Category Archives: Basic Islamic Laws

Islamic Ruling about Yoga

Question: Is it permissible for us as Muslims to practice yoga, as it is originally a kind of Hindu worship?


Praise be to Allaah.


There are differences of opinion among contemporary scholars on the ruling on practising yoga. Some of them are of the view that it is not allowed at all, others are of the view that it is permissible without any reservations. Yet others differentiated between some of its practices and others; they allowed those that are in accordance with shari‘ah and forbade those that are contrary to it. 

None of them denied – as far as we know – that the origin of this practice stems from idolatrous Hindu beliefs then Buddhism. Hence those who allow it in all cases took away from it anything that has to do with beliefs and spiritual matters, and passed the ruling on it on the basis that it is regarded as physical exercise. Those who forbade it did so because of its religious origins and the resemblance to those idol worshippers, and because of the harm it causes to the body, and other reasons. As for those who differentiate between one type and another, their opinion is not acceptable because it is not possible to eliminate the bad and because people are not able to distinguish between what is permissible and what is forbidden in it. 

So it is both spiritual and physical exercise which was originally aimed at reaching oblivion and entering into a state of connection with God!

In the book al-Yoga wa’l-Tanaffus (yoga and breathing) by Muhammad ‘Abd al-Fattaah Faheem (p. 19), it says: 

“Yoga in the sacred Indian language means union and contact with God, i.e., union between the body, the mind and God which helps man attain knowledge and wisdom and develops his thought by developing his knowledge of life; it protects him from sectarianism, religious fanaticism, narrowmindedness and shortsightedness when searching; it makes him live a life of contentment both physically and spiritually.” 

In al-Mu‘jam al-Falsafi by Jameel Sulayba (2/590) it says:

“Yoga is a Sanskrit word which means union; it is used to refer to a kind of spiritual exercise that is practised by the wise men of India for the purpose of union with the universal spirit. Yoga is not a school of philosophical thought; rather it is an artistic way of doing some exercises that release the soul from physical and mental gravity and take it step-by-step towards reality. The Yogi is the wise man who practices this way.” End quote.

Both quotes taken from Mazaahirat al-Tashabbuh bi’l-Kuffaar fi’l-‘Asr al-Hadeeth wa Atharuha ‘ala al-Muslimeen.

In the definition of Yoga we see that it means union, i.e., union of man with the spirit, which is the universal spirit, by which they mean God. Hence the aim of this practice is to be a way of combining all other religions. Dr Ahmad Shalabi – who is a specialist in the religions of India – says:

“The union of Buddha with the Hindu gods is nothing but a return to belief in ‘Jnana Yoga’ i.e., the ‘path of knowledge’ which sees truth in all religions and philosophies. But this truth is only a particle of the greater, complete truth. This school of thought does not object to any religion or philosophy; it thinks that any religion or philosophy is not everything and is not the whole truth. The one who believes in this way of thinking does not belong to any religion or school of thought, because he regards the followers of all different religions as his brothers, no matter how they differ. So Jnana Yoga is a way that encompasses all beliefs and refuses to be restricted by any of them. We should highlight the fact that propagating and promoting this way of thinking is aimed at fighting Islam indirectly. I have seen these attempts in several countries. Islam is the force that defeated both Christian and Buddhist missionaries, so if they can manage to divert people in one way or another – even in the name of Jnana Yoga that encompasses all beliefs and does not restrict itself to any one of them – that is a great victory for them. After they have managed to divert the Muslim from Islam at the end of this smart trick, then it is possible to make him doubt and then pull him into another sphere. So let the Muslim beware of Yoga and its trickery and those who promote it.” [Adyaan al-Hind al-Kubra , p. 174]

We think that forbidding it altogether is the correct approach. We have studied the words of many concerning this practice, and we have decided to sum up the comments on it from a book that deals specifically with the ruling on this practice, by a writer whom we trust with regard to his methodology and beliefs; he is a doctor who knows what he is saying when he criticises it even from a health point of view. This writer is Dr Faaris ‘Alwaan and his book is called al-Yoga fi Mizaan al-Naqd al-‘Ilmi , which was published in Cairo. Everything that we will quote below is from this book, but it should be noted that we cannot quote everything that it says in the book. Hence we will limit it to a definition of this practice and the discussion of the Islamic ruling on it; whoever wants to know more may refer to the book.


