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[By Maulana Ashraf Ali Thanwi (rahimahullah)]

“If the Shaikh does not rectify any Shar’i contravention which he discerns in his mureed, then he (the shaikh) is a khaa-in (a fraud/abuser of trust). Such a person is not fit to be a Shaikh. When he is unable to cure the mureeds, then why does he become an obstacle in their path? Of what benefit are such guides?

Amaanat (Trust) is not restricted to material objects. The mureeds who are subordinate to the Shaikh are also Amaanat. If the shuyookh are deficient in the Islaah of their mureeds, then they will be frauds. A man who commits fraud in the Deen and Imaan (such as these fraudster shaikhs) cannot be trusted in anything. The shaikhs of today have ruined the Imaan of innumerable people. They conduct themselves in contravention of the Shariah.”

Today, the meaning of Tasawwuf as understood by the motley of quack, bogus and fraud ‘shaikhs’, is thikr, halqah khatm-e-khwaajgaan and acts of bid’ah. With the display of these bid’aat these ‘spiritual’ cranks stay in business to promote themselves as spiritual guides whilst they lack the haziest idea of the objectives of Tasawwuf. The objectives are only Islaah of the nafs (moral reformation) and spiritual elevation in the quest of Divine Proximity. When these quacks themselves are diseased and jaahil, how can they treat the mureeds?

Is it Permissible to pray Tahiyyat al-Masjid during Jumu’ah Khutbah (Friday sermon)?

Allah Taala commands us in the Holy Quraan: “When the Quraan is read, listen to it with attention and hold your peace: that ye may receive mercy.” (Verse 204, Surah Al-A’araaf)

Many commentators like of Mujaahid, Ibn Juraij and Saeed ibnul Musayib (Rahimahumullah) are of the opinion that the above verse also refers to the period of the Jumuah Khutbah and Salaat. (Tafseer Ibn Katheer – vol 2)

Rasulullah Sallallaahu-alaihi-wasallam has also mentioned: “When one of you enters the masjid whilst the imaam is on the pulpit (delivering the khutba) then he should not perform any salaat nor should he speak until the imam completes (the sermon).” (Tabrani)

A hadith in Musnad Ahmad also suggests that when one enters the Musjid for Salaatul-Jumuah and the imaam has already commenced the sermon, then one should sit down and listen attentively to the sermon and not perform any salaat. (Musnad Ahmad pg. 75, vol 5)

The above has been the practise of many eminent Sahaba (Radhiyallahu Anhum) and Tabi’een such as Hazrat Umar, Uthman, Ali, Ibn Abbas (Radhiyallahu Anhum), Imam Malik, Laith, Abu-Hanifa, Thawri, Ibn Sireen (Rahimahumullah). (Sharh Muslim – Pg 287, vol 1 / Musannaf ibn abi Shaibah Pg.20, vol 2)

However, Imaam Shafie and Imaam Ahmad bin Hanbal (Rahimahumullah), are of the opinion that it is mustahab (preferable) for one who arrives after the imaam has commenced his sermon to perform his Tahiyyatul-musjid. (Sharh-Muslim- Nawawi p.g 287) They have based their view on the strength of an incident that
occurred with Hazrat Sulaik Al-Ghatfani (Radhiyallahu Anhu). Hazrat Jabir (Radhiyallahu Anhu) narrates that Sulaik Al–Ghatfani entered whilst Rasulullah Sallallaahu-alaihi-wasallam was delivering the Friday sermon and sat down. Rasulullah Sallallaahu-alaihi wasallam enquired of him if he had performed his salaat. When he replied in the negative, Rasulullah Sallallaahu-alaihi wasallam then ordered him with the following: a) to stand up b) perform 2 rakaats  (nafl-salaat) c) keep the salaat brief. [Kitaabul-Jumuah – Sahih Muslim P.g 287, Vol-1].

The majority of the scholars who do not hold the same view as Imaam Shafie & Ahmad bin Hanbal (Rahimahullah), explain the above hadith to be a special case concerning Hazrat Sulaik (Radhiyallahu Anhu) only. This line of reasoning has been supported by a narration of Hazrat Abu Saeed Al-Khudri (Radhiyallahu Anhu) that Rasulullah Sallallaahu alaihi wasallam had ordered him to offer his 2 rakaats of salaat. He (Sallallaahu-alaihi wasallam) encouraged the sahaaba to be charitable towards him, upon seeing his down-trodden condition. (Kitaabul-Jumuah, Nasaai -Pg.208, vol 1) Hence the deduction of these scholars indicates that the reason for Rasulullah Sallallaahu-alaihi wasallam’s ordering him to perform his salaat was for the sahaaba to notice his pitiable, poor and downtrodden condition. In this way Rasulullah Sallallaahu-alaihi wasallam encouraged charity towards him.

