Question: Why do so many young people nowadays suffer from anxiety and depression? What is a remedy for this?

Answer (by Mujlisul Ulama): 

The anxiety and depression are the effects of the immoral lifestyle of the young people of today. The deluges of filth and immorality of the internet, facebook, pornography, movies, etc., etc. which their brains and hearts ingest spawn the light or little punishment of anxiety and depression. The lack of Deen and the grostesque darkness of the heart stemming from the filthy lifestyle of the young and even the old stupid aunts and uncles, and even grannies and grandads who have become porn addicts, jars mental equilibrium, causing a very mild condition of insanity which the morons term anxiety and depression, and which sometimes culminates in suicide. This ultimate consequence is on the rise among the kuffaar. The anxiety and depression come within the scope of the Qur’aanic Aayat:

“We shall surely give them to taste of the little punishment, other than the greater punishment, for perhaps they may return (to Siraatul Mustaqeem and repent).”

Remember that Deen is not restricted to performing Namaaz. A person whose Imaan is damaged by the satanism of internet filth will be afflicted by depression and anxiety. Nowadays this condition affects numerous young people on account of their evil computer/ internet addiction. They soil their eyes, contaminate their hearts and ruin their Imaan with the filth they view on these media. The little punishment of anxiety and depression is therefore to be expected.

As for the remedy: Abandon the internet filth, increase Tilaawat of the Qur’aan Majeed, increase Thikrullaah, perform the Masnoon Sunnah Salaats. Minus roohaani cultivation, there is no cure for anxiety/ depression. The harmful drug medication provided by the western psychologists only increase this spiritual disease. It simply aggravates the problem, makes one a drug addict and adds the disease of paranoia. Allah Ta’ala says in the Qur’aan Majeed:

“Behold! In the Thikr of Allah do hearts find rest.”


A Brother lamenting about the spread of Salafi’ism, writes:

“There is a current spread of Salafism in South Africa. What really irks us as Hanafi Muslims is that the Salafis are given lots of show and platforms by the so-called ‘our ulama’. For example, there is an organization of women called MAIDS OF DEEN (they have a website too), they host programmes teaching Salaah to women. However, they teach the women how to read Salaah like men. They use the name of Mr. Bham (Jamiat) in support of their activities.

Secondly, Nauman Ali Khan, the Salafi Shia hybrid ‘mufassir’, was also given lots of show by these very same so-called ‘our ulama’ like Mr. Ragie.

Thirdly, when Masajid were called to cancel the programmes of Luhaydan, the Salafi from Riyadh, many Masajid cooperated. However, Mr. Bham (Jamiat) took a uturn and hosted him in Newtown Masjid.

Fourthly, there is a well-known sportsman cyclist a so-called ‘maulana’ from Ermelo, Mr. Junaid Jasat, who encourages women to go out cycling with their husbands. He is also pushing the Salafi line in Ermelo. We have been teaching our children the basics of Deen for many years, and now he brings in Salafi aunties to poison our children’s minds. These are very distressing.

Mr. Bham of Jamiat pretends to have ‘lots’ of proof to back up his evil participation in attending sports matches, mixing with women, commentating on football matches and so on. I have not found any aayat or hadith to establish these evils.”

COMMENT (By Mujlisul Ulama):

The characters you have mentioned are signs of Qiyaamah predicted by Rasulullah (Sallallahu alayhi wasallam). They are such mudhilleen who are perhaps worse than Dajjaal. We say worse because Rasulullah ( Sallallahu alayhi wasallam) had expressed greater fear for the ulama-e-soo’ than for even Dajjaal.

The scoundrels you have referred to mislead the ignorant and the unwary, hence they are termed ‘mudhilleen’ i.e. scholars for dollars who lead people to Jahannam. The manner in which they propound and enact their deviation for deviating the ignorant laymen, leads one to conclude that they are not Muslims. At a minimum, they are shayaateenul ins (human devils).

The ‘proofs’ which the cross-worshipper, Reverend Abraham Bham has, are shaitaani drivel of the type which Iblees stated when Allah Ta’ala commanded him to prostrate to Nabi Aadam (Alayhis salaam). The devil presenting his logical ‘daleel’ said: “You created me from fire and him from sand.” This is the kind of ‘proof’ all these  mudhielleen have for bolstering their fisq, fujoor, bid’ah and kufr. They are rotten to the core.


By Mujlisul Ulama

Both Qiyaamah and Allah’s Athaab (Punishment) cannot be in the too distant future. The degree and the amount of evil and immorality – fisq andfujoor- organized and graced by donkey ‘sheikhs’ and moron molvis of lust are the surest signs of the writing on the wall – the Signs of Allah’s Athaab on the community. This ‘ladies thikr’ programme is not only fisq and fujoor, it is plain kufr.


In the Name of Allah Ta’ala, every rule ordained by Allah Ta’ala for the Hijaab of females is satanically and brazenly flouted. This is the first time in Islam’s more than 14 century history that a ‘ladies thikr’ programme is being organized. It is devised by only those who are under the spell of Iblees. The miserable so-called ‘haafidh Ismail from Johannesburg who will ‘grace’ this women’s gathering of the Devil, is undoubtedly one of those shayaateenul ins mentioned in the Qur’aan Majeed. He is most certainly, in the words of Rasulullah (Sallallahu alayhi wasallam), a shaitaan in human form.


While Rasulullah (Sallallahu alayhi wasallam) mentioned that women are Habaailush Shaitaan (the Traps of Shaitaan), in this age, juhala ‘molvis’ who have become the agents of Iblees are greater Habaailush Shaitaan than even the women. Women by virtue of their natural wiles and nuqs fil aql (intellectual deficiency) entrap men into zina. But these male agents of Iblees entrap women to ensnare men and to gratify their bestial lusts and other despicable worldly and nafsaani objectives. The Mashaaikh say that when Allah Ta’ala wants to disgrace a man, He allows the character to become entrapped by women and lads.