What is Yoga?

Yoga means union; one of its prominent teachers says that it is union of man with the spirit.
Yoga involves various exercises and rituals, but the most important and most famous of them is an exercise called Surya Namaskar [known in English as the “Sun Salutation”], which means in Sanskrit: “prostration to the sun on eight parts of the body”. And they defined these parts as the two feet, the two knees, the two hands, the chest and the forehead.

It is preferable for the one who practices yoga to be naked, especially the chest, back and thighs; to face the sun when it is rising and when it is setting if he wants Yoga that is sound and beneficial; and to fix his gaze and focus his attention on the disc of the sun, and be attached to it completely, which includes his body, his faculties, his mind and his heart. If he is in a built-up area and cannot see the sun, he is allowed to draw the disc of the sun in front of him on the wall. One of them said: If the one who is practising yoga is a believer in a religion and is concerned about committing an act of disbelief, there is nothing wrong with him drawing any image in front of him and focusing on it completely!

Yoga also includes pondering one’s body deeply and thinking of and examining every part of the body, starting with the toes and going up to the head when waking up and before getting up from one’s bed, and doing the opposite, from the head down to the toes just before sleeping, and it is not allowed to forget or be distracted from this important task!

Whoever wants to benefit from yoga should also be vegetarian.

And he has to repeat specific words out loud whilst doing these exercises. These words are called mantras, the most famous of which are the beeja mantras, which are hram, hreem, hraim, hraum, hara. Some syllables are also repeated in yoga, such as Aum (or Om).

In addition to that, it is essential to repeat the twelve names of the sun, because this is a major and important part of Yoga.

Names of the sun include:

Rafanama, which means, “I bow my head to you, O one whom everyone praises.”

Suryanama, which means, “I bow my head to you, O guide of all.”

Bahaanafinama, which means, “I bow my head to you, O bestower of beauty.”

Safeetarnama, which means, “I bow my head to you, O bestower of life” etc.

And they claim that this repetition is very beneficial.

One of those who practices yoga says that he wakes up at 3.30 a.m. and continues practising yoga and offering its special prayers until 6:15 a.m. And in the evening he does the same thing from 6 p.m. until 6:30 p.m.

Thus he spends three and a quarter hours every day practising yoga, and he says that some of them spend more time than that, claiming that the more time they spend on it the more beneficial it is. [Al-Yoga fi Mizaan al-Naqd al-‘Ilmi , p. 13-18]


The Islamic ruling on practising yoga

To sum up, it is not permissible for the Muslim to practice yoga at all, whether he does it on the basis of belief or imitating others, or because he is seeking a particular so-called benefit. That is due to a number of reasons which we may conclude from what is mentioned above, and which we will sum up as follows:

1. Because Yoga is contrary to Tawheed and involves associating other deities with Allah, may He be exalted, and because it involves prostrating to the sun and repeating its names.

Allah says (interpretation of the meaning):

“Say (O Muhammad): I am commanded only to worship Allaah (Alone) and not to join partners with Him” [al-Ra‘d 13:36]

“If you join others in worship with Allâh, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers”
[al-Zumar 39:65].

2. Because it involves imitation of idol worshippers and resembling them, and the Prophet (blessings and peace of Allah be upon him) said: “Whoever imitates a people is one of them.” Narrated by Ahmad, Abu Dawood and al-Tabaraani from Ibn ‘Umar (may Allah be pleased with him).

3. Because some of its practices are harmful to most people and lead to serious health consequences for them. Some of its practices involve sitting in a very strange and shameful way, and sitting in a lazy way, oblivious to what is going on around one. This is also harmful from a health and psychological point of view. The Prophet (blessings and peace of Allah be upon him) said: “There should be neither harming nor reciprocating harm.” Narrated by Ahmad and Ibn Maajah from Ibn ‘Abbaas (may Allah be pleased with him).

