Life of Hadhrat Abu Bakr R.A Part 1 of 4- Newsletter 7th Feb 2014

Sayyidina Abu Bakr Siddique (RA) – Part 1 – A glimpse into the life of the first rightly guided Khalifa

Sayyidina Abu Bakr (RA) never indulged in idol worship nor consumed wine before and after embracing Islaam. ‘Ibn Asaakir’

Sayyidina Abu Bakr (RA) was the bosom friend of Rasulullaah (SAW) since childhood. ‘Kanzul Ummaal’

Sayyidina Abu Bakr (RA) was the first adult male to embrace Islaam. ‘Fathul Baarie’

He would purchase and set free Muslim slaves, who were being persecuted, amongst whom were Hadhrat Bilaal (RA) and Hadhrat Aamir bin Fuhairah (RA) . ‘Ibn Asaakir’

In the period before Hijrat Sayyidina Abu Bakr (RA) spent 35000 Dinaars (gold coins) on the welfare of the Muslims. ‘Khulafa-ur Raashideen’

Sayyidina Abu Bakr (RA) defended Rasulullaah (SAW) from the assaults of the Mushrikeen. ‘Bukhaari’

His recitation of the Quraan would soften the hearts of others and inspire them to embrace Islaam. Ibid

Rasulullaah (RA) asked Sayyidina Abu Bakr (RA) to accompany him on Hijrat and Sayyidina Abu Bakr (RA) arranged the necessary transport and provisions. Ibid


The following persons from the forerunners of the Muhaajireen embraced Islaam through his efforts; (‘Siyarus Sahabah’)

Hadhrat Uthmaan bin Affaan (RA)
Hadhrat Sa’ad bin Abi Waqqaas (RA)
Hadhrat Abu Ubaidah (RA)
Hadhrat Zubair bin Awwaam (RA)
Hadhrat Talha bin Ubaidullah (RA)
Hadhrat Abdur Rahmaan bin Auf (RA)
Hadhrat Abu Salamah (RA)
Hadhrat Uthmaan bin Math’oon (RA)
Hadhrat Khaalid bin Sa’eed (RA)

During Hijrat, they took refuge in the cave of Thowr where the following verses were revealed which indicate his lofty status.

“He was the second of the two (the other being his best friend Abu Bakr (RA)) when they were (hiding from the Kuffaar) in the cave (outside Makkah) and he (Rasulullaah (SAW)) told his COMPANION (Abu Bakr (RA) ) (when the Kuffaar were on the verge of capturing them) “Do not grieve (do not fear for my safety). Verily Allaah is with US (and He will protect us from the Kuffaar).” So Allaah caused His tranquillity (serenity, mercy and peace) to descend on him and assisted him (on various occasions) with an army (of angels and other creation) that you had not seen.”

(Surah Taubah: 40) Ibid



How to recognize Bida’t (innovations) Part 1.

How to recognize Bida’t (innovations) Part 1.

Hereunder this servant of Allah states a few guidelines to recognise Bid’at: -
1.) Not to add: – e.g. Adhaan after burial or salami before Adhaan etc.

2.) Not to subtract: – e.g. 8 instead of 20 rakaats of taraweeh etc.

3.) Not to misplace: – e.g. to read the tasbeeh of ruku in sajdah etc.

4.) Not to call: – e.g. that which we term as ‘taaddi’, any ‘Mandoob’ act is good in itself but to call towards it will render it a Bid’at e.g. Quraan Tilaawat, congregational Zikr etc.

5.) Not to specify or put conditions: – e.g. when Shariat has left something open ended we have no right to place conditions, clauses, specifications or restrictions on it,
e.g. One can visit the graveyard at any time, now to state that one has to do so on this or that day or night is Bid’at.
Zikr is laudable, now to state that it has to be in unison is Bid’at.
To make ‘isale sawaab’ for the deceased is rewardable but to specify date, time, place is Bid’at.

6.) Not to compel others: – which we term as ‘iltezaam’, for one to decide and recite daily 1 juz of Quraan is excellent but one cannot make this ‘mubah’ action compulsory on someone else, no sooner one does this it turns to Bid’at.

7.) Not to overrate an activity e.g. to take ‘ba’it’ to a Shaikh is Sunnat Ghair Muakkidah i.e. Mustahab and good, preferable, but to state that it is Fardh, Waajib or Sunnat is over-stepping the jurisprudic perimeters thus Bid’at.

8.) One must know that the ‘tafaroodat’(exceptions) of the scholars or Ahle Tasawwuf should not be classified as main stream of Islaam and one should not adhere to these otherwise a very strange form of Shariat will emerge. Thus certain practices of the Ahle Tasawwuf should be put into this category to award confusion amongst the masses.

9.) At a particular time a pious personality did an action. Now people grip upon this as proof of justification, whereas it is the standard basic accepted rule in Shariat that the speech, action, statement, Ilhaam, inspiration or dream of a pious person is not proof in Shariat. Thus the laws of Shari, valid, jurisprudence must be given preference over the actions of pious personalities.

10.) Some pious personalities, during the latter part of their lives, performed some actions due to a ‘haal’ ecstatic condition. This will not be regarded as Shariat, and should be regarded as an exception to the rule.

11.) The idea and concept that the Masjid becomes a ‘Khanqah’ as and when one feels like is a completely fallacious theory having no legs to stand on.

12.) Bid’at changes from place to place, not Sunnat actions.

13.) Deen is not customs, rituals and civilisations norms.

14.) Deen is complete, if we add then we are indirectly stating that Nabi (SAW) did not deliver completely.

15.) To specify when the Shariat has not done so e.g. it has been established to adorn a Turban in Shariat – Now to insist it has to be brown, green, black, white or chocolate in color is an innovation. (To be continued)


Gathering in the musaajid on auspicious nights

(extracted from Ahsanul Fataawa, vol. 1, page 371-373)
By Mufti Abdur Rashid Ludhanvi (Alahi Rahma)

Question:What is the esteemed opinion of the Ulama-e-Kiraam regarding the now customary gathering of people in the Musaajid on the nights of the two Eids, 15th Sha’baan, the last ten nights of Ramadhaan and other auspicious nights, to recite Qur`aan Majeed, make Thikr, etc. ? Some Musaajid even make special arrangements for the delivering of lectures on these nights. What is the Shar`i status of these actions?

Answer: There are three scenarios regarding the performance of Ibaadat in the Musaajid on these nights:

1). This is when people come to the Musjid informally without any special arrangement, and engage in tilaawat, Thikr, etc. This is permissible, but it is more meritorious and rewarding to perform Nafl Salaat and make tilaawat at home. In fact, there is even more reward to perform these acts of Ibaadat at home than in Musjid-e-Haraam (Makkah Mukarramah) and in Musjid-e-Nabawi (sallallahu alaihi wasallam). In this regard, it is stated in a hadith, “It is reported from Zaid bin Thaabit (radhiallahu anhu) that Nabi (sallallahu alayhi wasallam) said, ‘The (Nafl) Salaat of a person in his home is more rewarding than his Salaat in my (this) Musjid, except The Maktoobah (Fardh Salaats).’” [Abu Dawood]

“It is also reported from him that Nabi (sallallahu alayhi wasallam) said, ‘The best Salaat, is the Salaat of a man in his home, except The Maktoobah.”[Narrated by all besides Ibn Majah-Nailil Autaar]

2).This is when special arrangements are made for coming to the Musjid. This is a bid`ah. The reason for this is that when special arrangements are made for coming to the Musjid for Nafl Salaat, it implies a greater reward for its performance, and this is tantamount to altering the Shariah. This is in clear conflict to the blessed words of Nabi (sallallahu alayhi wasallam) who clearly stated that there is greater reward in performing Nafl Salaat at home as opposed to the Musjid.

3). When special arrangements are made on the auspicious nights, where people gather at the Musaajid to either perform extra Nafl Salaat or where a lecture is given, are also acts of Bid`ah. The gravity and evil of this Bid`ah is even greater than the previous one (i.e. No.2 above). The one evil is as outlined above. The second evil is that Nafl acts of Ibaadat are executed in congregational form, which is prohibited in the Shariah.

Some people complain that there are too many distractions at the home, where the children make a noise, etc. which prevents proper concentration and meditation. This is a shaitaani deception. The actual import of khushoo’ (concentration and meditation) is to execute the Ibaadaat in accordance with the Sunnat. When an act of Ibaadat is carried out in accordance to the Sunnat, then Khushoo’ and khudhoo’ is also accomplished. If the act is carried out contrary to the Sunnat, then regardless of what concentration there is, it will not be regarded as khushoo’. It is worth considering that our Nabi (sallallahu alayhi wasallam) executed his Tahajjud and other Nafl Salaats with great diligence and consistency at home and he also regarded this performance at the home to be more meritorious than in a Musjid. Today, we say that we cannot find concentration and khushoo’ at home! This is clearly a shaitaani deception. It is reported in the Ahaadith that Nabi (sallallahu alayhi wasallam) used to perform his Nafl Salaat in his room, whilst Hadhrat Aishah (radhiallahu anha) had her feet stretched out beside him. When he (sallallahu alaihi wasallam) would make Sajdah then he would touch her feet whereafter she would move it aside. When Nabi (sallallahu alayhi wasallam) would stand up for the second Rakaat, then Hadhrat Aishah (radhiallahu anha) would once again stretch out her feet. The nights were dark; there was no lamp, the room was so small that if one person was lying down, there was barely space for another to make Sajdah comfortably. The Musjid was so close to this room, that as soon as one stepped out of the room, one would be stepping into the Musjid. And then also, we are referring here to none other than Musjid-e-Nabawi (sallallahu alaihi wasallam), whose great virtue is well-known. Notwithstanding this, the blessed action of our great Benefactor (sallallahu alaihi wasallam), was that he preferred to perform his Nafl Salaat in his room, instead of the Musjid (owing to the greater virtue of performing Nafl at home).

Besides this, people aver that if Salaat is performed in isolation at home, then sleep overcomes one faster than if it were performed in the Musjid in congregation or if one is listening to some lecture in the Musjid. In this congregational form, they say, there is greater chance of engaging in many forms of Ibaadat with more ease than doing it at home, where one will barely be able to achieve even half of what can be executed at the Musjid.