Notwithstanding the above incident, Rasulullah Sallallaahu-alaihi Wasallam never commanded any other latecomer to stand up and perform his tahiyyatul-musjid, as he commanded Hazrat Sulaik (Radhiyallahu Anhu). There are many incidents which substantiate this view, where a late comer was not commanded by Rasulullah Sallallaahu-alaihi wasallam to offer his salaat. To the contrary he was instructed to sit down and not cause any inconvenience to others. (Nasaai- p.g 207 ) Some narrations also mention that Rasulullah
Sallallaahu-alaihi wasallam stopped his sermon, waited for Hazrat Sulaik (Radhiyallahu Anhu) and resumed his sermon after he had completed his salaat. [Musannaf ibn Abi Shaiba-pg.20-vol2)]

This clearly indicates that Hazrat Sulaik (Radhiyallahu Anhu) did not perform his 2 rakaats during the sermon. Rasulullah Sallallaahu-alaihi wasallam had also asked him to make his salaat brief (whilst he waited for him). This also emphasizes the importance of listening to the sermon. In fact Rasulullah Sallallaahu-alaihi wasallam prohibited any other activity during the sermon, so that one listens to the advices of the sermon. Even commanding someone with good during the sermon was prohibited, although it is normally wajib act. Hence, if a wajib act was not permitted,then how will a nafl act be given preference over it? [Al-Bahr-ur-Raaiq p.g 271
vol 2]

From the above, it can be concluded that it is advisable for the latecomer to sit down and listen to theFriday Sermon and not to engage in any nafl salaat. This viewpoint is strongly supported by the majority of the eminent and pious predecessors.Even, great scholars like Imaam Shafie & Imaam Ahmad
bin Hambal are of the opinion that at the most, it is sunnat (and not compulsory) for the latecomer to perform the tahiyyatul-musjid , during the sermon. [Al-Fiqhul-Islaami wa Adillatuhu – p.g 297 vol 2]

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

The Recommended Method of Handshake

Shaking hands when meeting and greeting is part of the Islamic etiquette and is strongly recommended by all the four schools of jurisprudence. There are various hadiths mentioning its virtues. Handshaking is termed as ‘Musafaha.’

Handshake is accepted if it is done with only one hand.

The definition of Musafaha is to place one’s inner palm into the inner palm of another. [See: Lisaan al-‘Arab 7/356]

However according to the Hanafi and Maliki schools, the Mustahabb (preferable) way of handshaking is to use both hands, clasping your right hand into the right hand of the person you are greeting while placing your left hand on the outside of the other person’s right hand. [See for example: Ibn ‘Abideen, Radd al-Muhtaar 6/381]

This is also the view of Imam Al-Bukhari and the majority of the scholars. [See for example: Al-Uthmani, ‘Ilā as-Sunan 17/467]

Imam Al-Bukhari included a chapter in his Sahih bearing the following title:
“The chapter of [shaking] with two hands (bil yadayn). And Hammaad ibn Zayd shook hands with Ibn al-Mubaarak using two hands.” [Al-Bukhari 8/59]

He quotes the following hadith:
‘Abdullah ibn Mas’ud (radhiyallahu anhu) said: “The Messenger of Allah (sallallahu alayhi wasallam) taught me the Tashahhud, while my palm was between his two palms (Kaffayhi), as he used to teach me the Sura from the Qur’an…” [Al-Bukhari 6265]

Imam Al-Bukhari also cited the following hadith:

‘Abd ar-Rahman ibn Razeen said:
“We passed by Rabza. It was said to us:
“Here is Salama ibn al-Akwa.”
I went to him and we greeted him. So, he took out both of his hands (yadayhi) and said:
“I pledged allegiance (bay’a) to the Prophet of Allah (sallallahu alayhi wasallam) with these…” [Al-Bukhari, Al-Adab al-Mufrad 976]

These narrations clearly show that the Prophet (sallallahu alayhi wasallam) and the pious predecessors were using both hands in Musafaha.

