Please check the two Urdu fatwas we are sending you. According to these fatwas it is halaal to consume ‘farmi’ (broiler) chickens regardless of the haraam feed they are fed. What is the status of these fatwas? Are they valid according to the Shariah?


The issue pertaining to the consumption of artificial/broiler/incubated chickens is not whether the chickens if slaughtered correctly are halaal or haraam. The issue is whether these diseased chickens, fed haraam feed are tayyib, healthy and good to consume or not. Are they good or bad for the health of people? This is the question.

The Fataawa of permissibility issued by the Darul Ulooms, confirm that the Muftis are out of touch with reality. The obligation of a Mufti is not to acquit himself like a Madrasah Ustaadh explaining academic technicalities to the Talaba. Whatever the Muftis have stated in their fatwas is not supposed to be for the consumption of the masses. The Muftis are supposed to bear in mind the physical and spiritual welfare of the masses.

Regarding broiler (‘farmi’) chickens, the Muftis have failed to understand that a factor (sabab) for hurmat is Dharar (harm). We are not saying that the chicken which is fed with haraam feed is haraam even if slaughtered correctly. The issue is the dharar factor which thousands of kuffaar experts have confirmed.

These broiler chickens cause numerous diseases including cancer, heart problems, liver problems, etc., etc. We have published considerable literature on this subject. The Muftis of the Darul Ulooms in India and Pakistan are living in dreamland. They are ignorant of the reality, hence they issue bunkum (ghutha) fatwas which only cause more harm to the masses both physically and spiritually.

These Muftis of today fail to understand that along with physical damage to the human body comes spiritual harm as well. Both the body and the soul suffer from physical disease as well as from spiritual disease. The job of the Mufti is to strengthen the bond between man and his Khaaliq. The job of the Mufti is not to weaken the resolve and Imaan of the masses with Fiqhi technicalities.

Everyone is aware that the male’s satr is from the navel to the knees. It will be indeed moronic for a Mufti to advise the masses that since Salaat is valid with only the satr covered, they may go to the Musjid with their entire bodies exposed, covering only the Satr. Thus, the Imaam Sahib and the muqtadis may on a hot day perform Salaat in this semi-naked form because the satr is covered. This in fact is the attitude of the Muftis of this era. They lack insight, and they have nafsaani agendas.

That is why these same muftis have made permissible the haraam covid protocols of the atheists, and have even closed the Musaajid. To satisfy the atheists, these Muftis have argued away by means of ta’weel baatil the La Adwa Hadith.

The Fiqhi technicalities posited by these Muftis are not denied. The contention is that these chickens are diseased and cause many diseases in human beings. The disease dharar has been proved by the evidences of innumerable authorities on this subject.

In the first fatwa is mentioned: “And, if someone on his own refrains from eating farmi chickens then he may do so as he wish. However, the fatwa is on its hillat and permissibility.”

The Mufti Sahib has disgorged drivel. These chickens are extremely harmful, hence the fatwa is on hurmat. The Mufti appears to be ignorant of the dharar factor, hence his fatwa is erroneous.

In the second fatwa is mentioned:

“Nothing can be declared haraam on the basis of mere speculation of people nor does Eemaan exit by eating chicken.”

No one has ever claimed that the devourer of these diseased chickens becomes a kaafir. The Mufti has spoken trash in this comment. This Mufti Sahib has spoken without the application of his mind and on the basis of jahaalat. His ignorance has constrained him to infer that those who prohibit eating these chickens have structured their case on the basis of ‘speculation’ (baseless opinion). It will be salubrious for the Mufti Sahib to understand that this claim which he has tendered is in fact based on baseless speculation. He simply disgorged bunkum with his baseless speculation. He has acquitted himself stupidly without daleel.

The fatwa of prohibition is not based on ‘speculation’ as the Mufti stupidly claims. It is based on irrefutable facts – on evidence which cannot be logically and practically refuted. If these Muftis have any respect and concern for the Haqq, they should make an in-depth panoptic research (wasee’ mutaala-ah) of the broiler chicken haraam, shaitaani industry. Then if they are sincere, they shall not fail to understand that the DHARAR Sabebe Hurmat (factor of prohibition) stands out as clear as daylight.

In his penultimate statement of Fatwa No.2, the Mufti states:

“Regarding the question of it being harmful to the health then only the doctors can give a better answer to it.”

This statement proves the gross and staggering ignorance of the Mufti on this subject. It is haraam for a Mufti to issue a fatwa on the basis of his jahaalat. In churning out fatwas on the basis of ignorance, the Mufti poses a threat to both the Imaan and health of the masses. Such a mufti is labelled Mufti Maajin. He has no Shar’i license to issue fatwas regardless of him being a mufti whether in Darul Ifta of Deoband or of Mazaaharal Uloom.

There exists a deluge of expert literature published by doctors and experts who had made in-depth research and who have practical experience of this satanic broiler chicken industry. The avalanche of literature is sufficient to drown the Muftis who baselessly issue fatwas of jawaaz for harmful poisoned chickens which cause much disease.

Is the Mufti sincere or does he have a commercial and nafsaani agenda to submit to? Is he genuinely unaware of the mass of evidence proving the dharar of these poisoned, diseased chickens which ruin the health of the masses?

The fatwas of hillat issued by these Mufti Maajins is dismissed with the contempt it deserves.


17 Shawwaal 1443 – 19 May 2022




Please view the Fee Structure of Darul Uloom Zakariyya. Are these exorbitant fee amounts permissible? Please comment.


Most certainly these exorbitant fees charged by an Institution imparting Knowledge of the Qur’aan and Hadith are exploitive and haraam. It is tantamount to trading the Deen for a miserable price. The Qur’aan Majeed states: “Do not trade my Aayaat for a miserable price.”

During the early era of Islam it was haraam to pay a wage to the Muath-thin of the Musjid. It was haraam to pay an Imaam. It was haraam to pay Ustaadhs to teach the Qur’aan. This was the unanimous fatwa of the Fuqaha-e-Mutaqaddimeen – The Fuqaha of the Salfus Saaliheen era – the Fuqaha of Khairul Quroon.

It is a great pity and extremely disgusting that the Madaaris have become mercenary institutions. That is precisely why the Ulama of the Darul Ulooms refrain from proclaiming the Haqq. They have abandoned Amr Bil Ma’roof Nahy Anil Munkar because of their mercenary attributes. The Ulama no longer have Yaqeen although they blow much hot air about yaqeen and tawakkul in their bayaans. Tawakkul is a strange concept for the Ulama of this age. It is something antique to be shoved into oblivion or at best to make it a topic of idle and futile story-telling. It has no practical significance and value for the Ulama. That is why the Madrasah charges such haram exorbitant fees for teaching the Qur’aan and Hadith.

The later fatwa of permissibility of paying Ustaadhs wages, issued by the later Fuqaha was based on extreme necessity. Since personnel of Tawakkul were no longer available to attend to these important and necessary Deeni activities, the Fuqaha based their permissibility fatwa on valid Shar’i principles.

The R28,600 annual fee of the Madrasah is absolute insanity and haraam.  The Madrasah emulating kuffaar institutions have adopted the haraam fee structure which is the imposition of exploitation and zulm on students and their parents, as well as on the Institution of Zakaat, if the latter is utilized to capture the funds by way of the stratagem of Tamleek. And, who taught them the lesson of ‘registration fee’? It is a haraam stupidity adopted from kuffaar institutions.

There is no need for the Madaaris/Darul Ulooms to charge fees. These Madaaris have such donors who bask and swim in wealth. They donate millions to these Institutions. The Madrasah personnel bask in luxury. They come within the purview of the Hadith, in which Rasulullah (Sallallahu alayhi wasallam) said:

“The noblest of ages is my era, then the next era, then the next era……Thereafter will come people who love obesity.”

They will ruin their physical health and spiritual health with ill-gotten money. Their motive will be acquisition of money. They will roll in luxury and extravagance. Their obesity (fatness) will be the consequence of love for the dunya, hence money will be their primary objective. They will be such people about whom Rasulullah (Sallallahu alayhi wasallam) said:

“They will pursue the dunya with the amal of the Aakhirat.”

