fatwa regarding dr zakir naik

8/23/2019 Fatwa Regarding Dr zakir naik

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Fatwa Regarding Dr Zaakir Naik

FROM DARUL ULOOM DEOBAND

English Translation Edited by:

Mufti Afzal Hoosen Elias (May Allaah protect him)

Honourable Mufteen, Darul Uloom Deoband

Assalamu Alaykum wa Rahmatullah

My question is that how is Dr. Zakir Naik? Are his beliefs in accordance to those of

the Ahl us Sunnah wal Jamaah? Are his views on Hadith and Tafseer reliable or not? What

is his path in Fiqh? Which Imam does he follow? Can we listen to his talks and practice upon

them? Please provide a satisfactory answer.

Riyaad Ahmad Khan

Aaliya Printers, UttarSuya (Ilaahabad)

Mobile 9794867772

There are many questions regarding Dr. Zakir Naik. This question is also one of these. Adetailed answer regarding the beliefs, Fiqhi path and his explanations regarding

the Quraan and Hadith were requested. Therefore, in the light of his lectures and speeches, a

detailed answer is provided.

Deviated things like moving away from the correct beliefs, interpolation and made up viewsregarding the Tafseerof the Quraan, awe for scientific research, unity with western thought

in opposition to Islaam and turning away from the pious predecessors and the path of the

majority of the Ummah in Fiqhi rulings are to be found in the lectures of Dr. Zakir Naik.

Also, he is involved in an effort to turn the Muslim Ummah away from following

the MujtahidImams, making the people renounce the religious institutions and trying tomake the people have bad thoughts about the scholars. A few examples of such deviation

are presented below:

1. A few points of Dr. Zakir regarding belief (belief is something verydelicate. A slightslip in it could sometimes be a danger for Imaan).

a. It is permissible to call unto Allaah with the words Vishnu and Barhma.
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Dr. Zakirsays in one programme, It is permissible to call unto Allaah using the

names ofthe Hindu deitieslike Vishnu, meaning Rabb and Barhma meaning

Creator. This is on condition that a person does not have the belief regarding Vishnu

that he has four hands and mounts birds. [Islaam and Universal Brotherhood p.33 by

Dr. Zakir Naik]

It is not permissible to call unto Allaah with these non Arabic words. It is not permissible to

call on Him using such names that are not specific for Him. How can it be permissible to call

on Allaah with names like Vishnu and Barhmawhen these are the outstanding signs of the

Hindus?

b. What is the word of Allaah? It is necessary to take the path of science andtechnology in order totestit.

Dr. Zakirsaid during a programme, Every man understands that his honourable book

can only be the speech of Allaah. If you want to know which book is definitely the

speech of Allaah, then the final test is to take the path of modern science andtechnology. If it is in accordance to modern science, then understand that this is

definitely the speech of Allaah . [

]

From this we come to know of Dr. Zakirs deviated boldness, turning away from the book of

Allaah, his astray thought pattern and also his awe for modern science that has reached

dangerous boundaries. This is to the degree that he has made scientific research that

changes everymomentthe standard by which to judge the divine books, especially theNoble Quraan.The greatest proof of it being the speech of Allaah is its Ijaaz (making

helpless). Through it, Allaah has laid down a challenge in various places (of the Quraan).

c. Every person has the right to give Fatwa.Dr. Zakir states in one place, It is permissible for any person to give Fatwa

because the meaning of Fatwa is to give ones opinion. [Ibid]

In this statement, Dr. Zakir has referred to such an important task of giving fatwa with such

light words like giving an opinion. According to Allamah Ibn al Qayyim, a Mufti is a

translator of Allaah in the explanation of divine law and he is responsible for signing in His

place.

/

This is not only regarding himself, but he has permitted it for every person. He has totally

cast aside the following verse of the Quraan and Hadith of Rasulullaah,

If you do not know, then ask those of knowledge
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He who gives fatwa without authentic knowledge, the sin will be upon the one who

gave the fatwa.

2. His own explanations in the Tafseerof the Quraan, i.e. interpolating the meaningTafseerof the Quraan is very delicate. The Mufassir stipulates the purport of Allaah ,

that Allaah has taken this meaning. Therefore, it is very dangerous for an incompetent

person to step into this field. It is mentioned in a Hadith,

If a person renders Tafseer from his own intelligence, then even if he reaches the correct

meaning, he will still be taken to be someone that has done wrong.