Imam Ibn Battal in his commentary said:

“Using both hands is the most complete way of handshake and according to the scholars it is Mustahabb.” [Sharh Sahih Al-Bukhari 9/45]

Imam Al-Kashmiri said in his commentary of Jaami’ At-Tirmidhi:

“Abdullah ibn Mubaarak met Hammaad ibn Zayd and they shook hands. This act is valid with one hand, but is more complete with two hands.” [Al-‘Arf ash-Shadhi 2/101]

It is stated in Al-Fatawa al-Hindiyya:
“Handshake is permissible and its Sunnah method is to place one’s hands in the hands of another without any barrier, such as a piece of cloth in between.” [Al-Fatawa al-Hindiyya 5/369]

Shaykhi Zaada said: “The Sunnah in handshake is with both hands.” [Majma’ al-Anhur 2/541]

Shaikh Ifran Nauyock
Al-Kawthari Academy (Mauritius)



(1) An Islamic organization called Youth of Ubuntu (Y.O.U) in Uitenhage has been doing Qurbani for 2/3 years now on their farm which is also a boarding home for their underprivileged students. During the time of Qurbani, the men and young boys challenge each other to catch the sheep making it like a sport, thereby causing distress to the sheep.

Thereafter the sheep are being slaughtered in front of one other. The women and families who paid for their qur’baani sheep come to witness their sheep being slaughtered. Men and women stand together, all dolled up in their ‘eid’ garb. There are also tables and chairs with cakes and savouries. The men and women all sit together under the tree and eat. Is this permissible?

How should the venue of Qurbani actually be? Is it permissible for the women to watch the sheep being slaughtered whilst the menfolk are all around? what is the status of one’s sheep being slaughtered at such a place?

(2)  At the Khanqa KMSZ in Lenasia the women have a section and a time to also slaughter where the men take competitions to see which woman can slaughter best. The people who buy the sheep and cattle do so in the name of a competition to see who can pay for the most sheep or cattle, and who can slaughter the most.

There are many organizations which slaughter in the name of ‘Qurbani’ while making a fun fair out of the occasion the entire day  for entertainment.

Is this  riya and israaf ever permissible in the name of Qurbani since it is supposed to be a time of reflection and sacrifice? Please comment with regards to the true status of Qurbani and how it should be done according to what will be pleasing to Allah.

ANSWER AND COMMENT (By Mujlisul Ulama):

Firstly, it is necessary to understand what actually is Qur’baani. Is it an act of play and amusement for merrymaking and entertainment? In this regard the Qur’aan Majeed narrates:

“When he (Ismaaeel – alayhis salaam –) reached the age that he could run about (with his father), he (Nabi Ibraaheem – alayhis salaam) said: ‘O my beloved son! Verily, I have seen in a dream that I am slaughtering you. Now, see, what is your opinion (regarding this)?’

He (the little boy, Ismaaeel- alayhis salaam) said: ‘O my beloved father! Do as you have been commanded (by Allah). Most certainly, you will find me, if Allah wills, from among the Saabireen (the Patient Ones).’

So when both submitted and Ibraaheem (alayhis salaam) turned him (Ismaa-eel – alayhis salaam) on his side (for slaughtering him), We (i.e. Allah Ta’ala), called him: ‘O Ibraaheem! You have certainly honoured the dream (by fulfilling the command). In this way do We reward the Muhsineen (those who practise virtue).”

Verily this (act of Nabi Ibraaheem and Ismaaeel- alayhimas salaam) is indeed a clear (great) trial.”

And We compensated him with a great (magnificent) sacrifice. And for him (i.e. to commemorate his great sacrifice) we left for posterity (the annual Qur’baani – Sacrifice).”            (As-Saaffaat, Aayaat 102 – 108)

When Hadhrat Ibraaheem (Alayhis salaam) drove the knife on the neck of his little son, by Allah’s command, the son was substituted with a magnificent ram from Jannat.

To commemorate this supreme sacrifice of Hadhrat Nabi Ibraaheem (Alayhis salaam) of his beloved little son, Allah Ta’ala ordained the annual Qur’baani on this Ummah of Muhammad (Sallallahu alayhi wasallam). Most certainly, it was an occasion for tears. It is recorded that the Portals of the Heavens were thrown open for the Malaaikah to witness the Supreme Sacrifice. All creation was overwhelmed with supreme sadness as they stared in amazement at the scene of ‘Slaughter’ being enacted at Allah’s command. It was an occasion for shedding torrents of tears and for hearts to break.

