Bismillahir Rahmaanir Raheem
All praises are due solely to Allah Ta’ala. Peace and Salutations be upon our master, Nabi Muhammad Sallallahu Alayhi Wa Sallam.
Our intention in compiling this booklet is neither spite, character assassination nor an assessment of his sincerity and intention etc.
As the contents of this booklet pertain to Deen, we are compelled to enlighten the Ummah as it appears that many unwary Muslims are blindly following him. Imam Muslim Rahmatullah Alayh narrates the statement of the senior Taabi’i, Hadhrat Muhammad Bin Seereen Rahmatullah Alayh, in the introduction to his Saheeh:
This booklet is a must read for every Muslim who wishes to protect his/her Imaan. The pictures of the wholesale destruction of the Deen by Menk is self-explanatory.
May Allah Ta’ala guide him and grant us the Tawfeeq to repent from our sins and Husne-khatamah (a beautiful Mau on Imaan). Ameen.



I have read three fatwas on the issue of vaccination. The one was issued by Jamiatul Ulama (JUSA), the other one by Mauritanian Ulama, and the third one issued by Dar al-Salam Islamic Research Centre –Pretoria, which is a comment on the two fatwas. There is no clear directive regarding vaccination in all three fatwas. What is the correct view of the Shariah?


The so-called ‘fatwa’ of bogus ‘jusa’, that is the NNB (No Name Brand jamiat of Fordsburg) is bunkum. The statement issued by this bogus entity is devoid of Shar’i substance. It is essentially a bootlicking propaganda stunt to appease the atheists, the Munaafiqeen doctors, and the government. The ghutha (stupid drivel) which the NNB jmaiat has excreted in its statement has been answered in detail by us in many publications which are available on our website.

The Fatwa by the Mauritanian Ulama proclaims the Haq although they have erred on the issue of vaccination. It appears that the Mauritanian Ulama have not understood what exactly vaccination is. In their Fatwa the Mauritanian Ulama state:

“It is not proper to support any vaccine until its safety has been completely verified…” They also advise that the state should “make the vaccines optional without mandating them on the people for travel nor tying certain services to vaccination.”

These statements are in total cognitive dissonance with the Haq stated very candidly by the Mauritanian Ulama. They have quite correctly criticized and condemned the satanic covid vaccination. However, they have mellowed their stance of Haq with the aforementioned statements. Despite acknowledging and condemning the harms of the covid vaccines, they have erred in their advice to the government.

There is no safety in vaccines. These are satanic potions designed by the atheists to further their Dajjaali conspiracies. These potions of the atheist witches and sorcerers consist of filth and poison. Vaccination is the introduction of disease into the human body. There is absolutely no scope for its permissibility in the Shariah. On this score the Mauritanian Ulama have erred.

As for the views proffered by the Dar al-Islam Centre, it is not a fatwa which can guide Muslims. It is a flaccid statement taking up issue with the NNB jamiat without condemning the deception and utter incongruity of these molvis who have bartered away their Imaan for the jeefah (carrion) of this dunya. Their statement merely compares the NNB’s view with the Fatwa of the Mauritanian Ulama. It is not a fatwa for the guidance of Muslims.

9 Rabiul Awwal 1443 – 16 October 2021




A liberal/modernist council of imams of Canada states in its statement in support of the satanic covid call of the atheists:

“Due to the strong compulsion and compelling urgency to save lives and stop the spread of the disease, vaccines are strongly recommended.”

This misleading and deceptive claim is utterly baseless, lacking in entirety in Shar’i daleel. This kuffaar bootlicking cartel of Canadian imams has not presented any evidence from the Shariah for their “strong compulsion and compelling urgency to save lives and stop the spread of the disease”. Their entire case is the product of meekly submitting to whatever has been disgorged by the atheists and munaafiqeen who are primarily these doctors who masquerade as Muslims whilst their hearts are saturated with kufr and nifaaq. Thus, their conclusion is based on what they say are “consultations with medical advisors and at the request of many Muslim medical practitioners, healthcare providers and concerned Muslims.” This entire cartel is person’a non grata in Shar’i terms.

Every person understands that the ‘consultations’ were with only such entities who are subservient to the instructions of the Bill Gates atheist cartel. The consultations were with handpicked morons who peddle the kufr theories of the atheists. Informed persons of intelligence, in fact, even these miserable imams are well aware of the diametrically opposite view held by and propounded by thousands of medical doctors, experts and scientists of the highest class in terms of their own kuffaar criteria. Yet, these unfortunate imams grovelling at the boots of the atheists, in their bid to appease the government, have not even hinted at the opposite view which fully corroborates the Laa adwaa (Disease is not contagious) concept stated explicitly and emphatically by Rasulullah (Sallallahu alayhi wasallam).

Why would professed Muslims, especially ‘imams’  sweep under the carpet and conceal  views which support  the Islamic concept stated by our Nabi (Sallallahu alayhi wasallam), and descend into the  inequity of  vigorously  supporting  and promoting the view of atheists, which  negates  the latter? That is because they suffer from the disease of Nifaaq(Hypocrisy). They leave no stone unturned to appease those kuffaar who they have appointed to be their leaders, and this villainy is dictated by worldly and nafsaani agendas.


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Proclaiming The Haqq



In March 1998, Shaikh Huzaifi, delivered a Jumuah Khutbah of pure Haqq in Musjidun Nabawi in Madinah Munawwarah.

In his Khutbah, the Honourable Shaikh analyzed and exposed the conspiracies and kufr of the Shiahs, Yahood and Nasaaraa.

He candidly criticized the kufr interfaith movement as a dark plot of the kuffaar to undermine and destroy Islam. Immediately after delivering this message of the Haqq, the evil Saudi Regime dismissed the Shaikh from his post. However, circumstances constrained the regime to re-instate him.

Today the Islamic character of Saudi Arabia under the ooppressive domination of the current kaafir king, has vanished. Western kufr law and culture are rapidly displacing all forms of the Deen in all spheres of life. The Saudi state has now effectively become Darul Kufr.

Note: The English rendition of the Shaikh’s Arabic Khutbah was not prepared by “The Majlis.” We have produced it verbatim.

