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.


(An extract from our forthcoming book, The Ambiyaa of Allah)
“There has come to you from your Rabb a Clear Proof. This is the Camel of Allah. It is for you a clear sign, therefore leave to graze in the land of Allah, and do not touch her with evil (harm), for then Allah will apprehend you with a Painful Punishment.”
(Surah Al-A’raaf).

…Hadhrat Nabi Saalih (Alayhis salaam) then supplicated to Allah Ta’ala and the small group of Muslims said ‘Aameen’. Simultaneously, a loud sound was heard from the mountain, and out emerged an extremely beautiful she-camel. She was munching fresh grass. No one had ever seen such a beautiful camel. Moments after her emergence she gave birth to a baby camel. By the command of Allah, immediately a fountain of water and a pasture land came into existence. The camel began grazing in this green land.
The Thamud consisted of seven tribes. Despite all of them acquiring water from this fountain, the quantity remained the same. However, when the camel went to the fountain, she drank up all the water. Allah Ta’ala revealed to Saalih (Alayhis salaam) to inform his people to milk the camel. All seven tribes obtained milk from the camel. They filled their containers with milk. There was no shortage of milk. On the command of Allah Ta’ala, Nabi Saalih (Alayhis salaam) explained to his people that one day per week has been set aside for only the camel to drink water from the well. The people should obtain water on the other days. The day the camel drank will be the day that they were allowed to milk her.
The camel roamed about freely. Wherever she went to graze or drink water, all other animals would flee. Hadhrat Saalih (Alayhis salaam) warned them from harming this camel in any way whatsoever. She was the Camel of Allah. Should she be harmed, the severe punishment of Allah would settle on them. The people honoured their pledge although the vast majority did not accept Imaan. They derived considerable benefit from the camel’s milk. The milk was in such abundance which enabled them to make butter and to sell the milk products. In fact they derived considerable wealth from the milk of this camel.
Four hundred years passed in this peaceful state. One day, ten noblemen from his people approached him. Nabi Saalih (Alayhis salaam) informed them that a boy who will be born to them during this month will be the cause for the destruction of the nation. Coincidentally, the wives of these ten noblemen were pregnant. All ten gave birth to boys. Nine women killed their infant boys, but one woman did not. She named the child Qadaar. He grew up a young, strong man. The nine women now regretted their action of killing their babies. They blamed Hadhrat Saalih (Alayhis salaam), saying that he is a liar having misinformed them. Thus, they reneged from their Imaan. Their attitude towards the camel changed.
One day, Qadaar and eight others from the other tribes, after consuming wine schemed to kill the camel. They plotted to kill the camel when she came to the fountain to drink water. When the camel lowered her head to drink water, Qadaar struck her with an arrow. The camel attacked, and they all fled. One person from the group approached from behind and struck the legs of the camel with a sword. When the camel fell, the accursed others returned and killed her.
When the young camel saw her mother’s condition, she fled. The evil group pursued her. However, she entered into the mountain from the rock from whence her mother had emerged, and disappeared. …

