Tag Archives: THE FUQAHA



                     “One Faqeeh is sterner on shaitaan than a thousand Aabids.” (Hadith)

(Aabid is a man of adequate knowledge who devotes the greater part of his life to only ibaadat. However, he lacks in the divinely bestowed attribute of faqaahat — a Noor of Understanding which Allah Ta’ala infuses into the heart of the Mu’min.)

The Chain of the Fuqaha commences with the Sahaabah who were the Students of Rasulullah (sallallahu alayhi wasallam). While all the Sahaabah were not Fuqaha, a great many were Fuqaha (Jurists of Islam) of the highest class. These Fuqaha among the Sahaabah spread out into the distant lands of the Islamic Empire after the demise of Rasulullah (sallallahu alayhi wasallam). They imparted and disseminated the Ilm of the Qur’aan to those who became the Aimmah-e-Mujtahideen and Fuqaha of the first and highest class in the era of the Taabieen.

The Taabieen duplicated the function and the activities of their Sahaabah-Ustaadhs. In this way, from one generation to the next, came into existence great and illustrious Fuqaha who raised the Edifice of the Divine Immutable Shariah on the Foundations of the Qur’aan and Sunnah.

This was that Jamaat of Men whom Allah Ta’ala had chosen to guard and defend the Deen of Islam. There is no comparison with them. They were unique in every aspect. They were Fuqaha, Muhadditheen, Mufassireen, etc. of the highest category. None of the later Muhadditheen such as Imaam Bukhaari (rahmatullah alayh) attained the rank of Ilm which was occupied by the Aimmah-e-Mujtahideen.

No one, neither Muhaddith nor Mufassir of any age, was independent of the Fuqaha. Every authority in Islam on any subject had to incumbently refer to and bow their heads in subservience to the Fuqaha. For the safety of Imaan the need to accept without scrutinization and with complete submission the rulings of the Fuqaha, is imperative. Whoever has attempted to set himself up as an adversary to the Fuqaha has miserably failed and ended up in the dregs of deception and deviation —far, very far from Siraatul Mustaqeem. Hakimul Ummat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) explains the imperative nature of submission to the Fuqaha in the following answer to a question posed to him.


Whenever the Ahnaaf Ulama issue a fatwa on any mas’alah, they always refer to Durr-e-Mukhtaar, Raddul Muhtaar, Shaami, Aalamghiri, etc. They do not say: ‘Allah said so or Rasulullah (sallallahu alayhi wasallam) said so…’ Why have they adopted this practice when Qur’aanic and Hadith references are more convincing to a Mu’min?

ANSWER by Hakimul Ummat

“In fact, you have not even seen the kutub of the Ahnaaf Ulama.  You will find for example Hidaaya replete with Aayaat and Ahaadith references. The same will be found in Badaai’ and Mabsoot. The same applies for Durr-e-Mukhtaar and Raddul Muhtaar. Why do present-day Muftis refrain from citing the Qur’aan and Hadith? Its answer is that today all Ulama are Muqallideen. They do not possess the ability to deduct ahkaam directly from the Qur’aan and Hadith. It is for this reason they cite the reference of such Ulama-e-Mujtahideen who had made use of ijtihad and had compiled the kutub.

If they do not do so, and of their own accord deduct masaail from the Qur’aan and Hadith, even the questioner will have no confidence. Furthermore, such a Mufti is the victim of thousands of errors. When he is not on the pedestal of Ijtihaad, how can he employ ijtihaad to formulate masaail from the Qur’aan and Hadith? Besides reading the superficial translation and deceiving people, he does nothing else. In the present age, there is a group of people who are trapped in the disease of self-deception imagining themselves to be among the Mujtahideen.