Another narration states,

/

It is for this reason that there are many conditions for a commentator (Mufassir). For

example, he should be well aware of all the verses of the Quraan, he should have great

knowledge of the Ahadith, he should have good knowledge of Arabic and its laws; syntax,

morphology and eloquence and clarity etc. As far as Dr. Zakir is concerned, none of the

conditions are found in him to the necessary degree, he does not know the laws of Arabic as

it ought to be known, he does not have deep knowledge regarding the Ahadith nor does he

have great knowledge of eloquence and clarity. (All this will be clarified by means of

examples further on). On the other hand, all the causes for falling into deviation are found to

a complete degree in Dr. Zakir, e.g. turning away from the Tafseer narrated from

Rasulullaah , the Sahabah and the Taabieen, being awed by the thoughts of the era and

misunderstanding the subject matter of the Quraan etc. Therefore, he has made many versesthe practice ground for opposition on the basis of his ignorance. A few examples are

presented below,

a. Dr. Zakir states regarding the Tafseer of the verse, ( ), People saythat the word Qawwaam refers to being a stage higher. However, in reality, the word

Qawwaam comes from Iqaamah. The meaning of Iqaamah is to stand

up. Therefore, the meaning of Iqaamah is being upon a higher level in terms of

responsibility, not in virtue.[Lectures of ZaakirNaikp.295, Farid Book Depot]

Dr. Zaakir has in support of the western view of equality of the sexes made his

own Tafseer and has thereby negated the level of virtue that man has, whereas thegreat Mufassireen of the Ummah have explained the meaning to be higher in terms

of virtue. Consequently, Ibn Kathir writes under the verse ( ),

The status of a man before his wife is like that of a ruler and leader. At the time of

necessity, the husband also teaches his wife honour and respect in an appropriate manner.

Ibn Kathir writes in the Tafseer of ( ),

/


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A husband is a level higher than the wife in terms of virtue, status, obedience etc. Also,

the Tafseer of Dr. Zakir indeed goes against the Hadith,

If it was permissible to make Sajdah to anyone but Allaah, I would have commanded thewomen to prostrate before their husbands. This is because if they were equal in virtue and the

husband had no higher status than the wife, then why did Rasulullaah want to command

the women to prostratea sign of the greatest honour - before their husbands?

b. Dr. Zakir, a question, It is stated in the Quraan that the sex of the child in thewomb of the mother is known only by Allaah, but science has now developed to quite

an extent and we can specify this easily though ultrasonography. Is this verse of the

Quraan not in contradiction with medical science? Hereplies, It is correct that it is

mentioned in various translations and commentaries of this verse that only

Allaah knows the sex of the child that is in the womb of the mother. However,

study the Arabic verse and you will see that an Arabic word equivalent to the Englishword sex was not used. In reality, whatever the Quraan says, it is what is in the

womb? The knowledge of this lies only with Allaah . Many Mufassireen have

misunderstood and have taken the meaning to be that only Allaah knows the sex of

the child that lies in the womb of the mother. This in incorrect. This verse does not

indicate the sex of the foetus, but it indicates to the nature of the child in the womb.

Will it be a cause of mercy or punishment for its parents?...[40 Objections on Islaam

p.130 of Dr. Zaakir Naik, Areeb Publications,Dehli]

In this answer, Dr. Zaakir has been awed by scientific research and in order to save

himself from the apparent objection, he has put the Tafseer narrated by the Sahabah

and Taabieen behind his back and has rejected a known meaning. He has criticised andsaid that many great Mufassireen are wrong. The meaning explained by Dr. Zaakir is the

meaning of Maa Mawsool. Many Mufassireen have mentioned this as a possibility under

the first meaning. However, it is not correct to reject the second meaning. This is a clear

proof that Dr. Zaakir does not ponder deeply and turns away from the statements of the

Sahabah and Taabieen. This is because the meaning that Dr. Zaakir has negated, another

verse of Surah Rad points to it. The verse is,

Allaah knows what every female bears and the shortages and excesses in the womb

This meaning is also narrated from the famous Tabii and Mufassir, Imam Qataadah . He

says,

Only Allaah has perfect knowledge of whether the foetus is a male or a female

Similarly, Ibn Kathir has mentioned this in his Tafseervol.6 p.355, Allamah Nasafi has

written in Tafseer Madaarik vol.3 p.116 and Imam Shaukaani has written in Fath ul Qadeer

vol.5 p.498. However, Dr. Zaakir has classified the meaning mentioned by these

great Mufassirreen as wrong. He takes his meaning to be indisputable and is adamant

upon it.


