Allah Ta’ala says in the Qur’aan Majeed: “O Rusul (Messengers)! Eat from what is Tayyibaat and practice Saalihaat (righteous deeds).”

Hadhrat Hasan Basri (Rahmatullah alayh), perhaps the most senior Faqeeh, Muhaddith, Mufassir and Wali among the Taabieen, said: “A man may fast every day, spend every night in ibaadat and become as thin as a rake, but as long as he is not careful regarding what he eats, nothing of his ibaadat is accepted.”

Hadhrat Hasan Basri (Rahmatullah alayh) also said: “I have met such people (Sahaabah and senior Taabieen) who had abandoned 70 avenues of halaal for fear of falling into haraam.”

Hadhrat Sufyaan Thauri (Rahmatullah alayh) said that there was a time when with each Aayat of the Qur’aan he recited, seventy facts of Hikmat (Divine Wisdom) would be revealed to him. But “now, even if I recite the entire Qur’aan, not a single avenue of wisdom opens up for me.” This spiritual blockage he attributed to a cup of water given to him by a soldier. Generally, soldiers are juhala and cruel. The jahl and zulm of the soldier had a great detrimental athr (effect) on the water, hence the Roohaaniyat of Hadhrat Sufyaan was polluted with the water resulting in the blockage.

The effect of mushtabah and haraam food is disastrous for a Mu’min. It destroys all spiritual stamina. The ability to combat evil is weakened and even eliminated. The basis of Taqwa is halaal and tayyib food. A lady entrusted her young son into the care of a Shaikh. The Shaikh observed that the boy was progressing swiftly in the sphere of Taqwa. The Shaikh feared that the swift rate of spiritual progress of the lad would overwhelm and even kill him. He therefore devised a method for slowing down the child’s rate of Roohaani progress. The Shaikh bought some food from a halaal restaurant. There was no doubt whatsoever in the food being halaal. It was not Mushtabah (doubtful) food.

After the boy consumed this food, his rate of progress significantly fell. This was the effect of the restaurant food. Despite it being halaal, it was not Tayyib (pure and wholesome). It lacked the ingredients for enhancing spiritualism for the acquisition of Taqwa. Why was the restaurant food not Tayyib despite being Halaal? Fussaaq and fujjaar generally handle food prepared in public places. Their spiritual evil and their dirty hands, etc. contaminate the food, eliminating the property of tayyib.

On this issue, Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) explained that food displayed openly in market places is adversely affected by the stares and glances of people, especially by the stares of the poor who cannot afford purchasing the expensive food. This has a detrimental effect on the spirituality of consumers. An evil stare or a bad stare or a stare of sorrow can exercise a detrimental spiritual effect on one’s Roohaaniyat (spiritual fibre).

Once when Hadhrat Zunnun Misri (Rahmatullah alayh) was imprisoned for his outspoken Amr Bil Ma’roof Nahy Anil Munkar (Commanding virtue and prohibiting vice), an old Waliah (Saintly lady) sent some food for him. The warder of the prison brought the food with the message: ‘Hadhrat be assured that I have prepared this food from absolutely halaal money which I have earned weaving cloth. Therefore do not hesitate to consume it.”

Returning the food, Hadhrat Zunnun (Rahmatullah alayh) who was among the most senior and greatest Auliya of Islam, responding to her message, said: “I know that the food is absolutely halaal. However, the container is mushtabah (doubtful), hence I am constrained to return the food.” The ‘container’ referred to the hands of the warder who was a zaalim (oppressor). The effect of his zulm was contagious and was transferred to the food.

This is the lofty concept Halaal-Tayyib food. Hadhrat Allaamah Abdul Wahhaab Sha’raani (Rahmatullah alay) said: “The sign of mushtabah food, is a large variety of food served.” One of the principles for the cultivation of Taqwa is reduction in food and consuming simple food. While this is the emphasis of the Sunnah, the emphasis of scoundrels such as these carrion certifying outfits is the diametric opposite. Just look at SANHA’s newsletters! How these rubbish magazines extol gluttony! Gluttony is regarded a virtue to be cultivated. Since the pursuit of these filthy entities is haraam boodle, they advertise the haraam and mushtabah products of the kuffaar, extolling their ‘fadhaail’ (virtues). They encourage the ignorant masses to become like dogs to devour more and more kuffaar products whereas the Sunnah emphasises the opposite.

Rasulullah (Sallallahu alayhi wasallam) said: “The kaafir eats with seven intestines while the Mu’min eats with one intestine”. While the Sunnah extols frugality and little food consumption, SANHA, MJC and the rest of the devil’s carrion certifying cartel encourage Muslims to become gluttons. SANHA’s newsletters specialize in the promotion of gluttony, and that too by consumption of mushtabah and haraam.

Hadhrat Abdullah Bin Umar (Radhiyallahu anhu) said: “Do not consume the food of anyone besides the food of the Muttaqeen (people of taqwa). But SANHA, in its insane pursuit of money, uses the Deen to promote the food of the kuffaar, and that too, meat products – carrion passed off as ‘halaal’.

Discouraging his son from much food, Hadhrat Luqmaan (Alayhis salaam) said: “O my son! Stay away from functions of feasting for these functions entice you to the dunya.”