Imparting knowledge of the Qur’aan and Hadith is the highest form of Tableegh. There is no greater and no more nobler Deeni activity than teaching the Qur’aan and Hadith which emanated from Ghaar-e-Hira (the Cave of Hira). Alas! This wonderful amal of the Aakhirat is despicably utilized to earn the miserable crumbs and jeefah (carrion) of the dunya.

Rasulullah (Sallallahu alayhi wasallam) said:  “The best of you are those who learn and teach the Qur’aan.” Those who have mercenary and worldly motives are excluded.

The argument of the funds necessary for the upkeep of the Madrasah, hence the need for these exploitive fees, is baseless and devoid of Shar’i substance.  These Ulama are products of Darul Uloom Deoband or of Mazaahirul Uloom or of any other Deobandi Madrasah in India and Pakistan. They are aware of the fact that our Madaaris do not charge fees despite the poverty. Fees and Madrasah are two incompatible opposites.

Fees are despicable. The ta’leem must be solely for Ridha-Ilaahi (the Pleasure of Allah Ta’ala). He will make the arrangements for the operation of the Madrasah. The funds will be forthcoming in honourable ways, not in the despicable way of trading the Qur’aan and Hadith for a miserable and lousy pittance such as the fees of exploitation.

Besides the funding acquired from the haraam fees, the Darul Uloom receives millions annually from wealthy donors. There is therefore absolutely no need for extravasating and leeching these exorbitant fees from students or their parents or by the stratagem of Tamleek.

We are in the era in proximity to Qiyaamah, hence these evils must be expected. The Madaaris have also become signs of Qiyaamah. May Allah Ta’ala have mercy on us.

8 Shawwaal 1443 – 10 May 2022




The Qur’aan forbids all stepping stones and introductory acts and factors leading to zina. All things leading to zina are just as haraam as zina. Among the measures introduced by molvis for indulgence in zina is opening the Musaajid for females. Based on their shaitaani, convoluted logic the Ulama, even the sincere ones, invite women to the Musaajid for Salaat and for listening to their talks. This is indeed a cunning ploy of shaitaan who has entrapped the molvis in his snare. The talk of separation or separate facilities for women is another shaitaani deception with which the molvis have become hoodwinked. Read carefully the following letter of a brother who was trapped into zina via the Musjid platform. The Brother writes:

My Adulterous Relationship from Musjid-us-Salaam, Musgrave

As salaam u alaikum

I am a musalee of Musjidus Salaam, Musgrave — the new Musjid that was built last year in Musgrave. This year on the 1st of Ramadaan I parked my car in the basement. There was a lady in a car (Note: We have deleted the type/name of the vehicle to avoid detection and recognition of the prostitute woman by her husband –The Majlis) who entered at the same time as I did. While walking to the lift, she said, “Sorry brother, which way to the ladies lift.” I pointed to it and she thanked me and smiled . I walked away thinking nothing of it. On the next evening we happened to enter at the same time again, and she smiled at me and I smiled back.

Thereafter I didn’t see her for 2 days. The next time I saw her she jokingly said, “You’ve been missing for 2 days.” I laughed and said, yes, and asked her: Did you miss me. She laughed and said nothing. When I got back to my car, there was a note on the windscreen, with a message, and a phone number. When I messaged the number it turned out to be her. We started communicating, and by the middle of Ramadaan, our messages had become x rated. We had a biting passion to be with each other. We both are married and have our own spouses. On Wednesday after Eid, we met at a hotel and spent the afternoon together. We went to the point of no return. (i.e. committed the ultimate sin of adultery—The Majlis)

I am feeling very guilty, and need to get out of this relationship, because I know it’s wrong, but I’m addicted. I’m not blaming the Musjid, because it is the House of Allah. However, the biggest sin the trustees could have committed was allowing ladies and men in the same musjid, and entering through a common parking lot.

Please make others aware so that this doesn’t happen again to me and others. Jazakallah (End of letter)

On the occasion of the expulsion of Iblees from the Heavens, he supplicateto Allah Ta’ala. He made dua to be granted several things. One of his supplications was for “TRAPS”. Accepting the dua of Iblees, Allah Ta’ala said: “Your Traps will be women.” In the terminology of the Hadith these Traps are called Habaailush Shaitaan.

Entrapping the brother as well as innumerable others in similar scenarios, Iblees fired the first arrow of zina in the Musjid basement which became the avenue of zina – an avenue created by the Ibleesi molvis and juhala trustees. The very first step towards zina was the fortuitous encounter in the basement by man and woman. This encounter belies the stupid, shaitaani claim of ‘separation’ or ‘separate facilities’. There is total free intermingling in most Musjids at the entrances and exists. The separation inside the Musjid proper is a mock separation. And, assuming a total separation can practically be established, then too it remains HARAAM for women to attend the Musjid.

The first encounter ignited the spark of zina in the man and woman. Shaitaan succeeded in planting the seed of zina in the man and woman. The woman’s expression of ‘thanks’ and ‘gratitude’ was a further act designed by Iblees to ensure that these unfortunate souls would indulge in zina. Shaitaan ensured the germination of the seed of zina which Iblees had already planted in their hearts. This expression of thanks in alluring tones was part of the net of zina being spread by Iblees. Rasulullah (Sallallahu alayhi wasallam) said: “Women are snares of shaitaan.”

The lustful smile cast by the woman provided exceptionally good fertilizer for the germination of the seed of zina in the heart of the brother. Although the brother says that he was thinking ‘nothing’ of this incident, if he reflects he will not fail to discern the lust which had been kindled. He labored in self-deception. He was already entangled in the Trap of Shaitaan.

The next night, shaitaan went a step further to solidify his trap. He planned the supposedly coincidental encounter again. Now the two went a step further in the route to zina. They exchanged smiles of zina despite the fact that they were proceeding into the House of Allah for Salaat. The sanctity of the Musjid and the Salaat did not deter them from entrapment in the meshes of Iblees and the nafs. The man had lost his thinking capability. Imaam Ghazaali (Rahmatullah alayh) said that when a man is entrapped by a woman, 80% of his brain cells become inoperative.

In the next encounter two days later, the woman discarded whatever vestige of hayaa she may have had by virtue of Imaan which she appears to have extinguished, and invited the brother by implication to zina. All the trappings necessary for actual zina had been cultivated. Thus, they committed the ultimate act of adultery in the hotel room hired specifically for the commission of adultery.

Both are married. Not the Musjid, not Salaat, not the Holy Month of Ramadhaan, not the auspicious Nights of Ramadhaan, nor the thought of their spouses and their children deterred them from the treachery and villainy of zina. They had become like atheists, entirely oblivious of the Presence of Allah Ta’ala and of the Two Recording Angels alongside them.

Molvis and jaahil trustees are primarily responsible for such zina episodes initiated in the Musaajid environs. Whatever the brother has described is not an isolated happening. Such zina encounters are on the increase in the wake of intermingling of sexes in the Musjid environs. The rubbish so-called ‘ulama’ and the rubbish jaahil trustees are largely responsible for this haraam zina state of affairs. They are the causes for zina in the Musjid and for breaking up of homes. They are guilty of the vile acts of treachery and infidelity committed by the adulterers towards their spouses sitting at home.

The veil of ignorance on the brains of some sincere Ulama is most distressing. Some Ulama despite being ‘senior’ and ostensibly ‘pious’ and operating Deeni institutions, lure women into the public domain to attend their lectures held in the Musaajid. These molvis should understand that they are guilty of debauchery. They pillage and plunder the Imaan and Hayaa of women. They should hang their heads in shame. The earth needs to be purified of these highway dacoits who rob Muslims of their Imaan and Hayaa. Shaitaan has urinated on the Aql (Brains) of these molvis – they are NOT Ulama – and he has paralyzed their intelligence. They therefore, miserably and disgustingly fail to understand the extremely simple fact of the Prohibition of female emergence from the home. How is it ever Islamically possible for Ulama to encourage women to come out of their homes to listen to their bayaans in the Musaajid when the Sahaabah had unanimously banned women from attending the Musjid for Fardh Salaat – a practice which Rasulullah (Sallallahu alayhi wasallam) had permitted?

