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

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



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



Baba, The Quran and Me

Hiba Masood June 17, 2016

“When we were young, every Ramadan, we had to complete one recitation of the Qur’an because my dad made us. There was no question of not completing it. It’s just what we did.”

Sitting together with my friend and our toddlers in a Mommy & Me art class, the words were barely out of my mouth before regret kicked in. I saw the surprised and disapproving frown forming on my friend’s face. Forcing the Qur’an on a child? How politically incorrect. How backward. How unenlightened. One simply did not say these things in polite, modern, company. I could practically see her censuring thoughts and I felt dismay at my inability to explain myself. Thankfully, the conversation took a turn elsewhere, both of us wise enough not to go too deep into a potentially tricky topic.

Later that evening, after my kids were asleep and the blessed cover of the night slowly drifted over the city, I lay in the quiet, thinking. Remembering. And laughing over the realization that if I were to ever retell this story, I would probably begin the exact same, inappropriate way:

When we were young, every Ramadan, we had to complete one recitation the Qur’an because my dad made us. There was no question of not completing it. It’s just what we did.

I think I must’ve been seven or eight when I first gained an understanding of this family tradition. My Baba, during the course of some of the most precious conversations of my life time, would often tell us, my brother, sister and I, stories from his childhood. What his life and his days spent with his eight brothers and sisters used to look like.

The Ramadan stories were particularly powerful to hear because he would speak of things that seemed so foreign, so unfamiliar – like abject poverty, splitting one bowl of food for Iftar amongst a family of eleven – that it was almost dream like.

The story we marveled over most was the amount of Qur’an that, as kids, he and his siblings read each Ramadan. “We would each try to be the one who finished it the most number of times. I usually reached four and gave up. One of my sisters did it seven times each year. No one could ever beat her.”, he would chuckle as he remembered. “But how did you guys find the time, Baba?!” we would gasp. And he would look equally amazed. “It was Ramadan. Once work is done, what else is there to do except read the Qur’an every single possible minute?” His genuine shock, that one could possibly, crazily, choose to spend their time in unessential worldly matters and how utterly unfathomable that was to him, seeped into our young, impressionable minds. We would pester him again and again for more nuances to this story and he would oblige. “Do you know every letter you recite during Ramadan has 70 times the regular reward? That means every letter, like saying Alif, gets you seven HUNDRED good deeds? Just do the math for reading the whole Qur’an! Go on! Now do the math for your aunt who reads it seven times!” Our minds properly boggled, we would be wide eyed trying to figure out the answer to this cosmic equation from the mathematics of the Divine.

And eventually, our amazement and interest in this particular competition led to the formation of our own internal, little family game. The rules were simple: The target was Eid, and, more specifically, Eidee, the cash gift that we received from Baba on Eid morning. Whoever finished one, just one, complete recitation of the Qur’an before the official declaration of Eid, would have their Eidee doubled.

When we first heard this wager, I think we each of us practically clapped in glee. Oooh, twice the amount of money! A parent-sanctioned chance to openly beat the siblings and earn bragging rights, and that too, not just in some vague, metaphorical way, but in actual, crisp, crackling, Saudi riyal note earnings! Oh Daddy, this game was on!!

And our glee was because, you see, the very first year, we operated from a place of total ignorance. We’d never actually attempted what was being asked and so we figured “Eh, how hard could it be? Those old aunts and uncles of ours, if they could do it up to seven times, what was ONE time? This should be a cakewalk.”

Well it wasn’t. It wasn’t the first year. And it still isn’t 25 years later.

There have been years of starting and staying strong. Of planning from beforehand. Of thinking, okay, roughly 30 days, 30 juz. If I read a little more than one a day, I am on track. And in that same pattern, of sailing easily and comfortably to the finish line. Of standing, grinning on Eid morning, keeping my palm extended as first one 50 riyal note was laid on it and then, nodding proudly, yes I did complete my recitation, getting another 50. Of exulting over my father’s proudly beaming face.

There have been years, in late tweens/early teens of total mismanagement. Of letting life take over a little too much and then realizing, aghast, that only five fasts were left and I still had eighteen juz to go. Of racing, helter skelter, through more than six juz on the very last day, squeaking past the finish line just minutes before what would be the last Maghrib prayer of Ramadan. Of encountering a slightly raised, fatherly eyebrow, “So you really did finish?” and of meekly nodding yes, deliberately neglecting to mention the particular speeds of recitation.

Later, once womanhood kicked in, there were years of getting unexpectedly overly long periods and that throwing my entire calculation off. Of feeling gnawing desperation around Day 21, 22. How will I complete it now? Of not giving up. Of, after ghusl, staying up all night and then continuing to stay awake after Fajr to complete the required reading, but now, with the sense of adulthood inside me, only reading in the most measured, dignified manner possible.

There were years when, long after the double-Eidee wager had faded away with other remnants of childhood, with all the impetuous, rebellion of youth, of spending my days in smoke-filled rooms, strategizing with socialist/activists, and my evenings protesting against the Iraq war on the frozen streets of Toronto. Of not praying at all, of not so much as glancing towards the dusty shelf where my Qur’an sat the entire year. But then, out of sheer habit, on the first of Ramadan, shamefaced from all the spiritual neglect of the past eleven months, taking it down, cleaning it and then getting to it. Of feeling, verse by verse, page by page, chapter by beautiful chapter, cleansed. Redeemed. Able to start over.