The virtues of frugality and abstemiousness in the matter of food are numerous. The benefits of food reduction, especially total abstention from SANHA-promoted gluttony, are both physical and spiritual. The Sunnah’s ta’leem pertaining to food frugality is in diametric opposition to the satanic propagation of SANHA who extols gluttony and total abandonment of all inhibition for mushtabah and haraam. Every person with a little brains understand the monetary objectives of these carrion certifying khanaazeer, hence SANHA’s promotion of gluttony should be readily comprehensible.

While the Sunnah and the practice of the Sahaabah and Auliya emphasize extreme caution regarding the intake of even halaal food, SANHA goes to great strides to promote meat and chickens sold by kuffaar. Ponder! When the stares of people exercise a detrimental spiritual athr (effect) on even halaal food, then what does the intelligence and Imaan of a Mu’min dictate regarding meat products sold by kuffaar – by atheists – by enemies of Islam and enemies of the Ummah? How can Muslims indulge in such spiritual self-immolation to ruin their Imaan by ingesting meat products acquired from kuffaar?

The masses of Muslims have degenerated to the level of vultures. We say vultures, not dogs, because the ebb of Muslim degeneration is sub-canine. Dogs too shun carrion. Dogs do not consume rotten meat. Yes, vultures do. According to the Shariah, haraam meat is ‘rotten’ – carrion – jeefah. Jeefah – Consumption is the science in which SANHA and its cohorts in the carrion certifying game excel. Over the decades, the accursed ‘halaal’ certifying satanic ulama-e-soo’ outfits have totally desensitized the Imaan of the ignorant masses. The Muslim masses no longer have any inhibition regarding mushtabah and haraam food. Totally insensitive to the spiritual disasters of haraam food, Muslims have lost their Imaani abhorrence for taking meat and even prepared non-meat food from the hands of kuffaar. This evil is abundantly displayed in their gluttonous indulgence on the plane. Every morsel of the plane-food served by the impure hands of impure fussaaq, fujjaar and kuffaar incrementally tarnishes their Imaan. In fact, in many of these devourers of carrion, there is no longer any Imaan despite the outward profession of Islam.

While SANHA encourages gluttony with its halaal certified carrion and other kuffaar-prepared foods, Rasulullah (Sallallahu alayhi wasallam) said:

“The worse container filled by a person is the stomach. A few morsels suffice for the Son of Aadam (i.e. for a Muslim human being)…..”

Obviously the gluttonous ones resemble the kuffaar who need to fill seven intestines. Filling seven intestines as do the kuffaar, is promoted by SANHA. View its satanic newsletters and you will see the conspicuous adverts goading Muslims to fill seven intestines kuffaar-like. The practice of filling ‘seven intestines’ promoted by SANHA, will have a lamentable sequel even in the Aakhirat.

Once when Rasulullah (sallallahu alayhi wasallam) saw a Sahaabi burping due to having ingested much food, he (Nabi – Sallallahu alayhi wasallam) said:

“O Aba Juhaifah! Restrain yourself (when eating). Verily, those who are the most filled (by means of gluttonous consumption of food) here on earth, their hunger will be the longest on the Day of Qiyaamah.”

After this stricture, Hadhrat Abu Juhaifah (Radhiyallahu anhu) never again ate much. If he ate in the morning, he would not eat in the evening, and vice versa. The Mashaaikh say that a person who eats thrice daily is an animal. The style of the ignorant masses is twice daily, which is tolerable provided that there is no SANHA-type gluttonous indulgence, and absolutely no carrion.

The preponderance of diseases of a variety of incurable kinds in the community of this era is the direct consequence of filling and over-filling the stomach-container with mushtabah, haraam, junk ‘food’, and rotten CARRION certified by SANHA and the like. The Mashaaikh have said: “The stomach is the headquarters of disease.” And, it is DISEASE which SANHA, MJC and the other scoundrel halaal certifiers are promoting.

Rasulullah (Sallallahu alayhi wasallam) said that the food of two suffices for four, and the food of four is sufficient for eight persons. This is another virtue of frugality which SANHA with its adverts promoting kuffaar products denies and negates. Hadhrat Aishah (Radhiyallahu anha) says that Rasulullah (Sallallahu alayhi wasallam) never ate twice in one day until the day he passed way.

The very first hurdle which Muslims of today have to clear and surmount is to abandon their addiction of haraam food – haraam products certified by SANHA, MJC, NIHT and the other khanaazeer. The Road to Allah Ta’ala will remain perpetually blurred and unrecognizable as long as the intellect is deranged with the filth and carrion with which people are nourishing themselves. Haraam food disturbs mental equilibrium and blocks the avenue for the acquisition of Taqwa. That is why Allah Ta’ala emphasized so much to His Ambiya (Alayhimus salaam):

“O Rusul! Eat from the Tayyibaat and practice Saalihaat.”

