BASELESS
ASSUMPTIONS
TO
DISTORT
THE
TRUTH

In
a
bid
to
refute
the
Shariah’s
prohibition
of
Jumuah
in
prison,
some
people
have
presented
their
own
opinions
and
assumptions
in
their
arguments
against
our
contention.
Either
they
are
shockingly
ignorant
of
what
they
read
in
our
contention
or
they
deliberately
turn
a
blind
eye
to
the
irrefutable
facts
we
have
presented
to
substantiate
the
case
of
the
prohibition
of
Jumuah
Salaat
in
prison.In
their
rebuttals
of
our
claim,
they
miserably
fail
to
answer
the
facts
and
arguments
we
have
presented.
Rather,
they
present
their
own
assumptions
which
they
endeavour
to
peddle
as
the
basis
of
our
contention
when
in
reality
the
basis
of
our
case
is
not
what
they
have
assumed
and
claimed.In
this
regard,
we
reproduce
several
letters
which
are
self-explanatory
and
which
dispels
the
darkness
which
the
miscreants
have
attempted
to
develop
around
this
issue

.LETTER
NO.1

17th
Safar
1418

23rd
June
1997

Respected
Brother,

We
are
in
receipt
of
your
letter
dated
28th
Muharram
1418
(5th
June
1997)
and
note
contents

Jumuah
Salaat
requires
certain
conditions
for
its
validity.
Since
a
prison
environment
does
not
satisfy
all
these
conditions,
Jumuah
Salaat
is
not
valid
in
a
prison.
The
different
Math-habs
have
different
conditions.
In
terms
of
all
four
Math-habs
some
condition
or
the
other
is
lacking
in
prison
for
the
validity
of
Jumuah
Salaat.
Thus,
Jumuah
Salaat
is
not
valid
in
prison
in
terms
of
all
four
Math-habs.Where
Jumuah
is
not
valid,
e.g.
prison
and
a
little
village
(in
terms
of
the
Hanafi
Math-hab),
Zuhr
Salaat
has
to
be
performed
individually,
i.e.
without
Jamaat
and
without
Athaan
and
without
Iqaamah.
This
is
the
official,
authoritative
Fatwa
of
the
Hanafi
Math-hab.In
view
of
this
categoric
ruling
of
the
Hanafi
Math-hab
it
is
not
permissible
for
followers
of
the
Hanafi
Math-hab
to
even
be
present
at
a
gathering
on
Friday
in
a
place
where
Jumuah
is
performed,
but
which
is
not
valid.
It
is
neither
permissible
for
them
to
sit
and
listen
to
the
invalid
Khutbah
being
recited
at
the
invalid
Jumuah
Salaat.It
is
also
not
permissible
for
followers
of
the
Hanafi
Math-hab
to
join
in
the
invalid
Jumuah
Salaat
on
the
basis
of
the
argument
that
they
are
making
intention
of
Nafl.
Firstly,
the
Jumuah
Salaat
which
the
Imaam
is
conducting
is
invalid,
hence
the
Nafl
Salaat
performed
behind
such
an
Imaam
is
likewise
invalid.
Secondly,
it
is
not
permissible
for
Hanafis
to
perform
Nafl
Salaat
in
Jamaat.
Thirdly,
they
accord
respectability
and
acceptability
to
a
baatil
practice
by
their
presence
whereas
the
Shariah
requires
them
to
abstain
from
baatil
and
deviation.
Hence,
those
Hanafi
brothers
who
join
the
invalid
Jumuah
and
present
a
variety
of
arguments
in
justification
of
their
error
are
rendering
a
disservice
to
the
Haqq.
Their
conduct
is
not
proper.
People
of
the
Haqq
should
adhere
to
the
teachings
of
the
Math-hab
they
follow.
Their
preoccupation
should
be
with
the
pleasure
of
Allah
Ta’ala,
not
the
desires
of
those
who
peddle
baatil.The
following
rulings
appear
in
Bahrur
Raa-iq
which
is
a
highly
placed
and
authoritative
Kitaab
of
Fiqh
of
the
Hanafi
Math-hab:

“It
is
Makrooh
(i.e.
Makrooh
Tahrimi)
for
the
ma’zoor
(those
who
are
excused
due
to
valid
reasons)
and
for
prisoners
to
perform
Zuhr
with
Jamaat
in
the
city
(on
a
Friday).”

