Jamiatul Ulama (KZN)
Council of Muslim Theologians
223 Alpine Road, Overport
Durban, South Africa

By Mufti Muhammad Taqi Usmani
Translated by Zameelur Rahman
www.deoband.org

Zuhayr ibn Harb narrated to me: ‘Abd al-Rahman ibn Mahdi narrated to us: from Sufyan: from ‘Alqamah ibn Marthad: from Sulayman ibn Buraydah: from his father: that the Prophet (Allah bless him and grant him peace) said:

“He who played backgammon is like one who dyed his hand with the flesh and blood of swine.” (Sahih Muslim)

His statement “dyed his hand with the flesh and blood of swine”: Al-Qurtubi said, “This is an allusion to sacrificing and slaughtering it while [it is know that] its slaughter is prohibited (haram).” Al-Nawawi said, “It is an allusion to eating it because the one who consumes swine his hand is polluted by the flesh of swine and if he slaughters it his hand is polluted by its blood.”

Whatever [the case], the hadith proves the impermissibility of playing backgammon, and the ‘ulama have agreed on this with the exception of what was narrated from Ibn al-Mughaffal, Ibn al-Musayyab and Abu Ishaq al-Marwazi as [mentioned] in Nayl al-Awtar (8:85).

The majority have analogised it to chess, thus taking the view of its impermissibility also. Al-Haskafi said in al-Durr al-Mukhtar:

Playing backgammon is prohibitively disliked, and likewise chess … al-Shafi’i permitted it as did Abu Yusuf according to one narration, and the commentator of al-Wahbaniyyah versified this and said:

There is no harm in chess, which is one narration transmitted

From the great scholar, the Qadi of the East and the West (i.e. Abu Yusuf)

This is when there is no gambling, and no persistence, and one does not forsake an obligation, for otherwise it is prohibited by consensus. (See Radd al-Muhtar 6:394)

Moreover, although al-Shafi’i (may Allah have mercy on him) did not take the view of the prohibition of chess, it is however disliked (makruh) even according to him, as was explicated by al-Nawawi, although its reprehensibility is less than the reprehensibility of backgammon.

It was narrated from Ibn ‘Abbas, Ibn Umar, Abu Musa al-Ash’ari, Abu Sa’id and ‘A’ishah (Allah be pleased with them) that they disliked chess. It was related in Daw’ al-Nahar from Ibn ‘Abbas, Abu Hurayra, Ibn Sirin, Hisham Ibn ‘Urwah, Ibn al-Musayyab and Ibn Jubayr (Allah be pleased with them) that they deemed it permissible. This was [mentioned] in Nayl al-Awtar (8:95), but I did not find the transmission from them in the books of hadith.

The Ruling of Entertainment (malahi) and Sports (al’ab) in the Shari’ah

As regards to the ruling of entertainment and sports in general, my teacher and my father ‘Allamah Mufti Muhammad Shafi’ (may Allah have mercy on him) compiled an independent treatise on it, published in his book Ahkam al-Qur’an. I will summarise in what follows the conclusions that he reached after enumerating the texts narrated on the subject, by quoting certain of his different statements:

Know that the pure and magnanimous Shari’ah of the Chosen One does not prohibit gains and benefits which the human nature is disposed to, and it does not approve of monasticism (rahbaniyyah) and absolute asceticism (tabattul), rather it demands civilisation and proper social intercourse. Yes, it prohibits extremism in entertainment and total immersion in it whereby one is distracted from the necessities of religion and livelihood. From what is acknowledged is that one of the needs man is disposed to is [the need to] exercise the body and relax the heart and give it enjoyment from hour to hour. Hereof, he (upon him be blessing and peace) said, “relax the hearts from hour to hour.” Abu Dawud transmitted it in his Marasil from Ibn Shihab in mursal form, and Abu Bakr al-Muqri’ in his Fawa’id and al-Quda’i from him from Anas (al-Jami’ al-Saghir). And hereof the practice of joking occurred in his (Allah bless him and grant him peace) sayings and actions.

It was narrated from the Prophet (Allah bless him and grant him peace) that he said “entertain [yourselves] and play, for indeed I dislike to see harshness in your religion.” Al-Bayhaqi narrated it. And it was narrated from ‘A’ishah (Allah be pleased with her) that the Prophet (Allah bless him and grant him peace) said, “Do you have with you any amusement (lahw), for indeed the Ansar love amusement?” Al-Hakim narrated it. Hereof, it was transmitted from ‘Ali and ‘Abdullah Ibn Mas’ud (Allah be pleased with them): “the heart becomes bored just as the body becomes bored, so search for it paths of wisdom.” And it was narrated from Ibn ‘Abbas (Allah be pleased him) that when talk about the Qur’an and traditions became excessive he would say to one near him “entertain us” i.e. immerse [yourself] in poetry and stories. And [others] besides him said “relax the hearts along with [doing] dhikr“. This is [mentioned] in Kaff al-Ru’a’ on the margins of al-Zawajir (1:164)