15 Jamadith Thaani 1443 – 18 January 2021


Q. A government school in our town has arranged an educational trip to visit various places including several historical sites. They include certain temples with ancient statues which are venerated by Buddhists as well. Some Muslim parents are planning to send their children too, though the school has not made it compulsory. The parents say it’s part of education and will create understanding between communities. Is it right for Muslim parents to send their children to visit these temples with idols?
A. This shaitaani understanding will create destruction of the Imaan of these children who are being exposed to shirk indoctrination. Firstly, attending the government/secular school is haraam. Visiting the kuffaar temples is a greater haraam act. It is darkness compounded with darkness. Parents are paving the path for the ruin of the Imaan of their children by allowing them to be exposed to kufr and shirk.
Instead of abhorrence for idolatry, the visit and the commentary of the teachers will dilute the villainy of the shirk. In fact it will imbue congeniality for kufr and shirk in the minds of the children. The rijs (filth) of idols will become subconsciously acceptable to the children. The Qur’aan refers to idols with the designation of RIJS (FILTH).
It is not permissible to visit even such places which Allah Ta’ala had destroyed with His Athaab, e.g. the Dead Sea region where the nation of Nabi Loot (Alayhis salaam) was wiped out by Allah’s Punishment. Such places are perpetually under the La’nat (Curse) of Allah Ta’ala. Hindu temples and all temples of shirk and kufr are worse than the areas destroyed by the Punishment of Allah Ta’ala. The Curse of Allah Ta’ala perpetually descends on places of idol-worship. Those who visit these abodes of shirk and kufr will be destructively affected by the La’nat and Ghadhab of Allah Azza Wa Jal.
Parents and teachers are opening the avenue of shirk and kufr for the children with such haraam visiting. This type of education is satanism (shaitaaniyat) and haraam.

Q. Recently I heard that if a child has clothes, toys etc. and we hand it over to someone else then we need to reimburse the child. Is this true? I didn’t think of this before. How do we reimburse? What sort of value do we give to used items?
Another question I had is what about when we encourage children to give to others or to charity and they chose to give their items like this. Is it okay? 
A. If there is any real value for the items, then pay that amount. If there is no real value, then give an amount you think is reasonable. It is always advisable not to make the children the owners of the clothes, etc. The parents should remain the owners. Then there will be no problem when the parent instructs the child to give an item to charity. However, if the child has already been made the owner, and if the item is still in the child’s use, it will not be permissible to give it away or to tell the child to give it away. If it is given away, it has to be replaced with a similar or a better item.

Q. When writing school exams, is it permissible for the Muslim child to answer with kufr, e.g. Darwin’s theory’ and the ‘big bang’ theory? The origin of the universe and mankind are based on these kufr theories. What should Muslim school children do?
A. It is firstly haraam to attend these secular kuffaar schools. Both Imaan and Akhlaaq are ruined in the immoral kuffaar school environment. It is kufr for the students to repeat the kufr in their writings even if they do not believe in it. If a baaligh child writes such kufr, he/she loses his/her Imaan. Their parents will join them in Jahannam for their kufr since these evil parents have chosen Jahannam for their children by casting them into the cauldron of kufr and immorality.

Q. I am a female physician. Is it permissible for me to attend to an 18 year old boy?
A. If a Muslim male physician is not available, then the boy should be referred to a non-Muslim male. If a suitable non-Muslim male physician is not available, then a Muslim female physician may attend to him observing Hijaab to the best of her ability.

Q. Is it permissible for a Maulana to teach Hifz to a boy who shaves his beard?
A. It is not permissible for a Maulana to teach Hifz to a boy who shaves his beard or who openly violates any law of the Shariah.

Wird of Imām an-­Nawawī

This is the wird (litany) of Imām an-Nawawī. An Imām who dedicated all of his life in the path of Allāh in knowledge, action, abstention (zuhd), remembrance, service to the generality of the Muslims and giving sincere advice to their leaders.
“He is Imām Yahyā bin Sharaf al-Nawawī who passed away in the year (d. 676 A.H). It is my conviction that if this Imām was not from the great godly righteous friends of Allāh, then Allāh the most High does not have, on the earth, any friends after him. Our discussion will become lengthy if I entered into the mentioning of his biography and unveiling of his unique states, excellences (manāqib) and qualities. However it is sufficient for you to know that the Imām, ‘Alī bin ‘Abdullāh al-Kāfī al-Subkī, the father of Tāj al-Dīn al-Subkī, author of ‘Tabaqāt al-Shāfi’iyyah’ – and he is well known for his immense virtues and vast knowledge came from Cairo to Damascus with the intention to attend the ‘Dar al-Hadith’, to visit Imām al-Nawawī, as he (Allāh have mercy on him) was resident there.
It was said to him (al-Subkī) that he (al-Nawawī) had departed for his home place of Nawā. He then passed away there after falling ill for a few days. So he (al-Subki) asked for the place where he (al-Nawawī) used to sit, when they pointed it out to him Imam al-Subkī placed his head on the ground of that place and covered his cheek and face with dust on it saying:
And in Dar al-Hadith there is a subtle meaning
On carpets where I incline and take refuge:
Perhaps I might touch with my very face
A spot touched by al-Nawawi’s foot.
This great Imām had a litany consisting of supplication, invocation and prayer that he would recite daily along with his other litanies, which was his habit. This litany of his was met with widespread acceptance from the scholars and Imams after him till this day. They recite it every morning, and it reflects in their heart the radiance of tawhīd (Divine Oneness), the familiarity of intimate supplication (munājāt) and pleasure in the slavehood of humility to Allāh, The Most Exalted beyond measures.
It is from the prayers (ibtihālāt) proven for the relief of distress and repelling of the plots of the oppressors. I will not lengthen the commentary, for I have personally experienced the blessing of this litany. For its light has grown in my heart and I have witnessed many of its effects in my life.
So make a firm resolve to be regular in its recitation every morning with the attention of the mind and humility of the heart.”
[Shaykh Ramadhān al-Būtī’s introduction to ‘Wird an-Nawawī’]


