Darul Uloom Trinidad & Tobago

Asalaam-u-alaikum!

Dear Mufti Sahib,

I mean no disrespect to you and anyone at the Dar-ul-Uloom but I feel compelled to respond to an email sent under your name. It is unfortunate because I believe you are sowing the seeds of disunity with rulings like these and this is the cause for the problems we face within our Muslim community.

In answering a query you had on performing salaah behind someone who participates in the Maulood Shareef Function and the Tazeem you said: “The act of singing and standing for the customary taazeem as well as the hosting of Maulood Functions are all considered to be innovated actions by the majority of sound and reliable scholars of the past and present. One who participates in these acts is in reality, taking part in practices that have not been preached in Islam and are thus reprehensible.”

This is a most unfortunate statement, coming from a learned brother like you. I really thought that you were more tolerant and understanding. Even if you do not understand the concept of the Taazeem – and clearly you have not bothered to understand the origins of the Taazeem – one would not expect such a harsh and uncompromising response from you.

It is intellectually dishonest to say that sending peace and blessings on The Prophet (s.s.) are ‘acts of innovation’ because clearly, Allah and His angels send peace and blessings on the Prophet (s.s.) and we have been commanded to send peace and blessings on the Prophet (s.s.) and to salute him with a worthy salutation. When we say ‘Ya Nabi sallaam alaika, ya rasul salaam alaika’, we are repeating a verse that has been sounded in the heavens for thousands of years and you know that to be true.

I am a bit confused by your statement, ‘by the majority of sound and reliable scholars of the past and present’. I have to ask, WHO ARE THESE SOUND AND RELIABLE SCHOLARS OF THE PAST AND PRESENT who provide you with your teachings and rulings? Who are they?

For me, I follow the teachings and rulings provided by two awesome muslim scholars, both of whom came to Trinidad and whose Islamic Knowledge and understanding of Islam go way beyond the walls of the Dar-ul-uloom and who understand the connection between The Prophet (s.s.) and his Ummah. These gentlemen, both deceased, have strong connections and chains of authority that lead right back to the Prophet (s.s.), so I have no problem in following their fatwas and teachings.

Maulana Dr. Fazloo Rahman Ansari (r.a.) came to Trinidad on 5 occasions between 1950 and 1969. Maulana Ansari is a direct descendant of that foremost Sahaba – Abu Ayyub Ansari (r.a). Dr. Ansari was one of the most brilliant scholars of all times and his name is still remembered and recalled in many parts of the muslim world – except in the classrooms of the Dar-ul-uloom. No other scholar has ever presented a thesis like Dr. Ansari’s and we strongly recommend that you include this book in your Dar-ul-Uloom teaching books : “THE QURANIC FOUNDATION AND STRUCTURE OF MUSLIM SOCIETY – VOLUMES 1 & 2”. When you read these books you would read the vision of a real Mujhtahid who understands the multitude of Islamic Sciences and who has been able to grasp the real Tafsir of the Quran and made it applicable to modern times. Please read these books and put them on the Dar-ul-Uloom’s list of required reading and teaching tools.

Maulana Ansari has said: “Maulood Shareef Functions or Meelad Functions is a contrivance originated by Islamic Spiritual leaders several centuries after the death of the Holy Prophet (s.s.). As a result, some sections of the Muslim community objected to it; their argument is that it is an innovation. According to such people, Meelad Function is equivalent to ascribing a partner with Allah and as a consequence it is shirk. The upholders of this view would have been right if Meelad was an assembly for worshipping the Holy Prophet (s.s.). But, when it becomes clear that this is not done, one should re-examine his thinking and see if it is not something worthwhile. Meelad is an assembly for the cultivation of love for the Prophet (s.s.). All muslims are commanded to love the Holy Prophet (s.s.) and so long as shirk (to ascribes a partner with Allah) is not committed ONE IS FREE TO SUCH WAYS AND MEANS WHICH WILL ENABLE HIM OR HER TO LOVE THE PROPHET (S.S.) MORE AND MORE…”

The above ruling and Fatwa was given many years ago by Maulana Ansari in Trinidad. In addition this ruling is endorsed by Maulana Ansari’s Ustad, another great Mujhtahid who visited Trinidad in 1950 and stayed for 6 months. He is a direct descendant of the first Caliph of Islam, Abu Bakr As-Siddiq (r.a.), whose chain of authority leads right up to the Prophet (s.s.). I respectfully refer to Maulana Abdul Aleem Siddiqui (r.a.).