The villainy of their abominability is magnified manifold by their usage of Allah’s Name to execute their nafsaani conspiracies. They dangle the chimera of the Deen to entice and lure the stupid women into their mal-oon (accursed) snares. Now these mentally deficient females emerge without the slightest compunction from their homes in flagrant violation of Allah’s Prohibition stated explicitly in the Qur’aan Majeed and in the Ahaadith. They assuage their conscience by hallucinating that their haraam emergence from the home and their haraam participation in a so-called ‘thikr’ programme organized by a human Iblees are acts of ibaadat.

The haraam act of women’s thikr programme in the public domain (and even if it had to be in privacy) comes within the purview of the prediction made by Rasulullah (Sallallahu alayhi wasallam) regarding the Signs of Qiyaamah. It is mentioned in the Hadith that among these Signs is that “the dunya will be pursued with the amal of the Deen.” These agents of Iblees are misusing Thikrullah for the acquisition of despicable nafsaani objectives. From whence did they suck out women’s thikr programmes? Clearly, Iblees sucked it out from his thumb, then disgorged it into their brains.

When even public congregational thikr programmes are bid’ah and haraam for males, when it is not permissible for women to emerge from home to go to the Musjid for Salaat whilst she is in a tafilah state, when it is haraam for women  to  be adorned in finery or to be dressified when emerging from home, when it is not permissible for women to recite audibly even the Talbiyah, the Tashreek Takbeers, the Qiraa’t during Salaat, etc., then by what Imaani stretch of logic  will public women’s thikr programmes ever be permissible? According to the Shariah, when there is a real valid reason or need for a woman to emerge from her home, then it is Waajib to be in the condition described as tafilah which means that the woman must be in a state of untidiness, draped in shabby cloak without the slightest trace of fragrance and the like.

This women’s thikr programme which will be graced by an agent of Iblees is a greater threat to the morality of the women than their prowling in malls. While the former haraam function is considered ibaadat and meritorious, the latter is understood to be a purely mundane act. Thus, there is the possibility of women resorting to Taubah for prowling in the malls. But never will they repent for having participated in the haraam act of the thikr programme.

Allah Ta’ala did not create women for any public activity. Thus, Jamaat Salaat, Janaazah Salaat, Jumuah Salaat and Eid Salaat have not been imposed on them. They are not permitted to recite the qiraa’t in Salaat audibly even if in the privacy of their homes. Thus, only the devil has inspired the women and the organizing shayaateen to initiate the fraudulent ‘thikr’ programme which has absolutely no origin and no sanction in Islam.

Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu) had expelled from the Musjid even a group of men who had initiated a thikr programme, branding them ‘bid’atis’. Indeed this haraam ‘ladies thikr’ programme is a satanically disingenuous plot to destroy the Islamic morality of both men and women, and also to undermine the purity of Islam in the same way as other religions have been sullied, contaminated and polluted with immorality initiated by their priests and pundits.

The women should well understand that according to the Shariah, women who emerge from the home to participate in public activity of whatever kind, be it in the deceptive form of the Deen, then the La’nat (Curse) of Allah Ta’ala settles on them and on their menfolk who had permitted them to emerge. They all remain under Allah’s CURSE until they return to their homes. As for the vile moron molvis and the donkey sheikhs who set the trap to ensnare the women, they may perhaps not even be Muslims.

When Rasulullah (Sallallahu alayhi wasallam) has mentioned that the best Salaat of a woman is the Salaat which she performs in the darkest corner of her home, then on what basis  will this haraam shaitaani  so-called ‘thikr programme ever be halaal?

The best Purdah for a woman is her home and her grave. She becomes a tool of shaitaan when she emerges from her home. Shaitaan lies in ambush to ensnare her into his plot to destroy the morality of both the women and the men. No matter how much these shaitaani morons may sniff around for Shar’i evidence to support their haraam programmes with nafsaani narratives, never will they be able to present a single valid Shar’i daleel for their shaitaaniyat. This proposed haraam ‘ladies thikr’ programme is a satanically insidious attempt to create moral anarchy and spiritual ruin. This haraam programme is a programme of nafsaani twaddle which twiddles with the Deen.

For an act to be classified as Ibaadat, it is imperative for it to have its origin in the Khairul Quroon era which is the noblest era of the Sahaabah, Taabieen and Tabe-Taabieen. But this women’s shaitaani programme frauded and fabricated by the agents of Iblees has absolutely no basis in Islam.


By Jamiatul Ulama Northern Cape


Nabi Sallallahu Alayhi Wasallam said: “Every Bid’ah is a deviation. And all deviation will be in the Fire (of Hell).”

After being made aware of the Bid’atis known as ‘Habibia Soofie Aastana Pietermaritsburg’, it is clear that they don’t have a clue or even a faint idea of what the meaning of Sufism is. They are pathetically ignorant of Tasawwuf, despite fraudulently parading as ‘Soofies’.

The path of Tasawwuf reminds one of the Aakhirat. But the Soofie Night Market is pure satanism which makes one totally forget the Aakhirat. Tasawwuf brings one closer to Allah, but the ‘Soofie Night Market’ comprises of so much Haraam which convinces us that these Bid’atis parading as ‘Habibia Soofie Aastana’ are a bunch of shameless Mudhilleen who don’t consider or respect the Laws of Allah. The following will give one an idea of how Islamically and spiritually rotten they are:

1. The Soofie chaps promote the Soofie-goofy night with music in the background. Music is always Haraam, regardless of the venue or occasion. But music to promote a Haraam immoral party right at the door of their Bid’ati Masjid! Where is the Aql of the deviates? They claim to love Nabi Sallallahu Alayhi Wasallam, but without any shame or remorse, they indulge in Haraam parties and merrymaking filth such as this ‘Soofie Night Market’, KMSZ Souk, Ansaar Souk, Sultan Bahu Fete and all similar functions hosted by the Mudhilleen and the Zindeeqs throughout the country!