All Covid Variants, Viruses & Sicknesses Are NOT Contagious Even If Virologists & Professors Say They Are – “LAA ADWAA”, Said Our Rasool Sallallahu Alaihi Wasallam!
Our beloved Rasool-e-Akram (Sallallahu alaihi wasallam) rejected ALL scientific research, theories,
findings and experiments regarding viruses, variants, diseases and regarding the virologists’,
governments’ and professors’ contagion beliefs in the following Blessed words recorded in Bukhari
Shareef: “LAA ADWAA! (There is no contagion)…”
Hence, whether it is a ‘deadly’ variant or a ‘mild’ variant, and whether it is a newly discovered variant
in SA or whether it is something discovered in China’s Wuhan, the Golden Islamic Perspective remains
applicable to each one of them with the same amount of stress and weight, i.e. LAA ADWAA! THEY
Hence, the theological bodies calling themselves ‘Muslims’, as well as their radio stations dubbed with
the name ‘Islam’, should keep the above Hadith Shareef in the front of their minds and instead of
increasing the propaganda of the Kuffaar government, atheists and the WHO, they should keep up with
their organisation’s (Islamic) name and be vociferous in spreading the Islamic perspective to the
Ummah, not the Kuffaar’s findings and tales which go directly against Islamic Teachings.
Alas! How unfortunate is it to learn how these very same theological bodies with its mouthpiece (radio)
goes on with the Kuffaar narrative regarding covid and its newly hatched variants. This shows that these
theological bodies and their radio/s have lost their Islamic ethos entirely since they have failed to uphold
a simple, clear and easy teaching of Nabi (Sallallahu alaihi wasallam) which has ALL the solutions in
the face of covid with ALL the latter’s deceit, lies, tricks and Dajjaaliyat.
Muslims are warned that these very same theological bodies who claim to represent the Muslims of SA
to the corrupt government have sold Islam to the Kuffaar. The Importance of Salaah in the Masaajid
was sold in last year’s court case. This year, the Laws of Nikaah, etc. were sold in the name of the
KUFR MMB Bill which they (UUCSA) supported.
The Sahaabah’s honour has also been sold in the deafening silence of these ‘umbrella bodies’ under the
garb of ‘uucsa’, by failing to expose the KUFR of the Shi’as and warning the Ummah of their KUFR,
as well as their slander and abuse to the Sahaabah (Radhiyallahu anhum).
Muslims should incumbently abstain from supporting or referring their Deeni issues to such theological
bodies and every other such organisation or branch which represents them or follows them. Even their
Hilaal sightings should not be supported or accepted. Alhamdulillah, there are many other alternatives,
one being the Wifaaqul-Ulama of SA which is founded by very senior, prominent and pious Ulama-eHaq. Refer one’s Deeni issues to Allah-fearing Ulama-e-Haq. In this lies the safety of one’s Imaan.





Please comment on the following statement made by a modernist:

“It is a settled Shariah principle that a Muslim citizen residing in a modern non-muslim constitutional state, based on the rule of law, enters into an explicit or tacit agreement with the state, in terms of which he or she is obliged to obey all neutral laws and regulations, enacted in the public interest, which fall within the very wide category of mubah or what is described as merely permitted or neutral matters, examples are traffic and town planning laws.”

The modernist backs up his claim with a reference from Ad-durul Mukhtaar which says: “…Because obedience to the Imaam in things which are not sinful is Fardh. The action of the Imaam centres on expediency.” The objective of the modernist is to convince Muslims that it is a requirement of the Shariah for them to obey the government’s corona protocols, and if they disobey, they will be sinful.

Is this correct in terms of the Shariah? Will a Muslim who disobeys the laws of the kuffaar country of which he is a citizen be deemed sinful in terms of the Shariah?


The brains of the modernist is convoluted with kufr, hence he is not blessed with the bounty of brain-application. What he has disgorged in his statement is rubbish. It is clear that this chap is a bootlicker of the kuffaar. In his bootlicking, he seeks to appease his kuffaar masters with his egregious misinterpretation of the texts of the Shariah.

The statement which the moron has ripped out of Ad-Durrul Mukhtaar has no relationship with a kuffaar state. It applies to an Islamic state, and none of the present Muslim lands governed by kuffaar regimes is an Islamic state, not even Afghanistan where currently the “Taliban” have treacherously betrayed the Ummah by violating their Covenant with Allah Azza Wa Jal.

The “Imaam” mentioned in the quote by the moron modernist refers to the Khalifah or the Sultan or the Haakim of an Islamic state. It does not refer to the president or regime of a non-Muslim country. It is absolutely preposterous to understand that it is Fardh for a Muslim to obey man-made laws, and disobeying such laws being sinful, thereby making him liable for Jahannam in the Aakhirah. The consequence of disobeying Fardh is Jahannam, and its denial is kufr.