If their ‘ijtihaad’ is examined, the state of their error will be understood. In view of the condition of today’s claimants of ijtihaad, it is the Ruling of the Ulama that taqleed of the illustrious Predecessors (the Salf) is Waajib.  Hence, they issue Fataawa by reference to these kutub in which are compiled the Ahkaam which have been formulated on the basis of the Qur’aan and Hadith (by the Aimmah-e-Mujtahiddeen)”

(Imdaadul Ahkaam, Vol.1, page 228)


In this age of liberalism, the disease of pride has impelled many half-baked students of Deeni knowledge to lay claims to Ijtihaad and to imagine that they are Mujtahiddeen, Muhadditheen and Mufassireen. They consider themselves competent to deduct Shar’i ahkaam directly from the Qur’aan and Sunnah, and feel themselves independent of the Fuqaha.

 In this regard, Shaikh Yusuf Bin Ismaaeel An-Nibhaani writes in his treatise, Hujjatullaahi Alal Aalameen:

     “Today it is only a man who is mentally deranged and whose Deen is corrupt, who will lay claim to Ijtihaad. This has been said by Shaikhul Akbar Muhayyuddin. Imaam Al-Munaawi said in his Sharhul Kabir alal Jaami’is Saghir that Allaamah Shihaab Ibn Hajar Al-Haitami said:

“When Al-Jalaal As-Suyuti claimed Ijtihaad (for himself), his contemporaries (among the Ulama) stood up and unanimously criticized him. They forwarded to him a questionnaire consisting of a number of questions (each one having) two views. They said that if he possessed the ability of the lowest category of Ijtihaad, namely, Ijtihaadul Fatwa, then he should comment on the Raajih (Preferred view) from the views presented, and he should expound the daleel for each view in terms of the principles of the Mujtahideen. Allaamah Suyuti returned the questionnaire without answering the questions and presented the excuse of the volume of work which prevents him from studying the questions.”

Ibn Hajar then adds: Now ponder the colossal difficulty of this category, namely Ijtihaadul Fatwa, which is the lowest category of Ijtihaad. It will then become manifest to you that the one who lays claim to even this lowest category of ijtihaad, leave alone Ijtihaad-e-Mutlaq, is trapped in bewildering confusion in his affairs and he languishes in mental corruption. He is among those who wander aimlessly in blindness”

Imaam Nawawi says in Ar-Raudhah: “Istimbaat (Deducting masaail) directly from the Kitaab (Qur’aan) and Sunnah is not permissible except for one who has attained the pedestal of Ijtihaad. This has been explicitly said (by the Fuqaha).”

There is no need to comment further on those who have embarked on deviation on the basis of their misconceived ability of ‘ijtihaad’.





There is a great need for an Aalim/Mufti/Sheikh to understand the disposition and objective of the Shariah before he answers any queries. When one issues a fatwa, then a person is actually saying that Allah and his Rasul Sallallahu Alayhi Wasallam are saying so-and-so. Therefore, a person needs to think very carefully before he issues any Mas’alah or Fatwa. Undoubtedly, issuing fatwas is very dangerous and not the work of everyone. In fact, most Ulama are not capable of issuing proper fatwas.

The Shariah stipulates that the Eidgah is an open field located on the outskirts/boundaries of the town. It is not in the middle of the town. Furthermore, it is Sunnah to go to the Eidgah.

The argument that a sports field, school ground, university campus, etc.  is a Sunnah Eidgah is ludicrous. The following reasons explain why:

  • It is within the town. Sports fields and school grounds are not on the outskirts. It is regarded as part of the town/city.
  • A haraam venue. A stadium is not a halaal venue. Just as how a brothel, casino, cinema, pub, church, etc. are Haraam venues so too are a sports field/stadium, school ground, university campus, etc. These are not halaal venues.
  • Soccer, cricket, baseball, basketball, etc. are haraam. Going to secular school, university, ‘muslim’ school, the so-called ‘islamic’ schools, etc. is Haraam. By performing Eid Salaah at such immoral venues, people gain the impression that kuffaar sports, public schools and the so-called ‘muslim’ schools are halaal.
  • Major sins which have become acceptable and respectable norms are committed at these venues. These are  places upon which the wrath of Allah descends. A Muslim should hate such a venue of sin. A venue of sin cannever be an Eidgah even if no sins will take place at the Eidgah.
  • When the Musjid should not be used for Eid Salaah, then to a greater extent such evil places should not be used for Salaah. We also don’t understand how a haraam venue could surpass the Masjid for the Eid Salaah?
  • A Muslim should not be present at mal’oon places. These sportfields and school grounds are Mal’oon (accursed) places.  Allah’s’ curse is on them. What virtue is there on such grounds?
  • There is no need to use any of these places since there are ample empty grounds on the outskirts available for Eid Salaah. If there is no empty ground available, then the best of places, i.e. The Musaajid are available. The worst of places are not places which should be used for Salaah. A venue of sin and immorality cannot be equated to the Sunnah Eidgah.
  • Desensitizing an Imaani attribute of Hayaa. A Muslim has much Hayaa and this Hayaa prevents him from visiting a haraam place/venue. Thus, a Muslim will not even buy bread from a pub. A Muslim will not sell popcorn to those who are few steps away from the cinema entrance. His Imaan produces such an aversion for sin in him which compels him to stay away from such accursed places. By choosing a haraam venue, the Hayaa has to be very corroded and the Imaan
  • When an evil venue is chosen for a holy act such as Salaah, then this indicates much disrespect for Salaah.
  • The Sunnah Eidgah is abandoned, and this is fisq.
  • When even the Musjid is not to be used unnecessarily for Eid Salaah, then by what stretch of logic, is a Haraam sportsfield to be used for Eid Salaah?


Some arguments have been presented in defence of Eid Salaah on sportsfields, school grounds, etc. Each and every argument is drivel and misdirected. We came across an article from the UK where the performance of Eid Salaah on sportsfields, school grounds, etc. is defended. The writer clearly lacks in understanding of the Shariah.. In addition to it being unacademic, the way in which the writer reasons and presents proofs, point to the fact that he has a salafi temperament. He refers directly to the Qur’aan and Hadeeth for masaail, but does not understand that neither does he have the competency for ijtihaad, nor is ijtihaad on decided Shar’i issues permissible in this age. Some of their baseless arguments are as follows:


Some people aver that “It is reported that Ibn Abbas (R.A.) would perform his Salaah in churches if no idols or pictures were present. [Bukhari vol.1 pg.62] Thus if Salaah could be performed at the places of the Jews and Christians, it could similarly be performed at the parks, sports fields etc. (The Salaah will be absolutely valid without any decrease in the rewards).” (end of argument)


  • Firstly, it is not permissible to refer directly to the Qur’aan and Hadeeth for Masaail. The argument presented in this manner indicates the salafi tendency of the molvi.
  • Secondly, whilst the Salafi wishes to create the impression that his view of Eid Salaah at stadiums, etc. is based on Hadeeth, it is rather his personal opinion bereft of Qur’aanic and Hadith support which shall soon be examined and laid bare.
  • Thirdly, There is a difference between the validity of the Eid Salaah and the Sunnah Eidgah. Whilst Salaah would be ‘valid’, i.e. discharged at a sportsfield, it is not permissible to use a sportsfield as an Eidgah. The Sunnah Eidgah should not be confused with the Eid Salaah. We are speaking of an appropriate venue and not of the validity of the Salaah.
  • It seems as if the salafis have presented this Hadeeth of Ibn Abbas Radhiyallahu Anhu because according to the Fuqaha, one is not allowed to even enter a church or synagogue. This is explicitly mentioned by the Hanafi Fuqaha. When one is not allowed to even enter a church, then how can Salaah be performed in a church!
  • The salafi-type qiyaas presented is fallacious. If idols, pictures, crosses, etc. are removed from a church, then too a Muslim should not perform his Salaah in a church. One does not require brains to understand this fact.
  • Hazrat Ibn Abbaas Radhiyallahu Anhu’s action is an exception. The ‘church’ was merely an empty building. It was not a church like today. It was merely a building which was used as a church unlike the sportsfields, school grounds, campuses, which are currently used for Haraam.
  • Furthermore, the action of Ibn Abbaas is not meant for emulation. It merely indicates the validity of the Salaah in the absence of idols, pictures, etc. being present. We are not arguing about the validity of the Eid Salaah on a sportsground. We did not say that the Eid Salaah on a sportsground should be repeated. All what we are saying is that a sportsfield, campus, etc. is not a Sunnah Eidgah!
  • Since, the Fuqaha have ruled that it is not permissible to even enter a church, the action of Ibn Abbaas Radhiyallahu Anhu may not be interpreted to negate this Shar’i order.
  • The molvi’s averment that “Thus if Salaah could be performed at the places of the Jews and Christians, it could similarly be performed at the parks, sports fields etc.” is corrupt. What is the proof from the Fuqaha that Salaah could be performed in a church or synagogue? The molvi is not a Mujtahid. He is not a Faqeeh. Hence he speaks drivel in conflict of what the Fuqaha have stated. When it is Haraam to even enter a church, then how could it be possible for one to even perform Salaah in such a Shaitaani place? The molvi lacks proof for his claim.
  • A person will be rewarded for the Eid Salaah,but one will not attain the thawaab of the Eidgah at a sportsfield, campus, school ground, etc. How can the thawaab of a Sunnah Eidgah be attained when a sportsground, etc. does not qualify as a valid Sunnah Eidgah???
  • The Hadith of Ibn Abbaas Radhiyallahu anhu does not abrogate the Masnoon practice of the Eidgah. The qiyaas (reasoning) which seeks abrogation of a Law of the Shariah is corrupt and fallacious.


