallallahu alayhi wasallam), why don’t you lead us for the rest of this night?” He (sallallahu alayhi wasallam) answered me: “Worry not, If a man prays with the leader until he leaves, it will be counted as if he spent the whole night in prayer.” Then, when there were four days left, he did not lead us in the night prayers. When there were three days left he sent for his daughters and women, and gathered the people, and he led us in praying all throughout the night until we feared that we would miss “al-Falah”. He did not lead for the remainder of that month.” Dawud (one of the narrators) asked: “What is al-Falah?” I said: “The time of Suhur.” (Sunan al-Tirmidhi)]

From this we learn:

A- The Prophet (sallallahu alayhi wasallam) did lead them in the long night prayers during Ramadan.

B- He (sallallahu alayhi wasallam) led them multiple times during the last third of Ramadan.

So an Imam leading the people during the Qiyam of the evening does not seem to be an innovation or a new invention but the question now is why this peculiar pattern? Why did the Prophet (sallallahu alayhi wasallam) do it on some days and drop it at other times randomly?

عن عائشة – رضي الله عنها – : أن رسول الله – صلى الله عليه وسلم – صلى في المسجد ذات ليلة فصلى بصلاته ناس ، ثم صلى من القابلة فكثر الناس ، ثم اجتمعوا من الليلة الثالثة أو الرابعة ، فلم يخرج إليهم رسول الله – صلى الله عليه وسلم – فلما أصبح قال : ” قد رأيت الذي صنعتم ، فلم يمنعني من الخروج إليكم إلا أني خشيت أن تفرض عليكم . قال : وذلك في رمضان

[`A’ishah (Radhiyallahu Anha) narrated: The Messenger (sallallahu alayhi wasallam) prayed at the mosque one night and some people prayed behind him. Then he (sallallahu alayhi wasallam) did similarly the next day and the number of people increased. On the third or fourth, people gathered but the Prophet (sallallahu alayhi wasallam) never came out till morning, then he (sallallahu alayhi wasallam) stood and addressed them saying: “I see what you’re doing and the only thing that prevented me from coming out to you was that I feared it may become a prescribed obligatory duty.” And that was in Ramadan. (Sunan al-Nasa’i al-Kubra)]

From this we learn:

A- The Prophet (sallallahu alayhi wasallam) loved to pray Taraweeh in congregation alongside his Companions but he feared it would turn into an obligatory prayer so he avoided it.

So what was the condition of the people when it comes to these night prayers during those times? To learn this, we quote the early renowned scholar Shihab-ul-Din al-Zuhri.

قال ابن شهاب فتوفي رسول الله صلى الله عليه وسلم والأمر على ذلك ثم كان الأمر على ذلك في خلافة أبي بكر وصدرا من خلافة عمر بن الخطاب

[Al-Zuhri said: So the Prophet (sallallahu alayhi wasallam)  passed away and the condition was as such during the Caliphate of Abi Bakr (Radhiyallahu Anhu) and the first part of `Umar bin al-Khattab’s Caliphate. (Muwatta’ Malik)]

Thus, people remained in that situation – some praying individually, others praying in congregation – inside the mosque until `Umar organized them in the Masjid. With this, we move to the main narration that gets the deviants riled up.

عن عبد الرحمن بن عبد القاري أنه قال خرجت مع عمر بن الخطاب رضي الله عنه ليلة في رمضان إلى المسجد فإذا الناس أوزاع متفرقون يصلي الرجل لنفسه ويصلي الرجل فيصلي بصلاته الرهط فقال عمر إني أرى لو جمعت هؤلاء على قارئ واحد لكان أمثل ثم عزم فجمعهم على أبي بن كعب ثم خرجت معه ليلة أخرى والناس يصلون بصلاة قارئهم قال عمر نعم البدعة هذه والتي ينامون عنها أفضل من التي يقومون يريد آخر الليل وكان الناس يقومون أوله

[Ibn `Abdul-Qari said: I went out to the mosque with `Umar bin al-Khattab on a night from the nights of Ramadan. As we entered, we saw that the people were divided, some praying individually and others forming groups and leading people. Upon this, `Umar (Radhiyallahu Anhu) said: “If I united these folks behind a single reciter that would be best.” After deciding on this, he gathered them behind Ubay bin Ka`b (Radhiyallahu Anhu). The next night, I went out with him while the people stood behind their reciter (i.e Ubay) so `Umar (Radhiyallahu Anhu) said: “A blessed innovation this is. However, those who sleep during it have done even better than those who stay up.” He means those who stay up to pray at the end of the night as opposed to those who stay up to pray at the beginning of the night. (Sahih Bukhari)]

From this we learn:

A- People were still praying the nights of Ramadan as individuals and groups as the Messenger (sallallahu alayhi wasallam) left them.