4. Because it is a waste of time doing something that does not bring anything but harm and loss in this world, and calamity and despair in the Hereafter. The trustworthy Messenger (blessings and peace of Allah be upon him) said: “A person’s feet will not move on, on the Day of Resurrection, until he has been asked about four things: his life and how he spent it, his knowledge and what he did with it, his wealth and from where he acquired it and on what he spent it, and his body and how he used it.” Narrated by al-Tirmidhi from Abu Barzah.

5. Because it is a clear call to imitate animals and detracts from human dignity, such as: adopting nakedness, resting on all fours in most of the exercises (Surya Namaskar or sun salutation) and the special posture in the third and eighth exercises.

6. Because many of those who tried to practice what is called scientific yoga or behavioural therapy fell into the pit of drugs and addiction, and this remedy has been proven to be ineffective and of no benefit.

7. Because it is based on lies and charlatanry; its promoters rely on deceit and twisting the facts in spreading it. Thus it attracted the attention of a large number of those who are simple-natured and many of those who are weak in faith.

8. Because a few of those who practice yoga or some other esoteric or deviant trends may perform extraordinary feats, people are deceived by it. But in most cases they are only using devils among the jinn as in the case of magic and so on, and this is haraam according to Islam.

9. Most of the advice given by the promoters of yoga is harmful to the individual, including the following:

(a) Nakedness and what it causes of cultural, sexual, psychological and physical diseases.

(b) Exposing the skin to the sun. We have seen the harm that this causes, especially when there is lengthy exposure to the sun.

(c) Fixing the gaze on the disc of the sun, which causes severe damage to the eyes.

(d) Encouraging a vegetarian diet for which Allah has not revealed any authority. [Al-Yoga fi Mizan al-Naqd al-‘Ilmi, p. 84-86]

And Allah knows best.

From islamqa.


Fireworks – Artefacts Of Iblees

Question: Is it permissible to sell fireworks? A Mufti says that there is ‘leeway’ for selling fireworks. He basis his ‘leeway’ on the fact that fireworks can be used for SOS flares. Is his argument valid? Please comment in detail.

ANSWER (By Mujlisul Ulama): How is it possible for any ‘leeway’ in a horrendously satanic haraam activity such as fireworks? A Muslim with healthy Imaan only has to follow Rasulullah’s command: “Seek a fatwa from your heart.”, and he will readily understand that there is absolutely no leeway for permissibility in buying, selling and playing with fireworks.

The factors which render fireworks haraam are glaringly conspicuous. It indeed boggles the mind that a Mufti is able to   mislead the unwary and the ignorant by saying that there is ‘leeway’ in fireworks. Among the   factors of hurmat which render fireworks haraam beyond any vestige of doubt are:

1) Shaitaani Israaf. Who is the Muslim who fails to understand the villainy and notoriety of sending up in flames and bangs the ni’mat of wealth bestowed by Allah Ta’ala? Once Rasulullah (Sallallahu alayhi wasallam) said to Hadhrat Umar (Radhiyallahu anhu) that on the Day of Qiyaamah he will be questioned about even the dates he consumes. Then Nabi-e-Kareem (Sallallahu alayhi wasallam) recited the Aayat: “And most certainly on that Day will you be questioned about the bounties (of Allah Ta’ala).”

Literally, fireworks is burning out the ni’mat of money, and this renders the destroyer and the ingrate the brother of Iblees as mentioned in the Qur’aan Majeed: “Do not be wasteful, for verily the wasters are the brothers of the   shayaateen, and shaitaan unto his Rabb was ungrateful.” Thus, those who send their money to Jahannam via the medium of fireworks are just as ungrateful to Allah Ta’ala as Iblees.

2) Fireworks are purely Tashabbuh bil kuffaar. It is a satanic activity initiated by kuffaar – Hindu mushrikeen and Christian kuffaar. Imitating the kuffaar is a major sin and could even deliver one to the brink of kufr.

3) Aggravating the Tashabbuh is the fact that fireworks generally as observed by the ignorant masses are resorted to on the occasion of Diwaali, Guy Fawkes, and in India even on the glorious auspicious Night of Laylatul-Baraa’t.