Maulana Siddiqui and Maulana Ansari understood Islam and understood the role of the Prophet (s.s.) in the life of any muslim and I would rather follow their advice and ruling on any matter because they have the intellectual capacity and knowledge to interpret any Islamic matter.

Mufti Sahib, we should be encouraging our muslim community to organise functions like the Maulood Shareef because I know that you know that it develops a special love and connection with the Prophet (s.s.). Nothing is wrong with a Maulood Shareef Function because it is another way to remember Allah (zikr), to give thanks to Allah (shukrana) and to send peace and blessings on His Noble Prophet (s.s.)…

With respect
And Allah Knows best.

Wa Alaikum As Salaam,

Respected brother,

Jazaak Allah for your email which you have directed to me, and I appreciate the fact that you have mentioned your concerns.
There are many things that I can address which you have written in your email, however, I will just touch on a few, so that I will not be lengthy.

In the beginning you mentioned that ‘you believe that I am sowing the seeds of disunity with these rulings’.

First of all, I think you should really take a good look at what is happening among the Muslims before you can begin to believe that I am sowing the seeds of disunity. I firmly believe that Allah is the best judge in this matter. This statement of yours, reminds me of the statement of the pagan Arabs which they used to the Prophet (S.A). When the Prophet (S.A) came to them, they were all united on shirk, however, when the Prophet (S.A) started his mission, people started to gradually leave their following and attach themselves to the Prophet (S.A). This immediately created a lot of problems, and the Quraish leaders started to condemn the Prophet (S.A) saying that he was creating disunity among the Arabs. But the question is, ‘Did the Prophet (S.A) create any disunity?’

Obviously, the Muslims would say no, because he never created disunity and he simply brought the truth to the people. However, this was perceived as disunity by some people. It therefore means that having a perception of disunity, in no way means that it is really so. This is why I said, ‘Allah is the best judge in this matter’.

I also remembered that quite a number of years ago in the early 80’s when Muslim scholars in this country began to teach the women that they should wear the hijab and cover their bodies properly (when leaving the house), some problems came about. The issue was that the young girls started to practice on the Quranic injunction while some mothers were not covering their heads. Some of these mothers started to apply a lot of pressure to their daughters, to leave their heads open, but the daughters would not listen. I remembered at that time, quite a number of women began to say that the scholars were creating disunity in their families. The question however, is, ‘Did the scholars really create disunity, or were they simply giving the Muslims the correct teachings?’

On the point of disunity, I suggest that you really look at what is taking place in certain organizations before you point a finger at me.

Alhamdulillah, I can say with full certainty, that the Darul Uloom scholars including myself, have never condemned anyone or spoken against anyone in any masjid, or public lecture. We always strove for unity, and until today, we interact with all organizations. However, while we have been quite carm and composed,, a certain organization has taken the liberty to publicly and privately condemn the Darul Uloom, on account of their own misunderstandings and misgivings. Speakers are brought from abroad to openly attack the Darul Uloom. Statements were used concerning whether ‘we are Muslims or not’, and the list goes on. So the question is, ‘Who is really creating the disunity?’

If I have given a ruling based on that which I know to be the truth, and it is the same ruling given by many scholars, does it mean that if a few does not accept it, it is wrong, or that it sows the seed for disunity? Should we go with the sway of the people or should we uphold that which we believe to be the truth?

Today, it is really an unfortunate state that once a matter is not in agreement with the thoughts of Muslims, they immediately condemn it. In our present era, when scholars speak about keeping a beard, they are condemned, because thousands of Muslims do not keep the beard. When scholars speak against ‘Riba’, they are condemned, because thousands of Muslims are involved in it. When scholars speak about women covering their heads, they are condemned because many Muslim women do not want to do it. So what determines whether a ruling is right or wrong? Is it the feelings and emotions of the people, or is it the guidance of the Quran and Sunnah?

