2. HARAAM: Haraam foods are such foods in which the prohibition is clear. There is no doubt in its prohibitions, e.g. haraam meat and food in which haraam ingredients are used.
  3. SPIRITUALLY HARAAM: Halaal food, whether meat or any other kind acquired with unlawful money or by unlawful means. While such food remains halaal, its consumption is haraam for the one who has acquired it by foul or haraam means.
  • MUSTABAH: Such food, the permissibility of which is in doubt. Some factors indicate permissibility while other factors indicate prohibition. Rasulullah (sallallahu alayhi wasallam) commanded abstention from such doubtful foods.
  1. PHYSICALLY IMPURE: Generally, the foods prepared in public places such as cafes, restaurants and hotels fall in this classification. Although halaal, such food is not tayyib (wholesome). Some physical dirt and unclean hands, etc. go into its production, hence its contamination.
  2. SPIRITUALLY IMPURE: Such food which is halaal and ordinarily tayyib, but for people of high taqwa (i.e. for the Auliya) even such halaal tayib food constitutes contamination, and impedes their spiritual progress, e.g. halaal tayyib food served by a faasiq or zaalim, halaal tayyib food served with a contaminated worldly motive.


The greater the degree of one’s abstention from contaminated food, the more will on incline towards piety and ibaadat and the converse is also true. Abstention from the first two categories (mentioned above) is Fardh. Eationg such food is a major sin for which Jahannuum is the punishment. Rasulullah (sallallahu alayhi wasallam) said about those who consume the contaminated food mentioned in these two categories:

“The Fire of Jahannum is more befitting for a human body nourished by haraam.”

The Auliya say that the high stages of piety a man attains are dependent on his halaal and tayyib consumption of food. A man can spend an entire lifetime in abundance of thikr, nafl ibaadat and fasting etc, but as long as the food he consumes is not physically and spiritually pure, he will be deprived of the high stages of taqwa and Divine proximity.




On this lurid act of fisq, fujoor and irtidaad, many Muslims have written to us querying the status of Muslim marriage officers who will now be compelled by the law to perform the ‘marriages’ of same sex couples. What will be the Shar’i status of such Muslim marriage officers?
The media reports on this shaitaani abomination:
“After a long debate and a number of grievances caused by marriage officers refusing to officiate same sex couples, legislature has finally changed and a new bill has been passed which means officials now have no choice but to officiate same sex marriages.”

In view of this shaitaani law, it is absolutely HARAAM for Muslims to serve as marriage officers of the state, and it will be an act of IRTIDAAD to actually perform such a lurid, haraam affair which the secular state terms ‘marriage’.
A Muslim marriage officer who may suffer the satanic calamity of performing a shaitani union, will immediately have his Imaan eliminated. He will become a confirmed MURTAD, and will be excommunicated from the Fold of Islam.

It is the Waajib obligation of Muslim marriage officers to resign from their posts. The La’nat and Ghadab of Allah Azza Wa Jal will settle on them. They will leave this dunya in the state of kufr for conducting the Islamically intolerable act of officiating a so-called ‘marriage’ ceremony for same sex couples.

4 Rabiyuth Thaani 1440 -12 December 2018


Q. In our Musjid, a short bayaan / kitaab-reading takes place immediately after Fardh Salaat. The musallis are pressurized to sit until the end of the talk. Will it be permissible to get up and perform the Sunnat Salaat while the talk continues?

A. The Sunnat Salaat of all the Salaats, has to be compulsorily performed immediately after the Fardh Salaat. It is not permissible to delay the Sunnats until after the bayaan. The bayaan is man-made while the Sunnat Salaat is the command of Allah Ta’ala.

The Musallis should insist that the bayaans should be after the Sunnats. The kitaab-reading after the Fardh and before the Sunnats is a new bid’ah. The musallis should not sit in the bayaan. Immediately after the Fardh Salaat, they should get up and engage in the Sunnat Salaat.

Why is riba condemned in Shariah?

Q: Why is riba condemned in Shariah?

A: The western economic system, which is based on interest, has resulted in concentrating the wealth and resources of the world into the hands of a few select individuals.

The money of the rich is pooled in banks and offered to the poor, according to their financial status, under the pretext of fulfilling their needs and requirements with the condition of interest attached, thereby making it extremely difficult for them to continue life and escape their poverty.