from the majlis volume 26 number03


Allah Ta’ala often bestows upon a non-Muslim, by virtue of him or her having adopted certain praiseworthy Islamic qualities, the greatest gift – Hidaayat (guidance) into Islam. Hence, it is quite often ascertainable that a convert to Islam had already possessed certain praiseworthy Islamic traits even during his or her days of Jahiliyyah (ignorance) prior to the conversion.
In this respect, the greatest of converts to Islam, the Sahabah (radhiyallahu anhum), had already possessed numerous praiseworthy Islamic traits, even prior to their conversion.
In a narration recorded by Ibn Katheer in his al-Bidayah, al-Bayhaqi in his az-Zuhd and al-Muttaqi in his Kanz, the Sahabah, Alqamah ibn Al-Haarith (radhiyallahu anhu), after having accepted the essential beliefs and practices of Islam, mentions the following five traits that his people had already possessed prior to their entry into Islam:
“(There are) five traits we adopted in (our days of) Jahiliyyah, which we are (still) upon till now, unless you prohibit us, O Rasulullah (sallallahu alayhi wasallam)….:
1) Gratefulness during times of ease (i.e. displaying appreciation to Allah and to all those concerned).
2) Patience during calamities (i.e. being completely calm and contented in any difficult situation).
3) Displaying honesty (and integrity) in the arenas of interactions (and confrontations with people).
4) Being satisfied with the bitterness of fate.
5) Avoiding rejoicing over calamities that befall one’s enemies.”
On hearing of these qualities Rasulullah (sallallahu alayhi wasallam) proclaimed:
“People of understanding! People of cultured manners! It is almost as if they are (similar to) Prophets in terms of traits – how noble they (i.e. these traits) are!”
He (sallallahu alayhi wasallam) then said:
“I advise you with five (more) qualities by which Allah will perfect for you, (your) good qualities.”
1) Do not gather what you will not eat (i.e. do not hoard).
2) Do not build that in which you will not live.
3) Do not compete for that which you will (have to) leave behind tomorrow (i.e. do not compete for the objects and aspirations of this short-lived term of life).
4) Fear that Allah in front of Whom you shall be gathered and to Whom you shall have to go.
5) Desire earnestly for that which you are heading towards, and in which you will dwell forever (i.e. the Aakhirah).”


Surah Faatihah prevents the Wrath of Allah Ta’ala
Surah Yaaseen prevents the thirst of the Day of Qiyaamah
Surah Dukhaan prevents from the terrors of Qiyaamah
Surah Waaqiah prevents from poverty
Surah Mulk prevents from the punishment of the grave
Surah Kauthar prevents from the disputes of adversaries
Surah Kaafiroon prevents from kufr at the time of Maut
Surah Ikhlaas prevents from nifaaq (hypocrisy)
Surah Falaq prevents from the hasad (jealousy) of envious people
Surah Naas prevents from waswaas (the shaitaan who cast evil thoughts in the mind). (Al-Kanzul Madfoon)

(Allaamah Suyuti)






“After I gave birth to my son, I was very ill and very weak for quite some time. So my mother in law prepared for me a jar of dried figs soaked in olive oil.

My mother in law is from Algeria and she doesn’t speak English so we get by using a mix of Derja and broken Arabic. She started telling me about the health benefits of dried figs and olive oil, and she

recited وَالتِّينِ وَالزَّيْتُونِ and said: “When Allah عز و جل swears by something, it is no little thing!”

She told me that in Algeria they put the figs in a glass container and pour olive oil over the top until they are completely covered. The figs should be split open first before adding the oil. Ideally, the jar should then be left in a cool place for 40 days to allow the figs to properly absorb the oil. When the figs are ready, they should be eaten first thing in the morning on an empty stomach.

Just before Ramadhan we had got in the habit of preparing jars of figs and we would eat them before anything else in the morning, and they were very beneficial as part of Suhoor since that have similar properties to dates, they release energy slowly and are high in fibre, which helps keep you full for longer.”


Figs are naturally high in calcium and are a perfect substitute for those who cannot tolerate dairy. They also contain antioxidants and are high in Omega-3 and Omega-6 fats which help prevent coronary heart attacks.

They also contain high levels of iron and can help combat anaemia.

Figs also help regulate and lower blood pressure and when mixed with olive oil, can help resolve all manner of stomach troubles. It is also proven to cleanse the kidneys and bladder of stones.

Figs can also be consumed as an infusion (40g of dried fruit per litre of water) to help cure respiratory infections, throat infections and coughs.

Scientists have also experimented with the distilled juice of figs to treat cancer patients with inoperable tumours. They found that in those treated with figs, the cancer cells were halted and some cells even reverted to their normal state causing the tumours to shrink.

