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A student of Islam

Rebuttal to Najdi’s Objections on the Qaseeda Burdah


السلام علیکم ورحمة الله وبركاته

Hope Mufti is well.

I came across the following article. I’m aware that Hazrat Mufti has written a Sharh on Qasidah Burdah. Can Mufti please answer or give a refutation to this article.

Click this link for the article………

Kindly awaiting Mufti Saheb’s response.

Jazaakallahu Khair.

والسلام علیکم ورحمة الله وبركاته


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

You refer to the 6 objections on the Qaseeda Burdah in the link provided. We will answer in the sequence of the objections. All translations have been taken from the commentary of the Qaseeda Burdah by my beloved ustaad, Mufti Ebrahim Desai Saheb (Hafidhahullah). Some of the explanations provided here have been reproduced verbatim from Mufti Sahebs commentary.

Objections have been made upon the following verses:

1.     Verse 43 and 44,

43 دع ما ادّعته النّصارى في نبيّهم … واحكم بما شئت مدحا فيه واحتكم

44 وانسب إلى ذاته ما شئت من شرف … وانسب إلى قدره ما شئت من عظم

Translation: “Discard what the Christians claimed about their Prophets, then you decree and praise Rasulullah (Sallallahu Alayhi Wasallam) in any way after that.”

 “And attribute whatever excellence you want to the personality of Rasulullah (Sallallahu Alayhi Wasallam), and attribute whatever greatness you wish to the personality of Rasulullah (Sallallahu Alayhi Wasallam)”

Objection: This verse implies that it is permissible to exaggerate the praises of Rasulullah (Sallallahu Alayhi Wasallam).

Response: It is clear to anyone with an adequate understanding of the Arabic language that while we proclaim the excellency of Rasulullah (Sallallahu Alayhi Wasallam) in relation to previous Rasul’s, we will not trespass the limits of moderation and elevate him to the position of Allah as the Christians did with Isa (Alayhis Salaam).[1] In actual fact, the verse clearly prohibits such exaggeration. Review the first stanza,

Discard what the Christians claimed about their Prophets”

The Christians exaggerated in praising Isa (Alayhis Salaam), the poet clearly states; leave that out! i.e. do not exaggerate as the Christians exaggerated.

2.     Verse 46,

لو ناسبت قدره آياته عظاما … أحيا اسمه حين يدعى دارس الرّمم 46

Translation: If the Mu’jizaat of Rasulullah (Sallallahu Alayhi Wasallam) were in proportion to his greatness, then, when his name would have been called out, it would bring decaying bones back to life.”

The objection raised is that the author is saying that if one were to call out, O Muhammad (Sallallahu Alayhi Wasallam(, resurrect the bones, they would be resurrected. This is calling out to besides Almighty Allah.

The objection is based on an incorrect understanding of the verse. The verse is in the context of expressing the greatness of Rasulullah (Sallallahu Alayhi Wasallam). While he performed many Mu’jizaat (miracles), his status is far beyond the many Mu’jizaat he performed. If the Mu’jizaat of Rasulullah (Sallallahu Alayhi Wasallam) would be equivalent to his status, then IF he would call to decaying bones to come to life, they would come to life.

It is our Aqeedah (belief) that prophets performed Mu’jizaat with the order of Allah. If Rasulullah (Sallallahu Alayhi Wasallam) would call out to the dead and they would come to life, that would be a Mu’jizah with the order of Allah. The Quran and Ahadith are replete with such Mu’jizaat of Rasulullah (Sallalhu Alayhi Wasallam). Almighty Allah refers to the Mu’jizah of Isa (Alayhis Salaam), Surah Maaidah, Verse 49,

وَأُحْيِ الْمَوْتَى بِإِذْنِ اللَّهِ

Translation: “I revive the dead with the permission of Allah”

The objection is based on misinterpretation of the poem and a poor knowledge on the issue of Mu’jizaat.

3.     Verse 80,

80 ما سامني الدّهر ضيما واستجرت به … إلّا ونلت جوارا منه لم يضم

Translation: “Time did not frustrate me with oppression and I took refuge through Rasulullah (Sallallahu Alayhi Wasallam), except that I received support from Rasulullah (Sallallahu Alayhi Wasallam) which was not abused.”

Objection: Tawheed demands that we seek refuge in Allah alone, then why does the author state taking refuge in Rasulullah Sallallhu Alayhi Wasallam in the various challenges of life?

Response: We know that the author (Allamah Busaiyri Rahimahullah) had correct Aqaa’id, hence we must interpret these verses in line with his Aqeedah. As stated above, seeking refuge in Allah through the waseelah of the Prophet Sallallahu Alayhi Wasallam is permissible. Allah says in Surah Maaidah, verse 35,

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ وَجَاهِدُوا فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ

Translation: “O you who believe, Fear Allah and seek the Waseelah towards him”

Consider this hadith,[2]

Sayyiduna Uthmaan ibn Hunayf (radhiallaahu anhu) narrates that once a blind person came to Rasulullah (Sallallahu alayhi wasallam) and said, “Oh Rasulullah (Sallallahu alayhi wasallam)! Ask Allah to cure me.” Rasulullah (Sallallahu alayhi wasallam) replied, “If you wish I will make Du’aa or else you may be patient, and this is better for you.” The man said, “Make Du’aa instead”, Rasulullah (Sallallahu alayhi wasallam) then commanded him to make Wudhu properly and that he recites the following Du’aa, “Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad (Sallallahu alayhi wasallam), verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.” Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic. The words, “I turn to you through your prophet” clearly proves Tawassul through the position of a person. Rasulullah (Sallallahu alayhi wasallam) also told him that he should make the same supplication whenever he needed to.

For more detail on the topic of tawassul, you may refer to the link provided in the references.[3]

In this verse, Allamah Busayri (the author) expresses that whenever he faced challenges in life and asked Allah through the Waseelah of Rasulullah (Sallallahu alayhi wasallam), he got relief.[4]

4.     Verse 146,

فإنّ لي ذمّة منه بتسميتي … محمدا وهو أوفى الخلق بالذّمم 146

Translation: “For verily I have a promise from Rasulullah (Sallallahu Alayhi Wasallam) due to my name being Muhammad, and he is most faithful in fulfilling promises.”

Objection: The author is making use of a fabricated hadith to make his point.

Response: Imam Suyuti (Rahimahullah) quotes the hadith[5]

من ولد له مولود فسماه محمدا تبركا به كان هو ومولوده في الجنة

Translation: “To whomever a boy is born, and he names him Muhammad solely for the blessings of my name, then both he (the father) and his son will enter Jannah.”

According to Imam Suyuti (Rahimahullah), the hadith is sound. However, according to other Muhadditheen like Allama Zuhali and Allama Ibn Hajar Rahimahumullah, the hadith is fabricated. It is probable that Imam Busayri (the author of the Qaseeda) relied upon the opinion of the hadith being sound.[6] A true lover of Rasulullah (Sallallahu alayhi wasallam) looks for the smallest excuse to draw closer to his beloved. It is not our place to accuse him of something regarding which there was a difference of opinion.

5.     Verse 147,

147 إن لم يكن في معادي آخذا بيدي … فضلا وإلّا فقل يا زلّة القدم

Translation: “If Rasulullah sallallahu Alayhi Wasallam, out of grace, does not hold my hand in the hereafter (to intercede for me), then say (lament) Oh slip of the foot (you caused it).”

Objection: The author is directly asking Rasullullah Sallallahu Alayhi Wasallam for help on the day of Qiyaamah.

Response: It is easily understood that the author is referring to the intercession of Rasulullah (Sallallahu alayhi wasallam) on the day of Qiyaamah. Who amongst us would not wish for that? The author expresses fear that if Rasulullah (Sallallahu alayhi wasallam) does not intercede for him on the day of Qiyaamah, then he will slip on the bridge of Siraat.[7]

Consider the following ahadith,[8]

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: شَفَاعَتِي لِأَهْلِ الكَبَائِرِ مِنْ أُمَّتِي

Translation: “My intercession will be for the people of my ummah who commited major sins”

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَانِي آتٍ مِنْ عِنْدِ رَبِّي فَخَيَّرَنِي بَيْنَ أَنْ يُدْخِلَ نِصْفَ أُمَّتِي الجَنَّةَ وَبَيْنَ الشَّفَاعَةِ، فَاخْتَرْتُ الشَّفَاعَةَ، وَهِيَ لِمَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا

Translation: “A messenger from my lord came to me and offered me a choice between him (Allah) entering half of my ummah into Jannah and intercession, so I chose the intercession, and it will be for whoever passes away not ascribing any partners to Allah”

Furthermore, all the prophets will request (make shafaa’ah) to Rasulullah (Sallallahu Alayhi Wasallam) on the plains of Hashr to request Allah to commence accountability. This is clearly stated in the hadith.[8] Would we say that the prophets committed wrong by requesting Rasulullah’s (Sallallahu Alayhi Wasallam) assistance on the plains of Hashr?