Proclaiming the Haqq

The Imam who could debate anyone

Abū Ḥanīfa’s journey began with his initial interest in the science of kalām,[1] and he would often debate deviant views and advocate the case for orthodox Islām. Indeed, he visited Basra in Iraq no less than 27 times for this purpose. His interlocutors included the Mu’tazila, the Khawārij, and others. Abū Ḥanīfa’s relentless efforts in defending orthodox Islām resulted in him becoming a nationally recognised figure, despite being only 20 years old at the time.
However, the pivotal point in the life of Abū Ḥanīfa that inspired him to turn from the field of kalām to that of fiqh was during a study circle he was leading in the Masjid. A woman asked him a basic fiqh question pertaining to divorce that he was unable to answer.

Abū Ḥanīfa referred the questioner to another nearby study circle within the Masjid which was led by Ḥammād b. Abī Sulaymān and asked the woman to inform him of the answer when she learnt it from Ḥammād. When she gave Abū Ḥanīfa the response, he said: “I have lost the interest for kalām.” He immediately picked up his shoes and made his way to the circle of Ḥammād to study fiqh.

Abū Ḥanīfa remained in that study circle learning from Ḥammād for a staggering 18 years. He would ardently serve Ḥammād for nearly two decades, not leaving his side until his teacher passed away. Abū Ḥanīfa’s mentor realised that before him was a marvel of a human being, memorising his teachings word for word whilst others would forget, and so Ḥammād said:

لا يجلس في صدر الحلقة بحذائي غير أبي حنيفة

“No one is to sit at the forefront of the study circle next to me but Abū Ḥanīfa.”[2]

There was an interesting event that took place ten years into Abū Ḥanīfa’s study with Ḥammād. Abū Ḥanīfa said:

“I accompanied Ḥammād for ten years, then my soul began to yearn for a position of authority. I considered breaking away and starting my own study circle. On one evening, I made my way to the Masjid with the intention of doing just that, but when I saw Ḥammād, I could not bring myself to do so. During that evening’s class, news was conveyed to Ḥammād that a relative of his in Basra had passed away. This relative had left behind him some wealth and Ḥammād was the only inheritor. So, he instructed me to sit in his place to teach.

Ḥammād left, and so the students asked me questions that I had not heard Ḥammād answer before. I would answer the questions and write down my answers. After two months, Ḥammād returned. I showed him the questions I was asked and how I answered them. There were around sixty questions. He approved of forty of my answers and disagreed with twenty of them. I vowed to myself that I will not leave his side until he passes away.”[3]

This event therefore marked the official deputisation of Abū Ḥanīfa, who taught in Ḥammād’s place when he was absent and subsequently succeeded him in Kufa after Ḥammād had passed away. Indeed, matters may have been different had Abū Ḥanīfa acted upon his wishes of breaking away from his teacher’s study circle that evening.

At times, one may eagerly aspire for a matter but knows deep down that going for it at that moment would not be the right thing to do. So he waits and exercises that much more patience, and then lo and behold, the matter which he was heading towards now heads towards him! The time is now right and the outcome is now best.

Ḥammād was not only the teacher of Abū Ḥanīfa, but of 4,000 other students as well, 93 of whom were from the tābi’ūn. It is important to note that Ḥammād was a scholar who was taught by Ibrāhīm al-Nakha’ī (the main jurist of Iraq at his time), who was taught by ‘Alqama, who was taught by ‘Abdullāh b. Mas’ūd, the Companion of the Prophet ﷺ. Hence, the fiqh of Abū Ḥanīfa has its roots in the earliest of traditions, and he is a man whose trustworthiness and knowledge cannot be doubted.

The personality and manners of Imām Abū Ḥanīfa

‘Abdullāh b. Al-Mubārak once said to Sufyān al-Thawri: [4]

ما أبعد أبا حنيفة عن الغيبة، ما سمعتُه يغتاب عدوًّا له

“How distant is Abū Ḥanīfa from making slanderous statements. I have never even heard him backbite his enemies.”

Sufyān responded:

والله هو أعقل من أن يُسلِّط على حسناته ما يذهب بها

“By Allah, he is wiser than to allow someone to walk away with his good deeds.”[5]

Abū Ḥanīfa took a vow that every time he would take an oath using Allah’s name, he would follow this by donating a dinar of gold in charity. He did this out of veneration of Allah’s name and to train himself not to abuse the taking of oaths using Allah’s name. How different is this to those who use Allah’s name for the pettiest of oaths and for the lightest of matters, whilst Allah has said:

وَاحْفَظُوا أَيْمَانَكُمْ

“…and guard your oaths…”[6]

Abū Ḥanīfa was uniquely generous, pledging that for each dinar he would spend on his family, an equivalent amount would be donated in charity.

Abū Ḥanīfa’s worship

Exemplary worship is a key quality that consistently reappears in the biographies of the luminaries of the past; their levels of worship were awe-inspiring. Such giants of Islām recognised that application is the core purpose of knowledge, and if such knowledge does not activate a tangible change in one’s behaviour, manners, and worship, then one will have fallen victim to the four elements from which the Prophet ﷺ sought protection against when he said:

اللهم إني أعوذ بك من علم لا ينفع ومن قلب لا يخشع ومن نفس لا تشبع ومن دعوة لا يستجاب لها‏

“O Allah, I seek refuge in You from knowledge that is not beneficial, from a heart that does not humble itself to You, from desire that is not satisfied, and from a prayer that is not answered.”[7]

Ask yourself: it may be true that my ‘knowledge’ is increasing, but is it causing me to grow? How true were the words of ‘Abd al-A’lā al-Tamīmi who said:

من أوتي من العلم ما لا يبكيه فخليق أن لا يكون أوتي علماً ينفعه؛ لأن الله –عز وجل- نعت العلماء، وقرأ: إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا * وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا * وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

“Whoever gains knowledge that does not cause him to cry has not gained beneficial knowledge. This is because Allah said in describing the scholars, “Those who were given knowledge before it – when it is recited to them, they fall upon their faces in prostration, and they say, ‘Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.’ And they fall upon their faces weeping, and the Qur’an increases them in humble submission.”[8]

Abū Qilāba said to his student Ayyūb al-Sikhtiāni:

 إذا أحدث الله لك علماً فأحدث له عبادة ولا يكن همك أن تحدث به

“If Allah gives you a new portion of knowledge, then give it a new portion of worship, and do not make your main intention the teaching of this knowledge.”[9]

Sufyān b. ‘Uyayna said:

إِذَا كَانَ نَهَارِي نَهَارَ سَفِيهٍ ، وَلَيْلِي لَيْلَ جَاهِلٍ ، فَمَا أَصْنَعُ بِالْعِلْمِ الَّذِي كَتَبْتُ ؟

“If I am spending my hours during the day foolishly and my nights ignorantly, then what is the point of the knowledge that I am writing?”[10]

Exemplary worship was the hallmark of our predecessors and was for them the sign of true knowledge. Abū Ḥanīfa was no exception. He performed Ḥajj no less than an astonishing 55 times. He would also pray the Fajr (dawn) prayer without needing to renew the wuḍū’ (ablution) that he had made for the ‘Ishā’ (night) prayer – this practice lasted for approximately 30 years. In other words, he did not sleep during the night.

