hadith can’t be used to justify oppression



Nabi (sallallahu alaihi wasallam) said, “Islam began in a forlorn state and will
soon return to a forlorn state. Glad tidings to the forlorn.”
We are witnessing such times where the depravity of this Ummah is being made
manifest for all to see. The era prophesied by Nabi (sallallahu alaihi wasallam)
where Muslims will be huge in numbers but they will be (useless and
insignificant) as the trash and muck of floodwaters, is certainly before us. Love
for the world and fear of death is the common trait amongst Muslims and nonMuslims alike. Compounding this pitiful state, the current terror that a simple
virus has unleashed upon the masses, has seen the Ummah being further
filtered into those with Imaan and those with merely a façade of it. Right before
our eyes, Islam is being returned to its initial forlorn state! May Allah Ta`ala
include us amongst those fortunate forlorn ones.
Social media has been ablaze with messages and texts (one such corrupt
message originates from the Jamiat so-called ‘ulama’ South Africa) which
purportedly ‘justify’ (from the Mubarak Ahaadith) people skulking in their
homes. The disbelieving governments may believe they are doing good, but as
Muslims we recognise the injustice in preventing Muslims from openly
practicing on their Deen. Islam teaches that we should abide to the laws of a
country. However, the act of ‘justifying’ un-Islamic practices and ‘justifying’ the
Musaajid being left desolate, is pure satanism! Being forced not to go to the
Musjid by non-Muslims is one thing, but for ‘Muslims’ to justify this heinous
decree is totally something else. Those who justify such acts, using Qur`aan and
Sunnah, have proven that they have no Imaan left. The Hadith of Nabi (sallallahu
alaihi wasallam) clearly states that the weakest form of Imaan is to recognise an
injustice to the Deen and to detest it in the heart. Hence, those who feel nothing
about the Musaajid being shut down, are devoid of Imaan. As for those who
condone this oppression and even go one step further of ‘justifying’ it using our
Qur`aan and Ahaadith, have stooped to a level that even puts shaitaan to shame.