“The
rendition
of
Zuhr
with
Jamaat
on
Friday
is
Makrooh
totally.”

“It
appears
in
Az-Zaheeriyyah:
A
group
missed
Jumuah
in
the
city.
They
should
then
perform
Zuhr
without
Athaan,
without
Iqaamah
and
without
Jamaat.”

“Walwaaji
narrated:
“On
Fridays,
Salaat
(Zuhr)
shall
not
be
performed
in
prison
in
a
city
in
Jamaat
nor
shall
Athaan
be
given
nor
Iqaamah.”

Similar
rulings
of
the
Jamhur
Hanafi
Fuqahaa
are
to
be
found
in
all
the
authoritative
Kutub
of
the
Hanafi
Math-hab.

Was-salaam

LETTER
NO.
2

4th
Zil
Qadh
1420

9th
February
2000

Respected
Brother,

We
are
in
receipt
of
your
letter
dated
10th
December
1999
together
with
a
pamphlet
captioned:
INMATES
PERFORMING
SALAAT
AL-JUMUAH.
We
have
noted
contents
carefully.

The
question
as
well
as
the
answer
on
this
issue
are
based
on
assumptions
which
are
untrue.
The
invalidity
and
impermissibility
of
Jumuah
Salaat
in
a
prison
are
not
based
on
any
of
the
assumed
arguments
which
the
pamphlet
attributes
to
the
Ulama
who
have
issued
this
Fatwa
of
the
Shariah.
The
following
are
the
assumed
baseless
and
false
arguments
mentioned
in
the
paper:

 “They
(i.e.
the
Ulama)
use
as
their
proof
the
Hadith
about
the
slave
and
the
traveller
"



(2)
“The
Fatwa
referred
to
in
the
question
seems
to
be
based
on
two
points:
(1)
the
Friday
prayer
is
not
an
obligation
upon
inmates
because
inmates
are
analogous
to
travellers
and
slaves;
and
(2),
based
on
(1),
if
inmates
hold
the
Friday
Prayer,
that
Friday
Prayer
is
not
valid
(hence
their
saying
that
it
is
haraam
or
forbidden
for
them
to
pray
the
Friday
Prayer).




(3)
“The
view
of
the
majority
of
the
jurists,
is
that
such
an
analogy
is
not
valid.”


“....the
Hadith
on
this
question
simply
state
that
it
is
not
obligatory
upon
such
people
to
attend
the
Friday
Prayer.
Therefore,
even
if
the
analogy
is
accepted,
the
Hadith
in
no
way
state
that
the
Friday
Prayer
is
not
valid
when
performed
by
such
people.”