[Source: Islamic Medicine by Yusuf Al-Hajj Ahmad, pg. 178-181]

Only Using the Qur’an for Physical Healing

Using the Qur’aan Only as a Source of Healing or a Cure for Physical Ailments

There are a number of verses in the Qur’aan that are used as evidence that the Qur’aan can be used as a healing for physical illnesses. Among these verses are: 

“And We send down from the Qur’aan that which is a healing (shifaa’) and a mercy (rahma) to those who believe. And it increases the Dhaalimeen (polytheists and wrong-doers) nothing but loss.” (Sooratul-Israa’, 17:82) 

“Say: ‘It is for those who believe, a guide (huda) and a healing (shifaa’).'” (Soorah Fussilat, 41:44)

There is some discussion about whether these verses refer to physical diseases or only spiritual diseases. [1]

In any case, the following hadeeth is clear that the Qur’aan is a cure for physical as well as spiritual ailments: Sayyiduna Abu Sa’eed al-Khudree رضي الله عنه narrated that some of the Companions رضي الله عنهم of the Prophet صلى الله عليه وسلم were among an Arab tribe that refused to be hospitable toward them. While they were among that tribe, the chief of the tribe was bitten by a snake (or stung by a scorpion) and they asked the Companions رضي الله عنهم, “Have you got any medicine with you or anyone who can make an incantation (ruqya)?” They answered, “You refused to be hospitable toward us so we will not treat him unless you pas us for it.” So they agreed to pay them a flock of sheep. One of the Companions رضي الله عنهم started reciting Sooratul-Faatihah and gathering his saliva and spitting it onto the place of the bite. The chief was cured and his people presented the sheep to the Companions رضي الله عنهم but they said (to themselves), “We will not take it until we ask the Prophet صلى الله عليه وسلم (if it is lawful for us).” When they asked him he smiled and said, “How did you know that Sooratul-Faatihah is an an incantation (ruqya)? Take it (the flock of sheep) and assign me a share.” [2]

But obviously, if this is the only way that a person uses the Qur’aan or turns to it, then he will be missing the greater purpose of the Qur’aan. He will be using it for something for which it may be used, healing physical illnesses, but he will not be using it for something which is much more vital to his welfare: the healing of spiritual illnesses. Allaah سبحانه و تعالى says, 

“O mankind! There has come to you a good advice from your Lord (i.e. the Qur’aan, ordering all that is good and forbidding all that is evil), and a healing (shifaa’) for that (disease of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, – a guidance (huda) and a mercy (rahma) (explaining lawful and unlawful things, etc.) for the believers.” (Soorah Yoonus: 10:57)

Commenting on this verse, Shaykh ‘Abdul-Hameed Ibn Baadees رحمه الله wrote,

“This verse in Soorah Yoonus specifies its healing as being for what is in the hearts, which is where the beliefs reside. This is because that is the main goal of the Qur’aan and it is the foundation for other aspects. This is because if the hearts are healed of evil beliefs and the doubts are extracted from them and the truth is believed and held with certainty, the souls are then purified and the behaviour of the person, both as an individual and his society, will be set aright and they will be ascending the steps fo completeness.

This fact is not negated by the Qur’aan also being a cure for evil character, as its being mentioned in a general sense in the verses [quoted above] from Sooratul-Israa’ and Sooratus-Sajdah would indicate. This is because character originates with beliefs and is a necessary consequence thereof. Furthermore, the soul of humans is not perfected until both of them are healed. This also does not negate the fact that the Qur’aan, on some occasions, may be a healing for physical ailments, as the [unrestricted mention of] healing would also imply… However, that is not the main purpose of what is meant by the healing of the Qur’aan.” [3]

Shaykh ‘Abdul-Hameed Ibn Baadees رحمه الله goes on to explain that illnesses are either spiritual or physical. The spiritual diseases are those of the mind and soul. The diseases related to the mind include apathy, misconceptions, blind following of the cultures and forefathers’ ways, false beliefs and doubts about the truth. The diseases related to the soul include bad character, lusts and evil desires.

The Qur’aan presents a cure for both of these types of spiritual diseases. With respect to the first type, the Qur’aan invites and requests mankind to think, ponder, understand and investigate themselves and the creation around them. The Qur’aan shows mankind how to perceive the reality of this creaton and how to think. It blames those who blindly follow the teachings of their forefathers even when their forefathers were in errant. Then the Qur’aan presents convincing and unquestionable arguments concerning the reality of this world. The end result for those who wish to be cured of such illnesses will be a strong belief in the truth with no doubts or confusion.