                                                       THE MINI-DAJJAALS

Prophetic guidance during epidemic Disease: Social Distancing, Quarantine,

An article with this title is currently doing its rounds on social media. This article
is not only misleading, it is extremely deceptive.
The Hadith reproduced in this article is as follows:
ً ليس من رجل يقع الطاعون فيمكث يف بيته ، يعلم أنه ال يصيبه إال ماكتب هللا له، إالكان له مثل أجر شهيد
ً حمتسبا
FIRSTLY: The Hadith is incorrectly and deviously translated. The translation they
deceptively put is: “….if a person in the time of an epidemic plague stays in their
home, patiently hoping for God’s reward and believing that nothing will afflict
them except what God has written for them, they will get the reward of a
The actual translation should be: “There is no man afflicted with the plague,
who remains in his home patiently, hoping for reward from Allah, knowing
that nothing will afflict him except what Allah has destined for him, except that
he will receive the reward similar to a martyr.”
SECONDLY: The reference given at the bottom of this Hadith cites Musnad
Ahmed AND Saheeh Bukhaari, trying to give the impression that the same Hadith
appears in both these Kitaabs, whereas the wording of this same Hadith in
Saheeh Bukhaari does not have the words رجل من or بيته يف rather it has the words,
.يف بدله and من احد
So, if they wish to restrict the import of the words “in his house” to be literal –
that one should remain indoors only, as is being done at these lockdowns – then
they should also extend that literality to the word “man” (which appears in this
narration in Musnad Ahmed), and infer that women are not included here. This,
we all know, is not the case. The word “man” is used in the Hadith to refer to
both men and women, and the word, “home” infers
locality/hometown/country, and not literally one’s “house”.
Other Kitaabs have the words عبد من meaning “slave”. The words vary but the
import is exactly the same.
The Hadith can never be taken to refer to the “house” only because it is neither
possible nor practical for every person to remain indoors as long as a plague is
present. Society and life would terminate if this were the case.
Also, when there are such cases in Ahaadith where there appears to be a
contradiction, then we interpret it by finding a rational explanation. The
Ahaadith are NEVER contradictory. The Mufassireen and Fuqaha have clarified
any ambiguity that we may perceive. Since the Hadith in Bukhaari mentions “his
locality” this is the obvious meaning that is also extended to the Hadith in
Musnad Ahmed. The word, “home” in Arabic, and also in English (and possibly
most, if not all, languages) is a general term that refers to one’s locality. The
word “home” could refer to one’s hometown, locality, province and even
country. To deceptively translate and infer that Nabi (sallallahu alaihi wasallam)
meant remaining indoors is treasonous because it implies the abandoning of
Jamaat Salaat and other beneficial Deeni congregations.
THIRDLY: The Hadith uses the word يقع which refers to a person already afflicted
with the plague. In that case, the person who is already afflicted, can be advised
to remain indoors for various reasons, mostly relating to his recovery. However,
even if a person is afflicted, the Shariah still does NOT advocate the dajjaali
concept of ‘social distancing’. Islam does not teach us to avoid afflicted people,
unless it adversely affects one’s tawakkul. The Hadith teaches us that there is
NO contagion, except with the permission of Allah Rabbul Izzat.
FOURTHLY: The bogus article gives a small excerpt from Fat-hul Baari (which is
a commentary of Saheeh Bukhaari), thereby perpetuating its deception. The
only sentence they deemed appropriate to add from Fat-hul Baari is: “the
wording (of the hadith) indicates that whoever fulfils the descriptions mentioned
has the reward of a martyr (shahid), even if they didn’t die.” They give the false
impression that whoever sits and skulks in their home during a plague, whether
afflicted or not, will also be rewarded by Allah Ta`ala. They fail to expand on this
Let us study what exactly appears in Fat-hul Baari, with regard to these specific
“Nabi’s (sallallahu alaihi wasallam)statement, ‘There is no slave’, that is Muslim,
‘who is afflicted with plague’, that is, in the place where he is, ‘and he remains in
his hometown,’ in the narration of Ahmed (the words are), ‘in his home,’ and this
(whether the word is ‘locality’ or ‘home’) refers to whichever place he is in but he
remains therein, and he does not go away from there, that is, he does not leave
the place wherein the plague occurred. [Note here is also explained that the
words ‘بيته and بلده ‘both mean the place where the plague occurs, hence it does
NOT mean a literal home or house].
The word ‘patiently’, means that he is not irritated, troubled or vexed and neither
is he anxious, apprehensive nor restless, rather he is at ease and accepts the
Decree of Allah Ta`ala and pleased with his fate. This is the condition for
acquiring the reward of a martyr for that person who dies of the plague. That he
remains in the place where the plague occurs and he does not flee from there as
the prohibition clearly appeared earlier (in another Hadith).”
[Let us look at this in our present context – the government has ordered a
lockdown. People are anxious. Many are frustrated because their daily
movements have been curtailed. All businesspeople, besides those in the
“essential services” industry, are suffering huge losses during this time. Nobody
is really sitting at home happily or content. Also, the majority are terrified of
moving outside and mixing with others for fear of contracting this virus. How far
– very, very far – is this condition (prevalent today) to that described in the Hadith
of being patient and hoping for Divine Pleasure. Based on the comments of the
Muhadditheen, we can safely declare that this virus is not a mercy to our
Muslims but also a calamity and punishment just like it is for the disbelievers.
Far from displaying patience, Muslims are anxious, apprehensive, restless,
irritated, troubled and vexed. And this is the condition of those not even afflicted
by the virus!!!
The Muhadditheen have explained that the prevalence of plagues is a
punishment for both – the disbelievers and transgressing Muslims. After all,
does Allah Ta`ala not warn us in His Kalaam, “Do those who commit sins think
that We will treat them like those who have Imaan and who do good deeds,
making their lives and deaths equal? (They are wrong!) Evil indeed is the
decision they take.” The fact that we have been barred from our own Musaajid
can never be deemed a favourable circumstance. How sad that even ‘muslims’
feel Musaajid should be closed. As long as there is life, the time for reformation
exists. May Allah Ta`ala have mercy on us all.]
“The statement, “Knowing that most certainly nothing will overcome him except
what Allah Ta`ala has decreed for him,” is the other condition. This is a
conditional sentence which relates to his remaining (in his hometown/country).
However, if he remains whilst he is anxious, apprehensive, restless and regretful
of not having went out (of his locality), thinking that had he went away then he
would not have been afflicted in the first place and also that he was afflicted
because he stayed behind. This (attitude and state of mind) will deprive him of
the reward of a martyr, even if he dies of plague.” [Fat-hul Baari, vol. 10, page
This excerpt from Fat-hul Baari, proves that the little excerpt which appeared in
the deceptive article, is not only misleading but gives a totally incorrect
interpretation of the Hadith.
The above commentary also proves, inter alia, that this Hadith refers more
specifically to the person who is afflicted with the plague and not necessarily to
those who are healthy and fit. The reward of martyrdom is applicable only to
those who are afflicted with the plague and either die or survive. Those who are
not afflicted by the plague/virus, need to continue their lives normally, whilst
also remaining in their hometown/country. There is another Hadith that states
everyone who resides in a place which is overcome with a plague should remain
Salaat in congregation is not and never was excused for those who are not
afflicted by the disease/virus. ‘Social distancing’ is not and never was an Islamic
teaching. ‘Muslims’ who wish to practice this should never ever believe that
Islam or the Hadith teaches this. ‘Muslim’ men who wish to perform their Salaat
at home, should never ever think this to be permitted by the Shariah due to the
existence of a plague or virus.
This advice of ours should not be misinterpreted as an advocation of civil
disobedience. We merely wish to highlight the point that Muslims should never
trivialise the Deen and they should never misinterpret the Ahaadith of Nabi
(sallallahu alaihi wasallam) to give sanction to any disobedience to Divine
Injunctions. True Muslims should never believe that the Ahaadith of Nabi
(sallallahu alaihi wasallam) ever condoned such a state upon Muslim men where
they are not allowed to attend the Musaajid for the Fardh Salaat. The Ahaadith
never condoned the concept of ‘social distancing’ merely out of fear of
contracting a virus. The Ahaadith never encouraged Muslim men to remain
skulking in their homes, thereby abandoning congregational Salaat. If the
government imposes this on its citizens, that is one thing. The Shariah should
not be misinterpreted to give an impression of approval. If Muslims are forced
to remain indoors and threatened with legal repercussions for ignoring this law,
they should exercise caution and not challenge the authorities, however at the
same time, they should not and cannot condone this injustice from an Islamic
May Allah Ta`ala have mercy on this Ummah!
5th Shabaan 1441 [30th March 2020]