4) The seller of fireworks is worse than the actual perpetrators, for he arranges, brings together and prepares a whole community of juhala to indulge in this satanism. He needs to be impaled, executed and his corpse left on public display for days. He is the chief agent of shaitaan. He leads the   ignorant and unwary servants of Allah Ta’ala along the pathway to Jahannam where he will see and   suffer the real fireworks of Allah’s Athaab.

5) The time for this satanistic display is the night when Allah Ta’ala descends to the Fourth Samaa’ and calls out to His servants to seek His special mercy and forgiveness. At this auspicious time, the ignorant Muslims are worshipping Iblees with their firework-jahannami displays and indulgences.

Rasulullah (Sallallahu alayhi wasallam) even forbade unnecessary conversation after Isha’. Allah Ta’ala has created the night primarily for rest, sleep and ibaadat. But the Mufti Sahib grants ignorant Muslims latitude and ‘leeway’ to indulge in shaitaaniyat during the holy moments of the night time.

6) Fireworks are not maal (tangible commodity) which could be merchandise for sale. The sale itself is baatil. The proceeds of fireworks are haraam. But the maajin (moron) muftis of this era in which jahl-e-murakkab (compound ignorance) preponderates, will dig out some obscurity to halaalize baatil.

7) Every year we have reports of injury to people and animals caused by the reckless shaitaaniyat of those intoxicated with satanism when they indulge in fireworks.

These are some reasons for the total and absolute prohibition of fireworks. It is indeed lamentable that an article has to be written   to induce understanding of an issue whose prohibition to understand is as simple as the prohibition of riba, pork, liquor, gambling and all major sins. May Allah Ta’ala remove the cobwebs from the brains of molvis who see ‘leeway’ in fireworks, alcohol, pictures of animate objects, carrion and the plethora of   western sins which the maajin characters are halaalizing on the basis of such ta’weel which is absolutely baseless, stupid and ludicrous. 

Thus, the SOS ‘daleel’ is pure, silly rubbish by which the mufti   advertises his jahaalat. Every moron knows that the millions of rands of fireworks of a great variety are not for SOS purposes. How can a mufti acquit himself so stupidly to disgorge the SOS trash to explain the varieties of haraam fireworks with which adults and children play and burn in the streets on Diwali and Christmas occasions? Indeed the brains have become vermiculated by shaitaani manipulation. 

SOS flares are rare episodes occurring in mid-ocean where no soul exists and no one is aware of. When mention is made of ‘fireworks’ every jaahil understands that the reference is not to SOS flares, but to the artefacts of Iblees for Diwali and Guy Fawkes and similar other kuffaar occasions.

The Shariah’s View on Voting in Democratic Elections

By Majlisul Ulama

Democracy is a kaafir system.The laws fabricated by this system are in conflict with the Shariah. When one votes in this system, one is appointing/electing a person to fabricate/make laws which are in conflict with the Shariah. It is therefore not permissible to vote in such elections. The Qur’aan Majeed states: “And, those who do not decree according to that (Shariah) which Allah has revealed, verily they are the kaafiroon.” However, if the situation in a country requires Muslims to vote for their own safety and welfare, then it will be permissible.

For example, in India, the Congress Party is a secular organization which pledges freedom of religion while the extremist Hindu Party has sworn to convert Muslims to Hinduism and to transform the Musaajid into temples of idolatry. Furthermore, the Hindu extremists are behind the riots which lead to the slaughter and destruction of Muslims. In such a scenario it is necessary for the Muslims to vote for the secular party which is not hostile to Muslims. Such voting will be with the intention of securing the safety of Muslims, and not for the purpose of being participants in the kufr law-making process.

If circumstances demand, there is scope for permissibility. But Muslims may not become part of the law-making process of the country. If there are Muslim members of parliament, it will be haraam for them to vote for any legislation which conflicts with the Shariah. If they do, they lose their Imaan, and this is precisely the status of most ‘Muslim’ members of parliament in all the countries,whether Muslim or non-Muslim. They all are murtads.

Tadaawi Bil-Haraam — Medical Treatment with Haraam and Filth


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

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

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

Please comment on this confusion.