… The upshot of the discourse is that relaxing and giving enjoyment to the heart and likewise exercising the body are from the permissible benefits and human interests which the magnanimous Shari’ah has not prohibited completely. Yes, it prohibits extremism and total immersion in it whereby it harms the worldly life or the afterlife. This is the underlying reason in the permissibility of some [forms of] entertainment in some situations, since this [type of] amusement (lahw) with this intention and purpose is no longer futile (lahw), rather it pertains to an interest and benefit, as has preceded in the hadiths cited on the permissibility of swimming, archery and competition with the crossbow, and racing with camels and beasts and riding horses and playing with the family, for although these are in the form of futile entertainment, because engaging in them is with the correct purpose and [contains] benefits for this life and the afterlife, it is excluded from true futility (lahwiyyah), and is thus made permissible, and at times is recommended. Yes, one who did these with the intention of amusement (talahhi) and play (tala’ub) it would indeed be prohibited and disliked. The fuqaha (jurists) have clarified this.

Just as amusement (lahw) occasionally becomes a benefit with the

Rajab is the seventh month in the Islamic lunar calendar. This month was regarded as one of the sacred months (Al-Ash-hur-Al-hurum) in which battles were prohibited in the days of the Holy Prophet Sallallahu alaihi wa sallam. It is also deemed to be a prelude to the month of Ramadhân, because the month of Ramadhân follows it after the intervening month of Sha'ban. Therefore, when the Holy Prophet Sallallahu alaihi wa sallam sighted the moon of Rajab, he used to supplicate to Allâh in the following words:

"O Allâh, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadhân (i.e. prolong our life up to Ramadhân, so that we may benefit from its merits and blessings)."

Although the month of Rajab has the aforesaid merits, yet no specific way of worship has been prescribed by the Shari'ah in this month. People have invented some special rituals or practices in this month which are not supported by reliable resources of the Shari'ah or are based on some unauthentic traditions. Here we briefly discuss the night of ascension.

Celebration of Lailatul Me'râj

It is generally believed that the great event of Me'râj (ascension of the Holy Prophet Sallallahu alaihi wa sallam to the heavens) took place on the night of 27th Rajab. Therefore, some people celebrate the night as "Lailatul Me'râj".

Indeed, the event of Me'râj was one of the most remarkable episodes in the life of our beloved Nabi Sallallahu alaihi wa sallam. He was called by Almighty Allâh. He travelled from Makkah to Baitul Maqdis and from there he ascended the heavens through the miraculous power of Allâh. He was honoured with a direct contact with his Creator at a place where even the angels had no access. This was the unique honour conferred by Allâh to the Holy Prophet Sallallahu alaihi wa sallam alone. It was the climax of the spiritual progress which is not attained by anybody except him.

No doubt the night in which he was blessed with this unparalleled honour was one of the great nights in the history of this world. But, as we have explained in our discussion about the month of Rabi'ul-Awwal, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur'ân and the Sunnah of the Holy Prophet Sallallahu alaihi wa sallam did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid-ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great ibâdah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadhân, while Eid-ul-Adha has been fixed when the Muslims perform the Haj annually. None of these two Eids is designed to commemorate a particular event of the past, which has happened in these dates.

This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in our practical life by observing their teachings and following the great examples they have set for us.

Keeping this principle in view, the following points should be remembered with regard to the "Lailatul-Me'râj":

1) We cannot say with absolute certainty in which night the great event of Me'râj had taken place. Although some traditions relate this event to the 27th night of the month of Rajab, yet there are other traditions which suggest some other dates. Al-Zurqâni, the famous biographer of the Holy Prophet Sallallahu alaihi wa sallam has referred to five different views in this respect: Rabi'ul Awwal, Rabi'ul Âkhir, Rajab, Ramadhân and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the Me'râj took place in the month of Zul-Hijjah.

Allamah Abdul Haq Muhaddith Dehlawi, the well-known scholar of Hadîth, has written a detailed book on the merits of Islamic months. While discussing 'Lailatul Me'râj', he has mentioned that most of the scholars are of the view that the event of Me'râj took place in the month of Ramadhân or in Rabi'ul Awwal.

2) It is also not certainly known in which year the event of Me'râj took place. There are a number of views mentioned in the books of history, which suggest a wide range between the fifth year and the twelfth year after the Prophet Sallallahu alaihi wa sallam was entrusted with prophethood.

Now, if it is assumed that the event of Me'râj took place in the fifth year of his prophethood, it will mean that the Holy Prophet Sallallahu alaihi wa sallam remained in this world for eighteen years after this event. Even if it is presumed that the Me'râj took place in the twelfth year of his prophethood, his remaining lifetime after this event would be eleven years. Throughout this long period, which may range between eleven and eighteen years, the Holy Prophet Sallallahu alaihi wa sallam never celebrated the event of Me'râj, nor did he give any instructions about it. No one can prove that the Holy Prophet Sallallahu alaihi wa sallam ever performed some specific modes of worship in a night, calling it the 'Lailatul Me'râj' or advised his followers to commemorate the event in a particular manner.

3) After the demise of the Holy Prophet Sallallahu alaihi wa sallam also, not one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true lovers of the Holy Prophet Sallallahu alaihi wa sallam and had devoted their lives to preserve every minute detail of the Sunnah of the Holy Prophet Sallallahu alaihi wa sallam and other Islamic teachings. Still, they did not celebrate the event of Me'râj in a particular night in a particular way.