(5)
“The
people
who
gave
the
Fatwa
may
be
envisioning
a
situation
wherein
only
inmates
are
performing
the
Friday
Prayer.
Then,
they
might
say,
since
the
Friday
Prayer
is
not
obligatory
upon
them
even
though
they
may
attend
the
Friday
Prayer
(based
on
the
above
analogy),
if
only
inmates
are
present,
the
Friday
Prayer
is
not
valid.....
However,
according
to
the
Hanafi
School
of
Fiqh,
this
is
not
correct.”Indeed
these
arguments
which
are
the
mere
assumptions
of
the
writers
of
the
pamphlet,
and
which
they
have
attributed
to
the
Ulama
are
quite
bizarre.
Nowhere
can
anyone
find
these
assumed
arguments
in
the
stock
of
arguments
which
the
Ulama
of
the
Ahlus
Sunnah
present
for
the
Shar’i
view
of
the
invalidity
of
Jumuah
in
a
prison
even
if
the
prison
happens
to
be
in
Daarul
Islam.We
did
not
make
any
analogy
between
prisoners
and
slaves.
This
is
not
our
argument
for
proclaiming
the
invalidity
of
Jumuah
Salaat
in
a
prison.
It
has
never
been
contended
that
Jumuah
Salaat
in
prison
is
not
valid
because
Jumuah
Salaat
is
not
obligatory
on
prisoners.
This
assumed
argument
is
baselessly
and
falsely
being
attributed
to
the
Ulama.We
also
did
not
make
an
analogy
between
prisoners
and
travellers.
This
allegation
too
is
a
baselessly
assumed
supposition
which
is
falsely
attributed
to
the
Ulama.
It
is
not
our
argument
that
Jumuah
Salaat
in
prison
is
not
valid
because
Jumuah
is
not
obligatory
on
prisoners
on
the
basis
of
the
assumed
analogy
between
prisoners
and
travellers.We
do
not
present
in
substantiation
of
our
claim
the
Hadith
which
the
writers
of
the
pamphlet
cite
as
our
proof.
We
never
cited
any
such
Hadith
as
the
basis
for
the
ruling
that
Jumuah
in
prison
is
not
valid.It
seems
abundantly
clear
that
the
opposition
is
plainly
confused.
They
lack
understanding
of
Shar’i
issues,
hence
they
present
emotional
statements
and
arguments
in
the
style
of
little
children.
It
was
never
claimed
that
Jumuah
Salaat
performed
by
prisoners
is
not
valid.
Rather,
the
claim
is
that
Jumuah
Salaat
performed
in
a
prison
IS
NOT
VALID.
This
is
so
even
if
an
outsider,
like
the
Imaams
visiting
the
prisons
or
anyone
else
for
that
matter,
enters
a
prison
and
performs
Jumuah.
The
Jumuah
Salaat
of
both
the
prisoners
and
the
outsiders
who
perform
inside
the
prison
is
not
valid.
Thus,
in
our
claim
there
is
no
reference
nor
any
basis
of
any
analogy
with
any
specific
class
of
people
as
the
questioner
as
well
as
the
one
who
answers
the
question
have
assumed.
Their
suppositions
are
baseless
and
childish
displaying
gross
ignorance
of
Shar’i
issues
and
Shar’i
matter.The
modernists
then
seek
to
justify
Jumuah
Salaat
or
its
validity
in
a
prison
by
citing
the
Qur’aanic
verse
in
which
the
order
for
Jumuah
is
given.
Again
their
trend
of
argument
is
extremely
ridiculous.
They
argue
that
the
command
for
Jumuah
is
directed
to
all
Muslims,
hence
it
is
obligatory
on
all
persons
even
if
they
are
in
prison.
This
conclusion
is
a
figment
of
the
nafs.
Even
those
who
argue
in
favour
of
Jumuah
Salaat
in
prison
are
constrained
to
concede
that
Jumuah
Salaat
is
not
obligatory
on
travellers,
slaves,
women,
the
sick,
etc.
notwithstanding
the
fact
that
if
they
attend
Jumuah
in
a
place
where
the
Jumuah
Salaat
is
valid,
then
their
Salaat
too
will
be
valid.
The
Qur`aan
commands
not
only
Jumuah
Salaat.
It
commands
the
five
daily
Salaat
as
well.
But
the