ANSWER (by Mujlisul Ulama):

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

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

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

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

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

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

(2) The total unavailability of a halaal medicine.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

Sanctity Of The Human Body in Islam

Some concerned Muslim medical students studying abroad in Dublin, Ireland have posed the question of experimentation and mutilation of dead human bodies. The article appearing hereunder is pre­sented for better understanding and greater clarification of this question.

By Mujlisul Ulama

INSAAN or man is the highest and the noblest of Allah Ta’ala’s creation. His importance and rank is such that Allah Ta’ala has created the entire universe. for his sake and made subservient to man all forces of nature. The Quraan Shareef is very explicit in making this claim. The elevated rank of man has been emphasised by Allah Ta’ala command­ing the Malaa-ikah to pro­strate in the presence of Adam (alayhis salaam), pro­genitor of the human race. And, what more can illu­strate the reverence of man than the following verse of the Quraan Shareef:

“And, remember when Allah said to the Malaa-­ikah: Verily, I shall be creating a Representative on earth…”

The entity of “INSAAN” consists of physical body and celestial soul (Rooh). Both these constitute inte­gral, and essential parts of this being known as man. The physical body minus the soul, by virtue of it be­ing a fundamental consti­tuent of Insaan deserves all the respect, dignity and re­verence Islam commands for the total “Insaan”, i.e. man-body and soul. Allah Ta’ala has commanded that we show respect and reverence to not only the dead body of man; but to even the nails’ and the hairs which are removed. These too can­not be discarded in dis­respect. The nails and hair even have to be buried. Be­cause of the great respect Islam orders for man, all forms of uses and benefits from the human body (dead body) or from any part of the human body are for­bidden. The Shariah de­crees:

“It is Haraam to derive any benefit fuse) from the hair of man, and from all his parts be­cause of the reverence (or respect) of man. But, his hair, his nails and all parts of him shall be bu­ried.”   [SHARHUL MUSLIM-NAWAWI]

So great is the respect Is­lam orders us to show man that long after his death when he has disintegrated and transformed into soil, the Shariah commands that when we pass by his grave we should not trample or to “mutilate” this man’s grave then the degree of unlaw­fulness for “mutilating” his body is emphasised to a far greater extent. The elabo­rate measures  – rituals, and practices — designed and or­dered by Islam to be ob­served in the burial of dead human bodies all impress the great reverence and sanctity of the human body – that the body of man is an object of respect; that it should not be disrespected in any way, leave alone mu­tilation suffered at the hands of experimentation. The following extracts from the Islamic Law Books illu­strate the great treatment of respect and reverence meted out by Islam to the human body.

“And, when the person dies, his jaws are to be tied and his eyes to be closed… In this (ac­tion) is the maintenance of man’s beauty,-eit is recomended (Mustahsan, i.e. meritorious) to do so.” [HIDAAYAH]

Immediately upon death the jaws are to be tied with a ribbon and the eye-lids to be closed to prevent the un­seemly sight of a gaping and gazing dead body.

“(While giving the dead body a bath) they should cover the body’s privacy with a cloth, so as to fulfil the compulsory duty of concealing the `satr’ (private parts).” [HIDAAYAH].

The dead body is an ob­ject of high reverence, hence Islam commands it be treat­ed with respect by bathing it ceremoniously and even concealing the private parts of the dead body from the sight of the living.

“The table (on which the body shall be laid) is to be perfumed… be­cause this is part of the respect (and reverence) which is to be shown to the dead body.” [HIDAAYAH]

itr – perfume for the dead. The senses – physical senses – ­are dead as well. Of what use then is the act of per­fuming the dead? Allah Ta’ala desires us to respect that vehicle — the human physical body — which was the receptacle of the cele­stial soul for which Allah Ta’ala ‘created the entire universe.

“Hunoot (a kind of per­fume) shall be rubbed onto his (the dead body’s) head and in his beard, and camphor shall be rubbed on those parts of the -body which touched the ground in Sajdah because this is deserving of greater re­spect.”   [HIDAAYAH]

In explaining the reason for the unlawfulness of uti­lizing the skin of man for any purpose, the authorita­tive Law Book of Islam SHARHUN NIQAAYAH, states:

“… so that mankind do not become audacious in disrespecting that object (human body) which Al­lah Ta’ala has revered, by using its parts (organs, hair, nails, etc.) And, be­cause it is not permissi­ble to derive benefit from it (human body) because of his reveren­ce.”