All these points go a long way to prove that the celebration of the 27th night of Rajab, being the Lailatul Me'râj has no basis in the Sunnah of the Holy Prophet Sallallahu alaihi wa sallam or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet Sallallahu alaihi wa sallam and his blessed companions would have given specific directions for it.

Therefore, it is not a Sunnah to celebrate the 'Lailatul Me'râj'. We cannot take any practice as a Sunnah by our own emotions, unless it is established through authentic sources that the Holy Prophet Sallallahu alaihi wa sallam or his noble companions have recognized it as such, otherwise it may become a bid'ah about which the Holy Prophet Sallallahu alaihi wa sallam has observed in the following words:

"Whoever invents something in our religion which is not part of it, it is to be rejected."

Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like 'Lailatul Qadr' or 'Lailatul Bara'ah' for which special merits have been mentioned expressly either by the Holy Qur'ân or by the Holy Prophet Sallallahu alaihi wa sallam.

However, all the recognized modes of ibadah [worship] like salâh, recitation of the Holy Qur'ân, dhikr, etc. are commendable at any time, especially in the late hours of the night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized ibadah in this night from this point of view, nothing can stop him from doing so, and he will be entitled to the thawâb (reward) allocated for that recognized act of worship, Insha Allâh). But it is not permissible to believe that performing ibâdah in this night is more meritorious or carries more thawâb like 'Lailatul Qadr' or 'Lailatul Barâ'ah', because this belief is not based on any authentic verse or sunnah of the Holy Prophet Sallallahu alaihi wa sallam. Similarly, it is not a correct practice to celebrate this night on a collective scale and to invite people to special ritual congregations.

4) Some people suggest some special modes of worship to be performed in this night. Since the Shari'ah prescribes no special mode of worship in this night, these suggestions are devoid of any authority and should not be acted upon.

It is believed by some that the Muslims should keep fast on the 27th Rajab. Although there are some traditions attributing special merits to the fast of this day, yet the scholars of Hadîth have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari'ah. On the contrary, there is an authentic report that Sayyidinâ Umar Radhiallahu anhu used to forbid people from fasting on this day. He would compel them to eat if they had started fasting.

It should be borne in mind here that a 'nafl' fast can be observed on any day (except the six prohibited days of the year). Therefore, fasting on the 27th Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast on this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no harm in doing so.

Source: Madrasah Arabia Islamia Azâdville

Islam is not devoid of humour. Our beloved Prophet sallallaahu ‘alayhi wasallam enjoyed humour. On some occasions he himself would make humorous remarks however, even in humour, he always spoke the truth. He smiled often but it was not his habit to laugh out loud. His Companions followed his example and refrained from bursting into laughter in an amusing situation. His remarks cheered the audience but never made the meeting a place of fun and frolic. His assembly always remained a place of learning, understanding and spiritual fulfilment.

As long as the correct Islamic code of behaviour is maintained where no harm is caused to another person through humiliation and insensitivity, there is no lewdness and only truth is spoken, jokes and a good sense of humour will be permitted.

Feel free to add however please note that anything unsuitable will be removed...

• Cortisol naturally rises at dawn → prayer stabilizes energy.
• Morning light boosts serotonin → sets mood for the day.
• “Indeed, the recitation of the early morning (Fajr Salaah) is witnessed (by the Angels.” (Qur’an 17:78)

• Around noon, cognitive performance naturally dips (“post-lunch dip”).
• Stepping away for Dhuhr acts like a neurological reset, improving attention and productivity.
• Deep breathing and rhythmic motions of salah lower blood pressure and reduce cortisol.

• Late afternoon is when reaction times and alertness peak, but also when stress accumulates.
• Prayer movements regulate the autonomic nervous system, calming racing thoughts.
• Studies show consistent breaks like Asr improve long-term memory consolidation.

• At sunset, melatonin (sleep hormone) begins its release.
• Praying Maghrib synchronizes your internal clock with nature’s day–night cycle.
• Reflection at sunset lowers evening anxiety, preparing mind and body for restful recovery.

• Before sleep, Esha reduces pre-sleep anxiety, slowing down the mind’s beta waves into calm alpha states.
• Sujood increases blood flow to the brain, improving oxygenation and mental clarity.
• Sleep quality is proven better when preceded by mindful spiritual practice.

Jamiatul Ulama (KZN)
Council of Muslim Theologians

The most revolutionary statement on earth, LA ILAHA ILLALLAHU, MUHAMMADUR-RASULULLAH, discerns between the Real and the Unreal, or between the Absolute and the Relative, or between ALLAH and everything other than Allah, which is the universe. 

The Kalimat-Shahada is divided into 2 halves, the negation (LA-ILAHA) and the affirmation (ILLALLAHU). The first half denies the inherent reality of the world and the self, while the second half affirms the ultimacy of the Divine Reality. 

The Shahada means there is no creator but Allah, none Merciful but Allah, none Knowing but Allah. In sum, it means that there is no reality but Allah Ta'ala... and that all the so-called realities of our experience are secondary and derivative. 

