Why is the Majlis so harsh?

answer given by a student of deen and approved by hazrat

Why is the Majlis so harsh towards the Salafis, Barelwis and other deviant sects? So-and-so Akaabir had praised so-and-so person from a deviant sect, and so-and-so Deobandi website contains ample praise of people from deviant sects. This kind of attitude is creating disunity and drives a wedge between Muslims which is exactly what the CIA and the Kuffaar want???


The issue of dissociating (Baraa’) from people from deviant sects is yet another tenet of the Shariah which was upheld by the Ijma’ (consensus) of Salaf-us-Saaliheen, and which is flagrantly and recklessly neglected by the Ummah as a whole today. Innumerable quotes and incidents of the Salaf-us-Saliheen vividly portray their ‘extreme’ attitude towards people associated with deviant sects, which throws into stark contrast the nafsaani (desire-ridden) attitude of today’s so-called ‘muftis’ and ‘maulanas’.

The Shariah is crystal-clear and explicit on how we should regard people from deviant sects. This is a ‘wedge’ made Waajib by the Ijma’ (consensus) of the Salaf-us-Saaliheen, not the CIA or other Kuffaar. What so-and-so shaykh or so-and-so website says is powerless and impotent to alter this Shariah position – a Shariah position which has become Ghareeb (strange, lone, forlorn) and unpalatable now, just like most other parts of the Shariah.

Even a perfunctory reading of the lives and anecdotes of the Salaf-us-Saliheen, whom many falsely claim to follow, will bring to the fore their ‘extreme’ ghairah for the purity of the Deen, and their ‘harsh’ and ‘extreme’ attitude towards deviants. In fact, if a complete Jaahil were to observe the massive contrast between the satanic pin-drop silence of the Ulama today, and the deafening noise of the Salaf-us-Saaliheen with their innumerable Fatwas of Kufr, Tabdee’, Baraa’, the Jaahil might mistakenly assume these worst of times today to be a Golden Age, free from deviances, and the blessed era of the Salaf-us-Saaliheen to be the age of Jahiliyyah.

The Salaf-us-Saaliheen never recognised any such stupid concept of ‘unity’ as trumpeted by deviants of all breeds today. The slightest deviation from the Haqq was abominable to the Salaf-us-Saliheen. In their eyes there was no such creature as a ‘good’ deviant or a ‘moderate’ deviant. Deviation has no moderation. One person’s stupid idea of ‘moderate’ is another stupid person’s idea of ‘extremism’ – and vice versa.

Furthermore, those who pipe the stupid ‘unity’ slogan are extremely selective in the type of deviants they are willing to flirt with. Thus, for example, while the salafi-inclined ‘deobandis’ have no hesitation in proclaiming the Barelwi-like sects as deviants, they will suddenly bury their heads deep deep in the sand regarding the clear-cut beliefs of Kufr held by the leading Imams of the Salafi sect, such as Ibn Taymiyyah, which have only recently been thoroughly exposed in manner that does not leave the slightest shred of doubt regarding their Kufr anthropomorphic nature, thanks mainly to the mass-publishing and mass-propagation of Ibn Taymiyyah’s books carried out by the Salafis of this age.

Just look at the destruction wrought to the Deobandi Maslak and efforts of Deen because of our flagrant and reckless negligence of this vital tenet of Shariah. It is now not uncommon to come across ‘deobandi’ muftis who believe that Allah (azza wa jal) is in the physical direction upwards, sat (juloos) on the throne. A local ‘deobandi’ Maulana now propounds the Kufr belief of Ibn Taymiyyah and Ibn Qayyim, that hell-fire will eventually shut down even for disbelievers. The most senior and prominent Deobandi Shaykh and Buzurgh in the UK recently instructed the use of Shirki Istigaathah “zikr”. Not co-incidentally the said Buzurgh has amicable relations with the Barelwis. Public Bid’ah Zikr sessions, in the manner of the fraudulent ‘sufis’, orchestrated by our Mashaikhs and Buzurghs are now commonplace. More and more ‘muftis’ and ‘maulanas’ are today regurgitating the same fatwas first issued by salafi ‘jihadis’ many years ago, that suicide bombing in public places for a ‘need’, targetting women and children, Haraam ‘jihadi’ promotional videos, and the like are amongst the means through which Jihaad must be fought. Not co-incidentally these ‘muftis’ and ‘maulana’ squander all their time indulging in and propagating Haraam ‘jihadi’ videos excreted by salafi ‘jihadis’.

Senior muftis who are known to associate and socialize with deviants and fussaaq of all breeds, were amongst the first Deobandis to issue the grievously ruinous Haraam fatwas legalizing pictures of animate objects, interest (riba), and the like, against the Ijma’ (consensus) of ALL the Akabir of Deoband and the Fuqaha of all ages, and which have now suddenly become the Mash-hoor (preponderant) majority opinion of the ‘deobandis’ today. Relying on the Faasiq-Faajir Saudi government for moon-sighting, permitting women to go to the Masjid, holding Meelad-un-Nabi conferences, and innumerable other practices and rulings first adopted by deviant sects, have already become, or are rapidly on the way to becoming the ‘majority’ opinion amongst the ‘Deobandis’ today.

Our reckless negligence of this vital tenet of Shariah just so that we can squeeze enough room to justify an inclination to a pet deviant of ours, has practically opened the floodgates for every other type of deviant and deviance to enter our ranks and be conferred Deeni respectability. Kuffar domination, which is only a manifestation of Allah’s Wrath and Azaab upon this Ummah is only set to increase. No Divine Nusrat appears to be forthcoming any time soon.

Yes, senior Akabir of Deoband had praised and approved of people from extremely deviated sects such as salafis, fraudulent ‘sufis’, maududis, qutbis, etc. We do not say that such Akabir had Nifaaq in their hearts. Since we know them to be 100% stern upholders of the Haqq, even when Haqq would become extremely bitter, we adopt Husn-e-Zann and say that they were genuinely unaware of the deviation of the person or sect in question. We are convinced that had they become aware of the deviation, they would have adopted dissociation (Baraa’, Bughd fillah, etc.) immediately, unlike the nafs-following ‘muftis’ and ‘maulanas’ of today and recent times.

Many of the Akabir had initially admired and praised Maududi and Sayyid Qutb both of whom were guilty of the most blood-curdling statements regarding the Sahabah (radhiyallahu anhum). A few of the Akabir had passed away while holding Maududi in great esteem. But after Shaykh Zakariyyah, Allamah Binnori, and others had thoroughly exposed the deviation of Maududi and his sect, virtually all our Akaabir, without the slightest hesitation, dissociated (Baraa’) themselves from the Maududis. Undoubtedly, today’s ‘muftis’ and ‘maulanas’ would have desperately clutched at straws to maintain their Nifaaqi admiration and connection to such a person and group.

Maulana Husain Ahmad Madani once mentioned that only after residing in Madinah did he come across books of Ibn Taymiyyah which were not available in India and which made it clear to him that Ibn Taymiyyah had veered blatantly out of Ahlus Sunnah wa’l Jama’ah. From that time onwards, he was unable to tolerate any respect shown to Ibn Taymiyyah. Now that the Salafis of this age have mass-propagated the books of Ibn Taymiyyah which expound such anthropomorphic beliefs as Allah having a size, a body (jism), limits (hudood), spatial direction (jiha), Allah having the actual ability to sit upon the back of a mosquito, the non-eternity of Hell-fire, and innumerable other abominable beliefs which go against the Ijma’ of the whole Ummah, it is only Nafsaaniyat and Nifaaq which prevent the Salafi-lovers today from recognising the Salafi sect as amongst the worst of Ahlul Bid’ah.

Shaykh Rashid Ahmad Gangohi and other senior Mashaykh did praise Muhammad ibn Abdul Wahhab. We do not say that they had Nifaaq in their hearts. Without any doubt, they were genuinely unaware of his deviation and the deviation of the Arab Salafis in general. However, now that it is open knowledge that he was of the deviant Salafi aqeedah of Ibn Taymiyyah, and that he had made Halaal (Mubaah-ud-Dam and Waajib-ul-Qatl) the blood of thousands of Muslims just like the Salafi-influenced ‘jihadis’ are doing today, then to proclaim him as a ‘Mujahid’ or a ‘Reviver’ is undoubtedly, according to the Shariah, aiding in the destruction of the Deen, and a result of pure Nafsaani Nifaaq lurking in the heart like a filthy thief.

Sacrifices for the Deen do not exonerate a person from a deviant sect. The original Khawarij were unmatched in their passion for the Deen, their willingness for Jihaad, their concern for the Ummah, their Ikhlaas, their night-vigils, their Ibaadah, and even their honesty. Yet that did not alter in the slightest their status of being the Dogs of Hell-fire – the worst of Ahlul Bid’ah with whom dissociation is Waajib.

Shaykh Zakariyyah himself and other senior mashaikh had great admiration for and close ties with Muhammad al-Alawi al-Maliki who was from one of those deviated Arab fake ‘Sufi’ sects. There is no doubt, Shaykh Zakariyyah was unaware of al-Alawi’s barelwi-like aqeedah, otherwise he would have been the very first to do Baraa’ of him. Shaykh Zakariyyah passed away without becoming aware. Once it is clear that a person is from a deviant group, the Shariah is crystal-clear that it becomes Haraam to honour and praise him, and to do so aids in the destruction of the Deen. Yet, stupid ‘muftis’ and ‘maulanas’ and ‘deobandi’ websites today use Shaykh Zakariyyah to justify their admiration for this Bidati and other similar deviant Arab ‘Sufis’.

Lastly, even assuming that any of the Akaabir were aware of the deviance of a deviant whom they had praised, this would not alter in the slightest the truth behind Rasulullah’s (sallallahu alayhi wasallam) statements that to honour a deviant aids in the destruction of the Deen and causes the Arsh of Allah (azza wa jal) to shudder.

May Allah (azza wa jal) grant us the Tawfeeq to adopt and have full Yaqeen in the efficacy of every single tenet of Allah’s glorious Shariah even if the ‘wisdom’ behind that tenet escapes are puny, miniscule and chaotically varying intellects.


Ilm al-Ghayb and the Kufr of Barelwis

The extreme deviance of the Barelwis and the crooked lie of their deceptive claim of being authentic adherents to the Hanafi Madh-hab and the generality (Jumhoor) of the Fuqaha, are exposed thoroughly by their attribution of detailed (tafseeli) knowledge of “everything that was and everything that will be” to Rasulullah (sallallahu alayhi wasallam).

This belief is summed up, in very clear terms, as follows by their arch-idol, Ahmad Raza Khan:

“It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge.” (Inba al-Mustafa, p.486)

To illustrate better what is meant by the detailed knowledge of “every leaf that falls and every grain in the darkness”, let us consider the example of a Nikah (wedding). According to this perverted Barelwi creed, Rasulullah (sallallahu alayhi wasallam) possesses the knowledge of every single one of the billions of Nikah that had ever taken place in the past, is currently taking place, and the billions more that are due to take place in the future.

Furthermore, according to this twisted creed, Rasulullah (sallallahu alayhi wasallam) possesses not only the knowledge of the general arrangements of each and every Nikah, but also every single paraphernalia attached to each Nikah, from the food items, the guests, the clothes worn by the guests, to every other minute detail connected to the Nikah, even the detailed knowledge of each and every leaf that falls in the vicinity of the Nikah and the detailed knowledge of each and every grain that is consumed during the Nikah.

The leafy and grainy detail of the knowledge attributed to Rasulullah (sallallahu alayhi wasallam) is made clear in unambiguous terms:

“From all of the above (i.e. all that has occurred and all that will occur – including obviously every single Nikah) not even an iota is outside the knowledge of the Prophet….It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail.”

Similar statements affirming detailed (tafseeli) knowledge of everything to Rasulullah (sallallahu alayhi wasallam), as opposed to a summary overview (ijmaali) of all significant events relevant to the creation, can be found in other books of Ahmad Raza Khan such as ad-Dawlat ul-Makkiyyah, Khaalis ul-I’tiqaad, al-Malfooz al-Shareef, and also in the books of other arch-idols of the Barelwis such Jaa al-Haq and Shane Habeebur Rahman of “Hakeem ul-Ummat” (The quack doctor of the Ummah), Ahmad Yaar Khan.