Thus, in terms of the convoluted logic of the moron modernist, a Muslim who denies and rejects the hallucinated fardhiyat of traffic and town planning laws enacted by those who wallow in janaabatnajaasat and kufr becomes a murtadd.

Also, the term fardh in the context of the statement cited from Ad-Durrul Mukhtaar does not have the technical Fiqhi meaning. It merely conveys the importance and essentiality of obeying the MUSLIM IMAAM in all rules/laws which are permissible in Islam. Disobedience of such laws enacted by even the Imaam of the Islamic state is not sinful. It is not punishable in the Aakhirat.

While Ad-Durrul Mukhtaar is concerned with the Imaam of an Islamic State, the moron rips out a Shar’i issue from its context to apply it to a “modern non-Muslim constitutional state”.

At least the modernist has saved his skin from the fatwa of kufr by predicating the obedience to “neutral laws and regulations” which are presumed to be such enactments which are not in conflict with the Shariah. No one has any issue with such rules and regulations which are not in violation of the Shariah. However, despite the beneficial objectives of such rules and regulations, disobedience is not sinful in terms of the Shariah. Thus, his claim that the Muslim “is obliged to obey” such laws should not be understood to mean that it is technically Waajib, and that disobedience of such manmade laws is sinful.

The modernist moron, dwelling in confusion states that the Muslim citizen living in a non-Muslim state “enters into an explicit or tacit agreement with the state” to obey all the trash enacted by the state. Here the fellow mentions two opposites: explicit and tacit. What are his grounds for claiming an explicit agreement between Muslim citizens and the state? Which document of obedience, which sacrament of allegiance do Muslim citizens pledge obedience, the violation of which will render them fussaaq? The moron should explain the basis for claiming that there exists an explicit agreement.


Download book

The Choice is Yours

A recent article in the Detroit News contrasted the lives of two ordinary persons from Palestinian refuge camps in Jordan. Two persons joined by faith and circumstances, yet separated by choices of their lifestyles. One awakens at 4 a.m. every day and walks a mile to the mosque for the Fajr prayers. At that time, the other is often just getting to sleep, capping off another night of drinking and socializing at a bar that caters to tourists and wealthy Palestinians. One keeps abreast of the latest political developments in the Middle East to “ensure our future liberation from Israel.” The other, “like many in his Heineken-drinking clique, is oblivious to the latest showdown between the United States and Iraq and the subsequent peace brokered by the United Nations. But … knows all the words to the latest music videos.” One wears a beard. The other religiously shaves it before happy hour, “because the real hot girls like soft skin.” One is concerned about moral decadence and the mortal danger it presents to “their country and their afterlife.” The other asks, “Why shouldn’t we enjoy ourselves? Come on, you only live once, right?”

The article titled “Partying versus Praying”, is pleasantly free of the propaganda overtones characteristic of the mainstream media reports about the Muslim world. In a typical piece, the first person would have been depicted as a “fundamentalist”, a fanatic, a “bad guy” who is danger to himself and to the world. The second person, would, of course, be the “good guy”— the friendly, “civilized” person who needs encouragement and support. In contrast, here is an objective observation about the clash of two currents. Its objectivity compels those it reports about, to reflect on their situation.

In a way, the story captures the current state of the entire Ummah. For today, the Ummah is a big refuge camp: Robbed, wounded, tortured, expelled, dispossessed, and disenfranchised. And just like the refuge camp it has two powerful but exactly opposite currents: One represents awakening, turning to Allah, overcoming the base desires, and preparing for liberation from slavery, both physical and intellectual. The other represents falling asleep, turning away from Allah, and “enjoying” the slavery. This is a clash between piety and profanity, between light and darkness, between the path to Paradise and the way to Hell.

It is born of the freedom of choice that has been given to every human being. Allah has created two possible destinations for all human beings, and there are two opposite paths leading to them.

“We have shown him the two paths.“ [Al-Balad 90:10]

“We showed him the Way: Whether he be grateful or ungrateful.” [Al-Insan 76:3]

The first path leads to success, the other to failure. “By the Soul and the proportion and order given to it, and its inspiration as to its wrong and its right. Truly he succeeds that purifies it and he fails that corrupts it.” [Ash-Shams 91:7-10]

Qur’an is very emphatic that those who choose the disparate paths cannot be alike, either here or in the hereafter:“Shall We treat those who believe and do good works as those who spread corruption in the earth; shall We treat the pious as the wicked?” [Sad 38:28]

“Is he who is a believer like unto him who is an evil-liver? They are not alike.” [As-Sajda 32:18]

“Is then one who does know that that which has been revealed unto you (O Muhammad), from your Lord is the Truth, like one who is blind?”[Ar-Rad 13:19]

“The Day when Man shall remember all that he strove for, and Hell-Fire shall be placed in full view for him who sees. Then, for such as had transgressed all bounds, and had preferred the life of this world, the abode will be Hell-Fire; and for such as had entertained the fear of standing before their Lord and had restrained their soul from lower desires, their abode will be the Garden.”[An-Naziat 79:35-41]

It is, then, for each one of us to make up our mind regarding our destination and to check whether we are moving in its direction. Of course, the choice would not be difficult if we were only looking at the destination. No one in his right mind would choose Hell over Heaven or eternal failure over success. But the eternal success requires us to go uphill. It takes effort and patience. The journey to hell, on the other hand, is downhill. One can just slide to it. And so, weak and prone to temptations that we are, we slip. That slip alone would not be that much of a problem, because one can also recover from it through repentance. The real problem occurs when we lose all sense of direction and purpose and start thinking that our fall is our rise.