Mis’ar b. Kidām said:

“I saw the Imām performing the Fajr (dawn) prayer, then he would sit to teach all the way until Ẓuhr (noon), then would remain in his place (teaching) until Maghrib (sunset), then again until near ‘Ishā’ (night). So, I asked myself: ‘When does he find time for worship?’ When the crowds lessened, he made his way to the Masjid and stood in prayer until the time for Fajr. He then went into his house, changed his clothes, then came back out for the Fajr prayer. I monitored this behaviour of his, and I only ever recall seeing him fasting during the day or praying at night.”

The mother of his child said that his sleep was only between Ẓuhr (noon) and ‘Asr (afternoon) in the summer, whilst in the winter he would sleep lightly in the first part of the night when he was in the Masjid.[11]

This may amaze many – and is certainly deserving of amazement – but this is the nature of the soul: it will become accustomed to whatever it is provided with. If the soul is offered excessive sleep, it will learn to demand such. However, if it is disciplined with patience, du’ā, and consistency, it will surrender to the wishes of its master like a wild beast which ultimately succumbs to a strong owner, even if it takes a while to achieve this.

There is no doubt that when Allah sees sincerity in a heart and a genuine desire to live a life of lofty goals and high aspirations, He will facilitate these ambitions through ways one could not have ever imagined.

Abū Ḥanīfa once recited the Qur’an from cover to cover in a single unit of prayer. He would complete the recitation of the entire Qur’an every three days. In fact, he once spent the entire night in prayer repeating one verse from the Qur’an as he wept – this verse is where Allah said:

بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ

“But the Hour is their appointment, and the Hour is most disastrous and most bitter.”[12]

His knowledge and intelligence

Imām Mālik was asked: “Have you seen Abū Ḥanīfa?” To which he replied:

نَعَمْ، رَأَيْتُ رَجُلًا لَوْ كَلَّمَكَ فِي هَذِهِ السَّارِيَةِ أَنْ يَجْعَلَهَا ذَهَبًا لَقَامَ بِحُجَّتِهِ

“Yes, I saw a man who, if he wanted to convince you that this pillar was made out of gold, would be able to argue a case for it.”[13]

Imām al-Shāfi’ī once said:

ما طلب أحد الفقه إلا كان عيالاً على أبي حنيفة، وما قامت النساء على رجلٍ أعقل من أبي حنيفة

“Every student of fiqh is dependent upon Abū Ḥanīfa. No woman has ever given birth to a man who was wiser than Abū Ḥanīfa.”[14]

Abū Ḥanīfa once saw himself in a dream exhuming the grave of the Prophet ﷺ. This dream was then relayed to Muḥammad b. Sīrīn for its interpretation. Ibn Sīrīn expressed immense interest in it and enquired about who saw it. Ibn Sīrīn then explained:

صاحب هذه الرؤيا يثور علمًا لم يسبقه إليه أحد قبله

“The viewer of this dream has knowledge that overspills in unprecedented ways.”[15]

His manners

Imām Abū Ḥanīfa had a neighbour in Kufa who would drink most of the night and, once drunk, would sing at the top of his voice, repeating the same couplets over and over again:

أضاعوني وأي فتى أضاعوا ليوم كريهة وسداد ثغر

“They have neglected me, but what a man they have neglected. They shall realise their loss during times of war.”[16]

This drunk man would sing himself to sleep. As Abū Ḥanīfa would spend the entire night in prayer, he had the unfortunate privilege of hearing his neighbour’s din from beginning to end – each and every evening. On one evening, Abū Ḥanīfa did not hear his neighbour’s clamour. Out of concern at not enduring the nightly wailing and what this may mean, Abū Ḥanīfa enquired about him and discovered that he had been arrested and imprisoned by the city police for drunkenness.

The next morning, Abū Ḥanīfa carried out his Fajr prayer, mounted his ride, and made his way to the governor’s residence. The governor was pleased to see him and treated him as an honoured guest. During the meeting, Abū Ḥanīfa requested the release of his drunkard neighbour. Not only did the governor accede to this request, but he also decided to free all those who had been imprisoned that same evening in an act of clemency.

When his neighbour arrived home, Abū Ḥanīfa asked him:

يا فتى، أضعناك؟

“Young man, have I neglected you?”

The neighbour responded:

لا، بل حفظت ورعيت، جزاك الله خيرًا عن حرمة الجوار ورعاية الحق

“No, you preserved and safeguarded me, so may Allah reward you for being such a good neighbour and a guardian of rights.”

This marked the moment of repentance for this young man, who never returned to his old habits again.[17]

How beautiful are the words of al-Hasan al-Baṣrī who said:

ليس حسن الجوار كف الأذى ، حسن الجوار الصبر على الأذى

“Being neighbourly is not merely about refraining from harming your neighbour, rather it is about being patient in the face of harm.”[18]

Imām Abū Ḥanīfa was also a man of immense warā’ (caution) with respect to his religious affairs, not taking any risks with matters of the hereafter. He once asked his business partner to sell an item of clothing worth 30,000 dirhams. It had a defect, which Abū Ḥanīfa gave clear instructions was to be declared and shown to the buyer beforehand. The item was sold, and the money was given to Abū Ḥanīfa, but his partner had forgotten to show the defect to the buyer. At once, Imām Abū Ḥanīfa donated the entire 30,000 dirhams.[19]

The Prophet ﷺ said:

كن ورعًا تكن أعبدَ الناسِ

“Be cautious in your approach to matters and you will be, in Allah’s Eyes, the most devoted of all people.”[20]

A sign that Allah wants good for a Muslim is that He inspires such an individual to show great caution with respect to matters of religion: restraint with respect to casual glances, careful choice of words, consideration of dress in public, and cautiousness with regards to finances.