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The correct answer:

The objective of the verse is to prove knowledge of the unseen for Allaah and Ilm Ghayb in

reality refers to that definite knowledge that is attained directly without any apparent cause

and without any tools. The knowledge attained through tools and instruments by doctors is

not definite knowledge, nor is it attained without instruments. It is Zanni (unclear) and isattained through instruments. Therefore, the Zanni knowledge attained through

ultra sonography does not raise an objection on the Quraanic verse.

c. Dr. Zaakir states regarding the verse,

Here, the word Bayah is used. The word Bayah will include the purport of election

in our times. This is because Rasulullaah was the Rasul of Allaah and the head of the

government. The meaning of Bayah was to accept him as the leader of the government.

Islaam gave women the right to vote in that time. [The rights of women in Islaam p.50,

Dr. Zaakir Naik]

Here also, Dr. Zaakir makes an incorrect assertion. He wants to prove the right of women

to vote by stating that the women taking Bayah to Rasulullaah is the ancient formof voting in todays democratic system of election. This is the case when the people who

know the reality of democracy (majority wins), they can understand clearly that this

explanation of Dr. Zaakir is totally against what happens and it is wasting his intelligence in

theTafseerof the Quraan. This is because in accordance to the modern day democratic

system, every person has the choice to choose the president. If someone does not gain the

majority vote, then he cannot become the president. If taking Bayah was in reality getting

votes, then did the Sahaabiyaat have the choice to reject the leadership of

Rasulullaah ?d. In the famous objection, based upon misunderstanding, raised upon the verse of Surah

Maryam ( ) that Hadhrat Maryam

radhiyallaahu anha was not the sister of Hadhrat Haaroon, and there was a

difference of a thousand years between them, Dr. Zaakirsays, The Christian

missionaries say that Rasulullaah did not know the difference between the mother

of Hadhrat Isa, Maryam, and the sister of Haaroon, Maryam, whereas the

meaning of the Arabic word Ukht is children also. That is why the people said to

Maryam that O children of Haaroon. In reality, it refers to the children of

Hadhrat Haaroon. [40 Objections on Islaam, Dr. Zaakir Naik]

This is based on the ignorance of Dr. Zaakir regarding Ahadith and lexicography. In

refutation of this research, the Hadith of Muslim is sufficient. It is stated in Sahih Muslim,

/

Rasulullaah clarified this verse 1400 years ago. The summary of it is that Hadhrat Maryam

the mother of Hadhrat Isawas not the sister of Hadhrat Haaroon , brother of

Hadhrat Moosa, but the brother of the mother of Hadhrat Isawas alsonamed Haaroon and these people used to keep their names after their Ambiyaa and pious


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luminaries. From this we learn that this is not a new objection, nor is there a need to fabricate

an answer to it.

How ignorant is Dr. Zaakir of Ahaadith that instead of trying to reach the reality of the

Ahadith and Tafseer, he fabricates interpretations.

e. Dr. Zaakir states regarding the verse ( ), The Arabic word used herefor egg is Dahaaha. This refers to an ostrich egg. The egg of an ostrich has a similar

shape with that of the earth. Therefore, the Quraan clarifies with total correctness the

shape of the earth. When the Quraan was revealed, the thought was that the earth is

flat. [Lectures of Dr. Zaakir Naik, Quraan and Modern Science p.73, 74]

Here, Dr. Zaakir has been overawed by scientific viewpoints. He also makes up his own

explanation for the verse by making wrong deductions in researching the shape of the earth.

This is on account of not understanding the subject matter of the Quraan

(detailing Tauheed and Risaalat and everything else about the nature of things comes in

between). Therefore, the word Dahawa in Arabic refers to spreading out and expanse.In accordance to this, the translation and Tafseer of Dahaaha is the spreading out of

the earth and the creation of all the things in it. [see Tafseer Ibn Kathir] this word and

its root does not give the meaning of egg.

3. Ignorance of the AhadithDue to his ignorance of the treasure of Ahadith, Dr. Zaakir mentioned many rulings

that are against authentic Ahadith. Also, in how many places where there are a number of

Ahadith, he says that there is no proof for it. Hereunder, examples of the ignorance of

Dr. Zaakir or his wilful turning a blind eye to the Ahadith are presented,

a. Permissibility for women reciting the Quraan while in HaydhOn one programme, Dr. Zaakirsays regarding a woman while she is in Haydh, There is

permission for Salaat in the Quraan and Hadith but it is not mentioned in any Hadith that she

cannot recite the Quraan.