Understand well! The objective of making Ibaadat does not lie in its quantity. The entire reward and objective of Ibaadat is based on its manner of fulfilment. That little Ibaadat which is carried out in accordance to the Sunnat is countless times more beneficial and rewarding than that which is done contrary to the Sunnat. The Sunnat method is this that as long as one’s disposition (health, alertness, etc.) allows, one should engage in Nafl Ibaadat, and as soon as one becomes tired and sleepy, then rest should be taken. In this regard it is reported in a Hadith, “Hadhrat Anas (radhiallahu anhu) reports that Nabi (sallallahu alayhi wasallam) once entered the Musjid and found a rope tied between two pillars. He asked, ‘What is (the meaning of) this?’ The Sahaabah (radhiallahu anhum) replied, ‘This is for Zainub. When she gets tired (whilst performing Nafl Salaat), she leans on it and it give her support.’ He said, ‘Untie it! You should perform (Nafl) Salaat whilst alert, and when you get tired or sleepy, then take rest.’” In another Hadith it is stated, “Then you should sit down.” [Muslim]

“It is also reported from Hadhrat Aishah (radhiallahu anha) who said, ‘Rasulullah (sallallahu alayhi wasallam) once came to me whilst there was some lady with me. He asked, ‘Who is this?’ I replied, ‘This lady does not sleep, she (continuously) makes Salaat.’ He said, ‘That much (ibaadat) is binding on you, which you are able to carry out. I take an oath in Allaah Ta’ala’s Name that Allaah does not tire when you tire, and the best (path in) Deen for you is that upon which you are constant.’ It is reported in another Hadith from Aishah (radhiallahu anha), ‘Take from acts of Ibaadat that which you are able to carry out, I take an oath in the Name of Allaah Ta`ala, Allaah does not get tired when you get tired.’”[Sheikhain]

And Allaah Ta`ala knows best.

Addition by Mufti Elias:

Moreover these days the matter worsens when there is extensive “Taadihi” (Calling) which is not proven in the Shariat. This “Calling” which establishes its ‘Bidat’ status is done via posters, leaflets, Radio and T.V. announcements.
Further congregational night vigils are not also proven in the Shariat. In fact according to the Hanafi Scholars congregational Nafl Salaat is Makrooh Taharimi.
Further – these night gatherings in the Masjids eventually lead to waste of time in feeding procedures and totally unnecessary groupings of gossiping, backbiting, and slandering, also in many instances promoting personality projection and over lauding of ‘heroes’.
One should rather properly execute those actions which conform to the Shariat; although it be better than indulging in superficial quantity which is contrary to Shariat and tantamount to Bidat.
May Allaah Ta’ala protect us in these times when bidat is promoted under the guise of gaining proximity to Allaah Ta’ala.

P.S. Read, circulate and print.


Thirty laws pertaining to Taraweeh

Thirty laws pertaining to Taraweeh
1) Taraweeh follows Esha. Taraweeh is not before Esha. In a Masjid wherein Esha Jamaat is not performed, it is not valid to perform Taraweeh. (Kabiri Pg 391)
2) If a person performed Taraweeh as an Imaam or follower, he cannot again perform Taraweeh as an Imaam although he may join as a follower (with Nafl intention) in another Masjid’s Taraweeh. (Kabiri Pg 389)
3) a. To read two Rakaats with one Salaam is best.
b. To read four Rakaats with one Salaam is without objection.
c. To read eight Rakaats with one Salaam is Makrooh (detested).
d. But the reward for resting after every four Rakaats will not be obtained.
e. However, to read more than eight Rakaats with one Salaam is against the best action and Makrooh-e-Tanzihi. (Kabiri)
4) A person who enters the Masjid when Taraweeh has started, one must perform the Fardh and Sunnat then join the Taraweeh etc. (Kabiri)
5) It is permissible to perform Fardh behind one Imaam and Taraweeh and Witr behind another.
6) If the Esha Salaat was not valid due to some reason (e.g. Imaam performed it without Wudhu), then the Esha and the Taraweeh has to be repeated, although the reason for invalidity did not exist in the Taraweeh. (Kabiri)
7) All of the following intentions are valid for Taraweeh:
a. “Standing for night Salaat in Ramadhaan”
b. “of Sunnat”
c. “of the time of Salaat”
d. “of the Imaam”. (Kinayah)
8.) If an Imaam is reading the second and the third section and the follower made the intention of following him in the first section, there is no problem. (Kinayah)
9) If any part of the Taraweeh was invalid or missed, then it is Makrooh to make its Qaza with Jamaat.
10) If one remembered after Witr, that a portion has been left out, this can be read in Jamaat.
11) If only 19 Rakaats were read, then two more should be read. There is no need to repeat the whole Taraweeh.
12) When repeating the two Rakaats (of those Rakaats which have been rendered invalid), the Quraan recited in those two invalid Rakaats should be repeated so that the Quraan is recited in a valid Salaat.
13) If the Imaam made 18 Rakaats and then started the Witr and then remembered that two Rakaats Taraweeh are left and makes Salaam after the second Rakaat of the Witr, it will not be counted as Taraweeh.
14) If the Imaam did not make Qa’da after the second Rakaat but did so after four Rakaats, then the later second Rakaats are counted as two of Taraweeh.
15) To read Taraweeh sitting without reason is valid, but half the reward will be received.
16) If the Imaam performed Taraweeh in a sitting position due to some reason then it is Mustahab (preferable) for the followers to stand and read.
17) To keep counting how many Rakaats have been performed is Makrooh. This is a sign of uneasiness.
18) To spend most of the night in Taraweeh is Mustahab (preferable).
19) To make one Khatam (read or listen) is Sunnat. The second Khatam is meritorious. The third Khatam is best, thus if in every Rakaat plus minus ten Aayats are read then easily one Khatam can be read and will not be difficult for the followers.
20) It is meritorious for a Hafez to return home and perform another twenty Rakaats so that he obtains the reward for two Khatams.
21) It is best to make one Khatam every ten days.
22) If the followers are so weak and disinterested, that they are not prepared to listen to the whole Quraan, with the result they discard Jamaat then read so much which pleases them or from Alam Tara. But in the above cases, they will be deprived of the reward of the Sunnat of Khatam.
23) If Aayats have been missed and whilst the Hafiz remembers those Aayats have been missed, then it is Mustahab (preferable) to read the missed Aayats and to repeat the proceeding ones.
24) It is Makrooh (detested) to leave out the small in between Surahs in Fardh Salaat but it is not Makrooh to do so in Taraweeh.
25) If the followers are weak or not energetic that they cannot bear lengthy Salaats, then after the Durood, Dua may be left out without any objection. Care should be taken not to leave out the Durood.
26) Do not read Thana when you join the Jamaat when the Imaam has started the Qiraat.
27) a. The Masbooq (one who has come late for Salaat) should not stand up quickly to complete his Salaat until he is sure and certain that the Imaam has ended his Salaat. (Muheet)
b. Sometimes the Imaam may make a Salaam to be followed by Sajda Sahwa while the Masbooq stands up the Masbooq should immediately return and join the Imaam.
28) If a person hurriedly said Takbeer while standing straight and then rushed into Ruku and his back straightened before the Imaam raised his head from Ruku then the person has got the Rakaat even if he did not say one Tasbeeh. Otherwise not. If the person did not say the Takbeer while standing straight, but said it while going into Ruku, then his start is not valid. (Muheet)
29) If one says one Takbeer as Takbeer-e-Tahrima while standing and immediately goes into Ruku to join the Imaam, it is adequate (sufficient).
30) It is permissible to read Fardh Salaat under one Imaam and Taraweeh and Witr under another Imaam. (Kabiri)

Above references (Fatawa Mehmoodia of My Ustaad Hazrat Moulana Mufti Mehmoodul Hasan Gangohi Vol 2 Pg 350 till 357)


Shabe Baraat-Basic information


All Praise be to Allaah (SWT) who has blessed us with a Deen wherein small actions reap tremendous rewards as expounded by His Beloved Rasul, Hadhrat Muhammad (SAW), and by the blessed Sahaabah (RA) who spent everything for the upliftment of the Deen.
Several Ahaadith extol the tremendous merits of this occasion. Amongst them is the fact that countless people are forgiven by Allaah (SWT) during this blessed night. It is due to this reason that it is called “The night of Baraat” (i.e. the night wherein judgement of exemption from Jahannum and punishment is passed).
However, it should be borne in mind that a vast majority of narrations describing the benefits and virtues of this night are in fact quite weak.

The foundations of the Shariah are the Quraan, the Sunnat and the lives of the Sahaabah (RA)

Moulana Yusuf Binouri (R.A) says: “I have not come across any Sahih, Marfoo and Musnad Hadith regarding the excellence of the night.” (Ma’aarifus Sunna, Vol 5, Page 419)
Some of the pious predecessors used to specially devote this night for Salaat (Faydhul Qadeer Vol 2 Page 317).


It is understood from Ahaadith that even on this night, some are deprived of Allaah’s forgiveness.They are:
1. Idolaters
2. Those who harbour enmity against others
3. Those who consume alcohol
4. Those who disobey their parents
5. Those who wear their trousers, kurtas, lungis etc, below their ankles
6. Those who commit adultery and murders
7. Those who sever family ties.
From the above, we can gauge the severity of these sins and need to perpetually abstain from them as they are so grave that even when Allaah (SWT’s) Mercy comes to the fore, they still pose an obstacle to forgiveness.


The special virtues of the night of Baraat are:
1. Contrary to other nights wherein Allaah (SWT) descends to the lowest Heaven to bestow His special blessings during the last third of the night, on the night of Baraat the special rain of mercy and forgiveness from Allaah (SWT) begins to shower down right from the beginning of the night and continues up till dawn.
2. The Sins of countless people are pardoned. Furthermore, the number of pronouncements seeking out those who want forgiveness supersede those which occur on other nights. [Hafiz Zayud-deen Iraqi, Faydhul Qadeer, vol 2, pg 317].
It should be remembered that while the narrations regarding the night of Baraat are weak, the narrations regarding Allaah (SWT’s) descending to the nearest Heaven during the last third of every night are totally correct.


Rasulullaah (SAW’s) awakening during any night and visiting the graveyards is recorded in some previously mentioned Ahaadith. However, visiting of the graveyard is not a special characteristic of this night in particular. It is proven from another authentic narration that Rasulullaah (SAW) used to visit the graveyard during the last portion of every night.