6.     Verse 154,

154 فإنّ من جودك الدنيا وضرّتها … ومن علومك علم اللّوح والقلم

Translation: “For verily, (the effect of) your generosity is (the continued existence of) this world and its partner (hereafter), and from among your knowledge is the knowledge of the Lawh (sacred tablet) and Qalam (pen).”

Objection:  Two objections have been raised on this verse.

The first objection: Rasulullah (Sallallahu Alayhi Wasallam) is the reason behind the creation of the world and the hereafter.

Response: If one were to understand the authors words in the light of various nuances of the Arabic language, it should become clear that the author does not intend a literal meaning of these words.

In actual fact, he is saying that the continued existence of the world is linked to the generosity of Rasulullah (Sallallahu Alayhi Wasallam). Generosity in this case refers to the guidance that Rasulullah (Sallallahu Alayhi Wasallam) brought to the world. As long as the teachings and guidance of Rasulullah (Sallallahu Alayhi Wasallam) are in existence, the Day of Qiyaamah will not come and the world will continue to exist. Hence, the existence of the world is due to the generosity of Rasullullah (Sallallahu Alayhi Wasallam). This is also understood from the hadith,

قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:لَا تَقُومُ السَّاعَةُ عَلَى أَحَدٍ يَقُولُ: لَا إِلَهَ إلا الله

Translation: “The last hour shall not appear (as long as) there is someone proclaiming there is no Lord but Allah i.e. practicing on the teachings of Rasulullah (Sallallahu Alayhi Wasallam).”

It is also safe to say that the generosity of Rasulullah (Sallallahu Alayhi Wasallam) is exemplified in this world and the hereafter. In this world it is in the form of the guidance he spread across all corners of the world. In the hereafter, it will be in the form of his various intercessions.[10]

The second objection: Rasulullah (Sallallahu Alayhi Wasallam) has Ilmul Ghayb i.e. he possesses knowledge of ALL that is contained in the Lawh and whatever was written by the Qalam.

Response: It is a well-known fact that Almighty Allah has already written everything in the Lawh, from the beginning of time till the end. It is also true that Almighty Allah at times informed Rasulullah (Sallallahu alayhi wasallam) regarding the unseen. This means that Almighty Allah informed his prophet about some of the things contained in the Lawh. Therefore, Rasulullah (Sallallahu alayhi wasallam) was aware of SOME of the knowledge contained in the Lawh as Almighty Allah himself informed him regarding it.[10] Once more, this meaning can easily be understood once one ponders over the nuances of Arabic language. For example, using Totality (كل) and meaning Part بعض)) as understood in verse 7 of Surah Nuh,

وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ

Translation: “And whenever I invited them (to the truth) so that you may forgive them, they thrust their fingers in their ears”

The verse is now understood as,

“and from among your knowledge is some of the knowledge in the Lawh and Qalam i.e. that regarding which Almighty Allah informed you”

Alternatively, the verse could also mean that Rasulullah (Sallallahu alayhi wasallam) is the one who told us regarding the Lawh and the Qalam. If Rasulullah (Sallallahu Alayhi Wasallam) did not inform us about the Lawh and the Qalam, we would not have known what Lawh and Qalam are.[12]

And Allah Ta’āla Knows Best

Bilal Yusuf Pandor

Student Darul Iftaa

Lusaka, Zambia

Checked and Approved by,
Mufti Ebrahim Desai.


البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 67) [1]

43 – دع ما ادّعته النّصارى في نبيّهم … واحكم بما شئت مدحا فيه واحتكم


اترك ما زعمته النصارى في نبيهم افتراء من أنه إله أو ابن الله، ثم اقض له بعد ذلك مدحا لا تأليها- بما أردت من صفات الكمال الدالة على علو شأنه وجلال قدره وشرفه العظيم، وخاصم في إثبات هذه الفضائل من شئت من الخصماء فلن يستطيع ردها أو إنكارها

رحيق الوردة بشرح البردة ص 40 

الدرة الفردة شرح قصيدة البردة ج 1 ص 470 

مسند احمد ج 4 ص 148 [2]

سنن الترمذي 3578

سنن ابن ماجة 1385


البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 114) [4]

80 – ما سامني الدّهر ضيما واستجرت به … إلّا ونلت جوارا منه لم يضم


ما أصابني ظلم من الزمان وأهله مرة من المرات ثم استشفعت به صلى الله عليه وسلم إلا حباني الله بالإجارة والحفظ الذي لا يخرق

رحيق الوردة بشرح البردة ص 72 

الدرة الفردة شرح قصيدة ج 2 ص 150

 اللاليء المصنوعة في الاحاديث الموضوعة 1/97  [5]

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 198) [6]

وكيف لا أطمع أن يغفر الله ذنبي، وبيني وبين رسول الله صلى الله عليه وسلم عهد وأمان ألا يعذب الله من كان اسمه محمدا؟ ورسول الله صلى الله عليه وسلم أشد الناس وفاء بالعهد

ولعله في هذا المعنى يشير إلى الحديث الذي رواه ابن بكير عن أبي أمامة مرفوعا: «من ولد له مولود فسمّاه محمدا تبركا به، كان هو ومولوده في الجنة» . وهو حديث ذكره الألباني في (سلسلة الأحاديث الضعيفة والموضوعة) وقال عنه: موضوع. انظر  (1/ 319)

الدرة الفردة شرح قصيدة ج 2 ص 614

رحيق الوردة بشرح البردة ص 118

رحيق الوردة بشرح البردة ص 119 [7]

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 200)


إن لم يكن رسول الله صلى الله عليه وسلم معينا لي يوم القيامة على الشدائد وشافعا لي من ذنوبي، تفضلا منه وإحسانا، فما أشد موقفي وما أسوأ حالي

الدرة الفردة شرح قصيدة ج 2 ص 619

سنن الترمذي ت شاكر (4/ 627) [8]

2441 – حَدَّثَنَا هَنَّادٌ قَالَ: حَدَّثَنَا عَبْدَةُ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ أَبِي المَلِيحِ، عَنْ عَوْفِ بْنِ مَالِكٍ الأَشْجَعِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «أَتَانِي آتٍ مِنْ عِنْدِ رَبِّي فَخَيَّرَنِي بَيْنَ أَنْ يُدْخِلَ نِصْفَ أُمَّتِي [ص:628] الجَنَّةَ وَبَيْنَ الشَّفَاعَةِ، فَاخْتَرْتُ الشَّفَاعَةَ، وَهِيَ لِمَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا» وَقَدْ رُوِيَ عَنْ أَبِي المَلِيحِ، عَنْ رَجُلٍ آخَرَ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَذْكُرْ عَنْ عَوْفِ بْنِ مَالِكٍ

سنن الترمذي ت شاكر (4/ 625)

2435 – حَدَّثَنَا العَبَّاسُ العَنْبَرِيُّ قَالَ: حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ ثَابِتٍ، عَنْ أَنَسٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «شَفَاعَتِي لِأَهْلِ الكَبَائِرِ مِنْ أُمَّتِي»: «هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ مِنْ هَذَا الوَجْهِ» وَفِي البَاب عَنْ جَابِرٍ

     صحيح بخاري 6565 [9]

رحيق الوردة بشرح البردة ص 128 [10]

الدرة الفردة شرح قصيدة ج 2 ص 705

البردة شرحا وإعرابا وبلاغة لطلاب المعاهد والجامعات (ص: 209).[11]


وكيف يضيق جاهك بي وأنت ذو جاه عظيم عند الله، وخير الدنيا والاخرة رهن جودك بالشفاعة، وعلما اللوح والقلم بعض علمك

There is NO “TEENAGER” Phase in Islam

The ‘teenager’ image was artificially created in the 1920s by marketing gurus and other social engineers. The aim was to bring into existence an artificial demographic that could be targeted by the commercial sector and to encourage the purchase and consumption of all manner of useless, unnecessary gadgets, fads and fashion items designed to give those between the ages of thirteen and nineteen the impression that:

(a) they were different; and
(b) that they were somehow special.

And so, instead of a child being prepared gradually and carefully by its parents for the arrival of maturity and adulthood, and to start behaving responsibly and constructively (a child has the most zest for life in these very same years), children at the age of thirteen were now encouraged to think of themselves as not quite children and not quite adult: an in-between stage full of (mis)adventure, rebellion, financial semi-autonomy, personal freedom, sexual activity without commitment and a whole new – but totally false – social identity.

The creation of the teenager was, then, not only a commercial ploy but also a classic case of divide and rule, and wasting the energy of the youth in utter frivolity.

It is interesting to note that in the three most important languages spoken by people in the Muslim world – Arabic, Persian and Turkish – there are no words for ‘teenager’.

In Islam one is an adult when he or she reaches the age of puberty.

Some examples of youth from Islamic history and their achievements:

Tariq bin Ziyad (Rahimahullah), 19 years old and married. Commander of the Muslim army courageously conquered Spain and most of western Europe.

Abdul Rahman Al-Nasser (Rahimahullah), 21 years old. He was the most powerful prince of Iberia, his era was the golden time of Andalusia, in which he ended the chaos and raised an unrivaled scientific renaissance, making his state the strongest one in his era, which required the leaders of Europe to seek his acceptance.