B- Caliph `Umar (Radhiyallahu Anhu) decided to organize the Muslims behind one Imam in Taraweeh.

C- Ubay bin Ka`b (Radhiyallahu Anhu) was the best Qur’anic reciter at that time.

D- `Umar (Radhiyallahu Anhu) was satisfied with this decision and thinks it’s better.

E- Praying the last part of the night is better than praying the first part of the night according to `Umar (Radhiyallahu Anhu).

F- People were free to join the congregation or pray the night prayers separately.

The issue arises when people read the expression “A blessed innovation this is.” They think that `Umar (Radhiyallahu Anhu) has committed a sin by innovating. Truth of the matter, is that as you clearly saw from previous reports, `Umar (Radhiyallahu Anhu) never innovated a new thing in the religion.

This is because the word “Bid`ah” can be used in its linguistic form or its technical scholarly form.

An example is the word Sahabi (companion), in its linguistic form it simply means a person who accompanies you on a journey or a person who spends a lot of time with you. Whereas in its scholarly technical form it means: “Any person who saw the Prophet (sallallahu alayhi wasallam), embraced Islam and died upon it.” A big difference.

Another example is the word Hadith (narration), in its linguistic form it simply means any story you narrate about anything. Whereas in its scholarly technical form it means: “Any words, actions or confirmations by the Prophet (sallallahu alayhi wasallam).”

Likewise, the word Bid`ah (innovation), in its linguistic form means any change whether good or bad, such as the Qur’an being printed on paper instead of animal skin like in the past. This simply makes accessing it and preserving it more convenient, it does not change the Qur’an’s nature, text or status. Whereas the technical term is referred to as “Ihdaath” or “Adding new religious tenets without precedent or subtracting from the religious tenets without excuse.”

When `Umar (Radhiyallahu Anhu) used it he simply meant “This is a blessed change” or “A change for the best” not that he added something to the religion or changed the tradition of night prayers that was previously established by Rasul-Allah (sallallahu alayhi wasallam). Furthermore, `Umar (Radhiyallahu Anhu) is often praised for reviving this blessed tradition since after the seal of prophet-hood there was no chance of it becoming obligatory duty because revelation ended (which was the only reason the Messenger (sallallahu alayhi wasallam) never did it regularly).


LASTLY, what do we read concerning the opinion of `Ali bin abi Talib (Radhiyallahu Anhu) regarding the Taraweeh prayer?

حَدَّثَنِي مُحَمَّدُ بْنُ الْحَارِثِ الْخَرَّازُ ، قَالَ : ثنا سِنَانُ بْنُ حَاتِمٍ ، قثنا جَعْفَرُ بْنُ سُلَيْمَانَ ، قثنا حُبَابٌ الْقُطَعِيُّ ، عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ ، قَالَ : خَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلامُ فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ وَالْقَنَادِيلُ تُزْهِرُ ، وَكِتَابُ اللَّهِ يُتْلَى فِي الْمَسَاجِدِ ، فَقَالَ : نَوَّرَ اللَّهُ لَكَ يَا عُمَرُ ابْنَ الْخَطَّابِ فِي قَبْرِكَ ، كَمَا نَوَّرْتَ مَسَاجِدَ اللَّهِ بِالْقُرْآنِ

