1

حی من الرح م بسم اللہ الر

In the name of Allah, The Most beneficent, The Most Merciful

FATWA (ISLAMIC LEGAL OPINION) REGARDING THE SUSPENSION OF

CONGREGATIONAL SALAH PRAYERS, IN THE MOSQUES, AND

EXEMPTION FROM FASTING, FOR MEDICAL STAFF, IN RAMADHAN

Due to Coronavirus Covid-19 extreme difficulties are being faced throughout

the world and the UK. Around the world the economic, social and educational

systems are shut down and at the same time the communal system of worship

of the Muslim Ummah is also suspended.

The reason for this suspension of congregational worship is not due to any

religious adversity but as a result of precautionary measures taken as

Coronavirus Covid-19 spreads at a rapid pace and at times a person who is

infected with this virus is not even aware that he is infected and remains

asymptomatic. The asymptomatic person may then infect another person with

a weaker immune system and underlying health conditions which may result

in the death of that person.

In light of this, the medical experts have provided guidance that people should

maintain social distancing. In line with taking precautionary measures, it has

been ordered by government for schools, restaurants and places of worship to

be closed down until further notice.

The Islamic Holy month of Ramadhan is approaching, and it is anticipated that

the system of congregational worship in mosques in the UK and around the

world will remain suspended due to the ongoing Covid-19 pandemic. In this

situation a number of questions are in circulation from Muslims which are

listed below:

1- What is the Islamic legal (Shar’ie) position/ruling for closing mosques

and suspending congregational worship in the mosques and what

should Muslims do in the UK and other countries where the

governments have imposed a lockdown and closed down mosques?

2- What is the Islamic legal (Shar’ie) ruling on fasting in the month of

Ramadhan for those persons who operate as frontline medical staff in

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the National Health Service, and other related agencies, which have

direct contact with Covid-19 patients?

I have been instructed by the Scholars and Imams of the Union of Sunni Ulama

to issue a fatwa in relation to the above questions. I have authored this fatwa

upon the direction of the scholars of the Ahlus Sunnah Wal Jamma’ah, in the

UK.

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All praise is for Allah and Peace and Blessings on the Messenger of Allah, his

Family and Companions. In the name of Allah, the Most Beneficent, the Most

Merciful. I seek the protection of Allah (The Transcendent, The Most High)

from trials, tribulations, diseases and the accursed satanic beings.

Question: In light of the current Covid-19 pandemic, what is the Islamic legal (shar’ie) position in relation to the closure of mosques and the suspension of congregational worship in mosques during this period. Furthermore, what is the guidance for Muslims in relation to congregational worship in this current situation where governments have undertaken precautionary measures and closed places of worship. Answer: There is no doubt that praying Salah prayer in congregation (Jamaa’ah) is an integral mandatory part of the Islamic way of life without which those that fear Allah and his Merciful Messenger (Peace and blessings on him, his family and companions) feel that their way of life is incomplete. The reason for this is that the Merciful Messenger (Peace and blessings on him, his family and companions) during his pure apparent worldly life placed extreme emphasis, verbally (Qauli), and by his conduct (Fe’li), on performance of Salah prayer in congregation. As can be found in the books of Tradition (Kutub e Ahadith).

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يه و ل اللہ ع

ه صل

ه رسول الل

ال: سمعت

اء، ق

ردي الد ب

أنة ع

ثل ثول: ما من

قم ي

هي سل

ة ف

ري ق

يهم الل عوذ

حد است

ق

إل

ةل ام فيهم الص

ق تو ل

د ب ول

ان

يط

ما ش

إنة ف

ماع

ج بال

يك

عل، ف

اصية

قب ال

ئل الذ

كأ ۔ي

It is narrated by Hadhrat Abu Darda (Allah be pleased with him) that the Merciful Messenger (Peace and blessings on him, his family and companions) said that “wherever there are three persons in any place and they don’t perform Salah prayer in congregation then Shaitaan has overpowered them. It is necessary upon you to observe the Salah prayer in congregation as the wolf attacks the lone sheep” [Reported in Sunan Abi Dawud] The importance of performing Salah prayer in congregation has been stipulated in the above-mentioned hadith. The importance of performing the obligatory (Fardh) Salah prayer in congregation at the Mosques is mentioned in the Hadith book of Saheeh Muslim:

ي لا مسلما، ف

د اللہ غ

قل ين أه س

ال: من

بد اللہ، ق

عن ع

يث

وات ح

ل ء الص

لؤ ه

ل ع

افظ

ح

اللہ س

إن، ف

ى بهن

ادن ي

هيه وسل

ل اللہ ع

هم صل

ك بي

لن ع

نهى، وإن

ده ال

م سن من

سن م ا ال

ذي ه

صل

ما ي

م ك

يوتك

ي ب م ف

يتهم صل

كنو أى، ول

دهم، ال

ك بي

نةم سن

تك تته، ل

يي ب ف ف

لخت

نةم سن

تركو تر ول

هطتل ي

رج

م، وما من

تللضم ل

ك مسجد بي

إل

عمد

م ي

ور، ث

ه الط

سن

يح

ف

ا ح

وه

طخوة ي

طل خ

بك

هب اللہ ل

ت ك

مساجد، إل

ذه ال

ه

، من

ةرج

ا د

به

عه

رف، وي

ةسن

ئا سي

به

هن ع

ط

حا وي

هنف ع

هلختا وما ي

نتي رأدق، ول

إ ة

ان كدقاق، ول

فوم الن

معل

افق

من

لف ي الص

ام ف

ق يت ح

ن لج ن الر

ى ب

اده به ي

بؤل ي

ج ۔الر

“It is narrated by Hadhrat Abdullah Ibn Masood (Allah be pleased with him) that the person who wishes that he will meet Allah (The Transcendent, the Glorified) with faith and belief, he should make it compulsory upon himself that he protects his Salah prayers in the place the Azaan is given (Masjid). Allah made (congregational salah prayer in the Masjid) a guided practice for your Prophet (Peace and blessings on him, his family and companions) and this (congregational Salah prayer in the Masjid) is an emphasised Sunnah (Sunnah e Mu’akkada) and if you offer your Salah prayers in the home like a person who abandons the congregational prayer then you are abandoning the tradition of your Prophet (Peace and blessings on him, his family and companions). If you leave the tradition of your Prophet (Peace and blessings on him, his family and companions) then you will become misguided. The person who performs ablution (wudhu) and makes the intention to attend the

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Masjid, Allah grants him a reward for a good deed on every step he takes, raises him a rank and pardons him a sin. Hadhrat Abdullah Ibn Masood (Allah be pleased with him) mentions his experience – we used to think that only the hypocrite (Munafiq) whose hypocrisy is known leaves the congregational Salah prayer. A man used to be brought to the Masjid with the support of two other men until he was stood in the prayer row (saff).” [Reported in Saheeh Muslim] The importance of congregational Salah prayer in the Masjid can be ascertained from the two above mentioned tradition (ahadith) narrations. This is the reason why all four Imams of the four schools of Islamic jurisprudence (Fiqh) have stressed on the importance of praying Salah prayer in congregation. Allama Abdur Rahman Al Jaziri (Allah shower his mercy on him) writes, in detail, on this topic, in his book; Alfiqh Alal Madhahib Al Arba’ah (The Islamic Jurisprudence of the Four Schools). He writes that Imam Ahmed Ibn Hanbal (Allah shower his mercy on him) considered Salah prayer in congregation to be an Explicit Obligation (Fardh), Imam Shaaf’ai (Allah shower his mercy on him) considered congregational Salah prayer to be a Communal Obligation (Fardh-e-Kifayah), Imam Abu Hanifa (Allah shower his mercy on him) considered congregational Salah prayer to be a Necessary Obligation (Waajib) and Imam Maalik (Allah shower his mercy on him) considered congregational Salah prayer to be an emphasised practice (Sunnat-e-Mu’akkadah). Therefore, it is a Necessary Obligation (Waajib) on every sane, adult, healthy, resident male Muslim to perform the Salah prayer in congregation. However, Islam, in connection with the Merciful Messenger, is a religion of mercy in which there is sharia sanctioned concession (Rukhsah) based on a justifiable excuse/cause (Uzar) in order to facilitate ease under difficult circumstances. In the dictionary of the Arabic language the definition of “Uzar” is:

عذر " لما عنہ اللوم فھو غت معذور،ای غت

"لومای خروج من الذنب رفعت

“An “Uzar” is when the blame for disobedience is lifted from the person and he is not considered blameworthy for not having done that action”.