Says the Holy Qur'an: "Everything is perishing but His face" (28:88).

Here, Allah Ta'ala did not say, "will perish", for He wanted it known that the existence of all things is pershing in His Being today. Only those veiled from the reality of things post pone the observance of this until tomorrow. 

Allah's Reality is such that nothing can stand up to it, His Unique possession of all that is real and all that provides reality to others means that the others are in fact non existent. This is how our teachers interprete the saying of the Messenger of Allah, Sallallahu alaihi Wasallam, "Allah was, and nothing was with Him". 

And by saying/affirming "MUHAMMAD RASULULLAH"... we say and believe that Muhammad is the Messenger of Allah... he is a clear, designated manifestation of the One Real. In other words, he represents Allah Ta'ala more directly than other creatures. He and the Qur'an for which he is the vehicle are guiding lights in the darkness of unreal things. 

The strange thing is that if the cause is Pharaoh, the result is Sayyadina Musa, alaihi Salaam. This is the concept that the people of Zahiriyah cannot understand. Where the science of cause and effect ends, the boundary of Salawaat and destiny begins. And Salawaat ala Nabiy is just that - - Divine Will. It can grant success to hard work, or it can bestow success without any effort. 

A person without faith only believes in causes, while a person with faith believes in the Cause of causes. A faithless person seeks strength from the people, but a believer knows that the source of all power and strength is none other than Allah. The game of causes and effects is subject to Divine will and decree. 

Do not let your deeds be deprived of the support of the abundant recitation of Salawaat ala Nabiy, Sallallahu alaihi Wasallam and his family. 

"Whatsoever the Messenger gives (ordered) you (then) take it and whatsoever he prohibits you from, (then) refrain from it" (Hashar, 59:7).

Islam is all about obedience and worship: to obey what the Prophet, Sallallahu alaihi Wasallam, ordered us and to worship Allah Ta'ala. The Prophet gave us Islam with its 5 pillars, namely :-

(1) The Shahada 

(2) As-Sallah (5 times daily) 

(3) Zakkat 

(4) Ramadan Fasting 

(5) Hajj. 

What is common among these 5 pillars is that they are all physical activity. With Shahada, you recite it and say, 'Ash-hadu an Laa ilaha illallah, Wa ash-hadu anna Muhammadu - r-Rasulullah'. 

With Sallah, there is what you can see: Iqaamu's-salaat, which is a physical activity that you have to do.. the ruku'u, the Sujud.. 

With Zakkat, you are to give a donation to the needy. You have to work to make money and then you part some of it to the poor, and that is a physical activity. 

Then sawmu Ramadan, that is to fast... another physical activity. Here, we prohibit ourselves from eating and drinking from dawn to sunset, you get tired and exhausted. Your body is not like when you are eating and drinking - - you feel less power. So it is an action of physical activity. 

Then Hajj, in which you go to the Ka'aba in Makkah and make Tawaaf, make Sa'ayee between Safa and Marwa, the stay at Mina, and the plains of Arafat.. physical activities. 

For us to reach maqaamul (station of) Ihsaan, the Station of worshipping Allah as if we see Him, the above activities are significant steps but not enough. For this, in addition to Islam as defined in the above 5 pillars, we also need to have and/or inculcate Imaan (faith) in our life. Imaan.. Faith is largely/mainly about belief in the unseen... that is to say we must believe in :-

(1).Allah Ta'ala 

(2) His Angels

(3) His Books

(4) His Prophets

(5) The Last Day of Judgement 

(6) In Destiny, its good and its bad, from Allah Ta'ala. 

We cannot see Allah, the Creator, but we can see His creation and from that we know He is there! That is maqaamul Tawheed.. We see His Oneness in everything. 

When Islam's physical activities and Imaan, as subtle part of the religion, connect or combine together, they produce something called IHSAAN: Included in the station of Ihsaan are:

(a) Muraqabah : Observation/meditation and 

(b) Mushahada : Witnessing/Vision. 

Where (a) and (b) above synchronize, you will then be able to comtemplate on the creation of Heavens and Earth. When you remember Allah, Subhanahu Wa Ta'ala, you remember Him in your Islam, in your obedience, in your praying to Him, you remember Him in your state of Ihsaan... In other words, be of

"those who remember Allah (always, and in prayers) standing, sitting and lying on their sides, and comtemplating the creation of the Heavens and Earth, (saying), 'Our Lord! You have not created (all) this without purpose! Glory to You! Give us salvation from the torment of the Fire"(Aali Imran, 3:190/191).

After Sheikh Hisham Kabbani. 

Ramadan Series Lectures, 2014, 1st July, 2014.Fenton Zawiya, Michigan. 

(1) Islam :- This is based on Tawheed (belief in the Oneness and Uniqueness of Allah), five daily prayers offering of zakkat (almsgiving), fasting in the holy month of Ramadan, and performing pilgrimage to Makkah. These are known as the 5 pillars of Islam... the building blocks of the domain of knowledge, which later came to be called Islamic Jurisprudence or Shari'ah. 

