Ulama and Students of Deen


In particular I address the Ulama and students of the Deen and say, You content yourself with pride on account of only the possession of knowledge. You consider yourself qualified for the lofty ranks of ‘ilm. Every now and again, whether appropriate or inappropriate, you quote to the masses the Hadith, ‘The superiority of an Aalim over an Abid is like my (i.e. Rasullulah’s – Sallallahu alaihi wasallam) superiority over the most inferior amongst you.’

But, are you aware what kind of knowledge has this excellence? Does this superiority only apply to knowledge or knowledge accompanied with practise? If there were no dire warning of punishments in the Kitaab and Sunnah for non-practising Ulama, then to some degree your averment could be entertained. But, when there are these warnings (in the Quran and Hadith) how can knowledge alone be a medium of pride.

You display considerable pride, thinking, ‘We are Ulama.’ Remember, without self-annihilation you are nothing. You have to annihilate yourself and understand that you are nothing. As long as you have not attained this attribute of self-annihilation then understand you are ruined.

Man should never have pride, no matter what pedestal he occupies. How can he have pride when he is an embodiment of defects and faults? Always strive in pursuit of cultivating humility. Only then will there be safety. If humility is not inculcated, there will be no safety ahead.

Nowadays some (learned ones) suffer under the deception that delivering a speech in Arabic is a great excellence and a source of pride. I maintain that no matter how eloquent you become in Arabic and even if you become Abul ‘Ilm (the father of knowledge), you will not be able to converse in Arabic as Abu Jahl had. If only knowledge of Arabic and ability to speak in Arabic were ‘ilm, then Abu Jahl would be a greater Aalim. But, in spite of the superiority of his Arabic, he remained Abu Jahl (the father of the ignorant).

Nowadays, once a person has studied a couple of Arabic books, he is given the title of Molvi whereas in actual fact he is not a Molvi. A Molvi is a person who understands the laws of the Shariah and practises accordingly in both the Zaahiri and Baatini spheres. He has to be a man of Allah. A man of Allah is never a jaahil.

I take qasam (oath) and say if the greatness of Allah Ta’aala enters into the heart, you will become ashamed if someone addresses you as ‘Maulana Sahib’, ‘Hafiz Sahib’, etc. When one gains kamaal (perfection or excellence in the moral and spiritual realms) then one will realize that one is in actual fact a jaahil.

I always maintain that the Ulama are in greater need of moral reformation. We (i.e. Molvis) do very little, but publicize it (our little) much because the desire is only to create a name among people.

“Nowadays the Talabah (students of Deeni Madaaris) are not concerned with Uloom (true knowledge). Their concern is simply to complete a course (of study). They consider it a great Mi’raaj (ascension into the heavens), progress and perfection to have a big turban tied around their heads and be doled out a long certificate. Thus, they (think) they have become Molvis and Maulanas. However, this is not an occasion of happiness nor a sign of having achieved any excellence (kamaal). Nowadays some students although they are turbaned (and officially titled Molvi), lack entirely in ‘ilm and aql (intelligence).



Question: Many Muslim women who wear the purdah niqaab drive vehicles. It has become a normal practice. The Ulama, the vast majority or perhaps 99% of them, are all silent on this issue. They remove the niqaab while driving. Everyone can see them. When they stop, they lower their niqaabs. What is the status of these women drivers in the Shariah? What does Islam say about women driving cars?

Answer (by Mujlisul Ulama):

Their status is that of the faasiqaat (flagrantly sinful) and faajiraat (immoral). They are the tinder of Jahannam. The women drivers of today are all signs of Qiyaamah. Rasulullah (sallallahu alayhi wasallam) said:

“I take oath by The Being Who has sent me (as the Messenger) with the Haqq! This world will not end unless khasf, qazf and maskh occurs.” The Sahaabah asked: “And, when will that be?” Rasulullah (Sallallahu alayhi wasallam) said: “When you see women in the saddles (driving), when singing women are in abundance, when false testimony becomes prevalent, and when homosexuality and lesbianism are perpetrated.”