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The definition of “Rukhsah" in the Arabic language dictionary is:

ای اذن لہ فیہ بعد النھیرخص لہ

“Rukhsah is the permitting of an act after it had been disallowed” [Lisan ul Arab] These literal meanings are not different to the terminological meanings of the two words. It has been established that Salah prayer in congregation form is compulsory and leaving it is a sin however if there are valid reasons and justifiable excuses (Uzar) for leaving the congregational Salah prayer then there is no blame for that as there is a sharia sanctioned concession (Rukhsah) for it. The evidence of this is provided in the tradition (hadith) of the Merciful Messenger (Peace and blessings on him, his family and companions). It is narrated by the companion of Badr; Hadhrat Itban ibn Malik (Allah be pleased with him) the summary of which is that he was an Imam of an area in which when it rained the stream would overflow. His eyesight was weak so he said to the Holy Prophet (Peace and blessings on him, his family and companions) that I cannot attend the Masjid in this state therefore please attend my home and perform Salah prayer there in a selected place and I will make that place a Masjid (Subhanallah, what reverence for the Holy Prophet). The following day the Holy Prophet (Peace and blessings on him, his family and companions) and Hadhrat Abu Bakr Siddiq (Allah be pleased with him) attended the home of Hadhrat Itban Ibn Malik (Allah be pleased with him) and recited Salah prayer there (this is the summary of the lengthy hadith). This hadith provides evidence of Shariah sanctioned concession (Rukhsah) for the prayer leader (Imam) and follower in prayer (Muqtadi), both from the congregational Salah prayer at the Masjid, based on a justifiable excuse/cause (Uzar). The conditions under which our Imams, of the Hanafi Fiqh, have allowed the concession/exemption (Rukhsah) of leaving the congregational Salah prayer, are listed below: 1. Rain (matar) - in this situation it is upon the individual to determine

if he cannot attend the Masjid due to the condition of his health, age, state of the pathway due to the rain. If he cannot attend the Masjid

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then he is excused from the obligation of congregational Salah prayer.

2. Extreme Cold (bard) – the type of cold weather in which it there is a high degree of certainty that the individual’s health will be adversely affected then he is excused from participation in congregational Salah prayer at the Masjid. Allama Ibn Abidin Shami (Allah shower his mercy on him) states that our scholars have not mentioned what should be done in the hot weather as it is Sunnah to pray Salah towards the end of its time, in hot weather. However, if in the hot weather, an Imam performs the congregational Salah prayer in the early period of that Salah time then a person has a Shariah sanctioned concession (Rukhsah) to be excused from the congregation. [Fatawa Shami]

3. Fear of an oppressor (Khauf) – If there is fear of an oppressor, an enemy, a wild animal or fear of robbery of one’s possessions or burglary of one’s residence and loss of possessions. The same applies when a curfew is in place and there is a legal prohibition in venturing out of one’s residence. In such situations, protection of one’s honour and possessions is paramount and therefore one is excused from congregational Salah prayer in the masjid.

4. Overwhelming darkness (Zulmah) – in such overwhelming darkness when the route to the masjid is not visible.

5. Confinement (Habs) – when one is confined to one’s residence and has been prevented by government or another from leaving one’s residence.

6. Blindness (Amaa) – one who is blind and cannot reach the masjid. 7. Paralysis (Falj) – one who is incapacitated due to paralysis of some

of his limbs. 8. Loss of limbs (Kat’i yad wa rijl) – one who is disabled due to loss of

limbs (hand and feet). 9. Poor health (Siqaam) – one who is suffering from an illness or

disease.

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10. Crippled (Iq’aad) – one who has lost the ability to freely and independently move around due to a crippling condition

11. Mire/boggy ground (Wahl) – where the mire/boggy ground is to such an extent that there is a possibility of injury if one were to travel to the Masjid. If, however, one can attend the Masjid, in safety, then one should do so.

12. Chronic ailment (Zamanah) – one suffers from a lifelong chronic illness/disability.

13. Elderliness (Shaykhukha) – one is infirm and feeble due to late old

age and this causes one problems in movement. 14. Intention to travel (Iraada e safar) – one has made the firm intention

to travel and fears missing the convoy and/or one has made the intention and embarked on the travel.

15. Tending to/nursing a patient (Qiyaamuh bi mareedh) – one is caring

for/nursing a sick person and if one were to leave to attend the Masjid there is a fear that the patient will be detrimentally affected and caused hardship.