Now compare and contrast this belief, O Barelwi worshippers of Ahmad Raza Khan, against THE Fatwa of the Hanafi Madh-hab regarding a person who attributes to Rasulullah (sallallahu alayhi wasallam) the knowledge of a single and solitary Nikah for which there is no apparent means for him (sallallahu alayhi wasallam) to gain the knowledge of.

The Hanafi Mujtahid from the 5th Century, As-Sadr ush-Shaheed Husam ud-Deen, who was the senior teacher of numerous other pillars of the Hanafi Madh-hab, including the famous authors of al-Hidaaya and Badaai us-Sanaai, narrates the following ruling from his pious predecessors:

من تزوج امرأة بشهادة الله و رسوله لا يجوز لأنه نكاح لم يحضره الشهود، وحكى عن أبو القاسم الصفار أن هذا كفر محض لأنه اعتقد أن رسول الله يعلم الغيب وهذا كفر

“Whoever marries a woman, taking Allah and his messenger (sallallahu alayhi wasallam) as witnesses – it is not permissible because witnesses are not present for the Nikah. It is related from Abul Qaasim as-Saffaar that this is Kufr Mahd (pure, unadulterated disbelief that expels a person from Islam) because he believed that Rasulullah (sallallahu alayhi wasallam) knows the unseen (ghayb) and this is Kufr.” [Al-Waaqi’aat, page 70 of the manuscript]

Imam Abul Qaasim as-Saffaar as-Soofee (d. 326H) was a Hanafi Mujtahid with only three links between himself and Imam Abu Hanifah (rahmatullahi alayh). This fatwa has been accepted and transmitted in every age by the Hanafi Fuqaha. The very same Fatwa or similar versions to it were accepted and quoted approvingly by the early Fatwa manuals which constituted the Hanafi Madh-hab such as al-Fataawa ul-Walwaalijiyyah (Vol. 5, pg. 422), Khulaasat ul-Fataawa (Vol. 4, pg. 385), al-Muheet ul-Burhaani (Vol. 7, pg. 407), al-Fataawa al-Bazzaaziyyah (Vol. 6, pg. 325), al-Fusool ul-Imaadiyyah, al-Multaqat (pg. 244), Fataawa Qaadhi Khaan (Vol. 2, pg. 517), and other authoritative texts.

Again, compare and contrast the statement, “this is pure Kufr because he believed that Rasulullah (sallallahu alayhi wasallam) knows the unseen (ghayb)”, with the Barelwi Aqeedah as exemplified by another one of their arch-idols, Muhammad Umar Icharwi, who commits the greatest act of Kufr and Gustakhi (demeaning Allah and his Rasool sallallahu alayhi wasallam) by making Rasulullah’s (sallallahu alayhi wasallam) prophethood wholly dependent on an attribute exclusive only to Allah Ta’aala:

“For the Prophethood to be valid it is necessary that Nabi (sallallahu alayhi wasallam) knows ALL OF THE UNSEEN.” (Miqyase Hanafiyyat, p. 385)

Let us now relate a few of the different versions of the same Fatwa related by all the authoritative Hanafi texts, in order to aid in acquiring a better understanding of the import of the Fatwa and the severity of the issue at hand.

The following version is found in the authoritative compendium of the Hanafi Madh-hab, Fataawa ul-Hindiyyah, which was the product of a collaborative effort involving hundreds of Ulama from around the Ummah who were commissioned by Hadhrat Alamghir Aurangzeb (rahmatullah alayh) to record those rulings upon which there is consensus or a general agreement amongst the Hanafi Fuqaha:

“A man marries a woman while witnesses are not present. He says: “I make Allah and His Rasul witness”, or he says, “I make Allah and His Angels witness”, he becomes Kaafir; but if he says: “I make the angel on the left shoulder and angel on the right shoulder witness”, he does not become a Kaafir.” [Vol. 2 pg. 288]

As in most of the other authoritative Fatwa manuals, no ikhtilaaf on this particular issue is cited, while in the very same chapters, multiple other beliefs or statements are often listed regarding whose Kufr there exists an Ikhtilaaf. For example, regarding the anthropomorphic statement, “Allah is looking from the throne“, Fataawa al-Hindiyyah states that this is Kufr (with no attention paid to the intention of the utterer) “according to the majority” i.e. a minority refrained from doing Takfeer for this crime.

The same version of the aforementioned Fatwa narrated by Fataawa al-Hindiyyah is found in earlier compilations such as Khulaasat ul-Fataawa, al-Fusool ul-Imdaadiyyah, Fataawa al-Bazzaaziyah and al-Muheet ul-Burhaani.

Explaining why the one who invokes the two writing angels (Kiraaman Kaatibeen) as witnesses does not become a Kaafir, as opposed to the one who attributes the knowledge of the very same Nikah to Rasulullah (sallallahu alayhi wasallam), the author of al-Muheet narrates from an earlier Fataawa compilation:

“He does not become Kaafir because those two (i.e. the writing angels in the right and left shoulders) do know that (i.e. the Nikah), since they are not absent from him (i.e. the man making the statement).” [Vol. 7, pg. 407]

This succinctly answers the moronic question posed by Bidatis and Mushriks today, “If it’s not Kufr to ascribe such knowledge to the two writing angels, how could it be Kufr to ascribe it to Rasulullah (sallallahu alayhi wasallam)???”

The Hanafi authority of the 6th century, Qaadhi Khaan, while narrating this Fatwa, added:

“He (sallallahu alayhi wasallam) didn’t have knowledge of the unseen while alive, so how would he after his death?” [Vol. 2, pg. 517]

The terrible crime of the apostate which caused his instantaneous exit from Islam, is mentioned in absolutely unambiguous terms by Imam Abul Qaasim as-Saffaar, in one of numerous transmissions of his Fatwa:

“…since he believes that Rasulullah (sallallahu alayhi wasallam) knows this Nikah…”

O Barelwi, if the authentic belief of Ahlus Sunnah is that Rasulullah (sallallahu alayhi wasallam) has detailed knowledge, leaf and grain, of EVERYTHING that was and that shall be (maa kaana wa maa yakoon), then on what grounds did all these Fuqaha attribute Kufr to the man who believes that Rasulullah (sallallahu alayhi wasallam) has knowledge of just the one Nikah?

Isn’t this one Nikah automatically and by default included in the “detailed knowledge of everything that was and everything that will be” which Rasulullah (sallallahu alayhi wasallam) supposedly has according to your religion?

Were the Fuqaha all guilty of Haraam Ghuloo’ (extremism) and Gustakhi – demeaning Rasulullah (sallallahu alayhi wasallam) – by denying for him (sallallahu alayhi wasallam) the knowledge of billions and billions of Nikah ceremonies?

Or is it not you, O Barelwis, who are guilty of the most abominable degree of Ghuloo’ and Gustakhi – of the degree of Kufr – by fabricating upon Rasulullah (sallallahu alayhi wasallam) the multitude of categories of knowledge which can be termed “Ilmun Laa Yanfa’” (knowledge which serves no beneficial purpose) from which Rasulullah (sallallahu alayhi wasallam) would repeatedly and earnestly seek refuge?

Is it not you, O Barelwis, who are guilty of the most abominable level of Gustakhi by mutilating beyond recognition many of the supreme and sublime attributes of Rasulullah (sallallahu alayhi wasallam), such as the noble quality of “Ummi” – defined as “unlettered” by the consensus of the Fuqaha whom you fraudulently claim to follow – which Rasulullah (sallallahu alayhi wasallam) proudly proclaimed for himself and his (sallallahu alayhi wasallam) noble Sahabah (radhiyallahu anhum)?

Is it not you who commit the dastardly Gustakhi crime of implying deficiency in Rasulullah (sallallahu alayhi wasallam) by propounding the perverted idea that the consensus of the Fuqaha on the definition of Ummi (unlettered), and the consensus of the Fuqaha on negating for Rasulullah (sallallahu alayhi wasallam) the multitude of categories of knowledge that is Ilmun Laa Yanfa’ (such as billions of Nikah ceremonies) from which Rasulullah (sallallahu alayhi wasallam) himself repeatedly sought refuge, results in a diminishing of the perfections of Rasulullah (sallallahu alayhi wasallam), Na’oozubillah!?

Did the Salafi arch-idol, Ibn Abdul Wahhab, perform a spectacular and unprecedented miracle (istidraaj) by time-travelling back to the third century and injecting “wahhabism” into the books of all the Hanafi Fuqaha whose books are replete with Fatwas such as the above – Fatwas which condemn unequivocally numerous beliefs and acts that have become the Sha-aair (salient identifying features) of the Barelwis today, such as attributing knowledge of the Hour to Rasulullah (sallallahu alayhi wasallam) and a chronic addiction to building and plastering over graves – which when cited faithfully by the Ulama-e-Haqq tend to elicit violently allergic reactions and irrational allegations of “wahhabi influence”?

We interject here to point out that while we accept the Hanafi ruling that this particular aspect of Barelwi creed is Kufr, we refrain from doing Takfeer on the Barelwis in general, just as we refrain from doing Takfeer of the Salafis despite the very same Hanafi texts cited above declaring as Kaafir the one who attributes a place or direction to Allah Ta’aala as the Salafis do. We shall dilate on this point in the complete article, to be published in future, which will contain, insha-Allah, a demolition of the Ghutha (trash) arguments employed by the Barelwi arch-idols to befool their followers.

For now, we release this much information, which we believe to be sufficient for most sincere seekers of truth, to warn the Barelwi masses of the potentially eternal doom that awaits them – the status of a Kaafir according to the Jumhoor Fuqaha of the Hanafi Madh-hab – should they persist in clinging onto their deviant religion.

Addendum: Why We Warn Against Wahhabism

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Addendum to “Why We Warn”

In the initial post here: http://facetofloor.wordpress.com/2012/07/17/why-we-warn-against-wahhabism/  four points were mentioned about the dangers of Wahhabism (quasi-Salafism).  There is another that is important to keep in mind.  Although it was alluded in the first post, i think that it needs to be elaborated on some more.  The Wahhabis (quasi-Salafis) sever the Muslims from their historical and scholarly heritage.  The (moderately informed) Wahhabis know that what they follow does not match up with history.

Prior to the era of European colonialism and the rise of Wahhabism in central Arabia in the mid 1700’s C.E.—or even more recently prior to the founding of the Saudi-Wahhabi state and discovery of petrol in Arabia, what were the Sunni Muslims following around the world following?  The Muslims of North Africa, of the Indian subcontinent, the Sunnis of Iraq and Ash-Shaam (Greater Syria), the Sunnis of Malaysia and Indonesia, the…

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(Shoulder to shoulder – like a Solid steel wall) (Hadith)

What exactly is social distancing? This is a new phrase which
has come into existence in the wake of the bogus coronavirus
plotted by the enemies of humanity. When this term is
mentioned, a specific picture looms up in the mind. In this
picture which has been designed by the conspirators we see:
1) Flight from your parents, children and humanity for the fear
of contracting the disease.
2) Do not shake hands with any one, not even with your
3) Transform yourself into a clown by hideously sticking out
your elbow to touch another person’s elbow when greeting.
Elbow-to-elbow displaces the Masnoon Musaafahah and
Muaanaqah which are totally prohibited. Such vile Tashabbuh
bil Kuffaar is haraam.
4) Spacing 2.2 metres apart in the Salaat saff, if Musaajid are
allowed to be open under extremely stringent conditions.
Thus, the Musaajid become haunts for the shayaateen.
5) If Musaajid are permitted to operate, the elderly and the
sick must be debarred.
6) Perfectly healthy people may not travel more than two
persons in a vehicle. They may not sit on the same seat.
7) Dua should not be made with hands raised. More
‘dangerous’ is to draw the hands over the face at the end of
Dua as is the Masnoon method.
8) Visiting close relatives even parents at their homes is
9) Visiting a sick relative even if parents, in hospital is
prohibited. No contact whatsoever is allowed.
10) Closure of the Musaajid thus prohibiting Fardh Jamaat
Salaat, Jumuah Salaat, Taraaweeh and Eid Salaat.
11) The Masnoon Ramadhaan I’tikaaf is banned.
12) Closing shops thus depriving people from their
legitimate needs.
13) Lockdowning the entire country thus devastating the
14) Confine people to their homes. Not allowing them access
to even their yards.
15) Closure of all Darul Ulooms
16) Banning Hajj and Umrah
17) If one person is tested positive, an entire household or
institution must be placed in quarantine.
18) Snitch and spy on Muslims who perform Salaat in Jamaat.
Report them to the kuffaar police to be arrested.
19) Kafan and Ghusl for the mayyit are abolished. Even
Tayammum on the mayyit is prohibited.
20) In some places. e.g. Sri Lanka, Muslim bodies are by law
appropriated by the government’s devilish order and
cremated. Cremation is strongly advised by the Satanists who
have invented their Satanist concept of social distancing.
21) Violation of the draconian social distancing rules is a
crime leading to arrest, fines and imprisonment. Yet, even in
terms of the secular constitution these draconian measures are
unconstitutional and unlawful, hence many senior lawyers are
challenging the unconstitutionality of the oppressive laws.
This is the heinous satanic concept of social distancing. No
Muslim in his sane Imaani senses will ever accept that this
system of Iblees has the slightest support in the Ahaadith.