These molvis are not interested in the moral reformation and spiritual elevation of women. Their satanic desire is ‘female company’. They want to display themselves to the females is peacock-style – in the manner in which the peacock spreads its wings and dances. Shaitaan has really jarred the mental equilibrium of these molvis whom Rasulullah (Sallallahu alayhi wasallam) described as “THE WORST OF PEOPLE UNDER THE CANOPY OF THE SKY”.

7 Shawwaal 1443 – 9 May 2022

Historic Global Imams & Scholars’ Charter

As inheritors of sacred knowledge, imams and scholars of the English speaking nations from diverse theological and jurisprudential backgrounds have agreed to cooperate on mutual productive work. We live in a global village and Muslims from all over the world face similar challenges in their religion and life. Although the various scholarly councils and boards will have divergent methodologies in how they approach issues—in accordance to their local context—they are united in vision. It is with this vision of unity and collective work that a new vibrant and empathetic approach is needed. This new approach needs to be informed by the Islamic orthodoxy and traditional principles and values within the framework of Islam.

The following scholarly organisations are part of this global collective:

  • The British Board of Scholars & Imams (BBSI)
  • Australian National Imams Council (ANIC)
  • European Council of Imams (ECI)
  • Canadian Council of Imams (CCI)
  • North American Imams Federation (NAIF)
  • Ulama Council of NewZealand
  • United Ulama Council of South Africa

The following charter is an effort to work towards the unity of vision between the organisations and the global western imams and scholars.


a. Our primary purpose is to strive for the spiritual, social, ethical and intellectual betterment of the Ummah through humility, integrity, decency and service. In our conduct with others, we seek to emulate the sublime character of the Messenger of Allah (ﷺ) anchored in a shared sense of humanity and universal values.

b. We benchmark ideas, thoughts, practices, and worldviews on Islam’s broad epistemological and ontological framework rooted in revelation and the Sunnah of the Prophet (ﷺ). We respectfully acknowledge the nuanced differences and views that enrich mainstream Islam’s legacy of thought and tradition.

c. We maintain that diversity of affiliation—whether to groups (jama’ah), parties, institutions, cooperations or organisations—should never be a barrier to mutual support and collaboration towards the Muslim community and nation (Ummah).


As inheritors of the work and prophetic struggle of the Messenger of Allah (ﷺ), scholars hold a profound responsibility to guide, support and give hope to the Ummah during
times of intense change and challenge socially, spiritually, politically and economically. These challenges range from the global phenomenon of Islamophobia, hostile media representation; some government-backed programmes to curtail the freedoms of citizens, the rise of atheism and materialism, the destructive impact of social media, the acrimonious nature of intra Muslim discourse, and the lack of leadership and vision resulting in division and disruption to the lives of Muslims around the world.

As scholars, imams, students of sacred knowledge and general religious leaders, it is our responsibility to mitigate these pressures and foster communities based on the core values of wisdom, compassion, empathy and mutual respect and to work collectively and united in dealing with these challenges on a local and global level.


a. We will conduct ourselves with integrity, humility and decency, focussing on common interests that will unite and add value to our communities and the broader Ummah.

b. Whilst we affirm the value of legitimate intellectual and academic discussion and debate in the public arena, we will avoid divisive polemical discussions and interactions. We will not unthinkingly repeat, respective to their country’s sectarian clichés, matters which fall within the scope of intellectual effort (ijtihad) and speculation (dhann). This will mean no engagement in public and hostile refutations that undermine the cohesiveness of our community and the public image of Islam and may provide ammunition to clear agendas to harm Islam and divide the Muslim community.

c. We will foster and promote respect for all scholars and Muslim affiliated groups, parties, cooperations, institutions and organisations, and will seek to resolve any differences with colleagues through an agreed standard procedure (see note 1) that will include direct communication, seeking clarification and understanding whilst upholding high standards of Islamic etiquette (adab) and values at all times.

d. We will avoid unilateral condemnation or personal attacks of scholars, teachers and others, whose positions are premised on the broad Muslim scholastic heritage, whether on social media or other communication platforms. We will not employ any platform to level charges of unbelief (takfir) against other Muslims. (See note 1)

e. We agree to promote the unity of purpose (not uniformity of practice or thought) among imams, scholars, students of knowledge and preachers (du’at) and will endeavour to facilitate intra-Muslim dialogue (however honest or robust) to reduce perceived methodological and theological differences.

f. We will model and seek to educate our community about the etiquette of disagreement and debate relating to secondary (furu’) matters and the need to respect the Muslim community’s and nation’s diverse nature.

g. We seek to offer sincere and constructive feedback to each other in an atmosphere of mutual respect, love, compassion and concern, avoiding aggressive challenges that question the sincerity of others simply as a result of their affiliation to a particular group, party, institution, cooperation or school of thought.

h. We aim to create a culture that facilitates a ‘safe space’ for scholars to put forward research and views that address the complex and unprecedented issues the Muslim community and nation faces in the West without fear of personal attacks and labels of takfir (unbelief).

i. We will seek to remind each other, and where necessary, address in an appropriate manner, of the behaviour and conduct that falls short of the expectations of brotherhood and sisterhood, mutual support, love, compassion and proper etiquette (adab).

j. We believe that non-specialists, especially the youth, should not be embroiled in intra-Muslim polemics in the public domain as this weakens the social fabric of Muslim communities. We will seek to actively discourage this by emphasising religious (legal and theological) consensus (mujma’ alayhi) and not divergence (khilaf).

k. We will facilitate discussion on public and religious welfare issues, especially those affecting the Muslim community globally. Where possible, we will take an active part in initiatives that seek to foster better understanding and well-being of Muslims and the wider society.

l. We will encourage Muslims living in the West in all countries and nations to be positive contributors towards the security, future prosperity and development of their country.

m. We acknowledge as Muslims living in the West that we are part of the global Muslim nation and Ummah and share the common concerns of the Muslims locally and internationally.

n. Whilst we acknowledge any community may self identify as Muslims and we recognise their entitlement to religious protection free of discrimination, we affirm the definition of Islam as transmitted in the Muslim Tradition, which includes belief in the finality of Prophethood with Muhammad (ﷺ) and honour of his family (ahlul bait) and all his companions (sahaba).


1. The following protocol will be adhered to when dealing with intra- Muslim differences:

a. Consideration of broader context and implications of the debate on the cohesiveness of the Muslim communities and the impact on the image of Islam in the wider community.

b. Seek clarification and more profound understanding from the person or organisation you disagree with through direct contact or mediation of other scholars.

c. Consider whether the matter is in the broader public interest that needs to be addressed in the public arena, or if it is based more on academic differences.

d. Response must affirm respect for the individual and focus on the issues raised, refuting the problems, not the person.

e. Extreme caution in the way the other is addressed with generous use of softeners and absolute avoidance of emotionally loaded words which seeks to cast doubts in their faith (iman).

This charter is subject to change and amendment. We encourage other local organisations to provide feedback and generally adopt the premise and foundations of the charter.

Adopted on Tuesday 25 January 2022 corresponding to 21 Jumuda al-Akhira 1443, and made public in May 2022, corresponding to Shawwal 1443.

Source: Islam21c

PDF available here


“The HAQQ has arrived and BAATIL has vanished, for verily baatil (by its very nature) must perish.” (Qur’aan)

As much as the carrion-dealer, MJC and its cohorts, the NNB jamiat and bogus uucsa had been at great pains in their abortive, haraam labour of peddling their plot of closing the Musaajid, suspending Jumuah and the Fardh Salaat, and promoting the satanic protocols of their atheist masters whose filthy boots they have been and are still obsequiously licking, the HAQQ has now compelled them to further expose their nifaaq by means of a somersault which no screen can conceal.