Continuing his drivel, he states: “The bazaar is also a place where many undesirable and un-Islamic activities take place. However, if the Salaah is performed at such a place the rewards are still earned totally. It is reported in a narration of Saheeh Bukhari that: “The Salaah performed with the congregation in the Masjid is twenty five times more superior than the Salaah performed at home or in the bazaar (alone).” (ibid) From the above it is clear that Salaah could be performed at the bazaar except that due to it being performed individually the rewards of jamaat (congregation) will not be obtained. However, if the Salaah is performed with the congregation even in the bazaar, the rewards will be twenty five times more than performing it individually. The bazaar has been described in the Hadith as the “worst place on the earth”. When Salaah could be performed at such a place (and the rewards still be attained) it could similarly be performed at the parks, sports fields and the like thereof without the rewards being decreased.”        

Our response:

  • We never argued with regards to the validity of the Eid Salaah at a shopping mall. But validity should not be confused with permissibility.
  • The Eidgah is to be an open field where the built-up area ends. The comparison of an Eidgah to a Bazaar is ludicrously bizarre.
  • We also did not dispute about the rewards of the Salaah. We are speaking of the Eidgah. The rewards of the Eidgah are not attained.
  • It is a not a question of whether Salaah could be performed in a bazaar or not. It is about Eid Salaah being performed at the Eidgah. If Salaah could be performed in the bazaar, it does not mean that Eid Salaah should also be performed in the bazaar or sportsfield.
  • When one performs Salaah with Jamaat in the bazaar, one gets the reward of performing Salaah with Jamaat. One does not get the reward of performing Salaah at the Musjid. In fact, if one does not go to the Musjid, one would be sinful. Without a valid reason, it is not permissible to perform one’s Salaah, albeit with Jamaat, at any other place besides the Masjid. The Masjid is the place for Salaah – not the jamaat khanas at the shopping malls. So just as one would not receive the Thawaab of the Musjid when one performs Salaah at the marketplace, malls, etc. in the same way, one will not receive the thawaab of the Sunnah Eidgah if one performs Eid Salaah at a school’s field. On the contrary, one will be sinful for leaving the Masjid if one does not have a valid reason for not performing Salaah in the Musjid. Similarly, one will be sinful for abandoning the Sunnah Eidgah and utilising an accursed venue such as a schoolfield, sportsground, campus, etc. for Eid Salaah.
  • The salafi arguer then clearly proves his lack of understanding by saying: When Salaah could be performed at such a place (and the rewards still be attained) it could similarly be performed at the parks, sports fields and the like thereof without the rewards being decreased. We are not arguing about the rewards of the Salaah. And what is his basis for claiming that the reward is not decreased for performing Salaat in an accursed place?  Despite the bazaar being the worst of places, it is a place of lawful need which even the Ambiya frequented. School grounds, sportsfields, campuses are never ever regarded as a necessity in Islam. On the contrary, they are accursed places of sin and immorality.
  • The salafi molvi also perpetrates skulduggery by saying that Salaah could be performed at a bazaar. Validity and permissibility of performing Salaah in the bazaar do not cancel  the compulsion of performing Salaah in the Masjid with jamaat. The permissibility of Salaah in the bazaar is an act totally separate from performing Salaah in the Masjid. This argument is completely fallacious.  Eid Salaah should not be performed at even a Musjid –leave alone a bazaar , and moreso an evil accursed venue.