The outcome is that the wealthy thrive and prosper through the blood and sweat of the poor. Hence, they create monopolies and become richer while the poor become poorer in slogging to pay off their debts to the rich. In essence, riba has achieved nothing besides widening the gap between the rich and the poor, causing man to fall deeper into the abyss of destruction. Worst of all, it gradually sucks the blood of the poor and entraps them in slavery that is not in the form of shackles and chains, but rather in the form of anxiety and sleepless nights.

Many countries’ deficit accounts run into billions due to the interest-bearing loans that are borrowed from other countries, the brunt of which is borne by none but the citizens of the borrowing countries. The reality of the matter is that today’s ten richest men in the world own more than the combined wealth of 48 poor countries of the world. Millions are malnourished, lack access to pure water, underprivileged in terms of the basic necessities of life and are deprived of education.

In contrast, Islam advocates brotherhood and showing kindness and compassion to the creation. One is permitted and encouraged to earn a halaal living. However, this must be done together with maintaining a balance and with fulfilling the needs of the creation.

And Allah Ta’ala (الله تعالى) knows best.

الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ذَٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا وَأَحَلَّ اللَّـهُ الْبَيْعَ وَحَرَّمَ الرِّبَا فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّـهِ وَمَنْ عَادَ فَأُولَـٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴿البقرة: ٢٧٥﴾

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿المائدة: ٩٠﴾

عن جابر رضي الله عنه قال لعن رسول الله صلى الله عليه وسلم آكل الربا وموكله وكاتبه وشاهديه وقال هم سواء رواه مسلم ( مشكوٰة المصابيح ص244)

عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال ليأتين على الناس زمان لا يبقى أحد إلا أكل الربا فإن لم يأكله أصابه من بخاره ويروى من غباره رواه أحمد وأبو داود والنسائي وابن ماجه ( مشكوٰة المصابيح ص245)

وعن عبد الله بن حنظلة غسيل الملائكة قال قال رسول الله صلى الله عليه وسلم درهم ربا يأكله الرجل وهو يعلم أشد من ستة وثلاثين زنية رواه أحمد والدراقطني وروى البيهقي في شعب الإيمان عن ابن عباس وزاد وقال من نبت لحمه من السحت فالنار أولى به ( مشكوٰة المصابيح ص245)

Answered by:

Mufti Zakaria Makada

Checked & Approved:

Mufti Ebrahim Salejee (Isipingo Beach)

women visiting graveyards


Is it permissible for women to visit the graveyard? A Mufti from the U.K. says that it is permissible? A South African mufti says that there is ‘scope’ for women to ‘occasionally’ visit graveyards. This mufti lists three conditions for the permissibility:

Hijab should be adhered to
There should be few or no people in the graveyard
No Shar’ee laws such as intermingling, should be violated.

We have always understood that just as it is not permissible for women to visit Musjids, so too it is not permissible for them to visit graveyards. Please comment.

The ‘muftis’ of this age are not muftis. They are cranks and quacks. They lack in Aql. They lack expertise in issuing fatwa, yet they proudly proclaim themselves to be attached to some Darul Ifta. They fail to understand when and how to apply the principles, and they dig out texts from the kutub to foster and even solidify existing fitnah and fasaad. Due to their liberalism, inclination to westernism, and lack of suhbat of the Saaliheen, they are what the Fuqaha term, maajin ‘muftis’, i.e. buffoon, moron.
The mufti who enumerated the three conditions brazenly displays the moronity to qualify himself for the ‘maajin’ title. None of the three conditions are met in this age, and never will these conditions be satisfied until the Day of Qiyaamah. On the contrary, the fitnah and fasaad will increase and degenerate by leaps and bounds. The only thing these muftis who claim permissibility for a haraam act, have achieved, is to portray their jahaalat and their inaptitude. They are not fit to issue fatwa.

The conditions for permissibility mentioned in the kutub are not to effect nafsaani hallucination. In addition, these muftis are out to court the pleasure of the juhala, shameless women who are addicted to prowling in the public domain.