‘Ā’ishah, the wife of the Prophet ﷺ said:

“Abū Bakr had a servant who would bring Abū Bakr from his earnings that which he would eat from. On one of those days as Abū Bakr ate, the man said: ‘Do you know where I got this from?’ Abū Bakr asked: ‘From where?’ He responded:

كُنْتُ تَكَهَّنْتُ لِإِنْسَانٍ فِي الجَاهِلِيَّةِ، وَمَا أُحْسِنُ الكِهَانَةَ، إِلَّا أَنِّي خَدَعْتُهُ، فَلَقِيَنِي فَأَعْطَانِي بِذَلِكَ، فَهَذَا الَّذِي أَكَلْتَ مِنْهُ

“Once, in the pre-Islamic period of ignorance I foretold somebody’s future. Although I have no knowledge of foretelling, I cheated him, and when he met me, he gave me something for that service, and that is what you have eaten from.”

Immediately, Abū Bakr wedged his finger into the back of his throat and vomited all that he had eaten.[21] In other narrations, Abū Bakr’s attempts to induce vomit failed at first, so he continued to drink water and vomit until nothing remained. Then Abū Bakr said:

 اللهم إني أعتذر إليك مما حملت العروق وخالطه الأمعاء

“O Allah, I apologise to you from the remnants of that food which has reached my intestines and passed into my veins.”[22]

It was then said to him: “May Allah have mercy upon you! You did all of that to yourself for one mouthful?” Abū Bakr responded:

لَوْ لَمْ تَخْرُجْ إِلا مَعَ نَفْسِي لأَخْرَجْتُهَا ، سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : ” كُلُّ جَسَدٍ نَبَتَ مِنْ سُحْتٍ فَالنَّارُ أَوْلَى بِهِ ”

“If that food was only going to exit with my soul, I would have still made sure that it left my body. I heard the Prophet ﷺ say: “Anyone whose body grows through impermissible earnings; the fire is worthier of it.”[23]

Do not wait to be taken by surprise on the Day of Reckoning. Rather, make sure to diligently bring yourself to account whilst you are still able to. Do not let yourself fall asleep this evening before you have audited each word you have spoken, every image you have posted online, and every penny that has been deposited into your bank account. Make warā’ part and parcel of every decision you make, and hope that in doing so you become, in Allah’s Eyes, the most devout of all people.

His school of thought

It is important to note that the fiqh of Imām Abū Ḥanīfa was formulated as a collective effort, as opposed to being the mere opinions of Imām Abū Ḥanīfa alone. The Imām would lead a council that included the likes of Muḥammad b. al-Ḥasan, Al-Qāḍi Abū Yūsuf, Ḥafs b. Ghiyāth, and other scholars of fiqh, language, ḥadīth, and of the judiciary. It was the main study circle of the city of Kufa.

mas’ala (matter of discussion) would be posed, then every participant would speak and there would be a back and forth which would, at times, last an entire month, during which Imām Abū Ḥanīfa did not impose his opinion. After a thorough dissection and discussion of the issue, and after each participant was given the space to air his opinion, only then would Imām Abū Ḥanīfa give his view. Once consensus had been reached and an opinion was settled on, only then would this opinion be documented as part of the fiqh of Imām Abū Ḥanīfa. So, this circle was in essence the formation of the first Majma’ Fiqhi (fiqh council) in the Ummah – Imām Abū Ḥanīfa was therefore a trailblazer.

This is why when Wakī’ heard a person saying: “Imām Abū Ḥanīfa made a mistake,” he responded: “How can he make a mistake when with him are the likes of Abū Yūsuf and Zufar who are known for their Qiyās;[24] Yaḥya b. Abī Zā’ida, Ḥafs b. Ghiyāth, Ḥibbān, and Mandal, all of whom are known for their memorization of hadīth; Al-Qāsim b. Ma’n who is known for his knowledge of the Arabic language; and Dāwūd al- Ṭā’i and Al-Fuḍayl b. ‘Iyāḍ who are known for their Zuhd and caution? Whoever has such people as his companions will rarely make mistakes, because if he does, they will correct him.”

Whilst Abū Ḥanīfa was pioneering with his fiqh council, he would not hide behind the group if an issue could not be solved. Rather, he took responsibility for this himself.

If a matter remained unclear to Abū Ḥanīfa, struggling to reach a conclusive opinion, he would say to his companions:

 ما هذا إلا لذنب أذنبته

“This is due to my sins.”

He would repent to Allah, and at times would stand in prayer until the matter became clear. He would then say:

رجوتُ أنه تيب عليَّ

“My hope is that I have been forgiven.”[25]

Imām Abū Ḥanīfa was blessed with impressively loyal and scholarly students. These pupils included Abū Yūsuf (who would act as a chief judge during the reign of the Caliph Hārūn al-Rashīd), Muḥammad b. al-Ḥasan al-Shaybāni (a scholar, judge, and prolific writer of the treatise Introduction to the Law of Nations), Zufar, and of course, ‘Abdullāh b. Mubārak.

It is true that the other three notable Imāms (Mālik, al-Shāfi’ī, and Aḥmad) were also blessed with dutiful students. However, none can be compared to the students of Imām Abū Ḥanīfa particularly with respect to the service they offered the works of their Imām and the role they played in promoting it. The books that can be directly attributed to Abū Ḥanīfa’s authorship are few; it was his students who carried the load of propagating his school of thought throughout the world.

Imām Abū Ḥanīfa’s school of thought is today the most widely adopted school worldwide. This has arguably been the case for the past 13 centuries. Imām Abū Ḥanīfa’s systemisation of Islamic legal doctrine had acquired such prestige that it became the school of thought for the Abbāsid dynasty, which ruled over the Islamic empire for nearly half a millennium. It was also the chosen madhhab for the Ottoman dynasty, which played a significant role in its spread throughout Iraq, al-Shām,[26] Egypt, the Indian sub-continent, and even China. Today, over half of the Muslim Ummah follows Imām Abū Ḥanīfa’s school of thought. 