“Clear propagation is our ONLY responsibility”

Issued by:
JAMIATUL ULAMA (Johannesburg)
P. O. Box 961195, Brixton, 2019, Johannesburg, SOUTH AFRICA


  2. HARAAM: Haraam foods are such foods in which the prohibition is clear. There is no doubt in its prohibitions, e.g. haraam meat and food in which haraam ingredients are used.
  3. SPIRITUALLY HARAAM: Halaal food, whether meat or any other kind acquired with unlawful money or by unlawful means. While such food remains halaal, its consumption is haraam for the one who has acquired it by foul or haraam means.
  • MUSTABAH: Such food, the permissibility of which is in doubt. Some factors indicate permissibility while other factors indicate prohibition. Rasulullah (sallallahu alayhi wasallam) commanded abstention from such doubtful foods.
  1. PHYSICALLY IMPURE: Generally, the foods prepared in public places such as cafes, restaurants and hotels fall in this classification. Although halaal, such food is not tayyib (wholesome). Some physical dirt and unclean hands, etc. go into its production, hence its contamination.
  2. SPIRITUALLY IMPURE: Such food which is halaal and ordinarily tayyib, but for people of high taqwa (i.e. for the Auliya) even such halaal tayib food constitutes contamination, and impedes their spiritual progress, e.g. halaal tayyib food served by a faasiq or zaalim, halaal tayyib food served with a contaminated worldly motive.


The greater the degree of one’s abstention from contaminated food, the more will on incline towards piety and ibaadat and the converse is also true. Abstention from the first two categories (mentioned above) is Fardh. Eationg such food is a major sin for which Jahannuum is the punishment. Rasulullah (sallallahu alayhi wasallam) said about those who consume the contaminated food mentioned in these two categories:

“The Fire of Jahannum is more befitting for a human body nourished by haraam.”

The Auliya say that the high stages of piety a man attains are dependent on his halaal and tayyib consumption of food. A man can spend an entire lifetime in abundance of thikr, nafl ibaadat and fasting etc, but as long as the food he consumes is not physically and spiritually pure, he will be deprived of the high stages of taqwa and Divine proximity.

COVID-19 A Momentous Scandal

COVID-19 A Momentous Scandal

The impact of Covid-19 on the health of many individuals was severe. Many lost their lives. However, the impact of the response by governments, globally, including here in South Africa, was, in the very least, misdirected, and at worst, fraudulent. Nobody escaped its horrific impact.

Never before was the entire human race subjected to an experimental medical treatment (vaccines), through the implementation of the most aggressive propaganda campaign, as was experienced during the time of Covid-19.

Why write about this now that the Covid nightmare is seemingly behind us, one might ask. This subject remains important because it is most certainly not behind us. The legal framework which made this madness possible is still on the law books; the shattered lives, as a result of the inhumane lockdowns and forced vaccine mandates are still with us; and there is the danger of this catastrophe, or something similar to it, being repeated.As we speak the World Health Organisation (WHO) is conducting negotiations on a new Pandemic Treaty, using the “zero draft” as a basis for negotiating an agreement to, per their motivation, “protect nations and communities from future pandemic emergencies.” Coming from the WHO, this is a dangerous development, potentially threatening the sovereignty of nations.