(2) The second dimension is that of Imaan (faith). This is an expression of a specific conviction in the belief in Allah (God), His Messengers, His Angels, the Last Day of Judgement, His Books and the good and evil fate as Ordained by Allah. These form the core of Islamic Theology, which was elaborated by theologians. 

These 2 dimensions above (Islam and Imaan) both teach us that religious practice and belief system are interrelated and are incomplete without each other. 

(3) The third dimension is Ihsan, which in the words of Prophet Muhammad, Sallallahu alaihi Wasallam, means to:-

"Worship Allah as if you see Him, for if you see Him not, yet He sees you". 

Ihsan reminds us, Muslims, that we are always in the presence of Allah and that one should consider this presence in all his thoughts and actions. Thus Ihsan adds spirituality to the religion. 

The bird loses life due to the greed for a grain... in its maddening desire, the bird cannot see the trap. Coveteousness is like a trap and the world is like the grain. Greedy people desirous of the world are mad to gain it. One who is devoid (free) is never entrapped. Only that one fall a victim who is a heather, fool, idiot and egocentric deprived of mercy.. Coveteousness brings one to grief.. Note this well.

Best Wishes. 

May I have the pleasure of advising/reminding you/us to be reciting the Holy Qur'an more regularly. This is for the fact that for the person who reads/recites the Qur'an and listens to it from others, it is a cure. 

Thus such a reciter becomes rich without wealth, becomes honored without relatives and finds solace where others have anxiety. Let us be among those whose concern, when they begin reciting a Surah of the Holy Qur'an is, 'When will I be admonished by what I recite'? 

Your objective should not be 'When will I complete the Surah'? Rather your objective should be 'when will I understand from Allah Ta'ala, His address? When will I restrain myself? When will I learn a lesson?'.. This is because the recitation of the Holy Qur'an is an act of worship, and thus cannot be done with heedlessnes. 

Best Wishes. 

We must try to know Allah, our Lord and Creator, before we try to worship Him. Our youth, and in fact, all of us, must strive to be in one of 3 categories of people :-

(1) An aleem - a person with knowledge or

(2) One who seeks knowledge (a student) or

(3) One who listens. 

Do not be one who has no knowledge, and neither studies nor listens. By all means, go attend majlis ilm. 

Worship and do good deeds once you have attained knowledge of Allah Ta'ala. And when you do your Ibadah, be sure to perform it with Ikhlas (sincetity). Any act of worship that is devoid of sincerity is akin to a body without ruh (spirit). It becomes worthless, as Allah will not accept it or reward it. Sheikh ibn Ata'illah as-Sankandari said : "Your amal has ruh only when there is Ikhlas in it". The Prophet, Sallallahu alaihi Wasallam, in a Hadith-Qudsi reported that Allah says Sincerity is one secret of His secrets. Allah keeps the secret of Ikhlas in the hearts of His chosen Servants. 

To believe that the month of Safar is inauspicious, and particularly to believe that its first thirteen days are 'bad luck' or that it is harmful to marry or propose to marry or undertake a journey, etc., during these days are beliefs which are against the teachings of Islam.

In pre-Islamic days people considered the month of Safar to be evil and ominous. Our Rasul (Sallallaahu Alayhi Wasallam) strongly rejected such beliefs and ideas. The truth is that no time, day, month or date is in itself evil, but the deeds of people are either good or bad. The time spent in the performance of good deeds will be auspicious and the time spent in sin and the disobedience of Allah Ta'la will be evil and ominous.

The month of Safar is not ominous. Evil deeds and incorrect beliefs are ominous and should be given up and repented for. It is incorrect to postpone or delay marriage or its proposal or a journey, etc. because of such beliefs.

Rejecting the false beliefs of the days of ignorance our Rasul (Sallallaahu Alayhi Wasallam) said, 'Belief in ill-omen is Shirk (polytheistic) (he said this thrice) and the owl's ominousness is nothing.' The Mushriks of Arabia used to believe that a house near which an owl screeches will be ruined, hence, Rasulullah (Sallallaahu Alayhi Wasallam) refuted this belief as false. Thereafter, he said, 'There is nothing ominous about the month of Safar'. (Bukhari vol.1 pg.857)

The polytheists believed the month of Safar upto the 13th day to be inauspicious, hence, Rasulullah (Sallallaahu Alayhi Wasallam) rejected this superstition. It is therefore wrong for Muslims, who are the followers of

Muhammad, Rasulullah (Sallallaahu Alayhi Wasallam), to adopt the ways of the non-Muslims and to entertain the very beliefs which he had come to change.

May Allah grant all Muslims the ability to accept and practice upon all the beautiful teachings of our beloved Rasul (Sallallaahu Alayhi Wasallam), Aameen

Source: Fataawa Raheemia

Extracted from Morality in Islam, Acadiaville

The aim of natural sexuality is procreation. Lawful and natural sexual relations between man and woman has been designed by Allah to preserve the human race here on earth. Homosexuality is negatory of the natural role and aim of sexual activity.