The above are merely a few examples of respect for the dead body. A host of rules; all indicating and em­phasising the great respect and reverence of the dead body, is related to the treat­ment of the dead body from the time man dies un­til after burial.

So high is the regard for the body of man that Is­lam commands that it could not be used for even saving life. The Law Books of Islam state that if two people are lost or stranded in some remote part and one is on the verge of dying due to starvation it is not lawful for the one to dis­member or cut part of his flesh to feed his companion so as to save his life. This is so, despite the fact that Islam makes lawful even the eating of swine flesh when one is reduced to such dire straits of starvation.

No matter how great the advantages to medical science the experimentation and mutilation of human bodies may be, Islam does not condone this sacrilege inflicted upon an object which Allah Ta’ala Himself respects and commanded mankind to revere. The physical body is not the property of “INSAAN”; it does not belong unto him; therefore he has no right to misuse this vehicle assigned to his care for a while. The human body is a sacred trust which Allah Ta’ala has given man, hence he cannot destroy it by suicide, by donating it and by mutilat­ing it.

It has to be conceded that the purpose underlying the “mutilation” of dead bodies by medical science is noble, but Islam does not justify and legalise all means for the attainment of a noble and a laudable pur­pose. All means unlawful in Islam are to be shunned in our endeavours to attain our noble goals. And, expe­rimentation with dead man bodies is a method un­lawful in Islam.

The Significance and Importance Of A Name in Islam

By Mujlisul Ulama

Rasulullah (sallallahu alayhi wasallam) emphasised the importance of beautiful names for children. The importance which the Shariah attaches to beautiful and pious names is of such a degree that Rasulullah (sallallahu alayhi wasallam) would change the bad name of even an old man.
A beautiful name exercises a spiritual influence and impression on the character of the person concerned. Similarly, an evil name has its evil influence on a person.

A beautiful name is among the Huqooq (Rights) which the child has over his/her parents. When parents fail to uphold this right, the child has a claim against them for this failure.

A ‘beautiful’ name in Islam does not refer to names which sound fanciful to the modern ear nor does a beautiful name mean a modern name or a name which is new to the ear. A beautiful name is the name of Islam’s pious and saintly personalities, i.e. the names of the Ambiya, Sahaabah and Auliya. Newly fabricated names can never be the same nor exercise the same beneficial spiritual effects as the old names of the Ambiya, Sahaabah and Auliya even if such new names have good meanings.

Food for the thought of the Mu’min is: Why would a Muslim desire a new name in preference to the names of the Ambiya, Auliya and Sahaabah? If a Mu’min is true in his claim of love for the Ambiya and their close followers, then why will he/she search for the names of non-entities, the names of Fire-Worshippers, the names of fussaaq, fujjaar and the non-sensical names of just any Tom, Dick, Harry and Jane simply because the names appear to be nice-sounding to the modern ear? Remember that even if a name of a pious Muslim is kept with a wrong or un-Islamic niyyat, then that name too will be a bad name, e.g. naming one’s son after some sportsman or sportswoman. Even if the name by itself is good, the impure niyyat destroys the barkat of the good name. The fisq and fujoor of that faasiq/faajir person will rub off to a degree on the akhlaaq (moral character) of the one bearing the name.

Thus, it is haraam to keep names such as Parvez, Imtiaz (after the cricketer), Mehboob (after the film-producer), Zareena, Zaranov, Farah, Parveen, etc. 

While it is only right and respectable to ask the senior in the family to choose a name, the first right of choosing a name for the child belongs to the mother. It is she who has borne the baby in travail upon travail. Her wish and desire in choosing her baby’s name should be respected if she observes the limits of the Shariah in choosing a name.


Islam emphasises the adoption of an Islamic identity. It is imperative in terms of the Shariah that a Muslim be identified and recognized from his external appearance as well as from his name.

It was the practise of Rasulullah (sallallahu alayhi wasallam) – the Holy Prophet of Islam – to change the name of any Muslim if he considered such name to be unbecoming of a Muslim. A name which creates the impression that its bearer is a non-Muslim is not permissible.