But what are these RUBBISHES in our age doing on this occasion of commemorating the Supreme Sacrifice of the two great Nabis of Allah Ta’ala? These villains have bedevilled the Qur’baani obligation and occasion with merrymaking, funfare, cruelty, zina, intermingling of sexes, riya, israaf, takabbur and other evils. They are acquitting themselves as munaafiqeen and kuffaar. They lack the slightest understanding of the meaning of Qur’baani and why Muslims are obliged to offer this Sacrifice annually.

The shaitaani outfits are only concerned with the huge profit they are making from trading with the animals. To maximise their profits, shaitaan has inspired them to pander to the carnal lusts of the people who are by far and large fussaaq and fujjaar. Thus, the haraam entertainment and haraam merrymaking mentioned in the question and observed on the occasion of Eidul Adhaa all over the country where these evil outfits are killing animals in haraam ways for the sake of their pockets, are the activities of those who have no true Imaan in their hearts. People of healthy Imaan will never stoop to the satanic level of rot and degradation – of callousness and cruelty – of fisq and fujoor – which bedevil these so-called ‘qur’baani’ circuses.

The men and women participating in these haraam ‘qur’baani’ occasions are vile RUBBISHES. They are fornicators, rotten to the core. The women who are so audacious to slaughter in the public, taking pride and stupidly displaying their imaginary prowess, and deceiving themselves and the fujjaar (immoral) men in the gallery for whom they (the evil women) are performing and dancing, that they are executing a ‘sunnat’, dwell in satanic self-deception.

Rasulullah (Sallallahu alayhi wasallam) described such women who prance in the public domain as adultresses. They are zaaniyaat.

The entire operation, from beginning to end, conducted by these vile ‘qur’baani’ outfits is HARAAM. What they are doing is not Qur’baani. There is no reward for the villainy, cruelty and immorality which they perpetrate under guise of ‘Qur’baani’. They are not performing any Qur’baani. Their slaughtering is not accepted. There is no reward for the major sins they commit in the name of Qurbaani. On the contrary, every act and step of the organizers and participants is accursed. The La’nat of Allah Ta’ala and His Malaaikah settles on the human devils participating in these merrymaking shows and functions.

It is haraam for women to attend these cruel, evil circus shows. The Mustahab act of seeing one’s animal being sacrificed, becomes haraam in the shaitaani conditions prevailing at these evil entertainment occasions and venues. The atmosphere when making Qur’baani should be an occasion of sadness – sadness which meditation  on the Sacrifice of Nabi Ibraaheem (Alayhis salaam) will most certainly fill the heart of the Mu’min bringing tears to the eyes. It is not a time for enjoyment, especially the zina-type enjoyment which the carnal nafs derives in the mixed gathering of faajiraat and fujjaar.

It is not permissible to purchase Qur’baani animals from these haraam outfits. A cruel mockery is being made of this noble and great Sacrifice of Nabi Ibraaheem (Alayhis salaam).


Qur’bani or the Sacrifice of animals on the 10th, 11th and 12th Zil-Hajj, is a very lofty ibadat decreed by Allah Ta’ala in commemoration of Nabi Ibraahim’s supreme sacrifice of his son Ismaail (alayhis salaam) at the altar of Allah’s Command. The father offering the sacrifice of his little boy for the Love of Allah Ta’ala was not a jocular affair nor an occasion of play or amusement. The noble father and Khaleel (friend) of Allah Ta’ala was ordered to slit the throat of his beloved son with his own hands. He passed his trial in the highest degree of success and Allah Ta’ala substituted a ram for Ismaail (alayhis salaam). It is to commemorate this wonderful and supreme sacrifice of Nabi Ibraahim (alayhis salaam) that we have to sacrifice animals each year on the occasion of Eidul Adha.

Keeping in mind what this ibadat is all about, when the Muslim is about to slaughter or have his animal slaughtered, he should bring to his mind Hadhrat Ibraahim (alayhis salaam) slaughtering his son Hadhrat Ismaail (alayhis salaam). But this thought is furthest from the minds of most people who make the Qur’bani.

One of the gravest acts of transgression committed in negation of the spirit underlying Qur’bani is the gross maltreatment met out to the sacrificial animals. Animals are dragged, kept hungry and thirsty in fear. They are slaughtered at times with blunt knives and by incompetent persons who instead of effecting the Thabah with a clean cut, saw at the neck of the animal. This cruel act – zulm – is a major sin which destroys much of the thawaab of the Qur’bani.