Mohammed Al-Fatih (Rahimahullah), 22 years old: He conquered Constantinople, capital city of the Roman/Byzantine empire, that the top commanders at the time couldn’t approach.

Sayyidina Usamah bin Zayd (Rahimahullah), 18 years old, led the army of the Muslims that included the top companions may Allah be pleased with them, like Sayyadina Abu Bakr  and Sayyadina ‘Umar (Radhiyallahu Anhum), to face the greatest armies of the earth at the time.

Muhammad Al Qasim (Rahimahullah), 17 years old, married to a princess.: He conquered the Land of Indus, he was one of the top military commanders of his time.

Sayyidina Sa’ad bin Abi Waqqas (Radhiyallahu Anhu), 17 years old: He was the first to throw an arrow for the sake of Allah and one of six people of Al Shura. whenever he turned to the Prophet ﷺ . while sitting among his Companions, he was greeted cheerfully by the Prophet ﷺ . saying, “He’s my maternal uncle. let every person show me who his uncle is?”

Sayyidina Al-Arqam bin abi al-Arqam (Radhiyallahu Anhu), 16 years old: He made his house the headquarters for the Prophet ﷺ for 13 continuous years in MAKKAH.

Sayyidina Talhah ibn Ubaydullah, 16 years old: He was the most generous Arab in Islam, pledged an allegiance to the Noble Prophet ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ in the battle of Uhud, and protected him from the Kuffar and shielded him from the arrows with his own hands until it got paralysed and shielded him with his body.

Sayyidina Al Zubayr ibn al-Awam (Radhiyallahu Anhu), 15 years old: He was the first one to raise a sword for Islam, and he’s known as “the disciple” of the Noble prophet ﷺ.

Sayyidina Amr ibn Kulthum, 15 years old: He was a knight and the leader of the Taghlib tribe, in which it was said that “if it weren’t for islam, the taghlib tribe would have eaten the people”.

Sayyadina Mu’ādh ibn ‘Amr ibn al-Jamūḥ, 13 years old and Mu‘awwidh ibn ‘Afrā’, 14 years old: They fatally wounded Abu Jahl the leader of the polytheists in the battle of Badr.

Sayyidina Zayd bin Thabit (Radhiyallahu Anhu), 13 years old: He was entrusted the important role of writing down the Quranic verses that were sent to the Prophet ﷺ from Allah  through Sayyidina Jibreel (Alayhis Salaam). He learned the Syriac and Hebrew languages in 17 nights, memorized the Qur’an and contributed in compiling it, and he was the personal scribe of the Noble Prophet ﷺ.

Sayyidina Attab ibn Asid (Radhiyallahu Anhu) the most Noble Prophet (Sallallahu Alayhi Wasallam) appointed him as the governor of Makkah when he was just 18 years old.



[An Appeal by Mujlisul Ulama of South Africa]


Vacillating between extreme weather conditions – extreme heat and extreme cold – the hundreds of thousands of Syrian refugees are on the doorstep of the freezing winter which commences from about the end of November. The following press report pertaining to last year’s winter suffering, will give just a glimpse of the harsh and heart-breaking conditions our Brothers and Sisters are facing in the open desert.


“As temperatures fall, aid workers warn of danger to at least 11,000 people across Idlib. With storms also battering camps in Lebanon. Damage caused by  flash floods at Atma refugee camp in Idlib,  in late December – temperatures there have now dropped below freezing.

At least 11,000 child refugees and their families are facing a weekend of freezing temperatures with no shelter, after torrential rains across Syria’s Idlib province swept away tents and belongings.

Aid workers warn there is a real risk people will simply freeze to death as temperatures have already dropped to  -1C, amid  shortage of blankets and heating fuel………..Camps in the border town of Asral have been buried in snow, while settlements in the central and west Bekaa areas,  where there has been heavy flooding, have experienced even worse damage……

About half of the 2.9 million people living in Idlib and the surrounding areas are displaced, according to  the UN. Children, who make up half of those

displaced , have often been forced to move up to seven times and are already

in poor health.”

The above report depicted the situation last winter. This winter the misery and hardship have multiplied manifold as a result of another 600,000 (six hundred thousand) refugees, displaced from their destroyed homes by the brutal onslaught of indiscriminate kuffaar bombardment.

The desert where these unfortunate Muslim Brothers and Sisters are stranded will, in a matter of weeks be literally covered and even buried in snow and ice

For us, drowning in luxury, pleasure and waste, the real plight of these refugees is unimaginable. It is for this reason that the hearts of Muslims intoxicated with comforts remain like stone or even harder as Allah Ta’ala says in the Qur’aan Majeed:

“Then their hearts became like stone or even harder, for verily, from some stones (rocks) gush forth rivers, and some stones (rocks) split and water emerges, and some stones roll (from heights) for the fear of Allah.”


Insha-Allah, we shall again within the next week or two, be proceeding to assist the refugees in whatever little way Allah Ta’ala permits. The immediate need is for more tents, thousands of blankets and other absolutely necessary provisions for survival.

In Allah’s Name we implore Muslims to open their hearts – to understand the urgency and the heart-rending plight of the suffering Muslim Brothers and Sisters. Rasulullah (Sallallahu alayhi wasallam) said:

“The Muslimoon are like a single person. If the eye pains, the whole body is affected. If the head pains, the whole body is affected.”

Therefore, if the heart fails to open for this Waajib Cause, then there is most certainly some drastic aberration corroding one’s Imaan. Our Muslim community is basking in opulence. There are those who can easily afford to contribute thousands of blankets and numerous tents. Those who intend squandering tens of thousands of rands on ‘umrah’ holidays, should divert the funds to aid their suffering Brethren and thereby earn the thawaab of hundreds of Maqbool Umrahs. Abstain from squandering in wedding receptions, and think of your suffering Brothers and Sisters stranded in brutal conditions – extreme weather as well as repeated bombings by the kuffaar. The one who can afford even a single blanket will also be well rewarded. Allah Ta’ala looks at the intention embedded in the heart.

We trust that the Muslim community understands fully the import of our Call, and that aiding the suffering Muslims is a WAAJIB obligation on all Muslims.  It is hoped that the hearts will open up to respond generously.


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By Firas al-Khateeb

The rise of Muslim intellectual achievement that began in the mid-eighth century was partially a by-product of a massive translation effort undertaken by the enormous Muslim empire. Ancient Greek, Latin, Persian, and Indian works were translated into Arabic, primarily at Bayt al- Ḥikmah in Baghdad. While much of the translation was in the field of empirical sciences, some of it had to do with ancient Greek philosophical ideas. The works of Socrates, Aristotle, and Plato were translated. The result of this was the development of a school of theology based on reason and rational thought, known as the Mu‘tazila.

Origins of Mu‘tazilism

Mu‘tazilism was a very broad and dynamic theological movement, and it’s thus difficult to pinpoint exactly where and how it began. What is clear, however, was the impact of ancient Greek philosophical reasoning on the movement. A prime contention of the Mu‘tazila was that rationalism can be used to understand not just the physical world, but also the nature of God and creation.

The Mu‘tazila adapted Greek philosophical reasoning and attempted to understand it in an Islamic context. To them, the Qur’an and Sunnah were not necessarily the only sources of truth. Like the Greeks, they elevated the role of reason in understanding the world to be equal to, or in some cases, higher than revelation. Using rationalism and reason (dubbed kalam), the Mu‘tazila came to conclusions regarding God that most other scholars considered to be outside of mainstream Muslim belief.

Mu‘tazili belief was summarized by its adherents into five principles:

  • Unity: The basic concept that the Mu‘tazila organized themselves around was Tawhid, the Oneness of God. While this is a concept that all Muslims accept, the Mu‘tazila took it a step further than most in insisting that the attributes of God (as exemplified by his names in the Qur’an, such as al-Raḥman, the Source of Mercy) should not be considered part of God himself. Based on their reasoning, they believed that God’s essence should not be associated with His names and attributes, for fear of falling into a form of polytheism as Christians had through their concept of the Trinity.
  • Justice: Like the ancient Greeks, the Mu‘tazila believed in absolute free will. In their view, God does not predetermine the lives of humans, but rather that they make decisions entirely independently of what God wills. As a result, they believed that humans are bound to a fate on the Day of Judgment that is entirely determined by Divine justice (‘adl). The Mu‘tazila rationalized that any faḍl (mercy) exercised by God was a violation of justice and incompatible with His nature.
  • The Promise and the Threat: A by-product of the third point, the Mu‘tazila believed in al-wa‘d wa al-wa‘id, a belief that God is bound by an obligation to exercise absolute justice.
  • The Intermediate Position: The Mu ‘tazila believed that any Muslim who died after committing a grave sin but before repenting for it, was to be considered neither a believer nor a disbeliever in God. They claimed that such a person was in an “intermediate position” that would be judged separately by God.
  • Commanding Good and Forbidding Evil: This is a primary belief in Islam, taken directly from the sayings and actions of the Prophet Muḥammad ﷺ. In their interpretation of it, however, force may be used to command what they saw as good and forbid evil, a concept that directly led to the Miḥna.