[Muhammad bin al-Harith al-Kharraz told me: Sinan bin Hatim told us: Ja`far bin Sulayman told us: Hubab al-Quta`i told us: from abi Ishaq al-Hamdani, he said: `Ali bin abi Talib went out on the first night of Ramadan while lanterns were glowing and God’s Book was recited in the mosques (during Taraweeh). `Ali (Radhiyallahu Anhu) then supplicated: “May Allah fill your grave with light O `Umar bin al-Khattab as you’ve lit God’s houses with the Qur’an.” (Fada’il-Ramadan li Ibn abi al-Duniya)]

حَدَّثَنَا ابْنُ مَخْلَدٍ قَالَ : حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ يُونُسَ السَّرَّاجُ قَالَ : حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ يَعْنِي ابْنَ رَبِيعَةَ قَالَ : حَدَّثَنَا خَالِدُ بْنُ عَبْدِ اللَّهِ الْوَاسِطِيُّ , عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ , عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ قَالَ : أَمَّنَا عَلِيُّ بْنُ أَبِي طَالِبٍ رَضِيَ اللَّهُ عَنْهُ فِي قِيَامِ شَهْرِ رَمَضَانَ قَالَ : وَمَرَّ بِبَعْضِ مَسَاجِدِ أَهْلِ الْكُوفَةِ , وَهُمْ يُصَلُّونَ الْقِيَامَ فَقَالَ : نَوَّرَ اللَّهُ قَبْرَكَ يَا ابْنَ الْخَطَّابِ كَمَا نَوَّرْتَ مَسَاجِدَنَا

[We were told by Ibn Makhlad: Abu al-`Abbas Muhammad bin `Abdul-Rahman bin Yunus al-Sarraj told us: `Abdullah bin Muhammad ibn Rabi`ah told us: Khalid bin `Abdullah al-Wasiti told us: from Hosayn bin `Abdul-Rahman, from Abi `Abdul-Rahman al-Sulami who said: We were led in prayer in one of the mosques of Kufah by `Ali bin abi Talib (Radhiyallahu Anhu) during the night prayers of Ramadan. As `Ali (Radhiyallahu Anhu) passed by some of the mosques of the people of Kufah as they performed their night prayers he said: “May Allah fill your grave with light O `Umar bin al-Khattab as you’ve lit our mosques.” (Shari`ah lil-Ajurri)]

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي الْحَارِثِ , بِبَابِ الشَّامِ قَالَ: حَدَّثَنَا عُبَيْدُ بْنُ إِسْحَاقَ قَالَ: حَدَّثَنَا سَيْفُ بْنُ عُمَرَ قَالَ: حَدَّثَنِي سَعْدُ بْنُ طَرِيفٍ , عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: قَالَ عَلِيُّ رَضِيَ اللَّهُ عَنْهُ: ” لَأَنَا حَرَّضْتُ عُمَرَ رَحِمَهُ اللَّهُ , وَرَضِيَ اللَّهُ عَنْهُ عَلَى قِيَامِ شَهْرِ رَمَضَانَ , أَخْبَرْتُهُ أَنَّ فَوْقَ السَّمَاءِ السَّابِعَةِ حَظِيرَةً؛ يُقَالُ لَهَا: حَظِيرَةُ الْقُدُسِ , فِيهَا قَوْمٌ يُقَالُ لَهُمُ: الرُّوحُ , فَإِذَا جَاءَتْ لَيْلَةُ الْقَدْرِ اسْتَأْذَنُوا رَبَّهُمْ عَزَّ وَجَلَّ فِي النُّزُولِ إِلَى الدُّنْيَا , فَلَا يَمُرُّونَ بِأَحَدٍ يُصَلِّي , أَوْ يَسْتَقْبِلُونَهُ فِي طَرِيقٍ إِلَّا أَصَابَهُ مِنْ ذَلِكَ بَرَكَةٌ قَالَ: فَقَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ: إِذَنْ , وَاللَّهِ يَا أَبَا الْحَسَنِ , نَعْرِضُ النَّاسَ لِلْبَرَكَةِ , فَأَمَرَهُمْ بِالْقِيَامِ

[Muhammad bin abi Harith told us in Bab-ul-Sham: `Ubaydullah bin Ishaq told us: Sayf bin `Umar told us: Sa`d bin Tarif told us: from al-Asbagh bin Nubatah: `Ali bin abi Talib said: “I pushed `Umar may God have mercy on him to encourage the night prayers during the month of Ramadan, I told him that above the seventh sky is a garden called al-Quds and its dwellers are spirits; Whenever the night of Qadr came they take permission of their Lord to descend into the world. Every time they pass by a person praying he gets blessings.” `Umar (Radhiyallahu Anhu) responded: “If so, O Aba al-Hasan, let us expose the people to these blessings.” He then told them to pray the night. (Al-Ibanah li Ibn Battah)]

May God reward those who establish Taraweeh.