Allama Anwar Shah Kashmiri (R.A.) has written regarding the matter that the significance of the night of Baraat is proven. There is however, no proof for those weak and unacceptable narrations mentioned in certain books. [Alarfus-Shazi, pg 156].
Mulla Ali Qadri has discussed this matter under a special chapter regarding the prescribed Salaat’s of the night of Baraat. After mentioning these Salaat’s, he declares them to be unfounded and therefore in the fourth century in Baitul-Muqaddas and thereafter Ahaadith were fabricated in order to support these baseless formulae. [Mowdhu’aatte-Kabeer, pg 330, Beirut edition, also Tadhkiratul-Mowdhu’aat of Farrbi, pg 45].

Some people believe the misconception that fasting on the fifteenth of Shabaan is Sunnat.


Fasting in the month of Shabaan, without the stipulation of any day, is proven from Rasulullaah (SAW). In fact, he used to fast excessively during this month.


Has the night of BARAAT been mentioned in the Qur’aan? The most correct opinion is that the night of Baraat has not been mentioned in the Qur’aan.
Hafiz Ibnu-Katheer writes that those like Ikramah who have explained the “blessed night’ in the Qur’aan as the night of Baraat are very distant from the correct interpretation. [Ma'arisfus-Sunan, vol 5, pg 420].


Qazi Abubakr bin Arabi writes that there is no reliable Hadith regarding the fifteenth of Shabaan from which it may be understood that sustenance, life and death are decided on that night. He has even gone so far as to say that there is no reliable narration concerning this night being the blessed one. [Ma'ariful Qur'aan, vol 7, pg 757].
It has been established from the Qur’aan that these decisions are passed to the Angels on Laylatul Qadr and not on the night of Baraat.


The occasion of Shabe-Baraat has become synonymous with some baseless beliefs and practices.
1. Burning lights and candles.
2. Preparing of Sweetmeats.
3. Souls Visit Families.
4. Distribution of Food.
5. Hadith on Rajab, Shabaan and Ramadaan: Some people quote the following narration in their lectures. Some people quote the following narration in their lectures: Rasulullaah (SAW) said: “Rajab is Allaah’s month, Shabaan is my month and Ramadaan if the month of my Ummah.” It should be noted that this “Hadith” is a fabrication. [Akhbaare-Modhoo', pg 329].
Rasulullaah (SAW) said: “Rajab is Allaah’s month, Shabaan is my month and Ramadaan if the month of my Ummah.” It should be noted that this “Hadith” is a fabrication. [Akhbaare-Modhoo', pg 329].


On these nights, in many Masaajids:
1. Congregational Yaseen Khathams are held.
2. Congregational Zikr sessions are held.
3. Congregational recitation of Salaat wa Salaam are held.
4. One person recites the 40 Durood etc. whilst others listen.
5. Individual Quraan recitations takes place.
6. Delivery of Lectures in the Masjid on the night.
All the above are NOT proven in the Shariat of Islaam.
For more information go to our web site:


list containing duties and rights which are the sole right of the man and not of the woman.


Women are different from men.

In the light of Shariat, the following list contains duties and rights which are the sole right of the man and not of the woman.




Jumuah Khutba,

Eid Khutba,


Deputy Imam,

Marriage Agent,

War Amir,

Deputy Ruler,

Haj Amir,

as Delegate,

as Khalifa,


Jamaat salaat and


Moreover: ‑

1. Male Imam: The man’s salaat is invalid if he follows a woman.

2. Equality: It appears in Fatawa Qazi Khan that when the wife performs salaat with her husband at home, it is not permissible for her feet to be placed parallel with those of the husband. In Muheet it is stated that the salaat is invalid.

“Put them in the back just as Allah has put them in the back”,-Ibn Masood.

3. Deputy: If a Woman were to deputise as Imam the salaat of all the Muqtadees would be invalid.

4. The responsibility to announce that idol worshippers would not be allowed to perform Haj was given to the man and not woman.

5. Pact: Any pact or negotiation between the Muslims and others was done by the male delegates and not females.

6. Men are rulers: It is the responsibility of the men to caution, teach, aid, protect, guide, culture, admonish the women. It is his responsibility to provide a dwelling for her to stay in and arrange for food and maintenance so that she does not have to leave her home. (Akhame Quran:Vol.2,p.229);under the verse “Men are rulers over women…” we learn that;

(a) Men have a superior status when compared to women,

(b) Men must teach culture and etiquette to women,

(c) Men have the duty according to Shariat to keep the women at home and not allow her to go outside,

(d) It is necessary for a woman to be obedient and to listen to the man’s orders as long as he does not instruct her to commit sin,

(e) It is essential (wajib) in the light of the Shariat for the man to maintain and provide for the woman.

7. Imitation: That which is specific to men remains so and imitation of these things invokes the curse of Allah. Allah curses those men who imitate women and curses those women who imitate men.

8. Warning against electing women as leaders: Abu Huraira (R.A) narrates that the Rasul of Allah (S.A.W.) said that when your rulers are good people and when your wealthy are generous and when you resolve your matters by mutual consultations then to be on the surface of the earth is better than to be inside (dead),when your rulers are evil people and the wealthy are misers and when your matters are with your women, then the inside of the earth is better than the surface (better to be dead than alive).

9. Admonish: The man has the right to admonish the woman by light beating when necessary and some juroconsults(fuqahaa) learned in Islamic Law say he can do so if she; swears the man, tears his clothing, grips his beard, calls him a fool or donkey, curses him with or without swearing in colloquial words, swears at a stranger, opens her face in front of a ghair maharam (one whom she can marry),speaks to a stranger or speaks hastily with her husband or due to quarrelling raises her voice so much that strangers can hear.

10. In an Islamic state it is the Haqq (right‑duty) of the ruler to lead the funeral prayer (salaat‑e‑janaza) of the subject. The female is not allowed to lead this prayer.

11. In order to fulfill an important obligation such as Haj, the female can not go alone and requires a maharam (one whom she cannot marry) to accompany her. If a maharam is not

available she is not allowed to go.

12. The rule of non‑muslim rulers is no proof that Muslim women can become rulers, as was the case of the Queen of Sheeba.

13. Moreover the rule of a Muslim woman in a Muslim State does not alter the law but displays disobedience to the divine law.

14. Women cannot become witnesses in cases where Islamic Law of punishment is to be meted out.

15. In affairs of dealing and transacting females cannot trade alone without the presence of males.

16. In the absence of one male witness, two females are needed, one will not suffice.

17. A woman is not able to read Salaat or Quran whenever she experiences her monthly periods or post‑nuptial blood discharge.

18. A female cannot become a judge in cases which pertain to Islamic Law of punishment.

19. A woman cannot attend funeral processions.

20. During her monthly periods and pregnancy days she undergoes such emotional set‑backs which influences practically all her decisions.

21. A woman cannot enter masaajid when she is not pure, free from haiz and nifaaz,etc.

22. A women cannot visit the graveyard.

In Islam everyone, men and women, have a role to play in life, with particular responsibilities accompanying each one.

There is no total freedom and no total equality. However, these realities do not prevent persons of talent granting benefit to the society as a whole.

The Prophet said, “The woman is created from a crooked bone. She will not be straightened for you. If you enjoy her, you enjoy her curvature (crookedness). If you attempt to straighten her, you will break her and what breaks her is divorce.”

(Yalgin, al‑Bayt, p.84).

Allah says; “it is NOT for the true believers‑‑men and women to take their choice in their affairs if Allah and the Rasul decree otherwise. He that disobeys Allah and His Rasul strays far Indeed”. (33:36)


Mufti Elias


The way forward:

The way forward:
We endeavour to highlight certain aspects in point form. The observations are not in sequence of importance, for every concern is significant when seen with the circumstance of implementation.

1. As yet there is no organisation, group and system in place to “forbid what is evil.”
2. The awareness and need of “offensive Jihaad” has not become a reality. We generally wake up when thousands are literally butchered, raped and made homeless.
3. Our infra- structure for combating the onslaught against Islaam as done by the various media are left alone, not in place, we have virtually no such mechanisms.
4. We must avoid the “holier than thou” attitude so that we can allow other Islaamic activities to flourish.
5. We use escape goats instead of good positive Islaamic activities to avoid payment of debts and to shirk off domestic, basic responsibility. By doing so, these good activities suffer.
6. We must fully realise that buying and selling, transactions, social activities, responsibilities and politics are part of Deen. Deen is not confined only to performance of Shariat in the Masjid. Deen is a complete way of life.
7. We must learn to accommodate each other whilst not compromising on the truth. So that brotherhood develops.
8. We require a reliable, proper “Correspondence Course” based on the way of the Ahle- Sunnat- wal -Jamaat.
9. We require expert personnel on the deviated sects. Some of these sects are in the fold of Islaam, whilst others claim to be in the fold but in reality never entered the fold Islaam.
10. We require our own financial institutes so that eventually one receives freedom from the I.M.F and World Bank.
11. We require financial organisations to render services to Muslim and Non- Muslims.
12. We require training centres as back-ups for reverts, so that we produce committed, devoted and sincere Muslims to go back and work in their respective lands.
13. We need literature in the language of the indigenous. We are the Ummat of Dawat. The message of peace must reach all.
14. We must avoid stating : “My peer is better than his/yours”, “My silsillah is better than his/yours”, “My service to Islaam is better than yours” so forth. This causes disunity.
15. We must work with each other not against each other.
16. We need to learn to the see the good in other activities besides our own and appreciate the need of other activities besides our own.
17. We must have a national and international peace-keeping force, to protect the life, dignity and property and honour of all mankind.
18. We must have as own national and international media infra structure.

Hadhrat Abdullaah ibn Mas`ood (radhiallahu anhu) said : “If any of you wish to follow in the footsteps of someone, then you should follow in the footsteps of those pious persons who had already passed away, because there is no guarantee that a living person will not fall into Fitnah. Those persons (who you should follow) are the companions of Nabi (sallallahu alaihi wasallam). They are the best of this Ummat. Their hearts were pure and they were very deep in knowledge. They were extremely forthright. Allaah Ta`ala had specially chosen them for the companionship of His Nabi. They were appointed for the establishment of this Deen. You should recognise their virtue and follow in their footsteps. Hold on firmly, upon whatever you have the ability to, from their character and habits, because surely they were guided aright. Narrated by Razeen” [Mishkaat, page 32, vol.1]
Conclusion :
When we widen our vision then we will realise how little we are doing and the necessity of doing more will then dawn upon us.