This is despite the fact that there is a clear Hadith in Tirmizi, ( ) A

woman in Janaabat and Haydh cannot recite the Quraan.

Think that in the presence of clear authentic Ahadith, Dr. Zaakir has made claims and has

rejected them.

b. The Ahnaaf do not have proof to show that flowing blood breaks WudhooWhile discussing in a lecture whether Wudhoo breaks or not by blood, Dr. Zaakir says,

Some Ulema, especially the Hanafi Fiqh think that Wudhoo breaks by blood flowing. If

blood flows while in Salaat, what should a person do? The answer to this question is a

detailed Fatwa (of the Ahnaaf). Regarding this, there is no proof in support of this view

point. [The reality ofZaakir Naik p.214, Maktabah Madinah Deoband]

At this point, Dr. Zaakirhas levelled an accusation against the Ulema

regarding Hanafi Fiqh that they say that Wudhoo breaks by blood flowing, whereas there are


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many Ahadith narrated in this regard. In addition, the practice of the Sahabah also

remained upon this. Study the following narrations,

If someone has a nosebleed while in Salaat, he should wash the blood and repeat his

Wudhoo.

Wudhoo becomes compulsory by flowing blood.

Despite these and other narrations, Dr. Zaakir did not show his ignorance andclaimed Ijtihaad saying that there is no proof to show that flowing blood breaks the Wudhoo.

c. It is not permissible to differentiate between the Salaat of men and womenIn another place, Dr. Zaakir states regarding the difference between the Salaat of men and

women, There is no authentic, established Hadith in which there is a command for women

to perform Salaat in a way separate from that of men. Instead of this, there is a narration

of Sahih Bukhari, Hadhrat Umm e Dardaa narrates that there is a command for women to sit

in At Tahiyyaat like men.

Here, Dr. Zaakir has said two completely wrong things.

a. There is no Hadith showing the difference in Salaat between men and women b. Rasulullaah commanded that women should sit like men

By saying the first statement, Dr. Zaakir has denied all the Ahadith in which there is an

explanation of the difference in Salaat between that of men and women. A few narrations are

presented below:

These narrations state the differences in the performance of Salaat between men and women.

There are other Ahadith besides them. The detailed books on this subject can be studied.Regarding the second thing where in Bukhari, there is a command of Rasulullaah for


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women to sit like men, it is an incorrect attribution. The narration of Hadhrat Umm

e Dardaa that Dr. Zaakir is giving, the words are as follows,

There is no mention of the action or speech of Rasulullaah in it, but it is the action ofa Sahabiyyah. By mentioning it, Imam Bukhari has indicated that she was a jurist. She used

to do it out of her own Ijtihaad. In addition, ImamBukhari mentioned in Taleeqan, without

a chain of narration.

4. Running away from following the Mujtahid Imams and turning away from thepath of following the majority in Fiqhi rulings.

In the light of his speeches and lectures, Dr. Zaakir does not seem to be a follower of any

Imam, in fact, he is entrapped by permissibility, love of new things, being

a Ghayr Muqallid and being without a Mazhab. Not only does Dr.Zaakir not follow a

specific Imam, but he teaches the sincere masses to leave Taqlid. He links the rulings he

explains to himself whether it be from any Imam or any view or deduction. Sometimes he

adopts the nature of aMujtahid and explains rulings, whereas in the narration of rulings, he

should take the name of the Imam who deduced the ruling so that the listeners do not have the

misunderstanding that this ruling is proven only from the Quraan and Sunnah. Besides this,

there are other things practiced by people, whether proven from the Quraan and Hadith or

from the view of the Mujtahid Imams, which are incorrect. From the following examples, this

will be understood clearly.

a. It is permissible to touch the Quraan without WudhooIn one place, Dr. Zaakirsays, There should be permission to touch the Quraan without

Wudhoo

This statement of Dr. Zaakir is against the verse ( ) and also against

the Mujtahideen.