The prohibition of “driving in saddles’ is not restricted to horses. Rasulullah (Sallallahu alayhi wasallam) has mentioned this in the context of the Impending Hour of Qiyaamah. That is, in profusion women will be driving in the era in close proximity of Qiyaamah. We are today in that era of Aakhiruz Zamaan. This prediction has materialized and the satanic phenomenon of women driving is incremental.

Although the women who are observing mock ‘purdah’ believe themselves to be purdah-nasheen ladies, they dwell in satanic deception. The ‘surooj’ (saddles) mentioned by Rasulullah (Sallallahu alayhi wasallam) refers to the driving seat of modernday vehicles. Rasulullah (Sallallahu alayhi wasallam) lumped them together with homosexuals and lesbians. When these scoundrels begin to preponderate, then it heralds the close advent of Qiyaamah.

These driving faajiraat are absolutely shameless. They have eliminated every vestige of haya from their hearts. It is not possible for a Muslim woman who genuinely fears Allah Ta’ala to drive a car. Almost every step prior to the acquisition of a driving licence is lewd. The woman has to interact with males throughout the process before being granted the rubbish driving licence. We have seen such ‘burqah bibis’ standing in queues, intermingling with kuffaar males at traffic departments. They are tested by male traffic personnel.

The woman sits alone with him in the vehicle. Her husband or father is a veritable dayyooth for permitting this type of zina.

Aiding and abetting these women to flagrantly indulge in this type of zina and lewd public projection, are the ulama-e-soo’ – the juhala, moron molvis – which issue fatwas of ‘jawaaz’ (permissibility) for this type of swinery. The worst culprits and agents of Iblees in this regard are the Tablighi molvis who commit even the kufr of proclaiming ‘permissibility’ for women to travel without mahrams on tabligh excursions.



Q. I notice a growing trend among students studying in Ulooms. After becoming Aalims they pursue higher secular education, e.g. science, accounting, law. In most cases they give preference to the secular studies and the concomitant careers. Is this trend tenable in Islam?
A. They are not ‘Aalims’. They are Jaahils.These students are Signs of Qiyaamah. Among the Signs of Qiyaamah mentioned by Rasulullah (Sallallahu alayhi wasallam) is that “the dunya will be pursued and acquired with the amal of the Aakhirat.” Also, a Sign is “that the knowledge of the Deen will be acquired for purposes other than the Deen.”
They are the similitude of khanaazeer (pigs) mentioned by Rasulullah (Sallallahu alayhi wasallam). Our Nabi (Sallallahu alayhi wasallam) said: “He (i.e. the Ustaadh) who imparts Ilm (higher Deeni Ilm) to unfit persons is like one who garlands khanaazeer with pearls, diamonds and gold.”
They are vile mercenaries.
They are like the disgruntled and rebellious Yahood who complained to Nabi Musaa (Alayhis salaam) about the Mann and Salwa which Allah Ta’ala daily made available for them miraculously whilst they were wandering in confusion and bewilderment, lost in the Valley of Teeh for 40 years.
Instead of valuing and appreciating this food which came to them from the Heaven, they demanded lentils and onions. Hadhrat Musaa (Alayhis salaam) reprimanded them:
“What! Do you want to exchange that which is best for that which is inferior?”
These morons parading as Aalims, are worse than those Yahood who were tired of consuming the heavenly Mann and Salwa. These miserable molvis who should regret the day they were born, are exchanging the Deen, not food as Bani Israeel had done, for the carrion of the dunya. The Deen with its sacred Qur’aanic Ilm is a hobby for them. They are truly the khanaazeer mentioned in the Hadith.