Information regarding the muslim marriage bill


Know the bill is going to ‘regulate’ (change, modify, alter) the Shariat NOT ‘recognise’ (implement, enforce, apply) the Shariat.
1) Those that are pro the MMB in most cases have not even seen the Bill, physically or in their dreams, most have not even made Istilaam (touch by indication) of the Bill whilst, those few which have seen have not properly understood what they are heading towards.
2) Before taking a second wife or issuing a divorce one has “to inform all interested parties” that includes all in laws, all family members, domestic workers, feminist groups, gardeners, etc. See section 3 (6) of MMB.
3) Many have existed in the bill since its very inception. The government did effect some changes to the previous version.
4) All the other un-Islamic provisions remain unchanged. The current Bill has included them without modification.
5) The Law of Allaah Ta’ala is not related to majority support and majority acceptance.
6) If the entire world supports kufr, it will not become halaal.
7) The majority support will not transform kufr into Imaan.
8.) On the contrary, the courts are under constitutional obligation to interpret, adapt and develop customary or religious law to conform to the spirit and letter of the Constitution.
9) Currently the courts have absolutely no jurisdiction over Islaamic Marriages (Nikahs) since such marriages are non-existent in terms of South African law.
10) No Muslim has ever proceeded to a secular court in this country to obtain a decree of Faskh or Talaaq or to terminate his/her Islaamic Nikah.
11) The courts simply will not and can not pronounce on the validity or invalidity of Talaaq nor issue any decree of Faskh. But MMB is today aiming to cloak the Secular courts with this power which the Shariah vehemently rejects since a secular court has absolutely no wilaayat (jurisdiction) in matters of the Shariah.
12) When Muslims seek relief in secular courts, it invariably relates to monetary matters.
13) Even if a decree of a Secular court conforms to the Shariah, it remains invalid.
14) Since the secular court according to Islaam lacks wilaayat (Jurisdiction and Authority), and the imperative requisite for valid wilaayat is the treasure of Imaan which the non-Muslim judge lacks.
15) The decree of a Qaadhi (Islaamically Qualified Judge) can not be overturned by even the Constitutional Court. But when the MMB weapon is placed into the hands of the secular courts, they will have a free licence not only to issue baatil talaaq and faskh decrees, but to modify, adapt, and develop Shaar’i ahkaam in the light of the Constitution, and impose it on Muslims as ‘Muslim Personal Law’.
16) The Law of South Africa does not demand Muslims to abandon the Shariah in their matrimonial affairs.
17) With the MMB the Shariah will be adulterated as the courts will be empowered to interpret the Shariah with MMB in the light of the Constitution.
18) So when there is no Muslim Act of any sort in front of the court, the question of adapting and developing Islaamic Law is absurd.
19) It is naivety at its height to believe that MMB can override the constitutional rights of anyone notwithstanding any bilateral waiving contract.
20) The judges will be under constitutional obligation to render the Shariah subservient to the Constitution with their interpretation, adaptation and developing ordered by the Constitution.
21) The Law is not concerned with such rulings which the religiously-minded Muslims seek and submit to.
22) The courts have no right to intrude into our private religious domain.
23) MMB is thus the introduction of havoc for Muslims.
24) MMB itself in its present form does not display the distinct ethos, character and values of Islaam.
25) Currently, without the un-Islamic MMB, Muslims who desire the Islaamic system for their marriages are allowed by the Constitution the free choice to adopt the Shar’i system. There is no interference by the State.
26) Should MMB be legislated, then a plurality of wives via the sacred system of Nikah will be a criminal offence with a fine of R20,000 if the approval of the court is not acquired.
27) MMB does in fact introduce the gay/lesbian Family Advocate system into its fabric.
28) Is it really possible that the architects of the MMB have genuinely failed to understand the power of the courts to override Islaamic norms and values when these clash with the Constitution?
29) Presently there is no law to compel Muslims to be saddled with a Family Advocate.
30) When the Shariah is renounced, the logical consequence is to embrace haraam and kufr.
31) The secular Maintenance Act and the spirit and purport of the Constitution will determine the period of maintenance.
32) The stipulation of Muslim judge does not apply to the Supreme Court of Appeal. Whenever a High Court decree will be taken on Appeal to the Supreme Court there is no guarantee of the matter being decided upon by a Muslim Judge.
33) When a judge purports to be decreeing under the umbrella of MMB, the litigants believe that judgment will be decreed according to the Shariah.
34) The decree of the court will remain baatil (invalid) regardless of the presence and advice of Muslim assessors.
35) The wilaayat (jurisdiction) of a secular court is just not valid in terms of the Shariah.
36) MMB envisages do the contrary of implementation of the Shariah. They inhibit and prevent the implementation of the Shariah. Not, only inhibit and prevent, but adulterate the ahkaam and yield baatil effectssuch as invalid Talaaq, invalid Faskh, invalid Nikah (in the absence of a male Wali), invalid distribution of assets, invalid custody of minors, invalid formulation of rules by the non-Muslim cabinet minister, etc.
37) As far as the haraam regulations and penalties of MMB are concerned, Muslims themselves, are asking for their promulgation, not the government.
38) Being 18 years old is a compulsory requisite for the validity of nikah in terms of MMB.
39) The permission of guardians and or the non-Muslim minister/court is a vital requisite for the validity of nikah in terms of MMB.
40) It relates to nikah under MMB.
41) Now when a nikah is not valid, as it will be in MMB religion, then it follows that in terms of MMB the offspring of the union will be illegitimate in exactly the same way as it is currently on account of Muslim marriages being unrecognized.
42) Only a contract which conforms to the Shariah will be a nikah.
43) The non-Muslim minister/court may or may not declare the nikah valid. The final arbiter to decide whether the nikah is a “valid Muslim marriage” will be the non-Muslim cabinet minister.
44) In terms of MMB, a Molvi/Imaam/Sheikh who happens to be a marriage officer may not perform the nikah of a 17 year-old.
45) It is lamentable that despite being Ulama, they have miserably failed to understand the operation of the principle of the lesser of the two evils which applies only when a third halaal alternative is not available. In case of MMB, there was no compulsion by any authority to become a party of the Project Committee to transmogrify and destroy the Shariah.
46) In this haraam system, an Islaamic Will is not valid.
47) What happens to the parents, grandparents or the Maulana Sahib who refrains from informing the prospective spouses of their right to opt for haraam MMB? Section 6 (9)(c) states:
“The person facilitating the marriage referred to in paragraph (a) who fails to comply with the provisions of paragraph (b), is guilty of an offence and liable upon conviction to a fine not exceeding R20,000.”
48) The question which Muslims are asking is not: Why will it be necessary to register a talaaq? The question they are asking is: “Why fine a husband R20,000 or sentence him to jail if he has failed to register his Talaaq with the secular court which has no Shar’i status?” Section 9 (4)(a) of MMB states: “Any husband who knowingly and wilfully fails to register an irrevocable Talaq in accordance with subsection (3) is guilty of an offence and is liable on conviction to a fine not exceeding R20,000.”
49) Registration in terms of this provision is synonymous with validity. The Talaaq may not be registered because its validity is being contested.
50) MMB says that even if the husband confirms that he had issued Talaaq Baa-in, it will not be valid if the wife disputes it. The validity will depend on the ruling of Judge John in the secular court.
51) Secular courts have absolutely no power to issue decrees of Talaaq and Faskh regardless of the judge being a ‘Muslim’.
52) All the MMB provisions pertaining to division of assets are haraam.
53) The contention that MMB is the only viable option is utterly baseless.
54) If one opts for MMB, it will be the same as selecting community of property or ante nuptial contract with accrual. They are all the same un-Islamic breed.
55) All Muslims are advised to reject the MMB and to forward their objections to:-


FAX 086 648 776
56) Some say half a loaf is better than none. This is not even half a loaf; it is completely cancerous.
57) Others say, ‘let us at least get one foot in’. We say that if the foot was going into Jannat, Halaal and permissible, then let us go – but this is going to Jahannam, Haraam and non-permissible. Unfortunately, the impression given via the media and Radio, by compromising the truth, riding the defects that one is going into Jannat. What a shame!