obligations
are
commanded
in
concise
forms
without
their
numerous
details
(Shuroot
and
masaa-il).Every
act
of
ibaadat
has
its
requisites
and
conditions
(Shuroot).
Even
the
daily
Fardh
Salaat
is
not
valid
if
the
conditions
are
not
observed.
If
a
man
performs
Salaat
without
wudhu
or
not
facing
the
Qiblah
or
donning
impure
garments
or
standing
in
an
impure
place,
the
Salaat
will
not
be
valid.
It
is
plain
stupidity
for
anyone
to
argue
that
inspite
of
non-observance
of
the
Shuroot
the
Salaat
is
valid
because
Allah
Ta`ala
commands
that
every
Muslim
performs
Salaat.Similarly,
Jumuah
Salaat
has
conditions
(Shuroot)
for
its
Wujoob
(compulsion)
and
Validity
(Sihhat).
If
the
conditions
are
lacking
the
Salaat
will
not
be
valid.
This
is
the
unanimous
view
of
ALL
authorities
of
Islam
right
from
the
time
of
the
Sahaabah.
There
is
no
Faqeeh
(Jurist)
of
the
Shariah
who
has
ever
claimed
that
Jumuah
Salaat
for
its
validity
has
no
Shuroot.
According
to
ALL
four
Math-habs
of
the
Ahlus
Sunnah
Wal
Jama’ah,
there
are
a
number
of
conditions
for
the
validity
of
Jumuah
Salaat.
The
most
lenient
on
this
issue
is
the
Hanafi
Math-hab.
The
conditions
for
the
validity
of
Jumuah
Salaat
are
more
stringent
according
to
the
Maaliki,
Shaafi
and
Hambali
Math-habs.
Thus,
the
statements
which
modernists
attribute
to
Imaam
Ahmad
for
justifying
Jumuah
in
prison
are
either
cited
out
of
context
or
deliberately
or
stupidly
mistranslated
or
perhaps
these
votaries
of
Jumuah
in
prison
have
not
understood
what
they
have
read
or
heard.
Any
Kitaab
of
Hambali
Fiqh
will
state
Imaam
Ahmad’s
view.
Every
Kitaab
of
every
Math-hab
explains
the
Shuroot
which
are
necessary
for
the
validity
of
Jumuah.
None
of
the
Math-habs
of
Haqq
--
of
the
Sunnah
–
permit
Jumuah
Salaat
in
prison.Jumuah
Salaat
cannot
be
argued
on
the
basis
of
the
validity
of
Jamaat
(Congregational)
Salaat
in
prison.
The
daily
Fardh
Salaat
is
valid
in
congregation
in
a
prison
simply
because
the
conditions
for
its
validity
are
met,
but
not
so
Jumuah
Salaat.Surely
the
illustrious
Salf-e-Saaliheen
among
whom
were
the
great
Aimmah-e-Mujtahideen
among
the
Taabieen
and
Tab-e-Taabieen
had
greater
understanding
of
the
Qur`aan
and
Hadith
than
the
world
full
of
modernists
and
Islamically
illiterate
and
uneducated
self-styled
and
self-appointed
scholars
who
deem
themselves
to
be
qualified
Scholars
after
gaining
a
smattering
of
oblique
‘knowledge’
from
translated
versions
of
the
Books
of
Hadith,
Fiqh,
etc.Enclosed
herewith
is
a
detailed
discussion
on
the
requirements
of
Jumuah
Salaat
in
terms
of
all
four
Math-habs.The
modernists
who
wish
to
force
their
opinion
on
followers
of
the
Ahlus
Sunnah
are
creating
their
own
misguided
‘math-hab’
by
submitting
the
Qur`aan
and
Sunnah
to
their
whimsical
interpretations.From
the
enclosed
references
in
Arabic,
it
will
be
observed
that
the
Fuqahaa
of
all
Math-habs
do
not
proclaim
Jumuah
valid
without
any
conditions.
Everyone
of
them
presents
the
Shuroot
for
the
validity
of
Jumuah
in
terms
of
the
Math-hab
they
are
following.Brother,
our
advice
to
you
is
to
remain
steadfast
on
the
Haqq.
Ignore
the
people
of
baatil.
Do
not
become
embroiled
with
them
in
dispute
since
it
is
not
their
intention
to
gain
the
Haqq,
their
bigoted
minds
will
never
accept
the
Truth
no
matter
how
you
argue.When
people
are
obstinate
and
intransigent,
silence
is
the
best
option.