There was the first year of my marriage. When my brand new husband, sat back, astonished at this surprising wife of his. This wife who never even put her shoes in the right place when she got back home from somewhere. Whose phone was always misplaced. Whose closet always a disaster. “I never knew you could be so disciplined.”, he marveled as he witnessed my steady progression over the course of the month, the pages on the right of the bookmark growing and the pages on the left lessening.

There were subsequent years in which he figured if I could do it, he could too. Of motivating each other. Of gently teasing whoever was behind. Of eventually acknowledging, that his long office hours and unrelenting corporate job would get the best of him. Of consoling ,“Don’t worry. I read it for both of us. Niyyah is what counts. You got it.”, and of vowing, “I’m going to do it next time for sure!”.

There was the year of expecting my firstborn – a boy who would later go on to have developmental delays and additional needs – when Ramadan was in the month just before his birth. Of, that year, with all the nervous excitement and joyful anticipation of a first time mother-to-be, completing the Qur’an three times. Of growing bigger and more uncomfortable, curling up on the couch and slowly working my way through the Book again and again, and one more time, to give myself a sense of purpose and calm. A steadying feeling that I was being a responsible mother and giving my very first baby his very first gift as a Muslim child.

And there have many, many more years. Of anxiety. Of scary financial strain. Of a turbulent marriage. A difficult son. Of sickness. Of fear. And of deep, deep grief.

In all of those years, those months and weeks of uncertainty, Ramadan and the accompanying habit of completing the Qur’an has stood like an immovable beacon.

In the early years, the prospect of either receiving doubled earnings on Eid or facing the disappointed expression on my father’s face was the motivation. In the middling years, it was force of habit, a yearly ritual that I neither questioned nor pondered very much over. Completing the Qur’an was just another part of Ramadan for me, similar to fasting. I had to fast and so I had to finish the Qur’an. And in recent years, with the onset of maturity, the wisdom that has come in my thirties, the settling into the very bones of my life and my self, this yearly practice has become an identity and a gift. An eagerly anticipated reconnection. To Allah. To the Qur’an. To my childhood. To my father. To my self.


The motivations behind this practice have shape shifted and blurred over the years. They have entered questionable realms and they have exited. They have wavered repeatedly, stretched unbelievably and sometimes disappeared completely. But, now, today and insha’Allah forever after, they are strong, solid and singular in focus. And so perhaps, a better way to start this story would have been:

Every year, in Ramadan, I have to complete the recitation of the Qur’an because this is who I am. There is no question of not completing it. It’s just what I do.

I know, in writing this, that there will be dissenters. There will be those who strongly disagree with this idea – those who will be disgusted by the linking of monetary motivation to the Holy Qur’an. Those who will insist everyone should give weightage to spending more time understanding the Qur’an rather than rote reciting it. Those who will find my descriptions of “racing” through the Qur’an in my earlier years the exact raison d’etre for not setting unrealistic targets.

Perhaps, they are each right in their own way. But they, their reasons, their motivations, their goals are not right for me.

I cannot explain to them how I feel about my father and how the prospect of attaining his pleasure can compel me to move mountains. I cannot explain how this practice he has instilled in me has been my spiritual lifeline. I cannot explain to them the deep, intrinsic pleasure of reading that Book from cover to cover in a fixed time frame and that too, during the most blessed days of the year. I cannot explain because I am always far too busy trying to make sense of my own story.

See, I feel, to thrive in this Life, we each have to do what we can to try and make sense of the lot we’ve given. To try and comprehend our messy, marvelous stories and see them for the treasure they are.

When I look at my life, when I take the long view, I see two, exactly opposite, completely diametrical truths. I see that I have had, through the Will of Allah, so much turbulence. Such storms. Such darkness. And I also see that my father in the form of this and other traditions, gave me such stability, so many anchors. So many lifebuoys. In all the years of my life, when I was flailing and thrashing about in the uncertain seas of physically painful, fibromyalgia-filled school days, a rebellious university life, a tumultuous early marriage, a special needs child, difficult subsequent pregnancies, financial strain and unemployment, sickness, grief, this tradition was an always present marker on my horizon. A rope to grab on to every single year no matter how stormy and darkened the rest of the eleven months were. A steady, brightly shining lighthouse that by virtue of always being there, always brought me back to my center.

As another Ramadan approaches, I think of the ghosts of Ramadan past. The years flitter in my mind like a fast paced slide show and I see my recitation efforts stacked up on each other. Year after year after year of trying. Of working towards a challenging but clearly identified goal. Of honing my discipline and time management skills. Of experiencing the fear of failure and the dedication required in overcoming that fear. Of experiencing the high of personal achievement and the two-folded spiritual satisfaction of reconnecting to this glorious book of Allah and, in the process, beating down my inner demons of laziness and indiscipline, those lesser parts of me who, every year would rather give up but don’t.

Sometimes, when I am feeling particularly lost as I look at my son, this boy who refuses to comply, whose anxiety levels are always so high, who doesn’t speak like other kids his age, I clutch to my heart the memory of those hours and hours my pregnant self spent with the Qur’an, those three complete recitations he heard while he moved inside me.

Sometimes, when things seem excruciatingly lonely, I think of my ancestors and my aunts and uncles and my cousins. All those children of all those siblings of my father. I think of the dozens and dozens of my family members, all of whom carry on this tradition proudly today. Each and every one of the kids and adults in my dad’s side of the family (and there are many!) completes the Qur’an every Ramadan. Because that is who they are. That is who we are. If they can do it, I can do it. I am reminded that I not alone. I am held aloft by a strong family, good values and faith-full traditions.