Why Say No to The Muslim marriage bill

Muslims Arise – Your Last Chance
Why Say No to The MMB
Muslim Marriage Bill (MMB)
1.) The secular courts will pronounce on Shari Masaail and issue ‘fatwas’ (decrees) which will be in the light of the country’s constitution and subservient to the laws of the country.
2.) If a secular court decrees that the Nikah is annulled, then the Muslim husband will be compelled to accept it.
3.) The final arbiter in all cases will be the secular law, not the Shariah, and not even the MMB.
4.) The courts will be empowered to appoint any person whether male or female and whether gay or lesbian, non Muslim or Muslim to act as the “Family Advocate.”
5.) The secular court will be empowered to decree Faskh (annulment) of a Nikah whereas such annulment is not valid in the Shariah.
6.) Issues pertaining to Faskh (annulment) of Nikah will be interpreted in the light of the Divorce Act.
7.) Nafqah (maintenance) will specifically be decided in the light of the secular law not according to the Shariah.
8.) The definition of “Muslim” given by MMB is so ambiguous that it will be the function of the secular courts to decide who is a Muslim.
9.) The MMB provides for the automatic imposition of its provisions on Muslims who were married even before MMB came into operation.
10.)If a couple does not jointly elect to be excluded from MMB within 36 months, the Act will automatically apply to the couple.
11.)According to MMB men and women have equal rights.
12.)Nikah under the age of 18 is criminalised.
13.)A man who marries a second wife in contravention of MMB is guilty of an offence and liable to a fine of R20000.00 or a long jail sentence.
14.)The MMB compels Muslims who had concluded Nikahs long before MMB to register their marriages under the MMB, unless the parties decide not to be bound by MMB. If they so decide, they have to apply for exemption in the way prescribed by the Act.
15.)If a Muslim male wishes to enter into a second Nikah, then in addition to the requirement of having to apply to a court for permission, he has to incumbently have a written contract which will regulate his property.
16.)An Imaam will be fined R20000,00 if he registers a valid Islamic Nikah performed in accordance with the Shariah, if it does not conform to the provisions of MMB.
17.)Any parent, Imaam, Sheikh, Moulana or elder who advises their children, students, mureeds or any Muslim in general to abstain from MMB (i.e. after it has been enacted as law) will be sentenced to a fine or a prison term of one year.
18.)The secular Divorce Act will have overriding importance as far as the courts are concerned.
19.)MMB obliges the husband to register a Talaaq Baa-in which is an irrevocable Talaaq.
20.)In terms of MMB, the husband’s Talaaq Baa-in will not be valid if he did not follow the provision of MMB.
21.)If the wife disputes the Talaaq e Baa-in despite the husband contending that he had issued such a Talaaq, then according to MMB the Talaaq is not valid.
22.)A Talaaq disputed by the wife will be valid according to MMB only if the secular court resolved the dispute and decrees the Talaaq valid despite the fact that the husband states emphatically that he has administered Talaaq Baa-in to his wife.
23.)The husband is required by MMB to institute court action within 14 days after he has registered his Talaaq Baa-in in the way prescribed by MMB.
24.)A husband who does not register his Talaaq Baa-in is subjected to the zulm (cruelty) of a fine of R20000.00 or a lengthy jail sentence in Hell’s hole.
25.)While according to the Shariah, a secular court’s annulment decree is invalid, i.e. it is not a valid Faskh, MMB confers this right to the secular court.
26.)The ‘Faskh’ provision of MMB degenerated into a hilarious stupidity. This stupidity read “… a faskh granted upon the application of the husband …”
27.)Khulah, for this validity according to MMB must be registered by a marriage officer, and both the man and woman must appear in front of the officer.
28.)The interests and welfare of the children will be decided in the light of secular laws, not in terms of the Shariah.
29.)The court is given the right by MMB to divide the husband’s property between the husband and wife on dissolution of the marriage.
30.)According to the Shariah there is an order of priority to be observed with regard to custody of minor children in the event of dissolution of a marriage.
31.)According to the MMB, the court should consider the report of the non- Muslim Family Advocate concerning the welfare of minor children.
32.)MMB stipulates that Talaaq should first take place before a haraam civil marriage contract could be cancelled.
33.)Even if the husband has valid Shari reasons for refusing to issue Talaaq, MMB empowers the secular court to issue a decree of Faskh (annulment) to terminate the marriage regardless of the fact that such annulment is invalid in terms of the Shariah.
34.)MMB places the non- Muslim Minister of Justice in full charge of Muslim Marriages.
35.)MMB empowers the Minister to make regulations to imprison Muslims who contravene any of the insidious provisions of this haraam so-called Muslim Marriage Bill.
Do not forget to register your objection before it is too late.
Object and be counted. Pass on. For record purposes
Direct your objections to:
The Minister of Justice and Constitutional Development,
c/o Mr T.N. Matibe, Private Bage X81, Pretoria, 0001
Fax: 086 648 7766 ; e-mail:
The expiry date for comments and objections is 15th March 2011.


Press Release for the launch of the new Al Islam website

Press Release for the launch of the new Al Islam website
Safar 1432, February 2011.

All praise is to Allah and salutations and greetings on His beloved Nabi (salallahualayhiwasallam).

The Al Islam team is happy to announce the launch of its all new revamped website.
We have enhanced the “look and feel” of the site ensuring that our users have easy access to Mufti A.H. Elias’s expertise via the internet.

Some of the added benefits include:

- A blog component to make our site an interactive and dynamic learning environment

- The availability of social networking links to allow you to share valuable content with your contacts
- An improved “search” functionality allowing the retrieval of information by question number in the Q&A section.
- Updated notification feature to keep you up to speed with your Q & A Submissions.
- The Mufti on the Move component that keeps you informed of Mufti’s programming schedule on Channel Islam International, Radio Al Ansaar and other broadcast media. You will also be able to listen to Mufti at a venue close to you as this information will be made available.

We apologise for the problems encountered on the old website especially in the unavailability of audio files and the “Ask a question”.
We humbly request that you bear with us for the teething problems we are likely to encounter as we continuously strive to keep our website dynamic and vibrant.
We request that you email the webmaster : with your comments and suggestions to assist us in keeping our website current and relevant.
We sincerely believe that the new site will offer our users a stimulating and uplifting experience in cyberspace spirituality.
We also would like to express our gratitude to all the people who have assisted the Al Islam website development with their varied but vitally important contributions.
Special thanks to Brother Nur Ahmad Furlong.

We make dua to Allah to accept Mufti Sahib and the Al Islam team and to make us a means of the propagation of the truth in the form of our beautiful deen as commanded by Allahu Suhanahuwata’ala and embodied in the Sunnah of Nabi Kareem Muhammad (salallahualayhiwasallam).


Dr Zakir Naik

Fatwa Regarding Dr Zaakir Naik

English Translation Edited by:
Mufti Afzal Hoosen Elias (May Allaah protect him)

Honourable Mufteen, Darul Uloom Deoband
Assalamu Alaykum wa Rahmatullah
My question is that how is Dr. Zakir Naik? Are his beliefs in accordance to those of the Ahl us Sunnah wal Jama’ah? Are his views on Hadith and Tafseer reliable or not? What is his path in Fiqh? Which Imam does he follow? Can we listen to his talks and practice upon them? Please provide a satisfactory answer.
Riyaad Ahmad Khan
Aaliya Printers, Uttar Su’ya (Ilaahabad)
Mobile 9794867772
There are many questions regarding Dr. Zakir Naik. This question is also one of these. A detailed answer regarding the beliefs, Fiqhi path and his explanations regarding the Qur’aan and Hadith were requested. Therefore, in the light of his lectures and speeches, a detailed answer is provided.