Animals are slaughtered and skinned in the presence of other live animals. The skinning process begins even before the slaughtered animal has become motionless. While some signs of life remain, workers commence skinning the animals. All these acts are reprehensible, cruel, un-Islamic and haraam.

  • Rasulullah (sallallahu alayhi wasallam) said:

“Verily, Allah Ta’ala has decreed kindness for everything. Theref ore, when you kill, then effect the killing kindly, when you slaughter, then slaughter kindly. Sharpen your knife and be merciful to the animal.” (Muslim, Ibn Majah, Nisai)

  • Hadhrat Ibn Umar (radhiyallahu anhu) said:

“Nabi (sallallahu alayhi wasallam) commanded that the knife be sharpened and that it (the knife) be concealed from the animal, and he said: “When anyone of you slaughters, he should make haste.” (Ibn Majah)

This hadith in fact informs us of the understanding which the animal possess. The sight of the knife can produce fear in the animal. It should, therefore, not be displayed in its presence. The animal should not be kept lying down unnecessarily. It should be put on the ground only at the precise moment of slaughter. After laying it down facing the Qiblah, there should be no unnecessary delay in slaughtering it.

In one hadith Rasulullah (sallallahu alayhi wasallam) prohibited dragging of the animal. He ordered that the animal be held by the neck. Nabi-e-Kareem (sallallahu alayhi wasallam) also forbade that the animal be kept hungry and thirsty while it awaits to be slaughtered.

Once Hadhrat Umar (radhiyallahu anhu) saw a man sharpening his knife after he had laid down the animal. Hadhrat Umar (radhiyallahu anhu) struck the man with his whip and exclaimed:

Do you want to cause many deaths to the animal?

In other words, creating fear in the animal was like multiplying death for it.

Those who maltreat animals and perform cruelly when sacrificing them should remember that Rasulullah (sallallahu alayhi wasallam) said: “Beware of the dua (curse) of the mazloom, for there is no barrier between it (the curse or call of the mazloom) and Allah.”

Any person or animal who is oppressed or wronged or brutalized is a mazloom. So beware of the curse, which emanates from the hearts of even these dumb animals. They are Allah’s makhluq (creation). No one is entitled to perpetrate zulm on them. Those making Qur’bani should take note of the under mentioned essential requirements:

a) The knife must be very sharp.

b) The animals should be properly fed if they have been acquired some time before slaughter.

c) An animal must not be slaughtered in front of another animal.

d) The animal brought for slaughtering should not see the blood of the other animals.

e) Animals should not be skinned while there is any sign of life visible in them.

f) An animal taken for slaughtering should not be led pass animals which are being skinned.

g) The animal should be caught and brought only when the slaughterer is ready for slaughtering. Usually workers grab hold of the animal well in advance. They hold the animal captive while the slaughterer is still engaged in slaughtering another animal.

h) The animal should be laid down facing the Qiblah.

i) The neck of the animal should not be sawn. Clean cuts should be effected.

Rasulullah (sallallahu alayhi wasallam) said: “He who shows no mercy, mercy will not be shown to him.”


From the U.K. a Concerned Brother writes:

“Even those pseudo-Maulvis that do not bring interfaith programs inside our Masajid, are now also affected by the kufr of Mumtazul Haq, and organising western university style ‘workshops’ and ‘seminars’ with projectors, screens, monitors and a whole host of secular paraphernalia which were hitherto alien to the pure, simple environment of the Masjid and Madrasah.

(Molvis and Musjids of this age are Signs of Qiyaamah. In this regard, Rasulullah-sallallahu alayhi wasallam – said:

“Soon shall there dawn an age when nothing of Islam will remain but its name. Nothing of the Qur’aan will remain but its text. The Musaajid will be ornate structures devoid of guidance (Huda). The worst of the people under the canopy of the sky will be their ulama. From them will emerge fitnah {the fitnah of shaitaaniyat and dajjaaliyat as is evidenced by the kufr of the likes of Tariq Jameel Dajjaal, Menk, Sooliman Moola, Mumtazul Baatil, etc. The fitnah will rebound on them.} Ultimately their shaitaaniyat will destroy them. They will not escape the effects of Allah’s La’nat and Ghadab which settles on them.