Question. The recent trend among the Ulama (I mean no disrespect to Ulama) is to have special Ulama programs when senior pi-ous Aalims come to our shores, where presuma-bly, they, like Christian priests, discuss what in-formation to keep from the Ummah. Otherwise it makes no sense because Ulama get the same Deeni knowledge when they study surely.
If the aim is to get real piety and taqwa like our Akaabereen (Senior Ula-ma) of the past, then this can’t be achieved in one special ulama program. To achieve this, if they lack it, what they should do is go and spend 6 months – 6 years in their khanqaas or longer.
Did Rasulullah (sallallahu alayhi was-sallam) do this, i.e. did he restrict knowledge for only the Senior Sahaa-bah ? Did the Akaabireen such as Maulana Nanot-wi, Maulana Rashid Ah-mad Gangohi and Maula-na Ashraf Ali Thanvi have special bayaans for Ulama?
At the recent Islaahi Jalsah in Durban, even youngster molvis gave talks, and sadly there was separate food arranged for the “ulama” and the awaam (the ordinary folk). Please comment.
We have already com-mented in some detail in our recent article on this topic. It is available on our website. Neverthe-less, we shall complement our earlier comment with an article which had been published some time ago.
Some decades ago when Hadhrat Masihullah ( rahmatullah alayh ) was requested by Maulana Abdul Haq Omarjee ( rahmatullah alayh ) to convene a special pro-gram for the Ulama, he refused. It simply was not the tareeqah of our Akaabir Ulama to have bayaans exclusively for the Ulama or the so-called „ulama‟. Even mor-ons pass themselves off as „ulama‟ on the basis of certificates and ammamahs. Nor ever was it the tareeqah of Rasulullah (Sallallahu alayhi wasallam), nor of the Sahaabah nor of the Salafus Saaliheen of the Khairul Quroon era. In fact, this method is a new bid‟ah recently innovated. Some seniors of this age have fallen into the trap with their short-sightedness and without applying their minds to the ploys of the nafs and the deception of shaitaan, hence they allowed them-selves to be stampeded into „ulama‟ bayaans by their juniors (mureeds and hosts).
Hadhrat Masihullah (Rahmatullah alayh) said that the Ulama should attend the same bayaan (talk) which he will be giving to all and sundry. Allah Ta‟ala did not reveal a separate Sha-riah for the ulama. The entire Deen in every sphere and in all aspects applies to the entire Um-mah regardless of the di-vision of ulama and juha-la.These special ulama programmes are decep-tions of the nafs. There is no goodness in nafsaaniyat.
Shaitaan and the Nafs are cunning ustaadhs. They dupe even senior Ulama into misguidance and misconceptions.
There is no copyright on the Ilm emanating from the Qur‟aan which Rasulullah (sallallahu alayhi wasallam) taught for the benefit of entire mankind. This Knowledge is not the cap-ital of any exclusive class or strata of society. „Ulama‟ are not a special class for whom knowledge may be re-stricted. It is haraam to debar people from any Deeni bayaan.
While a Madrasah may refuse to enrol a person as a student, it has no right to prohibit any person from the public sitting in the classes to listen to the bayaans on the Qur‟aan, Hadith, etc.
“Special” bayaans for only the Ulama are in-deed deceptions of the nafs. It creates false pride and self-esteem (ujub) in those attending. There are many youngsters who have just emerged from Darul Ulooms, who with their smattering of knowledge believe them-selves to be Ulama whilst in reality they are juhala. Their nafs becomes bloat-ed when they attend bayaans restricted for Ulama.
Then comes the ques-tion: Who are the Ulama? Any person who regards himself as an Aalim is in fact a jaahil. The Madras-ah certificate does not make a chap an Aalim. Only a stupid molvi thinks of himself as be-ing an Aalim. Those at-tending such special so-called „ulama‟ bayaans are shameless. They bask in stupid takabbur and ujub, hence they believe themselves qualified to attend a talk ostensibly organized for only „Ulama‟. Thus, when a molvi attends such a bayaan, he thereby im-plies that he is in fact an „Aalim‟. Wallaah! If the nafs has been validly re-formed, such a molvi will never attend the bayaan because he will honestly believe that he is not an Aalim, hence not quali-fied to be in the gather-ing.
A person who is a Sanadi Molvi should have gained sufficient insight to understand his own jahl relative to the Ocean of Uloom in front of him, only the surface of which he is able to partly scan with the limited knowledge he has ac-quired at a Darul Uloom. And, this applies to the genuine student who had passed his Madrasah days with Taqwa and diligent Mutaala‟ah (Study). As for the majority, we see only flotsam, hence the dunya abounds with what we term „ulama‟-e-soo‟. A better designation would be Juhala-e-Soo‟ because the vast majority is ignorant of even the rudiments of the Uloom of both the Zaahiri and Baatini dimensions which go into the making of an Aalim who becomes an Heir/Representative of the Ambiya (Alayhimus Salaam).