Was-salaam




LETTER
NO.
3

27th
Rabiul
Akhir
1408

Respected
Brother,

The
pamphlet
titled,
“The
place
of
abrogation
in
Islam”
which
you
had
sent,
indicates
the
ignorance
of
its
author
who
lacks
in
Deeni
understanding.
Reading
a
couple
of
translations
of
Hadith
books
and
a
translated
version
of
the
Qur`aan
Majeed
is
highly
dangerous.
The
arguments
presented
by
the
ignorant
author
against
the
Shar`i
ruling
regarding
the
inadmissability
of
Salaatul
Jumuah
in
a
prison
are
baatil.In
justification
for
Salaatul
Jumuah
in
prisons,
the
author
of
the
pamphlet
cites
general
nusoos
–
Qur`aanic
aayaat
and
Ahaadith
--
which
are
not
applicable
to
the
question
of
Jumuah
in
prison.
The
author
states
in
his
atrocious
pamphlet:“They
have
gone
so
far
as
to
abrogate
Salatul
Jumma
for
the
Muslims
who
happen
to
be
in
Correctional
Facilities.”The
fact
that
he
pronounces
Jumuah
with
two
m’s,
speaks
much
for
his
ignorance.
Jumuah
does
not
contain
two
Meems
(
).
Yet
he
sets
himself
up
as
a
mujtahid
and
a
mufti
issuing
verdicts
in
matters
on
which
the
Shariah
has
decided
centuries
ago.
The
conclusions
of
this
ignorant
and
atrocious
writer
being
in
conflict
with
the
verdicts
of
the
Fuqahaa
and
Aimmah-e-Mujtahideen
are
sufficient
cause
for
ignoring
him
and
to
reject
him
outrightly.Those
who
claim
that
Salaatul
Jumuah
is
not
valid
in
prison
at
no
stage
denied
the
injunction
of
Salaatul
Jumuah
itself.
Whoever
denies
Jumuah
Salaat
is
a
kaafir.
The
Command
for
Jumuah
Salaat
stated
in
the
Qur`aan
and
Hadith
has
its
exceptions.
It
is
common
knowledge
that
Jumuah
Salaat
is
not
obligatory
on
females,
the
sick,
on
those
inhabiting
small
villages
and
on
travellers.
This
statement
does
not
represent
a
denial
of
the
obligation
of
Jumuah
since
the
Shariah
itself
has
waived
the
obligation
from
certain
persons
as
enumerated
above.
If
a
woman
does
not
perform
Jumuah
Salaat,
she
cannot
be
criticized
for
her
action
on
the
basis
of
the
Qur`aanic
verse
and
Hadith
narrations
which
command
the
performance
of
Jumuah
Salaat.
Only
a
man
stupid
and
dense
in
the
mind
--
a
man
who
lacks
Deeni
understanding
--
will
proclaim
that
a
woman
and
a
musaafir
(traveller)
who
do
not
perform
Jumuah
are
sinning
against
the
Law
of
Allah
Ta`ala.The
great
and
illustrious
Fuqahaa
of
Islam
--
the
great
authorities
of
the
Shariah
who
lived
in
the
ages
in
close
proximity
to
the
age
of
the
Sahaabah
in
the
times
known
as
Khairul
Quroon,
possessed
a
greater
knowledge
of
the
Qur`aan
and
the
Sunnah
than
all
Muslims
put
together
in
the
world.
It
is
crass
ignorance
and
gross
subservience
to
the
nafs--dhalaal
and
baatil
--
for
Muslims
in
this
belated
age
to
tender
arguments
and
present
conclusions
in
conflict
with
the
rulings
of
the
Fuqahaa.
The
illustrious
Fuqahaa
have
ruled
that
Jumuah
Salaat
is
not
permissible
in
prison.
Their
ruling
cannot
be
construed
to
mean
that
they
denied
the
obligation
of
Jumuah
Salaat.The
author
of
the
pamphlet
should
refer
to
the
Fiqh
books
of
the
Aimmah-e-Mujtahideen
if
he
has
any
competence
to
do
so.
If
he
does
possess
any
knowledge
to
permit
him
access
to
the
Books
of
the
Shariah,
then
he
shall
not
fail
to
discern
the
indisputable
fact
that
the
illustrious
authorities
of
the
Shariah
have,
fourteen
hundred
years
ago,
issued
the
verdict
that
Jumuah
Salaat
is
not
permissible
in
a
prison.
This
ruling
is
not
a
new
rule
deducted
by
any
modernists
in
this
belated
time.The
ruling
of
Jumuah
not
being
permissible
in
prison
is
not
an
example
of
abrogation
(Naskh).
Only
a
jaahil
(ignoramus)
will
interpret
it
as
an
abrogation.
For
Jumuah
to
be
valid
and
obligatory,
there
are
conditions
(Shuroot).
In
the
absence
of
such
shuroot,
the