Right from the outset, from the moment this new virus was introduced globally, the term ‘the great reset’ was introduced surreptitiously, almost as a prediction of what was to come; as if the eventual socio-, economic- and political impact of this virus was clear from the outset. We now know that it was not a matter of exceptional foresight, but rather a matter of following the global script, and obeying instructions to promote a particular narrative, promoting a Covid response and intended outcome that were designed even before the outbreak of the ‘pandemic’.

In South Africa, the President adopted his own opportunistic alternative to  ‘the great reset’, by repeatedly emphasising the opportunity for radical transformation in South Africa presented by the virus. How can a virus present an opportunity for socio-, economic- and political transformation, any clear-thinking person might ask. It simply makes no sense. But here no clear thinking was involved; looking back, everything was done according to a pre-determined script.

One very important narrative, at least extremely important for those driving the Covid-agenda, was that the Covid-virus had its origin in a ‘wet market’ in Wuhan (China). Scientists who dared to suggest that the virus originated in a laboratory in Wuhan were ridiculed, ignored in the mainstream media and censored on certain social media platforms.

However, the entire ‘wet market’ narrative is now destroyed, and the global political manoeuvring, manipulation and bribery aimed at suppressing the ‘lab-leak’ theory are now exposed. This very important admission is made by none other than the US government. Those who fraudulently concocted this Covid-fabrication will hopefully face the music for their actions.

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27 March 2023


Narrating a Hadith in which some signs of Qiyaamah are mentioned, Hadhrat Abdullah Ibn Mas’ood (radhiyallahu anhu) said:
“The dunya will be pursued with deeds of the Aakhirah.” “Deeds of the Aakhira” are acts of Ibaadat and all ways and means of establishing and achieving the goals of the Aakhirah. Rasulullah (sallallahu alayhi wasallam), stating this very same theme in another form, said: “Recite the Qur’aan. Do not eat by means of it.”
During the Khairul Quroon era, i.e. the First Three Ages (Sahaabah, Taabieen and Tab-e-Taabieen), remuneration for teaching the Deen, reciting the Athaan, performing the duties of Imaamate, Ifta, etc., was haraam. After the Khairul Quroon era, when the Fuqaha-e-Muta-akh-khireen (the Later Fuqaha and Ulama) discerned that these vital Deeni obligations could not be fulfilled because of the acute dearth of men of Taqwa, living only for the Aakhirah, they (the Fuqaha) were constrained by the prevailing situation to invoke the Shar’i principle: “Dire needs legalize prohibitions”, to issue the verdict that henceforth it will be permissible to remunerate monetarily Ustaadhs, Muath-thins, Imaams, etc. – those engaged in vital Deeni capacities. Since this permissibility was dictated by dire need, it applies to only vital Islamic institutions. It may not be extended to acts and practices on which the subsistence and endurance of the Deen are not reliant. For example, if in this age of moral and spiritual corruption in which the Ulama-e-Soo’ preponderate, and also due to the almost total lack of Taqwa which is essential for devotion and sacrifice, Ustaadhs are not paid salaries and Imaams are not paid for executing imaamate duties, and Muath-thin’s are not paid, then all the Madaaris will close down; the Musaajid will be without Imaams and Muath-thins. In brief, the Deen will be severely prejudiced. All of its vital institutions will be severely affected and even terminated. However, despite this lamentable permissibility of accepting wages for pure Deeni services and ibaadat, the ruling may not be extended to non-essential acts. Hence, it remains haraam to remunerate a Haafiz for only reciting the Qur’aan Majeed in Taraaweeh Salaat. The practice of giving gifts to the huffaaz on the completion of the Qur’aan Majeed during Ramadhaan; the practice of huffaaz travelling to other countries to lead the Taraaweeh purely for the sake of monetary gain; operating a Madrasah as a business venture for monetary gain by way of charging fees; operating Zakaat-collecting organizations for monetary gain; operating Daarul Iftas for monetary gain, are all haraam.
If an Ustaadh is wealthy or has an income which is sufficient for his needs, then it will not be permissible for him to teach the Qur’aan and Deen for a wage. If a Madrasah has adequate funds – funds contributed by the community or acquired from
Waqf property, then it will be haraam to charge fees for imparting Ilm-e-Wahi (Knowledge of the Qur’aan and Deeni subjects). If a Mufti has personal wealth or an income, he may not demand a wage for manning the Darul Ifta. Those who have set up organizations to collect Zakaat funds, may not remunerate themselves from the Zakaat funds they collect.