To complicate matters further, today big outside forces are also busy at work to smooth our slide and cheer us at our fall. It is a juggernaut of unbelievable proportions and unprecedented wickedness. The television and music videos, present everywhere and all the time, are part of it. The UN Social Action Program and its plans for “development” and “empowerment” are part of it. The various NGOs working for “Human rights”, “Women’s rights”, or whatever rights, are part of it. All those propaganda pieces that praise “moderates” and demonize “fundamentalists” are part of it.

Of course none of that can do any harm to us if we are willing to cut through the haze and see things for what they are. It is Allah’s promise that both paths will remain open to us. It is our choice. The young Palestinian man who walks a mile to the mosque three to five times a day has made his choice. So have thousands upon thousands of others like him in the Ummah who have decided to shun evil and follow the path of piety and righteousness. So can the millions of others who are just wandering around.

Let us remember: we cannot get to the high ground by taking the low road. We cannot win our Creator’s pleasure by disobeying Him. We cannot enter Paradise by being ambivalent about it. The clash between the two lifestyles here is actually the clash between two afterlives. And the choice is ours.

By Khalid Baig (Taken from

The Aligarh Speech of Shaykh al-Hind Maulana Mahmud Hasan

This is an excerpt from the historic speech given by the Shaykh al-Hind Maulana Mahmud Hasan at Aligarh on the 29th of October, 1920. Born in 1851, he was the first student of the then newly-established Darul Uloom Deoband. Later, he would join the school as an instructor, emerging over time as its most influential teacher, mentoring an entire generation of formidable scholars. Towards the end of his life, he would plunge himself into national politics, in particular on the demand for restoring the Ottoman Caliphate. A movement to do so was waged in the name of the Khilafat Movement in India, engineered and energised in no small part by the Shaykh al-Hind’s famous fatwa on non-co-operation with the British colonizers. At Aligarh, on the occasion of the foundation of Jamia Millia Islamia, the Shaykh delivered the presidential address. The following excerpts, taken from the Shaykhs’ speech, touch upon the themes of a free and pure education, the effects of colonial education, and the way forward to mend the gap between the two camps, of the modernizers (Aligarh) and the traditionalists (Deoband).

Translated from the Urdu by Saad Razi Shaikh

I’m present here, at your invitation, in this old age, in this infirmity and weakness (as you all can well see), for I’m hopeful that I can retrieve here a lost belonging of mine. There are many people whose faces shine with the light of prayers and the remembrance of Allah, yet when they are asked that they, for the love of Allah, rise and save this ummah from the traps of the disbelievers, fear descends upon their hearts, not of Allah but of a few ignoble characters, their war, and their instruments of violence. They, of all people, should know that if there is anything that must be feared it is the wrath of Allah Most High, for its retribution is severe. [They should know] that the possessions of the world are but ephemeral, and that they are nothing when compared to the mercies and kindnesses of Allah Most High.

O youth of this country! When I saw that those sympathetic to my pain (which is chipping away at my bones) are less in the madrasahs and khanqahs and more in the schools and colleges, then I, along with a few sincere friends, decided to make our way to Aligarh. In this way, we bridged the gap between the two historical institutions of India: Deoband and Aligarh.

It isn’t improbable that more than a few of our well-intentioned elders would object to my trip here and feel that I’m deviating from the path of the elders of our tradition. But the people of discernment know that for the few steps I’ve taken here, Aligarh has taken far more steps towards me.

Those of you who have researched well and are well-informed know that at no point did the predecessors of our tradition pass a ruling against the learning of foreign languages or acquiring the knowledge and arts of other people. That being said, they certainly said that the last stage of acquiring British education, which has often been observed, is that the people get meshed in the shape and mould of Christianity, or that they commit insolence in the manner of atheists and make fun of religion and the people of religion, or they begin devotion of the government. When compared to getting an education like this, it is better for a Muslim to stay uneducated.

Now you must decide, in all fairness, was this the prevention of the education or the prevention of its harmful effects? Is it not the same thing that Mr. Gandhi explains these days in this manner:

“The education of these colleges is like good quality milk, clean and clear, to which just a small pint of poison has been added.”

We’re grateful to Allah, who has blessed this community with the youth who can discern that which is beneficial, and harmful to them, and who, using a furnace, can separate the poison from the milk. Today, we have gathered here to establish that very furnace. You must have understood by now that that furnace is the “Muslim National University” (Jamia Millia Islamia).

The virtues of having a pure education need not be presented to my community, for the times themselves have shown that it is through education alone that the seeds of great thinking, foresight, and wisdom come to fruition. It is in their light that a man is able to walk the path of success.