obligation
will
be
non-existent.
This
applies
not
only
to
Salaatul
Jumuah,
but
to
all
other
acts
of
Ibaadah.
A
woman
in
her
state
of
haidh
not
performing
Salaat
cannot
be
accused
of
denying
the
obligation
of
Salaat.
A
man
who
performs
Zuhr
Salaat
at
home
due
to
illness
cannot
he
castigated
and
branded
a
kaafir
on
the
basis
of
baatil
interpretation.
He
cannot
he
accused
of
denying
the
obligation
of
Jumuah
Salaat
because
his
illness
prevented
him
from
attending
Jumuah.
Similarly,
those
in
prison
cannot
he
criticized
for
abstaining
from
Jumuah
Salaat
for
the
simple
reason
that
Jumuah
Salaat
is
not
permissible
for
them.
On
the
contrary,
those
who
engage
in
a
non-existent
Jumuah
Salaat
in
prison
are
to
be
criticized
since
they
are
acting
in
violation
of
the
Shariah.
Moreover,
the
obligation
of
Zuhr
remains
a
liability
on
them
as
long
as
they
have
not
discharged
it.
Their
performance
of
‘Jumuah’
in
prison
will
not
absolve
them
of
the
obligation
of
Zuhr
Salaat.
According
to
all
the
Math-habs
of
Haqq
(Hanafi,
Maaliki,
Shaafi
and
Hambali),
Jumuah
Salaat
is
not
valid
for
certain
persons
and
in
certain
places.
Does
this
mean
that
these
great
men
of
Islam
had
all
failed
to
understand
the
Qur`aanic
Command
and
the
Sunnah?
According
to
Imaam
Abu
Hanifah
for
the
validity
of
Jumuah
Salaat,
four
persons
are
necessary;
according
to
Imaam
Maalik,
twelve
persons
and
according
to
Imaam
Shaafi,
forty
persons
while
according
to
Imaam
Hambal,
also
forty
persons.
Then,
the
great
Imaams
said
that
the
persons
on
whom
Jumuah
is
Fardh
have
to
be
residents
of
the
town.
Jumuah
according
to
them
is
not
obligatory
on
nomads
or
travellers.
When
Jumuah
is
not
valid
even
for
free
persons
living
outside
prison
in
the
little
villages
or
in
the
farms,
then
it
will
be
quite
simple
to
understand
that
Jumuah
is
not
valid
for
prisoners
in
a
prison.
But,
according
to
the
understanding
of
the
author
of
the
pamphlet,
all
the
great
authorities
misunderstood
the
Qur`aan
and
the
Sunnah
while
he
labours
under
the
false
notion
of
him
having
comprehended
the
Qur`aan
and
the
Hadith.
Indeed
he
is
astray
and
seeks
to
mislead
others
with
his
own
baatil
opinion.he
misguided
author
of
the
pamphlet
says:“Also,
Salat
being
one
of
the
pillars
of
Islam,
anyone
who
abandons
Salaat
is
committing
Kufar.”This
ignoramus
should
be
told
that
Jumuah
not
being
valid
in
prison
is
not
synonymous
with
abandonment
of
Salaat.
When
the
Shariah
decrees
that
Jumuah
is
not
valid
for
prisoners,
such
decree
does
not
represent
abandonment
of
Salaat.The
prisoners
are
still
obligated
to
perform
Zuhr
Salaat.
If
ten
persons
perform
Jumuah
Salaat
even
outside
a
prison,
the
Salaat
will
not
be
valid
according
to
the
Maaliki
Math-hab.
Does
this
mean
that
Imaam
Maalik
(rahmatullah
alayh)
has
abandoned
Salaat?
If
thirty
nine
persons
perform
Jumuah
Salaat
even
in
a
city,
the
Salaat
will
not
be
valid
according
to
Imaam
Shaafi
(rahmatullah
alayh).
Does
this
mean
that
Imaam
Shaafi
has
advocated
the
abandonment
of
Salaat?
Only
men
who
have
deviated
far,
far
from
the
Path
of
Deen
will
venture
such
a
ludicrous
conclusion.The
ignorant
author
of
the
pamphlet
says:“As
no
one
in
his
right
mind
would
for
example
give
up
making
Salatul
Isha
every
night
because
he
was
in
an
Institution.
Similarly
the
obligation
of
Salatul
Jumma
is
an
inseparable
part
of
the
Ibadah
(Decreed)
by
Allah
Ta’ala
and
the
Prophet
(S.A.W.S).”The
analogy
between
Jumuah
Salaat
and
Isha
Salaat
is
false
and
absurd
in
view
of
the
fact
that
the
Shariah
has
already
given
its
decrees
in
this
respect.
While
Isha
and
the
other
Fardh
Salaat
are
obligatory
on
all
and
in
every
place,
Jumuah
Salaat
is
not
obligatory
on
all