In our present age, the Deen is despicably exploited and commercialized for personal monetary gain. All departments of the Deen are for the attainment of Thawaab in the Aakhirah and for gaining Allah’s Pleasure. The objective of the Deen is NOT monetary gain and worldly status. Allah Ta’ala says in the Qur’aan Majeed:
“Do not purchase with My Aayaat a miserable price (bargain, gain).”



Q. Why are Na’t and Nazam functions not
A. Na‟t and Nazam functions are haraam. Such functions are based on the hurmat of ghina. This is just one factor of the prohibition. In fact, the current type of Qiraa‟t jalsahs are also prohibited. This prohibition is based on several factors: Riya, gathering of fussaaq, beardless qaaris, reciting for money, defiling the sanctity of the Musjid, etc. As for the newly-introduced satanic cult of Na‟t and Nazam, the Fuqaha have explicitly forbidden such organized ghina (singing). It is all nafsaaniyat and shaitaaniyat which according to the Hadith sows nifaaq in the hearts. When Rasulullah (sallallahu alayhi wasallam) said that most of the „munaafiqeen‟ of his Ummah are the Qaaris, then what epithet should be applied to these qawwaals who publicly, and even in the Musaajid raucously and stupidly insult their intelligence and the intelligence of the stupid crowd trying to sway in tune of the Satanism which defiles the sanctity of the Musjid?






In its fatwa on stunning animals before slaughtering, the Mufti of Darul Ifta Azaadville says:

 “However, the wrongfulness of the act of stunning does not influence the lawfulness (Hillat) of the meat of the animal which was stunned, and does not necessarily mean that all stunned animals are Haraam to consume… If one is certain that the animal was indeed alive at the time of a proper Halaal slaughter, then the meat of such an animal will be Halaal to consume. On the other hand, if it is established that the animal was indeed dead at the time of slaughter, such an animal will be Haraam to consume…”


How will every man in the street be able to establish if the stunned animal/chicken was dead or alive at the time of the killing? Millions and millions of chickens are brutally killed daily. So how should Muslims establish what the mufti says in his fatwa?

This is a typical zig zag fatwa which is an art in which today’s muftis are adept. They excel in sitting on the fence. Neither are they here nor there. Not on this side nor on the other side. While a fatwa is for public consumption and for providing guidance to the masses, this fatwa of Azaadville simply compounds the issue and leaves the community in the limbo of ambiguity. It just does not offer any guidance whatsoever.

The only thing the mufti has done was to regurgitate technicalities from the Fiqh Kutub. Every Tom, Dick and Harry is fully aware of the Hanafi technicality that if there is life in an injured animal at the point of slaughter, the meat will be halaal although the Shaafi’ Math-hab differs with this view of the Hanafi Math-hab. According to the Shaafi’ Math-hab all the chickens and animals stunned -100% of them – are Haraam. The Shaafi’ definition of life in this context differs with the definition proffered by Imaam Abu Hanifah (Rahmatullah alayh).

Imaam Abu Yusuf (Rahmatullah alayh) and Imaam Muhammad (Rahmatullah alayh), who are next in rank to Imaam Abu Hanifah (Rahmatullah alayh) are in agreement with the Shaafi’ view which is also the view of the other Math-habs. An injury which for a certainty leads to the death of the animals is fatal. Such animals which never recover and will die as a consequence of stunning thus are haraam according to the Shaafi’ Math-hab and numerous of the Hanafi Fuqaha.

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“In Islam the meaning of Ilm (Knowledge), is Uloome-Ma‟aad (the Knowledge of the Abode of Return), i.e. the Knowledge necessary for success and salvation in the Aakhirah. This is the Knowledge of the Qur‟aan, Hadith and Fiqah (the Knowledge of the Shariah). It is termed the Knowledge of Ma‟aad because we on earth are on a journey which was initiated in Jannat which is our true and original Home. Just as our Progenitors/Ancestors Hadhrat Aadam (alayhis salaam) and Hadhrat Hawwaa (alayhas salaam) were created in Jannat, so too was all mankind created in Jannat. After the creation of Hadhrat Aadam (alayhis salaam), Allah Ta‟ala extracted all the arwaah (souls) of the entire mankind in the form of infinitesimal creatures, and took the Pledge of Obedience from them. With Hadhrat Aadam‟s descent to earth, his entire progeny was also transferred from Jannat to earth. It is therefore imperative to acquire that Ilm which is necessary for a safe journey back Home. Secular knowledge or only knowledge of the Arabic language is wholly inadequate. Similarly, one who acquires the Knowledge of Ma‟aad but does not submit to it or he distorts and changes it (with baatil interpretation), is like the Kuffaar of Makkah. There is no difference between him, Abu Jahl and Abu Lahab.” (Hadhrat Maulana Ashraf Ali Thanvi)


The 20 Raka’at Tarawih of the Salaf Salihin – E Book 2nd Edition


• When Nabi Sallallaahu Alayhi wa Sallam performed Tarawīh Salāh with the Sahābah Radhiyallāhu anhum, Umar Radhiyallāhu anhu was present.