Each day sees a new devlish fitnah developing among Muslims. The latest satanic fitnah is a haraam membership fee to gain admission to the Zakariyya Jaame Majid in Greater Manchester, U.K. Indeed Qiyaamah cannot be in the too distant future.
A Musjid is the House of Allaah. It is a Waqf institution dedicated for only Salaat/Ibaadat, and for nothing else. Only khanaazeer can muster the shaitaani temerity to charge haraam membership fees and to allow admission into the Musjid to only such morons who have paid their haraam membership fees.
In its copro-circular, these khanaazeer of the Musjid’s management committee say: “……entry into the Masjid for any congregational Salah prayers will be LIMITED TO FULLY PAID MEMBERS, THEIR MALE SIBLINGS UNDER THE AGE OF 18 AND KEY VOLUNTEERS OF Z.J.M ONLY.” (Emphasis not ours)
These agents of Iblees conduct themselves as if the Musjid was inherited from their fathers. Paying membership fees for even an institution which is not a Musjid is haraam. For a Musjid, it is an aggravated major sin. They are reducing the Musaajid to the level of Christian temples. In fact, according to Rasulullah (Sallallahu alayhi wasallam), in close proximity to Qiyaamah, the cross will be worshipped inside the Musjid. These fussaaq, vile committee members are preparing the groundwork for dajjaali shirk and kufr. In fact, this haraam membership fee is riba, and preventing Muslims from entry is akin to kufr. The Qur’aan Majeed states: “Who is a greater zaalim (oppressor) than the one who prevents the Name of Allah from the Musaajid, and he strives in the ruin of the Musaajid?” (Al-Baqarah, 114)
There are no worse zaalimeen than those devils-incarnate who charge a fee for entry to the Musjid. Furthermore, the entry is restricted to select persons. It is simply mind-boggling compound kufr.
Muslims who pay such haraam membership fees are also blameworthy. Never should such haraam fees be paid. This U.K. khanaazeer Musjid committee is the very first in the whole world and the very first in the history of Islam to levy haraam riba fees for entry to the Musjid. It is the obligation of the musallis to boot out these unscrupulous scoundrels who have usurped the Musjid and treating it as if it is their private property.
Another advice is that Muslims should not attend the Musaajid where a host of satanic conditions encumbers performance of Salaat. It is not permissible to join a congregation which is filled with shayaateen. The spaces instructed by the atheists are filled with devils according to the Hadith. Just imagine! A Musjid can be entered only by hoodlums carrying membership cards.
Perform Salaat at home. It is infinitely superior than joining a fong kong congregation performing mock ‘salaat’. Such salaat is not valid. True Muslims will not make a mockery of the Deen by submitting to the haraam conditions of the atheists.
Do not contribute a cent to the vile committee for the Musjid’s expenses. Let them pay from their pockets. Allah’s Houses are being pillaged, plundered and polluted by scoundrels and munaafiqeen who masquerade as Muslims.

2 Shawwaal 1441 – 26 May 2020


A number of people have asked the following question:


“Please assist with the following question:
In the current situation due to the corona virus panic, is it permissible to perform Taraaweeh Salaat by following the Imaam in Makkah Shareef or any other Musjid via satellite or audio live streaming? Can we follow the Imaam from the comforts of our homes? Will the Salaat be valid?
Neither knowledge nor brains are required to understand and know the answer. It is absolutely ludicrous for any sincere Muslim not to understand the shaitaaniyat of performing ‘salaat’ in this form of kufr mockery. Rasulullah (Sallallahu alayhi wasallam) said: “Seek a fatwa from your heart.”
The kufr in this method is quite palpable. Since non-Muslims are engaging in their religious services in this hideous method, ignorant Muslims misled and duped by the Munaafiqeen are being confused. Rasulullah (Sallallahu alayhi wasallam) said that the time will dawn when Muslims will follow the Yahood and Nasaara right into the “lizard’s hole’. Since non-Muslims conduct their religious services in such baatil ways, Muslims whose intelligence has been overwhelmed with shaitaaniyat are inclining to such hideous methods of kufr.

Never will Salaat be valid in this insane satanic way.

1 Ramadhaan 1441 – 25 April 2020

The Bid’ah of 8 Rakats of Taraweeh

tharawee hashtag on Twitter

“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others)

The issue of the number of raka’ts of Taraweeh vividly portrays the satanic potential of Salafism, of modernism, and of all other “isms” that exhort a direct interpretation of Qur’an and Sunnah, to mutate and transmogrify the pure Deen into another religion altogether – even carrying the potential to overturn aspects of the Deen that had been accepted by the Ijma’ (consensus) of the Salaf-us-Saaliheen, the Most Blessed and Superior of Generations (Khairul Quroon).

In this article, we shall relate authentic and direct eye-witness testimonies from undisputed Authorities of the Salaf-us-Saaliheen whom even the Salafis deem to be trustworthy, which confirm that the minimum base of 20 raka’ts was the unanimous (Ijma’) Taraweeh practice of the Salaf-us-Saaliheen, and that the institutionalised practice of 8 raka’ts of “Taraweeh”, or 2 rakat’s of “Taraweeh”, or any other number of raka’ts that was not adopted by the Most Blessed of Generations, is a clear Bid’ah (innovation).

The fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous (Ijma’) practice of the Salaf-us-Saaliheen all over the world, as shall be demonstrated, means that the strongest possible Ijma’ was enacted on this issue, since Rasulullah (sallallahu alayh wasallam) himself affirmed the superiority of the Salaf-us-Saaliheen over all other subsequent generations:

“The Most Superior of my Ummah is my generation (i.e. the Sahabah), then those who follow them (the Tabi’een), then those who follow them (the Tab-e-Tabi’een).” (Bukhari, Muslim)

Furthermore, Rasulullah (sallallahu alayhi wasallam) asserted the absolute impossibility of the Ummah (i.e. Ahlus Sunnah wa’l Jama’ah) in general, and the Most Superior of Generations in particular, agreeing upon any error:

“My Ummah will never agree upon error. Therefore, it is obligatory upon you to be with the Jama’ah (the Main Group), for indeed the Hand of Allah is over the Jama’ah.”

[Tabarani’s Kabir – Saheeh according to Haythami and others including the Salafi’s chief “muhaddith” al-Albani whose typically salafi “Qur’an & Sunnah” methodology led him, along with countless of his Muqallids, to carefully conclude that 20 raka’ts of Taraweeh is a Bid’ah!]

“Whoever separates himself from the Jama’ah by even the length of a handspan, dies the death of Jahiliyyah [the period of Kufr prior to the advent of Islam]”

[Saheeh Muslim]

“It is obligatory upon you to adhere to the Jama’ah (the Main Group), for indeed the Ummah of Muhammad (sallallahu alayhi wasallam) will never agree upon an error.”

[Musannaf Abi Shaybah – Saheeh. As Ibn Hajar al-Asqalani and others have mentioned, even though the Sanad goes back to a Sahabi, the statement is from Rasulullah (sallallahu alayhi wasallam) since such a statement cannot be based on reason.]

With regards to the authentic narrations of 8 raka’ts of Qiyaam-ul-Lail (night prayers), it will also become manifestly clear from the eye-witness testimonies below that ALL the Salaf-us-Saaliheen understood such narrations to refer to a prayer completely separate and distinct to the 20 raka’ts of Taraweeh prayers of Ramadhan, namely the Tahajjud prayers which is prayed throughout the year.

It should be borne in mind that the Musnad of Abu Hanifah, the Muwatta of Imam Malik, the Musnad of Imam Shafi’i, and the Musnad of Imam Ahmad ibn Hanbal, all contain the narration(s) pertaining to 8 raka’ts of Qiyam-ul-Lail (night prayers). This fact, in itself, should be sufficient in deterring Salafi and modernist groups from making the laughably stupid claim often made by such deviant groups, in a manner that reeks of the foulest stench of Kibr (satanic pride), that the Four Imams who were the leading Authorities of the Most Superior of Generations, along with the galaxy of Aimmah-e-Mujtahideen, Fuqaha and Muhadditheen who were involved in the subsequent compilation of their Madh-habs, along with the Jama’ah (main body of Fuqaha, Muhadditheen and Auliya) of each subsequent era who faithfully submitted to the Four Madh-habs, had all somehow missed or miserably failed to understand the critically relevant Daleel – in this case the narration of 8 raka’ts – only to be miraculously (Karaamat of the highest degree) discovered or understood properly 1400 years later by some deviant group that emerged during the worst era this Ummah has ever experienced.

While reading the authentic eye-witness testimonies below, the sincere reader should be able to appreciate the stark contrast between the 20 raka’ts Taraweeh practice that was the unanimous practice throughout the whole Islamic Empire during the era of the Salaf-us-Saliheen, and the Bid’ah practice of 8 raka’ts of “Taraweeh” that has spread today in numerous places in the world, and which vividly portrays the unique potential of Salafism – and of all deviant groups that exhort a direct interpretation of Qur’an and Sunnah – to mutilate the Sunnah of the Salaf-us-Saaliheen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).

We shall begin with Ishaq ibn Rahwayh’s direct testimony of the unanimous practice of the Salaf-us-Saaliheen. Since Ishaq ibn Rahwayh was widely known as Ameerul Mu’mineen fi’l Hadith – the highest pedestal in the field of Hadith amongst the Salaf-us-Saaliheen – and since he was one of the most important teachers of Imam Bukhari, Imam Muslim, Imam Abu Dawud, Imam Nasai, and countless other Muhadditheen, it will be an extremely problematic task for the Salafis to insinuate that Ishaq ibn Rahwayh was a liar or that he might have been hallucinating when he confirms unambiguously in “Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh”, through his direct student, that the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 Rak’ats:

“As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and the minimum of that is 5 (Tarweehahs i.e. 20 raka’ts); considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.”

As shall become even clearer from the testimonies to come of other Leading Imams of the Salaf-us-Saaliheen, the only difference in the number of rak’ats amongst the Salaf-us-Saaliheen was with regards to the extra 4 rak’ats of Nafl (optional) prayers that would be prayed during the 4 rest periods that occurred in between the Five Tarweehahs (each set of 4 rak’ats of Taraweeh) i.e. an extra 4 x 4 = 16 raka’ts. Thus, the total would come up to 20 + 16 = 36 raka’ts. Another 3 raka’ts or 5 raka’ts of Witr would bring the total to 39 or 41 respectively. However, with regards to the minimum number of 20 raka’ts (5 Tarweehahs), there was absolutely no difference amongst the Salaf-us-Saaliheen.