2. The Bid’ati Soofie Aastana clique indulges in music – and that too, right at the doorstep of the Masjid. Their recent Haraam party on the auspicious night of Aashura was a total mockery of the Deen. They deceptively call themselves ‘Soofies’, but their hearts are totally dead; unable to understand the notoriety of their sinful indulgence in pig music and rubbish qawwaali at the Masjid – more dead than even a pig’s heart. Whilst a pig knows that its Creator is Allah, these Bid’atis indulge in Music and rubbish Qawwaali at the Masjid and then too on the auspicious Night of Aashura. Music is Haraam and they utter drivel on the topic of music.

3. Intermingling of the sexes and much Haraam takes place at the ‘Soofie Night Market’. The Fitnah, Fisq and Fujoor of all these Haraam events and functions are undeniable. Read: KMSZ-SOUK Booklet

4. These Bid’ati Habibia so-called Soofies are Shia Bootlickers. For what are they raising slogans such as ‘Yaa Husain’ and having Bid’ah Tazia programs? Maybe they are undercover Shias. That is why they are making such a big noise about Karbala, mourning Karbala, advertising the twelve ‘Imaams’ of the Shias, and in emulation of the Kuffaar Shias, they were advertising pictures depicting the Shahaadat of Hazrat Husain Radhiyallahu Anhu. These are all signs of Shiism.

5. They promote evil Zindeeqs such as Hamza Yusuf, Imran Husein, Tahir Qadri and others of their ilk. This is enough to show their deviation.

6. They promote Hookah which is Haraam. The harms of Hookah, smoking , vape, etc. are a reality, yet these goofy ‘Soofies’ are too stupid to understand simple facts.

7. They indulge in Bid’ah merrymaking functions such as Milaad and Urs. The real meaning of Tasawwuf is furthest from the minds of these Habibia Soofie characters.

8. They are so Be-Hayaa (shameless) that they even publicize photos of women.

9. They promote Haraam and defend Haraam. It should not be difficult to understand why Bid’atis are called ‘Kilaabun Naar’ (Dogs of the Fire) according to the Hadeeth.


Nabi Sallallahu Alayhi Wasallam said: “Verily, Allah deprives every person of Bid’ah from Taubah.”

What is ‘Modernism’ in the Islamic context?

The term ‘modernist’ has become a sloppy critique that religious Muslims use to dismiss views they feel are too ‘liberal’ or as seen as catering too willingly to contemporary Muslim society.

But the vast majority of people who make this accusation (including myself until recently) don’t understand what it means to be a modernist, or what Islamic modernism exactly is. Ask someone who uses it to define it and their explanation will often fall apart at its core.

According to my understanding, ‘modernism’ in the Islamic context can mean one of three things:

1) Modern ontology imposed onto Islam – this would entail seeing religion itself as backwards, or belief in God as irrational, outdated and unnecessary. It would also entail ontological perspectives like naturalism, scientism and positivism, and political ideas like secularism or Marxism. A Muslim embracing this brand of modernism usually entails them leaving Islam.

2) Modern anti-traditionalism – this is better than the previous one, but in my view still problematic. And many don’t realize that ‘progressive’ Muslims (including many academics, radical feminists etc) would be under this category along with many ‘Salafi’ understandings of Islam. What they share is a dismissal of much of traditional understandings of Islam especially in principles but also subsidiary issues as being outdated or corrupted. There is also usually an effort among both to reinterpret Islam and project it back onto the earliest generations.

3) Modern traditionalism – Many contemporary, traditionally trained fuqaha fall in this category. If you recognize that traditional principles or secondary issues need to made relevant to our times or brought up to date with modern knowledge or modern circumstances, you are automatically in this category. What differentiates you from the last category is that you have a deep respect and adherence to a millenium plus of Islamic intellectual tradition in understanding HOW to ‘update’ traditional understandings, for example reforming theological and fiqh madhhabs within their own rules and texts, and especially a respect for consensus.

Of course, one could even argue whether or not the Modernist label should apply in this last context, especially if it is believed that traditional knowledge is still in a state of growth and development as it has always been.


By Jamiatul Ulama Gauteng


Ibraaheem Bin Adham (rahmatullah alayh) said to a person: “What do you prefer: A dirham (a silver coin) in your dream or a dinar (a gold coin) while you are awake?’ The man said: ‘A dinar while I am awake.’ Ibrahim said: ‘You are a liar! Whatever you love in this world is like a dirham you love in a dream.’

The world with its pleasures and comforts is like a dirham in a dream. Man hankers after this unattainable dirham while he abandons the dinar which is presented to him when he will be awake, that is, in the Hereafter. His love for this world signifies his abhorrence for the treasures of the Aakhirah.


Someone asked Hadhrat Hasan Basri (rahmatullah alayh): “What do you say about a man to whom Allah Ta’ala has bestowed abundant wealth – he gives munificently in charity and with it he maintains family ties? Is it valid for him to enjoy his wealth (for luxuries)?” Hadhrat Hasan replied: “No! Even if he possessed the entire world, it would not be lawful for him to spend except for that which is absolutely necessary, and he sends it ahead for the day when he shall be in need of it (the Day of Qiyaamah).”

Possession of an abundance of halaal wealth is not a license for extravagance and unfettered indulgence in even permissible luxuries. The avenues for spending in the Path of Allah are innumerable. The objective of wealth is not for amassing and hoarding, but to dispose of it constructively to build up your capital in the Aakhirah. Every unnecessary expenditure, be it for the acquisition of a lawful luxury, will prove to be a calamity in the Hereafter.