  • Furthermore, shopping malls are not designed as places of Salaah. The place of Salaah is a Musjid. A Muslim only frequents the bazaar, mall out of necessity. One is allowed to go to such places out of necessity – real necessity. Going to the malls for a walk or to pass time is Haraam. There is much Haraam there. When one is not allowed by the Shariah to visit places of Haraam, then by what stretch of Islamic logic, could one actually utilise a Haraam venue for one’s Salaah when there are so many halaal alternatives. Performing Salaah in the mall unnecessarily instead of the Musaajid, is not permissible. A person who is unfortunately trapped in an accursed mall due to need, has no alternative other than performing Salaah there to avoid it becoming qadha. It is not permissible for him to set out from home with the express intention of performing Salaah in  the abode of the Devil. Eid Salaah is not to be performed in the Musjid – forget even the malls and the haraam sportsfields, the evil school grounds, the shaitaani campuses, and the devil’s stadiums.


The lost molvi  then presents the following irrational argument: “Often at such fields religious gatherings take place. A totally religious environment is created. Salaat is also performed. Can it be said that the reward of the Salaah performed there will decreased in any way!?”


Yes, it will be drastically decreased. The Venue for Salaah is the Musjid, not the haraam place where kuffaar, fussaaq, fujjaar and scum revel and frolic. It is incorrect to use a shameless venue for one’s Islamic gatherings. This is the fundamental error – holding a Deeni activity in a shaitaani venue. These fields are cursed. The wrath of Allah descends upon them. There is so much haraam in kuffaar sports that it makes a person wonder at the ignorance and intellectual deficiency of professed ‘scholars’ who are unable to understand that all these acts are Haraam.  Just as how a cinema or casino zina resort should not be used for an Islamic function, the same way Eid Salaah should not be read at such evil places.

We also do not and did not and are not arguing about the rewards of the Salaah. We are speaking of the Eidgah – not the Salaah. Hosting the Eid Salaah at such venues confers acceptance and permissibility, albeit false, to these  evil places. Everyone is aware that there is no proper Hijaab at the so-called ‘Muslim’ schools; that pornography is taught, and other evils such as music, pictography, haraam sport, etc, are integral to secular schools. The so-called Muslim schools are Haraam. But even Ulama lack Islamic intelligence. They shamelessly send their  children to Jahannam by admitting them to these immoral cauldrons of hell.

Recently, some ‘Ulama’ had a function at one of these so-called “Muslim” schools in the name of Moulana Qaasim Nanotwi Rahimahullah. Choosing the ‘muslim’ school as a venue for an Ulama function indicates the mental corruption of these  Ulama who organised and participated at such a function. It is not possible for an Aalim of the Haqq to have been present at such a function if he had a proper understanding of the Shariah and knew of the evils of ‘Muslim’ schools. Much Haraam takes place at these Muslim schools and yet the Ulama wish to utilise such a venue for their function. After all, it was a merrymaking function and it is obviously not difficult for us to understand why Moulana Qaasim Nanotwi Rahimahullah had stated  that the majority of the Ulama in his time were Ulama e Soo. In today’s time it is 95% or maybe even 99% of the Ulama who are Mudhilleen (misleaders) taking people straight into Jahannam via Shaitaan’s National Highway of propagating, defending and indulging in  Bid’ah and Baatil, and also remaining silent in the face of Baatil.