It is necessary that education be in the hands of the Muslims, and it must be free from the influence of adversaries. Are we, by way of beliefs and thought, by way of character and deeds, manners and habits, free of the influence of our adversaries?

The way forward for our community isn’t that our colleges should continue to produce slaves in great numbers; rather, our colleges should be exemplars of the great madrasahs of Baghdad and Cordoba, the ones which made Europe their disciple; even before we could make them our guides. You must have heard that when the foundations of the Madrasah Islamiyyah in Baghdad were laid by the Islamic government, the scholars of the city gathered and mourned the death of knowledge (‘ilm), regretting that from now onwards, knowledge will be acquired to curry favours with the Sultan. Do you then expect a successful community (qawm) to emerge from the colleges which are run and supported largely by a non-Islamic government?

Without a doubt, in the places of learning where Muslims acquire a high quality of education in the modern subjects, if students are unaware of the foundations and branches of their religion, if they forget their religious consciousness and the Islamic obligations, if they have scant regard for their nation and co-religionists, then it should be known that such places of learning are a means to weaken the power of the Muslims. Consequently, it has been announced that such independent colleges must be opened which are completely free of government support and influence and whose entire system of governance must be in accordance with the Islamic disposition and religious consciousness.


November 29, 2021
A Digital Archive of Islamic Knowledge

Limitations of Intellect

By Shaykhul-Hadīth, Hadrat Mawlānā Muhammad Saleem Dhorat hafizahullāh

Every capability and strength in the human body has limitations. For example, the human capability of seeing is limited; one may be able to see someone walking at a distance of 100 metres, but as the person walks further away, it will become increasingly difficult to see him. After travelling a certain distance, the person will completely disappear from sight. The human capability of hearing is also limited; one is able to hear a person speaking from a close distance, but is unable to hear a person speaking from a far distance. Similarly, every strength and capability granted to us by Allāh ta‘ālā has limitations.

The intellect is also one of these limited capabilities granted to us by Allāh ta‘ālā. There are many things which the human intellect cannot perceive as it has boundaries beyond which it cannot function. Therefore, just as we do not expect to be able to see everything with our eyes or hear every sound with our ears, we should not expect to be able to understand everything with our intellects.

The Three Sources of Knowledge

There are three sources of knowledge:

  1. The first source of knowledge is the five senses. We use our five senses (i.e. eyesight, hearing, taste, smell and touch) to perceive different things. For example, when we touch a surface, we learn that it is smooth or rough. When we taste a fruit, we gain knowledge of whether it is sweet or sour etc.
  2. The second source of knowledge is the intellect. If used within its limits, the intellect is a great blessing of Allāh ta‘ālā. By using the intellect to ponder upon the creation, one can attain the recognition of the Creator. This alone shows how great of a blessing the intellect is.

Allāh ta‘ālā states in the Glorious Qur’ān,

Allāh brought you forth from the wombs of your mothers when you had no knowledge whatsoever. Allāh ta‘ālā made for you the sense of hearing, the sense of seeing and hearts so that you may be grateful. (16:78)

From the five senses, we most often use the senses of seeing and hearing, thus Allāh ta‘ālā sufficed on mentioning only these two when referring to the five senses. Thereafter, He mentioned the heart with which we think and understand. Thus, in this verse, Allāh ta‘ālā states that He granted us senses and intellect, through which we can acquire knowledge.

  1. The third source of knowledge is wahy (Divine Revelation). Allāh ta‘ālā revealed wahy upon the Prophets ‘alayhimus salām and they conveyed the knowledge of wahy to their nations.

Limitations of the Intellect

From the three sources of knowledge, the five senses and intellect have limitations:

  1. The five senses cannot perceive what the intellect is able to perceive.

For example, the intellect can perceive that there is oxygen in a room but the five senses cannot. Intellect tells us that a human cannot survive without oxygen; therefore, the fact that people in that room are alive certainly means that oxygen is present in the room.

Now, if a person refuses to believe that oxygen exists in the room because of not being able to perceive oxygen with his five senses, then we would all deem him to be irrational. We would explain that he will only be able to come to the correct understanding by applying his intellect, as the five senses have their limitations and cannot perceive what the intellect is able to perceive.

  1. Similarly, the intellect cannot perceive what wahy is able to perceive.

Just as the five senses fail to grasp what the intellect can grasp, the intellect fails to grasp what wahy can grasp. Therefore, just as we accept the limitations of the five senses, we also need to accept the limitations of the intellect. Hakīmul-Ummah, Mawlānā Ashraf ‘Alī Thānwī rahimahullāh very beautifully explains the limitations of intellect. He says, ‘…Like other senses the perceptions of intellect have limits. Beyond these limits, wahy is needed. The example of this is that if a person (mounted on a horse) desires to climb a mountain, the horse will only be able to go till the bottom of the mountain. To climb the mountain, one will have to go himself. Similarly, the feeble intellect is incapable of climbing the mountain (which can only be climbed by wahy)…’