and
in
every
place.
The
Shariah
has
made
this
abundantly
clear.
In
cases
where
Jumuah
Salaat
is
not
valid,
Zuhr
Salaat
has
to
he
performed.
The
argument
of
the
misguided
author
of
the
pamphlet
is
thus
stupid
and
silly.The
author
says
in
his
pamphlet:“As
well
there
are
no
Daleels
(proofs)
for
the
amount
of
people
required
to
hold
Jumma,
although
it
is
agreed
upon...”“Most
of
the
people
of
Ilm
agree
that
in
the
light
of
there
being
no
specific
Daleel
as
to
the
minimum
amount
of
people
required
to
hold
Jumma,
out
of
necessity
one
can
hold
Jumma
with
the
minimum
required
for
Salat
in
Jamaat
which
is
two
people.”These
claims
are
manifestly
false.
This
miserable
deviate
is
seeking
to
abrogate
and
cancel
the
teachings
and
practices
of
Islam
which
have
existed
from
the
age
of
the
Sahaabah.
This
ignoramus
is
seeking
to
create
a
new
‘math-hab’
based
on
his
stupid
ideas
unbacked
by
any
Shar`i
basis.
None
of
the
authorities
of
Islam
propagated
the
views
which
this
deviate
is
advocating.
Who
are
the
“people
of
Ilm”
he
is
referring
to?
The
true
men
of
Ilm
--
the
Fuqahaa
and
the
Ulama
--
from
the
earliest
period
of
Islam
down
the
centuries
of
Islam’s
history
have
always
taught
that
the
validity
of
Jumuah
Salaat
depends
on
a
specific
number
of
people
being
present.
This
number
varies
according
to
the
different
rulings
of
the
Aimmah-e-Mujtahideen.
It
is
blatantly
false
to
claim
that
there
is
no
specific
daleel
and
no
minimum
number
of
people
necessary
for
the
validity
of
Jumuah.
This
ignoramus
should
not
expect
the
Ummah
to
believe
that
the
great
Imaams
of
the
Math-habs
of
Haqq
all
erred
in
their
understanding
of
the
Qur`aan
and
Sunnah
while
he,
in
this
belated
century,
has
understood
the
Qur`aan
and
the
Sunnah.
Do
we
have
to
understand
now
that
the
Ummah
has
been
trodding
the
path
of
error
for
the
past
fourteen
hundred
years
in
the
matter
of
Jumuah
Salaat
and
only
now
in
this
late
century
has
the
error
of
the
Ummah
been
discovered
by
some
non-entity?
What
does
this
ignorant
religious
miscreant
understand
of
“daleel”?
If
he
had
an
inkling
into
the
workings
of
the
Shariah,
he
would
not
have
so
shamelessly
ventured
his
stupid
and
baseless
views
in
opposition
to
the
fourteen-hundred
year
teachings
of
Islam.Salaatul
Jumuah
is
not
a
new
practice
for
Muslims.
This
Ibaadat
has
been
in
existence
in
the
Ummah
since
the
time
of
Rasulullah
(sallallahu
alayhi
wasallam).
The
Sahaabah
performed
Jumuah
and
taught
it
to
their
students
who
in
turn
taught
it
to
their
students.
In
this
way,
by
successive
transmission,
reliably
and
authentically,
the
Ibaadah
of
Jumuah
Salaat
has
come
down
to
us.
It
is
an
act
of
kufr
to
seek
to
change
its
rules
now
in
this
belated
century.
If
the
early
Muslims
who
were
in
touch
with
the
Sahaabah
did
not
understand
the
Qur`aan
and
the
Sunnah
--
if
they
did
not
know
the
rules
and
requirements
of
Jumuah,
then
it
will
be
too
much
to
claim
that
the
Toms,
Dicks
and
Harrys
of
our
time
have
understood
the
Qur`aan
and
the
Sunnah.
How
is
it
ever
conceivable
that
the
early
Muslims
failed
in
their
teaching
of
Salaatul
Jumuah?
We
did
not
suck
from
our
thumbs
the
rules
pertaining
to
Jumuah
Salaat.
Such
requirements
are
not
new
teachings
based
on
opinion.
The
Shuroot
(conditions)
for
the
validity
of
Jumuah
Salaat
have
not
been
deduced
in
this
generation.
These
Shuroot
have
been
explained
by
the
earliest
authorities
of
Islam
and
are
there
for
all
to
see
in
the
authentic
Books
of
the
Shariah.
But,
the
truth
of
the
matter
is
that
the
author
of
the
pamphlet
is
not
sufficiently
competent
to
understand
Shar`i
Daleel,
hence
he
blurts
out
his
nonsensical
and
baseless
opinions
based
on
his
desires.