The experts on homosexuality and other forms of sexual deviation advance a series of groundless assumptions in their discussion on the causes of such unnatural sexuality. They attribute it to hereditary taints, genetic causes, environmental influences, animal instincts in man, etc. In certain cases, e.g. 'transiet homosexuality' where men are separated from women such as prisons, same sex institutions, etc., they argue that the criminal's blame will be considered as diminished in view of his circumstances.
Islam does not accept any type of justification for the unnatural sin of homosexuality regardless of any biological, psychological or environmental factors which may influence a man to indulge in this type of grossly unnatural immorality. This should not be interpreted to mean that Islam does not recognize the reality or validity of the existence of the various factors which influence man to commit homosexuality. However, the presence of any destructive influences which lead man towards this unnatural and bestial act of immorality does not constitute a valid excuse for indulgence in acts of deviation and inhumanity. Just as fornication, rape and other criminal acts of immorality cannot be condoned because of biological, psychological, environmental factors, etc, which may be the causes which occasion the crime, so too, can these factors not be cited in favour of diminished blame for the act of homosexuality. In spite of the existence of the factors (described as causes) of adultery, human culture does not permit man and woman to indulge in this crime notwithstanding the naturalness of heterosexuality. They are required to restrain themselves and behave within the bounds of chastity and morality.

In like manner man is required to exercise restraint and overcome his emotional, biological demands, etc. and manage the disturbances within him. He, as a member of the highest species of Allah's creation, is under moral obligation to control the dictates of his lust - whether such lust directs him towards unnatural or natural avenues - and refrain from smearing his soul and intellect in such loathsome indulgence.

Modern studies and the many consequent theories regarding the crime of homosexuality tend to convey a blurred conception of the biological disturbances as well as some environmental factors are even tendered as mitigating circumstances to reduce the stigma and the blame from the homosexual. This idea has made homosexuals daring and revengeful of their unnatural crimes. They have come to regard their misdirected lust as morally acceptable. They, as well as the 'experts' who have undertaken research in homosexuality, have deceived themselves into believing in the idea of diminished blame and moral acceptance, of this unnatural act. As long as man's intelligence is not inflicted with insanity, he is held responsible for his actions and he is Islamically under compulsion to restrain his perverted cravings so that he does not descend into a sub-human level of existence.

Man's gratification of his sexual appetite with another man has a long history of its own. The Qur'an bears testimony to the fact that the people of the prophet Lut (Alayhis salaam), the nephew of Ibriham (Alayhis salaam), sent as a warning to the people of Sodom and Gomorrah, were those who initiated this heinous practice. Before them it was unknown. In this connection the Qur'an mentions:

"We also sent Lut. He said to his people, 'Do you commit indecency such as no people in creation (ever) committed before you? For you practise your lusts on men in preference to women; you are indeed a people transgressing beyond bounds.'"

These Sodomites even indulged in their homosexual orgies publicly. Their wickedness had attained the level where the mere sight of a handsome young man made them so agitated that they pounced upon him as famished people would fall on food. Even honoured guests did not enjoy immunity or any privileged position. They did not hesitate in even resorting to violence in achieving their lustful object.
The Qur'an has depicted the scene when the angels of punishment [came to] Lut (Alayhis salaam) as his guests in the guise of handsome young men. Hadrat Lut (Alayhis salaam) did not recognized them in the first instance. But he knew the shameless habit of his people. He was extremely distressed and he apprehended that his people would certainly demand unnatural and shameful sexual activity. His apprehension was correct. They could not sit silently at the news of such "boys" of excellent beauty.

These sodomites recklessly rushed to the home of Lut (Alayhis salaam) to gratify their unnatural desires. Lut (Alayhis salaam) found himself in a difficult situation. He prompted them to legally satisfy their sexual appetite with women even offering his daughter in lawful marriage to the most gentle of them, and not insisting on this unnatural outlet. Then he very effectively appealed to them, in the name of the Almighty, that they should abstain from disgracing him by dishonouring his guests.
The Qur'an states:

"And his people came rushing towards him, and they had been long in the habit of practising abominations. He said: 'O my people! Here are my daughters: they ore purer for you (if you marry)! Now fear Allah, and cover me not with shame about my guests! Is there not among you a right-handed man?'"

But the accursed people inflamed with evil passions turned a deaf ear to all his reasoning with them. They had lost all sense of morality and were blind in their voluptuous sentiments. On this occasion they even taunted him for his frequent protests in the past against their sins. Hadrat Lut (Alayhis salaam) seemed helpless in the situation in which he found himself, - alone against a rabble of people inflamed with lustful passions. He wished he had the strength to suppress them himself or had some powerful support to lean on! But the powerful support was there, though he had not realized it till then. It was the support of the Almighty. His guests were not ordinary men, but Angels who had come to test the people before they inflicted punishment. They now declared themselves and gave him directions to get away before the morning, when the punishment would descend on the doomed cities. Even in Lut's (Alayhis salaam) household was one, i.e. his wife, who detracted from the harmony of the family. She lagged behind and looked back, i.e. one whose mental and moral attitude, in spite of association with the righteous was to hark back to the glitter of wickedness and sin. Finally, the wrath of the Almighty descended upon them, their cities were turned upside down and showers of stone rained on them. Regarding this the Qur'an mentions:

"Then when Our decree came to pass. We turned the cities upside down, and We rained thereon stones of baked clay, piled up."