The malady of bayaans for the „Ulama‟ specially, has become a grounded disease especially in the Tablighi Jamaat. In fact, at their Ijtimas they post guards at the entrance to debar Muslims from en-tering the „special‟ bayaan. Nowadays, „visas‟ are required to vis-it and meet the big Buzrug in his special tent guarded by bodyguards. They all dwell in decep-tion, led on by the noose by Iblees. Indeed, Chris-tian priesthood has crept into the ranks of Muslim scholars. We say „scholars‟, for they are not Ulama in terms of the Qur‟aan.
The Qur‟aan stipulates the condition of Khash-iyat as a qualification for an Aalim. Khashiyat is a whole concept embracing the entire Sunnah of Rasulullah (sallallahu alayhi wasallam), from A to Z. Furthermore, the genuine Aalim he who is an Aalim in terms of the Qur‟aan Majeed – will not know if he is an Aalim, for he will never be able to claim that he has cultivated the attrib-ute of Khashiyat. Only his Shaikh, i.e. not a crank, bogus „sheikh‟ – will un-derstand if he truly has khashiyat.
We are undoubtedly living in an age in which the Juha-la-e-Soo‟ are in the ascendency. The Ula-ma are not a class apart from the masses of the Ummah. Naseehat and practical implementation of the Deen relate to eve-ry Muslim. The very same advice and admoni-tion which are imparted to the masses are also meant for the Ulama who are supposed to observe the Shariah with greater diligence than the ordi-nary folk.
Special bayaans for on-ly the ulama to the exclu-sion of others are snares of Iblees. Such special talks are shaitaani and nafsaani traps of devia-tion (dhalaal). Riya (show) and takabbur (pride) are the hallmarks of these talks.
In Hulyatul Auliya of Abu Naeem appears the following narration:
“Imaam Auzaa-ee (Rahmatullah alayh) narrated that Umar Bin Abdul Azeez (Rahmatullah alayh) said: „When you see peo-ple secretively (or pri-vately) speaking about their Deen to the exclu-sion of the masses, then know that verily, they are engaged in casting the foundations of dhalaalah (deviation).”
Thus these talks orga-nized for only the so-called ulama, and from which the ordinary people are stupidly and arrogant-ly excluded, are in reality shaitaani traps of dha-laalah.
As for the food divi-sion – separate food for the „bourgeois‟ priests and separate food for the „proletariat‟, it is most despicable. From whence did these fat cats extrava-sate this haraam tareeqah? Who is their ustaadh in this matter? None other than Iblees! They preach about akhlaaqi issues, but they acquit themselves with villainy. They lack in shame and respect for the Makhlooq of Allah Ta‟ala. They are drowned in their rotten takabbur and ujub, hence they fab-ricate a higher status for them even in an aam da‟wat (meant for all and sundry).
They have lost the Path – the Path of Tasawwuf and the Path of the Shari-ah. They have wandered far, very far from Siraatul Mustaqeem.
The following episode should be salubrious edification for these priests who hanker after status. Once a very high-ranking government offi-cial was Hadhrat Maula-na Rashid Ahmad Gangohi‟s guest. When it was time for meals, Ha-dhrat seated the guest close to himself. Then Hadhrat observed the oth-er poor Talaba standing forlornly aloof. Seeing the V.I.P., the poor stu-dents were somewhat ap-prehensive of joining in the meals with Hadhrat Gangohi as they would usually do.
Observing their appre-hension, Hadhrat Gangohi exclaimed: “Sirs (Saahibo)! Why have you back-peddled? (That is, why are you not joining in the meals?) Is it because a government official is seated with me? Under-stand it well that you (Talaba) are my hon-oured / beloved ones. Rel-ative to the honour I have for you, he (the V.I.P) has no significance (no sta-tus).” Then all the poor students sat down and joined in the meals.
The priestly „scholars‟ should take lesson, regret their action of eating spe-cial food apart from the others. They should re-pent for having attributed a pedestal for themselves by having separate meals for the so-called ulama. The division of the Um-mah into ulama and awaam for the purposes of food and bayaan is most despicable and total-ly unexpected of those who are supposed to be the Warathatul Ambiya (Heirs of the Ambiya).
Instead of narrowing the chasm between the learned and unlearned, these „islahi jalsah‟ molvis, by their un-Islamic, anti-Sunnah crea-tion of unfounded divi-sions are only solidifying the barrier between the Ulama and the Awaam.