حلیم یا دلیم؟؟ – حلیم کو دلیم کہنے کی ایک احمقانہ بحث

کچھ عرصہ سے سوشل میڈیا پر چل رہی ھے اور اس پر کلام کرنے والے اپنے تئیں بڑی دور کی کوڑی لائے ہیں اور یہ ثابت کرنے کی ایک بھونڈی کوشش کی ہے کہ ہمارے پڑے بزرگ سب بے ادب تھے اور ہم ان سے بڑھ کر اللہ کا ادب کرنے والے ہیں ایسے جغادریوں کے لیے یہ ایک ساتھی کی پوسٹ ارسال ھے کہ آگے قدم بڑھائیں اور ان الفاظ کو بھی اردو زبان سے خارج کریں

حلیم یا دلیم؟؟

دلیم کہنے والے عنقریب اس طرح سے بات کرنے لگیں گے.

میرا بچہ دول آیا ہے
مقدمے کے لئے دکیل کیا ہے
فلاں اس کا دارث ہے
اس کو بڑی دظیم کامیابی ہوئی

کیون کہ
نہ ان کے بچے “اول” آئیں گے.کیونکہ یہ اللہ پاک کا نام ہے
نہ وہ اپنے مقدمات کے لئے “وکیل” کریں گے .کیونکہ یہ بهی اللہ پاک کا نام ہے اور ہمارا وکیل عدالت میں جھوٹ بولتا ہے اللہ کی ذات اس سے پاک ہے
نہ کسی کے مرنے پر کوئی “وارث” ہوگا.کہ یہی اللہ پاک کا نام ہے
اور کسی حادثے یا کامیابی کو”عظیم”کہیں گے.کیونکہ اللہ پاک کا نام ہے.


حلیم عربی زبان کا لفظ ہے جس کے معنی تحمل، برداشت یہ اللہ تعالیٰ کا صفاتی نام بھی ہے۔ اور یہی لفظ حلیم اردو میں ایک خاص قسم کے کھانے کا نام ہے، ایک لفظ کے متعدد معنی ہوسکتے ہیں یا دو مختلف زبانوں کے الفاظ متحد الصوت یامتحد الصورت ہوسکتے ہیں، قرینہ سے جو معنی متعین ہوجائے وہی معنی مراد ہوں گے، بسا اوقات دوسرے معنی کا تصور یا تخیل بے ادبی قرار پاتا ہے، پس آپ وہم میں نہ پڑیں، اردو زبان میں حلیم جس کھانے کو کہا جاتا ہے اسے حلیم کہہ بھی سکتے ہیں اور حلیم کو کھا بھی سکتے ہیں۔

واللہ تعالیٰ اعلم

دارالافتاء، دارالعلوم دیوبند


کچھ لوگوں کا کہنا ہے کہ حلیم کو کسی اور نام سے پکارنا چاہئے کیونکہ ” حلیم”  اللہ تعالیٰ کا صفاتی نام ہے اور حلیم بنانے کے افعال کے ساتھ اس لفظ کا استعمال گستاخی کے زمرے میں آتا ہے۔

امید ہےکہ وہ اپنے مقدمات کے لئے “وکیل” تو نہیں کرتے ہوں گے کہ انسان کو وکیل کیسے کہا جا سکتا ہے؟  اور یا پھر وہ وہ وکیلوں کے بارے میں مشہور ترین شعر سے بھی اتفاق نہیں کرتے ہوں گے کہ پیدا ہوا وکیل تو شیطان نے کہا ۔۔۔۔
“حکیم” سے دوا بھی نہیں لیتے ہوں گے کہ انسان  حکیم کیسے  ہو سکتا ہے؟