Abū Ḥanīfa’s death

Like Prophet Yūsuf before him, and many scholars including Imām Aḥmad as well as those currently languishing in prisons, Imām Abū Ḥanīfa was unjustly imprisoned. He had been invited on at least two occasions to accept the position of Qāḍi (judge) but refused both invitations. After declining the position on the second invitation, Abū Ja’far al-Mansūr al- ‘Abbāsi ordered the imprisonment of Abū Ḥanīfa for the first time in his life. There are some reports that he was also lashed 110 times.

On this, Imām Abū Ḥanīfa commented:

قال: كان غم والدتي أشد علي من الضرب

“The grief that I knew my mother was experiencing because of my trial was more painful than the lashes.”[27]

At the fragile age of 70, Imām Abū Ḥanīfa, the son of a rich merchant, spent his final days enduring cruel conditions in captivity. As the days passed, his body tired and his limbs became weak, but he remained resolute. This is one of the miraculous qualities of īmān – despite the body being bloodied and bruised, the soul stands tall and defiant.

Nevertheless, there is only so much an old man can take. In the year 150AH in the month of Rajab – whilst he was fettered in chains[28] – Imām Abū Ḥanīfa’s soul would return to its Creator. Some have suggested that al-Mansūr had in fact poisoned the Imām’s food. If this is true, one can be hopeful of the position of martyrdom for this great Imām. We ask Allah that it is so.

Imām Ibn Kathīr said:

وصُلِّي عليه ببغداد ست مرات لكثرة الزحام، وقبره هناك رحمه الله

“The funeral prayer was conducted six times in Baghdad due to the masses of people. His grave is there. May Allah have mercy upon him.”[29]

Allah’s mercy upon this Ummah is vast, for in the same year in which Imām Abū Hanīfa passed away, another great Imām would be born: Muḥammad b. Idrīs Al-Shāfi’ī. The scholars would later say:

مات قمر وولد قمر

“A moon died and another was born.”



[1] Literally in reference to the “science of discourse”, which is concerned with firmly establishing religious beliefs by adducing proofs and banishing doubts.

[2] Tārīkh Baghdād

[3] Siyar A’lām al-Nubalā

[4] ‘Abdullāh b. Mubārak was a student of both Abū Ḥanīfa and Sufyān al-Thawri whilst becoming a scholar in his own right. He was also celebrated for defending the borders of Islām.

[5] Manāqib al-Muwaffaq

[6] Al-Qur’an, 5:89

[7] Muslim, on the authority of Zayd b. Arqām

[8] Musnad al-Dārimi

[9] Jāmi’ al-Bayān al-‘Ilm wa Fadlih, by Ibn ‘Abd-al-Barr

[10] Akhlāq al-‘Ulamā, by al-Ājurry

[11] Al-Khayrāt al-Ḥisān

[12] Tārīkh Baghdād

[13] Naṣb al-Rāya

[14] Manāqib al-Imām al-A’dham Abū Ḥanīfa

[15] Al-Ḥāwi al-Kabīr

[16] In other words, people see him of no value at present, but when the armies clash during times of war, people will realise his true value when they miss his brave contributions on the front line.

[17] Tārīkh Baghdād

[18] Al-Ādāb al-Shar’iyya

[19] Al-Khayrāt al-Ḥisān

[20] Aḥmad, on the authority of Abū Hurairah

[21] Al-Bukhārī, on the authority of ‘Āishah

[22] Iḥyā ‘Ulūm Al-Dīn

[23] Ḥilya al-Awliyā’, on the authority of Zayd b. Arqām

[24] A process of deductive analogy

[25] Manāqib Abū Ḥanīfa

[26] Modern-day Syria, Palestine, and parts of Lebanon

[27] Tārīkh Baghdād

[28] Others have argued that he died as a free man.

[29] Al-Bidāyah wa al-Nihāyah


Shaikh Ali Ihsan Hammuda is a UK national of Palestinian origin. He gained bachelors and masters’ degrees in Architecture & Planning from the University of the West of England, before achieving a BA in Shari’ah from al-Azhar University in Egypt. He is currently based in Wales and is a visiting Imām at Al-Manar Centre in Cardiff, and also a senior researcher and lecturer for the Muslim Research & Development Foundation in London. Ustādh Ali is the author of several books including ‘The Daily Revivals’ and ‘The Ten Lanterns”, and continues to deliver sermons, lectures and regular classes across the country.


  • A response to a misleading Hadith interpretation going around on social media.
  • The addition of the words in brackets “a doctor/medical practitioner” is not part of the original Hadith… it’s just an assumption based on someone’s interpretation.

Below is the Hadith going around with the misleading addition:

Amr bin Shoaib narrates from his father, who narrates from his grandfather, that Nabee صلى الله عليه وسلم said:

Whoever gives medical treatment and he is not known to be [a doctor/medical practitioner] then he is liable.

(Sunan Nasai; Al Mujtaba, Hadith: 4830, Sunan Ibn Majah, Hadith: 3466, Sunan Daraqutni, Hadith: 4497)

The addition of the words in brackets “a doctor/medical practitioner” gives unsuspecting readers the assumption that secular indoctrinated doctors and medical practitioners are considered as the people that the Hadith are referring to. This is not true as there are many reasons why graduates of secular medical schools should not be considered as people of knowledge when it comes to health matters. Below are just some of the reasons:

  • Secular medical schools promotes the beliefs of the secular state which contradicts many Islamic beliefs.
  • Health effects of spiritual problems (evil eye, black magic and jinns) are not taught to students in medical schools but are mislabeled and passed off as other health conditions….as per the Hadith doctors will be held liable for this misdiagnoses.
  • Students at secular medical schools are not taught about how to use natural cures from the Quran and Sunnah to treat patients….as per the Hadith doctors will be held liable for been ignorant of this.
  • Students at secular medical schools are not taught that sins can also be a cause of sickness….science cannot explain all causes of sickness as it has limitations.
  • Students at secular medical schools are not taught about other Islamic treatments like repentance, sadaqah, supplication and duas…..this explains their incorrect belief on incurable diseases, which Islam teaches us can be cured using divine interventions… per the Hadith doctors will be held liable for this ignorance.
  • Students at secular medical schools are taught the incorrect beliefs on fever, sneezing, detox symptoms, sickness and contagious diseases….as per the Hadith doctors will be held liable for this misinformation that they promote to their patients.
  • students at secular medical schools are brainwashed into taking scientific evidence over Islamic evidence and mislead the muslim ummah in the process by propagating fake promoted science when real science(which is censored) are in line with Islamic beliefs.
  • Students at secular medical schools are brainwashed into believing that there are no better/safer alternative treatments than the allopathic treatments that they are indoctrinated into believing…. according to the Hadith they will be held liable for the harmful effects that these allopathic treatments cause.
  • Why didn’t they include the words like Hakeems, Raaqis, Aamils and Hijamah therapists in brackets? It’s clear that secular practitioners are been promoted over Islamic practitioners to indoctrinate unsuspecting Muslims into secularism by using secular titles in brackets.