Constrained by widespread criticism of its kufr of having closed the Musaajid and suspended Jumuah Salaat, etc., the MJC has now made a U-turn by hypocritically singing the praises of the Musjid and the importance of the Musaajid as proclaimed by Rasulullah (Sallallahu alayhi wasallam). Without a shred of skin on their ugly carrion faces, the MJC shaitaani sheikhs are now piping the theme of the fadhaail of standing shoulder to shoulder in the Saff. They are now citing Ahaadith which extol the holiness, sanctity and absolute importance of the Musaajid which they had struggled in vain to close.

Despite these Munaafiqeen having gone to the kuffaar court as ‘friends of the court’ and Enemies of Islam, to beg the kuffaar court to close the Musaajid, and despite these satanic courts complying with the atheists and munaafiqeen, by the Fadhl and Karam of Allah Ta’ala, the Musaajid which were under control of the Ulama-e-Haqq and uprighteous Trustees remained open and functioned NORMALLY, i.e. as demanded by the Sunnah and the Shariah. Despite all the satanic and pernicious efforts of the despicable rats and mpimpis reporting to the police that the Musaajid are open and functioning, Allah Ta’ala caused them to miserably fail. Their shaitaani plot did not succeed.

In the process of exposing themselves as Enemies of the Deen bent on closing the Houses of Allah Ta’ala, this most unfortunate and miserable MJC, NNB and bogus UUCSA cartels consisting of juhala who are ignorant in even the empirical science of Istinjaology, have lost massive credibility. Thus donations have been drastically curtailed. These shameless juhala sheiks and molvis who have laboured to close the Musaajid are shamelessly begging the public for money to “upkeep the Musaajid” – the very same Musaajid which they had plotted to close and eliminate.

Now the MJC says that the Musaajid are “Fortresses”. But just yesterday, these scoundrels were saying that the “MUSAAJID ARE SUPER-SPREADERS OF THE COVID DISEASE.” Just yesterday they were saying that in order to save lives, the Musaajid must remain close. Absolutely shameless! Shamelessness is an outstanding characteristic of Munaafiqeen.

The MJC states in its stupid statement: “The first thing the Messenger of Allah did when he arrived in Madinah was build and establish a Masjid.” But just yesterday these Munaafiqeen displaying their trademark of Nifaaq were clamouring and sloganing against the Musjid. They tried to conceal the fact that this very Musjid which Rasulullah (Sallallahu alayhi wasallam) had built and established had remained opened during epidemics; that there was no suspension of Jumuah over there during the epidemic, and that not a single of the vile, satanic protocols of the atheists was instituted in the Musjid or anywhere else in Madinah and in the Islamic Empire during epidemics.

These jaahil Munaafiqs of the MJC have now realized that the very atheists whom they had been following and whose boots and hinds they had been licking have now changed direction and singing a different tune. Millions of intelligent kuffaar in Europe are staging massive anti-covid, anti-protocol protests. Several countries have scrapped covid stupidities en toto. Now these MJC, NNB and bogus UUCSA GHUTHA are realizing that they are incrementally being stranded on a limb. They have stupidly ‘quarantined’ themselves and are seeking an honourable extrication from the corner into which they have painted themselves.

Just reflect on the following nauseous statement of this pork-halaalizing, Munaafiq MJC:

“The MJC strongly urges our communities to return to their respective Masjid.”

Utterly shameless and scandalous! For two years they rejected the Qur’aan and the Sunnah to keep the Musaajid closed. They went scandalously overboard in their kufr to ensure closure of the Musaajid. They did not heed the Call of the Qur’aan nor the Call and Demand of the Sunnah because of their bootlicking the authorities. They laboured under the shaitaani idea that in view of having governmental support they have the power to trample on the Deen and the Imaani emotions of the Muslim community. But, they have miserably failed. They are mpimpi sewerage drain rats after the boodle.

The Muslim community does not require the stupid and hypocritical ‘urging’ of a bunch of carrion Munaafiqs to “return” to the Musaajid. The true Mu’minneen had not abandoned the Musaajid during this satanic crisis. Allah Ta’ala protected them in their Musaajid. Only moron – real stupid, quarter-baked Muslims of modernist type had stayed away from the Musaajid. Such rubbishes only pollute the sanctity of the Musaajid. The ‘urging’ of the MJC is directed at such villainous scoundrel munaafiqeen. But no one welcomes the ‘return’ of these munaafiq louts. They should remain far from the Musaajid. They pollute and defile the sanctity of the Musaajid with their evil presence. In the words of the Qur’aan, they are RIJS (FILTH).

To show its ‘concern’ and to flaunt its imagined self-importance, the moron sheikhs of the MJC say: “…the presidency of the MJC has agreed to open a discussion with the government, urging them to remove the obligation of social distancing within our Masajid.”

Firstly, You, O Munaafiq! Have no Musaajid. There is absolutely no affinity between you juhala Munaafiqeen and the Musaajid. The Musaajid repel you. The Musaajid CURSE you. You are Mal-oon – under the Curse of Allah Ta’ala, under the Curse of His Malaaikah and under the Curse of the Mu’mineen. Your brains are necrotized with covid faeces. Your abode is Jahannam.

You and your cohorts do not represent the Muslim community. We warn you, O you Cartel of Munaafiqeen! You have no mandate from the Ulama nor from the Muslim community to speak on behalf of the Muslim community. The government will be notified of this fact and of the satanic misrepresentation of the MJC.

These Enemies of Allah and Enemies of the Rasool and Enemies of the Ummah, have laboured to keep the Musaajid closed and to impose the protocols of the atheists even before the kuffaar government had enacted its draconian, unjust, oppressive covid regulations. These Shayaateenul Iins (Human Devils) had preempted the government in this satanic exercise in order to portray themselves as timid, poodles of the government. It was all the way bootlicking most disgracefully for the acquisition of worldly and vile gutter-type nafsaani objectives. But Allah Ta’ala has exposed and disgraced these scoundrels, and Allah Ta’ala will further disgrace and emasculate them.

There is no capital to gain for the MJC by now so belatedly showing a ‘conciliatory’ attitude. No one is interested in the MJC’s discussion with the government. The MJC has NO RIGHT – no Shar’i right – to quote Ahaadith regarding the virtues and greatness of the Musaajid and the imperative importance of the Acts of the Sunnah. The MJC is person’a non grata in the Muslim Ummah. Don’t attempt to deceive the Muslim community with your silly, hypocritical sweet talk about the virtues of standing ‘shoulder to shoulder’ in the Musjid. No one is fooled by your stupidities which fool only yourselves. You are in the category of villains about whom Rasulullah (Sallallahu alayhi wasallam) said: “Their tongues are sweeter than sugar while they have the hearts of wolves.”


5 Rajab 1443 – 7 February 2022




I have noticed 2 things openly prevalent in our local Musjids recently –

  1. Alhamdolilah, there is no shortage of printed Qurans in the Musjids, yet
    some musallis are putting their cellphones on silent, and using their cellphones inside the Musjid to read Quran. And messages, calls can come through when this same phone is on silent. In addition, there is a very high probability that animate pictography, icons and other peoples messaging profile pictures (commonly animate pictures) are downloaded and stored on these phones. Furthermore, impermissible pictures or profile photos can appear automatically on the screen in these devices inside the Musjid (for example, when a new message is received).

I (a layman)was surprised, observing an Imam reading a Jumuah khutbah in the Musjid from his own smartphone…now how does someone tell the person sitting next to him to switch his phone off, when this is the example set by the Imam himself…

  1. Instead of being switched off, some cellphones are put on silent and being openly used for instant messaging (generally have a high content of animate pictures) by both adults and teenagers in our local musaajid immediately before and after fardh salah. This texting has become so common and ‘brazen’, that it appears that answering cellphone calls will become the next norm in the Musjids.