نہ تو ان کے بچے مدرسوں میں “اوّل”  آتے ہوں گے اور نہ ہی ان کے پاس  “آخر” میں کچھ  “باقی” رہ جاتا ہوگا۔ کیونکہ یہ تمام بھی اللہ تعالیٰ کے صفاتی نام ہیں۔ مرنے کے بعد ان کا کوئی” ولی”  بھی نہیں ہوتا ہوگا کیونکہ انسان ولی کے درجے پر کیسے پہنچ سکتا ہے؟ ‘ساڈی  “باری” آن دیو’  کا نعرہ بھی  نہیں کفّار کی سازش لگتا ہوگا۔ انہی اصولوں کی بنیاد پر  “لطیفہ” کہنا بھی بے ادبی کے زمرے میں آنے لگے گا اور “ملِک” صاحب کہنا تو پھر سیدھا سیدھا کفر ہی ٹھہرےگا۔

لفظ “مصوّر” کے لئے تو پھر فتویٰ لینے کے بھی ضرورت نہیں ہے۔ کسی صحابی،   ولی اللہ  یا بادشاہ کو “جلیل”  القدر کہنا شرک ٹھہرے گا اور  “شہید”  کا استعمال انسانوں کے لئے متروک  قرار پائے گا۔ کسی کو ” عظیم” کہنے پر پابندی ہوگی اور “مقتدر” قوتیں کہنے پر تعزیر جاری کی جائے گی۔  کوئی انسان کسی کا ” والی” ” وارث”  نہیں کہلائےگا کیوں کہ یہ دونوں بھی اسمائے الہٰی ہیں۔  “ظاہر”  و “باطن”  بھی انسانوں کے لئے ممنوع قرار پائیں گے۔ کوئی  عمل یا کاروبار ”  نافع”  ہوگا اور نہ کوئی مسجد یا کتاب  “جامع”  کہلائے گی۔ بیشتر اردو شاعری کو دریا بُرد کرنا پڑے گا کیونکہ ناہنجار شاعروں نے  “رقیب”  کی دل کھول کر برائیاں کی ہیں جو کہ اس نئے  اسلامی نظام کے بالکل خلاف ہے۔  اسی ہی طرح نہ تو کوئی کام  “مؤخر”  کیا جا سکے گا اور نہ ہی کسی کی برائی کرتے ہوئے اسے  “منتقم”  مزاج کہنے کی اجازت ہو گی۔

یہاں پر ایک سنگین مسئلہ پر غور کرنے کی ضرورت پڑے گی کہ صدیوں سے علمائے اسلام حضرت عثمان کو ” غنی”  لکھ رہے ہیں۔ اب ان کی تمام کتابوں کو کس طرح سے درست کیا جاسکتا ہے۔ اور اس سے بڑا مسئلہ یہ ہے کہ آقائے دوجہاں، نبی آخر الزّماں نے تمام عمر اپنے عزیز ترین صحابی،  عم زاد اور داماد کو  “علی”  کے نام سے پکارا  اور یہ عمل نہ تو ربِّ کائنات کی بے ادبی کا باعث بنا اور نہ ہی موجبِ شرک ٹھہرا۔  اب یہاں اس نئے فہمِ اسلام کو کیسے نافذ کیا جائے گا؟

The Importance Of Du’aa


by Shaykh Muhammed Saleem Dhorat

Du’ã is asking Allah for help or for the fulfilment of a particular need. It expresses a slave’s helplessness and dependence on Allah, the All-Powerful and Merciful. It is the channel through which one gets directly in touch with one’s Creator.

The purpose of man’s creation is worship and according to a Hadeeth, ‘Du’ã is the essence of worship’. (Tirmizi) And according to another Hadeeth, ‘Du’ã is the worship’. [Tirmizi]

Just as Salãh, Sawm, Zakãh, Hajj etc. are acts of worship, du’ã too is an act of worship. Therefore just as one takes out time to pray Salãh or to recite the Qur’ãn or make zikr, similarly, according equal importance to du’ã, one should also take out sufficient time for the sake of du’ã.