حامدا ومصليا ومسلما ، الجواب وبالله التوفيق والعصمة
Deviated things like moving away from the correct beliefs, interpolation and made up views regarding the Tafseer of the Qur’aan, awe for scientific research, unity with western thought in opposition to Islaam and turning away from the pious predecessors and the path of the majority of the Ummah in Fiqhi rulings are to be found in the lectures of Dr. Zakir Naik. Also, he is involved in an effort to turn the Muslim Ummah away from following the Mujtahid Imams, making the people renounce the religious institutions and trying to make the people have bad thoughts about the scholars. A few examples of such deviation are presented below:
1. A few points of Dr. Zakir regarding belief (belief is something very delicate. A slight slip in it could sometimes be a danger for Imaan).
a. “It is permissible to call unto Allaah with the words Vishnu and Barhma.”
Dr. Zakir says in one programme, “It is permissible to call unto Allaah using the names of the Hindu deities like ‘Vishnu’, meaning Rabb and ‘Barhma’ meaning Creator. This is on condition that a person does not have the belief regarding Vishnu that he has four hands and mounts birds.” [Islaam and Universal Brotherhood p.33 by Dr. Zakir Naik]
It is not permissible to call unto Allaah with these non Arabic words. It is not permissible to call on Him using such names that are not specific for Him. How can it be permissible to call on Allaah with names like Vishnu and Barhma when these are the outstanding signs of the Hindus?
b. “What is the word of Allaah? It is necessary to take the path of science and technology in order to test it.”
Dr. Zakir said during a programme, “Every man understands that his honourable book can only be the speech of Allaah. If you want to know which book is definitely the speech of Allaah, then the final test is to take the path of modern science and technology. If it is in accordance to modern science, then understand that this is definitely the speech of Allaah .” [الجواب على ثلاثين جوابا على أن ذاكر الهندي وأصحاب فكره منحرفون ضلالا للشيخ يحى الحجورى]
From this we come to know of Dr. Zakir’s deviated boldness, turning away from the book of Allaah, his astray thought pattern and also his awe for modern science that has reached dangerous boundaries. This is to the degree that he has made scientific research that changes every moment the standard by which to judge the divine books, especially the Noble Qur’aan. The greatest proof of it being the speech of Allaah is its I’jaaz (making helpless). Through it, Allaah  has laid down a challenge in various places (of the Qur’aan).
c. “Every person has the right to give Fatwa.”
Dr. Zakir states in one place, “It is permissible for any person to give Fatwa because the meaning of Fatwa is to give ones opinion.” [Ibid]
In this statement, Dr. Zakir has referred to such an important task of giving fatwa with such light words like ‘giving an opinion’. According to Allamah Ibn al Qayyim, a Mufti is a translator of Allaah in the explanation of divine law and he is responsible for signing in His place.
لم تصلح مرتبة التبليغ بالرواية والفتيا إلا لمن اتصف بالعلم والصدق…وإذا كان منصب التوقيع عن الملوك بالمحل الذي لا ينكر فضله ولا يجهل قدره…فكيف بمنصب التوقيع عن رب الأرض والسماوات ، فحقيق بمن أقيم في هذا المنصب أن بعد له عدته ويتأهب له أهبته وأن يعلم فدر المقام الذي أقيم فيه . إعلام الموقعين ٩١/١
This is not only regarding himself, but he has permitted it for every person. He has totally cast aside the following verse of the Qur’aan and Hadith of Rasulullaah ,
فاسألوا اهل الذكر إن كنتم لا تعلمون
If you do not know, then ask those of knowledge
من أفتى بغير علم كان إثمه على من أفتاه . أخرجه أبو داؤد في سننه ٣٥٩ رقم ٣٦٥٩٣، باب تفسير القرآن عن رسول الله صلى الله عليه وسلم
He who gives fatwa without authentic knowledge, the sin will be upon the one who gave the fatwa.
2. His own explanations in the Tafseer of the Qur’aan, i.e. interpolating the meaning
Tafseer of the Qur’aan is very delicate. The Mufassir stipulates the purport of Allaah , that Allaah has taken this meaning. Therefore, it is very dangerous for an incompetent person to step into this field. It is mentioned in a Hadith,
من قال في القرآن برأيه فأصاب فقد أخطأ. (أخرجه الترمذى رقم ٢٧٧٦)
If a person renders Tafseer from his own intelligence, then even if he reaches the correct meaning, he will still be taken to be someone that has done wrong.
Another narration states,
من قال في القرآن برأيه فليتبوأ مقعده من النار . أخرجه الترمذى ١٩٩/٥ رقم ٢٩٥١
It is for this reason that there are many conditions for a commentator (Mufassir). For example, he should be well aware of all the verses of the Qur’aan, he should have great knowledge of the Ahadith, he should have good knowledge of Arabic and its laws; syntax, morphology and eloquence and clarity etc. As far as Dr. Zakir is concerned, none of the conditions are found in him to the necessary degree, he does not know the laws of Arabic as it ought to be known, he does not have deep knowledge regarding the Ahadith nor does he have great knowledge of eloquence and clarity. (All this will be clarified by means of examples further on). On the other hand, all the causes for falling into deviation are found to a complete degree in Dr. Zakir, e.g. turning away from the Tafseer narrated from Rasulullaah , the Sahabah  and the Taabi’een, being awed by the thoughts of the era and misunderstanding the subject matter of the Qur’aan etc. Therefore, he has made many verses the practice ground for opposition on the basis of his ignorance. A few examples are presented below,
a. Dr. Zakir states regarding the Tafseer of the verse, (الرجال قوامون على النساء), “People say that the word ‘Qawwaam’ refers to being a stage higher. However, in reality, the word ‘Qawwaam’ comes from ‘Iqaamah’. The meaning of ‘Iqaamah’ is to stand up. Therefore, the meaning of ‘Iqaamah’ is being upon a higher level in terms of responsibility, not in virtue.” [Lectures of Zaakir Na’ik p.295, Farid Book Depot]
Dr. Zaakir has in support of the western view of equality of the sexes made his own Tafseer and has thereby negated the level of virtue that man has, whereas the great Mufassireen of the Ummah have explained the meaning to be higher in terms of virtue. Consequently, Ibn Kathir writes under the verse (الرجال قوامون على النساء),
أى الرجل قيم على المرأة أى هو رئيسها وكبيرها والحاكم عليها ، مؤدبها إذا اعوجت
The status of a man before his wife is like that of a ruler and leader. At the time of necessity, the husband also teaches his wife honour and respect in an appropriate manner.
Ibn Kathir writes in the Tafseer of (وللرجال عليهن درجة),
وللرجال عليهن درجة أى في الفضيلة في الخلق والمنزلة وطاعة الأمر والإنفاق والقيام بالمصالح والفضل في الدنيا والآخرة . ٦١٠/١
A husband is a level higher than the wife in terms of virtue, status, obedience etc. Also, the Tafseer of Dr. Zakir indeed goes against the Hadith,
لو كنت آمرا أحدا أن يسجد لأحد ، لأمرت النساء أن يسجدن لأزواجهن. أخرجه أبو داؤد
If it was permissible to make Sajdah to anyone but Allaah, I would have commanded the women to prostrate before their husbands. This is because if they were equal in virtue and the husband had no higher status than the wife, then why did Rasulullaah  want to command the women to prostrate – a sign of the greatest honour – before their husbands?
b. “Dr. Zakir, a question, “It is stated in the Qur’aan that the sex of the child in the womb of the mother is known only by Allaah, but science has now developed to quite an extent and we can specify this easily though ultra sonography. Is this verse of the Qur’aan not in contradiction with medical science?” He replies, “It is correct that it is mentioned in various translations and commentaries of this verse that only Allaah  knows the sex of the child that is in the womb of the mother. However, study the Arabic verse and you will see that an Arabic word equivalent to the English word ‘sex’ was not used. In reality, whatever the Qur’aan says, it is what is in the womb? The knowledge of this lies only with Allaah . Many Mufassireen have misunderstood and have taken the meaning to be that only Allaah knows the sex of the child that lies in the womb of the mother. This in incorrect. This verse does not indicate the sex of the foetus, but it indicates to the nature of the child in the womb. Will it be a cause of mercy or punishment for its parents?…[40 Objections on Islaam p.130 of Dr. Zaakir Naik, Areeb Publications, Dehli]
In this answer, Dr. Zaakir has been awed by scientific research and in order to save himself from the apparent objection, he has put the Tafseer narrated by the Sahabah and Taabi’een behind his back and has rejected a known meaning. He has criticised and said that many great Mufassireen are wrong. The meaning explained by Dr. Zaakir is the meaning of ‘Maa’ Mawsool. Many Mufassireen have mentioned this as a possibility under the first meaning. However, it is not correct to reject the second meaning. This is a clear proof that Dr. Zaakir does not ponder deeply and turns away from the statements of the Sahabah and Taabi’een. This is because the meaning that Dr. Zaakir has negated, another verse of Surah Ra’d points to it. The verse is,
الله يعلم ما تحمل كل انثى وما تغيض الأرحام وما تزداد. الرعد ٨
Allaah knows what every female bears and the shortages and excesses in the womb
This meaning is also narrated from the famous Tabi’i and Mufassir, Imam Qataadah . He says,
فلا يعلم ما في الأرحام أذكر أم أنثى الخ
Only Allaah has perfect knowledge of whether the foetus is a male or a female
Similarly, Ibn Kathir  has mentioned this in his Tafseer vol.6 p.355, ‘Allamah Nasafi  has written in Tafseer Madaarik vol.3 p.116 and Imam Shaukaani has written in Fath ul Qadeer vol.5 p.498. However, Dr. Zaakir has classified the meaning mentioned by these great Mufassirreen as wrong. He takes his meaning to be indisputable and is adamant upon it.
The correct answer:
The objective of the verse is to prove knowledge of the unseen for Allaah and ‘Ilm Ghayb in reality refers to that definite knowledge that is attained directly without any apparent cause and without any tools. The knowledge attained through tools and instruments by doctors is not definite knowledge, nor is it attained without instruments. It is Zanni (unclear) and is attained through instruments. Therefore, the Zanni knowledge attained through ultra sonography does not raise an objection on the Qur’aanic verse.
c. Dr. Zaakir states regarding the verse,
يا ايها النبى إذا جائك المؤمنت يبايعنك على ان لا يشركن بالله شيئا. الممتحنة ١٢
“Here, the word ‘Bay’ah’ is used. The word ‘Bay’ah’ will include the purport of election in our times. This is because Rasulullaah  was the Rasul of Allaah and the head of the government. The meaning of ‘Bay’ah’ was to accept him as the leader of the government. Islaam gave women the right to vote in that time.” [The rights of women in Islaam p.50, Dr. Zaakir Naik]
Here also, Dr. Zaakir makes an incorrect assertion. He wants to prove the right of women to vote by stating that the women taking ‘Bay’ah’ to Rasulullaah  is the ancient form of voting in today’s democratic system of election. This is the case when the people who know the reality of democracy (majority wins), they can understand clearly that this explanation of Dr. Zaakir is totally against what happens and it is wasting his intelligence in the Tafseer of the Qur’aan. This is because in accordance to the modern day democratic system, every person has the choice to choose the president. If someone does not gain the majority vote, then he cannot become the president. If taking Bay’ah was in reality getting votes, then did the Sahaabiyaat have the choice to reject the leadership of Rasulullaah ?
d. In the famous objection, based upon misunderstanding, raised upon the verse of Surah Maryam (يا أخت هارون ما كان أبوك امرأ سوء وما كانت أمك بغيا . مريم ٢٨) that Hadhrat Maryam radhiyallaahu anha was not the sister of Hadhrat Haaroon , and there was a difference of a thousand years between them, Dr. Zaakir says, “The Christian missionaries say that Rasulullaah  did not know the difference between the mother of Hadhrat ‘Isa , Maryam, and the sister of Haaroon, Maryam, whereas the meaning of the Arabic word ‘Ukht’ is children also. That is why the people said to Maryam that O children of Haaroon. In reality, it refers to the children of Hadhrat Haaroon .” [40 Objections on Islaam, Dr. Zaakir Naik]
This is based on the ignorance of Dr. Zaakir regarding Ahadith and lexicography. In refutation of this research, the Hadith of Muslim is sufficient. It is stated in Sahih Muslim,
عن المغيرة بن شعبة قال : لما قدمت نجران سألونى ، فقالوا : إنكم تقرأون يا أخت هارون وموسى قبل عيسى بكذا وكذا ، فلما قدمت على رسول الله صلى الله عليه وسلم سألته عمن ذلك فقال : إنهم كان يسمون بأنبيائهم والصالحين قبلهم . مسلم ١٧١/٦ دار الجيل بيروت رقم ٥٧٢١
Rasulullaah  clarified this verse 1400 years ago. The summary of it is that Hadhrat Maryam – the mother of Hadhrat ‘Isa  was not the sister of Hadhrat Haaroon , brother of Hadhrat Moosa , but the brother of the mother of Hadhrat ‘Isa  was also named Haaroon and these people used to keep their names after their Ambiyaa and pious luminaries. From this we learn that this is not a new objection, nor is there a need to fabricate an answer to it.
How ignorant is Dr. Zaakir of Ahaadith that instead of trying to reach the reality of the Ahadith and Tafseer, he fabricates interpretations.
e. Dr. Zaakir states regarding the verse (والأرض بعد ذلك دحها), “The Arabic word used here for egg is “Dahaaha”. This refers to an ostrich egg. The egg of an ostrich has a similar shape with that of the earth. Therefore, the Qur’aan clarifies with total correctness the shape of the earth. When the Qur’aan was revealed, the thought was that the earth is flat.” [Lectures of Dr. Zaakir Naik, Qur’aan and Modern Science p.73, 74]
Here, Dr. Zaakir has been overawed by scientific viewpoints. He also makes up his own explanation for the verse by making wrong deductions in researching the shape of the earth. This is on account of not understanding the subject matter of the Qur’aan (detailing Tauheed and Risaalat and everything else about the nature of things comes in between). Therefore, the word “Dahawa” in Arabic refers to spreading out and expanse. In accordance to this, the translation and Tafseer of “Dahaaha” is the spreading out of the earth and the creation of all the things in it. [see Tafseer Ibn Kathir] this word and its root does not give the meaning of egg.
3. Ignorance of the Ahadith
Due to his ignorance of the treasure of Ahadith, Dr. Zaakir mentioned many rulings that are against authentic Ahadith. Also, in how many places where there are a number of Ahadith, he says that there is no proof for it. Hereunder, examples of the ignorance of Dr. Zaakir or his wilful turning a blind eye to the Ahadith are presented,