Women attending the masjid


Women attending the masjid



Can you explain to me what is the meaning of this hadith below and why are muslims and specially scholars not implementing this hadith.

It was proven in saheeh ahaadeeth that the women of the Sahaabah used to attend Fajr prayer in congregation, covering their faces, so that no one would recognize them. It was proven that ‘Amrah bint ‘Abd al-Rahmaan said: I heard ‘Aa’ishah, the wife of the Prophet (peace and blessings of Allaah be upon him), say: “If the Messenger of Allaah (peace and blessings of Allaah be upon him) had seen the way the women are behaving, he would have forbidden them to go to the mosque as the women of the Children of Israel were forbidden.” It was said to ‘Amrah: Were the women of the Children of Israel forbidden to go to the mosque? She said: Yes. Narrated by Muslim in his Saheeh.



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

You refer to two hadiths in the question. You state the scholars do not implement “this” hadith. Which hadith are you referring to? The one permitting women in the masjid or the one prohibiting women from the masjid?

Hereunder are the two hadiths:

أن عائشة أخبرته قالت: كنا نساء المؤمنات يشهدن مع رسول الله صلى الله عليه وسلم صلاة الفجر متلفعات بمروطهن ثم ينقلبن إلى بيوتهن حين يقضين الصلاة لا يعرفهن أحد من الغلس (صحيح البخاري: 553) 

On the Authority of A’isha Radiallahu Anha: The believing women covered with their veiling sheets used to attend the Fajr salah with Rasulullah sallallahu alaihi wa sallam, and after finishing the salah they would return to their home and nobody could recognise them because of the darkness. (Sahih Al-Bukhari:553) 

أنها سمعت عائشة زوج النبي صلى الله عليه وسلم تقول: «لو أن رسول الله صلى الله عليه وسلم رأى ما أحدث النساء لمنعهن المسجد كما منعت نساء بني إسرائيل» قال: فقلت لعمرة: أنساء بني إسرائيل منعن المسجد؟ قالت: نعم. (صحيح مسلم: 445)

Amrah bint Abd Ar-Rahman says I heard A’isha Radiallahu Anha say: If Rasulullah sallallahu alaihi wa sallam had seen what new things the women have introduced (in their way of life) he would have definitely prevented them from going to the masjid, as the women of Bani Isra’il were prevented. It was said to Amrah: Were the women of Bani Isra’il forbidden to go to the masjid? She replied: Yes.

To understand the issue in reference, it is important to understand the issue of women attending the congregational prayer.

In the era of Rasulullah salallahu alaihi wa sallam, the sahabiyat radiallahu anhunna used to attend the congregational prayers as mentioned in the hadith in reference.

Allah has put innate inclination and attraction between men and women and one easily succumbs to these carnal desires if he does not have the spiritual capacity and strength to restrain himself.[i]

Despite the sahabah radiallahu anhum possessing a high level of spirituality and firmness on practising on the injunctions of the shariah, Rasulullah salallahu alaihi wa sallam took extreme precaution and set guidelines for the sahabiyat radiallahu anhunna if they are to attend the masjid in order to prevent any possibility of fitnah. This is understood from various hadiths. Some of these guidelines are:

  • They would come in full hijab.[ii] It is narrated on the authority of Aishah radiallahu anhā that the women would come to the masjid for salah, and they would not recognise each other.
  • They would come in the darkness of the night.[iii]
  • They would leave straight after the completion of the fardh salah, before the men start to leave, in order to prevent contact and intermingling.[iv] The prophet and the men would remain seated and wait after saying salam, to allow the women to leave.
  • They would walk on one side of the road and not the middle whilst going and coming to the mosque, as instructed by the prophet, to avoid intermingling.[v]
  • They would not perfume themselves,[vi] or wear fancy clothes. Rasulullah prohibited this.[vii]
  • They would not lift their heads from sajdah before the men stood up. This is so their gaze does not fall on the sahabah radiallahu anhum whilst they are prostrating.[viii]

This was the manner the sahābiyāt Radiallahu anhunna attended the masjid. The manner they adopted under the guidance of Rasulullah salallahu alaihi wa sallam ensured that no laws of Allah Ta’ala were violated and there was no possibility of fitnah.