As for the second type of spiritual diseases, the diseases of the soul, the Qur’aan reminds and presents to the person the evil results of such diseases. At the same time, it guides one to the proper behaviour and character, showing that they are of great benefit and importance.

Thi is how the spiritual diseases are cured. They both go back, though, to curing the beliefs, which is the foundation for the other realms. In fact, the only real cure for such diseases can be found in the Qur’aan. If one looks for their cures in any other sources, then the disease will only increase. [4]

Such in fact is the case nowadays as people turn to man-made theories and ideologies to find cures for problems and diseases for which only the Creator سبحانه و تعالى can offer a true and complete cure. [5]


[1] For such a discussion see Muhammad Ibraaheem Saleem, At-Tadaawi bil-Qur’aan wal-Istishfaa bir-Ruqa wat-Ta’weedh(Cairo: Maktabah al-Qur’aan, n.d.), pp. 72-82. On pp. 137-144 he discusses the experiments with the Qur’aan as a source of healing that were performed in Panama City, Florida.

[2] Recorded by Imaam al-Bukhaaree رحمه الله in his Saheeh.

[3] Tafseer Ibn Baadees fee Majaalis at-Tadhkeer min Kalaam al-Hakeem al-Khabeer (Beirut: Daarul-Kutub al-‘Ilmiyyah, 1995), p. 143.

[4] Tafseer Ibn Baadees fee Majaalis at-Tadhkeer min Kalaam al-Hakeem al-Khabeer (Beirut: Daarul-Kutub al-‘Ilmiyyah, 1995), pp. 143-144. Also see ‘Abdullaah an-Noori, al-Urwatul-Wuthqa (Beirut: Daarul-‘Arabiyyah, n.d.), pp. 43-46.

[5] How to Approach and Understand the Qur’aan, pp. 68-71.


Aalamghir (Aurangzab, the Moghul Emperor) used to personally write the Qur’aan Shareef. Once a man pointed out an error. Alamghir made a mark by the word (conveying the impression that he would correct it later). After the departure of the man, Aalamghir erased the mark and explained that what he had written was correct. However, to avoid hurting the man’s feelings Aalamghir pretended that he had erred. The king said that if he had immediately rejected the man’s claim, he would in future refrain from presenting advice. He (Aalamghir) did not want to reduce his number of advisors.
Aalamghir was a man of lofty spiritual excellences and accomplishments). He was a Saahib-e-Nisbat (one who enjoys a special bond of Divine Proximity). Towards the end of his life he instructed that his kafan should not be acquired with the money he had earned by his trade. He did not want the money earned from selling Qur’aan copies to be used for his kafan although the Ulama had issued the fatwa of permissibility. Nevertheless, overtly it resembled selling the aayat of Allah Ta’ala. He, therefore, did not wish to meet Allah Ta’ala with such kafan in which there was the slightest vestige of doubt.
Muhammad Qali was a close attendant of Aalamghir. Once Aalamghir, while calling him, exclaimed: ‘Qali!’ The servant immediately arrived with a jug of water. The king made wudhu.
A guest who was present was very surprised. How did the servant know that Aalamghir required water for wudhu? The king had not mentioned this nor was it time for wudhu. When he enquired the servant said: “My name is Muhammad Qali. On account of the king’s profound respect, he never calls me with half my name. He always calls me by my full name. Today when he omitted the name Muhammad, I understood that the king was without wudhu. He therefore, refrained from mentioning the word, Muhammad. (From this could be gauged the profound respect and veneration the king had for Rasulullah — sallallahu alayhi wasallam).
Subhaanallah! Attributes such as the respect of Aalamghir and the intelligence of the servant are now non-existent.

On the murtad from trinidad and tobago

For the love of the Mujaddid, Imam Rabbani

As-Salamu ‘Alaikum

A video is doing the rounds on the internet about a jahil murtad, imran hosein, denying the most prominent reading of a verse of the Quran (43:61). 

This filthy, rotten, infidel is casting aspersion on revelation – all for trying to fit it in with his insane theories based on pure hallucinations and conjecture. La’anahullah. This braying donkey hasn’t even read a book on recitations of the Quran or else he wouldn’t make such an astounding fool of himself!