-The title of doctor itself is an academic title and not an Islamic title…doctor is actually a Latin word and later a French one, meaning anyone who’s a teacher – usually of law, theology, philosophy, as well as medicine for a learned profession. So the really precise way to call for healing of sickness would be to ask for a practitioner that heals patients according to Islamic standards.

  • Based on the above secular trained medical practitioners are untrained, unqualified and unfit to practice medicine and healing according to Islamic standards. Secular indoctrinated Muslim health practitioners need to acknowledge the deficiency in knowledge that they are operating with and should make sincere attempts to get a real education according to Islamic standards as they will be held liable for whatever harm that they are causing to their unsuspecting patients. If an unqualified person physically treats a patient or operates on him and this leads to his death, then he will be held liable to pay the blood money. This is aside from him being liable in the court of Allah!

This is also a good response to ignorant people who like to use the words “ARE YOU A DOCTOR?” when you question or challenge the views and beliefs of doctors on health matters. Just because the secularists promotes the beliefs of doctors and scientists using various tools of propaganda it does not mean that they are considered as Islamic healers according to Islamic standards. Many doctors have good intentions of helping patients but they have been given a license by the secularists to harm people due to their indoctrination in unislamic beliefs.

It is advisable for Muslims to promote legitimate Islamic healers instead of promoting doctors. Be cautious of getting information on health matters from pro secular sources like mainstream media, the secular state, the WHO, Muslim doctors and the misguided scholars who align themselves with those who promote secular beliefs over Islamic beliefs. Don’t expect secularists to promote Islamic beliefs on their secular platforms as those platforms are used to promote their beliefs instead. Muslims need to make an effort to get their health information from alternative sources if they want to improve their health.

Another serious issue is that nowadays Muslim radio stations, Muslim newspapers and Muslim television programs are giving secular indoctrinated Muslim health practitioners a platform to promote their unislamic beliefs on the unsuspecting Muslim ummah….be cautious of them as ignorance is one thing but never forget that some Muslims are agents of the kuffar.


The following Istifta’ (questionnaire) was submitted to Mufti Taqi Uthmani:

Is it permissible to take the corona vaccination? Is it incumbent for the government to compel everyone to submit to vaccination? What if someone acquires a fake vaccination certificate?

Mufti Taqi’s Response

While a fatwa was requested, Mufti Taqi Sahib merely made some comments in his statement camouflaged as a fatwa. His statement is not a fatwa. The one who posed the question remains in the same darkness in which he was at the beginning.

In his response to the question of permissibility or impermissibility of the covid/corona vaccination, Mufti Taqi Uthmani stated:

“It is permissible per se to use any halaal medicine or food as a precaution against sickness on condition that at the time (of its use) no haraam and impure substance had been added. Regarding the corona vaccine, if it is not established by means of some reliable source that it is contaminated with impure substances nor is its harm for the health been confirmed by reliable medical research or by compelling presumption (zann-e-ghaalib) nor is there solid evidence that it is being used for an unlawful objective, then taking the vaccine will be permissible according to the Shariah although not incumbent.”

Our Comment

The aforementioned averment is typical of Zig Zag muftis whose liberal and misleading ‘fatwas’ are the effects of dubious and even sinister agendas. That halaal medicine uncontaminated with haraam substances is permissible, is known to every Muslim, even to the most ignorant one.

The one who had posed the question is aware that halaal and pure substances are halaal and permissible. His question does not pertain to pure substances. The question relates directly to the satanic covid/corona vaccine and the satanic vaccination methodology of the atheists.

Taqi Sahib building his case of support for the Pakistani government who bootlicks the atheist West, has presented the above introduction to provide the kuffaar Pakistani government with a licence to justify with its satanic covid oppressive programme. It is indeed lamentable that Taqi has grovelled in a cesspool of inequity to provide cover for the vaccine which has been confirmed by the research of top medical experts and scientists to be an evil, dreadfully harmful potion or a devil’s cocktail.

It is difficult to believe that Mufti Taqi is ignorant of the innumerable research results which condemn vaccination by medical experts, doctors and scientists who have and are vehemently cauterizing the false satanic vaticination of this haraam covid vaccination. Thousands of pages have been published by experts regarding the horrible side effects, maiming and deaths caused by this potion of Iblees which Mufti Taqi is marketing on behalf of the government and other sinister western satanic forces.

It is quite obvious that Mufti Taqi is fully aware of the opposite view – the anti-vaccine view of innumerable medical experts. His feigning ignorance in this regard is pure chicanery designed to mislead. Despite being aware of the researches of the experts and scientists, he speaks ambiguously, without issuing a straightforward, simple fatwa. He does not inform whether the covid vaccination is halaal or haraam. He sits on the fence zigzagging without providing guidance.

The factors of permissibility stated by Mufti Taqi in his abovementioned averment are all non-existent in so far as the covid vaccine is concerned. Contrary to the deception perpetrated by Mufti Taqi, the facts are:

(1) The vaccine is impure

(2) It is poisonous. It is laced with poisonous and impure substances.

(3) It does not cure. On the contrary, it harms, maims and kills.

(4) It is never a precautionary method for saving from the disease.

The conditions which he has enlisted for the vaccine to be halaal are all non-existent. There is emphatic reliable research studies of by top class atheist experts, which prove beyond any shadow of doubt that the vaccine is absolutely harmful. But, Mufti Taqi deems it prudent to submit to the atheist view which is in diametric conflict with the Shariah. And, he feels constrained to tow the government line because of his close association with the fussaaq, fujjaar and kuffaar rulers. Yet, Mufti Taqi does not commit himself since being a molvi/mufti he has to look behind him where the Ulama-e-Haqq are hounding him. He leaves the conclusion to be made by the one who posed the question.