The
author
of
the
pamphlet
further
says:“Imam
Shafi
says
in
his
Risala:
‘NO
ONE
HAS
THE
RIGHT
to
abrogate
the
Qur’an.’”

Abrogation
of
any
Qur`aanic
aayat
or
law
is
and
has
been
effected
by
Allah
Ta`ala,
Himself.
No
one
has
ever
claimed
that
Muslims
can
abrogate
the
Qur`aan.
The
author
has
cited
Imaam
Shaafi,
but
he
should
know
that
according
Imaam
Shaafi,
forty
persons
are
necessary
for
the
validity
of
Jumuah.
A
jamaat
of
thirty
nine
is
not
valid
for
Jumuah
Salaat.
Now
does
it
mean
that
Imaam
Shaafi
has
abandoned
the
obligation
of
Jumuah
and
has
abrogated
the
Qur`aan
?
This
misguided
ignoramus
has
no
right
to
cite
the
statements
of
our
illustrious
Aimmah-e-Mujtahideen
to
substantiate
any
of
his
views
since
he
rejects
the
Taqleed
of
these
Aimmah.
He
tries
to
eke
out
support
for
his
fanciful
notions
by
referring
to
Imaam
Shaafi
and
other
Fuqahaa
while
refuting
their
rulings
regarding
their
stipulation
of
specific
minimum
numbers
for
the
validity
of
Jumuah
Salaat.His
arguments
on
Taqleed,
the
question
of
women
attending
the
Musjid
and
the
Jumuah
issue
are
absolutely
baseless
and
in
conflict
with
the
rulings
of
the
authorities
of
Islam
of
the
past
fourteen
hundred
years.A
copy
of
the
Jamiatul
Ulama’s
booklet
on
the
question
of
women
in
Mosques
is
enclosed
herewith.
This
booklet
was
written
some
years
ago
by
the
Jamiatul
Ulama
of
Eastern
Cape,
South
Africa.

Was
salaam