a. Permissibility for women reciting the Qur’aan while in Haydh
On one programme, Dr. Zaakir says regarding a woman while she is in Haydh, “There is permission for Salaat in the Qur’aan and Hadith but it is not mentioned in any Hadith that she cannot recite the Qur’aan.”
This is despite the fact that there is a clear Hadith in Tirmizi, (لا تقرأ الحائض ولا الجنب شيئا من القرآن) “A woman in Janaabat and Haydh cannot recite the Qur’aan.”
Think that in the presence of clear authentic Ahadith, Dr. Zaakir has made claims and has rejected them.
b. The Ahnaaf do not have proof to show that flowing blood breaks Wudhoo’
While discussing in a lecture whether Wudhoo’ breaks or not by blood, Dr. Zaakir says, “Some ‘Ulema’, especially the Hanafi Fiqh think that Wudhoo’ breaks by blood flowing. If blood flows while in Salaat, what should a person do? The answer to this question is a detailed Fatwa (of the Ahnaaf). Regarding this, there is no proof in support of this view point.” [The reality of Zaakir Naik p.214, Maktabah Madinah Deoband]
At this point, Dr. Zaakir has levelled an accusation against the ‘Ulema’ regarding Hanafi Fiqh that they say that Wudhoo’ breaks by blood flowing, whereas there are many Ahadith narrated in this regard. In addition, the practice of the Sahabah  also remained upon this. Study the following narrations,
أخرج البخاري عن عائشة رضي الله عنها قالت : جائت فاطمة بنت أبي حبيش إلى النبي صلى الله عليه وسلم فقالت : يا رسول الله! إني امرأة أستحاض فلا أطهر ، أفأدع الصلاة؟ قال : لا ، إنما ذلك عرق وليست بالحيضة ، فإذا أقبلت الحيضة فدعى الصلاة وإذا أدبرت فاغسلي عنك الدم قال هشام : قال أبي ثم توضئي لكل صلاة حتى يجيئ ذلك الوقت.
إذا رعف أحدكم في صلاتة فلينصرف فليغسل عنه الدم ثم ليعد وضوءه ويستقبل صلاته أخرجه الدار قطني.
If someone has a nosebleed while in Salaat, he should wash the blood and repeat his Wudhoo’.
عن زيد بن ثابت رضي الله عنه الوضوء من كل دم سائل . أخرجه ابن عدي في الكامل (نصب الراية للإمام الزيلعي ٣٧⁄١
Wudhoo’ becomes compulsory by flowing blood.
Despite these and other narrations, Dr. Zaakir did not show his ignorance and claimed Ijtihaad saying that there is no proof to show that flowing blood breaks the Wudhoo’.
c. It is not permissible to differentiate between the Salaat of men and women
In another place, Dr. Zaakir states regarding the difference between the Salaat of men and women, “There is no authentic, established Hadith in which there is a command for women to perform Salaat in a way separate from that of men. Instead of this, there is a narration of Sahih Bukhari, Hadhrat Umm e Dardaa’ narrates that there is a command for women to sit in ‘At Tahiyyaat’ like men.”
Here, Dr. Zaakir has said two completely wrong things.
a. There is no Hadith showing the difference in Salaat between men and women
b. Rasulullaah  commanded that women should sit like men
By saying the first statement, Dr. Zaakir has denied all the Ahadith in which there is an explanation of the difference in Salaat between that of men and women. A few narrations are presented below:
أخرج البخاري عن النبي عليه السلام أنه قال يا أيها الناس! ما لكم حين نابكم شيئ في الصلاة ، أخذتم في التصفيق ، إنما التصفيق للنساء. ١٧٤⁄١ رقم ٦٨٤
عن وائل بن حجر قال لي رسول الله صلى الله عليه وسلم يا وائل بن حجر! إذا صليت فاجعل يديك حذاء أذنيك والمرأة تجعل يديها حذاء ثدييها. المعجم الكبير للطبراني
عن يزيد بن أبي حبيب أن رسول الله صلى الله عليه وسلم مر على امرأتين تصليان فقال : إذا سجدتما فضما بعض اللحم إلى الأرض ، فإن المرأة ليست في ذلك كالرجل . أخرجه أبو داؤد مرسلا والبيهقي موصولا
سئل ابن عمر كيف كن النساء يصلين على عهد رسول الله صلى الله عليه وسلم قال : كن يتربعن ثم أمرن أن يتحفزن . جامع المسانيد والسنن
These narrations state the differences in the performance of Salaat between men and women. There are other Ahadith besides them. The detailed books on this subject can be studied. Regarding the second thing where in Bukhari, there is a command of Rasulullaah  for women to sit like men, it is an incorrect attribution. The narration of Hadhrat Umm e Dardaa that Dr. Zaakir is giving, the words are as follows,
وكانت ام الدرداء تجلس في صلاتها جلسة الرجل وكانت فقيهة . بخاري ١١٤⁄١
There is no mention of the action or speech of Rasulullaah  in it, but it is the action of a Sahabiyyah. By mentioning it, Imam Bukhari  has indicated that she was a jurist. She used to do it out of her own Ijtihaad. In addition, Imam Bukhari  mentioned in Ta’leeqan, without a chain of narration.
4. Running away from following the Mujtahid Imams and turning away from the path of following the majority in Fiqhi rulings.
In the light of his speeches and lectures, Dr. Zaakir does not seem to be a follower of any Imam, in fact, he is entrapped by permissibility, love of new things, being a Ghayr Muqallid and being without a Mazhab. Not only does Dr. Zaakir not follow a specific Imam, but he teaches the sincere masses to leave Taqlid. He links the rulings he explains to himself whether it be from any Imam or any view or deduction. Sometimes he adopts the nature of a Mujtahid and explains rulings, whereas in the narration of rulings, he should take the name of the Imam who deduced the ruling so that the listeners do not have the misunderstanding that this ruling is proven only from the Qur’aan and Sunnah. Besides this, there are other things practiced by people, whether proven from the Qur’aan and Hadith or from the view of the Mujtahid Imams, which are incorrect. From the following examples, this will be understood clearly.
a. It is permissible to touch the Qur’aan without Wudhoo’
In one place, Dr. Zaakir says, “There should be permission to touch the Qur’aan without Wudhoo’…”
This statement of Dr. Zaakir is against the verse (لا يمسه إلا المطهرون) and also against the Mujtahideen.
b. The Khutbah of Jumu’ah should not be in Arabic, but in the local language
In one place, regarding the Jumu’ah Khutbah, Dr. Zaakir states, “I understand that in our country, importance should be given to delivering the Jumu’ah Khutbah in the local and mother languages…”
This is despite the fact that from the time of Rasulullaah  until today – through the generations -, the Jumu’ah Khutbah was delivered in Arabic. Today, Dr. Zaakir claims that the Khutbah should be delivered in the local language so that people understand, whereas this expediency (the understanding of those who do not speak Arabic) was also present in the time of Rasulullaah . However, Rasulullaah  always delivered the Khutbah in Arabic. He did not command that the Khutbah be delivered in another language, nor did he command that it be translated later on. Similarly, the Sahabah, Taabi’een, Tab ut Taabi’een and those after them went out of Arabia to foreign lands. They spread Islaam in the East and West but they always gave the Khutbah in Arabic, whereas those people were in need of spreading Deen to a greater level than what the people are in need of today. Some Sahabah and Taabi’een knew foreign languages very well yet they delivered the Khutbah in Arabic. The summary of this is that the practice of the Khulafaa’ e Raashideen and the Taabi’een and their adherence to it, as well as the continuous practice of the entire Ummah is clear proof that it is necessary to deliver the Khutbah in Arabic. This is to such an extent that Imam Maalik  says that it is necessary for the Khutbah to be in Arabic in order for the Jumu’ah to be correct, even though the entire gathering may be foreigners and no one knows Arabic. If there is no one in the gathering that can speak Arabic, then it becomes compulsory upon them to perform Zuhr Salaat, Jumu’ah falls away.
ولو كان الجماعة عجما لا يعرفون العربية ، فلو كان ليس فيهم من يحسن الإتيان بالخطبة عربية لم يلزمهم جمعة . حاشية الدسوقي على الشرح الكبير ٣٧٨⁄١ نقلا عن المقالات الفقهية
Shah Waliyullaah Muhaddith Dehlawi  says, “It is necessary for the Khutbah to be delivered in Arabic for it was the continuous practice of all the Muslims, in the East and the West.” [Musaffa Sharh Muwatta p.152, Farooq-Dehli]
c. One Talaaq should take effect from three Talaaqs
Dr. Zaakir says, “There are many conditions for three Talaaqs. It is impossible for all of them to be found. There are 300 Fatwas present from Saudia. Therefore Talaaq is one, in accordance to modern conditions, it should be one.” [Lectures of Zaakir Naik from the reality of Zaakir Naik p.331]
He says this despite all the Sahabah, Taabi’een, the four Mujtahid Imams, majority of the Ummah and all the reliable ‘Ulema’ of Saudia today state that 3 Talaaqs will take effect when a person issues 3 Talaaqs in one sitting, not one. There is no difference of opinion held by any reliable scholar in this ruling, except Ibn Taymiyyah and his student Ibn al Qayyim. However, in opposition to the entire Ummah (including the great Taabi’een and the 4 Imams – Abu Hanifah , Shafi’i , Maalik and Ahmad bin Hanbal ) the opinion of these two can never be followed. By explaining such a ruling in opposition to such a unanimous ruling he is misleading the Ummah. This ruling of 3 Talaaqs taking effect by uttering 3 is proven from the verse of the Qur’aan, countless Ahadith and the practice of the Sahabah  clearly. Study a few Ahadith,
وقال الليث عن نافع كان ابن عمر إذا سئل عمن طلق ثلاثا قال لو طلقت مرة أو مرتين (لكان لك الرجعة) فإن النبي صلى الله عليه وسلم أمرني بهذا (أى بالمراجعة) فإن طلقها ثلاثا حرمت حتى تنكح زوجا غيره . بخاري ٧٩٢⁄٢ و ٨٠٣⁄٢
Hadhrat Naafi’ says that when a Fatwa was asked of Hadhrat Abdullaah bin Umar  regarding a person who gave 3 Talaaqs. He said, “If you gave one or two (then you could have retracted) because Rasulullaah  gave me the command to retract and if you gave 3 Talaaqs, then the woman becomes forbidden until she marries another man.”
عن مجاهد قال كنت عند ابن عباس فجاءه رجل فقال : إنه طلق امرأته ثلاثا ، قال : فسكت حتى طننت أنه رادها إليه ، ثم قال : ينطلق أحدكم فيركب الحموقة ثم يقول يا ابن عباس فإن الله عزوجل قال (ومن يتق الله يجعل له مخرجا) عصيت ربك وبانت منك امرأتك . أخرجه أبو داؤد ٢٩٩⁄١ باب في الطلاق على الهزل ، رقم ١٨٧٨
Mujaahid says that I was by Ibn ‘Abbaas . A person came and said that he gave his wife 3 Talaaqs. He says that Ibn ‘Abbaas  remained silent. I understood that he will return his wife (he will give the command to retract), but he said, “Some of you do foolish things and sit (give 3 Talaaqs), then scream Ibn ‘Abbaas! Ibn‘Abbaas! Listen, Allaah says, ‘He who fears Allaah, Allaah will make a path out for him.’ You disobeyed your Rabb (by giving 3 Talaaqs), therefore your wife has been separated from you.”
وعن مالك بلغه : أن رجلا قال لعبد الله بن عباس : إني طلقت امرأتي تطليقة ، فما ذا ترى على ؟ فقال ابن عباس : طلقت منك بثلاث ، وسبع وتسعون اتخذت بها آيات الله هزوا . أخرجه الأمام مالك ١٩٩
A narration has reached Imam Maalik  that a person asked Abdullaah bin ‘Abbaas  that I have given my wife 100 Talaaqs. What do you say regarding it? Ibn ‘Abbaas  replied, “3 of these Talaaqs take effect upon your wife and by 97 you have played with the verses of Allaah.”
عن مالك بلغه : أن رجلا جاء إلى عبد الله ابن مسعود فقال : إني طلقت امرأتي ثمانى تطليقات ، قال ابن مسعود ، فماذا قيل لك؟ قال : قيل لي : إنها قد بانت مني ، فقال ابن مسعود صدقوا . الحديث . الموطا للإمام مالك ١٩٩
A narration reached Imam Maalik  that a person came to Abdullaah bin Mas’ood  and said, “I gave my wife 8 Talaaqs.” Hadhrat Ibn Mas’ood  asked about what did the people do to you? He replied that my wife has been separated. Hadhrat Ibn Mas’ood  said, “They spoke the truth, i.e. 3 Talaaqs took effect.”
حدثنا على بن محمد بن عبيد الحافظ نا محمد بن شاذان الحوهرى نا معلى بن منصور نا شعيب بن رزيق أن عطاء الخراسانى حدثهم عن الحسن قال نا عبد الله بن عمر أنه طلق امرأته تطليقة وهى حائض ثم أراد أن يتبعها بتطليقتين أخريين عند القرأين فبلغ ذلك رشول الله صلى الله عليه وسلم فقال يا ابن عمر ما هكذا أمرك الله إنك قد أخطأت السنة . والسنة أن تستقبل الطهر فيطلق لكل قرء قال فأمرنى رسول الله صلى الله عليه وسلم فراجعتها ثم قال إذا هى طهرت فطلق عند ذلك أو أمسك فقلت يا رسول الله أرأيت لو أنى طلقتها ثلثا أكان يحل لي أن أراجعها قال لا ، كانت تبين منك وتكون معصية. سنن الدار قطنى ٤٣٨/٢ زاد المعاد ٢٥٧/٢ مصنف ابن أبي شيبة بحواله عينى شرح كنز ١٤١ سنن الدار قطنى ٣١/٤ مطبوعه قاهرة
Hadhrat Hasan explains that Hadhrat Ibn Umar  explained to us that he gave his wife one divorce while she was in haydh. He then intended to give her the remaining two while she was pure. Rasulullaah  was informed of this and said, “O Ibn Umar! Allaah has not commanded you to do like this. You have gone against the path of Sunnah (by giving Talaaq while your wife is in Haydh). The Sunnah way is that you wait for the time of purity and one Talaaq should be given in every clean period. After this, Rasulullaah  gave me the order to retract. Consequently, I did so. He then said that when she becomes pure you have a choice whether to give her Talaaq or to keep her. Hadhrat Ibn Umar  says that I asked Rasulullaah  that O Rasul of Allaah, if I gave three Talaaqs, then would it have been permissible for me to retract ? Rasulullaah  said, “No. in this case, your wife has been separated from you and this action of your’s (giving three Talaaqs at once) is a sin.”
You have seen from the above mentioned Ahadith that three Talaaqs make the ruling of three take effect. There are many narrations that show that three Talaaqs refer to three, not one.
Note: Dr. Zaakir gave reference of 300 Saudi scholars in his lecture. He then presented his own opinion. However, he did not mention which scholars they were when the reliable Mufteen of Saudi Arabia gave Fatwa from their research that three Talaaqs refer to three. The decision was passed as follows,
بعد الاطلاع على البحث المقدم من الأمانة العامة لهيئة كبار العلماء والمعد من قبل لحنة الدائمة للبحوث والإفتاء في موضوع “الطلاق الثلاث بلفظ واحد” وبعد دراسة المسئلة وتداول الرأي واستعراض الأقوال التى قيلت فيها ومناقشة ما على كل قول من إيراد توصل المجلس بأكثريته إلى اختيار القول بوقوع الطلاق الثلاث بلفظ ثلاثا…الخ (مجلة التحوث الإسلامية المجلد الأول ، العدد الثالث سنة ١٣٩٧)
d. In one programme Dr. Zaakir gave the following counsel, “Muslims should adopt such a way that will allow Eid to be one throughout the world.”
This opinion of Dr. Zaakir goes against the Hadith (صوموا لرؤيته وأفطروا لرؤيته), i.e. fast upon sighting the moon and make Iftaar upon sighting the moon and it goes against sound intellect as well. This is because a single Eid is based upon taking Eid to be a festival or a national celebration or communal occasion. This is a very wrong notion because our Eidayn, Ramadhaan and Muharram are not some festivals, but all of them are worship. Also, every country’s times are different according to their horizon. When we perform Asr in India, it is morning in Washington. When we are performing Zuhr in India, Maghrib has been completed in London. It also happens that in one country it is Friday and in another country it is still Thursday, while in a third country Saturday has started. How can it be envisaged to have Eid on one day throughout the world?
In summary, in the light of these points we learn that Dr. Zaakir Naik has moved away from the Ahl us Sunnah wal Jama’ah in many rulings regarding belief, in the explanation of the Qur’aan and Hadith, he leaves out lexical meanings and the Tafseer narrated from the pious predecessors and takes help from his twisted intellect. He has fallen prey to interpolating the meanings. In addition to this, despite not having deep knowledge of religious sciences and ignorance of the objective of the Shari’ah, he does not follow a specific Imam. In fact, he goes the other way and criticises the Mujtahid Imams. Therefore, his talks are not worthy of consideration. It is very harmful to watch his programmes, listen to his speeches and to practice upon them without research. It is definitely not the work of any person to do research. Therefore, the general Muslims should stay away from his programmes. Also, every Muslim should remember that the matter of Deen is something felt. Man hears talks of Deen and practices only to find salvation in the Aakhirat. They should not practice just upon new research, quick answers-vast amounts of references and by apparently seeing his acceptance amongst people. In fact, it is necessary upon man to think that what standing this person has in religious sciences. From which teachers did he acquire knowledge? In what environment did he grow up? How are his ways, dressing and countenance. Does he mix with the other ‘Ulema’ and pious luminaries? Also, what do the scholars and Mashayikh of his time say about him? Similarly, it should also be seen whether those who take effect from him and those around him, how much awareness they have of Deen and reliable people that serve Deen are how many? If he has a number of reliable people around him, then it is necessary to know from them how he is. Why are they close to him? It should not be that they show themselves close to him because of misunderstanding, ignorance or because of some expediency. The crux of this is that if after research, a person gets contentment, then only his talks will be accepted to be reliable and worthy of practicing upon, otherwise there is safety for a person’s faith by staying away from him.
The famous Taabi’i, Muhammad Bin Seereen  says, (إن هذا العلم دين فانظروا عمن تأخذون دينكم) i.e. in order to listen and learn Deen, it is necessary to ponder deeply as from which people is knowledge being taken and being learnt. May Allaah  bless every person with the ability to tread the straight path. Ameen.

