Category Archives: Uncategorized




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

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


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

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

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

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

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

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

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

The Meaning of Salah (Durood) and Salam

[By Mufti Muhammad Shafi’ Uthmani (Rahimahullah)]

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

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

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

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

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


[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.


Our banking details:

Our Nedbank details are:

Mujlisul Ulama of South Africa

A/c no. 1217 040 145

Standford Quarter Branch (code 198765)

Port Elizabeth

(Sorte Code NEDSZAJJ)


Our ABSA Bank details are:

Mujlisul Ulama of SA


A/c no. 40 8255 6635

Port Elizabeth


Our Standard Bank details are:

Account:  MUZO  of S.A.

No:    080645240

Branch Code:  050217

Branch: Berry’s Corner, Port Elizabeth

Depositing from overseas

Beneficiary Bank: Standard Bank

Swift Address/ BIC code: SBZAZAJJ

Beneficiary Name: MUZO of S. A.

Beneficiary Account Number: 080 645 240

BIC Code / Sort Code/ Bank Code/ Clearing system: 051001


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 Jamiatul Ulama Gauteng

The inhabitants (who are Malaaikah) of the first heaven have the forms of a bull. Their commander is called Ismaaeel.

The inhabitants of the second heaven have the forms of horses. They are the army whose commander is the Angel, Dardiyaaeel. Their Tasbeeh is like thunder. Glittering Noor radiates from their mouths.

The Commander in the third heaven is Junjayaaeel. His army of Angels have the forms of birds of a great variety of colours. Every bird has 70 wings.

The Commander in the fourth heaven is Salsiyaaeel. His army of Angels have the forms of eagles. Each one has a thousand wings.

The Commander in the fifth heaven is Samkhiyaaeel. Here the Angels have the forms of small children. Each one of them is aware of seventy thousand languages (in which they recite Tasbeehaat).

The Commander in the sixth heaven is Sooryaaeel. These Angels have the form of Al-Hoorul Eeen (Damsels of Jannat). Musk emerges from their Tasbeeh.

The Commander of the seventh heaven is Beekhaaeel. His army of Angels have human forms. They perpetually seek forgiveness for Bani Aadam (i.e. human beings), and they cry when human beings die.

Some other Hadith narrations indicate other forms of Angels also inhabiting these heavens. It appears that each heaven has different forms of Malaaikah. In addition to those mentioned above, there are also Angels who have the forms of scorpions, humans, Hoor-e-Eeen (Damsels of Jannat), eagles, etc.

Above the seven heavens there is a wonderful creation called Karubi. They are constantly engaged in Tasbeeh. A Karubi dwarfs even the huge Malaaikah. He has 70,000 tongues. Each tongue recites a different Tasbeeh of Allah Azza Wa Jal. The creation of Allah Ta’ala is mind boggling and unfathomable.

In another lengthy Hadith of Rasulullah (sallallahu alayhi wasallam) narrated by Allaamah Jalaaluddin Suyuti (rahmatullah alayhi) the following description of the various classes of Malaaikah (Angels) inhabiting the different levels of the Heavens is given:

1) The first heaven (Samaa-e-Dunya) has been created a powerful solid structure. The inhabitants occupying this heaven are powerful beings having the form of cattle. Each one has wings. Some have two, some three and some four wings.

Their number equals the number of the stars. They perpetually recite Tasbeeh, Kalimah Tayyibah and Takbeer.

2) The Angels inhabiting the second heaven are as numerous as raindrops. They are in the form of scorpions. Neither do they sleep nor pause a moment in their recitation of Tasbeeh.

3) The Angels of the third heaven have human form and they are as numerous as the grains of sand. They perpetually seek refuge with Allah Ta’ala.

4) The Angels inhabiting the fourth heaven are in the form of Hoor-e-Een (Damsels of Jannat). They are as numerous as all the leaves on all the trees. They stand in rows shoulder to shoulder. Some are in Ruku’ while others are in Sajdah. Noor emanating from the Tasbeehaat which they recite permeates the heavens and the earth.

5) The Angels of the fifth heaven are twice the number of the entire animal kingdom. They have the form of eagles. They are engaged in recording divine laws. Some are supervisors of others.

6) The Angels occupying the sixth heaven have the form of beautiful horses. They are called Hizbullaah (The Army of Allah).

7) The inhabitants of the seventh heaven are the Muqarrab Angels. They enjoy a very close relationship with Allah Ta’ala. Among them are the Angels who deliver the manuscrips of deeds. Above them are the Angels who bear aloft the Divine Throne.

Above the seventh heaven is another huge, wondrous specimen of creation known as Karubi. There are many levels among them as well.

‘Abdur-Rahman ibn Auf (Radhiyallahu Anhu)’s Business Strategy

The story of Abd Al-Rahman ibn ‘Awf (Radhiyallahu Anhu)

The story of Abdul Rahman bin Auf (Radhiyallahu Anhu), who was the richest Sahaba reveals his business strategy through which Abd al-Rahman ibn ‘Awf attained a huge net worth.
Abd Al-Rahman ibn ‘Awf (Radhiyallahu Anhu) was one of the very early people who accepted Islam. He is one of those ten people whose entry to paradise was told by Prophet Muhammad (Sallallahu Alayhi Wasallam)

The Net Worth of Abdul Rahman bin Auf (Radhiyallahu Anhu)

When Abdul Rahman bin Auf R.A died, his net worth valued in Gold Coins was three billion one hundred three million Islamic Dinars
(3,103,000,000 – 4.25 gms gold per coin). If the whole wealth is converted into USD then the calculation of Abd Al-Rahman ibn ‘Awf R.A R.A net worth is approximately 4.25 X 3,103,000,000 X 46 = USD 606,636,500,000 .