Sometimes, when life seems particularly overwhelming, too much work, not enough time, I think of all those years in which I took stock of the situation, ”Okay ten days left, 16 juz to go. How can I manage this?” and then slowly and diligently accomplished what initially felt to be an insurmountable task. I hold daily to my soul the knowledge that I am resilient. That I can overcome. That I have. That I will.

And sometimes, when my now sick and aging father is asleep, his gray hair glistening softly in the shadows, I lean down and press my cheek to his. I put my lips to his ear. And I whisper things. I whisper how the kids made me laugh today and cry simultaneously. I whisper that Ramadan is coming and he better get my double-Eidee ready. I whisper my love and my prayers and my hopes. I whisper how afraid I am of the future. How much I already miss him. But most of all, I whisper my gratitude. Gratitude for gifting me so freely all the things, all the lessons, all the beliefs, all the forces of habit and inspiring stories and abiding, enriching traditions that have blessed my life. For giving me an identity and an anchor. For always being my lighthouse when he was able, and whenever the time came that he wasn’t, to make sure to leave my life with enough Light to see me through.

Rabbir humhuma kama rabbayaani sagheera
Rabbir humhuma kama rabbayaani sagheera
Rabbir humhuma kama rabbayaani sagheera


Tafseer of Surah Ikhlaas

بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

قُل هُوَ اللّٰهُ اَحَدٌ ‎﴿١﴾‏ اللّٰهُ الصَّمَدُ ‎﴿٢﴾‏ لَم يَلِدْ وَلَم يُوْلَد ‎﴿٣﴾‏ وَلَمْ يَكُن لَهُ كُفُوًا اَحَدٌ ‎﴿٤﴾‏

Say (O Muhammad (sallallahu ‘alaihi wasallam)), He – Allah Ta‘ala – is One and Alone (in His being and attributes). Allah is needed by all (the creation), while He needs none. He neither begot anyone, nor was He begotten. And there is no one that is equal to Him.

This surah discusses the belief of Tawheed (the oneness of Allah Ta‘ala in His Being and Attributes), which is among the fundamental beliefs of Islam.

The belief of Tawheed was something foreign to the pagans, Jews and Christians who lived in the time of Rasulullah (sallallahu ‘alaihi wasallam).

As for the Pagans, then apart from them believing in Allah Ta‘ala, they had invented many deities whom they worshipped. They also called the angels the daughters of Allah Ta‘ala.

As for the Christians, they believed in the trinity and divided Godhood into three Persons, the father, the son and the holy ghost.

They believed that Jesus (Nabi Isa [alaihis salaam]) is the son of God.

As for the Jews of Arabia, they believed that Hazrat Uzair (alaihis salaam) is the son of God.

When Rasulullah (sallallahu ‘alaihi wasallam) explained the belief of Tawheed to the people and invited them to worship Allah Ta‘ala alone without ascribing partners to Him in His Being and Attributes, many people began asking for a detailed description of Allah Ta’ala.

It was in response to their questions that this surah was revealed.

This surah removes all misconceptions about Allah Ta‘ala in a concise, eloquent and impressive style that cannot be translated into any other language.

In essence, this surah refutes all types of shirk (polytheism) and establishes the fundamental principles of Tawheed.

There are abundant virtues recorded in the Mubaarak Ahaadith regarding this surah.

In one Hadith, it is mentioned that reciting this surah once earns one the reward equivalent to the reward of reciting one-third of the Quraan Shareef.

Similarly, it is reported that the person who recites the three Quls (i.e. Surah Ikhlaas, Surah Falaq and Surah Naas) in the morning and evening, he will be sufficed against all difficulties, misfortunes and problems for that day.

from:Ihyaaud Deen


The MJC’s mock ‘ceremonial handover’ of the Qur’aan Majeed to the South African Defence Force, was an act of kufr. The Kalaam of Allah Azza Wa Jal was desanctified by the ‘camouflage’ cover which was a kuffaar ‘military specification’ to which the Qur’aan Majeed was subjected and denigrated.

The MJC’s juhala molvis and sheikhs have no conception of the imperative Tahaarat requisites for handling the Qur’aan Majeed. It is never permissible to hand copies of the Qur’aan Majeed to an entity which in Qur’aanic terms is RIJS. Persons who are perpetually in the state of janaabat defile the sanctity of the Glorious Qur’aan with their hands and ways of handling. When even Muslims are not allowed to handle the Qur’aan Majeed without Wudhu, what fatwa must be passed on the MJC juhala/munaafiqeen for their perpetration of this dastardly kufr act of assigning the Kalaam of Allah Ta’ala to those who are perpetual repositories of kufr and janaabat?

According to the Shariah, it is also haraam for Muslims to join any appendage of the government. All laws and methodologies of governments, even in Muslim lands of this era, are haraam and kufr. It is therefore, not permissible for Muslims to join even the armed forces in Muslim countries. The prohibition is more emphatic in non-Muslim countries.

The MJC’s haraam act is glorified kufr. It is difficult to accept that these people are Muslims. That they are shayaateenul ins is more readily comprehensible. There is nothing of Islam and its Sunnah remaining in these miscreant, fussaaq and fujjaar ‘sheikhs’ and ‘molvis’. They are fully within the purview of the Hadith in which Rasulullah (Sallallahu alayhi wasallam) said:

“An age will dawn when the worst of the people under the canopy of the sky will be their ulama from who will emanate fitnah, and this fitnah will rebound on them.”