Zayn ul Islaam Qaasimi Ilaah Aabaadi
Deputy Mufti, Dar ul Ifta, Dar ul Uloom Deoband
20.03.1432, 24.02.2011
The Answer is correct
Habib ur Rahman
Mahmud Hasan Bulandshahri
Waqar Ali
Fakhr ul Islaam


Al Islam launches new web site

Press Release for the launch of the new Al Islam website
Safar 1432, February 2011
All praise is to Allah and salutations and greetings on His beloved Nabi (salallahualayhiwasallam).
The Al Islam team is happy to announce the launch of its all new revamped website.
We have enhanced the “look and feel” of the site ensuring that our users have easy access to Mufti A.H. Elias’s expertise via the internet.
Some of the added benefits include:
- A blog component to make our site an interactive and dynamic learning environment
- The availability of social networking links to allow you to share valuable content with your contacts
- An improved “search” functionality allowing the retrieval of information by question number in the Q&A section.
- Updated notification feature to keep you up to speed with your Q & A Submissions.
- The Mufti on the Move component that keeps you informed of Mufti’s programming schedule on Channel Islam International, Radio Al Ansaar and other broadcast media. You will also be able to listen to Mufti at a venue close to you as this information will be made available.
We apologise for the problems encountered on the old website especially in the unavailability of audio files and the “Ask a question”.
We humbly request that you bear with us for the teething problems we are likely to encounter as we continuously strive to keep our website dynamic and vibrant.
We request that you email the webmaster : with your comments and suggestions to assist us in keeping our website current and relevant.
We sincerely believe that the new site will offer our users a stimulating and uplifting experience in cyberspace spirituality.
We also would like to express our gratitude to all the people who have assisted the Al Islam website development with their varied but vitally important contributions.
Special thanks to Brother Nur Ahmad Furlong.
We make dua to Allah to accept Mufti Sahib and the Al Islam team and to make us a means of the propagation of the truth in the form of our beautiful deen as commanded by Allahu Suhanahuwata’ala and embodied in the Sunnah of Nabi Kareem Muhammad (salallahualayhiwasallam).