Hadhrat Umaamah Baahili (radhiyallahu anhu) said: “When Muhammad (sallallahu alayhi wasallam) was appointed the Nabi, the armies of Shaitaan said to him: “A Nabi has been appointed and an Ummah has been sent forth (for him).” Shaitaan said to his legions: “Do they love this world?” They responded: ‘Yes!”. Shaitaan said: “In that case I shall not be concerned even if they do not worship idols. I shall visit them in the morning and evening with three allurements:

(1) To earn wealth unlawfully

(2) To spend wealth unlawfully, and

(3) To abstain from spending on those who are deserving of it. All evil will then emanate from this.”

Rasulullah (sallallahu alayhi wasallam) said: “The world will come to you after me, and it will devour your entire Imaan just as fire consumes fuel.”


Worldly deprivation in any field whatsoever is never a disadvantage nor harmful for the Ummah. The less of the world possessed by the Ummah, the better it is for the Muslimeen. Worldly wealth has destroyed the Ummah.

Rasulullah (sallallahu alayhi wasallam) said: “I take an oath by Allah! I do not fear poverty for you. However, I fear that the world will open up its treasures for you. You will then vie with one another to gain it just as they (the Yahood and Nasaara) had competed before you. It will destroy you just as it had destroyed them.”

Thus, the destruction of the Ummah was initiated by the massive wealth and treasures which flowed into the coffers of the Ummah with the political rise of the Ummah, and with the discovery of oil, this Ummah, especially the Arab component, has been utterly demoralized and destroyed.

If ever the oil reserves of Muslim countries are depleted, it will be one of Allah’s greatest bounties for this Ummah. Barren deserts dotted with oases are best suited for this Ummah. In worldly frugality, austerity and poverty is the strength of this Ummah – its physical, moral and spiritual strength.

History of the Shia beliefs about the Qur’an

Enquiry: Who amongst the scholars of the Shi’ite first proclaimed that the Qur’an was Incomplete, superfluous and distorted?

Response: It was their sheikh Hisham bin Al-Hakam (d. 190), who proclaimed exaggeration.(1) He claimed that the Qur’an was written during the era of the third rightly guided Khalifah, Uthman bin Affaan (Allah be pleased with him), and that the real Qur’an was taken up to the heavens when the companions became apostate, according to him”.(2)

The first of the Shi’ite books in which they claim incompleteness and excesses of the Qur’an Shareef

It was written by their scholar Sulaim bin Qais Al-Hilaali (d. 90). Al-Hajjaaj wanted to kill him, but he succeeded in escaping to Abbaan bin Abi ‘Ayyaash”.(3) And when Sulaim was on his death bed, he handed this book to Abu Ayyaash who later reported the book. No other person reported the book apart from him. (4)

It is the very first book to emanate for the Shiites (5), and is one of their original sources. It is also one of the oldest books written in Islam.

In fact, there is not a single controversy between the scholars of Shiites that:

 “The book of Sulaim is one of their greatest fundamental books, which has been narrated by scholars and people bearing the traditions of Rasulullah’s Sallallahu Alayhi Wasallam family and that it is also the earliest of their books. That everything contained in it are sayings of Rasulullah Sallallahu Alayhi Wasallam and Ali Radiallahu Anhu. That Abu Abdullah As-Saadiq (Allah be pleased with him) said: “Anyone from our Shiites and lovers who does not have with him the book of Sulaim bin Qais Al-Hilaali has nothing of our matter and he knows nothing concerning our cause. The book is the backbone of the Shiites and a secret amongst the secrets of the family of Muhammad Sallallahu Alayhi Wasallam.” (7)

According to Al-Kashshi, Abbaan read the book to Ali bin Al-Husein (Allah be pleased with him) and he said: “Sulaim is correct, may Allah have mercy on him. This is a narration we know”.(8)

Inconsistencies in the Book of Sulaim and Ascribing of Partners to Allah Ta’ala

This book contains the fundamental belief of the sab’a Shiites scholars which deify Ali (Radiallahu Anhu) to have qualities which are exclusive to Allah Ta’ala:

It has in it, that whenever the Shiite scholars called upon Ali, they attribute Names of Allah to him such as “The First, The Last, The Open, The Hidden, The One Who knows everything”. These are in some editions of the book of Sulaim.

It is narrated therein, in their usual fabricating manner, that:

Ali, the leader of the believers, in company of Abubakar, Umar and a group of Ansar and Muhaajiroon (Radiallahu Anhum), stepped out one morning to a place in Baqee’ and stood on a solid portion of the earth. As the sun rose, he said: ‘Peace be upon you, o you new and obedient creature of Allah.’  They overheard a loud voice from the sky saying in response: ‘And Peace be unto you, O The First, The Last, The Open, The Hidden, and The One Who knows everything.’ When Abubakr, Umar, the Ansar and Muhaajiroon (Radiallahu Anhum) heard this, they fainted. They regained consciousness hours later (or after a long period of time) and Ali had already left the place. They came to the Rasulullah Sallallahu Alayhi Wasallam and said: ‘You tell us that Ali is human like us, but he has been addressed by the sun just as Allah addressed Himself. ‘”  (9)

This belief has held sway in their most fundamental books and sources.