The texts which Mufti Taqi Sahib quotes from the Fiqh Kutub merely state some principles. But these are not helpful for the masses. A fatwa should state whether the issue is permissible or not. If a Mufti is truly unaware of the issue, he should not zigzag and talk drivel. He should not flaunt expertise by citing Arabic texts from the Kutub, which do not assist the one who posed the question. If Mufti Taqi Sahib is genuinely ignorant of the ear-piercing dins of condemnation of the vaccine by innumerable experts, he should state his unawareness and refer the questioner to other Muftis who are versed in the matter.

In another zigzagging exercise, Mufti Taqi states:

“It is not necessary for the government to compel every citizen to take the corona vaccine. However, if the relevant institution regards the corona vaccine to be necessary protection against the disease, then the government may advise every citizen to be vaccinated. Nevertheless, if anyone abstains from the vaccine due to personal reasons, he will not be a sinner.”

Our comment

Firstly, Taqi Sahib has not determined whether the vaccine is halaal or haraam. Due to feined ignorance, he is silent on this issue. Despite his non-committal stance, he justifies the government’s endeavour to have all citizens be vaccinated with the potion of Iblees. His advice to the kaafir government of Pakistan is devoid of Shar’i substance. Advice is permissible only on sound basis – on understanding of the issue, not on conjecture.

He says that if a person abstains from vaccination for some personal reason, then he will not be sinful. This implies that abstention from vaccination for no valid reason renders a person sinful. But this is manifestly baatil. In the very first instance, vaccination is HARAAM, hence the issue of valid reason for abstention does not arise. It is haraam to adopt a haraam method.

Secondly, even if we should hallucinatingly assume that vaccination is indeed 100% beneficial and bereft of any harm, then too the higher option of merit is abstention since it would be the demand a man’s Taqwa. In substantiation, the Maaliki Fuqaha explained:

“There is no doubt that the refusal of medical treatment, placing one’s reliance upon Allah and acceptance of what He decrees, is among matters endorsed by the revealed law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn ‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and said, “I suffer from seizures to the point that my body becomes exposed. So, pray to Allah for me.” He said, “If you would like, you can endure it and be rewarded with Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while commenting on this hadith,

The hadith indicates the merit of the one who suffers seizures, that the reward for enduring the tribulations of the world is Paradise, and that embracing the more difficult is superior to taking dispensations for those who know what they can withstand and are not too weak to cling to adversity. It also contains evidence of the permissibility to refuse medical treatment, that treatment of all ailments with supplication and taking refuge to Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of that and the body’s reaction to it is greater than the effect of medicine on the body. It, however, benefits for only two reasons: (1) with respect to the sick person, it is [from] sincerity of intention; (2) The other, with respect to the one seeking medical intervention, is the strength of his spiritual focus and the strength of his faith (taqwa) and trust (tawakkul).”

In At-Tamhid, Ibn Abdul Barr (Rahmatullah alayh) says:

“Among the best of this Nation (this Ummah) were its Salaf (Predecessors and Fuqaha who were people who endured sicknesses until Allah Ta’ala took them away. They abstained despite having access to physicians. But none of them was condemned for having refused medical treatment.”

Imaam Ahmad Bin Hambal (Rahmatullah alayh) said:

“I prefer for a man who has Tawakkul and pursues this path to abandon medical treatment such as consuming medicine, etc.”

Thus, Qaadhi Iyaadh (Rahmatullah alayh) recorded Ijma’ on medical treatment being non-obligatory. It is therefore haraam to compel any person to submit to even valid, halaal medication, leave alone haraam vaccination. Further, in their Fatwa, the Maaliki Ulama of Mauritania say:

“And Al-Nawwawi said in Al-Majmu’, “And it is recommended that the sick not be forced to medicate and to consume other things like food.” And if it is not permissible to force the sick who is suffering from extreme illness to medicate, then how is it permissible to force the healthy who has not been afflicted with any sign of illness? And how can trust and surrender to the divine decree be something desirable for the sick who suffers from an actual illness and that not be desirable for a healthy person who is fearful of an expected illness?”

Once when Hadhrat Umar (Radhiyallahu anhu) was confined to bed by sickness, he was advised to call a physician. In response, Ameerul Mu’mineen said: “If I know that my cure is to simply place my hand on my head, I shall then too desist from so doing.” This was his Taqwa and Tawakkul.

Therefore, those who collude with the kuffaar governments and the atheist devils, and issue satanic ‘fatwas’ designed to stampede the ignorant masses to submit to haraam ‘medical’ treatment such as satanic vaccination are all agents of Iblees.

False vaccination certificates

On the issue of acquisition of false vaccination certificates, Mufti Taqi said:

“To acquire false corona vaccination certificates is deception and falsehood which is not permissible. It is necessary to abstain from this.”

While this response is a fatwa for the question, it is highly erroneous and baatil. Firstly, from what Mufti Taqi has mentioned in his statement, he feigns ignorance of the vaccine. Whether it is beneficial or destructive, he pretends not to know. Therefore, he has no Shar’i basis for unequivocally claiming that it is sinful and not permissible to acquire false vaccination certificates.

If a rapist/robber enters your home and searches for your wife/daughter who has gone into hiding somewhere in house, will it be sinful to LIE to the scoundrel and say that there are no women in the house? Or will it be rewardable to speak the ‘truth’, reveal her whereabouts and condone the violation of her chastity by the rapist/robber while you, the scoundrel dayyooth stands by cowardly such as these spineless Muftis and Shaikhul Islams and Grand Muftis of today?

If a robber wants to steal your money or harm you physically, will it be permissible or impermissible to LIE in order to save yourself from the evil of the robber? Only the likes of Mufti Taqi has the erudition to say that it is not permissible to lie even in these circumstances.

This is exactly what Mufti Taqi’s fatwa pertaining to false certificates imply. Let the scoundrel rape your wife and rob you of your money on the basis of your ‘truth’. According to him, observance of his conception of the ‘truth’ is imperative regardless of the injury and harms stemming from the satanic potion of Iblees. Thus, obedience to the kuffaar government is incumbent in terms of his warped logic which is nothing but chicanery designed to mislead Muslims and to bootlick the rulers.