The punishment of turning upside down given to this people resembles outwardly their shameless deed of homosexuality. The shower of stone was very thick so as to form layers. It is also said that the name of each man was written or engraved on those stones which were the cause of their annihilation. The inversion of cities by way of punishment was the task which was assigned to Jibra'il (Alayhis salaam). Homosexuality is also a form of sexual inversion, hence the type of punishment was most befitting in that it also symbolized their unnatural acts of immorality. Showers of stones (not hail-stones, but real stones) are not a normal occurrence. So too, the punishment of the inversion of the cities (was quite rightly justified). Thus, unnatural forms of punishment were prescribed by Allah for the unnatural sins of the homosexual community.

The community of Lut (Alayhis salaam) was a prosperous nation materially and they inhabited five cities: Sodom, Gamurah, Udmah, Laboobem and Sughar. The Qur'an refers collectively to these five cities with the term Mu'tafikaat (the inverted cities). The cities are so designated because of the perverted crimes of sexual inversion of their inhabitants and because they were physically inverted and eliminated by the command of Allah.

Before the people of Sodom, never did this evil even enter the mind of mankind, let alone practicing it. The Umayyad Khalifah "Abdul Malik said that if this episode of the homosexuals was not mentioned in the Qur'an, he would not have conceded the reality of this crime since it was unthinkable that man will descend to such a degenerate level and debase himself in a type of act which is not indulged in by even the overwhelming majority of lowly beasts."

Nevertheless, even after the community to which prophet Lut (Alayhis salaam) was sent as cautioner, met their catastrophic end, sodomy continued and even sometimes flourished. It is now known that homosexuality existed before the pre-Christian era among the so-called 'civilised' nations of the world especially the Greeks and Romans. It was not only confined to common masses, but even legendary and prominent figures such as Socrates, Aristotle, Julius Caesar and many others practiced it. (Miftahi)
In thirteenth century France, homosexuality was the great craze of the day and the government of the country had to enact a law that those found guilty of this unnatural crime will be put to death. And Germany was not far behind in the pursuit of this craze. Before Nazi Germany there was a famous person, Dr. Magnus Herschefield, (who had been the president of the Society for the Reformation of Sexual Behaviour), who launched powerful propaganda in favour of sodomy for six years. Finally 'democracy' acceded to this demand and the strictly forbidden became approved. It was decided by majority vote that homosexuality among the males was no longer an offence provided it was indulged in with mutual consent of the parties involved and in case of the object of the unnatural love being a minor, his guardian had to give his consent. In the Orient, Iran has been notorious and Persian poetry amply supports it. Karachi has also been named in this regard. It is said there were three centres there, where eunuchs carried on that unnatural business. Afghanistan (then under Communist influence) has also been mentioned. India, too, is not so clean in her records in this field, although the common people are involved in it to a limited extent. It is the educated and the sophisticated people who take to it as a diversion. The educational institutions, schools, colleges and centres of oriental studies too are not free from this curse.

Islam strictly forbade this detestable deed and prescribed the severed punishment, relenting not in the least in making it a deterrent. The Qur'an cautions that once people take to homosexuality, they sink to the depths of moral degradation. The admonitory punishment meted out to these transgressors was described in such a moving way that those reciting the Qur'an may learn the harsh consequences of this evil, and may protect themselves from this outrageous crime. To deter the Muslims from evil, the Qur'an initially declared to those participating in this perversion:

"If two men among you are guilty of indecency, punish them both."

Once Prophet Muhammad (Sallallaahu Alayhi Wasallam) expressed his anticipated fear by stating that among the evils that his ummah can take to, he feared sodomy most. In fact, this was a forewarning measure that the ummah may guard against, realizing that the prophet himself had forbidden it. On one occasion Prophet (Sallallaahu Alayhi Wasallam) declared:

"Whoever gratifies his sexual urge with another (individual) of his own sex, Almighty will not so much as look at him."

Undoubtedly, sodomy is one of the most repulsive acts, even observed among beasts. Therefore, the sight of a homosexual will be so disgusting to Allah that it will intensify His anger to heights where He will not even consider glancing at a sodomist. Through this act, man degrades his humanity and announces extermination as his policy. Moreover, it implies wretchedness and misery of the womenfolk and he himself is prone to so many diseases: the basic organs of his body, brain, heart, liver and kidneys become deficiently immune (AIDS), his face lacks the sparkle of health and he looks off-colour and melancholy, with the result that such an incapacitated criminal becomes worthless to women. This wretched outcast deprives himself of the bounty of procreation and the priceless jewel of morality.

• A child reaches adulthood in Islam on their 15th Islamic birthday if they haven’t experienced any of the natural signs
• Our Zakaat is payable once every Islamic Year
• Our obligatory fasting begins on the 1st of Ramadaan and ends on the 1st of Shawwaal
• Our obligatory pilgrimage (Hajj) takes places between the 8th and 12th of Dhul Hijjah

• From the birth of Rasulullah sallallahu alayhi wa sallam
• From the time Rasulullah sallallahu alayhi wa sallam received Prophethood
• From the time of the Hijrah - Migration to Madinah Munawwarah
• From the demise of Rasulullah sallallahu alayhi wa sallam

Jamiatul Ulama (KZN)
Council of Muslim Theologians

by Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh

Shaykh Mawlānā Muhammad Saleem Dhorat hafizahullāh on one occasion spoke on the theme of valuing time. As part of the talk, Shaykh very beautifully explained how much loss is incurred through futile activities. He took the example of watching or listening to 90 minutes of football and questioned what benefit 90 minutes bring to a person. The fact is that we don’t gain anything!