They also have another fabrication in which Allah said regarding Ali (Allah be pleased with him): “O Muhammad! Ali is The First, The Last, The Open, The Hidden, The One Who knows everything”. He replied: “O My Lord! Isn’t that You?” (11)

This was exactly what Abdulhusein Al-’Aamili, openly proclaimed in his words:

O Abu Hasan! You are the Eye of Allah

And the Eye of His Most High Ability

You encompass Knowledge of the hidden

Not even the most hidden can be hidden from you

And you are the …. of all that exist

And the reason for its remaining existence

To you belong all matters, as you save

Or punish at your own will (12)

Another poet of theirs also said concerning Ali (May Allah be pleased with him):

In him are gathered all attributes of the Lord

And only for a secret and wisdom did they gather (in him)(13)

A Mortal Blow for Shiite Scholars:

On reading through the book of Sulaim, scholars of the Twelver Shiites discovered an issue of very great importance that could put their acclaimed beliefs in shambles. The danger they discovered is that the book of Sulaim put the number of their Imams at thirteen. This continues to hunt down the foundation of the Twelver Shiites.

Source: Enquiries into Shi’ism


(1) See: Mu’jam Rijaal Al-Hadeeth vol. 20 p. 328 Discussion 3 (13361: Hishaam bin

Saalim) by Al-Khauni.

(2) At-Tanbeeh wa Ar-Radd pp. 25-26 by Al-Malti; Wasf Shuyookh Al-Shee’ah Hishaam bin Al-Hakam bi annahu ‘thiqah fee Ar-Riwaayaat, Hasan At-Tahqeeq’ jawaabaat Ahl Al-Mousil by Al-Mufeed, p. 45 footnote No. 5. The reason for this fabrication was that the Qur’an never mentioned their Imams and Hishaam was the first to mention Imamate. Shiite scholars said regarding Hishaam:”He opened discussion about the Imamate and also rectified the thought of Shiites. Among his books is ‘The Imamate’. Al-Fahrasat vol.1 p. 170 (The second Art from the Fifth Article in Al-Fahrasat on Information about scholars and names of books they wrote) by Muhammad bin Ishaaq An-Nadeem (d. 380)

(3) He is Abbaan bin Abi “Ayyaash Fairooz Abu Ismaa’eel (d. 138). Al-Hasan bin Ali Al-Hulli (d. 726) said that Abbaan bin Abi Ayyaash is weak narrator. It was said he fabri- cated the book of Sulaim bin Qais. Rijaal Ibn Dawood Al-Hulli p. 226 (The Second Part, Chapter of Hamzah No. 2).

Also see: Jaami’ Ar-Ruwaat wa Izaahat Al-Ishtibaahaat ‘an At-Turq wa Al-Isnaad vol. 1 p. 9 (Chapter of Alif ); Rijaal At-Tousi p. 126 No. 1264 (Companions of Abu Ja’far Muhammad bin Ali bin Al-Husein Allah be pleased with them).

(4) Ar-Rijaal pp. 3-4 by Abu Ja’far Ahmad bin Muhammad Al-Barqi (d. 274); Al-Fahrasat by Ibn An-Nadeem vol. 1 p. 219 (Scholars of Shiites and their Hadeeths Narrators. The Fifth Art from the Sixth Article in Al-Fahrasat on information about scholars and names of books they wrote. It contains reports on Shiites Jurisprudents and names of books they wrote); Rijaal Ibn Dawood Al-Hulli p. 249 (The Second Part: Chapter of As-seen Al-Muh- malah No. 226); Al-Dharee’at ilaa Tasaaneef Al-Shee’ah vol. 2 p. 154 No. 590. But Sulaim bin Qais is nowhere mentioned in any of the books of bibliographies of Ahlus-sunnah.

(5) Al-Fahrasat by Ibn An-Nadeem vol. 1 p. 219 (Scholars of Shiites and their Hadeeths Narrators. The Fifth Art from the Sixth Article in Al-Fahrasat on information about scholars and names of books they wrote. It contains reports on Shiites Jurisprudents and names of books they wrote); Bihaar Al-Anwaar vol. 108 p. 8 (Fee Al-Bihaar wa maa feehi wa ta’reefuhu: al-muqaddimah ath-thaaniyyah fee taraajim mu’allifee masaadir al-kitaab); Al-Dharee’at ilaa Tasaaneef Al-Shee’ah vol. 2 p. 153 No. 590.

(6) Bihaar Al-Anwaar vol. 108 p. 8 (Fee Al-Bihaar wa maa feehi wa ta’reefuhu: al-muqad- dimah ath-thaaniyyah fee taraajim mu’allifee masaadir al-kitaab).

(7) Al-Dharee’at ilaa Tasaaneef Al-Shee’ah vol. 2 p. 152 No. 590.

(8) Rijaal Al-Kashshi vol. 2 p. 184 Discussion No. 167 (Sulaim bin Qais Al-Hilaali). Also see: Tahdheeb Al-Ahkaam vol. 9. P. 2174 Discussion No. 14 (Chapter: Al-Wasiyyah wa wujoobuha); Wasaa’il Al-Shee’ah vol. 18 p. 353 Discussion 78 (Chapter: It is compulsory to work with the ahaadeeth of the prophet (PBUH) and the Imams reported in approved books, their authenticity and confirmation); Bihaar Al-Anwaar vol. 1 p. 79 (Chapter Five: Inevitable Quotations from those cited by Authors of books…).

(9) The bookof Sulaim bin Qais pp. 453-454 (The leader of the believers speaking to the sun with the instruction of the Prophet (PBUH)).

(10) The Book of Virtue p. 70 (The Sun Speaking with Ali (Allah be pleased with him)) by

Shaadhaan bin Jibraa’eel Al-Qummi(d. 660).

(11) Basaa’ir Ad-Darajaat Al-Kubraa vol. 2 p. 475 Discussion 37 (Chapter of rare reports about the Imams and their miracles); Bihaar Al-Anwaar vol. 18 p. 377 Discussion 82 (Chap- ter: Confirming ascension, its manner, what happened in it and describing Al-Barraaq).