The slight digression was necessary to highlight the  evil of the venues which are selected  for the Eid Salaah.


The salafi molvi then states: “The above discussion leaves no doubt that any open field on the outskirts should be used as a Musalla. By performing the Eid Salaah in the Masjid, a Sunnatul Mu’akkadah is omitted and the wisdom and benefits of the Musalla is lost.”

He clearly mentions outskirts, but these parks, sportsfields, school grounds, university campuses are within the built-up area. They are not on the outskirts. When one performs Eid Salaah in the Musjid for no valid reason, then one will be discarding a Sunnatul Muakkadah! So do you think you will be fulfilling a Sunnatul Muakkadah when you perform Eid Salaah at a Mal’oon detested sportsfield which awaits Allah’s impending Athaab? Obviously No! it seems as if the molvi lacks wisdom and he does not understand the harms when one hosts an Eid Salaah at a shameless venue of the devil such as Stadiums, sports fields, school grounds, campuses, resorts, ghost parks, etc. When one will be leaving out a Sunnah by performing the Eid Salaah in a Musjid, then we are unable to understand the stupid wisdom of how it would be possible for one to be upholding the Sunnah when one performs Eid Salaah at the venue of the devil???

The Musjid has  a greater right than the venues of the devil in the absence of a proper Sunnah Eidgah – not a sports field, school ground, university campus, stadium or animal park. This fact could be better understood from the Shaafi’ view that the Musjid is adfhal (better.of greater merit) for the Eid Salaah than even the Eidgah.


The self-proclaimed ghost-mujtahids say that Eid Salaah must be on a field. However, they have failed to understand that when the Shariah says a field, it does not mean a mal’oon or evil ground. Furthermore, the Shariah stipulates that it should be where the built-up area ends. Thus, it is in fact a Bid’ah to have Eid Salaah at evil grounds. This displaces the actual Sunnah. We find many salafi-type Ulama contradicting themselves in this regard such as the salafi molvi whom we are refuting in this article.

Furthermore, don’t quote to us the views of this Aalim and that Aalim. If their views are in conflict with the Shariah, then their views will be set aside. We are not Muqallids of the Ulama of Nizaamud Deen, Dhabel, Paalanpur, Patta-pur, Alaska, Iceland, China, Antarctica or anywhere else in the world. We follow the Fuqaha whose verdict is the final word, for they understood the Shariah better than all the myriads of  hollow ‘scholars’ of this age.

Revive the Sunnah of the real Sunnah Eidgaah on the outskirts and let us stop looking for silly excuses. Twice a year, we are not prepared to stand up for the real Sunnah Eidgaah, then when will we ever be ready to defend and uphold the Sunnah of Nabi Sallallahu Alayhi Wasallam. A Shaitaani venue or evil place can never be a Sunnah Eidgaah!




This article has been written for those who follow the four Math-habs – those who subscribe to the Waajib doctrine of Taqleed. Those who pretend that they have a right to refer directly to the Hadeeth for proofs are not really targeted in this article. We are Muqallideen and our target is Muqallids – neither is our aim the plastic Mujtahids nor the salafi coprocreeps (Ahle-Hadath – the so-called Ahle Hadeeth).

The issue of singing is simple. It is recorded in the books of all four Math-habs in much detail. There is simply no need for a real Muqallid to bypass the Fuqaha of the four Math-habs in order to ascertain the ruling of singing songs, Nazms, Nasheeds, Qaseedahs, etc. Bypassing the Fuqaha and directly referring to Hadeeth for a Mas’alah is a salient trait of all ignoramuses such as modernists, liberals and the ghair-Muqallideen.

“And the mas’alah indicates that singing alone (without musical instruments) is sinful and likewise listening to it.” (Badaaius Sanaai) – This is the opinion of many Fuqaha despite the fact that some have given permissibility to sing alone in order to banish loneliness – not for entertaining others!