The objective behind every act of worship is the Recognition of Allah as the Creator and the All-Powerful, and that one acts according to His Will and not as one likes. A Servant of Allah accepts his weaknesses and recognises his need for Allah. Out of all devotions, this humbleness and total submission is best expressed in du’ã. Furthermore, other acts of worship can become a source of pride whilst du’ã is an act which is usually free from any trace of pride.

Nowadays, du’ã has become a mere ritual. It has become a routine practice which one is accustomed to perform at certain times of the day. People raise their hands for a few moments at the time of du’ã, uttering a few words, some consciously, and some without even realising what they are asking for.

Today hardly anybody resorts to du’ã for solutions to their problems. For most people du’ã is a devotion which is the most difficult to practise. Even at the blessed places and in the blessed moments, a short while occupied by du’ãs will seem like hours. By and large, we find that the engagement in Salãh or the recitation of the Qur’ãn is relatively easier than making du’ã. This only reflects our distance from the Being of Allah, as du’ã is the only act of worship which provides us with the opportunity to communicate with Allah in the manner we wish. Lack of concentration in this act of worship shows that the performance of other acts of worship are also customary and superficial, and lacking the true essence. If we truly enjoyed the Proximity of Allah, we would inevitably have found enjoyment in confiding in Him and beseeching Him. We would have always felt an eagerness to turn to Him, in open and in solitude.

Many of us make du’ã half-heartedly, not convinced whether our demands will be answered or not. We should know that Allah always answers the du’ãs of people. However, it may not always seem so and many people, failing to experience the effects immediately, begin to feel dejected and put off. This, however, should not be the case, as Allah, the All-Hearing, undoubtedly hears and accepts the supplications of people, only that the du’ãs of some are answered immediately, whilst those of others are deferred for their own benefit.

One should keep in mind that the acceptance of du’ãs also depends on the expectations of a person. Allah deals with people in accordance with what they expect of Him. In one Hadeeth, the Prophet sallalahu alayhi wasallam has related the following Statement of Allah: ‘I treat my servant as he expects of me…’ (Bukhãri, Muslim)

The Ahãdeeth also tell us that du’ãs (provided that their requisites have been fulfilled) are accepted invariably, but their acceptance is manifested in either of the three below-mentioned ways: Sometimes, Allah immediately answers them and blesses the seekers with what they have asked for; sometimes He substitutes what they have asked for with something that in His Knowledge was better for them; or alternatively, through the blessings of the du’ã, He removes an impending calamity that was to befall them. At times, neither of the above may transpire, but on such occasions, the du’ã is treasured for the Hereafter. These unanswered du’ãs will bear so much reward that a person, on the Day of Qiyãmah, will wish that none of his du’ãs were accepted in the world. (Kanzul ‘Ummãl)

Abstaining from harãm (clothing, food, income, etc.) is another essential requisite for the acceptance of du’ã. The Prophet sallallahu alayhi wasallam once made mention of a person who travels widely, his hair dishevelled and covered with dust. He lifts his hands towards the sky (and thus makes the supplication): “O Lord, O Lord,” then the Prophet sallalahu alayhi wasallam said, “But his diet is unlawful, his drink is unlawful, his clothes are unlawful and his nourishment is unlawful. How then can his supplication be accepted?” (Muslim)

By keeping the following few points in mind concerning du’ã, inshã’allah, one will benefit greatly. Firstly one should remember that du’ã is an act of worship and should be given an independent status of its own. It should not remain a mere ritual.

Secondly, one should make du’ã after performing all good deeds such as Salãh, recitation of Qur’ãn, zikr etc., and also fix a specific time especially for du’ã. In du’ã, one should adopt humility and ensure that one understands what is being asked. The time spent in du’ã should be gradually lengthened. In the initial stages, the same du’ãs can be repeated over and over, and in the meantime more and more du’ãs should be memorised. An effort should be made to learn those du’ãs in particular which encompass the general need of all the Muslims.

Thirdly, when making du’ã, a person should have a firm faith that he is asking from Allah the All-Powerful, and He is able to fulfil every need of ours. The chances of being cured from a fatal illness, for instance, may seem remote but it should be believed from the depths of the heart that Allah is able to cure any illness if He so wished. Dr. ‘Abdul Hay ‘Ãrifi rahmatullahi alayh (a renowned saint) used to say, ‘Does there exist any problem that cannot be solved through du’ã?’, and then he would say ‘How can there, when du’ã is a request made to Allah for the removal of problems and there is no problem on earth whose removal is beyond His ability.’