b. The Khutbah of Jumuah should not be in Arabic, but in the local languageIn one place, regarding the Jumuah Khutbah, Dr. Zaakirstates, I understand that in our

country, importance should be given to delivering the Jumuah Khutbah in the local and

mother languages

This is despite the fact that from the time of Rasulullaah until today through the

generations -, the Jumuah Khutbah was delivered in Arabic. Today, Dr. Zaakir claims that

the Khutbah should be delivered in the local language so that people understand, whereas this

expediency (the understanding of those who do not speak Arabic) was also present in the

time of Rasulullaah . However, Rasulullaah always delivered the Khutbah in Arabic. He

did not command that the Khutbah be delivered in another language, nor did he command

that it be translated later on. Similarly, the Sahabah, Taabieen, Tab ut Taabieen and those

after them went out of Arabia to foreign lands. They spread Islaam in the East and West but

they always gave the Khutbah in Arabic, whereas those people were in need of spreading

Deen to a greater level than what the people are in need of today. Some Sahabah

and Taabieen knew foreign languages very well yet they delivered the Khutbah in

Arabic. The summary of this is that the practice of the Khulafaa e Raashideen andthe Taabieen and their adherence to it, as well as the continuous practice of the entire


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Ummah is clear proof that it is necessary to deliver the Khutbah in Arabic. This is to such an

extent that Imam Maalik says that it is necessary for the Khutbah to be in Arabic in order

for the Jumuah to be correct, even though the entire gathering may be foreigners and no one

knows Arabic. If there is no one in the gathering that can speak Arabic, then it becomes

compulsory upon them to perform Zuhr Salaat, Jumuah falls away.

Shah Waliyullaah Muhaddith Dehlawi says, It is necessary for the Khutbah to be delivered

in Arabic for it was the continuous practice of all the Muslims, in the East and the West.

[Musaffa Sharh Muwatta p.152, Farooq-Dehli]

c. One Talaaq should take effect from three TalaaqsDr. Zaakirsays, There are many conditions for three Talaaqs. It is impossible for all of them

to be found. There are 300 Fatwas present from Saudia. Therefore Talaaq is one, inaccordance to modern conditions, it should be one. [Lectures ofZaakir Naik from the reality

of Zaakir Naik p.331]

He says this despite all the Sahabah, Taabieen, the four Mujtahid Imams, majority of the

Ummah and all the reliable Ulema ofSaudia today state that 3 Talaaqs will take effect when

a person issues 3 Talaaqs in one sitting, not one. There is no difference of opinion held by

any reliable scholar in this ruling, except Ibn Taymiyyah and his student Ibn al Qayyim.

However, in opposition to the entire Ummah (including the great Taabieen and the 4 Imams

AbuHanifah , Shafii , Maalik and Ahmad bin Hanbal ) the opinion of these two can

never be followed. By explaining such a ruling in opposition to such a unanimous ruling he is

misleading the Ummah. This ruling of 3 Talaaqs taking effect by uttering 3 is proven fromthe verse of the Quraan, countless Ahadith and the practice of the Sahabah clearly. Study

a few Ahadith,

Hadhrat Naafi says that when a Fatwa was asked of Hadhrat Abdullaah bin

Umar regarding a person who gave 3 Talaaqs. He said, If you gave one or two (then you

could have retracted) because Rasulullaah gave me the command to retract and if you gave

3 Talaaqs, then the woman becomes forbidden until she marries another man.

Mujaahid says that I was by Ibn Abbaas. A person came and said that he gave his wife

3 Talaaqs. He says that Ibn Abbaas remained silent. I understood that he will return his

wife (he will give the command to retract), but he said, Some of you do foolish things and

sit (give 3 Talaaqs), then scream Ibn Abbaas!IbnAbbaas! Listen, Allaah says, He who

fears Allaah, Allaah will make a path out for him. You disobeyed your Rabb (by giving

3 Talaaqs), therefore your wife has been separated from you.


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A narration has reached Imam Maalik that a person asked Abdullaah bin Abbaas that I

have given my wife 100 Talaaqs. What do you say regarding it? Ibn Abbaasreplied, 3 of

these Talaaqs take effect upon your wife and by 97 you have played with the verses ofAllaah.

A narration reached Imam Maalik that a person came to Abdullaah bin Masood and

said, I gave my wife 8 Talaaqs. Hadhrat Ibn Masood asked about what did the people

do to you? He replied that my wife has been separated. Hadhrat Ibn Masoodsaid, They

spoke the truth, i.e. 3 Talaaqs took effect.