The Miḥna

The Mu‘tazila gained ascendancy in the ‘Abbasid caliphal government during the reign of Caliph al-Ma’mun (r. 813-833). The founder of Bayt al-Ḥikmah accepted Mu‘tazili beliefs as truth and used his position as the most powerful man in the Muslim world to enforce them. In an inquisition known as the Miḥna (Arabic for “the test”), al-Ma’mun (and his successors al-Mu‘tasim and al-Wathiq) imprisoned, tortured, and killed scholars of Islamic theology that did not follow the official governmental positions regarding Mu‘tazili belief, especially the idea that the Qur’an is not the uncreated, eternal Word of God.

While many scholars accepted the government’s official dogma, or at least remained silent on it, Imam Ahmad ibn Hanbal refused and was famously tortured during the reigns of al-Ma’mun and his successors for it. Due to his insistence on the uncreatedness of the Qur’an and the supremacy of traditional Islamic belief over Greek rationalism, he clashed with the official ‘Abbasid government position that the Qur’an is created and that man has total free will.

The Miḥna was wildly unpopular with the general population. Riots in the streets of Baghdad threatened ‘Abbasid rule, and in 848, Caliph al-Mutawakkil ended the Miḥna and released Aḥmad ibn Ḥanbal from prison. But the Miḥna had already done its damage to the Mu‘tazili cause. The brutal methods used by those in power to led to the inevitable decline of Mu‘tazilism.

Theological Alternatives

The unpopularity of Mu‘tazili thought among the general population was further compounded by the opposition of more orthodox-minded approaches towards theology. The Mu‘tazila believed, after all, that reason supplants revelation, and many of their resulting theological conclusions directly contradicted orthodox Islamic belief as stated in the Qur’an. Various Muslim scholars thus attempted to refute Mu‘tazili thought and re-emphasize the role of the Qur’an and Sunnah in deriving Islamic belief.

The first approach was that of Aḥmad ibn Ḥanbal, who insisted on the truth of traditional Islamic belief, but was not in favor of proving it using the kalam that Mu‘tazila believed in. This way of understanding theology became known as the Athari approach to ‘aqidah (belief). Proponents of the Athari approach resisted diving into rational explanations of God, free will, or metaphysics. Instead, they relied on a literal understanding of the Qur’an and Sunnah to guide their ‘aqidah. While the Athari approach is firmly within the realm of traditional, mainstream Islam, it did little to turn back the tide of the Mu‘tazila, who fundamentally rejected the Athari approach as being un-intellectual and irrational.

A more direct and effective opposition to Mu‘tazilism came from the Ash‘ari and Maturidi schools of ‘aqidah. These two approaches, founded by Abu al-Ḥasan al-Ash‘ari (d. 936) and Abu Mansur al-Maturidi (d. 944), accepted the use of kalam, but only to defend traditional Islamic belief as stated in the Qur’an. The Ash‘aris and Maturidis refused to use reason to derive new beliefs that contradicted revelation as the Mu‘tazila had, and attempted to use the same reason that the Mu‘tazila championed against them. Al-Ash‘ari and al-Maturidi were contemporaries who independently arrived at similar conclusions regarding reason, and thus founded their two parallel schools. For the most part, these two approaches are identical. They both accept the same orthodox points about ‘aqidah that the Atharis champion, and only differ on minor issues that generally come down to no more than semantics.

Throughout the tenth and eleventh centuries, the scholars of these two schools became masters of philosophy, logic, and rationalism. They managed to find a balance between reason and revelation that the Mu‘tazila could not, and formed a series of arguments based on reason that refuted key Mu‘tazili beliefs such as the createdness of the Qur’an and the inability of God to have mercy on sinners. These scholars argued that God’s attributes not separate from Him, but are simply no more than characteristics that He describes himself by. And that believing so is not a form of polytheism, but orthodox Islamic belief as typified by the Quran and Sunnah. By using reason with the Mu‘tazila considered the highest form of human thought and achievement, they managed to win converts to a more traditional understanding of ‘aqidah.

The greatest scholar of the tradition-based kalam approach was the eleventh century Ash‘ari scholar Abu Hamid al-Ghazali (d. 1111). He saw the Muslim world as plagued by numerous unorthodox theologies, such as Ismai‘ili (Sevener) Shi‘ism, propagated by the Fatimid Empire in Egypt, and the remnants of Mu‘tazilism. His works thus rely heavily on kalam to prove traditional Islamic beliefs, while also invoking spirituality to guide the layman towards a life of subservience to God. His most profound work was Tahafut al-Falasifah(The Incoherence of the Philosophers), in which he addressed all the major theological claims of Muslim philosophers and the Mu‘tazila and refuted them using their own methods.

What is remarkable about al-Ghazali’s career is that he did not physically fight his theological opponents, yet effectively vanquished them through his writings. Mu‘tazilism did not entirely die out after al-Ghazali, but its popularity dropped precipitously. Outside of Shi‘ism, which adopted some Mu‘tazili concepts, it is difficult to find much in the way of Mu‘tazili works from the eleventh century onwards.

The bulk of Ahl al-Sunnah wal-Jama‘ah (Sunni Islam) came to accept the Athari, Ash‘ari, and Maturidi approaches to ‘aqidah as legitimate. And while knowledge of kalam and rational discourse meant to prove Islamic orthodoxy is not considered to be mandatory on every Muslim in Sunni Islam, that field of Islamic sciences has been used throughout history to defend orthodoxy. In the past hundred years, opposition to the use of kalam has developed among some Muslims who believe it to be an unlawful innovation and who fail to differentiate it from Mu‘tazilism. Yet throughout Islamic history, the use of kalam to defend Islamic beliefs as relayed in the Qur’an and Sunnah has been almost universally accepted. It was, in fact, the kalam-based traditional approach of the Ash‘aris and Maturidis that helped bring about the fall of the unorthodox Mu‘tazili approach towards theology in the first place.


Al-Ghazali, Abu Hamid, and Richard McCarthy (trans.). Deliverance from Error. Beirut: American University of Beirut, 1980.

Brown, Jonathan. Misquoting Muhammad: The Challenge and Choices of Interpreting the Prophet’s Legacy. London: Oneworld, 2014.

Yusuf, Hamza. The Creed of Imam Al-Tahawi. Zaytuna Institute, 2007.


By Mujlisul Ulama





Question: On Fridays when the Khateeb is reciting the Khutbah some people recite Durood Shareef audibly when the ayat: “Innal-Iaaha wa malaa-ikatahu yusal-loona alan nabi ” is read. Is this correct?

Answer: While the Khutbah is in process it is not permissible to recite anything. It is not permissible to recite Durood Shareef or anything else when the Khateeb recites the aforementioned verse of the Quraan Shareef. During the Khutbah when the name of Rasulullah (sallallaahu alayhi wasallam) is mentioned, Durood should be “recited” in one’s mind i.e. the tongue must not be moved.


By Mujlisul Ulama

According to Hadhrat Maulana Ashraf Ali Thanvi (rahmatullah alayh) the following amal (practice) prescribed by Hadhrat Haaji Imdaadullah (rahmatullah alayh) is beneficial for relief from debt:

YAA MUGHNI to be recited 1100 times after Isha Salaat. Before this thikr recite 11 times Durood Shareef and after completing the 1100 times, again recite 11 times Durood Shareef. This amal should be practised often.

Al-Mughni is one of the Beautiful Names (Asmaa-­e-Husna) of Allah Ta’ala. It means ‘The One Who enriches’.

It is important to understand that such amals, duas and thikr are efficacious only when the lifestyle and actions of the reciter conform to the Shariah. It should not be expected that the amal yields its efficacious result when one indulges in flagrant disobedience. If one squanders money in wasteful and haraam wedding functions, for example, one should not expect the amal to yield the desired result. If one deals in haraam or Has suppressed the huqooq (rights) of others, the beneficial results of the amal will not be realise

It is essential to first correct the wrongs in one’s life. Only then will one enjoy the barakaat (blessings) of duas and amals, Insha’Allah. Also, if an obedient person following the Shariah correctly fails to see the stated results of an amal, he should not become despondent and frustrated. He should be contented with the decree of Allah Ta’ala. Allah Ta’ala in His Wisdom sometimes withholds the object of one’s desire for a variety of reasons. The Mu’min should be contented. He will not be deprived by Allah Ta’ala. Allah Ta’ala benefits a person in many ways, but due to our lack of perception we fail to discern the innumerable bounties which Allah Ta’ala bestows to us in every walk of life, every moment of the day.



A new scientific method of producing meat in laboratories has been invented. Soon the lab-meat will be on the market for the masses. Will such ‘meat’ be halaal?  According to the American Fiqh Academy, the ‘meat’ will be halaal if certain conditions are observed. What does the Shariah say about this matter?

(Note from the admin:- The Nonsense can be seen in this Website)

ANSWER (By Mujlisul Ulama): 

The very concept of lab-meat is satanic.  The followers of Iblees and the atheists also dub it ‘test-tube meat’. Just as test-tube production of humans is satanic so too is the test-tube production of meat satanic and haraam.