The new-fangled secular methods and systems with which these shayaateenul ins have ruined the pious and holy environment and atmosphere of the Musaajid are so glaringly haraam that even laymen and juhala who are sincere are able to recognize. – The Majlis)

Can it ever be permissible to introduce these new-fangled devices and methods inside the Masjid? (Never ever is it permissible. – The Majlis) Photos of Maulvis/Muftis are beginning to appear on posters and these are subsequently displayed on the Masjid Notice Boards. (They have lost their Imaan by halaalizing this evil practice of pictography. By displaying their ugly snouts, they are actually advertising their kufr.- The Majlis)

Even other faiths have not reduced their places of worship to look like a billboard, with flashing displays, absurd time clocks, etc. (When Muslims emulate the kuffaar, they (the professed Muslims) degenerate into a viler cesspool of evil and immorality than their Yahood and Nasaara counterparts. The kuffaar are not imitating, hence they do not exhibit themselves as morons and clowns in their own methodology and systems. For them their way is original, For Muslims, it is emulation of the kuffaar right into the “lizard’s hole”. – The Majlis) 

Programs inside the Masjid now require ‘registration’ to participate – the community has become so dopey and greedy that without refreshments or food – the majority will not attend.  (Muslims nowadays devour food even mushtabah and haraam food, with such gluttony and waste which perhaps puts the kuffaar and even animals to shame. In the words of the Qur’aan Majeed: ‘They are more astray than even animals.” – The Majlis)

The methodology of the Sahabah radhiyallahu anhum and Aslaaf is fast disappearing. (In fact, it has already disappeared, and even the khaanqahs are bereft of Deeni spirit and the tareeqah of the genuine Auliya of the khaanqahs of bygone times. – The Majlis). It is our Maulvi Fraternity who are at the forefront of destroying the sincerity and originality of Deen. (This villainy and shaitaaniyat from the ulama-e-soo’ must be expected. No matter how lamentable the state of these human devils –the ulama-e-soo’ – is, it has been predicted by Rasulullah s allallahu alayhi wasallam. It is among the Signs of Qiyaamah. It attests to the Truth of Nubuwwat. These molvis propagating kufr are the worst scum and fitnah “under the canopy of the sky”. May Allah Ta’ala have mercy on us. May He protect our Imaan against the depredations of the devils in human and molvi form. – The Majlis). 


Offering some naseehat on the evils of smartphones, Mufti Taqi Uthmaani, said:

“The process of the smart phone has commenced. It has opened the door of immorality and misuse of the eyes. A man who happens to be a good Namaazi (performer of Salaat), pious and present in the first saff (row in the Musjid), sits in solitude employing his eyes in the disobedience of Allah Ta’ala. What a massive act of treachery! What a heinous act of khiyaanat (abuse of trust)! What a great act of disobedience!

It is not permissible for a man who is not confident of protecting himself against this fitnah to use such a phone. If he has confidence, then he may keep such a phone for beneficial purposes. However, there remains the danger of slipping at all times. The danger of misdirecting the eyes remains at all times (with the possession of a smart phone).

Therefore, Brother, reflect! How much is left of life? No one knows. Who knows when Maut will strike? Why destroy this bounty (of the eyes) bestowed by Allah Ta’ala? Over there (in Qiyaamah) one will be apprehended for this destruction. We do not ponder. It does not occur to us that one day there will be a reckoning for the misuse of the bounties of Allah Ta’ala. We involve ourselves in these acts of corruption.

One day we shall be ushered into Allah’s Presence. A reckoning will be taken for every glance cast. …….The way of Taqwa is to strive in the Path of Allah Ta’ala.”

(End of Mufti Taqi’s naseehat)

COMMENT (By Mujlisul Ulama):

This belated lament of Mufti Taqi Sahib is an indictment of khiyaanat against him. The Mufti Sahib himself is guilty of treachery against the Shariah with his fatwa of permissibility of pictography on the basis of which numerous so-called ‘pious’ people and molvis have become addicts of pornography, movies and the deluge of pictorial filth disgorged by the internet media.

In his belated slating of smartphone fisq and fujoor, Mufti Taqi has resorted to the Fiqhi principle of Sadd-e-Baab, i.e. closing the door of fitnah. This principle entails the prohibition of even permissibilities which constitute stepping stones for evil and vice. This is a Qur’aanic principle based on the Aayat: “Do not approach near to zina.” The command is the prohibition of even permissible acts which open up avenues for fitnah (corruption and sin).