Most people do not even understand the effect of harmful radiation these devices emit or receive at close proximity to the human body, let alone subjecting the person sitting next to them and the Musjid to it. In my simple opinion, there could also be great spiritual harm associated with this type of radiation.

While reading the Quran on a cellphone could be permissible outside of the Musjid, it sets a precedent of being able to use the cellphone for other purposes inside the Musjid simply by others observing some musallis reading Quran on it.

Most of the local Musjids already have ‘switch off or no cell phone’ signage, but this doesnt seem to work because people are still using their cellphones ignorantly.

Perhaps, what used to be done back in the day, needs to be re-introduced. And, that was the regular reminder by our older Imams who would announce before each salah to switch off all phones completely (and not on silent).

If you feel it is appropriate to address this on your website or other communication, then please feel free to edit and post as you need, for the sanctity of our Musjids, and for our communities benefit. (The Musjid could curse such people for introducing animate pictures into the Musjid and for partaking in futile instant messaging conversations in the Musjid).

JazakAllah khairan (End of the brother’s comments)

Our Comments

(1) It is not permissible to load the Qur’aan Majeed on cellphones in which haraam matter is stored, e.g. pictures, etc.

(2) It is not permissible to recite the Qur’aan Majeed from a cellphone in which haraam and rubbish are stored.

(3) It is improper and unbefitting of a Mu’min to recite the Qur’aan Majeed from a cellphone in the Musjid when copies of the Mushaf are available.

30 Jamadith Thaani 1443 – 2 February 2022

Case For The North American Muslim Community

The Case For The North American Muslim Community To Divest From Darul Uloom Al Madania And Darul Uloom Canada

Endorsed by Mufti Abdullah Nana

Published November 10, 2021 By Umer M. Sheriff, Guest Contributor

Trigger Warning: physical abuse, spiritual abuse, sexual abuse

Introduction and Background

The latter half of the 20th century saw successive waves of immigration from Muslim lands into North America. The nascent immigrant Muslim community quickly realized that for Islam to continue in its offspring, it was imperative for it to establish its own schooling, whereby the tradition could be transmitted to future generations. An integral part of this effort was establishing institutions of learning that imparted the higher Islamic sciences with the aim of producing homegrown traditional Islamic scholars. To further this goal, the South Asian immigrant community began establishing schools modeled after the madrasas common in that part of the world. For over a century, these madrasas produced rich scholarship in South Asia which eventually grew into a global phenomenon. A key feature of these madrasas is that they are predominantly boarding schools. Initially, they tend to start off as male-only institutions and as the institutions grow and become established, many, especially in the West, commonly expand their operations to include women’s schooling as well.

The early 1990’s Muslim community in North America saw the establishment of the first full-fledged madrasa of this kind in Buffalo, New York called Darul-Uloom Al-Madania (“DUM”). This institution was founded by Dr. Ismail Memon and his sons, mainly, Maulana Mansoor Memon and Maulana Ibrahim Memon. Though Dr. Ismail Memon was a medical doctor by profession, he had the opportunity to spend a significant amount of time in the company of one of the foremost Hadith scholars and sufi shaykhs of the latter half of the 20th century, Shaykh-ul-Hadith Zakariyya Kandhelwi (d. 1982). Through Shaykh Zakariyya’s mentorship, Dr. Ismail himself earned his ijaza in tasawwuf. His sons, Maulana Mansoor, Maulana Ibrahim, and Mufti Husain, all attained ijazaat in the advanced Islamic sciences from leading Islamic institutions. With this type of background, the family presented impressive credentials representing authenticity, authority, and erudition. From Darul-Uloom Al-Madania in Buffalo they expanded to Chatham, Canada and opened Darul-Uloom Canada around 2009. These two institutions represent North America’s oldest institutions offering the world-renowned dars-e-nizami curriculum that are still in operation.

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As a former student, someone who keeps in touch with Darul-Uloom alumni, and its happenings, I would like to inform the Muslim community unequivocally, unambiguously, and emphatically, that we as a community need to completely divest our support from any institutions connected to the Memon family. We need to stop supporting them financially, and most importantly, we need to stop sending our children to their institutions. Muslims are not immune from the type of corruption and abuse that commonly occurs in non-Muslim boarding schools. Sadly, these North American madrasas headed by the Memons are rife with corruption and abuse. This article’s aim is not to shut down the positive religious services these madrasas provide. Unfortunately, however, given the problematic nature of the Memon family’s administration, they, and their loyal acolytes, must be excised from the management and stewardship of the institutions they founded. Until this happens their institutions are not worthy of being supported by the North American Muslim community.

My Personal Experience as a Student

In the roughly three decades since the establishment of DUM, the Memons’ administration has cemented a track record of abuse and corruption. The Memons leverage their religious authority to take advantage of their students and their parents, employees, and even their benefactors for personal gain. The list of their violations includes brutal physical abuse of children as young as 6–7 years old, sexual abuse of both male and female students, sexual improprieties with female students, and misappropriation of donations[i].

Although much of the misconduct was done openly, students failed to recognize it because immediately after walking through their doors, a brain washing process occurred. Dr. Ismail Memon was presented as one of the great spiritual sages of our time, someone whose very presence was a boon for mankind, and who had been divinely gifted with an awareness of realities that were veiled from the rest of us. His son, Maulana Ibrahim, was presented as being among the foremost Hadith scholars and jurists of our era. Therefore, even if on the surface the actions of the said individuals, and even the other school administrators, seemed to oppose Prophetic teachings, there was a Khidhr/Musa dynamic at play[ii]. They were operating privy to hidden realities and with a higher wisdom that we could not fathom. This brainwashing allowed us to make sense of the obvious tension between the sublime Prophetic character on the one hand and the vile conduct displayed by the Memons: conduct that included teachers, mainly Maulana Ibrahim and Maulana Mansoor, meting out vicious daily beatings on students until they were bloodied and bruised, by using a wide array of items found at hardware stores from extension cords to various types of flexible and solid piping to 2x4s[iii].

When I left the school at the end of 1997, the Memons were going through a bit of an existential crisis. Their religious authority and integrity were in serious jeopardy. Parents of some students from New Jersey, including my own, discovered the extent of their devious conduct. Maulana Ibrahim had viciously attacked a student from my locality caught in possession of a cell phone. Around the same time, this very student, who was a child then, was being molested by a senior student over the age of 18[iv]. The senior student may have been lightly reprimanded, if at all[v].When the victim’s father confronted the school’s administration about the molestation incidents, Dr. Ismail tried to diminish the gravity of the perpetrator’s infraction by saying something to the effect of, “Forgive him, he succumbed to a heat that we all feel”[vi]. Maulana Ibrahim eventually found himself on the verge of serious legal trouble and the school was at threat of being shut down[vii]. Around this time, the same New Jersey parents discovered a dispute between the Memons and a senior teacher that had recently been recruited from overseas. The Memons were trying to take advantage of this teacher by attempting to coerce him, and even his wife, into performing duties beyond the scope of his teaching agreement. They were leveraging his immigration status that was soon to be in flux and threatening to throw him and his pregnant wife out onto the street with nowhere to go[viii]. When the New Jersey parents became aware of this situation, in an effort to save face, Maulana Ibrahim attempted to blackmail a student who was caught having engaged in homosexual activities into maligning the character of and lying about the teacher. Notwithstanding his own flaws and grave mistakes, the student did not allow himself to be blackmailed and spoke the truth when asked about the teacher’s character[ix].

In light of this tumultuous situation, all of the New Jersey students, including myself, left the school. In the following years, we moved on from this experience with the thought and hope that although these people demonstrated wayward character in the past, they are learned in the Prophetic tradition (even if only in an abstract sense) and they are connected to the righteous; maybe they would mend their ways.