Scientists – 99.9999% of them – are atheists. They are the most stupid and the worst satanic morons who darken this earth. In fact they are worse than Iblees, for Iblees does not deny the existence, power and glory of Allah Azza wa Jal.  Iblees manipulates his illegitimate progeny, the scientists and those professed Muslims who crawl into the ‘lizard’s hole’ in drunken emulation of the kuffaar atheist scientists, to promote immorality, villainy and vice, and all acts and methods which are morally, spiritually and spiritually destructive to man.

Since kuffaar are bereft of even the slightest understanding of The Creator (Khaaliq) and of the Aakhirat, shaitaan has succeeded to overwhelm and convolute their brains with the hallucination of the world running out of man’s food supply in the near future. Since the devil has succeeded to embed this phantom into their vermiculated brains, he inspires them with the methods of satanism for the fulfillment of man’s natural needs – needs for which Allah Azza Wa Jal has made arrangement  and  needs  which are the responsibility of Allah Azza Wa Jal. Thus, the Mashaaikh say:

“Upon us is only the obligation to worship (and obey) Him as He has commanded us, and on Him is the obligation to feed us as He has promised us.”

The satanic rationale for the moronic crave to produce lab-meat as mentioned and even accepted by the moron ‘muftis’ of the modernist, liberal, deviates of the American Fiqh Academy is:

“Yearly, 150 billion animals are slaughtered for their meat, and the global meat demand for the projected nine billion population is expected to grow up to 60% by 2050, leading experts to question the sustainability of the meat supply and its environmental impacts. In response, researchers have found a way to grow meat within a lab environment that does not require the slaughtering of any animals and solves the environmental challenges of conventional meat production. A research in the journal Environmental Science and Technology found that such lab-grown meat, also referred to as clean meat or cultured meat, requires up to 45% lower energy, 96% lower greenhouse gas emissions, 96% lower water use, and 99% lower land use than the current methods of commercial meat production.

Scientists successfully grew sufficient meat in labs in 2013 to product a burger, although it cost nearly $330,000, but the advancement in the technology has since brought the price down to nearly $11, and it is expected to be available for consumer consumption at competitive prices within the next two years. As the government debates on whether such labgrown meat may be labeled as “meat,” Muslims need to understand whether such meat derived from animals that were not slaughtered, neither Islamically nor otherwise, is halal.”

The filth which the atheists contemplate producing satanically is dubbed by them ‘clean’ meat which presupposes that the meat created by Allah Ta’ala for the benefit of mankind is ‘dirty’ meat.

The stupid fears regarding the ‘sustainability of the meat supply’ in the year 2050, is pure Satanism. While the atheists do not subscribe to the belief of a Creator, professed ‘Muslims’ stupidly and disgracefully following in the footsteps of the kuffaar, have no conception of Divine Providence (Allah’s Razzaaqiyat). Although they verbally express belief in Divine Providence, deep down in their hearts there is no such belief, hence the ludicrous concern regarding the meat supply in the year 2050. Whoever doubts the sufficiency of the world’s natural means and agencies created by Allah Azza Wa Jal for providing food for mankind and animals is in fact in denial of the existence of Allah Azza Wa Jal. The Being Who creates life, nourishes and sustains it. The Qur’aan Majeed declares that Allah is Rabbul Aalameen – The Creator, developer, nourisher and sustainer of entire creation. The Qur’aan Majeed further declares with emphasis:

“And, there is not a creature on earth, but its Rizq is the responsibility of Allah.”

Once Nabi Musa (Alayhis salaam) desired to understand the Qudrat of Allah Ta’ala in the operation of His Attribute of Razzaaqiyat (Providence).

Allah Ta’ala commanded Nabi Musa (alayhis salaam) to strike the ground with his Staff. As he struck the earth, a huge sea appeared. Allah Ta’ala ordered him to strike the sea. Musa (alayhis salaam) struck the sea with his Staff. The sea split into two, and on the exposed seabed there was a black stone the size of a human head. He was ordered to strike the stone with his staff. Hadhrat Musa (alayhis salaam) did so and the stone split into two. From inside the stone emerged a tiny worm in whose mouth was a blade of green grass. The worm was reciting the Tasbeeh of Allah Ta’ala. In its recitation of the Tasbeeh the worm was saying: “All praise is due unto Allah Who has never forgotten me and Who hears me at all times.”

Allah Ta’ala said to Hadhrat Musa (alayhis salaam): “O Musa! This worm lives inside a stone at the bottom of the ocean.”

This episode illustrates the care, concern and the all-pervading Razzaaqiyyat of Allah Azza Wa Jal. Every creature’s Rizq is pre-ordained. It is the responsibility of Allah Ta’ala to feed every creature He has created. But most people doubt Allah’s attribute of Razzaaqiyyat hence they are not contented to pursue their Rizq within the bounds permitted by Allah Ta’ala, that is, within the confines of the Shariah.

When the choice is between a halaal and haraam/mushtabah (doubtful) way, most people choose the latter because of the deception of gaining much more quicker. But they are deluded. The unlawful way is part of the worldly trial which they have to overcome by mujaahadah (struggle) against the dictates of the nafs which always desires the ways and means which are haraam and doubtful. Due to extreme deficiency of Imaan people fail to understand that the haraam/doubtful ways of earning will not increase their Rizq by a cent nor will they earn a cent less if the halaal method is selected. Rasulullah (sallallahu alayhi wasallam) said:

“Rizq is sealed and the one of greed is deprived.”

Allah Ta’ala is never forgetful of His creatures. Even the rizq of ants and infinitesimal insects, much tinier than an ant, dwelling in the darkness of the earth, is ensured by Allah Ta’ala. Malnutrition and starvation in mankind are the consequences of gross rebellion, transgression and vice. Such hardships are the Punishment of Allah Ta’ala. Nothing which the moron atheists can produce can alleviate such hardship which is Allah’s Athaab. Divine Punishment ends only after it has run its course commanded by Allah Ta’ala.

Planning for decades ahead is morally haraam. It is the effect of kufr. The weaker the Imaan, the greater is the fear for future worldly enactments. But, Rasulullah (Sallallahu alayhi wasallam) commenting on the disease of Toolul Amal (cherishing hopes and planning for the distant future):

“The first step of the fasaad (corruption) of this Ummah is bukhl and amal.”

Bukhl is niggardliness, stinginess – to be miserly. Amal is hope regarding the distant future. Islam teaches the exact opposite of amal. Rasulullah (Sallallahu alayhi wasallam) said:

“When you wake up in the morning, do not concern yourself with the evening, and when you find yourself in the evening, do not be concerned about the morning.”

The Mu’min’s concern must be with Maut, the Qabr and the Aakhirat. Rasulullah (Sallallahu alayhi wasallam) said: “The love of the world is the root of every evil.” We have not been created and despatched to earth to pursue materialism to the limits of perfection. This dunya is an extremely brief sojourn. Rasulullah (Sallallahu alayhi wasallam) said: “This dunya has been created for you, but you have been created for the Aakhirat.” Thus, our ultimate and everlasting life is in Jannat. This world has absolutely no relationship with anything whatsoever pertaining to the Aakhirat – to Jannat which is our eternal Home.

It is indeed satanic to be concerned about meat production in the distant year 2050. It is even more ludicrous that Muslims who are supposed to believe in the Providence (Razzaaqiyat) of Allah Ta’ala, corrupt their brains and Imaan by thinking along the trajectory of the minds of the atheists. Having corrupted their brains with concepts fabricated by the brains of atheists, Muslims or professed Muslims who are today in anticipation of meat shortages in 2050, are indulging in the shaitaaniyat of abortively and stupidly digging into the kutub, seeking straws to clutch for the fabrication of arguments to halaalize satanic rubbish ‘meat’ which perhaps even the vultures and shaitaan will not devour.

The process of producing the lab-junk-meat as described by the jaahil American Fiqh Academy is:

In order to grow meat in the lab, scientists extract stem cells from a living animal and place them in an environment that allows it to grow and replicate up to a trillion muscle cells. The basic process is as follows:

1. Extract stem cells from a living animal;

2. Place the cells in a nutrient-rich medium that feeds the cells and allows them to grow and replicate up to a trillion muscle cells;

3. Exercise the cells with electric currents to increase mass; and

4. Harvest the meat and perform other further processing, as needed.

Let us first evaluate the production of the rubbish ‘meat’ on the assumption that if the conditions suggested by the moron ‘muftis’ are observed, then the rot will be halaal. The liberal deviated ‘muftis’ proffer the following conditions for the permissibility of the lab-meat:

“The ruling on lab-grown meat depends on the source of the cells, the most popular and oldest being muscle stem cells. ……However, once an animal is slaughtered according to Islamic guidelines, its cells are not considered alive and, as such, do not carry the possibility of being dead. Therefore, if cells are extracted from an Islamically slaughtered animal, then any meat grown in the lab through such cells is permissible, even if the consumed meat does not contain any portion of the original cells. Hence, if a company wants to produce halal lab-grown meat using muscle stem cells, it may do so by extracting the stem cells from an Islamically slaughtered animal, assuming it does not use any other ingredients in the process that would render it impermissible, such as the use of bovine fetal serum. 