In your email, you quoted my fatwa and then based your misunderstanding upon it. It is sad to see that such simple English cannot be understood.

You accused me of not understanding ‘Tazeem’ and its origin. But I say to you dear brother, that it is you who have absolutely no understanding of these matters. You only understand what you were given, and you have not gone beyond that. If I had no understanding about this issue, I would not have written a single word on this matter. An important part of our training in the field of Ifta (Mufti Course) is that one must never ever write or give an answer on a matter, until one has gained a complete understanding of it. Another important guideline that a Mufti must follow, is that he must always turn to that which the majority of the scholars of Ahlus Sunnah Wal Jamaah have agreed upon. Based upon these, and other fundamental principles, we do our research and investigation, and give an answer based on that which is known to be the truth. I do not ever give my personal opinion on any matter.

You quoted the ruling and said, ‘it was an unfortunate statement’. Brother, if you do not accept it, it does not mean that it is unfortunate. There are countless Muslims who have accepted it and gotten it endorsed by other scholars, and they consider it to be a ‘fortunate statement’. Please, let not your mind and emotions be the criterion to judge in these matters. Let the Quran and Sunnah be your guide.

You have also stated that my ruling is ‘harsh and uncompromising’. Brother, if you know the reality of these, you will realize that my ruling is very lenient. As for being ‘uncompromising’, I do not believe that I can compromise in the matter of Islamic rulings. It seems to me that in this country, a scholar can only be accepted when he can compromise with all others. If he decides to speak the truth and give the correct ruling, then he is either ‘posted’ back to his country (as happened in the past) or he is called by ‘names’. It seems that scholars in this country must follow the sway of the people and forget about the true teachings of Islam.

You would know very well that in a certain organization scholars (in the past and present) were ‘kicked out’ because they could not ‘toe the line’. I think you or someone else should tell these leaders that they should not be ‘harsh and uncompromising’.

My ruling may sound ‘harsh’ and ‘uncompromising’ to you, but not to many others. Probably, you are from those who uphold these traditions, this is why you feel this way. If you begin to study Islam a little bit, probably your feelings may change, for at that time you will be speaking with knowledge and not emotions.

While referring to my ruling, you wrote, ‘It is intellectually dishonest to say that sending peace and blessings on the Prophet (S.A) are acts of innovation…’

Brother, be honest, did I say this? I have never said what you have written (that I said). It seems that it is you who cannot understand what Tazeem is. You have become confused and have mixed up two separate matters. If you look carefully at the ruling which you have mentioned, you will see the words, (Please look carefully) ‘The act of singing and standing for the customary tazeem…’ I did not write, ‘sending peace and blessings on the Prophet (S.A) are acts of innovation’. This is a false accusation you have made on me.

As Muslims, we must love the Prophet (S.A) dearly, and we must send peace and blessings upon him. Allah has ordered us to do that, and we must adhere.

What I wrote about was ‘a customary tazeem’. You must know very well that loving the Prophet (S.A) by sending peace and blessings upon him, and standing for the Tazeem are two separate things. Both cannot be mixed up and used for the same thing. This is a confusion which has come in the minds of some Muslims, and due to their ignorance, they openly condemn Muslims who do not stand up for the Tazeem saying that they have no love for the Prophet (S.A). Some of our Muslims are deceived by satan thinking that they can show total disregard to the Sunnah/teachings of the Prophet (S.A), and make amends for their wrongs by standing up once a fortnight in a function to express their verbal love for the Prophet (S.A). Muslims fail to realize that true love lies in full obedience to the Prophet (S.A), and reviving his blessed Sunnah in their lives.

The Prophet (S.A) taught us to love him and to send Darood upon him. However, he strictly prohibited us from standing for him. Allah has commanded us to love the Prophet (S.A) and to send greetings of peace and blessings upon him, and has also commanded us to follow the teachings of the Prophet (S.A).