Mufti Taqi Sahib had displayed unacceptable obliviousness (ghaflat), to say the very least, in proclaiming digital pictography, videography and the like halaal. At that time he had adopted self-inflicted blindness by consciously and totally ignoring this extremely important Qur’aanic principle on which many ahkaam of the Shariah are based, and which has to be incumbently employed to close the avenue of sin, transgression, fisq and fujoor.

Even if we momentarily and irrationally assume that Mufti Taqi’s intelligence was unable to fathom the simple Shar’i dalaa-il for the hurmat of all forms of pictures of animate objects regardless of the method of production, then too it is totally unacceptable that a Molvi of his calibre who has a thorough grasp on textual (zaahiri) Deeni knowledge, was unaware of the preponderance of fisq and fujoor, pornography and the like which bedevil internet media. It is unacceptable that this senior Mufti was ignorant at that time of the Sadd-e-Baab principle, and that he stumbled upon it at this belated hour on the verge of Barzakh.

Numerous moron molvis, crank peers, onecent khalifahs and slaves of lust masquerading as buzrugs and whose buzrugiyyat is confined to the parameters of the beard, topi, kurtah trousers above the ankles and occupying the first saff in the Musjid, had extracted maximum mileage from Mufti Taqi’s baseless, haraam fatwa of permissibility of internet and video pictures to cast aside whatever inhibition they had for haraam pictures. The consequence has been their addiction to pornography. Initially, they laboured in the self-deception of viewing only ‘educational’ and ‘religious’ content. In the process, shaitaan succeeded in convincing them to abandon the Shariah’s principle of caution. Thus they plunged headlong into the cauldron of fisq and fujoor without the least degree of restraint.

The opening of the avenue of fisq and fujoor by Mufti Taqi Sahib with his abhorrent fatwa of permissibility has extinguished all vestiges of Imaani conscience and inhibition of the false buzroogs, molvis and sheikhs. On this issue they all pretend to be the muqallideen of Mufti Taqi whilst in reality they are the muqallideen of Iblees. In this regard, Mufti Taqi played the role of an agent of Iblees whether knowingly or unknowingly.

Now, lost in his selfcreated cesspool of inequity, fitnah and fasaad for which he had opened the door, his belated lament regarding the smartphone falls on deaf ears. In the matter of abstention from corruption, no one is his muqallid, but in the matter of adoption of fisq and fujoor, the whole world of morons and Satanists will announce their  taqleed. Now he may rue his colossal blunder of having halaalized the fundamental basis of internet and video fisq and fujoor, namely pictures of people and animals. It is a ‘permissibility’ based on the silliest arguments  which are insults to Ilm and Intelligence. We have published several booklets in refutation of the khuraafaat of Mufti Taqi’s weird and silly ‘proofs’ for permissibility of haraam pictography.

Whilst there is still life pulsating in the veins, Mufti Taqi Sahib can have hope of Allah’s mercy which will shower upon him if, despite this very late hour in life, he reflects and issues a bold and an unconditional retraction of the mammoth blunder he had committed in the halaalization of the worst kinds of kabeerah sins. At this late hour in life, there is still time and hope for making amends by means of Rujoo’ (Retraction of the baatil). If he fails to take advantage of the fading opportunity of life, the consequences in Qiyaamah are too ghastly to contemplate. Just imagine the sins of millions who will argue their cases on the basis of Mufti Taqi’s halaalization of the kabeerah sin of pictures. May Allah Ta’ala save us all from the villainy of our nafs and the ploys and plots of Iblees.



What’s in a Diamond???​

Approaching his devoted wife, he lovingly handed her a jewellery box, bound with a ribbon artistically tied. “Ooooh!” she exclaimed in delight, “You shouldn’t have! Jazakallah!”

Then, with bated breath, and hands trembling with excitement and suspense, she untied the ribbon and prised open the box, expecting to see diamond-inlaid earrings… only to see a simple lead pencil nestled in the velvet within! At that moment, viewing the pencil, she thought to herself, “A pencil? Honestly, my husband must think I’m a write off!”

The reality of the matter, however, is that the lead in a pencil is no different to a diamond. A diamond is essentially carbon, and the lead in a pencil is made from graphite which is also a form of carbon. In other words, on a basic level, pencil lead and diamonds are the same thing. In that case, why was the wife so upset when she received a pencil instead of a diamond? Furthermore, why are pencils so cheap and diamonds so valuable and prized when both are essentially the same substance?