• After personally witnessing the Tarawīh of Nabi Sallallaahu Alayhi wa Sallam, Umar Radhiyallāhu anhu established 20 Raka’āt of Tarawīh in the Masjid in the presence of MANY very senior Sahābah Radhiyallāhu anhum without any objection on their part.

• Rasūlullah Sallallaahu Alayhi wa Sallam said “Adhere to my Sunnah and the Sunnah (practice) of the Rightly Guided Khulafā. Hold on to it with your molars”. (i.e. hold firmly onto it).

• Umar Radhiyallāhu anhu is one of the rightly guided Khulafā.

• The Ahādīth of 8 Raka’āt refer specifically to the amount of Raka’āt that Rasūlullah Sallallaahu Alayhi wa Sallam would perform for Tahajjud Salāh. The Sahābah, including Sayyidah Aaisha Radhiyallāhu anha, did not consider 20 Raka’āt of Tarawīh as conflicting with the 8 Raka’āt Tahajjud in any way.

• The performance of 20 Raka’āt of Tarawīh Salah is an undisputed point of consensus in the Ummah from the time of the Sahābah Radhiyallāhu anhum.

• 20 Raka’āt is the correct, established amount of Tarawīh without any difference of opinion amongst the Sahābah Radhiyallāhu anhum.

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When Allah Ta‟ala cursed and expelled Iblees (the Devil) from the heavens, he supplicated for a number of tools with which to ply his nefarious profession of Satanism on earth in his endeavour to entrap and destroy mankind. Among the things he supplicated for were a muath-thin (announcer) and a qur‟aan (scripture). Granting his supplication, Allah Ta‟ala informed him that his „muath-thin‟ would be musical instruments, and his „qur‟aan‟ would be poetry and singing. The first being in creation to sing was Iblees. The first person on earth who made musical instruments was Thoebaal. He was from the progeny of Qaabil who had murdered his brother Haabil. Both were the sons of Nabi Aadam (alayhis salaam). Shaikh Nasruddin Muhaqqiq (rahmatullah alayh) said: “When the false sufi sways to and from in his singing, the devil pokes him in his hind with his finger so that he sways swiftly to and from – right and left.” (Fatawa Burhaanah) Imaam Ahmad Bin Hambal (rahmatullah alayh) narrated: “Aisha (radhiyallahu anha) once said: „Once a female singer came to me and sang a song.‟ Rasulullah (sallallahu alayhi wasallam) said: „While this woman was singing, shaitaan was blowing in her nostrils.” It has been revealed (kashf) to some Auliya that shaitaan is always present at gatherings of music and singing. Shaitaan exercises his influence on the singers and dancers. He transports them into states of satanic ecstasy. He dances above their heads and even with them, and keeps them enraptured in his worship. Auliya have even witnessed shaitaan physically lifting some of these people and dancing with them. He sometimes lets out a loud scream, and the dancer collapses. In fact, nowadays many of them scream and squeal like insane swines.

Rasulullah (sallallahu alayhi wasallam) said: “There is not a man who raises his voice with singing, but Allah sends two devils, one on either side of the singer. Both the devils strike their feet (dancing) until the singer ends his singing.” Those who indulge in the satanism of music and singing are pigs figuratively, and a time will dawn when they will become pigs physically. Thus Rasulullah (sallallahu alayhi wasallam) said: “People in my Ummah will consume liquor, giving it some other name. Musical instruments and singing girls will be performing for them. Allah will cause the earth to swallow them, and of them He will transform into apes and pigs.” It is clear from many Ahaadith and the mukaashafaat (revelations) of many Auliya that shaitaan is always present at music sessions and shows. He regulates the proceedings and casts his spell on the participants and the audience. Shaitaan deceives and ensnares stupid Muslims into his den of satanism with even nazams and zain bhikha songs. The over-indulgence in nazams and all songs of the character called „zain bikha‟ are tools of shaitaan, which he employs to destroy Imaan.