In one verse, Allah commanded us by saying, ‘Whatever the Messenger gives you, take it, and whatever he orders you to stay away from, then refrain from it’.

Based on this verse, we see that when the Prophet (S.A) has asked us to refrain from standing for him, then it is essential upon us to obey him, not to disobey him by standing.
So, to re-iterate my point, I did not say that ‘sending peace and blessings on the Prophet (S.A) was an innovation’. It is you who have invented this falsehood against me. I advise you to fear Allah, and do not invent lies upon me.

The statement I made, was about the ‘customary Tazeem’. Note that I have described the word Tazeem with the word ‘customary’. For your information, this does not refer to sending peace, blessings, respect and salutations to the Prophet (S.A). All scholars including myself, understand it to be essential for a Muslim to show love for the Prophet (S.A), and to send greetings and blessings upon him. This is something I do every day. And it is a part of my daily routine.

You should therefore understand that standing for ‘Tazeem’ and sending peace and blessings are two separate acts. As I have mentioned, the Prophet (S.A) encouraged one and discouraged the other. So, please do not misquote me. Try to understand what I have written.

The other point is that when I used the word ‘Customary Tazeem’, I was referring to the act of standing for the Prophet (S.A) which has been brought about, with beliefs and practices that are contradicting to Islam. First of all, regarding this ‘customary tazeem’ some Muslims have started to treat it as if it is farz (compulsory) in Islam. Recently, we have seen that it has been introduced as being essential after the Jumah Salaah. The question is, why are people doing things that the Prophet (S.A) did not do? How is it that we never saw these strange practices before in this country? Who is really behind these new practices? Why are Muslims (who work in a certain organization) forced to stand up for Tazeem, and are threatened when they do not do it? Don’t you see that people have made this an official part of their religion? Along with this, some Muslims have started to believe that the Prophet (S.A) is actually present at all these functions when they stand up to sing the Tazeem.

So, please understand the ruling carefully before you ‘jump to conclusions’. Further, you have written that you are confused by the statement, ‘by the majority of sound and reliable scholars of the past and present’. You asked, ‘Who are these sound and reliable scholars? Who are they?’

From your questions, I realize that there is a big problem with many of our Muslims. Most people probably (including your good self), do not research and do investigations on matters of this nature. They hold as divine, what they have been given, and condemn every other person who speak against what they believe in.

Alhamdulillah, I can provide you with many quotations, but would you believe and accept them to be the truth? Or would you hold on to that which you feel good about?

I can also ask, how many books have you read on this topic? How many Arabic and Urdu books have you read, so that you would have seen for yourself the truth of what I am saying? The fatawas I have referred to, are already documented in books, in the Arabic and Urdu languages. These have been relied upon by the reliable and authentic scholars of Ahlus Sunnah Wal Jamaah. Thousands of Muslims continue to benefit from these fatawas and rulings. But it is sad to know that our Muslims in this part of the world do not read, research or investigate matters. Many are not even inclined to learning about Islam. Thousands of Muslims do not even know the basic laws of Salaah, they do not know how to recite the Quran properly. Many of the Imams also make grave mistakes in reciting the Quran in Salaah. There are so many things that they need to learn and read, yet they would turn a blind eye to these important issues and fight about those who do not stand up for Tazeem.

You have mentioned to me who are the scholars that you follow. You should also know that we, at the Darul Uloom, follow all the scholars of Ahlus Sunnah Wal Jamaah from the times of the Sahabahs, Tabieen, Tab’ut Tabieen, and all the great Mufasireen, Muhaditheen and Mujtahideen. You may only follow two, but we follow thousands who would not be wrong on an issue. We follow the creed of Ahlus Sunnah Wal Jamaah, and in Fiqh, we adopt the Mazhab of Imam Abu Hanifa (A.R).