Rasulullah (Sallallahu alayhi wasallam) said: “Allah curses females who visit the quboor.” This is the fundamental basis on which a genuine mufti will issue the Fatwa of Prohibition. He will not resort to Fiqhi technicalities and imaginary scenarios to extravasate permissibility for a deed which is impregnated with fitnah. The stupid muftis of today fail to take lesson from the ban which the Sahaabah had enacted on women, preventing them from the Musaajid despite that age having been Khairul Quroon, and despite the females having been Waliahs, and despite Rasulullah (Sallallahu alayhi wasallam) having permitted them. It was still the noble age when many of the noble Wives and the vast majority of Sahaabah with their exceptionally pious wives were living.

Today, even men are mugged in graveyards. Women have been raped in graveyards. There is no safety on the roads, leave alone in a quiet graveyard where there may be no people, and when it is the time that the maajin character advises women to emerge from their homes in conflict with the Qur’aanic prohibition, to visit the graveyard.
Initially it was permissible for women to move out of their homes to attend to real needs locally without an accompanying mahram. While a mahram is a Waajib condition for permissibility of travel by a woman, today it is Waajib that she has a mahram with her even if she goes to visit someone in the same street. The terrible explosion of crime, does not permit a woman to go about even locally without a mahram. By what stretch of intelligence and Imaani logic can a mufti ever issue a fatwa to permit women to go to graveyards in today’s scenario of absolute fitnah and fasaad? Furthermore, the fitnah is not restricted to crime and dangers. A primary fitnah is the woman herself. That is why the Hadith says that the whole of a woman’s body is aurah, and when she emerges, the Devil casting surreptitious glances at her lies in ambush to utilize her for fitnah and fasaad. That is why according to the Hadith la’nat settles on a woman who rides a horse and drives a vehicle, and that is why Rasulullah (Sallallahu alayhi wasallam) described women as Habaailush shaitaan (Traps of the Devil).

The moron muftis who disgorge just any disingenuous ghutha which they call ‘fatwa’ miserably fail to take cognizance of the factors which prohibit women from visiting the graveyards. They do not even understand the logistics for a woman to reach the graveyard in this age. How do these muftis propose women should go to the graveyard? With mahrams or without?
If she has to go with a mahram, then why? She is not going on a journey. The only reason will be to protect her against criminals. Thus, if there is such a danger which necessitates a mahram to accompany her locally for a non-essential visit outside the home, then it is adequate grounds for a fatwa of prohibition.

If there is no need for a mahram, then how should she go? Private or public transport? Public transport is unimaginable for a Muslim woman. If private transport driven by her or some other faasiqah, then this act too is haraam. The haraam is thus compounded. Exposing her to the danger of being alone in the graveyard, driving a vehicle, intermingling on the roads, etc., are compounded haraam.

Thus, in both scenarios – with or without a mahram, it is haraam for a woman to visit the graveyard. Furthermore, the moron mufti acquits himself with staggering stupidity by suggesting, as a condition for the permissibility, that there should be few or no people at the graveyard. What is the meaning of a few people? And from which finger did the mufti suck this condition? What assurance will the prospective female visitor have that the ‘few’ people will be only females? There are no separate times for men and women for visiting graveyards. Even if there happen to be a few people, the women will incumbently exposed to the males. This is in violation of Hijaab which the maajin mufti says is a condition for the validity of the permissibility.

And, how will she know that there will be no people present on her arrival at the graveyard. Further, if there are no people on her arrival, what prevents people arriving after her arrival?

The third condition for the permissibility suggested by the mufti is that “no Shar’ee laws are violated”. From the very moment she leaves home to go to the graveyard, she will be in violation of the Shariah. Her emergence (khurooj) from her home, her driving a vehicle, exposure to the public in the streets, exposure to people in the graveyard and exposure to the danger of being mugged or worse, and the threat of Divine Curse settling on her, are all factors in violation of the Shariah.

Denial of the existence of real fitnah attendant to females visiting the graveyards and being in the public domain is either the effect of gross ignorance or satanism. When the Sahaabah banned women from the Musaajid 14 centuries ago on the basis of fitnah, what conclusion will a healthy Aql arrive at in this evil age in which fitnah and fasaad preponderate?

There is absolutely no scope for permissibility. It is haraam for women to visit graveyards just as it is haraam for them to go to the Musaajid, thikr functions, jalsah functions, walimah functions, and any other type of function.

29 Rabiul Awwal 1440 -7 December 2018