Hence, Ishaq ibn Rahwahy states in no uncertain terms:

“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”

In his Sunan, Imam Tirmidhi (d. 279 AH), the student of Imam Bukhari, also makes it clear unambiguously that the ONLY ikhtilaaf amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts. Thus, the unanimous practice of the Salaf-us-Saaliheen consisted of the minimum base of 20 raka’ts. While describing the ikhtilaaf amongst the Salaf-us-Saaliheen involving 20 raka’ts and 20 + 16 = 36 raka’ts, Imam Tirmidhi makes absolutely no mention of the narration pertaining to 8 raka’ts which he himself recorded in the very same book, and which according to the Salafis should have been critically relevant here:

“The Ahlul Ilm (the Leading Imams of the Salaf-us-Saliheen) differed over the night prayer of Ramadan. Some were of the view that one is to pray 41 raka’ts [i.e. 20 raka’ts + 16 raka’ts + 5 witr] including Witr. This is the view of the people of Madinah, and this is what the Amal (practice) is upon according to them in Madinah. However, the majority of the Ahlul Ilm are upon what was reported from Ali, ‘Umar, and others from the Sahabah (radhiyallahu anhum) of Nabi (sallallahu alayhi wasallam), that it is twenty Rak’ah. This is the view of Sufyan Ath-Thawri, Ibn Al-Mubãrak and Ash-Shafi’i. Ash-Shafi’i said: “And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.” Ahmad said: “There are various reports concerning this.” He did not judge according to any of them. Ishaq [ibn Rahawayh) said: ‘Rather, we prefer 41 Raka’ts according to what has been reported from Ubayy bin Ka’b.’”

Similarly, Imam al-Tahawi (d. 321 AH), author of the famous Aqeedat-ut-Tahawiyyah, also confirms in his “Ikhtilaaf ul-Ulama”, that the only ikhtilaaf that occurred amongst the Salaf-us-Saaliheen with regards to Taraweeh prayers, pertained to the extra 16 raka’ts:

“Our companions (i.e. the Imams of the Hanafi madh-hab) and Imam al-Shafi’i would pray 20 rakats other than witr. Malik said [that it is] 39 rakats including Witr – 36 rakats plus Witr – and he said that this was the age-old practice which the people have not ceased to be upon. [Based] On the authority of Saa’ib ibn Yazeed (radhiyallahu anhu) that they would stand in Ramadan for 20 raka’ts, and that they would support themselves on staffs during the time of Umar ibn al-Khattab. [And] Al-Hasan bin Hayy [narrated] from Amr ibn Qays from Abul Husnaa [reported] that Ali ibn Talib (radhiyallahu anhu) ordered a man to lead them in Salaat for 20 raka’ts in the month of Ramadhan”

Thus, it is manifestly and unambiguously clear from the above statements that while the only valid ikhtilaaf during the Salaf-us-Saaliheen pertained to amounts above and beyond the minimum base of 20 raka’ts, the relatively new ikhtilaaf that has been conjured up by deviates in recent times, between 20 rakat’s and 8 raka’ts, is an innovated (Bid’ah) ikhtilaaf that was never present during the era of the Salaf-us-Saaliheen.

Let us now proceed to the direct eye-witness testimonies of other undisputed Imams of the Salaf-us-Saaliheen.

Imam Shafi’i (d. 204 AH) confirms in his famous Kitaab, “al-Umm”, that the unanimous practice of the Salaf-us-Saaliheen in Makkah and Madinah, the Headquarters of the Ummah – thus by extension the whole Ummah – consisted of the minimum base of 20 raka’ts:

“I saw [them] in Madinah standing up for prayer for 36 raka’ts [i.e. 20 + 16]. However, 20 raka’ts is more beloved to me since it was related on the authority of Umar, and in the same manner [i.e. for 20 raka’ts] they [i.e. the Salaf-us-Saliheen of his era] would stand up for prayer at Makkah and pray 3 raka’ts Witr.”

Since the narration of 8 raka’ts of night prayers is found in the Musnad of Imam Shafi’i, it is plainly clear to all but Salafi morons that Imam Shafi’i had understood, along with all the Leading Imams of the Salaf-us-Saaliheen, that such narrations referred to a night prayer separate and distinct from the Taraweeh prayers, namely the Tahajjud prayers.

Similarly, while Imam Malik also records the narration of 8 raka’ts in his Muwatta, he himself was of the position that Taraweeh consisted of 20 raka’ts along with the extra 16 raka’ts, based on the age-old practice of the Salaf-us-Saaliheen of Madinah Munawwarah. In al-Mudawwanah, Ibn al-Qasim (d. 191 AH), the major student and primary source of the rulings of Imam Malik, quotes Imam Malik’s statement regarding the age-old practice of 36 raka’ts (20 + 16) of the people of Madinah:

“This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.”

The adopted position of Imam Ahmad ibn Hanbal was also 20 raka’ts, although according to him there is no problem if more raka’ts is added above and beyond the minimum of 20 raka’ts. Imam Ahmad’s direct student, Imam Abu Dawud (d. 275 AH), makes mention of 20 raka’ts in his compilation of Imam Ahmad’s rulings, “Masaa-il al-Imam Ahmad”. While relating Imam Ahmad ibn Hanbal’s position on the issue of resting between each Tarweehah (sets of 4 raka’ts), the number of Tarweehah is mentioned to be 5 (i.e. 5 x 4 = 20 raka’ts), as a matter of fact that needs no substantiation or even discussion:

“I heard [from] Ahmad [ibn Hanbal]: He was asked regarding a people who pray 5 Tarweehah (sets of 4 raka’ts) without resting in between. He (Ahmad ibn Hanbal) answered: ‘There is no harm in it [i.e. not resting in between]’”

Imam Ahmad ibn Hanbal’s preferred position of 20 raka’ts – as opposed to more than 20 raka’ts – is confirmed authentically by Abul Qasim al-Khiraqi (d. 334 AH), the long-serving student of the eldest son of Imam Ahmad ibn Hanbal, who states in his Mukhtasar, the earliest Hanbali Fiqh manual which was written solely for the purpose of recording the positions of Imam Ahmad ibn Hanbal:

“The standing (of prayer) in the month of Ramadhan is 20 raka’ts”

This clear-cut, unambiguous position of Imam Ahmad ibn Hanbal and his Madh-hab has been re-iterated by major Hanbali authorities throughout the ages who are infinitely more reliable representatives of the Hanbali Madh-hab than the anthropomorphists today who masquerade as Hanbalis.

For example, Allamah Ibn Qudamah, whom even the Salafis regard as a reliable and trustworthy transmitter of the rulings and statements of Imam Ahmad ibn Hanbal, states:

“The Mukhtaar (i.e. the adopted and chosen) position according to Abu Abdullah (i.e. Imam Ahmad) is 20 Raka’ts.”

And, Imam al-Hajjawi, another major Hanbali authority, clarifies explicitly in his authoritative book, “al-Iqna’”, that 20 raka’ts is the minimum to be prayed. He states that the flexibility to increase and decrease upon the raka’ts applies only to amounts that exceed 20 raka’ts, according to an explicit statement from Imam Ahmad ibn Hanbal:

“Taraweeh is 20 raka’ts in Ramadhan with loud recitation. Its performance in Jama’at is more virtuous and it is not to be shortened [i.e. below 20 raka’ts], although there is no harm in adding to it according to Nass [i.e. explicit statement from Imam Ahmad ibn Hanbal]”

Since Salafis, modernists, and other Slaves of their Nafs (bestial desires), love to have the option open for themselves to guilt-freely flit in and out of the measly 8 raka’ts which they have decided to adopt for their Taraweeh-Tahajjud Hybrid Bid’ah “Salaat”, often dropping out for a “brief” second or third iftaar, and even on some days opting out of their Hybrid “Salaat” altogether, it is worth mentioning that the great emphasis placed by the Hanbali Madh-hab on the Taraweeh prayers is identical to that of the other Madh-habs – an emphasis transmitted right from the Most Blessed of Eras. While narrating the position of the Salaf-us-Saaliheen with regards to the Taraweeh prayers, Allamah Ibn Qudamah mentions that Taraweeh is a Sunnah Mu’akkadah – an emphasized Sunnah the omission of which is blameworthy without a valid excuse:

“The prayer of the month of Ramadān is twenty raka’ts i.e. Salaat-ut-Taraweeh, and it is Sunnah Mu’akkadah. Rasulullah (sallallahu alayhi wasallam) was the first to make it a Sunnah…Taraweeh was only ascribed to Umar ibn al-Khattab because he gathered the people behind Ubayy ibn Ka‘b, so he would lead them in Salaat-ut-Taraweeh.”

In order to give some idea on the gravity of omitting a Sunnah Mu’akkadah practice – without a valid Shar’i excuse – in the eyes of Imam Ahmad ibn Hanbal and the Salaf-us-Saaliheen in general, we shall quote Imam Ahmad’s explicit statement with regards to the Witr prayer which is also Sunnah Mu’akkadah according to his Madh-hab. Allamah Ibn Qudaamah states in al-Mughni:

“Witr is not obligatory… [Imam] Ahmad [ibn Hanbal] said: ‘Whoever omits praying Witr deliberately is a villainous man, whose testimony should not be accepted.’”

Again, it should be noted that Imam Ahmad ibn Hanbal was undoubtedly aware of the narration regarding 8 raka’ts of night prayers, since it is recorded in his own Musnad. And again, it is obvious to all but Salafi morons that such narrations apply only to the Tahajjud Salaat which is a completely separate and distinct prayer to the 20 raka’ts Taraweeh prayer that was being prayed by Muslims all over the world during the blessed era of the Salaf-us-Saaliheen.

We shall now conclude this section with the eye-witness testimony of Ibrahim al-Nakha’i (d. 96 AH), the great Tabi’i of Iraq – the other major centre of learning to which thousands of Sahabah (radhiyallahu anhum) had migrated and which had become the political capital of the Muslim empire during the era of the Khulafa-e-Rashideen. Imam Abu Yusuf (d. 182), in his Kitab al-Athar, narrates via Imam Abu Hanifah and Hammad (ibn Abu Sulayman) from Hazrat Ibrahim al-Nakha’i (d. 96 AH):

“The people [i.e. the Sahabah and Tabi’een] would pray 5 Tarweehaat [sets of 4 raka’ts] in Ramadhan.”

At this point, it is worth quoting another ruling on the Taraweeh prayers which Imam Abu Dawud narrates directly from Imam Ahmad ibn Hanbal in his “Masaa-il al-Imam Ahmad”:

“I heard Ahmad being asked, ‘Should the standing i.e. Taraweeh, be delayed till the last portion of the night? He [Ahmad] replied, ‘No, the Sunnah of the Muslimeen is more beloved to me.’”

Observe carefully the Daleel (evidence) being cited here by Imam Ahmad ibn Hanbal, who is reported to have committed to memory around a million Ahadith – which is approximately a million more than what is memorized and (mis)understood by any of the countless self-appointed “Mujtahids” today whose satanic pride and desperate craving to concoct a tailor-made “Deen” lead them to labour under the self-deception that they are able to interpret the Qur’an and Sunnah better than the Imams of the Salaf-us-Saaliheen. The Great Imam does not cite any Qur’anic verse or Hadith narration to substantiate his position here. When the whole Ummah, especially the Salaf-us-Saaliheen, has adopted a particular practice en masse, then the “Sunnah of the Muslimeen” is the strongest possible Daleel. Hence, this absolute Master of Hadith and Fiqh cites as his Daleel the“Sunnah of the Muslimeen.”

Also, worth noting from the above ruling is the fact that the “Sunnah of the Muslimeen” with regards to the timing of Taraweeh was NOT during the last part of the night. Furthermore, it is known by Ijma’ (consensus) that the most favoured part of the night during which Rasulullah (sallallahu alayhi wasallam), the Sahabah and all the Salaf-us-Saaliheen would pray the Tahajjud Salaat, was the final part of the night. These facts in themselves are enough to demonstrate that Imam Ahmad ibn Hanbal, along with the Salaf-us-Saaliheen – i.e. those referred to by the term“Sunnah of the Muslimeen” – all understood Taraweeh to be a completely separate and distinct prayer to Tahajjud salaat.

There was absolutely no confusion amongst the Most Superior of Generations with regards to the narrations of 8 raka’ts which applied to Tahajjud Salaat and which was normally prayed in the final part of the night, and the narrations of 20 raka’ts which applied to Taraweeh prayers and which was normally prayed in the earlier part of the night.

Relevant to the Daleel, “Sunnah of the Muslimeen”, used here by Imam Ahmad ibn Hanbal, let us quote again the explicit statement of Ameerul Mu’mineen fi’l Hadith, Ishaq ibn Rahwayh, regarding the minimum number of raka’ts for Taraweeh:

“…the minimum of that is Five (Tarweehahs – i.e. 5 x 4 = 20 raka’ts).”