(12) Diwaan Shu’araa Al-Husein, Part 1 of the Second Section for Arabic Literature, p. 48. Published by Muhammad Baaqir Al-Arwaani, Tahran Ed. 1374.

(13) Daa’irat Al-Ma’aarif Ash-Shee’iyyah vol. 1 p. 153 by Muhammad Husein Al-A’lami Al-Haa’iri.


[By Shaykh Sharif ibn Farid]

The Roots of African Martial Arts in the `Amal of Medina

In his Sawq al-Umma Ila Ittiba` as-Sunna, Shehu Uthman Dan Fodio narrated two prophetic traditions which establish the lawfulness of practicing martial arts; combining it with the drums, poetry and entertainment; similar to the Caporeira system the Africans developed in Brazil; but in addition to the formation of a system of martial arts the two prophetic traditions establish that this martial tradition was connected with the `amal of Medina among the Africans of the city.

The first narration by the Shehu cited with his chain to the Saheeh of al-Bukhari on the authority of Abu Hurayra who stated:

“We were present when some Abyssinians were making entertainment in the presence of the Prophet, may Allah bless him and grant him peace, with their lances when Umar entered. He (Umar) then reached for some pebbles and began to stone them with them. He, may Allah bless him and grant him peace, said: “Let them alone O Umar!”

The meaning of the words of Abu Hurayra, may Allah be pleased with him: “We were present when some Abyssinians”; it is said that this cognomen is a reference to the descendants of Habash ibn Kush ibn Haam ibn Nuuh, who are the traditional neighbors to the people of Yemen, and are only cut off from them by the Red Sea.

Historically, the Abyssinians conquered Yemen before the time of Islam and took sovereignty over its land. Also Abraha made the well-known military engagement from their kingdom against the Ka`aba and its people accompanied with his elephants, and were known as ‘the Companions of the Elephant’.

This event occurred in the year in which our master Muhammad, may Allah bless him and grant him peace was born. Allah ta`ala says about them:

“Have you not seen how your Lord dealt with the Companions of the Elephants? Did He not bring their stratagem to nil; and sent against them swarms of flying creatures, which pelted them with stones of baked clay; and made them like green crops devoured.”

This is evidence that the lands of Yemen and parts of the lands south of the Hijaz were under the sovereignty of Abyssinia until the event of the Elephant.

Ibn Hajr al-`Asqalani said: “The kingdom of Abyssinia lay in the direction of the west of the land of Yemen, and its distance is extremely vast, and they are divided into many ethnic types. All of the divisions of the Blacks fall under the sovereignty of the ruler of Abyssinia.”

This statement is proof that any mention of the name Abyssinia in the prophetic traditions is a designation for all Blacks in general. The meaning of his words, may Allah be pleased with him: “…were making entertainment”; is that the entertainment of the Abyssinians with their lances, was actually their convention and custom by which they trained in the art of war; and this should not be assumed that they were performing some kind of dancing for amusement.

It was called ‘entertainment’ (la`b) although it was primarily a form of practice in martial arts, and it was performed with gravity although it resembled entertainment, because of what was in it of mock jabbing and stabbing, even though this was not actually done. And those participating would give the false impression that the fighting was real, even when they were fathers and sons; and Allah knows best. In this is evidence for it being highly recommended to train and practice boxing, swordsmanship and other than these from the sciences of martial arts.
The meaning of his words, may Allah be pleased with him: “…in the presence of the Prophet, may Allah bless him and grant him peace, with their lances”; is intrinsically connected to the reality that this practice was their custom during every `Eid celebration. It also indicates that this was an authorization that they were accustomed to with the advent of the `Eid.

There was no contradiction between their actions and the religion in that their arrival to perform coincided with the day of the `Eid. This is because it was among their custom prior to Islam to entertain themselves in this fashion during all their holiday festivals. Thus, they did that as a convention, and then eventually they made this form of entertainment on the day of every `Eid.
This was corroborated by what was related by Abu Dawud on the authority of Anas who said:

“When the Prophet, may Allah bless him and grant him peace arrived in al-Medina the Abyssinians made entertainment out of joy for that by making amusement with their lances.”

The meaning of his words, may Allah be pleased with him: “…when Umar entered”; is based upon what Ibn at-Teen said: “It is conceivable that Umar did not actually see the Messenger of Allah, may Allah bless him and grant him peace, and was not aware that he was actually observing them. Or perhaps he assumed that he saw them but was too modest to prevent them from doing it.”

The meaning of his words, may Allah be pleased with him: “He (Umar) then reached”; is that he made the obvious objective with his hands for reaching for the stones.

The meaning of his words, may Allah be pleased with him: “…for some pebbles”; is that the expression ‘hasaa’ (pebbles) is the plural of ‘hisaat’, and are pebbles small enough not to cause injury if thrown at someone. It was not Umar’s intention to punish them, but to deter them.

The meaning of his words, may Allah be pleased with him: “and began to stone them with them”; is that he threw the pebbles at them as an objection to what they were doing. Umar did this based upon his own ‘ijtihaad’ (independent judgment) considering that their behavior was not appropriate for the masjid, because it resembled the behavior of the words of Allah ta`ala: “…and their prayer in the House is nothing but shouting and the clapping of hands.”

Thus, Umar objected to their making entertainment based upon the apparent meaning of the words of Allah ta`ala: “The life of this world in nothing but entertainment and amusement, while the Abode of the Hereafter is better for those who are fearfully aware”; assuming that the Prophet, may Allah bless him and grant him peace was unaware of what they were doing.

Umar held the view that making amusement and entertainment in any way was not appropriate for the masaajid, because Allah ta`ala says: “And the masaajid are solely for Allah.” And Allah knows best.