Do Not be Self-Opinionated

After recognising the limited nature of the intellect, we can understand how a person will be prone to making mistakes if he was to apply his intellect beyond its boundaries. We can also better understand the dangers of the norm today, where each person has taken his own intellect as the sole authority in deciding what is right and wrong. This attitude is a sign that one has too much reliance on his own opinions, a quality regarding which Nabī sallallāhu ‘alayhi wasallam warned the Ummah. Rasūlullāh sallallāhu ‘alayhi wasallam said,

When you see (that it has become rife in society, that people) obey (the demands of their) greed, follow (their unlawful) desires, give preference to the world (over Dīn), and that every person is fond of his own opinion (thinking of it to be always correct), then worry about yourself and leave aside the affairs of the general public. (Abū Dāwūd, At-Tirmidhī)

Sayyidunā ‘Umar radhiyallāhu ‘anhu said,

Indeed, what I fear upon you most, is that greed which is obeyed, that desire which is followed and a person’s fondness of his own opinion. And this (last one) is the worst of them. (Musannaf Ibn Abī Shaybah)

There are many Islamic beliefs and teachings which we cannot comprehend with our intellects, yet we still have conviction in their truthfulness solely because Allāh ta‘ālā has revealed them in the Glorious Qur’ān or through His Messenger. For example, we believe in the existence of Jannah and Jahannam and in the life Hereafter despite not being able to comprehend them. We wholeheartedly accept these because they have been sourced from wahy which is beyond the perception of our intellects. In fact, attempting to understand such beliefs with the intellect will lead one astray. It was due to applying the intellect beyond its limits that many individuals and sects rejected the truth and deviated from the straight path.

Do Not Follow Mere Speculations

One incorrect use of the intellect is to jump to conclusions by following whatever comes to mind, especially when it comes to the matter of religion. By doing so, one is basing his religion on mere speculation. Allāh ta‘ālā states regarding those who disbelieve in the Hereafter,

They do not have any knowledge. They follow only speculation, and speculation is of no avail in the (matter of) truth. (53:28)

Some people are such that they debate about Allāh with no knowledge, no guidance and no enlightening book. (22:8)


We must understand that our duty as Muslims is to submit wholeheartedly to the beliefs and teachings of Islām, whether our intellects are able to comprehend or not. This can only be done when one acknowledges the limitations of the intellect, thus accepting the knowledge received through wahy. We should be confident in this regard and should avoid attempting to justify all the injunctions of Dīn through the intellect. May Allāh ta‘ālā grant us the ability to totally submit our intellects to wahy and grant us steadfastness on Dīn. Āmīn.

Extracted from Riyādul Jannah, Vol. 29 No. 9, 2020

Mockery of Deen

There are many people who, despite their claims to Islam, seek to find fault with or disparage its teachings or beliefs, or make a mockery of Islam.

In the early days, we use to travel to India by boat. It took us 21 days to reach Bombay. During my third year, when I was travelling back to India, I met a doctor on board the boat.

In conversation he said to me: “Maulana, you people talk about the angels; that each person has an angel on his right shoulder and on his left shoulder and these angels record the deeds of a person. If this is the situation, then our shoulders would have been so broad that we would not have found a coat to fit us!”

In turn, I questioned him: “You must have attended school?”

He replied : “Yes.”

I asked: “From class one to matric?”

He replied : “Yes.”

I said : “You furthered your studies, doing medicine?”

Again, he said : “Yes.”

I continued: “You attended University, travelled to different countries? I am sure you remember all this?”

I said : “If I were to take you to your hometown, you will remember much. All this knowledge which you acquired during your life, through your studies and travels, where is it? It is stored in your brain. Yet, if the situation is as you say it is, your head would have been so big that you would not have found a hat to fit it.”

Alhamdulillah, Allah Ta’ala put this response in my mind, which Insha-Allah, disproved the person’s crooked mentality and thinking.

…Sarcasm or cynicism in regards to Deen is extremely dangerous. It takes one to the threshold of Kufr; sometimes even out of the fold of Islam. If a person says that he believes, it means that he hears and understands and accepts that there are many things which are beyond the human intellect. Imaan is “bil ghayb” (in the unseen).

There are many things which we do not see, but which we believe exists. The air that we breath, the different bacteria and germs in the atmosphere, which the eye does not see, but science has informed us of its existence or we see the signs of it. The signs of Allah Ta’ala are all around us; even in us.

“On the earth are signs for those of assured Faith, As also in your own selves : Will you not then see?”
[Surah Zariyat 51 : 20/21]

We may not see the angels, or the pulsiraat, or Jannah and Jahannum, but Rasulullah (Sallallaahu ‘alayhi wasallam) was the one who saw the unseen. And our Imaan is in Rasulullah (Sallallaahu ‘alayhi wasallam).

Just as it is the duty of the blind person to put his hand into the hand of the one who sees – that is, if he wants direction, guidance and wants to reach his destination safely, so too, it is our duty to put our hands into the hand of Rasulullah (Sallallaahu ‘alayhi wasallam) – meaning that we hear, accept and obey.

Otherwise, criticizing and mocking any aspect of Deen is indirectly mocking or finding fault with the Creator of the Deen; with grievous consequences.

May Allah Ta’ala grant us the understanding, as well as appreciation for the beautiful and perfect Deen of Islam.
Shaykh Maulana Yunus Patel (rahmatullah alayh)