Ibrahim Memon’s Inappropriate Relations with Female Students

Unfortunately, about 10 years later in 2007, allegations of sexual improprieties between Maulana Ibrahim and at least 2 female boarding school students came to light.[x] Their stories are similar. They were both enrolled in the boarding school from before they reached age of majority. During their tenure, they had direct private contact with Maulana Ibrahim, which one of them now describes as grooming. When they reached legal adulthood, Maulana Ibrahim married them in a secret nikah. Upon finding out about the secret marriages, the parents of these women were confused, angry, and hurt, and they intervened for their daughters. The women eventually ended up realizing that they were taken advantage of and that Maulana Ibrahim had no intention of treating them as real wives. They subsequently obtained Islamic divorces. This new set of troubles involved people from the Muslim community in Binghamton, NY. The elders of that community apparently resolved the matter with a written agreement, signed by Maulana Ibrahim, where he agreed to step down as DUM’s principal and stop teaching female students.[xi] The Binghamton community likely moved on with the same hope and thoughts that the parties involved in the incidents a decade earlier had. However, the women involved in these secret marriages and their families were left scarred by these traumatic experiences.

This article was prompted by new recent allegations against Maulana Ibrahim involving sexual improprieties and abuse of authority. Ibrahim Memon ended up circumventing the agreement with the Binghamton Muslim community, which required him to desist from teaching female students, by teaching female students online. He ended up taking a liking to one of his online female students, Asmaa Naviwala[xii]. who also happens to be related to him through marriage. Unlike the circumstances of his previous secret marriages, this time he married her with the consent of her parents. However, this consent was obtained by making false promises, which his second wife and her family soon came to realize he had no intention of fulfilling. When it became clear that he had no intention of fulfilling his promises nor would he maintain her equally with his first wife, as Islamic Law demands, the marriage ended in divorce[xiii]. After the dissolution of their marriage she gave birth to Ibrahim Memon’s daughter whom she is currently raising as a single mother.

Again, Ibrahim Memon was leveraging his teaching platform and his position of authority to court young female students into unviable marriage situations. From this it is reasonable to conclude that marriage is not the true intent of Ibrahim Memon when he enters into these relationships; rather, it is merely to satiate a carnal desire.

How the Muslim Community Should Respond to the Infractions of the Memons

The purpose of this article is not meant to exhaustively recount all, or even most, of the grievances former students have against the Memons. It is not even meant to recount the most atrocious of their indiscretions. I am merely conveying my own first-hand experience and that of other former students, who myself and some other colleagues are in direct contact with, that will adequately demonstrate that the Memons and their institutions are not worthy of being supported by the Muslim community.

Though the majority of the unbecoming conduct mentioned above pertains to Maulana Ibrahim, his father, Dr. Ismail, and brothers, Maulana Mansoor and Mufti Husain, cannot be completely absolved from any wrongdoing. Students are coming forward with separate allegations against Dr. Ismail[xiv]. With regards to Maulana Mansoor, he meted out his own vicious beatings on students in the early- to mid-90s. I am unaware if Maulana Mansoor’s beatings continued beyond that. Furthermore, even if these allegations against Dr. Ismail remain unconfirmed and Maulana Mansoor repented and sought forgiveness for his indiscretions, they are still guilty of enabling Maulana Ibrahim to engage in his egregious behavior, particularly related to female students. However, I can empathize with Maulana Mansoor. Notwithstanding some of the beatings Maulana Mansoor inflicted on students 25 years ago, it seemed like they were done with a twisted but sincere desire for the betterment of the students. Also, from what I have been told by loyal disciples of the Memons, behind closed doors Maulana Mansoor disapproved of his younger brother’s conduct. However, this type of ‘behind-the-door’ disapproval is woefully inadequate. On one hand, I can empathize with Maulana Mansoor’s efforts in trying to balance his loyalty to his family with his personal disapproval of his younger brother’s conduct. However, on the other hand, as representatives of the Prophetic tradition, Maulana Mansoor’s and Mufti Husain’s loyalty to Rasulullah ﷺ demanded that they publicly call out their brother or take some other action to prevent him from preying on the students.

The Memons and their institutions are currently in their fourth decade of operation. Throughout that time, they have produced numerous huffadh and graduates of the alim course. At the same time, they have victimized, traumatized, and scarred a far greater number of students and their families. What is even more disappointing is that after being in operation for so long with a great number of loyal students and disciples, similar types of allegations of abuse and sexual improprieties are emerging against DUM graduates and its offshoot institutions. These recent allegations, including Maulana Ibrahim’s latest secret marriage, were the tipping point for many former students who know the reality of the Memons and their institutions. This article is an effort to help protect the Muslim community from further harm.

We want the Muslim community of North America to know that it is a great travesty that people with such aberrant character are associated with the tradition of Allah and His Messenger ﷺ. Our commitment to Allah and His Messenger ﷺ demands that we expose their unbecoming conduct so that they be divested of any religious authority and from being able to use this deen as a means for their own personal gain. Furthermore, the purpose of this is not to attain justice or revenge. With over thirty years of victims, attaining justice and avenging all their wrongdoings is an unrealistic goal. That is something that will be achieved in the court of the All-Mighty on the Day of Reckoning. For now, allegiance to Allah’s Messenger ﷺ demands that the Muslim community be warned about the dangers posed by the Memons and their institutions because the most beloved thing in this world to Allah’s Messenger ﷺ was his Ummah. Protecting its honor and dignity, in whatever capacity we are capable of, is a great deed. If your children are currently enrolled in their schools, pull them out. If you are thinking about sending your children to their institutions, do not do it. If you are a student in their online programs, unenroll and find another online program. The sublime nature of the Prophetic knowledge demands that it be taken from a righteous source. If you are a donor to any of the institutions connected to the Memons, terminate your donations and find another, more worthy institution. You owe it to yourself to entrust your hard-earned income given as sadaqa to trustworthy people of taqwa. If you value the honor, dignity, mental, spiritual, and physical health of yourselves and your children, you will heed this warning.

Guidance About Boarding School Madrasas In North America

To the parents who are interested in sending their tender-aged children to a boarding school madrasa, you should know that in our current time this is probably not a wise decision. We live in an era that is quickly moving towards the era of Dajjal. As such, we are surrounded by unprecedented levels of evil and corruption that are only going to get worse. Therefore, even when we are dealing with the “pious” and the “righteous” we cannot afford to let our guards down and assume that these people are divinely protected. This is not to say that truly pious and righteous people do not exist, but that the status of someone’s heart and their rank with Allah is veiled from us in this world. Therefore, prudence demands that we be cautious in protecting ourselves, our iman, and our families at all times — even when dealing with the pious and the righteous.

Undoubtedly, these types of boarding school madrasas have done a great deal of good; however, they are also susceptible to corruption by providing ample opportunities to take advantage of vulnerable populations. Boarding school administrators possess unique power positions and there can be considerable temptation to take advantage of this power even for those who have spent extensive time in self-purification and rectification. This is not to say that all madrasas have these types of problems, but before deciding to send your children to a boarding school madrasa, it is the parents’ responsibility to thoroughly investigate the madrasa. If parents start uncovering stories of abuse and other improprieties in their vetting process, even if they cannot be confirmed, it is better to err on the side of caution and forego enrolling your children.

A Message to the Loyal Students Defending the Memons

Before concluding, I would like to address some of the common defenses that are normally raised by supporters of the Memons. The first, is that as long as Ibrahim Memon’s subsequent marriages met the Shariah requirements for a nikah it was Islamically valid and therefore his relationship was beyond reproach. The second, is that we are obligated to hide the sins of our brothers, therefore this type of expose is contrary to Prophetic guidance. The third, is that these types of issues should be handled by aggrieved parties and the alleged perpetrators in private. Making a public display of this is a sign that this is motivated by a hidden agenda of revenge.