1. It is Sunnah to break the fast with dates. This was the practice of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. It is unhealthy to break the Saum (Fast) with other kinds of food and to eat much at the time of Iftaar.

 2. Maghrib Salaat should commence one or two minutes after the Athaan. There is therefore ample time to fulfil the Sunnah requirement of Iftaar. Begin Iftaar during the course of the Athaan. The time of Iftaar is not an occasion for feasting.

 3. Eating at the time of Sehri ends with the advent of Subh Saadiq which is when Fajr time begins. It is preferable to stop eating a couple of minutes before the „Fast Begins‟ time given on some timetables.

 4. Eating beyond the „Fast Begins‟ time invalidates the fast. Some people continue eating whilst the Fajr Athaan is in progress. The fast is invalid.

 5. If by error a Fast is invalidated, then too it is not permissible to eat. Remain as a fasting person, and make Qadha of the invalid fast after Ramadhaan.

 6. Whilst nonsensical, futile and abundant conversation does not invalidate the physical Fast, it utterly ruins the spiritual Fast. The spiritual benefits of the Fast are ruined by indulgence in futility, and the position is worse if the talk is gheebat (gossip and back-biting). Gheebat also makes the Fast physically difficult.

 7. After Ramadhaan, i.e. during the month of Shawwaal, it is Sunnat to keep six Nafl Fasts. These may be kept all together or spread out over the month.

 8. The reward of one good deed practised in Ramadhaan equals 70 such deeds practised in other months. By the same token, the evil of sin committed during Ramadhaan is also multiplied manifold.

 9. Tilaawat of the Qur‟aan Shareef is of special importance and significance during Ramadhaan. Many khatams (complete recitations) of the Qur‟aan Majeed should be observed.

 10. Rasulullah (sallallahu alayhi wasallam) has applied additional emphasis on abstaining from arguments during the month of Ramadhaan. If someone initiates an argument, maintain silence. In such silence is success.

 THE EVIL OF TELEVISION At least during Ramadhaan, have mercy on your own soul by abstaining from the evil of television and the evil of the cellphone. The entire spiritual effect, benefit and reward of the wonderful Days of Ramadhaan are gushed down the satanic drain by viewing television and the evils on the cellphone.

THE AWAKE 1444 2023



Many Muslims have written regarding the haraam, shaitaani practice of photography and videoing inside the Musaajid. This evil is becoming an incremental calamity. One Brother justly complaining about this evil, writes:

“Something very serious which the Muslim community needs to rectify urgently is – the removal of permanent haraam videography embedded in some Musjids. CCTV cameras are installed INSIDE some Musjids in the front or side, facing the musallis and recording them as they perform salaah. There are also cameras recording musallis making wudhu. These cameras can be viewed locally or remotely (through the internet) by anybody who has access. A few Musjids have the very same brands of cameras installed – the same brands whose manufacturers have been marketing cameras to profile and oppress Muslims in those lands. 

Aside from the picture maker being cursed by Allah Ta’ala, if these cameras are not removed completely, then in time to come, our children and the unwary will become desensitized to it, and consider it permissible.”

(End of the Brother’s Complaint)

The primary factor for the prohibition of this evil act of shaitaan is the Command of Allah Ta’ala. Denial of this Command is kufr which expels one from the fold of Islam. The La’nat of Allah Azza Wa Jal is of fundamental importance for the imperative need to eliminate these shaitaani instruments from the Musaajid. Those trustees who have brazenly and blatantly introduced these instruments of Kabeerah sins are among the signs of Qiyaamah. They are scoundrels which are perpetrating khiyaanat in the Amaanat of the Mutawalliship post they are occupying. People who believe haraam to be halaal are murtads.

The arguments they proffer to justify their kufr are stupid and satanically inspired. All these scoundrel, illegitimate trustees, to soothe their conscience, cite Taqi Usmani as their ‘daleel’ for permissibility. Regarding such devilish molvi-worship, the Qur’aan Majeed states:

“They take their ahbaar (molvis/muftis) and their ruhbaan (buzrugs) as gods besides Allah…..”

As for the issue of becoming “desensitized in time to come”, this calamity is already a reality. There is no need for “time to come”. Right now, currently, most moron molvis and zig zag muftis, in addition to having been desensitized and no longer having the haziest idea of the evil and notoriety of this very major sin of pictography, have even halaalized it, ostensibly making taqleed of their liberal imaam in this haraam field, namely, Taqi Usmani of Karachi, Pakistan. It is the total desensitization of Imaan which has already ruined millions of Muslims, and this attitude has emboldened them to install the devices of Iblees in the Musaajid.