The ceremony conducted by the gang of MJC fussaaq to hand over the Qur’aan Majeed decorated with a silly and stupid cover, is indeed ludicrous and haraam. About their vermiculated brains, the Qur’aan Majeed states:

“Allah casts RIJS on those who have no intelligence.”

16 Rabiuth Thaani 1444 – 11 November 2022


RESPECT, REVERENCE and love for the Qur’aan Shareef are inborn in the heart of a Muslim. In former days, there was no need to teach Madrasah going children how to carry the Kalaam of Allah Ta’ala. Just as a duckling naturally swims when it enters the water, so too the Muslim child of not so long ago (during our childhood days), naturally and automatically knew how to handle and carry the most sacred Book on earth.
All Madrasah pupils would naturally hold the Qur’aan Majeed to their breast, never at their sides, never slung over their shoulders in bags, never ever holding it below the navel or in line with the satr as has become the repugnant style nowadays.
Parents and teachers are all blameworthy for the gross disrespect which children show to the Qur’aan Majeed. Schools with their liberal norms of immorality have all but effaced the demands of Imaan . Madrasah Ustaadhs and parents have to assume greater part of the blame for allowing their pupils/children to carry the Qur’aan Majeed in bags in the way they carry and defile their secular school books.
There is only one way in which the Kalaam of Allah Azza Wa Jal may be carried. It has to be held to the breast/heart. It is indeed perfidious and insolent for a Muslim child to walk with a copy of the Qur’aan Majeed slung on the back or hanging in a bag from the shoulder dangling at the side below navel-level. Is this the reverence and respect parents and Madrasah Ustaadhs have for Allah’s Kalaam?
It is necessary for both the Ustaadhs and parents to diligently educate their children in the proper etiquette of handling the Qur’aan Majeed. Children should be instructed to enclose the Qur’aan Majeed in the old fashioned cloth-coverings (Juzdaan), and held with reverence and love to their heart. If this reverence for the Kitaab of Allah is not inculcated in children, the defilement
which the Qur’aan Majeed will suffer at their hands in later years will not be surprising. If anyone is desirous to observe what defilement of the Qur’aan Majeed is in physical terms, he should visit the Haramain Shareefain to witness the most shocking acts of defilement and blasphemy to which Allah’s Kalaam is subjected. May Allah Ta’ala protect us.
Times have drastically changed. What was yesterday natural for children, has to be inculcated in them with much effort today. Natural attributes of Imaan have been eroded and even effaced by the preponderance of secularism, immorality and kufr in which they wallow the greater part of their developing and formative years. It is of vital importance in the interests of healthy
Imaan for parents and Ustaadhs to divest themselves of the insensitivity they display towards the tarbiyat of the children under their jurisdiction.

the majlis vol 23 no.09




In some regions in proximity to the North Pole, e.g. Norway, the times in relation to the rest of the world are abnormal. Some days after sunset and even before disappearance of shufuq abyadh (the whitish glow in the western horizon after the redish glow), the sun rises. Thus, the time of Isha does not set in. In some regions the sun remains above the horizon for six months, and in some places it is night for six months.

       The classical Fuqaha had discussed and elaborated on this issue. According to one group of Fuqaha, Isha and all other Salaat remain obligatory and have to be performed in view of the command of five Fardh Salaat daily, which is substantiated by the Sunnah.

       The Sunnah has not excluded any land from this obligation. These Fuqaha base their ruling on the Hadith which says that during the era of Dajjal there will be a day the equivalent of one year. It will be a long day. The Sahaabah queried the performance of Salaat on that day. Will only five Salat be performed in that marathon day of a year? Rasulullah (sallallahu alayhi wasallam) explained that the times of Salaat will be calculated. That is: Five Salaat for every 24 hours.

       According to the other Fuqaha, the five Salaat are conditional with their five specific times. If the incidence of a specific Salaat time does not develop in a region, then that particular Salaat is waived. They present the analogy of Wudhu which has Four Fardh acts according to the Hanafi Math-hab. If both feet have been amputated, the fardh of washing the feet falls away. Similarly, the Fardh Salaat will be waived if its time does not develop in many regions.

       Regarding the Hadith pertaining to the era of Dajjaal, these Fuqaha are of the opinion that since it is in conflict with Qiyaas (Analogical Reason), it may not be presented as a basis for a ruling. In terms of the Usool of Fiqh, the Khilaaf-e-Qiyaas narration shall be confined to its original purpose and not be used as a basis for extrapolation for extending the ruling to another issue.

       Shaikh Akbar Muhayyuddeen Ibn Arabi (rahmatullah alayh) has elucidated this issue in his Futuhaat.  According to him, the event of the long day during the era of Dajjaal will in reality not be one year literally. The times of Salaat will be normal. However, due to the deception of Dajjaal people will not observe the movement of the sun, sunrise and sunset. The people will perceive this day to be as long as a year.