The meaning of his words, upon him be blessings and peace: “Let them alone O Umar!”; is leave them alone because their behavior is permitted or highly recommended, and consistent with the Sunna. That is to say, that demonstrating adroitness and dexterity with weapons in mark combat is not reprehensible, especially when it is done to entertain the Muslims during their holidays.

It is clear that Umar did know this ruling when he was throwing the pebbles at them until it was said to him: ‘Let them alone.’ That is to say, let them alone because they are not doing something which is displeasing to Allah and His messenger.

If Umar knew of the presence of the Messenger of Allah and yet he made his decision to deter the Abyssinians from making entertainment in the masaajid, is evidence for the permissibility of the Companions making independent judgment in the presence of the Messenger of Allah, may Allah bless him and grant him peace.

What the Messenger of Allah, may Allah bless him and grant him peace said to Umar was not an objection to his independent judgment, or his duty to command the good and forbid evil. On the contrary, the Messenger of Allah commended the ijtihaad of a mujtahid even when he errs, by his words, upon him be peace:

“When a jurist gives a judgment based upon his independent judgment and he gets it correct, then he will have two rewards. And if he gives a judgment based upon his independent judgment and he makes an error, then he will have a single reward.”

Thus, with respect to giving ijtihaad, every single mujtahid is correct in his judgment. Thus, Umar was correct from one perspective and incorrect from another. The silence of the Prophet, upon him be peace during the entertainment of the Abyssinians in the masjid is evidence for its permissibility according to the shari`a, since the sunnan were established by his words and actions and sometimes by his silent approval of what he saw from the Companions.

The silence of the Messenger of Allah, of the Abyssinians and his censure of the actions of Umar, corroborates the lawfulness of martial games or demonstrations the Africans were doing. For this reason it states in the at-Tawdeeh:

“The playing at martial arts games is a Sunnah because it is a preparation for encountering the enemies, and disciplining of the people for that.” It should be noted that no mention was made in the prophetic tradition of singing and dancing.

However, there are many of those who are associated with the Sufis who utilize this prophetic tradition and the one regarding the two Abyssinian girls singing as evidence for the permissibility for singing and dancing as a form of worship. It is sufficient to refute them with the fact that the entertainment of the Abyssinians was a form of exercise and training with shields and lances, and this was a custom of theirs for recreation, and not a type of worship.

The scholars differ regarding the permissibility of singing. A large group from the people of the Hijaz allowed it, based upon a narration on the authority of Malik, however, Abu Hanifa and the people of `Iraq said that it was prohibited. The view of as-Shafi` considered it reprehensible, which is also the most famous view of Malik.
Those who consider singing permissible take reliance upon the above cited prophetic tradition, while others refute them by citing that the kind of singing that the Abyssinians performed was that regarding bravery, fighting, adroitness in fighting and the like, which has no corruption in it. This is in contrast to the kind of singing which comprises provoking the lower souls towards evil and inducing them to that which is false and obscene.

Whatever the case, the above cited prophetic tradition establishes the fact that it was a sunnan for the Africans, the Blacks (Sudaniyuun), the Abyssinians, etc of the city of Medina, to train in martial arts, and to give entertainment in the form of weapons demonstrations in the presence of the Prophet inside the masaajid. We can see that is far easier for a Sufi Zawiyya to be a place for the purification of the soul accompanied with martial training; than let’s say a zawiyya where the Sufis sing and dance.

The second prophetic tradition which Shehu Uthman Dan Fodio cites with his chain of authority going back to the Saheeh of al-Bukhari which establish the fact that the Africans of the city of Medina formally practiced a form of martial arts and gave regular demonstrations before the people of Medina during their Eids; is what was related on the authority of A`isha, may Allah be pleased with her who said:

“On the day of the `Eid, the Blacks were playing with leather shields and lances.”
The meaning of the words, of A`isha may Allah be pleased with her: “On the day of the `Eid, the Blacks were playing”; is a reference to the Abyssinians. This is proof that the names Abyssinian and Blacks were interchangeable, and that the name Abyssinian is a cognomen designating all Blacks, as we mentioned previously.
They were playing in the masjid as it was stated explicitly in the narration of az-Zuhri: “…and the Abyssinians were playing in the masjid.” In the narration of Mu`aliqa it added: “…with their lances.”

Muslim related from the narration of Hisham on the authority of his father: “The Abyssinians came and began to play in the masjid”; in that it was their custom to do so during every `Eid, as we mentioned.

In the narration of Ibn Hibban it stated: “When he arrived, the Abyssinians assembled and stood and played in the masjid.”

The meaning of her words, may Allah be pleased with her: “…with leather shields”; is that ‘the leather shield’ is among the instruments of war which are necessary for the people of this art to take up as a defensive implement against the weapons of the enemies.
It is said that the leather shield is a type of shield made from leather and contains wood without a stump at its end. It is well known that the Companions of the Prophet, may Allah bless him and grant him peace used to utilize them for defensive purposes.
The meaning of her words, may Allah be pleased with her: “…and lances” is that the expression ‘hiraab’ is the plural of ‘harba’, which is weapon shorter than a spear, as Ibn al-`Arabi said: “The lance is not to be included among the types of spears.” This means that the lance was categorized as a close quarter combat weapon; while the spear is for long distance and keeping the enemies at a distance.

This prophetic tradition gives evidence of the permissibility of playing with weapons by way of exuberant movements for the purpose of practicing for war and vitalizing oneself for it. It is what the people of China call ‘chuan’ (organized martial movement) and the people of Japan call ‘kaataa’ (a martial arts form).

Further, what can be extracted from it is the permissibility of fencing and swordsmanship and what it comprises of training the hands in the art of war. These kinds of exercises also invigorate the metabolism and make the body healthy in order to worship Allah.
The fact that A`isha, may Allah be pleased with her was the one who transmitted this prophetic tradition through eye witnessing indicates the permissibility for women observing the actions of men, even though it is reprehensible for them to gaze upon their attractiveness with the objective of taking pleasure from that, as Qadi `Iyad mentioned in his as-Shifa.