After the demise of Rasulullah salallahu alaihi wa sallam, as Islam grew and more foreign nations entered the fold of Islam, the level of piety and spirituality of the general muslim masses, men and women alike, was not on the level of the sahabah radiallahu anhum in the era of Rasulullah salallahu alaihi wa sallam.[ix] The manner the sahabiyat radiallahu anuhnna and sahabah radialluhu anhum adhered to when attending the masjid was no longer being implemented.[x] The attendance of women was now starting to become a means of fitnah (a means of sin) for the general muslim public.

However, the fitnah was not to the extent that the women now had to be stopped from attending the masjid. The sahabah radiallahu anhum went as far as discouraging their wives and womenfolk from attending the masjid.[xi]

After the era of the sahabah radiallahu anhum, fitnah was more prevalent than before, due to which[xii] the mujtahidin and scholars at that time issued the ruling that it is makrooh for women to attend the masjid. [xiii]

In the light of the immoralities prevalent today, the scholars in our time also issue the same ruling.

At the outset this ruling may seem to be contrary to the hadith in reference.

However, after analysing and researching into all the hadiths related to the issue, it is understood that the hadith in reference is not as general as it seems at face value, rather the hadith is pre-set with conditions. The condition was that the sahabiyat radiallahu anhunna could come to the masjid so long the injunctions of shariah were not violated and there was no fitnah. If the injunctions of shariah are violated and there is fitnah, it will not be permissible for them to attend.[xiv]

Here it is important to note that a scholar or mujtahid does not issues a ruling based on just one hadith, rather he considers all the hadiths pertaining the issue and puts all the hadiths in their respective places. He will judge whether the hadith contains a general ruling or if the hadith contains a conditional ruling, as is the case in the hadith in reference. It is erroneous to take one hadith and base a ruling on that hadith alone.

Another aspect the scholars consider is that, women attending the masjid is a mubah act.[xv] A mubah act is such an act that is not sunnah or fardh and nor is it haram. This means if a person does a mubah act he does not get reward or sin for it.

It is not permissible to engage in mubah acts at the expense of committing haram.[xvi]

Numerous hadiths mention that the best place for a woman to pray is in the most inner part of her house.[xvii]

When a sahabiyah radiallahu anha expressed her desire to pray behind Rasulullah salallahu alaihi wa sallam, Rasulullah salallahu alaihi wa sallam replied that it is best for her  to pray in the most inner part of her house than to pray behind the blessed Rasulullah salallahu alaihi wa sallam in his blessed masjid.[xviii] Rasulullah salallahu alaihi wa sallam said regarding praying in his masjid: One salah performed in my masjid is better than 1000 salahs (in reward) prayed elsewhere, excluding Masjid Al-Haram.[xix]

Considering the immoralities prevalent in today’s society and considering that it is more rewardable for a woman to pray at home, it is better for women to pray their salah in their homes.[xx]

There is no contradiction between the two hadiths in reference and the ruling that women should not attend the masjid. Every hadith is practiced within its context.

And Allah Ta’āla Knows Best

Muhammed Shafi

Student – Darul Iftaa

London, U.K.

Checked and Approved by,

Mufti Ebrahim Desai.


20-01-1441| 19-09-2019


Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) commenting on the non-Muslim political movements of his age said: “Among the reasons for my dissociation from the political movements of this age is my belief that they are in conflict with the Shariah. Also, participation in these movements is in conflict with my natural disposition. Most of the Ulama who had participated in these movements had become useless. In consequence of their participation they failed to discharge their Deeni obligations. However, they remained diligent in one activity — they would quickly provide a basis in the Qur’aan and Sunnah for the shaitaaniyat which was proclaimed on the tongues of kufr of the Tawaagheet (plural of Taaghoot—devil).”
Hakimul Ummat here refers to the participation of the Ulama in kuffaar politics. They had joined with the Hindus in the political movement to oust the British from India. On this process, the political Ulama had over-stepped the limits of the Shariah. They would provide Shar’i basis and ‘proofs’ for the political ideologies of the kuffaar. This very disease is plaguing the Ulama of the present age.