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Q. It is mentioned in the Hadith that when Hadhrat Umar (radhiyallahu anhu) had completed hifz of Surah Baqarah, he sacrificed a camel out of happiness. On the basis of this will it be permissible to serve food when making khatam of the Qur’aan Shareef?
A. The act of Hadhrat Umar (radhiyallahu anhu) is not a basis for any of the customs in vogue among people. Hadhrat Umar’s act was not in fulfillment of a custom. It was done spontaneously as a result of his happiness when he had accomplished the hifz of Surah Baqarah in eight years. He did not organize a party nor was his act an ostentatious gathering of waste such as the jalsahs of the present day.
If a person wishes to gain thawaab and give Sadqah to the poor in gratitude to Allah Ta’ala for the Ni’mat of Hifz, he is free to do so. But what is the need to organize a party, have speeches, sing songs, invite wealthy and bloated people to participate, etc., etc. Such gatherings are far—very far—from the simple act of Sadqah of Hadhrat Umar (radhiyallahu anhu). There is no resemblance between the extravagant parties of show (riyaa) and Hadhrat Umar’s simple deed of Sadqah. By all means give Sadqah in abundance and unostentatiously. There is no need for publicity and advertisement. There is no need to feed people who eat five times a day. The nafs presents deceptive arguments to substantiate bid’ah and shaitaaniyat.
Numerable Sahaabah made hifz of the Qur’aan Shareef. Did anyone of them organize a jalsah, a party or any type of gathering? Did anyone of them follow the act of Hadhrat Umar (radhiyallahu anhu)? Hadhrat Umar (radhiyallahu anhu) was a Haafiz of the Qur’aan. Did he repeat his performance of sacrificing a camel when he completed hifz of the Qur’aan? Did he invite people to a feast? Did he organize a jalsah?
The sacrificing of a camel by Hadhrat Umar (radhiyallahu anhu) was a personal preference in a moment of extreme delight. It never was the intention to initiate a custom, hence no one ever followed him in this act. If there was a need for feasting and merrymaking on the occasion of a khatam, then such practices would have gained prominence during the Khairul Quroon. Hifz of the Qur’aan is not something new or peculiar to this age. Personal preferences of the Sahaabah were not transformed into regular customs to be observed by the Ummah.
At most it can be said that it is good to give Sadqah as an expression of gratitude to Allah Ta’ala for a ni’mat. But giving Sadqah is in many forms. No particular form may be established as a custom to be observed with incumbency, ostentation, waste, riya and pride which grace the jalsahs, gatherings and so-called Deeni ceremonies of our times. And, if someone is over-eager in the desire to emulate Hadhrat Umar (radhiyallahu anhu), then when he completes the Hifz of Surah Baqarah let him sacrifice a camel or its value in money. Let him give this amount in Sadqah to the poor and refrain from any jalsah when he completes Hifz. He will then have some resemblance with this Sunnat which was the peculiarity of Hadhrat Umar (radhiyallahu anhu) alone.