According to Islamic teaching, a name, i.e. an Islamic name, has spiritual effects which exercise good moral influence on the person bearing the name. Such significance Islam accords to only Muslim names – the names which were borne by the Messengers of Allah, by the Sahaabah and the great Auliya (Saints of Islam). Since the names of these august personalities are blessed, they bring along with them blessings for the person who is thus named.

Islam proscribes the keeping of meaningless names and names having bad connotations.

The name which a Muslim keeps indicates the religion he is aligned to. If he has a name which non-Muslims keep, other Muslims cannot identify him from such un-Islamic name. If a Muslim with an un-Islamic name dies in a strange place where he has neither friends nor relatives, he will be deprived of the last Islamic burial rites and prayers which are compulsorily discharged when a Muslim is laid to rest. But, if his identity document reflects an Islamic name, the Muslim community is under Islamic religious obligation to attend to the funeral and burial rites of the stranger. The keeping of an Islamic name, is, therefore, an utmost necessity.

The Holy Prophet (sallallahu alayhi wasallam) said: “Whoever emulates a nation becomes of them.” Muslims are not permitted to adopt the ways, styles, customs and appearances of non-Muslims. It is a religious requirement for followers of Islam to adopt a separate identity. Adoption of an Islamic name is one way of identifying with Islam. It is part of Islamic culture to adopt an Islamic name. No American or English non-Muslim will be pleased to adopt the name Abdullah or Muhammad, for example. Similarly, it should be understood that a non-Muslim name is not preferred nor permissible for Muslims.

Reading Newspapers – The Shariah’s Stance

By Mujlisul Ulama

Every Muslim who is still conscious of the Deen and the goals of the Aakhirah will have no alternative other than to concede that almost every newspaper in the country is pornographic. What then is the Shariah’s reaction to reading such evil, satanic slut papers? The practice of Hakimul Ummah Maulana Ashraf Ali Thaanvi (rahmatullah alayh) will throw some light on this question and offer guidance for us.

During the 1930’s newspapers, even kuffaar ones, were exceptionally conservative and dignified. Even kuffaar governments censored and excised moral filth from the papers. A Muslim paper in the Urdu language used to be delivered to Hadhrat Thaanvi (rahmatullah alayh). It was an Urdu paper devoid of pictures and the filthy gossip and slander stories which adorn the slut papers of this era.

Since there is always a need for the Ulama, especially those to whom the community refers for Deeni guidance and Fatwa, to stay abreast with developments, Hadhrat Thaanvi (rahmatullah alayh) permitted the Urdu paper to be delivered to his Khaanqah. However, Hadhrat Thaanvi would not read the paper nor look at it. Hadhrat’s method was to ask one of his mureeds to read out only the headlines of the articles and reports. The mureed would read the headlines and Hakimul Ummat would listen. If any article attracted his attention, he would ask the mureed to read it for him.

After the paper was completed in this manner, Hadhrat Thaanvi would take it away to prevent others in the Khaanqah from reading it. This was the caution which Hadhrat Thaanvi (rahmatullah alayh) had adopted with regard to newspapers which were completely bereft of the filth, muck, slut and pornography in which almost every newspaper excels today.

Undoubtedly, it is haraam to allow children to read these pornographic papers. Also for adults it is not permissible to relish and derive pleasure from the haraam pictures, and from the gossip and slander stories. In fact, it is not permissible to introduce these papers into the home. A man should feel ashamed of bringing home a paper in whose pages pornographic pictures are splashed. He has a wife, daughters and sons at home. Only a dishonourable husband/father is able to allow his family to daily indulge in zina of the eyes and mind thereby corrupting their spirituality and Imaan. Wives too have become utterly shameless. Like their western kuffaar immoral counterparts, they are able to tolerate their husbands savouring their nafs and contaminating their Imaan with the almost nude pictures of immoral women. They should then not become surprised and despondent when the attention of their husbands is diverted from them to the filthy Aids-Carriers they see in the streets.

These immoral papers should never be left lying around the home. The Malaaikah of Rahmat most certainly do not grace such houses with their auspicious presence. The home then becomes an abode for the shayaateen.