They have absolutely no concern for the grave warnings of Athaab sounded by Rasulullah (Sallallahu alayhi wasallam) for the picture-makers. Our Nabi (Sallallahu alayhi wasallam) said: “The worst-punished on the Day of Qiyaamah will be the picture-makers.” This one Warning suffices for Muslims whose Imaan has not been extinguished. The ultimate desensitization of the Muslim’s heart to inhibition for haraam, leads to the elimination of Imaan.

The first step in the satanic process of desensitization is Istikhfaaf of the Ahkaam, i.e. to regard the laws of Allah Ta’ala as being insignificant. The next step is to resort to satanic baatil ta’weel (corrupt, baseless interpretation) to halaalize the haraam act. And, this is fatal for Imaan, and this is the calamity in which most Muslims are today drowning.

It is the obligation of the regular musallis to apply pressure on the scoundrel trustees and the imaam who has sold his Rooh for a pittance in the belief that these miserable, rubbish trustees are the providers of his Rizq. Thus, they practically exhibit their lack of belief in the Razzaqiyat of Allah Ta’ala. The very first being who made a picture was Iblees. It was by means of pictures that the seeds of idolatry and shirk were sown. In a different form today have Muslims introduced idolatry into the Musaajid. They are in fact sowing the seeds with pictography for the ultimate introduction of idols and crosses into the Musaajid.

This conclusion is not far-fetched. Rasulullah (Sallallahu alayhi wasallam) said that Qiyaamah will not come until Muslims will worship the cross in the Musaajid, and Arab women will gyrate with their hinds, dancing around idols. All the signs and introductory measures for shirk are being cultivated by Muslims today.

Musjid trustees and Musjid imams should understand that tomorrow they will rot in their graves. But such decomposition will not save them from the Athaab of the Qabr. Such Athaab is not for remorseful sinners. It is for scoundrels who flagrantly, intransigently and arrogantly are obstinate in their rebellious halaalization of haraam.

28 Sha’baan 1444 – 21 March 2023



While this Glorious Month of Ramadhaan is supposed to be a month of Frugality and Austerity, the lifestyle of Muslims during this Holy Month is the inverse. Instead of gaining closeness to Allah Ta’ala with the sacred practice of Hunger ordained for us by Allah Ta’ala during this Month, Muslims are ruining their Souls with kuffaar-style gluttony. Understand well that gluttony is specific with human beings. Animals are never gluttonous, perhaps pigs are. Animals eat to satiation whereas gluttonous people over-eat and in this satanic process ruin their Souls and destroy their health.

The ‘iftaar’ feasting of Muslims is absolutely scandalous and filthy. In numerous places they soil the Musaajid with the mess and stenches they leave after elaborate feasting in shaitaani / kuffaar style. Savouries have become more ‘waajib’ in Ramadhaan than even the Taraaweeh. Instead of frugality, gluttony has become the norm.

Another exceptionally evil custom is feeding Haleem at the Musaajid during this Holy Month. This custom is haraam for two reasons:

  • It displaces the Sunnah practice of Iftaar with only dates/water. It has become a bid’ah.
  • The evil is aggravated by serving HARAAM food. The chickens and meat used are CARRION which scoundrels have halaalized.

How can your ibaadat be accepted when you devour Haraam, especially in Ramadhaan?

The arguments proffered for providing haleem are stupidly spurious. Whoever fools himself with the idea of ‘thawaab’ for doling out haleem at the Musaajid, should be concerned with genuine thawaab by arranging for the haleem to be delivered to poor homes. In fact, there is no need to be insistent on haleem. This is another bid’ah forged for the Month of Ramadhaan. Give the equivalent in cash or groceries to deserving Muslims, silently and ostensibly without the stupid, haraam show which accompanies this bid’ah.

Furthermore, Muslims should have mercy on themselves by abstaining from halaalized CARRION chickens and meat. All your savouries are HARAAM. Your Rooh is putrefied and your health is ruined with the deluge of jeefah (carrion) you consume. Only those who intentionally smother their Imaani conscience to gratify their inordinate greed, will have the temerity to refute the proven fact that all chickens and meat commercially killed at kuffaar killing plants certified by the Cartel of Shaitaan are Haraam. No Muslim of decent intelligence can deny the irrefutable evidence which proves that 99% of the butcheries deal with CARRION.

Ramadhaan is the Month for spiritual training and upliftment. Take maximum advantage of the barkaat and benefits of this Month by means of more Ibaadat. But more and valid Ibaadat is possible only on the basis of Halaal-Tayyib food, and that too not ingested gluttonously.

28 Sha’baan 1444 – 21 March 2023