Sayyidah Maryam raḍiyallāhu ‘anhā: Biographical Details from the Qur’ān

“And (remember) when the angels said: ‘O Maryam (Mary)! Verily, Allāh has chosen you, purified you, and chosen you above the women of the world [of her lifetime].
‘O Maryam! Submit yourself with obedience to your Lord [Allah, by worshipping none but Him Alone] and prostrate yourself, and bow down along with those who bow down”[1].
Sayyidunā Ibn Abbās raḍiyallāhu ‘anhuma reports that Rasūlullāh ṣallallāhu ‘alayhi wa sallam said, “The best of women among the people of Paradise are Khadija bint Khuwaylid, Fatimah bint Muḥammad, Maryam bint ‘Imran, and ‘Asiyah bint Muzahim, the wife of Pharaoh.”[2]
History, and the corrupted scriptures of the past, cannot accurately inform us about the biography of this great woman, described as such by Allāh Ta’ālā and Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam. The only reliable source for us today is the Noble Qur’ān and the authentic Sunnah. In fact, the Christians, who have made her into a deity – we seek the protection of Allāh Ta’ālā – cannot provide us with an accurate account regarding this noble, chaste and pure woman.
Now, let us stop for a moment and ask:
As a Muslim, how much do I really know about Sayyidah Maryam raḍiyallāhu ‘anhā?
How well can I defend the purity and chastity of this great woman from the attacks of the Modernists, Jews, Qādiyānīs, and the irreligious?
RELATED: 8 Bizarre and Offensive Kufri Beliefs from Qadiyanis
The Noble Qur’ān, pure and unchanged, is the word of Allāh Ta’ālā that accords the highest level of respect and honor to Sayyidah Maryam raḍiyallāhu ‘anhā, her family, and son. It surpasses the current Torah and Bible in this regard. The Noble Qur’ān has a Sūrah called Āl ‘Imrān, i.e., the family of ‘Imrān, the second longest Sūrah in the book. This is the family of Sayyidah Maryam raḍiyallāhu ‘anhā. Secondly, there is a Surah called ‘Maryam’. Glory be to Allāh.
The biographical details of Sayyidah Maryam raḍiyallāhu ‘anhā within these two Sūrahs (Sūrah Āl ‘Imrān and Sūrah Maryam) also testify to the truthfulness of Sayyidunā Muḥammad ṣallallāhu ‘alayhi wa sallam because he could not have extracted them from older scriptures. The older scriptures were – and remain – self-contradictory.
1. Sayyidah Maryam raḍiyallāhu ‘anhā is mentioned by name 24 times in the Noble Qur’ān. Maryam is the only proper name of a female present in the Noble Qur’ān. All other females have been referred to by honorifics/agnomens.
2. Sayyidah Maryam raḍiyallāhu ‘anhā is the daughter of ‘Imrān.[3] ‘Imrān is mentioned 3 times in the Noble Qur’ān.
3. ‘Imrān’s family consisted of five members. Details regarding three of them are known: ‘Imrān, his son Hārūn and his daughter Maryam. The Noble Qur’ān does not mention the name of the wife of ‘Imrān and the other children. The great messenger, Sayyidunā Zakariyya ‘alayhi as-salām was married to the sister of Sayyidah Maryam raḍiyallāhu ‘anhā. Hence, Sayyidunā ‘Isā ‘alayhi as-salām (son of Maryam) and Sayyidunā Yaḥyā ‘alayhi as-salām (son of Zakariyya) are cousins.
4. This family lived in the Palestine and Jordan area.
5. ‘Imrān was an Imām, he would lead the Banī Isrā’īl in prayer and his wife was upright and pure. Allāh Ta’ālā blessed them with a daughter, Maryam.
6. The wife of ‘Imrān had made a vow that if she delivers a child, she will dedicate it to the service of Allāh Ta’ālā. Subsequently, she delivered a female and named her Maryam.[4] Maryam means ‘worshipper’ in the language of the Banū Isrā’īl. She had also asked Allāh Ta’ālā to accept her baby girl and sought protection for her from Shayṭān, the accursed.
7. Sayyidah Maryam raḍiyallāhu ‘anhā was not touched or afflicted by Shayṭān in any way. A Ḥadīth in Ṣaḥīḥ Bukhārī states, ‘All mankind is touched by Shayṭān when they are born, except for Maryam and her son.’
8. Sayyidunā Zakariyya ‘alayhi as-salām accepted that Sayyidah Maryam raḍiyallāhu ‘anhā stay within the boundaries of Bayt-ul-Muqaddas and worship Allāh Ta’ālā. No other female had this honor before her. She was pure and righteous from her early years.
9. The wife of ‘Imrān handed Sayyidah Maryam raḍiyallāhu ‘anhā over to Sayyidunā Zakariyya ‘alayhi as-salām after she completed the breastfeeding period. Guardianship of the baby girl was given to Sayyidunā Zakariyya ‘alayhi as-salām. This was decided by drawing lots.[5]
10. Sayyidunā Zakariyya ‘alayhi as-salām was kind to Sayyidah Maryam raḍiyallāhu ‘anhā. He taught her and nurtured her. He would find that Allāh Ta’ālā was providing for her from His treasures when he would check on her in her chamber.[6]
11. After seeing this miracle, Sayyidunā Zakariyya ‘alayhi as-salām began to yearn for children of his own. He did not desire a child or son except that he was concerned for the people after his demise. He then asked Allāh Ta’ālā to bless him with a child, and in his old age, he was given Sayyidunā Yaḥyā ‘alayhi as-salām.[7] None before him had this name. In this way, he was given a son who was also a Messenger of Allāh Ta’ālā.
12. Sayyidunā Zakariyya ‘alayhi as-salām earned through carpentry and ate of his own earning.[8] He wanted his legacy of Nubuwwah and knowledge to carry on, not any wealth, because the Messengers do not leave inheritance in the form of wealth.[9]
13. Sayyidunā Yaḥyā ‘alayhi as-salām was born miraculously, as his father was very old and his mother had already passed child-bearing age. The same was the case with Sayyidunā Isḥāq ‘alayhi as-salām. If the Christians feel that the miraculous birth of Sayyidunā ‘Isā ‘alayhi as-salām makes him worthy of being a deity, then what about these Anbiyā’? What about Sayyidunā Ādam ‘alayhi as-salām who was created without a father and mother?
14. Allāh Ta’ālā sent an angel to Sayyidah Maryam raḍiyallāhu ‘anhā to convey news of a word from Allāh, a son who will be born to her by the name of ‘Isā.[10]
15. Sayyidah Maryam raḍiyallāhu ‘anhā was pure and chaste. She was shocked at the presence of a stranger and then even more at the prospect of bearing a child.[11] This is testimony to her purity, contrary to the fabricated slanders thrown at her. May Allāh Ta’ālā protect us.
16. Sayyidah Maryam raḍiyallāhu ‘anhā would remain in her room, a place well-known to this day, and she would not leave, except to answer the call of nature or other necessities.
17. The title ‘son of Maryam’ for Sayyidunā ‘Isā ‘alayhi as-salām is used 23 times in the Noble Qur’ān. This emphasizes that he was a human and counters the claims made by Christians that he is divine. The miraculous birth of Sayyidunā ‘Isā ‘alayhi as-salām demonstrates the great power of Allāh Ta’ālā and negates the theory of evolution too.
18. Whilst Sayyidah Maryam raḍiyallāhu ‘anhā had gone into seclusion, the greatest angel, Jibrīl ‘alayhi as-salām, had come to her to convey the command of Allāh Ta’ālā. She was pure, pious, and chaste. Hence, she was startled at the appearance of a stranger. She immediately sought the protection of Allāh Ta’ālā and told the stranger to fear Allāh Ta’ālā. In the same way, when Sayyidunā Yūsuf ‘alayhi as-salām was tempted by the wife of the ‘Azīz, he immediately sought the protection of Allāh Ta’ālā. He told her that he was a messenger of Allāh to announce the gift to her of a pure son.[12] Jibrīl ‘alayhi as-salām further said that this son will be a sign unto humanity and a mercy from Allāh Ta’ālā.[13]
19. The Noble Qur’ān does not describe how the soul and life was blown into Sayyidah Maryam raḍiyallāhu ‘anhā. That is in the knowledge and wisdom of Allāh Ta’ālā.[14]
20. Sayyidah Maryam raḍiyallāhu ‘anhā went to a distant place, away from the eyes of people. This is reported to be east of Bethlehem.
21. The reports differ on the time period of her pregnancy. Some say it was a natural one lasting nine months. Other scholars say that it was just for a few hours. Others say she gave birth almost immediately after becoming pregnant. Allāh Ta’ālā knows best.
22. Sayyidah Maryam raḍiyallāhu ‘anhā was alone in a far-off place with no experience and knowledge of what she was going through. She was distressed as there was no one to help her with the delivery. She was in anguish and wished for death.[15]
23. Allāh Ta’ālā sent provision of dates and fresh water for her and inspired her to tell people that she is fasting and should point to the child when asked about the child.[16]
24. The Christians claim December 25th to be the birth date of Sayyidunā ‘Isā ‘alayhi as-salām. However, this is the winter time and dates are not ripe at that time in Palestine.
25. Sayyidunā ‘Isā ‘alayhi as-salām spoke in the cradle and told the people that he is a Messenger of Allāh.[17] The people were in shock and bewilderment and had no idea how to respond.
26. The King of Abyssinia, Najāshi, had verified the verses of Sūrah Maryam when he heard them from Sayyidunā Ja’far Ibn Abī Ṭālib raḍiyallāhu ‘anhu, when the Muslims migrated to his land. He had also embraced Islām. Before this, he was a Christian. The case of Najāshi becoming emotional and embracing the truth of Islām is clear proof that true and genuine Christians recognize the truth and understand the correct position of honor and respect that Islām accords to Sayyidah Maryam raḍiyallāhu ‘anhā and Sayyidunā ‘Isā ‘alayhi as-salām.
27. The Noble Qur’ān has immortalized the honor and great rank of Sayyidah Maryam raḍiyallāhu ‘anhā. It teaches us many lessons that we can implement in our lives. We realise and understand that one must be true to Allāh Ta’ālā, as the mother of Sayyidah Maryam raḍiyallāhu ‘anhā was. Thus, every person must turn to a life of modesty, purity and chastity, as was the case with Sayyidah Maryam raḍiyallāhu ‘anhā. This is probably because (and Allāh Ta’ālā knows best) towards the end of time, immorality will increase to inhuman levels. Her remaining pure is a lesson for us all. Sayyidah Maryam raḍiyallāhu ‘anhā teaches us patience and obedience to Allāh Ta’ālā, without questioning and objecting. The task given to her was tremendous and she fulfilled it in the best way. Moreover, she dealt with accusations against her within her time, and it is only the foolish who perpetuate slander against her.
28. Sayyidah Maryam raḍiyallāhu ‘anhā and her blessed mother teach us to ask for pious offspring, to desire that our children be dedicated to the worship of Allāh Ta’ālā and the service of religion.
29. The blessed son of Sayyidah Maryam raḍiyallāhu ‘anhā was sent as a Messenger to the Banī Isrā’īl and he brought glad tidings of the coming of the final Messenger, Sayyidunā Muḥammad Rasūlullāh ṣallallāhu ‘alayhi wa sallam.[18]
30. Muslims are obligated to accept and believe in the Messenger, Sayyidunā ‘Isā ‘alayhi as-salām. If we do not accept him as a Messenger and servant of Allāh Ta’ālā, our faith is incomplete and we cannot be regarded as Muslims. Muslims believe in all the Messengers of Allāh Ta’ālā, respect and revere them all.[19]
RELATED: Christian Scholars Deconstruct Christmas
Lanterns of Guidance: Biographies of the Ambiyā’ ‘alayhim as-salām, Maulānā Muḥammad ‘Abdur-Raḥmān Mazharī, 2012
Ma’ārif-ul-Qur’ān, Muftī Muḥammad Shafī’ raḥimahullāh, Idārat-ul-Ma’ārif, Karachi, 2008
The Messiah ‘Isā son of Maryam: The Complete Truth, Dr ‘Alī Mohammad al-Sallabi, Asalet, Istanbul, March 202
Āl ‘Imrān 3:42, 43 
Musnad Aḥmad 
Sūrah at-Taḥrīm: 12 
Sūrah Āl-‘Imrān: 35, 36 
Sūrah Āl-‘Imrān: 44 
Sūrah Āl-‘Imrān: 37 
Sūrah Maryam: 1-6 
Ṣaḥīḥ Muslim 
Ṣaḥīḥ BukhārīṢaḥīḥ Muslim 
Sūrah Āl-‘Imrān: 45-46 
Sūrah Āl-‘Imrān: 47 
Sūrah Maryam: 19 
Sūrah Maryam: 21 
Sūrah Al-Anbiyā’: 91 
Sūrah Maryam: 23 
Sūrah Maryam: 24-26 
Sūrah Maryam: 27-33 
Sūrah Aṣ-Ṣaff: 6 
Sūrah Baqarah: 136 
Follow Mufti Abdullah on Twitter: @MuftiAMoolla