In substantiation of this ruling, this Leader of the Believers in the field of Hadith, does not cite a single Hadith narration nor a single Qur’anic verse. Rather, he relates the age-old unanimous practice of the people of Madinah and the people of Iraq:

“…considering the fact that the inhabitants of Madinah have not ceased, from the time of Umar (may Allah be pleased with him) to this time of ours, to pray 40 raka’ts [i.e. 20 + 16 + 4 – without the extra one rakat’s of Witr] in the vigil of the month of Ramadan, while lightening the recitation. As for the inhabitants of Iraq, they have not ceased to be upon 5 Tarweehahs [i.e. 20 raka’ts] from the time of Ali (may Allah be pleased with him) till this time of ours.”

Similarly, Imam Malik, another undisputed master of Hadith and Fiqh, does not quote any Hadith in substantiation of his own position that the Taraweeh prayers are 36 raka’ts i.e. 16 extra raka’ts on top of the minimum 20 rakat’s. He merely states as his Daleel:

“This [36 raka’ts] is what I found the people to be upon, and it is the age-old practice which the people (i.e. the Salaf-us-Saliheen) have not ceased to be upon.”

And similarly, Imam ash-Shafi’i, the Imam of Makkah Mukarramah, while citing the practice of Hadhrat Umar (radhiyallahu anhu) also uses as his Daleel the practice of the people of Makkah:

“And like this I found them [i.e. the Salaf-us-Saliheen of his era] in our land in Makkah praying twenty Rak’ats.”

It is obvious from the statements above, that when an Ijma’ (consensus) is so emphatic as the Ijma’ on such clearly visible aspects of the Taraweeh prayers, which was taught directly and practically to the whole Ummah just a generation prior to them by none other than the Sahabah (radhiyallahu anhum), then the Daleel of the“Sunnah of the Muslimeen” is more than sufficient substantiation for such undisputed masters of Hadith and Fiqh cited above, who all were literally a million times superior – in terms of knowledge, memory, understanding, intellect, piety,and sanity – than the whole glut of self-appointed paper “Mujtahids” appearing today whose satanic hobby is to play around with verses of the Qur’an and the Hadith in order to conjure up tailor-made versions of the “Deen” for themselves and their army of blind Muqallids.

Any “Deen” that is even slightly at variance with the pure Deen of the Salaf-us-Saaliheen, such as the innumerable tailor-made versions of the numerous Salafi and modernist sects that have appeared in recent times, is a deviated imposter of a “Deen” that has nothing to do with Islam.

Despite Imam Abu Hanifah, Imam Ahmad ibn Hanbal, Imam Shafi’i, Imam Malik, Imam Abu Hanifah, Imam Ishaq ibn Rahwayh, and many others, all being aware of the narration of 8 raka’ts of Tahajjud, having recorded the narration(s) in their own Hadith compilations, not even a trace of discussion or debate exists in any of their books, or in the books of their students, which remotely resembles the stupid controversy and debate created by Salafi and modernist groups today regarding a hybrid Taraweeh-Tahajjud Bid’ah “Salaat” consisting of 8 raka’ts which today has caused, in many mosques throughout the world, the complete displacement of the Sunnah of Salaf-us-Saaliheen which is nothing other than the Sunnah of the Khulafa-e-Rashideen which is nothing other than the Sunnah of Rasulullah (sallallahu alayhi wasallam).

Rasulullah (sallallahu alayhi wasallam) himself commanding firm adherence to the Sunnah of the Khulafa-e-Rashideen – since it is no different to his own Sunnah – states explicitly:

“Indeed, those who will still be alive after me will see many differences; so hold fast to my Sunnah and the Sunnah of the Khulafa Rashideen (i.e. Hadhrat Abu Bakr, Hadhrat Umar, Hadhrat Uthman, and Hadhrat Ali radhiyallahu anhum) after me. Adhere to and cling tightly to it and beware of newly-invented matters, for every newly-invented matter is a Bid’ah and every Bid’ah is deviation.” (Saheeh – Narrated by Tirmidhi, Abu Dawud, and many others)

The displacement of practices whose Ijma’ was so emphatic that the likes of Ishaq ibn Rahway or Imam Ahmad ibn Hanbal or Imam Malik could simply cite the “Sunnah of the Muslimeen” as their primary Daleel, is more than sufficient evidence to expose the satanism inherent in Salafism and modernism.

Since a sufficient number of eye-witness accounts have been quoted now from undisputed Authorities of the Salaf-us-Saaliheen, testifying to the fact that the Taraweeh Prayers of the Salaf-us-Saaliheen of Makkah, Madinah, Iraq, – the spiritual and academic headquarters of the whole Ummah – consisted of the minimum base of 20 Raka’ts, there is no need to produce the innumerable quotes that can be cited from the Fuqaha of the Madh-habs which simply re-iterate the same Ijma’ position of the Salaf-us-Saaliheen.

It will be an exercise in redundancy to beat this Salafi Dead Horse any further, whose horrendously bloated Kibr (satanic pride and arrogance) permits him (i.e. the Salafi Dead Horse) to hallucinate that his feeble understanding of a smattering of Hadiths pertaining to this particular issue, and in many other issues too, supersedes the understanding of the Salaf-us-Saaliheen and the Fuqaha.

The eye-witness testimonies and rulings of undisputed Authorities of the Salaf-us-Saliheen confirm without the shadow of the slightest doubt, that the minimum base of 20 raka’ts was the unanimous practice of the Salaf-us-Saliheen – a practice that was mass-transmitted from generation to generation before being recorded in detail in the authoritative books of Fiqh of all Four Madh-habs.

From the authentic evidences and direct eye-witness testimonies of Authorities of the Salaf-us-Saaliheen whom even the Salafis deem as trustworthy, which we have cited thus far, the following two facts have been established irrefutably:

(1) According to how ALL the Salaf-us-Saaliheen understood the Qur’an and Ahadeeth, the “Qiyaamu Shahri Ramadhan” (the prayer of the month of Ramadhan i.e. Taraweeh) consists of the minimum base of 20 raka’ts, and the only ikhtilaaf pertains to the extra 16 or more raka’ts. Furthermore, according to the “Sunnah of the Muslimeen” i.e. the Sunnah of the Salaf-us-Saaliheen, the Taraweeh prayer should begin in the early part of the night.

(2) The Salaf-us-Saaliheen were completely aware of the narrations of 8 raka’ts of “Qiyaam-ul-Lail” (the night prayer i.e. Tahajjud), which was recorded by all the Imams of the Salaf-us-Saaliheen in their own Hadeeth compilations. This particular prayer would normally be prayed during the most virtuous part of the night i.e. the last third of the night, both inside and outside of Ramadhan.

To illustrate further the fact that there is a clear difference between Taraweeh which is exclusive to Ramadhan only, and Tahajjud which is prayed both inside and outside Ramadhan, according to how the Imams of the Salaf-us-Saaliheen understood the Ahadeeth which they themselves recorded in their own Hadeeth compilations, let us have a look at the second part of the statement which we quoted earlier of Ameerul Mu’mineen fi’l Hadith, Imam Ishaq bin Rahwayh, whose own Musnad also contains the narration that recommends 11 raka’ts (8 + 3 Witr) ofQiyaam-ul-Lail (the night prayer) throughout the year:

قال إسحاق: وأما الإمام إذ صلى بالقوم ترويحة أو ترويحتين، ثم قام من آخر الليل فأرسل إلى قوم فاجتمعوا فصلى بهم بعد ما ناموا فإن ذلك جائز، إذا أراد به قيام ما أمر أن يصلي من التراويح، وأقل من ذلك خمسة. مع أن أهل المدينة لم يزالوا من لدن عمر رضي الله عنه إلى زماننا هذا يصلون أربعين ركعة في قيام شهر رمضان، يخففون القراءة. وأما أهل العراق فلم يزالوا من لدن علي رضي الله عنه إلى زماننا هذا على خمس ترويحات، فأما أن يكون إمام يصلي بهم أول الليل تمام الترويحات ثم يرجع آخر الليل، فيصلي بهم جماعة فإن ذلك مكروه. ألا ترى إلى قول عمر رضي الله عنه حيث قال: التي تنامون عنها خير من التي تقومون فيها، فكانوا يقومون أول الليل، فرأى القيام آخر الليل أفضل.فإنما كرهنا ذلك لما روى عن أنس بن مالك رضي الله عنه وسعيد بن جبير- رحمه الله تعالى-١ كراهية التعقيب

“As for when the imam leads the people in one or two Tarweehahs (sets of 4 raka’ts) and then he gets up at the end of the night and sends for the people and they assemble and then he leads them after they have slept – that is permissible, when he intends thereby to perform what has been ordered to pray of the tarweehahs, and the minimum of that is 5 (Tarweehaat i.e. 20 raka’ts)… And as for when the Imam prays with them (the congregation) all the Tarweehaat in the beginning of the night, and then he returns at the end of the night and he prays with them in congregation, then that is Makrooh (reprehensible). Do you not see the saying of Umar (radhiyallahu anhu) where he said: “That (salaat) which you sleep upon [i.e. Tahajjud] is more virtuous than that (salaat) which you are standing in [i.e. Taraweeh].” For, they would stand (for salaat) in the beginning of the night, and he saw their standing (for salaat) at the end of the night as more virtuous. We only consider that Makrooh [i.e. another Jama’at after completion of Taraweeh] due to what was narrated by Anas bin Malik (radhiyallahu anhu) and Sa’eed ibn Jubair (rahimallahu ta’ala) on the reprehensibility of Ta’qeeb [praying another supererogatory Salaat in Jama’at in the night].” [Masaa-il al-Imam Ahmad wa Ishaq ibn Rahwayh]

Here, Imam Ishaq ibn Rahwayh states that if the Imam gathers the people later on in the night for congregational prayers while intending to complete the Taraweeh prayers which he had left unfinished earlier on, the minimum of which is 5 Tarweehaat (5 sets of 4 raka’ts), then that is permissible. On the other hand, if he gathers the people for congregational prayers after having already completed the full Taraweeh Salaat (whether 20 raka’ts or more), then to pray this extra Salaat in congregation is Makrooh (reprehensible). This particular Salaat after the completion of “all the Tarweehaat” should be prayed alone in privacy according to the narration of Hadhrat Anas ibn Malik (radhiyallahu anhu) which Imam Ishaq ibn Rahwayh refers to. In short, in the second congregation, if the Imam intends to pray the Taraweeh prayers, it is permissible. And, if he does not intend to pray the Taraweeh prayers it is not permissible.

It does not take much brain cells to understand that while the completion of an unfinished Taraweeh is permissible in the later part of the night, this other Salaat after the completion of “all the Tarweehaat” which should be prayed alone in privacy, cannot be Taraweeh. O Salafi Bidateee! What is this mysterious prayer that is not Taraweeh and which is to be prayed alone in privacy after the completion of “all the Tarweehaat”? If the Taraweeh and Tahajjud prayers are one and the same, as is the stupid Salafi contention, why is one permissible in the second congregation, while the other is not? And how does one solve the conundrum of ALL the Imams of the Salaf-us-Saaliheen recommending and opting for either 20 raka’ts or 36 raka’ts or more for the “Qiyaamu Shahri Ramadhan” on the one hand, while also diligently recording in their own Hadeeth compilations the narration of 11 raka’ts (8 + 3 Witr) for “Qiyaam-ul-Lail” on the other hand? Yes, O Salafi Bidateee, there never ever existed amongst the Salaf-us-Saaliheen such a stupid Bid’ah as radically downsizing the 20 – 40 raka’ts of Taraweeh Salaat and the 8 – 12 raka’ts of Tahajjud Salaat, and combining them into a measly 8 raka’ts hybrid Taraweeh-Tahajjud “Salaat” designed for Slaves of the Nafs (base desires).

Only pathetic, deviated souls with terminally diseased hearts loaded with Kibr (satanic pride) of galactic proportions can even dare to hallucinate that they understand the Qur’an and Ahadeeth better than Imam Abu Hanifah, Imam Malik, Imam Shafi’i, Imam Ahmad ibn Hanbal, Imam Ishaq bin Rahwayh, etc. and the Ijma’ (consensus) of the Salaf-us-Saaliheen who all understood “Qiyaamu Shahri Ramadhaan”, i.e. Taraweeh, to consist of the minimum base of 20 raka’ts, differing only on whether the extra 16 or more raka’ts are necessary or not, and who all also recognised and recorded the narrations of 11 raka’ts (8 + 3 Witr) of “Qiyaam-ul-Lail” in their own Hadeeth compilations.