16. Night time storm (Shiddah reeh fil lail) – there is a storm during the

night and it is unsafe to travel to the Masjid. 17. In the presence of desirous food (Atta’aam sabab tawqun nafs) – if

food arrives, by chance, at the time of congregational Salah prayer and it is anticipated that, during the congregational prayer, one’s attention will remain pre-occupied on the food resulting in inability to properly complete all the necessary requirements of prayer then one should consume the food first and then offer Salah prayer. However, making this one’s habit is not permissible.

18. Gaining knowledge of Fiqh (Islamic Jurisprudence) in a group

(Takrar fiqh ma’al jamaa’ah) – if one is in a class/group learning Islamic jurisprudence and one fears that by attending the congregational Salah prayer the class/lesson would be missed and one will be unable to learn the same again. However, this exemption is applicable only in a circumstantial situation and not as a matter of regular practice.

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[Nur ul Idah (The Light of Clarification), Hashiya Al- Tahtawi Ala Maraqi Al-Falah, Al-Bahrur Raiq] The prayer leader (Imam) and follower in prayer (Muqtadi) are excused from attendance of the congregational Salah prayer, in the Masjid, if one of the above mentioned eighteen conditions are present Now if we focus on Coronavirus Covid-19 it can be seen that it is contagious and rapid in its spread. It can be transmitted to another via micro droplets in the breath, sneezing and coughing and at times those who are infected with the virus are unaware that they are infected. At times a person may be infected with the virus but appear asymptomatic and not display any of the associated symptoms. That person could unknowingly infect another person who has underlying health conditions or a weak immune system which could cause that person to succumb to the illness and cause their death. At the time that this fatwa is being composed, on 18th April 2020, around 16,000 people have died, in the UK, as a result of Covid-19. The death toll consists of the elderly, young, healthy and ill persons. The Covid-19 pandemic and its effects are the greatest justifiable excuse (Uzar) to exempt one from attendance in congregational Salah prayer, at the Masjid. To the extent that it is an even greater justifiable excuse (Uzar) than the 18 conditions written above, that exempt one from attendance in congregational Salah prayer. This exemption due to Covid-19 is not based on a highly probable speculation (Dhann e Ghalib) but is closest to certainty (Yaqeen). In this situation the suspension of congregational Salah prayers in the Mosques is not only permissible but necessary, as taking precautionary measures for the purpose of the protection of human life is the greatest obligation. Being unable to pray Salah in congregation, in the Masjid, is no doubt devastating and calamitous for those Muslims who are God fearing and are mindful of the Merciful Messenger (Peace and blessings on him, his family and companions) so the Jurists (Fuqahaa) have declared that:

ها المبيحة للتخلف يحصل له ثوابهوإذا انقطع عن الجماعة لعذر من أعذار

“A person who is unable to perform Salah prayer in congregation due to a justifiable excuse (Uzar) will receive the reward of congregational prayer”

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The Muslims who would attend the Mosques regularly to partake in congregational Salah prayers and are now concerned and aggrieved at being unable to do so, they will receive a reward from Almighty Allah for the expression of that concern. The performance of congregational Salah prayer should take place in the home, in the month of Ramadhan, until the government (on the advice of health professionals) does not allow places of worship to be reopened. The order of the government should not be challenged as this is not a matter of religious adversity but one of precaution in the midst of a pandemic. However, the Prayer Leader (Imam), Caller to Prayer (Mu’addhin) and a limited number of staff/employees present on site, may continue to perform the congregational Salah prayer in the Mosque (subject to and in accordance with the legal guidance, set out by the government, on social distancing and places of worship). Question: What is the ruling on missing the fast (Qadha) of Ramadhan for those persons operating as doctors, medical staff in the NHS and those working with affiliated organisations who are in the frontline dealing with Covid-19 patients? Answer: Fasting in the month of Ramadhan is an Obligation (Fardh) on all Muslims. The fasts of Ramadhan are Obligatory (Fardh) on every Muslim who is sane, adult, resident and healthy. Furthermore, it is a condition for a Muslim woman to be free from menstruation (Haidh) and post-natal bleeding (Nifas). A lot has been written on the virtues of fasting. For the purposes of blessing (Barakah) I present a sacred narration (Hadith-e-Qudsi) in which the Merciful Messenger (Peace and blessings on him, his family and companions) declared:

ز جا أن، وأ يام لي

ي به الص “Fasting is for me (Allah) and I (Allah) give the special reward” [Reported in Sahih Bukhari]

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The above means the reward of Fasting is innumerable.