This first contention demonstrates a fundamental misunderstanding of the issue. The issue is not whether a valid nikah took place or whether the alleged conduct was haram or halal. The issue is: was Maulana Ibrahim’s conduct consistent with the ethos of Prophetic teaching? Prophetic teachings promote the path of taqwa, i.e. what one ought to do to please Allah. It is possible for conduct to be in opposition to what one ought to do but also be situated in the grey area that immediately precedes the boundary between halal and haram. This is the realm of the undesirable act (makruhat). To simply ask whether or not there was a valid nikah when assessing the morality of these secret marriages is disingenuous. What about the entrustment of the parents who expected the school and its administrators to assume the role of a guardian for these young girls, only to have that trust violated when they were secretly married without their consent? What about the trust that these young girls placed in Maulana Ibrahim upon marrying him that, of course, this learned man who claims to be an inheritor of the Prophetic legacy, would at least try to fulfill their rights? After assessing the whole situation, it is abundantly clear that Maulana Ibrahim’s dubious conduct was opposed to the ethics of Prophetic teachings. Someone who habitually operates within this grey area, for his own personal gain at the expense of others, demonstrates questionable character that is inadequate to be perceived as a religious authority and scholar.

The second and third contentions fail to consider the fact that madrasas are public institutions entirely reliant on public support. Even if their finances are taken care of by private sources, their success is still largely dependent on the public to entrust them with their other most valuable resource — their children. This type of trust and support is built on the assumption that the religious scholars and leaders running these institutions are wholly committed to upholding the ethics of Islamic teachings. When they engage in actions that would directly impact the public’s willingness to support them that information is legitimate for public consumption. The public has a right to know who they are donating their money to, to whom they are assigning guardianship over their children to, and from whom they are taking their deen from.

The loyalty and support that the Memons receive from many former students and disciples is understandable when considering the high status that Allah and His Messenger ﷺ assigned to teachers. Knowledge, especially Prophetic knowledge, is so valued that when the teacher enlightens the student with this knowledge, the student becomes forever indebted to the teacher similar to how children are forever indebted to their parents. These loyal students and supporters are understandably conflicted by the fact that they have received this treasure of Prophetic knowledge and are connected to the Prophetic inheritance through them. On the other hand, these very teachers have been engaged in conduct so egregious that it could undermine the validity of their own religious credentials. These loyal students and supporters need to realize that nobody is demanding that they now take the Memons as their enemies and actively work against them. However, they also have to realize that allegiance to Allah and His Messenger ﷺ supersedes all other loyalties. This reality demands that the students of the Memons address their teachers’ indiscretions while maintaining their love and support for them, similar to how we would be expected to handle a situation where a dear parent is involved in egregious conduct. Blindly supporting them, covering up their misdeeds, and continuing to present them as religious authorities to the public is actually not a sign of love or respect, but rather it is helping solidify their ruin, if not in this world then definitely in the Hereafter.

Concluding Remarks

In the end, this is not about demanding perfection from our scholars and mashaikh. That would be an unrealistic and unjust expectation. We understand that Prophethood is the sole repository of human perfection, of which Rasulullah ﷺ is its crowning jewel. However, what we do expect from our religious scholars and mashaikh is a sincere and wholehearted commitment to uphold the Prophetic ethics, a commitment that is demonstrably absent when assessing the conduct of the Memons. For this violation of the public trust they need to be divested of any religious authority conferred to them by their own fraternity of religious leaders and the Muslim public. We must withdraw any support, financial or otherwise, to their institutions. Any Muslim community that is currently working with them to develop religious institutions needs to seriously reconsider their association. Islam is the deen of Allah and His Messenger ﷺ. Allah is not in need of any institution, family, or individual to effectuate its spread and preservation.

If the Memons are sincere in their work for this deen, then they will take the steps necessary to preserve and maintain the valuable aspects of their operation. They will remove themselves from the leadership of their institutions; they will institute policies that will preemptively address the issues highlighted above; and they will hand the leadership and management of their institutions to others who are competent enough to take its reins. However, if after becoming aware of this article they launch a defense against its allegations, which we know to be true, then it is indicative of a lack of sincerity and that they are more motivated by self-preservation than the preservation of the deen of Allah. The onus is on them to take the corrective measures needed to continue with the valuable work that they so incompetently have been engaged in.

As of now, a number of lawsuits have recently been filed[xv]. Other victims have been talking to various media outlets about their stories. If you come across them, do not write them off as some sort of CVE or Islamophobic conspiracy to undermine Islam. Nor is this being pushed by those with a liberal progressive agenda. They are real stories of real people that many former students can attest to. Even if after becoming aware of all this information if you are still unsure about the truth of the matter, wisdom still demands that you err on the side of caution and refrain from supporting the aforementioned individuals and their institutions with your wealth and your children. If after publicizing this information, the support that these individuals and institutions receive from the Muslim public does not change, we will still be satisfied knowing that at least now the Muslim public has full disclosure about the individuals and institutions they are dealing with.

End notes:

[i] During my tenure at DUM from November 1993 — December 1997, items donated to the school by parents intended for distribution among the students routinely found their way to the school’s store to be sold back to the students. One instance that I can clearly recall is when parents of an alima student from NJ donated socks with the intention of having it distributed to the students. After taking possession of the socks the they were made available to the students for purchase.

[ii] This is in reference to the Hadith of Bukhari and Muslim wherein an incident from the life of Musa (alayhis) is recounted. Musa (alayhis) was to accompany Khidr (alayhis) while he performed his divinely ordained tasks. On the surface, these tasks contravened the shariah of Musa (alayhis). When Musa (as) could no longer tolerate the open contravention of God’s law they parted ways. Upon parting ways, Khidr (alayhis) revealed to Musa the purpose of each task. In reality, each task served the purpose of furthering the aims of God’s law.

[iii] The number of eye-witnesses to these incidents are numerous to the point where it is mass transmitted by former students. I myself attest to the vicious nature of these beatings as well as their daily occurrence.

[iv] This student has filed a lawsuit under the NY Child Victim’s Act against DUM.

[v] This senior student eventually graduated and has remained close to the family and their institutions to this day.

[vi] This is an English translation of the approximate statement he uttered in the Urdu language. I was in the presence of the student’s father after he informed us of what Ismail Memon had said.

[vii] According to the student’s parents, they had initially pressed charges against Ibrahim Memon. The parents dropped the charges after Dr. Ismail and Maulana Ibrahim came to their house seeking forgiveness. This incident of the Memons seeking forgiveness was witnessed by my own parents.

[viii] This teacher had directly relayed his predicament to a few of the madrassah students including me.

[ix] The student who was being blackmailed had informed myself and a few others directly of what Maulana Ibrahim was attempting to do. The other student who was involved in these homosexual acts has just filed suit against DUM.

[x] A number of former students of DUM and I are currently in contact with one of these women. She has asked to remain anonymous. The other woman’s story was publicized by a local news outlet: Islamic principal ousted over sex allegations He may have taken student as second wife | Latest Headlines |

[xi] We are currently in possession of a copy of this signed agreement.

[xii] We have obtained her permission to use her real name.

[xiii] Asmaa Naviwala has provided screenshots of her text messages with Maulana Ibrahim that corroborate her account.

[xiv] Two lawsuits have been filed by former students directly against Dr. Ismail under the NY Child Victim’s Act alleging sexual abuse.

[xv] Lawsuit of former students Nida Makhdoom and Jane Doe can be found here: ViewDocument ( Law suit of former student Muhammed Khan can be found here: Mohammed Khan Complaint FINAL.pdf ( Lawsuit of former student Usman Makhdoom can be found here: Usman Makhdoom Complaint FINAL ( Lawsuit of former student Abdullah Islamovic can be found here: Abdullah Islamovic Complaint FINAL v2 ( Three separate students, male and female, have anonymously filed lawsuits that can be found here: ViewDocument (; ViewDocument (; ViewDocument ( There may have been many more students with legitimate claims and adequate grounds to file suit but the extended deadline to file suit under the NY Child Victim’s Act expired on August 14, 2021. The lawsuits that are posted above are from the former students who were able to file suit in time. The actual number of students who suffered sexual abuse at the schools is likely much greater.