Q. An organization called, The South African National Quraan Council, is organizing a Quran ‘memorization competition’. Are such competitions permissible?
A. The Qur’aan competition is a shaitaani function. It is haraam to participate in this mockery of the Qur’aan Majeed. This type of haraam mockery of the Qur’aan Majeed is among the Signs of Qiyaamah. The Qur’aan Majeed states:
“Verily this nation of mine took the Qur’aan as an object for buffeting.”
This will be the complaint of Rasulullah (Sallallahu alayhi wasallam) on the Day of Qiyaamah.
Competitions of this nature make the Qur’aan Majeed into a toy for stupid and haraam entertainment. The Objective of the Qur’aan Majeed is the guidance of mankind. It is a capital crime to use and misuse the Qur’aan Majeed for merrymaking and stupid competitions.
Shaitaan has urinated the idea of Qur’aan competitions into the brains of the organizers of this haraam mockery. Since Muslims all over the world are making a mockery of the Qur’aan Majeed in various shaitaani ways, Allah Ta’ala, in order to punish us, causes defilement of the Qur’aan Majeed at the hands of kuffaar. Since Muslims themselves defile and desanctify the Qur’aan Majeed, in different ways – one way being these satanic competitions – Allah Ta’ala permits the kuffaar to defile the Qur’aan Majeed in various ways, e.g. burning the Qur’aan Majeed.
While defilement of the Qur’aan Majeed and of the Musaajid by kuffaar has no effect for Allah Ta’ala, it is a form of punishment for Muslims who are grieved by such defilement. During its history, Allah Ta’ala had handed Musjidul Aqsa to the kuffaar for defilement and pollution to punish Muslims. The same is happening today. Musjidul Aqsa has been handed to the Yahood for defilement, and the Kuffaar are allowed to burn and defile the Qur’aan.
All of this is merely a reflection of the villainy, treachery, fisq and fujoor of Muslims. The kuffaar are not blameworthy. Muslims are the vile and treacherous criminals who are the cause of such defilement at the hands of the kuffaar. Qur’aan competitions are one form of Qur’aanic defilement.
It is haram to participate in any way whatsoever in the stupid ‘memorization’ competition of this miscreant body called SANQC.