Furthermore, a newer approach involves extracting induced pluripotent stem cells (iPSC) from the tip of a dropped chicken feather. Chicken feathers, as per the principle explained in the previous section, do not carry the possibility of life, and any cells extracted therefrom and the meat subsequently grown from it do not fall into the category of maytah. Hence, the meat grown from such cells, assuming it contains no other impermissible ingredients, is halal.

However, companies have large commercial opportunities within the Muslim world through a small change in extracting initial muscle stem cells from an Islamically slaughtered animal instead of a live one. Additionally, the use of induced pluripotent stem cells, such as from chicken feather, meets the Islamic guidelines for permissibility.”

We are still discussing the issue on the assumption that the junk ‘meat’ will be halaal if the conditions suggested above by the American liberals are observed. The scenario regarding junk-stem cell-meat will be infinitely worse than the exceptionally rotten state of the current commercial carrion industry halaalized by the shayaateen of SANHA, MJC, NIHT, etc. While these shaitaani carrion-halaalizing outfits hoodwink the masses into believing that they have all of the thousands of kuffaar carrion plants, supermarkets, hypermarkets, restaurants, etc. etc. under strict supervision, this claim is an absolute devilish falsefood. The track-record of the carrion cartel loudly testifies to the myth of supervision. It is humanly impossible to supervise the vast mass of the mess of this carrion industry.

Relevant to stem cell supervision, the insurmountable obstacle of deficient, in fact, nonexistent supervision will be vastly multiplied.

When it has been proven beyond any shadow of doubt that even the slaughtering of animals and chickens cannot be adequately supervised to comply with the Shariah, what hope or what hallucination can there be for 100% supervision of stem cells which are invisible entities running into trillions?

The whole satanic process and procedure will be under the control of atheists kuffaar, fussaaq and fujjaar. No Muslim will ever be able to testify in Allah’s Name that the stem cells being used were acquired in a halaal manner from halaal animals. Any such claim will be like the lies on which the carrion cartel leach.

These cells can be acquired from human beings, pigs, dogs, umbilical cords, blood and perhaps even from urine, faeces and from the devil himself. Even on the assumption that this procedure can be halaal if strict conditions are hallucinatingly applied, the reality is in stark denial. It is humanly impossible from the Islamic perspective to ever ensure the hillat of stem cells. When the kuffaar are fully in control of a procedure, it is then not possible to certify it as halaal.

Furthermore, the procedure is not restricted to the use of only stem cells. To produce the devil’s meat, a variety and a mass of other ingredients are imperative. Sweets, chocolates, jam, icecream, chips, canned vegetables, juices and every other confounded processed foods are contaminated with a variety of harmful and haraam ingredients camouflaged with unpronounceable chemical terms and deceptive enumbers used to conceal the reality of the haraam muck used as ingredients. No one knows the sources and composition of all these ingredients which are destroying the health of mankind. When even these edibles cannot be supervised to ensure their purity and hillat, how will it ever be possible to ensure the hillat of the stem cells? The problem is more acute, and becomes even more insurmountable regarding the final product, i.e. the devil’s ‘meat’ produced from the stem cells.

The hurmat of the stem cells is grossly compounded by the hurmat of the mass of the mess of other unknown ingredients needed to produce the devil’s ‘meat’. When 20 mushtabah and haraam ingredients are required to manufacture just chocolates, how many ingredients will be required to concoct the witch’s stemcell potion to produce devil’s meat? The density of the cognitive ability of the juhala ‘muftis’ of the American Academy does not permit their myopic mental vision to traverse beyond the parameters of the single ingredient, viz., stem cells. Their vision is unable to take in its grasp the wider picture consisting of the full procedure of manufacturing devil’s meat and of its detrimental moral, physical and spiritual consequences, and even the satanic societal consequences in the long term.

The intellectual vision of a mufti is required to be panoptic to enable him to take within the stride of his vision the patulous origin, composition, effects and consequences of an institution, process and procedure for which a fatwa has to be issued. But the stunted vision of these maajin (moron) ‘muftis’ of this era is absolutely scandalous. Just imagine! A matter of such disastrous effects as the production of devil’s meat with stemcells which are acquirable from a vast number of animals, humans, and filth such as blood and faeces being accorded a mere cursory glance on the basis of which hillat is advised.

The reality explained above makes a mockery of the following stupidity of the American maajin ‘muftis’:

“Therefore, if cells are extracted from an Islamically slaughtered animal, then any meat grown in the lab through such cells is permissible, even if the consumed meat does not contain any portion of the original cells. Hence, if a company wants to produce halal lab-grown meat using muscle stem cells, it may do so by extracting the stem cells from an Islamically slaughtered animal, assuming it does not use any other ingredients in the process that would render it impermissible, such as the use of bovine fetal serum. 

If the ‘consumed meat’, i.e. the manufactured devil’s meat, does not ‘contain any portion of the original cells’ as contended by the stupid averment, it establishes that the entire mass of the ‘meat’ consists of a monstrous compound of innumerable other substances. But these American Fiqh characters have failed to apply their brains to this reality. What exactly will be these ingredients which will go into the potion to produce the devil’s meat? While the Academy fellows acknowledge the existence of haraam ingredients such as bovine fetal serum, they hallucinate that it will be possible to produce the devil’s meat without using haraam ingredients.

The claim of permissibility based on the stem cells procured from Islamically slaughtered animals cannot be sustained due to the many negative, corruptive and haraam factors associated with the production of lab-meat. The Academy conceding the haraam procedure of manufacturing devil’s meat with stem cells, says:

“The current procedure of extracting muscle stem cells from a live animal within the lab-grown meat industry does not conform to the Sharia laws that would render meat pure and permissible. Rather, such lab-grown meat is both impure and impermissible.”

Never ever will the extraction process conform to the Shariah. Despite the much flaunted hoax of ‘supervision’, even the conspicuous process of commercial slaughter of animals does not and cannever ever conform to the Shariah. What conclusion is to be drawn from ‘invisible’ stem cell extraction process which will perpetually be in the full control of atheists, kuffaar and fussaaq?

Stem cell technology will always be exposed to the contagion of commercial crimes and indiscriminate acquisition from haraam sources which will be halaalized by gross misinterpretation of the ulama-e-soo’ for the sake of the haraam boodle. The haraam saga of the carrion chicken industry should be more than adequate evidence for the villainy which ‘halaal’ devil’s meat will spawn. The haraam mess in which the ‘halaal’ certificate industry wallows, is roaring evidence for the total impossibility of ever achieving the objective of 100% certitude regarding the hillat of not only the stem cells, but of the mass of the ingredients which are required for producing devil’s meat.

Shaitaani outfits such as SANHA and the MJC, spurred on by their inordinate boodle-craving, will simply dole out haraam ‘halaal’ certificates to extravasate millions for their pockets. This stem cell venture has already set the mouths of the Carrion cartel watering with lust for the boodle. It promises a new extremely lucrative realm for cashing in haraam money by halaalizing devil’s meat.

Just as all the ‘halaal’ carrion chickens are haraam, so too, in fact to a far greater degree will stem cells used to produce devil’s meat be haraam. Lab-meat will never be acceptable to the Shariah. Besides the physical factors of prohibition, the very concept is devilish. It comes within the purview of the Qur’aanic Aayat pertaining to Taghyeer li khalqillaah (satanic changing of the creation of Allah).

The American Academy arguing for permissibility says:

“Furthermore, a newer approach involves extracting induced pluripotent stem cells (iPSC) from the tip of a dropped chicken feather. Chicken feathers, as per the principle explained in the previous section, do not carry the possibility of life, and any cells extracted therefrom and the meat subsequently grown from it do not fall into the category of maytah. Hence, the meat grown from such cells, assuming it contains no other impermissible ingredients, is halal.”

Regardless of feathers being pure, firstly, eating feathers is haraam just as eating pure sand is haraam. Secondly, as explained earlier, there is no possibility of ensuring that the stem cells which will be used for the devil’s meat will in fact be from feathers. All links in the devilish chain from the scientist to the trader who will deal with such a conconction, are Satanists or agents of shaitaan. The worst being the halaalizing cartel of Iblees – those who will issue haraam ‘halaal’ certificates to certify the devil’s meat.

Thirdly, a product may not necessarily be halaal if acquired from a taahir (pure/paak) source. Sea animals are taahir. However, according to the Hanafi Math-hab, only fish are halaal for consumption. Products derived from shrimps and the vast variety of other sea animals are not halaal for eating. Eating feathers or products derived therefrom is not permissible according to all Math-habs.

Insects are taahir, but haraam for eating. The same applies to products derived from insect sources, e.g. shellac, dye, etc. These may not be used in foodstuff.

Fourthly, the devil’s meat will not be pure feather-stem cells. It is a witch’s potion or a compound of a variety of substances most, if not all, will most certainly be haraam. Without haraam ingredients, processed food cannot be manufactured, except in rare cases. The list of ingredients on any processed food item adequately testifies for this truth.

There is nothing to prevent obtainal of stem cells from pigs, haraam animals, umbilical cords, human embryos, urine, faeces, blood and whatever other filth is available.

Thus, the devil’s meat will perpetually remain haraam.