Both Dr. Fazur Rahman Ansari and Maulana Aleem Siddique were known to be great scholars and their status is known to Allah. But with due respect, I must submit that they were not Mujtahids, nor did they make this claim. They gave their opinions based on their understanding, but it is not the ruling of the majority of the scholars of Ahlus Sunnah Wal Jamaah. The grand majority of scholars of Ahlus Sunnah Wal Jamaah hold on to that which is evident and well established from the teachings of the Prophet (S.A), and that which were practiced by the illustrious Sahabahs (Companions). And this fact is evident as daylight, that the blessed Prophet (S.A) never practiced these matters, nor did he encourage them. The Sahabahs, Tabieen and Tab’ut Tabieen also never practiced any of these actions nor did they invent them.

With respect to standing for the Prophet (S.A), the Prophet (S.A) himself prohibited this, and all the generations of Muslims followed his order. The three blessed generations passed, and they did not practice any of these acts. All the scholars who came after these pious generations, followed in the same trend, and understood clearly, that which came from the established sources of Islam and that which did not come from these sources. If you look at the four sources of Islamic Jurisprudence namely, the Quran, the Sunnah, Ijma (Concensus/unanimous opinion of the Sahabahs) and Qiyas, you will find that the act of ‘not-practicing’ these acts are in total conformity with these sources, whereas, the act of practicing them are in contradiction to these four sources.

We know very well that the knowledge and understanding of both the scholars whom you have mentioned, go way beyond the walls of the Darul Uloom. However, we at the Darul Uloom follow scholars who are much greater in knowledge, understanding, wisdom and piety than the both you have named. To say that ‘Dr.Ansari was one of the most brilliant scholars of all times’ is an exaggerated statement without any evidence. No doubt, he was a great scholar, and probably this is the way you feel about him, however, the reality is different from what you feel. There were thousands of scholars greater than him before his time, during his time, and even after his period.

During the period of Dr. Fazhur Rahman Ansari, one of the greatest scholars of the Indo-Pak continent was instated as the grand Mufti of Pakistan. This was officially done by the Government of Pakistan after the separation took place between India and Pakistan in 1948, and Pakistan was made a fully Islamic state. The name of this scholar was Maulana Mufti Muhammad Shafi, known as the grand Mufti of Pakistan of his time. Seeing that he was officially instated to this responsible position, his fatawas (religious verdicts) were accepted through the length and breath of India and Pakistan by the scholars as well as the laymen. In one of his fatawas, when asked about the Islamic ruling regarding celebrating the Prophet’s (SAS) birthday, and standing for Tazeem (Salaah/Salaam), he wrote, ‘To mention about the Prophet (SAS), and read about his life is certainly a great blessing, and an act of goodness, nay, it is necessary. However, hosting gatherings in a manner that people do today to celebrate the birthday of the Prophet (SAS) has turned into a custom which comprises of many innovated and impermissible acts, this is why the majority of the scholars of the Ummah has considered this act of celebrating the Prophet’s birthday as being not permissible. In a similar manner, standing at the time of mentioning the Prophet’s name (as in standing for customary Tazeem) is a concocted and fabricated practice which has no origin and source in the shariah of Islam. These practices are also not evident from any one of the thousands of Sahabahs (companions), who remained in the companionship of the Prophet (SAS). None of the companions stood up for the Prophet (SAS) while he was alive, since they knew that he disliked it, and prohibited his followers from standing up for him. The Sahabah also did not stand when they mentioned the blessed name of the Prophet (SAS) at the time of sending Darood (Salaat/Salaam). If standing in this manner was a sign of respect and love for the Prophet (SAS), then the Sahabahs (Companions) would have not left it out. They would have done it continuously, since no one loved and respected the Prophet (SAS) more than them’. (Imdadul Muftiyeen pg. 172-173).

The above was the official fatawa (Islamic ruling/ verdict) from the grand Mufti of Pakistan at a time when both Maulana Siddique and Dr. Ansari lived in Pakistan. Mufti Muhammad Shafi, the grand mufti was far ahead of them in the knowledge and understanding of Islamic sciences, and he was officially authorized to issue Islamic verdicts since he was a Mufti of a great caliber.