Q. There’s a student who is studying full time at a Darul Uloom. He has Whatsapp, a social media platform. On his WhatsApp status you can add “your status” and add things like videos or pictures etc. He has a musical video thereon. Should such a student remain at a Darul Uloom?
A. The student to whom you have referred, follows in the footsteps of shaitaan. It is haraam to impart higher Islamic Knowledge to such agents of Iblees. Rasulullah (Sallallahu alayhi wasallam) said:
“He who imparts Ilm (higher Ilm) to an unfit one is like the one who garlands pigs with diamonds, pearls and gold.”
You should pass the information to the Principal of the Darul Uloom, even if you do so anonymously. Give the details of the student. Today, he is not an exception. This type of immoral behaviour is the norm of most Madrasah students. That is why the Darul Ulooms are churning out a mass of molvis who become the Ulama-e-Soo’.

Q. Some ulama say that it is necessary for ulama to be financially independent so that they can speak the haq and not be subjugated to the trustees. However other ulama say that ulama should not work in the corporate world because it diminishes the roohaniyat and the love of the world enters the aalim’s heart due to which he loses focus on ilm. Many ulama who were teaching and working at the same time, when they had to choose between the two, they chose the corporate world because of the high pay and so forth. In light of the above, what should an aalim do?
A. If an Aalim or even a non-Aalim has Taqwa he will know what to do when in a conflict between the Deen and the dunya. He will choose the Deen and kick away the dunya. Proclamation of the Haqq does not depend on finance. The molvis who are subjugated by the trustees are worse than the trustees. Such molvis do not believe that Allah Ta’ala is the Raaziq even if they acknowledge with their mouths. A molvi who conceals the Haqq or who interprets it to suit the trustees and the wealthy, deserves to be ‘subjugated’. He is a traitor to the Deen.
Trustees are able to control and dictate only mercenary molvis. An Aalim of the Haqq will never barter away his Imaan for the wages the fussaaq trustees pay. A molvi who has no concern for the Haqq and whose objective is worldly benefit will not hesitate to behave like a Munaafiq. He will misinterpret, distort and conceal the Haqq. Such a molvi befits humiliation at the hands of the fussaaq trustees who have employed him for their own evil designs. He is not an Aalim. He is a mercenary molvi for who fussaaq trustees are befitting.



  1. The Holy Qur’an states: “Whoever obeys Allah (Almighty God) and His Messenger
    (Muhammad), verily, he has achieved a great success.” (Ahzaab, Verse 71)
    Obedience unto Allah and His Messenger (Muhammad) is incumbent upon all Muslims
    in all spheres of life.
  2. Regarding medication, our Holy Prophet Muhammad said: “Allah has not created cure
    for my People (Muslims) in substances which He has made unlawful for them.” (Books
    on Prophetical Traditions)
  3. In Islam, medical treatment is not obligatory. However, it is permissible to use
    medicines which comprise of Halaal and Tayyib (pure, wholesome and lawful)
    substances. Thus, it is un-Islamic to impose or enforce vaccination on a Muslim when
    even normal halaal medical treatment is not incumbent.
  4. The ingredients of vaccination are questionable. The question of aborted babies and an
    avalanche of other filth associated with the vaccine industry, are extremely repugnant to
    Muslims and Islamic Beliefs. Many of the ingredients and excipients brought to light have
    convinced Muslims of the unlawful (Haraam) components which vaccines are laced with.
    In addition to so many unpronouncable ingredients, an industry which deals in filth such
    as ethanol, monkey cells, aborted babies, etc. is simply not conducive to Islamic teachings.
  5. In fact, Islam does not even recognize vaccination as medical treatment. This is simply
    because vaccination is the introduction of disease into the body. In Islam, it is not
    permissible to introduce diseases and viruses into one’s body, regardless of the imagined
    ‘benefits’ claimed by some people. Therefore, according to the Shariah (Divine Law of
    Islam), even on the assumption that vaccine ingredients are Halaal, then too, the very
    method of vaccination is by itself Haraam (inpermissible). The introduction into the body
    of harmful and poisonous filth is strictly prohibited by the Shariah.
  6. On another note, vaccines have been proven to cause the very diseases which they are
    supposed to eliminate, as well as more previously unheard of diseases. Hence, there is no
    guarantee that vaccines even protect a person from diseases. In reality, innumerable
    people after being vaccinated, contracted the very disease for which they were inoculated!
    There are thousands of pages written by medical experts in condemnation of vaccination
    which they have exposed as a myth and as the devil’s poison.
    And in Islam, it is not permissible to inject harmful substances into one’s body. Spiritually
    and physically, vaccines are extremely dangerous for a Muslim who is conscious of
    always pleasing his Creator.
  7. Since vaccines are harmful, it is unbecoming for a Muslim to vaccinate himself and
    introduce diseases into his body to combat a future disease. A Muslim places his trust in
    Allah (Almighty God) and a Muslim is not allowed to violate the Shariah. A Muslim
    cannot place his trust in unlawful and impermissible things. Therefore, it is sinful for
    Muslims to vaccinate.
    CONCLUSION: Vaccination is repulsive and abhorrent to our religious beliefs. The one
    who voluntarily submits to vaccination is guilty of a major sin. Therefore, it is not
    permissible for Muslims to submit to vaccination.
    We hope and pray that you will consider our letter favourably and with a positive heart.
    Our Special Prayers are for all those who do not enforce vaccination on others.
    May Allah (Almighty God) guide us all towards the Right Path and save us all from the
    Fire of Hell. Aameen
    Yours faithfully,
    Jamiatul Ulama Northern Cape

Islamic Organization in Indonesia Issues Fatwa Against Cryptocurrency

Islamic Organization in Indonesia Issues Fatwa Against Cryptocurrency

A provincial branch of one the largest Islamic organizations in Indonesia has declared cryptocurrency “haram,” or forbidden under religious law. The decision came after a “heated discussion” joined by a crypto expert who was invited to explain in detail the practice of using digital coins.

Cryptocurrency Deemed ‘Haram’ in Indonesia
The local branch of the Indonesian religious organization Nahdlatul Ulama in East Java has recently issued a fatwa on the status of cryptocurrencies under Islamic law. According to the nonbinding opinion, digital currencies secured by cryptography and used as a transaction instrument are to be considered “haram,” which means forbidden.

The decision came as a result of “bahtsul masail,” a discussion held by the organization on Sunday, Oct. 24, the Indonesian news portal Tempo reported. Members involved in the debate, which the article describes as “dynamic” and “heated,” concluded that the use of cryptocurrency could undermine the legality of financial transactions.

Another point that was raised during the meeting is that crypto could serve as a tool for committing fraud. An announcement published on the website of the East Java Nahdlatul Ulama branch quotes Kiai Azizi Chasbullah, the “discussion’s certifier,” as saying:

Participants of the bahtsul masail formed a view, despite crypto already being acknowledged by the government as a commodity, that it cannot be legalized under the [Islamic sharia].

During the meeting, they also decided that “cryptocurrency lacks any benefit from the sharia point of view, as mentioned in fiqh,” or the Islamic jurisprudence. According to the Indonesian publication, this position has been confirmed by a “cryptocurrency expert” who took part in the religious debate to explain “the proper practice in the digital currency’s use.”

The Islamic organization’s fatwa comes after the government in Jakarta recently indicated that Indonesia is not planning to impose a wide ban on cryptocurrencies. Speaking to local media, the country’s Minister of Trade Muhammad Luthfi stated that the executive power will not follow in the footsteps of China which this year reiterated a ban on all crypto transactions and launched a crackdown on bitcoin mining and trading.

The popularity of cryptocurrencies has been growing in Indonesia, which is the nation with the largest Muslim population in the world. Crypto trade has been soaring this year and data from the 13 domestic exchanges authorized by the country’s Futures Exchange Supervisory Board shows a 40% increase in transactions during the first five months of 2021. Last year, the total volume reached 65 trillion rupiah ($4.5 billion).

Opinions regarding decentralized digital money have varied among Islamic scholars, experts, and ordinary Muslims through the years. In May, the decision by a prominent religious body in the Russian republic of Ingushetia to prohibit dealings with cryptocurrency provoked negative reactions on social media. Last October, a leading sharia compliance expert in Malaysia said that crypto assets are a legit commodity.