Only Bidatees and Zindeeqs (heretics) can have the audacity to hallucinate a difference between, and create a wedge between the Sunnah of Rasulullah (sallallahu alayhi wasallam) and the Sunnah of the Salaf-us-Saaliheen including the Sahabah (radhiyallahu anhum) who were the ONLY direct witnesses to the Sunnah of Rasulullah (sallallahu alayhi wasallam), and who mass-transmitted (Tawaatur) this blessed Sunnah, in perfect fashion, to the subsequent generations. Yes, O Salafi Bidateee, neither you nor we personally witnessed the Taraweeh practice of Rasulullah (sallallahu alayhi wasallam). It is ONLY the Sahabahs (radhiyallahu anhum) who joined Rasulullah (sallallahu alayhi wasallam) for three nights of Taraweeh prayers, and who directly participated in the Taraweeh prayers led by Rasulullah (sallallahu alayhi wasallam). And it is only the Sahabah (radhiyllahu anhum) who under the direction of Hadhrat Umar (radhiyallahu anhu) re-instituted Rasulullah’s (sallallahu alayhi wasallam) exact Taraweeh congregational practice and who practically taught and conveyed this exact Taraweeh congregational practice to the Tabi’een in Tawaatur (mass-transmission) fashion – the only ikhtilaaf amongst them pertaining to whether the extra 4 raka’ts after and in between each of the 5 Tarweehah (set of 4 raka’ts) are necessary or not.

Furthermore, on the three nights on which Rasulullah (sallallahu alayhi wasallam) led the Sahabah (radhiyallahu anhum) in Taraweeh Salaat, during which the Salaat was the talk of the town (Ummah) with the Masjid full to the brim by the final night, and from the time the Sahabah (radhiyallahu anhum) re-instituted this Sunnah congregational practice, Taraweeh was a wholly public affair witnessed and participated diligently by the whole Ummah.

Perhaps these Salafis and modernists actually imagine the Taraweeh congregational prayers of Rasulullah (sallallahu alayhi wasallam) and his Sahabah (radhiyallahu anhum) to have been some intensely dark, obscure and private matter that was surreptitiously enacted undercover during their era and during the subsequent era of the Salaf-us-Saaliheen, in all the mosques of the Ummah, including the Haramain Shareef (Makkah and Madinah), thus making it an extremely complex task for the Four Imams and other Imams of the Salaf-us-Saaliheen to surgically extract the exact number of raka’ts from the crowds of masses, including themselves, who all would have been participating fervently in this mysterious practice for hours on end, every night during Ramadhan?

We have the direct eye-witness testimony of Imam Ishaq ibn Rahwayh that the people of Madinah and the people of Iraq had not ceased to be upon the minimum number of raka’ts of 20 since the time of the Sahabah (radhiyallahu anhum). We have the direct eye-witness testimony of Imam Shafi’i that he found the Salaf-us-Saaliheen of the headquarters of the Ummah – Makkah Mukarramah and Madinah Munawwarah – to have been praying either 20 raka’ts or the extra 16 raka’ts on top of the 20 raka’ts. We have the direct eye-witness testimony of Imam Malik that the Salaf-us-Saaliheen of Madinah had not ceased to be upon 20 raka’ts along with the extra 16 raka’ts since the time of the Sahabah (radhiyallahu anhum). We have the likes of Imam Tirmidhi and Imam Tahawi confirming that the only ikhtilaaf that existed amongst the Salaf-us-Saaliheen pertained to the extra 16 raka’ts or more (differing number of raka’ts before Witr), on top of the minimum number of 20 raka’ts.

Not even a fringe group amongst the Salaf-us-Saaliheen was witnessed by these truthful and authoritative Imams of the Salaf-us-Saaliheen to have adopted the Salafi 8 raka’ts hybrid Taraweeh-Tahajjud Bid’ah “Salaat”.

Ya Bid’atee Salafee! From the undeniably authentic eye-witness testimonies of such authoritative Imams of the Salaf-us-Saaliheen, transmitted by their direct students, where was the authentic Salafi group amongst the Salaf-us-Saaliheen who was holding aloft the authentic “Sunnah” of 8 raka’ts Taraweeh as supposed by your Salafi “Deen”? Where was the Taa’ifah Mansoorah – the victorious group – and the Firqat-un-Naajiyah – the saved sect – who was supposed to have upheld the authentic “Sunnah” of 8 raka’ts Taraweeh as supposed by your Salafi “Deen” during the most blessed of ages? From whom did the Most Superior of Generations, including the Sahabah (radhiyallahu anhum), acquire this institutionalised number of 20 raka’ts from, if it were not from Rasulullah (sallallahu alayhi wasallam), when even according to your deviant Salafi “Shariah” it is a manifest Bid’ah to institutionalise a particular number that is not found in the blessed Sunnah? Did the masses of Sahabah (radhiyallahu anhum) who directly witnessed and participated in the blessed Taraweeh congregation of Rasulullah (sallallahu alayhi wasallam) lounge about and wait around for a couple of hundred years for the compilations of the Muhadditheen in order to acquire a solitary Hadeeth narration before implementing what they had witnessed directly from Rasulullah (sallallahu alayhi wasallam), or were the Sahabah (radhiyallahu anhum) the kind to diligently and fervently implement the Sunnah number of raka’ts immediately, en masse, which the subsequent generations would then have witnessed directly from them in Tawaatur (mass-transmission) manner, to then become the unanimous practice of the whole Islamic Empire which was witnessed, recorded and transmitted by all the Imams of the Salaf-us-Saaliheen?

It is absolutely impossible and inconceivable that the Most Superior of Generations including the Sahabah (radhiyallahu anhum) – the very generations whom we rely on exclusively to have transmitted to us every dot of the Qur’an in perfect fashion – could somehow have lost their bearings all at once simultaneously, en masse, and lost count of the number of raka’ts they had witnessed first-hand and been taught to pray by Rasulullah (sallallahu alayhi wasallam) directly, or by the Sahabah (radhiyallahu anhum) directly, and the supposed 8 raka’ts of Taraweeh – as supposed by the Salafis – had miraculously transformed all over the Ummah simultaneously, during one very strange night, into the minimum of 20 raka’ts that was then subsequently witnessed and recorded by all the Imams of the Salaf-us-Saaliheen.

In light of the absolute Ijma’ of the Salaf-us-Saaliheen that Taraweeh consists of a minimum of 20 raka’ts, as conclusively demonstrated earlier, it is a laughable absurdity that each one of the numerous Salafi mutations that have mushroomed in recent times claim to regard the Salaf-us-Saaliheen as the standard and benchmark for understanding the Qur’an and Hadeeth, and claim to be the truest representatives today of the Salaf-us-Saaliheen, hence their adopted misnomer “Salafis”. This issue in itself is sufficient in demonstrating that those who are the firmest adherents to the 4 Madh-habs are the most faithful representatives of the Salaf-us-Saaliheen, whilst similar claims made by Salafi sects are merely dastardly lies designed to dupe and rope in the ignorant masses.

Since the direct eye-witness testimonies of the Imams of the Salaf-us-Saaliheen quoted in this article testify irrefutably to the fact that the minimum base of 20 raka’ts of Taraweeh was the unanimous practice of the Salaf-us-Saaliheen, and that not even a fringe group had existed during that blessed era who had adopted the stupid Salafi Bid’ah of 8 raka’ts, in abject desperation the Salafi sects of this age have been constrained to seek refuge behind a handful of opinions from Ulama of the Khalaf eras (hundreds of years after the blessed era of the Salaf-us-Saaliheen) from which support is painstakingly squeezed out for their Bid’ah.

Just observe here carefully the abject slavery of the Nafs (base desires) in spectacularly full motion. That the Salafis who profess to abhor Taqleed and who proudly profess to prefer the Salaf-us-Saaliheen over the Khalaf, are constrained to exhibit the satanic trait of quoting anomalous and isolated opinions of the Khalaf which conflict with the Ijma of the Salaf-us-Saaliheen, thoroughly exposes the Salafis’ pathetically servile Taqleed of their One and True Imam i.e. Shaykh-us-Salafism Imam Nafsaniyyat (bestial desires). Such isolated errors of the Khalaf which invariably stem from even reliable Ulama attempting to interpret the Qur’an and Ahadeeth in a manner that conflicts with the Four Madh-habs, and which are then invariably scavenged for and clung onto, in ravenous desperation, by Ahlul Bid’ah wa l-Hawaa groups such as Salafis, fall squarely under the purview of the deathly threats sounded by Authorities of the Salaf-us-Saaliheen such as the following fatal warning by Imam Awza’ee (88 – 157 H):

من أخذ بنوادر العلماء فقد خرج من الإسلام

“One who takes the marginal opinions of scholars, has surely come of Islam!” [Related in al-Sunan al-Kubra of Imam Bayhaqi with a Saheeh sanad.]

Regarding the Salaf-us-Saaliheen being the standard and benchmark, and their superior status, we agree wholeheartedly on the following points which the Salafis also claim to uphold:

(1) We agree 100% with the Salafis – as claimed by them – that any understanding of Qur’an and Hadeeth that differs with the understanding of the Salaf-us-Saaliheen, especially one upheld by the Ijma’ of the Salaf-us-Saaliheen, is a satanic deviation.

(2) We agree 100% with the Salafis that any Ibaadah, or any manner of executing an act of Ibaadah, or any ikhtilaaf pertaining to an act of Ibaadah that was not found and accepted amongst the Salaf-us-Saaliheen is a manifest Bid’ah.

(3) We agree 100% with the Salafis that in respect to acts of Ibaadah, there is no such thing as Bid’ah “Hasanah” (beautiful innovation) in its technical meaning. All Bid’ah in relation to Ibaadah is Sayyi’ah (pure evil). Bid’ah Hasanah is valid only in its literal sense, never in its technical sense, similar to how a good, Islamic business partnership may be hypothetically called “Shirk Hasan” (a good partnership) with its literal meaning, but never with the technical meaning of Shirk. Hazrat Umar’s (radhiyallahu anhu) use of the word Bid’ah for Taraweeh prayers was purely in a literal sense – an act that was new again after Rasulullah (sallallahu alayhi wasallam) had halted the original congregational practice due to the fear that it might become obligatory -significantly highlighting another categorical difference with the Tahajjud prayers whose obligatory nature was explicitly abrogated many years earlier. Hazrat Umar’s (radhiyallahu anhu) use of the word Bid’ah was never a permission to institute any new Salaat at whim with any number of Raka’ts, such as the Salafi 8 raka’ts Taraweeh-Tahajjud Hybrid Bid’ah. Any Ibaadah or any number of raka’ts that is instituted which is not found amongst the Salaf-us-Saaliheen is a satanic and evil Bid’ah.

To illustrate this point more clearly, if another deviant modernist group today were to introduce a fast-track 2 raka’ts instant “Taraweeh” in mosques throughout the world, catering for part-time Muslims, or another deviant Salafi mutation were to institute a 4 raka’ts “Taraweeh”, stupidly citing as their Daleel the narration of 4 raka’ts that applies to Salat-ud-Duha, just like how present-day breeds stupidly cite the narration of 8 raka’ts that applies exclusively to Tahajjud, then such 2 raka’ts or 4 raka’ts “Taraweeh” would be branded a Bid’ah Sayyi’ah (an evil and satanic innovation) by the Shariah. Never can such despicable innovations be described with the term “Hasanah” regardless of how beautiful they may appear to part-time Muslims and Bidatees.

(4) We agree 100% with the Salafis that Bid’ah should never be downplayed or shelved to one side as unimportant due to “greater priorities” in the Ummah. Rather, we say with emphasis, that there is no greater priority in the Ummah then eliminating Bid’ah and other such transgressions, which according to the indication of clear Nusoos (Qur’an and Hadeeth), is one of the primary causes of Allah’s Wrath and Punishment which today is afflicting this downtrodden Ummah in the form of brutal Kuffaar tyrants and armies, natural disasters, droughts, poverty, etc.