The above was also the same fatawa issued by the great Muhaddith and Allama of Pakistan who lived at the same time of both Maulana Abdul Aleem Siddique and Dr. Ansari. His name was Allama Syed Yusuf Al Binori of Karachi. He was a direct descendant of the Holy Prophet (SAS) and so he was referred to as ‘Syed’. He was unanimously accepted as the greatest Muhaddith and Allama of the soil of the Indo-Pak continent at his time, which was the same time of the both scholars you follow. His fatawa and ruling was the same as that of the grand Mufti. ( see fatawas of Jamiatul Uloomil Islamia Karachi, Pakistan) .

I can continue to give you the quotations and fatawas of the leading and greatest scholars of Pakistan, from among those who lived at the same time of Dr. Ansari and his teacher. These great scholars were great Alims, Shaikhs and Muftis, and were looked upon by all the Muslims in the country as the leaders and great masters of Islamic learning. If you wish to query any of their fatawas, I will be most happy to furnish you with more information.

The truth, my dear brother is that from among the thousands of companions of the Prophet (SAS), none stood up while saying the Darood, nor did any of them stood up when they saw him. On one occasion some of them tried to stand for him. However, he (the Prophet (SAS)) stopped them saying ‘do not stand for me as the non Arabs stand for their Kings and leaders’.

Similarly, from among the thousands of companions, none of them had Moulood or Milad functions. After them, came the generation of the Tabieen, they were also in thousands. They possessed great knowledge of Islam, and were honored to be the great teachers of the Imams of fiqh, Hadith and Tafseer. However, not a single one from among these hundreds of thousands of scholars, stood up for the Prophet (SAS) nor did they have Moulood and Milad celebrations.

In this way, one generation came after another. All these Muslims and scholars added together will come up to hundreds of thousands, and it is well established that not a single one of them stood up for the Prophet (SAS) or celebrated Milad functions. So, therefore when it is said that the majority of scholars regard these acts as bidah, we are speaking of hundreds of thousands beginning from the period of the Sahabah and coming right down to our times. If we keep on checking the amount of scholars through the period of 1400 years, we will reach a grand total that we cannot even imagine.

I can quote to you many fatawas of the great scholars of our times and before, but based on your own statement, it shows that you will pay no heed to these fatawas even though they are based on the correct view.

While you rely and hold on to one fatawa, we hold on to fatawas that are endorsed by hundreds and thousands of great scholars who are all in agreement to the same ruling.

It is unfortunate that you did not move around to learn about the great and brilliant scholars around the world. If Dr. Ansari and Maulana Siddique did not come to Trinidad, you would have not known about them. It is only due to their visit to this land, you became aware of them. What about the thousands of other great scholars who lived at their times, but could not come to our shores? Would you dismiss them as being not educated, and simply hold on to two persons that you know about? This is nothing but prejudice in ‘knowledge’.

You said, ‘Maulana Abdul Aleem Siddiqui and Maulana Ansari understood Islam and understood the role of the Prophet (SAS) in the life of any Muslim and I would rather follow their advice on any matter because they have the intellectual capacity and knowledge to interpret any Islamic matter’.

In response to this statement, I ask, didn’t the Sahabahs, Tabieen and Tab’ut Tabieen have more understanding and wisdom of the Deen of Islam? Didn’t they have the intellectual capacity and knowledge to interpret any Islamic matter? Weren’t they greater in every field of the Islamic Sciences than those who came after them? The Prophet(SAS) endorsed the knowledge, wisdom and understanding of the sahabahs when he uttered the words, ‘ The best people of my ummah (in knowledge, wisdom, understanding and their strict adherence to the religion of Allah ) are those who live at my time, then those after them, then those after them’. It is on account of his trust and reliance of the knowledge of the Sahabahs, he said, ‘My companions are like the stars, whoever from amongst them you follow, you shall be guided’. The whole ummah also endorses the knowledge of the Sahabahs.

Knowing that the Sahabahs, Tabieen and Tabu’t Tabieen had the greatest knowledge and understanding of Islam, and knowing that the Prophet (SAS) asked us to follow the Sahabahs, shouldn’t we be following them?