One should ask Allah for both worldly needs and those of the Hereafter. Rasoolullah sallallahu alayhi wasallam has instructed us to ask Allah for all our needs, however petty they may seem to be. He sallalahu alayhi wasallam mentioned that even if a person’s shoelaces break, he should ask Allah before embarking to obtain new ones.

Finally, one should not ask for anything unlawful. Many young people do not realise this and by asking for impermissible things incur the displeasure of Allah.

May Allah give us all the tawfeeq to turn to Him for all our needs and may He fulfil all our lawful needs of this world and the Hereafter. Ãmeen.


Darul Uloom Trinidad & Tobago

Assalam O Alaikum,

I would like to know the significance of Taraweeh during the blessed month of Ramadan. Is there a difference between the way Taraweeh is offered by men and women? Could you please elaborate on how a woman should perform Taraweeh prayer  to attain maximum blessings during this sacred month.

Thank you for taking the time out to reading and answering this question. Your help and knowledge is much appreciated.

Jazak ALLAH kherun!

Wa Alaikum As salaam,

The Taraweeh Salaah in the month of Ramadhan is one which brings about a great amount of blessings, and is the ideal way of establishing the month of Ramadhan with worship. For those who establish the nights of Ramadhan with the Taraweeh  Salaah, they are given glad tidings of the forgiveness from Allah. In this regard, the Prophet (Sallallaahu alayhi wasallam) is reported to have said, ‘Whoever stands in the month of Ramadhan with firm faith and hope of receiving rewards, all his previous sins shall be forgiven’. [Sahih Al Bukhari]

On account of the continuous practice of the Prophet (Sallallahu Alayhi Wasallam) and his blessed teachings, the Fuqaha (Jurists) have stated that the Taraweeh Salaah is Sunnah Al Mu’akadah for both men and women. Therefore, women are also required to perform the Taraweeh Salaah just as men are required to do it. If it is left out without a valid excuse (acceptable in the Shariah), then one will be sinful for being negligent in fulfilling an emphasized Sunnah of the month of Ramadhan.

In the performance of Taraweeh salaah, there is no difference between men and women. This means that just as men will perform 20 rakaats of Taraweeh, so too, women will perform the same amount. The Taraweeh will be performed in two rakaats with a short pause after every four.

It will be performed after Isha Salaah but before the witr Salaah. The same is applicable to females. There is however, the difference in certain postures adopted by women in Salaah. Women must take note of these differences and perform all salaah, while adopting postures which are for females.

As emphasized by the Prophet (Sallallahu Alayhi Wasallam), the best place for the Salaah of a woman is her home. She gets the most amount of blessings and rewards when she performs Salaah (including Taraweeh) in the privacy of her home. In this regard, the Prophet (Sallallahu Alayhi Wasallam) is reported to have said, ‘The best place for Salah for Women is the inner most part of their homes’. [Hakim in his Mustadrak].

Therefore, in order to gain the maximum rewards, a woman is encouraged to perform the Taraweeh Salaah at home. While performing Salaah, the Prophet (sallallahu alayhi wasallam) has emphasized that one should do it with calmness, full devotion and concentration and in the best manner. One must understand that one is speaking to Allah, Who is looking at the worshipper. The standing, bowing and prostrating postures must be done in a calm manner and in the best way with full devotion. One must not do the salah fast and in haste. The Prophet (sallallahu alayhi wasallam) instructed us by saying, ‘When you come to salah, then do so with calmness, peace and tranquility”. [Sahih Bukhari].

While reciting Quran and tasbeeh and the other recitals in salah, one must not make haste in reciting, but should pay attention to what is being recited, and do so in a proper manner. In a nutshell, salah requires one’s full concentration and devotion, together with humility and submission to Allah. If one’s salah is performed in this manner, then one will not only receive the greatest amount of rewards for it, but it will be the most enjoyable thing that a person can experience.

And Allah Knows Best

Mufti Waseem Khan