Bill Gates is the second richest person in the world as of July 2019 and his total net worth is $104 billion while Abdul Rahman bin Auf (Radhiyallahu Anhu) stood at $606 billion.

The story of Abdul Rahman bin Auf (Radhiyallahu Anhu) shows that he was 6 times richer than the Bill Gates. Ever wondered what was the business strategy of Abdul Rahman bin Auf R.A? How did he make all this money? His privileged background was common knowledge as he was the son of a successful businessman, ‘Auf Bin ‘Abd ‘Awf.

Abdul Rahman bin Auf (Radhiyallahu Anhu) was a business sensation

Abd Al-Rahman ibn ‘Auf (Radhiyallahu Anhu) was known as a business sensation; his father saw his abilities early when he had taken him out for his business conferences. It didn’t take much time that he became the most successful entrepreneur of his time.
When Abdul Rahman bin Auf (Radhiyallahu Anhu) arrived in Madina after migration, he had left all his wealth back in Makkah and he had no money at all, so he had to start from the beginning or we could say that start from scratch. In 622 AD, Almost 70 Muslims migrated to Madina with their families.

It was a summer season. In Madina, they stayed with the Ansar in their houses, until they could arrange for their own homes.

Abdul Rahman (Radhiyallahu Anhu) was paired up with Sa’ad Bin Ar-Rabi’ah (Radhiyallahu Anhu). He was one of the well-off men of Madina.

Abdul Rahman bin Auf (Radhiyallahu Anhu) refused a farm as a gift

At that time, Sa’ad (Radhiyallahu Anhu), with big-heartedness and kindness towards his new brother, told Abdul Rahman (Radhiyallahu Anhu), “Dear brother, I have the most money among the people of Madina. I have two farms and two wives. See which farm you like, I shall empty it for you, and I shall divorce the wife out of two who is attractive to you.” It is the generous example of love that Muslims had for each other.

Sa’ad Bin Ar-Rabi’ah was ready to give his wealth and family for the happiness of Allah and offer it to his Muslim brother. Many of the Muslims accepted the division offered to them by their Muslim brothers of Madina, the response of Abdul Rahman bin Auf (Radhiyallahu Anhu) was quite impressive.

It is going to give you goosebumps and you will truly appreciate and respect the will of a Muslim. Abd Al-Rahman ibn ‘Awf (Radhiyallahu Anhu) answered to Sa’ad Bin Ar-Rabi’ah (Radhiyallahu Anhu) by showing great gratitude, “May Allah bless you with your family and money but show me the way where the market is.” He was talking about “The market of Qainuqa”.

Abdul Rahman bin Auf (Radhiyallahu Anhu) never took a Loan

Abd Al-Rahman ibn ‘Awf (Radhiyallahu Anhu) business strategy was not to take a loan or gift from anyone because he had a firm belief that Allah would provide him, and he had trust in his ability that he could earn in the open market by finding opportunities.
Abd Al-Rahman ibn ‘Awf (Radhiyallahu Anhu) was a skilled businessman, trained by his father. Before accepting Islam, he was one of the lucky young men of Makkah who was born with a silver spoon. He had so much experience that he can smell opportunities and see them everywhere.

Abdul Rahman bin Auf (Radhiyallahu Anhu) started his Business Modestly

His passion for seeking opportunities has allowed him to enter the market, use his business wisdom and get benefits from opportunities. After entering the market from which businesses did Abdul Rahman start?
Abdul Rahman bin Auf (Radhiyallahu Anhu) started his trading in a very modest and self-effacing way but he was sharp in scaling the chances he found to convert them into an excellent career of trade progress. He had started his business by selling some yogurt (dried buttermilk), Oil and butter.

Abd Al-Rahman ibn ‘Awf (Radhiyallahu Anhu) started with just 4 Dinars

The initial capital of Abdul Rahman bin Auf (Radhiyallahu Anhu) business was 2 or 4 dinars from where his net worth became $605 billion. Soon he quickly found that horse-trading had a good scope in the market. So he started to trade the horses , he realized that the profit ratio in this business very small due to great and increasing supply and demand.

He expanded his business soon so he started to sell the saddles also for the horses, which was very much money-making business as compared to sell horses. As he bought and traded different commodities, saddles, and horses, due to the volume he turned over, his earnings raised rapidly.

The brighter future turns into a reality when there are cleanliness and purity in your heart, you are doing your trade with honesty and you know how to measure or scale rightly.

From the day one when Abdul Rahman bin Auf (Radhiyallahu Anhu) began his own business in the market of Qainuqa in Madina, Allah Ta’ala blessed him with reward beyond his expectations.

Abdul Rahman bin Auf (Radhiyallahu Anhu)’s Business Strategy

The story of Abdul Rahman bin Auf (Radhiyallahu Anhu) reveals his business strategy which is based upon 3 basic principles.

1. Dealing in Cash

The first principle of Abdul Rahman bin Auf (Radhiyallahu Anhu) business strategy is cash . He always bought goods on cash and sold on cash. (No credit deals)

2. Never wait for the higher profit or never stock things

The second principle of Abdul Rahman bin Auf (Radhiyallahu Anhu) business strategy is he always tried to avoid storage of goods, he sold goods even if he was offered with one penny of profit. It derived a High level of flow of money, so the main emphasis was on making earnings by increasing profits.

3. He always made fair deals
The third principle of Abdul Rahman bin Auf (Radhiyallahu Anhu) business strategy is he never used to hide any fault in his products. If his product was not up to the mark or if there was even a slight fault in his product, he mentioned it in front of his customer.