(5) We agree 100% with some Salafis – not the new fast-growing breed of modernist liberal, hippy, airy fairy, “love for all deviations” Salafi mutations – that according to the Ijma’ (consensus) of the Salaf-us-Saaliheen, dissociation (Baraa) from Bid’atees is Waajib (obligatory). There never existed amongst the Most Superior of Generations any of the stupid calls for unity with Ahlul Bid’ah made by the hippy, liberal modernists of today.

In light of the aforementioned points which many or even most Salafis also claim to agree with, this one issue – i.e. the number of raka’ts of Taraweeh – is sufficient in exposing the Salafis as pure, wholesale Bid’atees. The fact that this satanic group and ideology has been able to displace the Ijma’ of the Salaf-us-Saaliheen on the number of raka’ts of Taraweeh prayers, and dilute the huge emphasis (Mu’akkadah) the Taraweeh Salaat is supposed to have, in many places throughout the world, amply portrays their status as amongst the worst of Bid’atees. In fact, such is the crystal-clear and glittering Ijma’ of the Salaf-us-Saaliheen on this one issue, that it dispenses the need for laymen to delve into the innumerable other issues in which Salafis have been responsible for causing much confusion and deviation today, in order to identify their status as prime Bid’atees.

In view of Salafism being single-handedly responsible for proliferating this byte-size 8 raka’ts, perfectly optional, Taraweeh-Tahajjud Hybrid Bid’ah “Salaat”, it should be of no surprise that the Salafi “Deen” in many other issues too is in violent conflict with the pure Deen of the Salaf-us-Saaliheen which has been mass-transmitted to us reliably only through the vehicle of the Four Madh-habs.

It should be of no surprise that Ibn Taymiyyah, the absolute champion of Salafi methodology in Aqeedah and Fiqh, was able to go against the Ijma’ of the whole Ummah in dozens of other issues, including propounding such depraved beliefs as Allah possessing several limits from various sides, Allah being actually able to sit upon the back of a mosquito, Allah having a direction and size, Hell-fire ending for the disbelievers, and numerous other beliefs of unadulterated Kufr which are currently being rabidly disseminated by Salafi sects around the world.

It should be of no surprise that Ibn Abdul Wahhab, another champion and “Mujaddid” of the Salafi methodology, was able to declare as Kuffaar and massacre countless Muslims throughout the Hijaaz in the pure name of Jihaad, as documented by his own students and historians, as well as the fact that even “mainstream” Salafi scholars today such as Ibn Uthaymin and his teacher Hamoud bin Uqla – leave aside authentic followers of Ibn Abdul Wahhab who are branded as khawarij by other Salafis/khawarij – have been able to explicitly state that it is perfectly permissible to slaughter women, children, and babies for Jihaad, hence, all over the world today, the “Jihaad” of groups influenced by the Salafi “Qur’an and Sunnah” ideology, such as ISIS, al-Qaida, Boko Haram, Pakistani Fake Taliban (as opposed to the Afghan Taliban who are still largely rigid Hanafis), etc. is characterised by brutality, mass-takfeer and massacres of civilian populations, and which is revealingly reminiscent of the atrocities of Ibn Abdul Wahhab who remains, till this day, the role-model and inspiration of ALL Salafi sects that have cancerously multiplied and spread ever since his blood-soaked crusade.

It should be of no surprise that in regards to (dis)respect and “veneration” (desecration) of the Auliya, the Qur’an Kareem, and the sacred heritage and symbols of Islam; in regards to the laws pertaining to Halalized prostitution (misyar “marriage”) and making into a religious pastime the marrying and dumping of multiple wives every other day; in regards to allowing countless couples to live in a perpetual state of zina (adultery) with the Salafi-Trinity maths of equating three divorces to one; in regards to Halaalizing the meat of the Kuffaar with simple invocations of “bismillah” and “yummy yum yum”; in regards to Tahaarah (purity) and an extreme allergy to washing smelly feet that are barely covered by hole-ridden tights which Salafis hallucinate to be the ‘Jawrabayn’ of the Sahabah (radhiyallahu anhum) (impervious, shoe-like “socks” worn on rough terrain by the Sahabah (radhiyallahu anhum)); in regards to using the same smelly feet to persistently ram into and pollute the freshly washed feet and concentration of other Musallis during Salaat; and in regards to countless other issues, Salafism and modernism have been responsible for granting Deeni (religious) legitimization to innumerable other abominations, in these worst of times, close to the Hour, during which the pure Deen of the Salaf-us-Saaliheen has already becoming Ghareeb (strange, lone, forlorn), exactly as prophesized by Rasulullah (sallallahu alayhi wasallam).

In short, Salafism, modernism, and all other ideologies that allow one to escape the inflexibility of Rigid Taqleed (tightly binding oneself) to the immutable rulings of the Four Madh-habs, provide a wide enough scope and flexibility to facilitate religious justification for just about any perverted abomination in the pure name of Islam.


Fasting On 15 Sha’baan – A Very beloved Fast

Nabi Sallallahu Alayhi Wasallam said:

 “When it is the night of 15th Sha’baan, then stand in Ibaadah at night and fast during the day (of 15th Sha’baan).”

Without the slightest trepidation or fear, we state that Nabi Sallallahu Alayhi Wasallam ordered us to fast on the 15th of Sha’baan. A study of the Ahaadeeth reveals this fact. Nabi Sallallahu Alayhi Wasallam loved to be in a state of fasting whilst his actions are being raised to Allah Ta’ala. This appears in authentic Ahaadeeth (Ahmed – Tirmizi – Ibn Majah – Nasaai – Jaamiul Usool – Kanzul Ummaal – Mishkaat – Musnad Ahmed – Tahaawi).

The Fuqaha accept that A’maal are raised to Allah Ta’ala on the night of 15th Sha’baan. This is also mentioned in the Hadith kutub. Thus, it is understood that the 15th of Sha’baan is one of those days which Nabi Sallallahu Alayhi Wasallam loved to fast.

Why would Nabi Sallallahu Alayhi Wasallam not love to fast on 15th Sha’baan when Nabi Sallallahu Alayhi Wasallam himself says that he loves to be fasting when his A’maal are presented to Allah Ta’ala?

In Mirqaat, Mulla Ali Qaari Rahimullah states:

“And what is apparent to me now is that on the night of 15th Sha’baan the A’maal of the previous year are presented just as how everything which would take place the next upcoming year are written on this night. And that is why (Nabi Sallallahu Alayhi Wasallam) said “Stand in Ibaadah at night and fast during the day (of 15th Sha’baan).”

(May Allah grant us the Tawfeeq to make Amal on this Mubaarak Sunnah. Aameen)



The fact that the 15th of Sha’baan is an auspicious day including the night which precedes it, is undoubtedly unquestionable. The auspiciousness of these occasions has been taught to the Ummah since the past fourteen centuries by the illustrious Ulama and authorities of the Shariah. Thus, it is undoubtedly inappropriate to even make an attempt to dismiss the validity of practices which enjoy the Ta-aamul of our Akaabireen.

The following are the Sunnah/Masnoon practices/A’maal of Shabe Baraat:

  1. To remain awake during the night as much as possible and engage in individual ibaadat – not congregational Ibaadat.
  2. To fast during the day
  3. To visit the graveyard at night.

Whilst some Ahaadeeth may have been declared to be weak by some ‘Muhadditheen’, they are in fact very authentic with specific reference to the three A’maal mentioned above. The Ahaadeeth are backed up with the amal of the Ulama. Maaliki Fuqaha attach much emphasis on fasting the 15th of Sha’baan. It is Mustahab and the most virtuous fast of the month according to them. Some Shaafi’ Fuqaha have written that fasting on the 15th is matloob and ma-moor (desired and instructed). In the Fataawa of Shaikh Ramli, the fast of the 15th is declared to be Sunnat and the Hadeeth in this regard is judged to be qaabil-e-hujjat (worthy of proof). One view of the Hanaabilah is that the fast on the 15th is the most emphasized of Sha’baan. This is a clear proof for the Ta’aamul of the Fuqaha on the issue of fasting on the 15th Sha’baan.

Allamah Ibn Humaam explicitly states in Fathul Qadeer:

“And from amongst the factors which render a Hadeeth ‘Saheeh’ (authentic), is the amal (action) of the Ulama in conformity to the Hadeeth.”



The Hadith which exhorts one to fast on 15th Sha’baan mentioned in Ibn Majah is authentic. It satisfies the principle of Talaqqi Bil Qubool as explained above. Talaqqi Bil Qubool means that the Fuqaha have accorded acceptance to this Hadith.

In order to understand these issues of Talaqqi Bil qubool and the utility of the Muhadditheen in detail, one needs to read the book Tresses of Jannah. Each Muhaddith had his own criteria for accepting or rejecting Ahaadeeth. Likewise, the experts of Ahkaam, i.e. The Fuqaha also had criteria for accepting or rejecting Ahaadeeth. How is it possible for them to be experts in Ahkaam without understanding the science of Hadeeth fully?

We do not also blindly follow what the Muhadditheen say. We do not make their Taqleed – neither in Hadeeth, nor in Fiqh. The narrator in Ibn Majah, Hazrat Abu Bakr Ibn Abi Saburah was privileged with the seat of Iftaa in Madeenah Munawwarah. Imaam Abu Dawood Rahimahullah said: “He was the Mufti of Ahle-Madinah (The people of Madinah).”

He lived in Khairul Quroon and was the judge (Qaadhi) before Imaam Abu Yusuf Rahimahullah. In the presence of Imaam Maalik and other great Fuqahaa-e-Mujtahideen of the time, it would never have been possible for him to be a Qaadhi and the accepted Mufti of Madinah if he was a fabricator (Nauthu Billah).

Similarly, it would not have been possible for Imaam Maalik to mention and propose Hazrat Ibn Abi Saburah’s name as one of three pious and recognized persons of the sacred city at the time. This was in response to the query from Mansoor, the Khalifah of the time at Madeenah Munawwarah. Imaam Maalik was asked: “In Madinah, which Mashaaikh are left?”

Imaam Maalik responded: “Ibn Abi Zi’b, Ibn Abi Saburah, and Ibn Abi Salmah Al-Maajishoon.”

The above suffices to explain how great Hazrat Abu Bakr Ibn Abi Saburah Rahmatullahi Alayh was. His truthfulness and integrity are proven by the fact that he was the Mufti of Madinah Munawwarah in the presence of Imaam Maalik. What more should we even say in order to reject what some Muhadditheen have to say about him. The criticism of the Muhadditheen has to be dismissed as baseless. It should not be difficult to understand that it is Sunnah to fast on 15th Sha’baan. The principle of Talaqqi Bil Qubool is enough for us Muqallideen who should not try to act bigger than our boots when even the Muhadditheen were unable to reach the toes of the Fuqaha!



(1) Congregate for lectures in the Musaajid on this night or on any of the other auspicious nights.

(2) Believe that there are special types of Salaat for observance on this night.

(3) Install special or decorative lights in the Musjid on this occasion.

(4) Serve milk or any sweetmeats on this night.

(5) Have Yaseen Khatams and Forty Durood Functions even in the Musjid.

(6) Giving ‘Siennie’ (sweets, fruits, chocolates, ice creams, etc.) at home or after the Bid’ah lecture program at the Musjid.

(7) Giving gifts to one’s family and friends specifically on this day.

(8) Bid’ah Loud Thikr sessions.

(9) Haraam Bid’ah Mowlood/ Meelaad on this auspicious night.

(10) Bid’ah Nazm or Thikr Jalsahs and Seerah conferences.


(1) Watching Television (Dajjaal’s Eye) especially ITV!

(2) Listening to Music.

(3) Chatting to ghair-mahrams on Facebook, Whatsapp, etc.

(4) Sending and Indulging in Photography.

(5) Sending messages such as Lailatul Baraat Mubaarak, etc.

(6) Indulging in fireworks, celebrations, parties, etc.

Fasting On 15 Sha’baan – A Very beloved Fast


Rasulullah (Sallallahu alayhi wasallam) said:

“Whoever speaks a lie on me intentionally, should prepare his abode in the Fire.”