To unearth the answer to this question, we will have to delve deep underground – approximately 100km-250km beneath the surface to be precise, for it is here that diamonds were formed. At this depth, the carbon that transformed into a diamond remained subjected to a tremendous amount of pressure. Imagine carrying the weight of 250km worth of combined soil and rock on your back!

Additionally, the carbon remained exposed to the extreme heat near the earth’s core – heat to the equivalent of 1050 degrees Celsius!

It is this combination of heat and pressure that causes carbon to rearrange its molecular structure and transform into diamond.

Finally, after the diamond has formed, it is volcanic eruptions that push the diamond upwards and cause it to rise towards the surface.

When a diamond is initially discovered or mined, it is still in its natural form and is regarded as ‘rough’. Its true beauty remains concealed and it cannot be appreciated for the gem that it truly is. For the diamond to reach perfection, it will require three things; cutting, polishing and setting.

First, the lapidary (gem cutter) will subject the diamond to a thorough analysis, determining its weaknesses and strengths, perfections and flaws. He will then cut it in the manner most appropriate so that it will have the best shape and it can be best appreciated.

Thereafter, the diamond will be polished until it glitters and gleams. However, being the hardest naturally occurring substance, it can only be polished using other diamonds.

Finally, the diamond will be entrusted to a master jeweller who will first hold it beneath his loupe (jeweller’s magnifying glass) and evaluate it. In rating the diamond, he will consider four qualities known as the four C’s; carats (weight), clarity, colour and cut. Finally, he will mount it into a piece of jewellery, crafting an intricate and ornate work of art to be admired by all.

It is this entire process that causes humble carbon to transform from a substance merely pencil-worthy to gold pendant-worthy, and gives it the qualities due to which people are prepared to pay a fortune for it.

In exactly the same manner, each and every one of us is like carbon – we have the potential to transform into an invaluable diamond. However, to become true diamonds, we will have to undergo the process of the diamond. We will have to withstand and tolerate the heat of our carnal desires and the pressure of Shaitaan, society and all the other external forces that invite towards sin.

At times, it may seem as if the pressure and heat are too much to bear, and we may certainly be tempted to throw in the towel (give up), but we have to persevere and remain committed to the cause. Without withstanding the heat and pressure, the molecular structure of our own desires and ways will never rearrange to fit the diamond structure of true Islamic values.

Thereafter, for us to progress from being ‘rough’ diamonds to reaching our full potential, we will require:

Cutting – we will have to subject ourselves to a thorough examination beneath the microscope of introspection. After determining where we are falling short, we will make an effort to change our ways, habits, actions and even mindset, until they are completely moulded and shaped by Islam and the sunnah.

Polishing – as a diamond can only be polished by another diamond, we will have to turn to the true diamonds of the Ummah – the rightly guided ‘Ulama – and follow their guidance. Through their guidance and teachings, we will gain the true lustre and radiance of Deen and the sunnah that will make us shine like diamonds.

Setting – as attractive as a diamond may be, if it is placed in the wrong setting, it will be spoilt and ruined. In this regard, Allah Ta‘ala has taught us that the best ‘setting’ for a woman is the confines of her home. This is where her beauty as a diamond can shine and be appreciated and admired by her husband. Hence, when she emerges from her home for some necessity, Islam commands her to conceal her shine by adopting the niqaab and veiling her beauty.

Just as the value of a diamond is judged by four C’s, our value will be judged by four S’s:

1. Sincerity and whether we are striving for Him alone or for other motives.

2. Suppressing our impermissible inclinations and desires when they burn most strongly within us or we are pressured towards sin by outside influences.

3. Adherence to each and every sunnah, whether related to the internal (e.g. not harbouring malice) or external (e.g. dressing).

4. Steadfastness on the above three and on all injunctions of Deen.

Remember, a diamond does not form overnight. Similarly, we will have to remain firm and dedicated, and in time, Allah Ta‘ala will bless us with His acceptance and transform us into diamonds.

Also remember, it is through volcanic eruptions that diamonds rise and reach the top. Likewise, the extremely difficult tests and trials of life that we sometimes suffer are the ‘volcanic eruptions’ that will make us rise and reach the top. However, these tests will only serve as stairways to success if we pass them through remaining patient and steadfast.

Once we become true diamonds, we will shine with the noor of Islam. We will see the radiance in our own lives and will become beacons of guidance for others as well. We all have the potential within us. All that we require is determination, perseverance and guidance.

May Allah Ta‘ala transform us all into the gems of this Ummah, aameen.