You have mentioned who you are following. As for us, we follow the Sahabahs, the Tabieen, the Tab’ut Tabieen and all those scholars who followed them. This is exactly what the adherents of Ahlus Sunnah wal Jamaah supposed to do, since the name itself means ‘People who follow the Sunnah and follow the Sahabahs.

With respect to your statement that, ‘we should be encouraging our Muslim Community…….’ I say, that it is not for me or any other upright scholar to invite towards or encourage practices that are not from the teachings of Islam. With respect to that which, ‘develops a special love and connection to the Prophet (SAS)’, then the Prophet (SAS) has already taught us what to do to achieve this. Instead of hosting a function ‘once in a while’, and singing words of salaam on a few occasions, our Muslims should be reciting darood everyday. If a person begins to recite darood every day, (at least one hundred times), then he will become so close to the Prophet (SAS), that he will begin to see him in his dream. Our Muslims should attend Islamic classes regularly so that they will learn about the teachings of the Quran, and that of the Sunnah of the Prophet (SAS). Muslims should read the entire life history of the Prophet (SAS) to know about him, his greatness, virtues, and practices- instead of waiting once a year to hear about him. They should practically demonstrate their love for the Prophet (SAS) by inculcating his teachings and Sunnah in their lives. Professing to love the Prophet (SAS) has no value, if it cannot be followed by practices.

With respect to your statement, ‘Nothing is wrong with a Moulood Shareef Function, because it is another way to remember Allah (Zikr), to give thanks to Allah (Shukrana) and to send peace and blessings on His Noble Prophet (SAS)’.

I say ‘You are extremely bold to make a statement of this nature. By your statement ‘Nothing is wrong’, it means you are saying that it is permissible in Islam to do so. Do you have the Islamic authority to make such a pronouncement? Are you qualified in the Islamic sciences to give this judgment? Every scholar will be questioned by Allah with respect to the rulings and statements he made, whether it conforms to the teachings of Islam or not? You are not even a scholar, but yet you have ventured into making such a statement. Please fear Allah and refrain from this action.

With respect to this function being one ‘that is another way of remembering Allah etc’, I ask, ‘Didn’t the Prophet (SAS) teach us all the ways of remembering Allah?’ ‘Didn’t the Prophet (SAS) teach us all the ways of giving thanks?’ ‘Didn’t the Prophet (SAS) teach us how to send peace and blessings?’ Every Muslim would answer yes to these questions. This being the case, why do we need to invent our own ways of doing things? Allah has announced to us in the Holy Quran that He Has perfected and completed Islam in every way. This means that He Has taught and shown us every single thing we need to do as Muslims. We were ordered to follow and obey. So why don’t we simply follow and obey? Instead of inventing and innovating new things, which we have no permission to do. The Prophet (SAS) was the most beloved to Allah, and he achieved the greatest closeness to Allah. As such, if we need to achieve closeness to Allah, we simply need to do what he did.

The Sahabahs had the most love for the Prophet (SAS), and they were most beloved to him than all others. Hence, if we need to express love for the Prophet (SAS), and we wish to achieve the Prophet’s love, then we simply have to do what the Sahabahs did.

As Muslims, we have no authority and permission to invent anything into the religion of Allah. Allah Has already completed and perfected it in every different aspect. Therefore, we cannot remove from Islam, what has been established, and we cannot bring into Islam what is not there. Allah Has totally prohibited us from bringing about matters which He Has not given. In this regard, he warned us saying, ‘And say not concerning that which your tongues put forth falsely, ‘This is lawful and this is forbidden’, so as to invent lies against Allah. Verily, those who invent lies against Allah will never prosper’. (Sura An Nahl (16) verse 116).

The Prophet (SAS) has also warned us saying ‘Whoever brings into our religion that which is not from it , it is rejected’.

In the beginning, you mentioned that you thought that ‘I was more tolerant’. Do you want me to tolerate innovations that are being propagated as Islam?

In fact, you should be asking the leaders of the other organization to be more tolerant towards those who do not subscribe to these practices. At present, these practices are being forced on