Kufr is the anthithesis or the opposite of Imaan. While the demands of Imaan are Tahaarat and Halaal, the attributes of kufr are Najaasat and Haraam. It is precisely because of their kufr that the atheists always incline to najaasat and haraam which are physically, morally and spiritually destructive. Thus, we see that their primary sources for ingredients for foods and for medicines are blood, carrion, pigs, alcohol, urine, faeces, sputum, human embryos, human afterbirth substances, organs of dead humans, etc. Their concepts spring from Najaasat and Haraam, and this is applicable to every sphere of life.

Although Allah Ta’ala has created a vast variety and a vast supply of pure and halaal substances in the plant and stone kingdoms, the kuffaar scientists always veer from the natural to the unnatural. Kufr induces them to gravitate to haraam and najaasat. The stem cell process is also one such unnatural method which comes within the scope of the Qur’aanic Aayat in which is mentioned Shaitaan’s challenge to induce people to resort to unnatural manipulation of the creation of Allah Ta’ala.

On the occasion of the expulsion of the devil from the heavens, He took an oath and declared:

“I shall most certainly mislead them…..and I shall most certainly order them to change the created forms of Allah.” (An-Nisaa’, Aayat 118)

Some unnatural forms produced by satanic manipulation are:

• Men shaving their beards

• Women cutting their hair

• Filing teeth for beauty

• Tattooing

• Human castration

• Black dye to conceal white hairs

• Chickens produced unnaturally by the incubation system

• Birth control measures

• Interfering with the menstrual cycle

• Cloning animals

• Cloning fruit and vegetables

• Etc., etc, etc.

All these unnatural acts of taghyeer li khalqillaah spawn many physical, moral and spiritual harms and damage. All unnatural methods and processes are the inspirations of Iblees. At least the sicknesses and diseases caused by the unnatural production of food have been conspicuously explained, highlighted and emphasized by innumerable non-Muslim experts. Volumes have been written by these experts. Yet Muslims who are supposed to be the most ardent supporters of halaal and tayyib food – pure and wholesome food as commanded by Allah Ta’ala, are among the worse culprits and villains to crawl behind the atheists into the ‘lizard’s hole’ to gain maximum nafsaani gratification from the haraam products of the kuffaar.


The kuffaar conception of depletion of man’s food supply in the distant future, hence the concern to devise unnatural ways and means today to cater for the food requirements of mankind 50 years hence, is pure Satanism. It is an attempt at shaitaani pre-emption. From the Islamic perspective it is a satanic attempt to preempt the decrees stemming from the Razzaaqiyat (Providence) of Allah Ta’ala.

Allah Ta’ala has assumed upon Himself the obligation of providing the sustenance (Rizq) of the entire creation. Rasulullah (Sallallahu alayhi wasallam) said:

“If you have tawakkul on Allah in the truest meaning of the term, He will feed you as He feeds the birds. In the morning they set out hungry from their nests, and by the evening they return fully satiated.”

The Hadith informs us that Rizq follows us like our shadows. It is inseparable from people. Maut arrives only when a man has depleted his last morsel of predetermined Rizq. Rasulullah (Sallallahu alayhi wasallam) said: “Rizq is sealed, and the avaricious one is deprived.” Man’s sustenance has been decreed and is fixed. The one of greed will not gain more by his effort and plans which relative to Allah Ta’ala are conspiracies against Him.

Once while Hadhrat Zunnun Misri (Rahmatullah alayh) was travelling through the wilderness, he climbed a mountain. High on the mountain there was a tree on which was sitting a tiny bird. After closely studying the bird, it dawned on him that the bird was blind. This set him wondering regarding the rizq of the bird? How did the bird obtain its food? As he was ruminating, the bird alighted and with its beak pecked the ground. Simultaneously there appeared from the ground a golden bowl full of seeds and a silver bowl full of crystal clear water. After the bird ate and drank to its satisfaction, it returned to the tree. This scene immensely increased the tawakkul of Hadhrat Zunnun (Rahmatullah alayh).

There are many similar episodes narrated by the Auliya. Allah Ta’ala is the Sole Raaziq. There is absolutely no need for Muslims to be party to the concepts of the followers of the devil. Maut is hovering over our heads and calls us five times a day to remind us of the return to Allah Ta’ala, and that Return is soon. The gravity of the Return and the dangerous Valleys of Maut, Barzakh and Qiyaamah to traverse, do not permit the Mu’min to indulge in the Satanism which the kuffaar and atheists concoct. They have no concept of the Aakhirat. They are worse than animals in their thinking and understanding. It is therefore most despicable for Muslims in general and for the Ulama in particular to dig into the kutub of the Deen in search of corroboration and sanction for the plots of the devil unfurled by his agents, the atheist scientists and others of their abominable ilk.

It is pure shaitaaniyat which has induced the maajin ‘muftis’ of the American Fiqh Academy to degenerate into the ‘lizard’s hole’ in a disingenuous exercise to extract corroboration and validity for the insidious plan of the atheists to produce devil’s meat to cater for the hallucinated short supply of meat 50 years from today. Perhaps it may be Qiyaamah by that time.

The obligation of a Mufti is to solidify the bond between man and Allah Ta’ala. This goal is achieved only by the implementation of the Moral Code of Islam in which Akhlaaq (moral characteristics) are of paramount importance. The attributes of moral excellence (Akhlaaq-e-Hameedah) – Ikhlaas, Khauf, Ridhaa’, Tafweez, Tawakkul, Shukr, etc. – are all in violent rejection of the Satanism of the atheists. The brevity of earthly life and the dangers ahead from the station of Maut to Qiyaamah, do not permit true Mu’mineen the leisure nor the pleasure of entanglement in the Satanist nonsense of the kuffaar. Commenting on the attitude which Muslims are required to cultivate, Rasulullah (Sallallahu alayhi wasallam) said:

“If you knew what I know (of Maut, the Qabr and Qiyaamah), you would cry much, laugh little, and you would not derive any pleasure from your wives on your beds, and you would flee into the wilderness wishing that you were a blade of grass.”

Now what has induced these wayward maajin ‘muftis’, in their attempt to flaunt academic expertise, to lick up the Satanist disgorgement of the atheist scientists, and to perpetrate zulm on Islam and the Ummah with flapdoodle arguments to render pure and permissible devil’s meat? Their twaddle is nothing but twiddling with the Deen at the expense of ruining their Imaan with doubts regarding Allah’s Razzaaqiyat – doubts which percolate from the introduction of their stupid article. Thus they say:

“Yearly, 150 billion animals are slaughtered for their meat, and the global meat demand for the projected nine billion population is expected to grow up to 60% by 2050, leading experts to question the sustainability of the meat supply and its environmental impacts. In response, researchers have found a way to grow meat within a lab environment that does not require the slaughtering of any animals and solves the environmental challenges of conventional meat production. A research in the journal Environmental Science and Technology found that such lab-grown meat, also referred to as clean meat or cultured meat, requires up to 45% lower energy, 96% lower greenhouse gas emissions, 96% lower water use, and 99% lower land use than the current methods of commercial meat production.” 

Subscribing to this theory of the atheist scientists and researchers is kufr. The jahaalat of the American Academy has constrained their maajin ‘muftis’ to endorse this unnatural satanic theory which the Satanists propound. Allah Ta’ala is responsible for the Rizq of the “projected nine billion” souls which he will create by the year 2050, and the 100 billion in a century or so thereafter if He wills this earth to continue along its current trajectory. He Who creates the mouth must necessarily feed it. It is shaitaaniyat to resort to unnatural and harmful methods in the pursuit of Rizq. The natural order created by Allah Ta’ala is best. Any other order introduced to upset and interfere with Allah’s system will spawn disastrous consequences.

Lower greenhouse gas emissions, lower water use, lower land use, etc. are the baatil bunkum theories of the kuffaar scientists. Such stupidities have no accommodation in Islam. Harmful consequences, diseases, droughts, famine, strife and anarchy are all the effects of man’s fisq, fujoor and kufr. When evil and immorality become the lifestyle of the population, then Allah’s Athaab is the foregone conclusion. All attempts of technology to counter the decrees of Allah Ta’ala are excrescent trappings which cannot stem the tide of Allah’s Wrath when He unleashes His Athaab to apprehend the people who have embraced satanism.

Instead of lending a receptive ear to the bunkum disgorged by the researchers, the ‘muftis’ should apply their brains cognitively to understand the futility of this earthly life and the reality of the Aakhirat which is the theme threaded throughout the Qur’aan Majeed and the Ahaadith. Repeatedly the Qur’aan Majeed says:

“The life of this world is but play and amusement while the abode of the Aakhirat is best for those who fear. What! Have you no intelligence?”

“This worldly life is nothing but provisions of deception.”

“Never ever let this worldly life cast you into deception….”

The technological strides of the atheists are worldly deceptions and phantoms which divert Muslims from Allah Ta’ala and the Goal of the Aakhirat.

While the benefits of these deceptions are conceded, Muslims are not permitted to pursue the phantoms. Everything on earth has benefits and advantages interwoven with their harms and disadvantages. Fornication, liquor, gambling, interest, murder, etc., all have their benefits. Expressly stating this fact, the Qur’aan Majeed says:

“They ask you (O Muhammad!) about liquor and gambling. Say that in both there are great sin and many benefits for mankind. But their sin (evils/harms) are greater than their benefits.”