“And the Shahaadat (testimony) will not be accepted of that singer with whom people associate and he gathers people (for his singing Jalsahs).” (Mabsoot) – gathering people for singing (such as Nazm Jalsahs) is very sinful and Haraam! This is mentioned in many kutub.

As far as the rejection of the Shahaadat of a female singer is concerned, it is mentioned:

“because they have perpetrated a major sin due to Nabi Alayhis Salaatu Was Salaam’s prohibition on two repulsive/vile sounds/voices: the Naaihah – the female mourner (not the one who mourns upon her own calamity) and the Mughanniyyah – the female singer…The word ‘Mughanniyyah’ is used in general terms, so it (the prohibition) includes the woman who sings for herself as raising her voice is Haraam contrary to the singing of a man as the prohibition of a man’s singing is when he sings for an audience.” (Bahrur Raaiq)

There is absolutely no difference of opinion among all Authorities of all Math-habs, from the era of the Sahaabah, that singing for an audience is haraam. Such a singer is Mardudush Shahaadah (i.e. his testimony is not acceptable in the Shariah). Explaining this issue, Allamah Ibn Nujaim states the reason: ‘because he gathers people for a major sin’ – Bahrur Raaiq. Professional singing is Haraam according to all four Math-habs.

“The apparent meaning is that singing is a major sin, even if it is not sung for an audience, but even for one’s self in order to banish loneliness and this is the view of Sheikhul Islam” (Bahrur Raaiq)

“The Mashaaikh have explicitly mentioned that to sing for enjoyment/pleasure or to earn some money is Haraam without a difference of opinion” (Fathul Qadeer and other kitaabs) – What are Nazm Jalsahs for? Fun? Enjoyment?

If a person sings to himself in order to ward off loneliness, then it is permissible on condition that one does not sing to one’s self even for enjoyment. The song may not consist of immoral statements, and it should not develop into a habit. This is understood by studying the views of Allamah Sarakhsi, Allamah Kaasaani, Allamah Ibn Humaam, Allamah Aini, Fataawaa Hindiyyah etc.

It is explicitly mentioned in our Hanafi kutub that it is not permissible to attend gatherings of sin. One is not allowed to attend gatherings of sin. Allamah Margheenaani and other Fuqaha. explain this mas’alah very clearly. It is thus confirmed that to attend Nazm Jalsahs is not permissible. The magnitude of this major sin multiplies manifold when this haraam practice is perpetrated inside a Musjid as has become the practice nowadays. There are many more texts of our Fuqaha which prove that Nazm Jalsahs are Haraam. What the Fuqaha have stated, is in fact the view of the Qur’aan and Hadeeth.


The following evils are attached to Nazms and Nazm Jalsahs which are in fact qawwaali clowning functions.

  • Singing for an audience which is Haraam.
  • Attending a Haraam function.
  • Listening to haraam.
  • Defiling the sanctity of the Masjid.
  • Professional Singing which is Fisq.
  • Honouring Fussaaq such as the so-called Hafez Abu Bakr, Ziyad Patel, Zain Bhika, etc.
  • Gatherings of Fussaaq.
  • The presence of women even if it is in a so-called ‘Purdah’ facility/section.
  • Female emergence from the home for this haraam function is Haraam.
  • Women listening to males singing which is Haraam.
  • Justifying the Haraam misdeeds – the trademark  quality of the Mudhilleen & Ulama e Soo’.
  • Broadcasting over radio or TV the Haraam Jalsah. Women also listen to it.
  • Singing for enjoyment and entertainment which is Haraam even in privacy.
  • Haraam tunes and back-ground sounds.
  • It is in conflict with All Four Math-habs, i.e. the Shariah of the Qur’aan and Hadeeth.


As far as the Ummah is concerned, the final word in any matter of the Shariah is the ruling of the Fuqaha (the Jurists) of Islam, the highest of whom were the Aimmah-e-Mujtahideen such as Imaam Abu Hanifah, Imaam Maalik, Imaam Shaafi and Imaam Ahmad Bin Hambal (rahmatullah alayhim). These were the greatest authorities of the Shariah after the Sahaabah.