Question: What is the view of the Shariah with regarding monetary incentives to draw people in particular the youth towards the Masjid? A competition was recently held in one town whereby children/youth of up to a certain age were to register with an organisation and thereafter attend a particular salaah with jamaat in a few masaajid that were part of this competition.
The attendance was to be done for a certain number of days after which successful candidates were to get awarded. To maintain “integrity”, roll calls were also done for that particular salaah.
I cannot come to terms with this initiative. I feel it to be in direct contradiction to the ways and methodologies set down by the Shariah. Further, there exists a serious concern as to whether those participating in this competition are performing salaah for the pleasure of Allah Ta’ala (which should be the object of our life) or to gain the insignificant material incentives being given by this organisation.
Please advise what is the stance of the Shariah regarding this type of competition.

Answer: All these competitions and prizes doled out ostensibly to draw people to the Musjid are a mockery of the Deen and inspirations of Iblees. It is a method of riya, takabbur and pure nafsaaniyat. This mockery of Ibaadat is akin to kufr. There is absolutely no Ikhlaas in such ‘ibaadat’. In some places in America to lure people, especially their youth drifting into atheism and barbarism, to the empty churches, they served hot dogs and coke as holy communion. These haraam ‘ibaadat’ competitions are worse than the hotdog-coke scheme of the Christian priests.
It is not permissible to participate in these haraam competitions which make a joke and mockery of Salaat which the Qur’aan describes as the “Greatest Thikr”. The exceptionally low and degraded level of spiritual degeneration in which Muslims are wallowing can be adequately understood from this mockery of Salaat organized by Munaafiq rascals. Whereas ibaadat is a sombre exercise of meditating on Allah Ta’ala, these rascals have transformed it into a merrymaking stunt for winning stupid, haraam prizes. Their hallucinated objective for the shaitaani completion is waswasah urinated into their brains by Iblees.
The slightest contamination in niyyat corrupts the ibaadat which is rejected by Allah Ta’ala. Prizes for ibaadat? It is indeed shocking and unimaginable. But we are in the era which is in close proximity to Qiyaamah, hence the fitnah of the dunya is incremental by the day. The Hadith instructs us to constantly make dua for protection from the ‘fitnah of the dunya and the athaab of the qabr’. Allah Ta’ala says in the Qur’aan Majeed:
“The life of this world is but play and amusement while the abode of the Aakhirat is best for those who have Taqwa (who fear Allah Ta’ala). What! Have you no intelligence?”

Today even ibaadat has been transformed into play and amusement based on Riya (show and ostentation). Those rubbishes who have devised this satanic scheme of  ‘ibaadat’ competitions are in reality bereft of Imaan.
In a dream a man saw a Buzrug. On asking of the Buzrug’s condition in Barzakh, he  replied:

“A meticulous reckoning of my a’maal (deeds) was taken. I was rewarded for the death of my cat because I had grieved. But, was not rewarded when my donkey had died because I was annoyed and a curse slipped from my mouth. A silk thread in my topi of which I was not even aware was recorded as an evil deed in my account.
The ibaadat which made me happy when people saw me engaging in it was not recorded among my good deeds.” In other words, such ibaadat was nullified by the feeling of happiness which was tantamount to riya.
On hearing this, a Wali commented: “He is most fortunate for not being punished for such ibaadat.” Now form your own conclusion regarding these shaitaani schemes of ‘ibaadat competitions’.

from the majlis volume 26 number 06