Q. I have noticed that a Mufti when answering questions on a radio sometimes goes overboard in the way he talks to the ladies with some of his jokes and comments. I believe that this sort of behavior doesn’t suit a Mufti Saheb. In fact he actually shouldn’t speak to non-Mahrams. Am I correct?
A. Yes, you are 100% correct. He should not speak to ghair mahram females. These radios without exception, are all traps of Iblees. Regardless who the Mufti or the Buzrug may be, once he is on the radio, he is trapped in the tentacles of shaitaan. These radio stations are voices of Iblees. They propagate shaitaaniyat and baatil under Deeni guise. The mufti and molvi’s Imaan is desensitized by the deluge of the zina voices with which they interact. Even their Aql becomes convoluted and filthied by the haraam female voices and other haraam paraphernalia associated with all these shaitaani radio institutions. When a mufti fails to understand the fitnah in the droves of females exhibiting their voices, and asking even questions which are in total conflict with Islam’s concept of hayaa, then it speaks volumes for the degenerate state of his Imaan, and for his drift from Allah’s proximity and his gravitation towards Iblees.
These women who come on air with their lewd questions posed shamelessly to males who have lost their Imaani bearings, are like zaaniyahs. They have no Imaani shame. Hayaa is an intrinsic attribute of Imaan – of the Imaan of both males and females although the degree of hayaa is substantially more in females. But their surfacing on the channels of shaitaan is the evidence for the elimination of their Imaani hayaa. Searching for aggrandizement, satisfying bloated egos, and pursuing other nafsaani and worldly objectives under Deeni cover are signs of Qiyaamah. It is haraam for a woman to ask questions over these Devil radios, and it is haraam for males to listen to their voices, and it is haraam for molvis to entertain their questions.
Q. A woman speaking on the radio to the mufti said that she was given a lift home from her work by a male co-worker. In the car he made sexual advances which she managed to somehow or the other ward off. In response, the mufti commented:  “At least rape didn’t happen.” Many people were aghast at this lewd, lackadaisical,
frivolous comment of the mufti.

Please comment.
A. The comment was most unbefitting and lewd. In fact, it was a haraam comment. The degree of Imaani desensitization which eliminates Imaani inhibition to fisq and fujoor, with which the mufti suffers, made him oblivious of the notoriety of his comment. Both the woman and the mufti are lewd. Undoubtedly the woman is a zaaniyah and the mufti fell in her trap.
After all, Rasulullah (Sallallahu alayhi wasallam) said that women are Habaailush Shaitaan (the Traps of Shaitaan). When males engage women amorously and express themselves frivolously then understand the veracity of Imaam Ghazaali’s observation. He said that when a man is enamoured and enticed by a woman then 80% of his brain cells become inoperative. Thus, the greater part of his brains is dead. He is spiritually blind and fails to understand what he blurts out to make a mockery of himself.



Hadhrat Anas (Radhiyallahu anhu) narrated that Rasulullah (Sallallahu alayhi wasallam) said: “During Aakhiruz Zamaan (the era in close proximity to Qiyaamah) there will be juhhaal ubbaad and fussaaq qurraa’.” The ‘worshippers’ will be juhhaal – absolute morons. They will interpret bid’ah as Sunnah and rejection of bid’ah as rejection of Sunnah. The qaaris will be fussaaq – vile, flagrant sinners. Both categories of villains are in abundance in this era. The so-called khaanqah sheikhs are among these juhhaal. They are scandalously ignorant of the meaning of Tasawwuf. Their brand of sufi’ism is in fact satanism. They are in the fake ‘sufi’ business for monetary and other worldly motives. The qaaris are among the worst fussaaq. A mockery of the Qur’aan is made in qiraa’t competitions and displays by these clean-shaven qaaris as well as by other reciters who extravagate money for their Qur’aan recitation. In other narrations they are described as munaafiqeen and absolutely rotten – rotten to the core.