The Qur’aan and all the Ahaadith pertaining to an issue were in front of them. It is the height of stupidity, insolence and absurdity for any one in this belated age to attempt to negate and refute the rulings of these illustrious Fuqaha by citing certain Ahaadith which ostensibly conflict with their rulings. It is kufr to refute the rulings of the Shariah which the illustrious Fuqaha have formulated on the basis of the Qur’aan and Sunnah. No one can ever hope to understand the Qur’aan and Sunnah better than the Aimmah Mujtahideen and the Fuqaha in general.

Ignoramuses, zindeeqs and mulhids see contradictions between the rulings of the Fuqaha and the Qur’aan and Hadith. It is the kufr and nifaaq lurking in their hearts, which impels them to refute the rulings of the Fuqaha of Islam.

On the issue of singing and music, there exists a consensus which is as old as Islam. This consensus of the Fuqaha cannot be scuttled by the nafsaani corrupt opinions of the modernist deviates and ignoramuses of this age.


We are sorry to say this, but we find even Ulama/Sheikhs of the Idaarahs/Darul Ulooms and Jamiats condoning such Haraam by quoting the Hadith of Hazrat Hassaan Bin Thaabit Radhiyallahu Anhu. We doubt such ‘Ulama’ being true Ulama as they don’t even understand the meaning of Taqleed and they don’t seem to appreciate or even understand the value and role of the Fuqaha.

Hadith is not the function and playing field of a Muqallid. Only Mujtahideen are allowed to pasture in the Field of Hadith. It is deviation (dhalaal) for a muqallid to present daleel from Hadith. It is Waajib for the Muqallid to present daleel only from the statements of the Fuqaha of the Math-hab.

Nowadays, this diversion from this acknowledged principle displays the unprincipled way of argument of the present-day Ulama. Whilst it is permissible to cite a Hadith for a bayaan on moral issues, it is not permissible for a muqallid to attempt to substantiate his case on the basis of Hadith. This unprincipled way of arguing becomes more abhorrent when a stupid muqallid who has become too big for his boots presents a case in conflict with the Fuqaha of the Math-hab.

It is indeed lamentable to observe that in this entire argument of Nazm Jalsahs, Mowlood, halqah and bid’ah thikr, and all other Bid’aat, the votaries of these practices have left out the Fuqaha in entirety. They cite and distort what the Sufiya have said. The Fuqaha are the Physicians of the Ummat. They are extremely far-sighted. They understand the basis and purpose of the Ahkaam. They penetrate to the depth of the Ahaadith, extract the true illat (rationale) of the commands and prohibitions. Then they extend the law of prohibition wherever they detect the presence or the development of fitnah (corruption). They therefore prohibit all forms of singing be it without musical instruments in order to close the avenue of future corruption and moral turpitude. Hence, in any clash of opinion between the Muhadditheen and the Fuqaha, or the Sufiya and Fuqaha, the word of the latter is the Law of the Shariah.. It is the verdict of the Fuqaha which is final and binding.

Such Ghair-Muqallid type of arguments are rejected. The votaries of these bid’ah practices should  present the dalaail of the Fuqaha of the Math-hab whom we are following. Singing which has become an occupation and a profession is not permissible. Such unlawful singing is a predominant feature of nazam-singing which the satanic radio stations run by misguided Muslims have introduced. It is not permissible to listen to the radio-qaseedahs on account of it having become an occupation, entertainment and a money-making profession, and also because of the haraam kuffaar musical tones which accompany the futility of nazams.

The English nazams are particularly evil and haraam due to the kuffaar style and tune of the singing. Nazms with musical instruments/tunes or accompanied by music is much worse and obviously Haraam as Music is Haraam!

One of the most effective tools of enticement which Dajjaal will offer will be music and singing with which he will lure, entrap and destroy people in the cauldron of kufr he will boil for them. May Allah Ta’ala save His servants from this captivating snare of Dajjaal.