//

/

Hadhrat Hasan explains that Hadhrat Ibn Umar explained to us that he gave his wife one

divorce while she was in haydh. He then intended to give her the remaining two while she

was pure. Rasulullaah was informed of this and said, O Ibn Umar! Allaah has notcommanded you to do like this. You have gone against the path of Sunnah (by

giving Talaaq while your wife is in Haydh). The Sunnah way is that you wait for the time of

purity and one Talaaq should be given in every clean period. After this, Rasulullaah gave

me the order to retract. Consequently, I did so. He then said that when she becomes pure you

have a choice whether to give her Talaaq or to keep her. Hadhrat Ibn Umar says that I

asked Rasulullaah that O Rasul of Allaah, if I gave three Talaaqs, then would it have been

permissible for me to retract ? Rasulullaah said, No. in this case, your wife has been

separated from you and this action ofyours (giving three Talaaqs at once) is a sin.

You have seen from the above mentioned Ahadith that three Talaaqs make the ruling of three

take effect. There are many narrations that show that three Talaaqs refer to three, not one.

Note: Dr. Zaakir gave reference of 300 Saudi scholars in his lecture. He then presented his

own opinion. However, he did not mention which scholars they were when the

reliable Mufteen of Saudi Arabia gave Fatwa from their research that three Talaaqs refer to

three. The decision was passed as follows,

d. In one programme Dr. Zaakir gave the following counsel,Muslims should adoptsuch a way that will allow Eid to be one throughout the world.


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This opinion of Dr. Zaakir goes against the Hadith ( ), i.e. fast upon

sighting the moon and make Iftaar upon sighting the moon and it goes against sound intellect

as well. This is because a single Eid is based upon taking Eid to be a festival or a

national celebration or communal occasion. This is a very wrong notion because

our Eidayn, Ramadhaan and Muharram are not some festivals, but all of them are worship.

Also, every countrys times are different according to their horizon. When we perform Asr inIndia, it is morning in Washington. When we are performing Zuhr in India, Maghrib has been

completed in London. It also happens that in one country it is Friday and in another country it

is still Thursday, while in a third country Saturday has started. How can it be envisaged to

have Eid on one day throughout the world?

In summary, in the light of these points we learn that Dr. Zaakir Naik has moved away from

the Ahl us Sunnah wal Jamaah in many rulings regarding belief, in the explanation of the

Quraan and Hadith, he leaves out lexical meanings and the Tafseer narrated from the pious

predecessors and takes help from his twisted intellect. He has fallen prey to interpolating the

meanings. In addition to this, despite not having deep knowledge of religious sciences and

ignorance of the objective of the Shariah, he does not follow a specific Imam. In fact, hegoes the other way and criticises the Mujtahid Imams. Therefore, his talks are not worthy of

consideration. It is very harmful to watch his programmes, listen to his speeches and

to practice upon them without research. It is definitely not the work of any person to do

research. Therefore, the general Muslims should stay away from his programmes. Also, every

Muslim should remember that the matter of Deen is something felt. Man hears talks of Deen

and practices only to find salvation in the Aakhirat. They should not practice just upon new

research, quick answers-vast amounts of references and by apparently seeing his acceptance

amongst people. In fact, it is necessary upon man to think that what standing this person has

in religious sciences. From which teachers did he acquire knowledge? In what environment

did he grow up? How are his ways, dressing and countenance. Does he mix with the other

Ulema and pious luminaries? Also, what do the scholars and Mashayikh of his time say

about him? Similarly, it should also be seen whether those who take effect from him and

those around him, how much awareness they have of Deen and reliable people that serve

Deen are how many? If he has a number of reliable people around him, then it is necessary to

know from them how he is. Why are they close to him? It should not be that they show

themselves close to him because of misunderstanding, ignorance or because of some

expediency. The crux of this is that if after research, a person gets contentment, then only his

talks will be accepted to be reliable and worthy of practicing upon, otherwise there is safety

for a persons faith by staying away from him.

The famous Taabii, Muhammad Bin Seereen says, ( ) i.e. in

order to listen and learn Deen, it is necessary to ponder deeply as from which people is

knowledge being taken and being learnt. May Allaah bless every person with the ability to

tread the straight path. Ameen.

Zayn ul Islaam Qaasimi Ilaah Aabaadi

Deputy Mufti, Dar ul Ifta, Dar ul Uloom Deoband

20.03.1432, 24.02.2011

The Answer is correct


12/12

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