In these times when Muslim national minorities all around the globe are the targets of summary attacks by bullies, thugs and xenophobes; it is time that we revive the dead Sunnah of martial training for our men women and children.




What is the ruling of the Shariah regarding barbers who massage females? In Hawarthia Drive, Malabar, there is a barber who would first cut only men’s hair. He then degenerated to cutting women’s hair. Now he even massages women.

Also of great concern is that some moulanas and turbaned tablighis lustfully sit side by side with these women without batting an eyelid. What does Islam say about this barber and these so-called men of the Deen who are able to tolerate such brazen haraam misdeeds, and even derive   lustful pleasure?


They are not men of the ‘Deen’. All of them – the vile barber and the molvis and turbaned tablighis – are of the progeny of Iblees. As for the barber he is a murtad. He believes that his acts of zina are halaal whilst in reality every zina step he takes believing it to be halaal, is kufr. The molvis and tablighis who grace the devil’s barbershop are fujjaar of the worst order. They are party to zina in the making.

When molvis, not only maintain silence in the face of flagrant fisq and fujoor being committed in the public domain, but derive haraam bestial and carnal pleasure  from the barbers immoral acts of fisq, fujoor and kufr, then there is no doubt in their own fisq and fujoor. They are fussaaq and fujjaar in terms of the Shariah. Their beards and turbans are extremely deceptive. These ‘deeni’ louts and scoundrels are bereft of the haziest idea of Deen. They are among the munaafiqeen while the barber is a murtad.

It is haraam for Muslims to visit the haraam barbershop which according to the Shariah is akin to a brothel. It is haraam to have one’s hair cut by the filthy hands of the murtad barber. It is haraam to have any kind of Muslim ties with this evil, shaitaani barber. Muslims should not invite Allah’s Curse on themselves by sitting in that evil barbershop which has become a venue for promoting zina.

We are living in the era in which the Signs of Qiyaamah are increasingly materializing by the day. The degeneration of the Muslim community into the cauldron of immorality is ample testification for the villainous and immoral conduct of this evil barber and his scoundrel molvi and tablighi clients.

This immoral state of affairs which has obliterated the Imaani conscience of Muslims is a sure Sign of the Impending Athaab of Allah Ta’ala. The rot of the community is now absolute. No one is deriving lesson from the heart-rending and miserable plight of the Muslims of Syria, Burma, Kashmir, etc. Eyes will open only when Allah’s Athaab is unleashed. But then it will be too late. Then no amount of duas and wazifahs will help.

“Beware of such a punishment which will not befall only the transgressors among you.” (Qur’aan)

The universal Punishment of Allah Ta’ala will take in its wake even the buzrugs, the molvis and the tablighis because all of them are hypocrites, hence they derive lustful pleasure from public acts of zina as the zina perpetrated by the scoundrel barber. (By Mujlisul Ulama).

The Meaning of Salah (Durood) and Salam

[By Mufti Muhammad Shafi’ Uthmani (Rahimahullah)]

The word: Salah is used in the Arabic language to convey the sense of: Mercy (rahmah), prayer (du’a) and praise (madh and thana). The Salah attributed to Allah Ta’ala in the cited verse means His sending of mercy, but Salah from the angels denotes their prayer for him, and the sense of Salah (durood) from common believers is a combination of dua’ (prayer) and thana’ (praise). Most commentators have given these very meanings and Imam Al-Bukhari has reported from Abu’l-‘Aliyah that the Salah of Allah Ta’ala means the honor accorded to him and the praise showered on him before the angels. As for the honor bestowed on him by Allah Ta’ala within this mortal world, it translates as the high rank he was blessed with when, on many an occasion, his mention was joined with the mention of Allah Ta’ala in adhan (the initial call for prayers) and iqamah (the call announcing the immediate start of the prayer) and elsewhere, and that Allah Ta’ala made the religion brought by him spread and prevail throughout the world, and that He enjoined upon all people to keep acting in accordance with the Shari’ah brought by him right through the last day of al-Qiyamah and, along with it, He has undertaken to keep his Shari’ah stand perennially protected. Then, as for the honor bestowed upon him in the Hereafter, it can be said that his station was made to be the most exalted of the entire creation and, at a time when no prophet or angel could dare intercede on behalf of anyone, it was right at that time that he was blessed with the celebrated station of intercession called:(Al-ma’qam-ul-Mahmud: Praised Station).

Given the interpretation that Allah’s Salah in favour of the Holy Prophet ﷺ means praise, someone may raise a doubt that, according to the narrations of Hadith, Salah and Salam are also offered to the family and companions of the Holy Prophet ﷺ. If so, how can anyone other than him be made to share in the honor bestowed and praise done by Allah Ta’ala? This doubt has been answered in Ruh-ul-Ma’ani etc. by saying that the degrees of such honor and praise are many. The Holy Prophet ﷺ has it at its highest, while his family and companions and believers in general are included with him only to a certain degree.

As for the word: Salam, it is an infinitive in the sense of as-salamah and means staying in peace. And As-salamu-‘alaik conveniently taken as ‘peace on you’ means: May the state of peace and security from losses, defects and calamities be with you. And since, according to the rule of Arabic grammar, this is not the occasion to use the word: ‘ala: on, upon, but since the word ‘Salam’ implies praise, hence the word: ‘ala is appended with it.

And some other early commentators have taken the word: Salam here to mean the sacred Being of Allah Ta’ala, because Salam is among the beautiful names of Allah Ta’ala. According to this view the sentence will mean that Allah is enough to take care of your security and well-being.