The existence of benefits and many benefits does not justify permissibility and indulgence. Abstention from the harms and evils has priority, hence the prohibition.


Food for the kuffaar serves only for nafsaani gratification and the objective of sustaining physical life. On the other hand, Food for the Mu’mineen, in addition to fulfilling physical needs is of paramount importance for developing spirituality on which relies moral reformation.

Minus Islaah of the Nafs (moral reformation) it is impossible to acquire the Qurb (Proximity) of Allah Ta’ala. It is precisely for this reason that Allah Ta’ala, in the Qur’aan Majeed, emphasizes the imperative importance of Halaal and Tayyib food.

The Qur’aan Majeed says: “O Rusul (Messengers)? Eat Tayyibaat (halaal and wholesome food) and practice deeds of virtue.” There is Ijma’ (Consenus) of all the Ambiya, Sahaabah, Auliya and all authorities of Islam that minus Halaal-Tayyib food it is impossible to attain Divine Proximity. On the contrary the effect will be satanic proximity. Iblees will be in control of the person who devours haraam and mushtabah food.

Gluttony is an outstanding feature of pigs and of the kuffaar. Describing the status of kuffaar relative to food, the Qur‘aan Majeed states:

“The kuffaar enjoy themselves and eat like animals.” (Surah Muhammad, Aayat 12)

“They (the kuffaar) are nothing but like animals. In fact, they are more astray (than even animals).” (Al-Furqaan, Aayat 44)

Rasulullah (Sallallahu alayhi wasallam) said that the kaafir eats seven times more than the Muslim. It is this lustful, gluttonous animal craving in the atheists which overwhelms them with the obsession of food. These worse than animal-like beings are mentally plagued with food-obsession. This disease has embedded in them the fear of depletion of meat decades from today, hence shaitaan has inspired them to pursue his satanic method of producing devil’s meat.

While the kuffaar gravitate to satansim with food-obsession, Muslims are required to cultivate angelic attributes by means of abstention from an abundance of even halaal food. Hadhrat Sahl Bin Abdullah (Rahmatullah alayh) said:

Hadhrat Zunnun Misri (Rahmatullah alayh) said:

“Hikmat (spiritual wisdom) does not settle in a body filled with food, for verily, the necessary consequences of abundant eating are hardness and darkness of the heart. In the wake of this, the limbs become lethargic regarding ibaadat and ghaflat (obliviousness) increases.

Hikmat is acquired by means of hunger which creates ardour and energy in ibaadat, and it adorns the heart with noor. Then does, one acquire Uloom.”

The Auliya say on the basis of the Hadith: “The stomach is the abode of disease.”

Muslims are not supposed to become obsessed with food and with fears for tomorrow’s supply of food. The Being Who has fed us yesterday, will feed us today and tomorrow. It is therefore necessary for Muslim minds to be depurated from the satanic fear regarding the ‘sustainability of the meat supply’ hallucinated by the atheists.

There is considerable barkat in the food of obedient Muslims. Rasulullah (Sallallahu alayhi wasallam) said that the food which a Mu’min prepares for two persons suffices for four; the food of four suffices for eight and so on. Obsession with food and the baseless fears for the future are attitudes of kufr. The culture of acquiescence and ingration with just every and any concept of the kuffaar is a despicable acquisition of the maajin ‘muftis’ who spin ‘fatwas’ of permissibility for even the kufr concepts of the atheists.


“Allah cursed him (Iblees). He (Iblees) then said: ‘I shall most certainly take a fixed share from Your Servants, and I shall most certainly mislead them.

I shall give them vain hopes. I shall command them to pierce the ears of animals, and I shall most certainly order them to change the created forms of Allah.’

Whoever takes shaitaan for a friend besides Allah, verily he has fallen into manifest loss.” (An-Nisaa’, 118 and 119)

Taghyeer li khalqillaah (Changing the natural forms created by Allah) is shaitaani maniupulation. Iblees had given advance notice of his plot to deceive and destroy mankind.

The kuffaar, in particular their scientists, are Shaitaan’s most ardent and best agents and instruments for taghyeer li khalqillaah. They are obsessed with changing the natural forms and systems of Allah Ta’ala. Among the methods for this satanic achievement is the stem cell-cloning technique. While there are many benefits in this shaitaani technique, just as the Qur’aan states the many benefits of liquor and gambling, the villainy and satanism of the technique surpass and overshadow the benefits.

Soon devil’s meat will be produced. It will be a satanic concoction consisting of stem cells from pigs, other animals and humans, plus numerous other haraam and mushtabah ingredients which are all concomitant to processed food and junk ‘food’. But the issue will not terminate nor reach its pinnacle with devil’s meat. The ultimate objective of the stem cell-cloning technique is to manufacture people. And, this satanic goal will be achieved. This devilish technique is the prelude for this objective.

According to the Hadith, the era in close proximity to and preceding Qiyaamah will see mind boggling strides in technology. Since the ultimate and everlasting abode of these atheist scientists is Jahannam, Allah Ta’ala will grant them great freedom to successfully employ their technology to even produce lab-people. Perhaps fiction too has not contemplated this scenario. They will produce hybrid pig-men, rat-men, donkey-men and real devil-men. The following press report provides a glimpse into the Satanist conspiracy of taghyeer li khalqillaah. 



Report by Sapa-AFP


THE first of five women impregnated with cloned embryos is due to give birth to a baby girl by the end of the year, a member of the controversial Raelian movement said yesterday.

“We have five pregnancies under way of which one is almost due. We will have the first (baby) soon,” said French scientist Brigitte Boisselier, managing director of the group’s Clonaid project.

Miss Boisselier declined to give an exact date of birth, but said the baby was due sometime before the end of the year.

Two US couples, two Asian couples and one European couple are involved in the project. One of the American couples was expecting the first birth, a baby girl.

The Raelians, who claim 55 000 followers worldwide, believe that life on Earth was established by extra-terrestrials who arrived in flying saucers 25 000 years ago, and that humans themselves were created by cloning. The movement’s founder, Rael the former French journalist Claude Vorilhon – lives in Quebec. He describes him-self as a prophet in the line of Moses or Muhammad, and claims that cloning will enable humanity to attain eternal life.

In Rome on Tuesday, Italian gynaecologist Severino Antinori said the world’s first cloned human being, a boy, would be born in January.

Dr Antinori said the mother, in the 33rd week of pregnancy, and the 2.7kg male foetus were doing well. He said provocatively that human cloning opponents would have only their own moral outrage for comfort.

The alleged fruit of his plunge into uncharted scientific waters was announced at a press conference in the Italian capital, though scientists and respected periodicals like the New Scientist derided him for failing to provide any proof for his claims.

Asked about the pregnancy, he said: “There are no problems,” adding enigmatically that he had made a “scientific and cultural” contribution to the project, but was not in charge.

Dr Antinori, 57, shot to notoriety in 1994 when he helped a 63-year-old woman who was already a grandmother to become pregnant at his Rome fertility clinic. Later he pioneered the use of mice to incubate the sperm of men with poor fertility. 

Other cloned babies are set to follow within about a month of the first, he said, confirming that two other women are pregnant with cloned embryos – one them in the 28th week and the other in the 27th.

The gynaecologist appeared content to remain vague on the progress of the pregnancies. In May, 27 weeks ago, he said one woman was in her 10th week, which would make her due about now. Asked about this discrepancy, he avoided the question.

Scientists who question Dr Antinori’s claims include Ian Wilmut, who successfully cloned the first mammal, Dolly the Sheep, in Scotland.

Dr Wilmut cast doubt on Dr Antinori’s previous claims to have cloned pigs and primates, saying he had never submitted his work to scrutiny from peers, or published his methods in a scientific paper.

Some other headlines

➡ A Stem-Cell First. Using the Dolly method on human cells

➡ Cow eggs give cloning techniques a new twist

➡ Pig clones could lead to organs for people


Lab-meat or cultured meat, more correctly, devil’s meat is HARAAM. The Asbaabul Hurmat (factors of prohibition) of devil’s meat are:

(1) The very concept of producing meat unnaturally is satanic and haraam.

(2) The stem cell technique is haraam.

(3) The technique is a glaring act of taghyeer li khalqillaah. It is a satanic technique to change the natural forms of creation.

(4) The devil’s meat will be a compound of numerous haraam and mushtabah ingredients.

(5) Whatever is acquired unnaturally, in conflict with the system created by Allah Ta’ala, must necessarily have harmful consequences for mankind. Harm (Dharar) is a factor of prohibition in terms of the Shariah.

The ‘muftis’ who will halaalize devil’s meat are morons following in the footsteps of shaitaan.

Warning Muslims of the danger of following Iblees, the Qur’aan Majeed says:

“O People! Eat from the earth that which is Halaal and Tayyib, and do not follow in the footsteps of shaitaan. Verily, he is for you an open enemy. Verily, he instructs you with only evil and immorality, and to say about Allah what you know not.” (Al-Baqarah, 168 and 169)