اللہ ه

ال رسول اللہ صلال: ق

، قهن اللہ ع ي

ري رض دخي سعيد ال ب

أنم: ع

هيه وسل

لصوم » ع

بد ي

عما من

ي سبيل وما ف

ار ي

ن الن

عههيوم وج

اللك

اللہ، بذ

داع بريف اللہ، إل

سبعن خ

“It is narrated on the authority of Hadhrat Abu Saeed Al Khudri (Allah be pleased with him) that the Holy Prophet (Peace and blessings on him, his family and companions) said that whoever observes a fast for one day in the cause of Allah, Allah will keep the fire of hell 70 years travelling distance away from his face.” [Reported in Saheeh Muslim] Any Muslim man or woman who has even the slightest fear or love of Almighty Allah in his heart and mind does not purposefully miss a Fast of Ramadhan. However, in the Holy Quran and the Traditions (Ahadith) of the Holy Prophet (Peace and blessings on him, his family and companions) there are exemptions/causes in which a Fast may be missed and made up at a later date however if making up of the missed Fast (Qadha) is not possible due to health reasons then monetary compensation by feeding someone in need (Fidyah) is available as a Sharia sanctioned concession (Rukhsah) as is stated in the Holy Quran in Surah Al-Baqara.

دىه النات من

ياس وب

دى للن

هرآن

قزل فيه ال

نذي أ

ه الر رمضان

هر ش

هم الش

ك من

هد

ش

من

رقان ف

فوال

و ع

أ مريضا

كان

ومن

يصمه

لر ف

خام أ

ي أ من

ةعد

ر ف

ل سف

“The month of Ramadhan is that in which the Quran was revealed which is guidance for mankind, which contains clear proofs of guidance and criterion, then whomever amongst you sights the moon let him fast in it and whoever is ill or on a journey then an equal number of fasts on other days. Allah desires for you ease and does not desire hardship for you.” [Surah Al-Baqara: Ayah 185] The situations in which it is allowed by Islamic Law (Sharia), to postpone a Fast and keep it at a later date (Qadha), are listed, in summary, below:

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1- Traveler (Musaafir) – a traveler upon whom shortening of prayers (Qasar) is necessary can postpone the Fast and make up the Fast (Qadha) upon return from the journey.

2- Ill person (Mareedh) – One who is ill and has been advised by a qualified health professional that the illness will most certainly worsen by keeping the Fast and will be detrimental to one’s wellbeing then one should postpone the fast and make up the missed Fast (Qadha) when one is able to do so. If it is a chronic illness, then one should give compensation by feeding someone in need (Fidyah).

3- Breast feeding woman (Murdhi’ah) – a woman who is

nursing/breast feeding a child fears harm to herself or the child.

4- Pregnant woman (Haamilah) – a woman who is pregnant fears harm to herself or the child.

5- Unbearable thirst or hunger (Atsh wa joo shadeed) – if one is

fasting and experiences unbearable thirst or hunger, which one fears would lead to their demise, then one may break the Fast.

In all the above mentioned exceptions/causes (Uzar) in which there is permission in the Islamic Law (Sharia) to postpone the Fast (Qadha), pay compensation by feeding someone in need (Fidyah) or to break the Fast, all have one operative cause (illah) in common which is the protection and preservation of human life which is the greatest obligation (Akbar ul Faraidh) of all religious obligations. The doctors, nurses and other health professionals who treat persons affected by Covid-19 are working in an extremely dangerous environment and we have received confirmed reports of frontline health workers dying after having contracted Covid-19. I am not a medical expert; however, I have consulted in detail with an expert Dr Suhail of Bristol University Hospital. Having extensively consulted with him there are a few important points to bear in mind. Firstly, even though frontline medical staff are using personal protective equipment (PPE) the possibility of infection spreading to them cannot be ruled out, although it is greatly reduced, the possibility of error remains. Secondly, it is an accepted fact that during Fasting, especially towards the middle of Ramadhan, the immune system is