If we take into account alternative actions of virtue, we will very quickly realise the great loss. Let us look at a few alternatives Shaykh mentioned:

• If you engage in reciting the Qur’ān for this length of time, you would on average recite 4 juz. Allāh ta‘ālā grants 10 rewards for every letter recited. Imagine how many letters you would recite in 4 juz and multiply that by 10!

By reading 4 juz you could have earned yourself at least 400,520 rewards!!!

• Recite ‘Subhānallāh walhamdulillāh’. The Prophet sallallāhu ‘alayhi wasallam said, “Subhānallāh walhamdulillāh fills the space between the skies and the earth.” Think for a moment how much reward you would gain from 90 minutes of reciting this.
It is possible to gain the reward which will fill the space between the skies and the Earth 4,410 times!!!

• Recite ‘Subhānallāhi walhamdulillāhi wa lāilāha illallāhu wallāhu akbar’. From a hādīth we learn that Jannah is a barren land and these glorifying words plant a tree for its reader in Jannah. During 90 minutes, you could prepare yourself a lovely forest of fruit trees.
In fact you could have planted 1,260 trees in Jannah!!!

• Recite Sūrah-Al-Ikhlās. In the hadīth it is mentioned that Sūrah Al-Ikhlās is equal to 1/3 of the Qur’ān. Hence, by reciting it 3 times you will earn the reward of reciting the full Qur’ān! Along with this, another hadīth explains that when a person recites Sūrah-Al-Ikhlās 10 times, Allāh ta‘ālā builds a palace for him in Jannah.
In 90 minutes you could have earned the reward of 270 Qur’āns and built yourself 81 palaces in Jannah!!!

• Recite durūd, the shortest version is ‘sallallāhu ‘alayhi wasallam’. In the hadīth it is stated that for every durūd a person sends upon the Prophet sallallāhu ‘alayhi wasallam, Allāh ta‘ālā forgives 10 sins, grants 10 rewards and elevates the person 10 stages.
In 90 minutes you could have had 40,500 sins forgiven, 40,500 rewards granted and 40,500 stages elevated in Paradise!!!

So you thought it was just 90 minutes of harmless fun? Might be worth looking at the figures again and calculating how much loss you have incurred during every match.

Al Miftah 

By Khalid Baig 

Imam Ghazali delineates three distinct classes of individuals who seek knowledge in his timeless work, “The Beginning of Guidance”, each with their own intentions and outcomes.

Take a moment to reflect, which category do you find yourself in?

The first class comprises those noble souls who pursue knowledge solely for the sake of Allah, seeking to adorn their hearts with the light of wisdom and righteousness. Their aim is none other than the pleasure of Allah Most High and the rewards of the Hereafter. They are the true winners, blessed with sincerity and steadfastness in their quest for divine wisdom.

In contrast, the second class consists of individuals whose pursuit of knowledge is tainted by worldly aspirations. They seek knowledge to elevate their status, amass wealth, or gain recognition in society. Despite their awareness of their misguided intentions, they remain ensnared by the allure of worldly desires. Yet, there remains hope for repentance and redemption for those who sincerely turn back to Allah, seeking forgiveness and striving to rectify their intentions. “For truly, one who repents from a sin is like one who has no sin” (Ibn Maja).

The third class, however, represents a perilous path of spiritual ruin. These individuals, consumed by greed and vanity, exploit their knowledge for personal gain and self-aggrandisement. Their actions serve only to lead others astray, as they succumb to the temptations of the world, despite adorning themselves with the semblance of piety. Their hearts are veiled from the truth, and their fate is one of utter loss, devoid of hope for salvation. 

Imam Ghazali's words serve as a stark reminder of the importance of purifying our intentions and seeking knowledge with sincerity and humility. As we immerse ourselves in deepening our connection with the teachings of our faith, let us strive to emulate the virtues of the first class of seekers – those whose hearts are firmly set on the Hereafter and whose actions are guided by a sincere devotion to Allah. Let us not be swayed by the allure of worldly gains or fall prey to the pitfalls of ego and arrogance.

Ramadan presents us with a unique opportunity to seek knowledge that elevates our souls and draws us closer to our Creator. Let us seize this blessed month as a time for introspection, self-improvement, and spiritual renewal. May our pursuit of knowledge be a means of drawing nearer to Allah, and may He grant us the wisdom to tread the path of righteousness.

In the words of Imam Ghazali, "O seeker, be among the first class of seekers. Dare not to be of the second class, for how many a procrastinator dies before he repents and forfeits everything. Above all, beware not to allow yourself by any means to be of the third class, and end your life wretchedly, utterly bereft of hope for success or salvation." 

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