He talks as if the entire ummah has been misguided (which is apostasy in itself) and he has just suddenly discovered guidance. 

He is not wrong to promote the variant, lesser known, reading of Ibn ‘Abbas radzi Allahu ‘anhu, but rather a murtad to say that the reading adopted by the entire Ummah, and transmitted by the tawatur of the  sahabah and imams of the ummah is incorrect.


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Question: How is it to arrange a Shabeena for several (about 10) Huffaaz? They are invited to read a few Juz each of the
Qur’aan in one night to make a Khatam? Is this permissible? May one participate in such ibaadat? Is it permissible to invite the public for such a programme? How is it to have tea and snacks after every two or four raka’ts to keep up the energy levels and to be refreshed? Did Rasulullah (Sallallahu alayhi wasallam) or the Sahaabah ever indulge in such a practice?
Ibaadat is only what existed during the era of the Salafus Saaliheen – the era of Khairul Quroon. Whatever was fabricated in the form of ibaadat after this epoch is bid’ah. The Qur’aan Majeed was of primary importance in the sphere of Ibaadat in the lives of the Sahaabah. The main acts of Ibaadat of the Sahaabah and the Salafus Saaliheen were Tilaawat and Nafl Salaat. Yet, there is not found in their lives any Ijtimaa-ee(congregational) form of Nafl Salaat or of Tilaawat. These were private acts. The more privacy attached to these acts, the greater will be Ikhlaas, and the converse is true. A congregational form detracts from Ikhlaas. Besides this fact, if there was any merit in making khatam in group form as explained, the Sahaabah would have been the very first to have enacted it. Generally, congregational forms of ibaadat other than the confirmed Masnoon forms, were shunned by the Sahaabah. Hadhrat Abdullah Ibn Mas’ood (Radhiyallahu anhu) had expelled from the Musjid a group who was engaging in Tahleel, Tahmeed and Takbeer in congregational form. A Sahaabi who was a guest by another Sahaabi narrated that his host would engage in Tilaawat the entire night without him (the guest) being aware, so silently would he recite. The emphasis is on Ikhlaas. Congregational form is nugatory of Ikhlaas. The dividing line between Ikhlaas and riya/ujub and Ikhlaas is at times extremely fine and blurring. Sometimes Auliya also are mistaken and fail to discern this dividing line. A sure sign of a form of Ibaadat being unacceptable is when its form differs from the pure and simple form which existed during Khairul Quroon. On the basis of this brief introduction, the answers to your queries are:
1) It will not be permissible to invite Huffaaz to participate in the congregational ‘shabeena’ form. There never existed any congregational shabeena act of ibaadat among the Sahaabah.
2) Inviting the public to such an act aggravates the prohibition. It will become a merrymaking function. In Islam there are no ibaadat programmes. Ibaadat is a private, individual act which, as far as possible, must be concealed and remain a secret between the bandah and his Rabb. It should always remain a secret communion between the Mahboob and the Muhib. A public display is in total negation of this secret bond of Muhabbat between the Mahboob and His Muhib.
3) Tea and snacks aggravate the ‘ibaadat’ even more. It will be a mere display and a merrymaking get-together devoid of the Ikhlaas which is necessary for Maqbooliyat.
4) Most certainly Rasulullah (Sallallahu alayhi wasallam), the Sahaabah , Taabieen and Tab-e-Taabieen never ever engaged in any such shabeenah or congregational recitation of the Qur’aan Majeed. The Salafus Saaliheen who were addicted to making numerous khatams monthly would do so in such secrecy that their acts of ibaadat would become known only by stealth. One person hid himself one night to see how Imaam Abu Hanifah (Rahmatullah alayh) spent the night. From his position of concealment, he discovered that in two raka’ts, Imaam Saahib completed the whole Qur’aan Majeed. But this was during the night time, in privacy when no one was present. It was a secret communion between the slave and His Master. Never should we originate an ibaadat act whose form is not the form which has been reported to us from Khairul Quroon.