In an abortive bid to justify obedience to the kuffaar government, Mufti Taqi cited an Arabic test without presenting its translation. The translation is:

“It is incumbent on the Muslim to obey his ameer in all permissible things. Therefore, if the ameer orders commission of a mubah (permissible) act, then it is incumbent (Waajib) to act accordingly. If the ameer prohibits a mubah act, then it is haraam to do it……Hence, the Fuqaha have stated explicitly that obedience to the ameer in acts which are not sins is Waajib……Ibn Aabideen said: ‘When the ameer instructs to fast on the days which are not prohibited, then this becomes incumbent………

But, this obedience is Mashroo’ (is of Shar’i significance and import) when the order (of the ameer) is due to a maslahah (valid expedient), not stemming from hawaa (base desire) zulm (oppression/injustice), for verily the haakim (ruler) should not be obeyed per se (li thaatihi). He has to be obeyed from the perspective of him being the mutawalli for the benefit of the masses.”

Even a cursory glance at this text will dispel the basis Mufti Taqi claims for his corrupt fatwa of obedience to the kuffaar Pakistani government. The ‘incumbency’ to obey the ameer in terms of the aforegoing text is conditioned with the following stipulations:

(a) The act must be mubah, i.e. permissible in the Shariah

(b) The ameer’s decree must not be motivated by his base desire (hawaa) and zulm (oppression/injustice)

(c) There must be maslihat (an expediency which is for the benefit of the masses).

Germane to the satan’s potion (vaccine) and the satan’s method (vaccination), all three stipulations are missing. The vaccine is haraam. There exists overwhelming and tumultuous evidence for the hurmat of the potion of Iblees.

The law compelling vaccination is pure zulm motivated by hawaa, and there is no valid maslihat for the people in this dreadfully harmful satanic vaccination which the governments have acquired from Bill Gates in lieu of millions of dollars.

The hallucinated ‘benefit’ of the potion of Iblees has been lapped up from the vomit of the atheists. All the noise, sound and fury which these wayward molvis and muftis have churned up are designed to appease the atheists and kuffaar governments. They are misinterpreting Qur’aan and Ahaadith not for reconciling superficial contradictions in the texts, but to justify the kufr and satanic protocols of the atheists. Their very motive is corrupt and kufr.

Furthermore, the principle stated above is not cast in Wahi or in the Qur’aan and Sunnah. Men of intelligence are entitled to scrutinize the decrees of the ameer and to determine for themselves the validity of the imposition. Should they dissent from the claimed validity, they will have the Shar’i right to differ and to disobey and to reject what Mufti Taqi seeks to convey as if it is the effect of Wahi.

Consider the example of fasting on permissible days. The ameer will firstly have to have a really strong and viable basis for ordering the populace to keep Nafl fasts on certain days on which the Shariah has not made it Waajib to fast. In our opinion a valid reason would be to act against Zindeeqs who believe that it is not Masnoon to fast on Mondays and Thursdays, rather it is bid’ah and haraam. If such an idea of zandaqah becomes embedded in the masses, then the ameer will have the right to order the masses to fast on Mondays and Thursdays until the evil corrupt idea of the zanaadqah has been eradicated. However, despite this validity, it will not be sinful for individuals to silently abstain from fasting, that is, without opposing the decree of the ameer.

Qadha’, i.e. the post of being a Qaadhi, is Fardh-e-Kifaayah. Despite the extreme importance of this position and despite the order of the Khalifah, Imaam Abu Hanifah (Rahmatullah alayh) and Imaam Muhammad (Rahmatullah) resolutely refused to submit to the command of the Khalifah.

Imaam Abu Hanifah opted for imprisonment and being flogged rather than obeying the Khalifah on this extremely important and Waajib issue. And, so did Imaam Muhammad, Imaam Nisaa’i and other illustrious Ulama of the Salafus Saaliheen.

The eminent Sahaabi, Hadhrat Abdullah Ibn Umar (Radhiyallahu anhu) disobeyed the Khalifah and refused to take the oath of allegiance, despite this being mubah and even necessary, and so did Hadhrat Abdullah Bin Zubair (Radhiyallahu anhu) disobey the Khalifah to the extent of declaring his own Khilaafat in Makkah Mukarramah. There are many episodes of the Salafus Saaliheen disobeying the oppressive orders and commands of the tyrannical rulers who were NOT kuffaar such as the rulers and regimes in sway of Muslim countries.

The government of Pakistan is decidedly kuffaar. It has abolished the Shariah and substituted in its place the western kuffaar concept of baboonic democracy. Mufti Taqi and all molvis of similar thought should hang their heads in shame for satanically labouring to make Muslims subservient to even the haraam and kufr demands of the kuffaar regime. At the minimum, he should weld his lips and remain silent if he is unable to stand up in opposition to the oppression and tyranny of the kaafir government. It is absolutely despicable and treacherous for an Aalim to lick the boots of the kuffaar government, and worse to mislead the ignorant masses with corrupt fatwas camouflaged with Qur’aanic verses, Ahaadith and texts from the Fiqh Kutub which have no relevance to the situation and scenario for which guidance is sought.

The principle overriding the rule cited by Mufti Taqi, and that too baselessly, is the declaration of Rasulullah (Sallallahu alayhi wasallam):

“There is no obedience to any makhlooq (created being) in any act which involves disobedience to Khaaliq (Allah, The Creator).”


(1) Mufti Taqi’s discourse is not a Fatwa. It is merely a statement which provides no guidance for Muslims. Only the portion pertaining to false certificates is a fatwa, but a baseless one.

(2) The entire discourse is baatil in that it is irrelevant to vaccines and vaccination. He feigns ignorance, hence he remains non-committal sitting on the fence.

(3) The conditions listed by Mufti Taqi for permissibility of medication are all non-existent regarding vaccines and vaccination. Vaccines are laced with poisons and haraam substances. Vaccines cause dreadful harms and injury.

(4) Mufti Taqi is guilty of chicanery designed to delude the Muslim masses and to bootlick the government.

(5) His fatwa pertaining to false certificates is absolutely baseless, stupid and treacherous. There is no daleel whatsoever in the Shariah for claiming that such false certificates are haraam and sinful.

(6) The Arabic texts cited by him do not support his baatil contentions.

12 Safar 1443 – 20 September 2021


Recently, two famous Mudhilleen had perished in South Africa. Both had died of ‘Covid’ and both promoted vaccination. Since the Ulama-e-Haq condemned them even after their death, their supporters took offence at the condemnation and the followers of the Mudhilleen started to cite Ahaadeeth that the deceased should not be reviled and only the good of the deceased should be spoken about.