Bootlicking Munaafiqeen and Zanaadaqah are circulating Ahaadith of Rasulullah (Sallallahu alayhi wasallam) and satanically relating these to the current ‘plague’ in a nefarious bid to mislead ignorant Muslims with the idea that the measures which they (these Munaafiqeen) have adopted in total contravention of the Shariah, find support and sanction in Islam. But this shaitaani notion is furthest from the truth. It is pure kufr. Their attempt to justify their kufr measures and kufr beliefs with Ahaadith is KUFR.

Some anonymous Munaafiq or Munaafiqeen are circulating 11 Ahaadith claiming these to be in support of the anti-Shariah measures such as closing the Musaajid, abolishing Jamaat and Jumuah Salaat, etc. Not a single one of these Ahaadith has the slightest bearing on the current Athaab which Allah Azza Wa Jal has dispatched to apprehend and punish us for our misdeeds, transgression and rebellion.

(1) The Hadith regarding ‘running away from the leper’, has been given a kufr interpretation. It is satanically presented in a manner in total conflict with the ahkaam of the Shariah as commanded by Rasulullah (Sallallahu alayhi wasallam). Rasulullah (Sallallahu alayhi wasallam) himself negated this baatil, shaitaani interpretation by eating from one bowl with a leper. Nabi-e-Kareem (Sallallahu alayhi wasallam) took hold of the leper’s hand, and dipped it into the bowl from which Rasulullah (Sallallahu alayhi wasallam) also ate. Emphasizing ‘La adwaa’, Nabi-e-Kareem (Sallallahu alayhi wasallam) commented to the leper: “Eat and have trust on Allah”. That is: whatever happens is by the decree of Allah Azza Wa Jal. Not an atom can move without His command. Thus, practically our Nabi (Sallallahu alayhi wasallam) refuted and negated the satanic idea which the Munaafiqeen are peddling in their attempts to bootlick. Our Nabi (Sallallahu alayhi wasallam) further emphasized the negation by explicitly stating: ‘La adwaa’ –There is no contagion.’

The advice to ‘flee’ from the leper, according to the unanimous opinion of the Authorities of the Shariah, was constrained by two factors: (a) Dhaeef (weak) Imaan of the masses, and (b) Tarahhuman (as a mercy) and shafqatan (because of affection). These factors along with the differences of the Ulama shall, Insha-Allah, be explained in a subsequent article.

(2) There is no such hadith which states: “Those with contagious diseases should be kept away from those who are healthy.” Attributing this LIE to Imaam Bukhaari and Imaam Muslim is compounded KUFR. It is in stark conflict with the authentic Hadith in which Rasulullah (Sallallahu alayhi wasallam) categorically refuted the contagion idea by explicitly saying: “La adwaa”. The act of fabricating confirms that these munaafiqeen are doomed to be the inmates of Jahannam according to what Rasulullah (Sallallahu alayhi wasallam) said.

(3) The Hadith regarding not entering a land where a plague is ravaging, is a half-truth. The very same Hadith instructs that those who are in that land, should not take flight. In fact it is akin to kufr to cowardly run like rats abandoning the ailing ones or fearing death. Flight from a plague-stricken area is explicitly prohibited by the Qur’aan. The Shariah commands amal (practical implementation) of both instructions in the Hadith. Rasulullah (Sallallahu alayhi wasallam) commanded:

(a) Do not enter a plague-stricken region.

(b) Do not flee from a plague-stricken region.

The People of Imaan bow their heads in submission. We accept and practice both commands. We are not interested in the rationale and reasons underlying the commands. Our obligation is only to submit and follow while these rotten munaafiqeen concealing their kufr pretend to follow. By whimsically accepting one portion of the Hadith and rejecting the other portion, they come under the severe Qur’aanic stricture and rebuke:

“What! Do you believe in part of the Kitaab and reject part of it? The

compensation for this (kufr) for the one who practices it (such kufr)

is nothing but disgrace in this world, and on the Day of Qiyaamah he

will be assigned to the severest punishment (in Hell-Fire).”

(Al-Baqarah, Aayat 85)

Furthermore, this Hadith does not say that the plague is ‘contagious’ as the moron munaafiqeen have attempted to convey deceptively by inserting in brackets the word, ‘contagious’. This is another LIE which makes Jahannam Waajib for these rats. Not even remotely is there an implication in the Hadith indicating ‘travel ban’ claimed by the morons. There is absolutely no relationship between the Hadith and the ‘travel ban’ which panic-stricken governments have been stampeded into.

(4) The Hadith, and there are many such Ahaadith, which prohibit causing haram to people, has no relationship with the command to follow Rasulullah’s instructions relevant to a plague. These are narrations of general import applicable to everyday life and in all circumstances. While the munaafiqeen attempt to extravasate capital for their kufr cause from this Hadith, it runs counter to their idea. They are indicted for causing harm to others with all their haraam measures. Great harm, misery, inconvenience and suffering have been caused to humanity by the panic measures introduced to combat the disease. Never did the Sahaabah or any segment of the Ummah after them, nor any Islamic country ever introduce the measures of hardship or even a semblance of such measures into which the authorities have been stampeded into in this day.

Furthermore, by running away like rats from the ailing people, they are causing great harm. In the midst of the battlefield the rats are fleeing to save their lives. But Maut will arrest them. Allah Ta’ala says in the Qur’aan: “No person will die except at the appointed time with Allah’s command.”

(5) Another heinous lie is their fabrication: “Those who stay at home to protect themselves and others are under the protection of Allah.” Attributing this fabrication to Musnad Ahmed they further indurate their kufr. The term ‘bait’ (house / home) in the context does not have a literal meaning. It refers to the region or locality where the plague has struck. If it was of literal import, the Sahaabah would have implemented it during the Plague of Amwaas in which tens of thousands, including senior Sahaabah, were killed and martyred. Those for whom the plague was an Athaab, were killed, and those for whom it was a Shahaadat, were martyred. No one during the plague was confined by authority to remain indoors as we are subjected to currently. The people emerged from their homes and flocked to the Musaajid for Salaat. The Musaajid were not closed. Jamaat Salaat was not banned in the Musaajid. Jumuah Salaat was not cancelled. And, the Athaan was not interpolated with the words: Salloo fi buyootikum. The Salaat sufoof formed normally, shoulder to shoulder.

(6) That the entire earth has been made valid for Salaat does not cancel the Wujoob (Compulsion) of performing Salaat with Jamaat in the Musjid. It does not cancel Jumuah Salaat in the Musjid. The entire earth has NOT been made a Musjid in the technical meaning of the Shariah. The Hadith only means that Salaat is valid wherever one is able to perform it. No one has an excuse for foregoing Salaat. The Hadith does not abolish the Waajib acts of Salaat which incumbently require a Musjid for their performance. The Wujoob of performing the Fardh Jamaat Salaat in the Musjid has such great and imperative importance that Rasulullah (Sallallahu alayhi wasallam) threatened to burn down the houses of those who do not attend the Musjid for Fardh Salaat. Now if the Musjid had the insignificant connation attributed to it by the munaafiq agents of Iblees, what is the meaning of burning down the houses of those who do not attend the Musjid to perform Salaat with Jamaat? The urination of Iblees into the brains of the munaafiqeen has caused the disease of intellectual necrosis, hence the glaring kufr which these miserable shayaateenul ins commit. The Musjid is inextricably interwoven with the valid and proper discharge of the Daily Fardh and Jumuah Salaat. The rubbish kufr which the munaafiqeen excrete qualifies them for Hell-Fire.

(7) Undoubtedly, there is a cure for every disease. But the atheists are ignorant of these cures. The only ‘remedy’ they have is the conspiratorial vaccine poison designed by the enemies of mankind for the satanic and pernicious objective of decimating humanity for the assertion of the hegemony of their hallucinated ‘new world-one state’ which the Yahood are plotting.

While there is a cure for every disease, in terms of Islam there is NO cure for a plague. A plague is Allah’s Punishment. Nothing, no medicine and no measures can thwart the Athaab of Allah Azza Wa Jal. It is kufr compounded to believe that vaccines and medicines can prevent the Athaab of Allah Azza Wa Jal following its divinely prescribed trajectory. The plague will run its prescribed course and upon accomplishment of its mission it shall return to its abode where it will remain in hibernation until the next decree comes from the Arsh of Allah Azza Wa Jal. The virus is a cog in Allah’s Athaab machinery.

(8) Undoubtedly, Allah Ta’ala cures. In fact He is the only One Who cures. Medicine cannot cure of its own accord. It cures only when He commands. Precisely for this reason, most people who resort to medicine are not cured. Only those are cured by medicine who are destined to be cured. This is Taqdeer. The Hadith which the moron munaafiqeen quote, expressly states: “with the permission of Allah.” But there is no cure for Allah’s Punishment in medicine, vaccines and any other physical remedy. The solution is only Inaabat Ilallaah.

Furthermore, the solution, that is, the cessation of the plague, will be only after the prescribed Punishment has been delivered and meted out.

(9) Face Masks? Indeed this is a wonderful development. The Niqaab which kuffaar and munaafiqeen abhor and which has been banned in the U.K., Europe and some other rubbish places, has asserted its right and domination. Now even the kuffaar, including the menfolk for the fear of death, are wearing Niqaabs. Even the men have become women donning niqaabs. Allah Ta’ala operates in mysterious and wonderful ways incomprehensible to brains fossilized and stagnated with kufr and materialism. The donning of niqaabs by even these panic-stricken males is indeed ludicrous and amusing.

The Hadith advising covering the face while sneezing applies to all times. But the morons are waking up only now. It is not an order specific with a plague. It is a requisite of the Sunnah Islamic culture which the kuffaar are now enforcing.

While the atheists are donning niqaabs for fear of contracting the disease via the virus, Allah Ta’ala has commanded our womenfolk to don niqaabs to prevent the spread of the spiritual virus of concupiscence which is extremely contagious. In the wake of this disease come the physical diseases of venereal disease, Aids and other sicknesses concomitant to these diseases which destroy both the morality and physical lives of millions. This virus infects the lustful cravings of males, be they evil or pious, and it takes in its stride the entire populace of the world, hence the Islamic compulsory requirement of ‘face masks’ (niqaabs) to be donned by women to block the virus from infecting the opposite sex. Subhaanallah! Whether they like it or not, the kuffaar have been constrained by fear of death to introduce Shar’i provisions in their measures to combat the physical virus.
(10) The measure of washing hands having been enacted into law is indeed amusing. More than fourteen centuries ago washing hands on a regular basis was instituted as the Sunnah. In this belated era, non-Muslims have realized the great importance of this Islamic precept. The importance of hygiene is adequately borne out by the Hadith of Rasulullah (Sallallahu alayhi wasallam): “Cleanliness (Tahaarat) is half of Imaan.”

How ludicrous! Governments have to introduce laws to make compulsory washing of the hands which even our little children practice with rigidity. Cleanliness in Islam is equated with Ibaadat. We are not in need of gaining any lessons from anyone in this regard.

(11) It is a perfidious and a satanic canard to falsely claim that “Home quarantine” is a Prophetic advice.” A Hadith which has absolutely no relationship with this preposterous falsehood, is misinterpreted by brains convoluted with Satanism. This has already been explained above.

Yes, spiritual home quarantine is a fundamental requisite of Tasawwuf. Reduction of contact with people – keeping such contact at a bare necessary minimum – is essential for saving oneself from the plethora of spiritual viruses and germs which are extremely contagious and which cause severe spiritual diseases such as kibr (pride), hasad (envy), hiqd (malice), tama’ (avarice), and many other destructive attributes.

So while we are at one with others and aliens regarding ‘quarantine’, the spheres of operation and the objectives are widely divergent. The quarantine of the people of crass materialism who have no concept of The Creator and the Hereafter, applies to physical diseases and the fear of death. On the other hand, the quarantine of the People of Islam is of a spiritual nature which prevents from contracting the contagious diseases known in our parlance as Akhlaaq Razeelah (rotten moral qualities). And, the primary objective is to gain the Pleasure of Allah Ta’ala.

This in brief, is our response to the moron, bootlicking munaafiqeen who are anonymously circulating their rubbish which is a scandalous distortion of the Ahaadith. Insha-Allah, a detailed article shall be published regarding the seemingly conflicting Ahaadith on this topic.

12 Sha’baan 1441 – 6 April 2020