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weakened and therefore the likelihood of falling victim to the Covid-19 virus is increased. Thirdly, adequate sleep is required to keep the immune system working at its capacity and lack of sleep adversely affects the immune system, therefore it is dependent on the physical state of health and immune system of each individual frontline health worker as to what extent they are able to sustain their immune system capacity safely, whilst treating Covid-19 patients. Fourthly, the frontline health workers are at times required to regularly spray odour emitting anti-bacterial sprays, due to which they have to gargle, which can potentially become a cause for the fast to become invalid. Therefore, for those frontline health workers who are engaged in treating Covid-19 patients and there is a situation in which the requisite requirements of Fasting can possibly lead to them being infected with the virus, then in that situation it is advisable for them to postpone the Fast and to make up the Fast (Qadha) at a later date. However, the days that they are not working and are at home, and there is no such danger, they should maintain the Fasts. This Tradition (Hadith) which is related to travel is reported in Saheeh Muslim:

س ن أنم ع

هيه وسل

ل اللہ ع

ه رسول اللہ صل

انال: ك

، قهن اللہ ع ي

ر رض طفعض، وأ

صام ب

ر، ف

ي سف

فعمل،

عض ال

بنام، ع و عف الص

وا وض

مل وع

طرون

مفم ال

زحتعض ف

ب

: ق

لك

ي ذ

ال ف

قب »ال: ف

هذ

طر مفر ال

ج يوم بال

ال ون

“It is reported on the authority of Hadhrat Anas Ibn Malik (Allah be pleased with him) that the Holy Prophet Muhammad (peace be upon him, his family and companions) was on a journey. Some of the companions (Allah be pleased with them all) fasted and some didn’t. The companions that didn’t fast (for other reasons) became engaged in activities and those companions that were fasting couldn’t do any activity. The Holy Prophet (peace be on him, his family and companions) announced that those companions who hadn’t fasted had achieved the reward.” [Reported in Saheeh Muslim] Although this hadith is related to travel, I say that the companions that didn’t perform the Fast; erected the tents and tended to the camels whereas the issue here is related to the preservation and protection of

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human life. If the keeping of the Fast in any way impacts on the Fasting person’s ability, then one should postpone the Fast and make up the Fast (Qadha) at a later date. This is a decision that needs to be made on a personal level, based on one’s health, whilst keeping in mind one’s duty of care to their patients. Allah willing one will receive the reward for this. Allah knows best that which is correct. (Allahu A’lamu Bis Sawaab). May Allah Almighty protect us all from this calamity. Ameen. Researched and authored by Mufti Muhammad Faiz Rasool Naqshbandi Churahi (World Muslim Forum, Britain) Translated by Hafiz Ghulam Haider Ali Qadri 18th April 2020

The following scholars proposed amendments and refinements, which

have been included in the fatwa:

Allama Sajid ul Qadri (Burnley) Allama Sayyid Zafarullah Shah (Birmingham) Allama Qazi Tajammal Hussain (Edinburgh) Allama Rafiq Habib (Glasgow) Allama Ali Akbar (Walsall) Allama Mufti Muhammad Naseerullah Naqshbandi (Bolton) Allama Muhammad Sajjad Rizvi (Halifax) Allama Liaqat Noshahi (Bradford) Allama Qazi Sajid Zafar (Birmingham) Allama Maroof (Warrington) Allama Qazi Saeed ur Rahman (Rawalpindi, Pakistan)

This fatwa is approved and endorsed by the following scholars of Ahlus

Sunna Wal Jamaa’ah, in the UK:

1-Allama Sayyid Ishtiaq Hussain Shah (London) 2-Mufti Fazal Ahmed Qadri (Derby) 3-Allama Saeed Hashmi (Woking) 4-Allama Dilshad Qadri (Leeds) 5-Mufti Sahibzada Muhammad Akhtar Ali Qadri (Sheffield) 6-Allama Barkaat Ahmed Chisti (Birmingham)

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7-Mufti Abdul Karim Jamaati (Birmingham) 8-Allama Misbahul Malik Luqmanvi (Birmingham) 9-Allama Sajid ul Qadri (Burnley) 10-Allama Qazi Abdul Aziz Chisti (Luton) 11-Mufti Muhammad Ismail (Nottingham) 12-Allama Zafar Mahmood Farashwi (Manchester) 13-Allama Safwat Ullah Mujadadi (Norway) 14-Allama Siddiq (Newport) 15-Allama Numan Al Azhari (Nelson) 16-Dr Allama Munir Al Azhari (Nottingham) 17-Hafiz Zaheer Ahmed Naqshbandi (Woking) 18-Allama Umar Hayat Qadri (Huddersfield) 19-Qari Asim (Leeds) – Chairman MINAB (Leeds) 20-Allama Ghulam Rabbani Afghani (London) 21-Allama Zubair Tabassum (Norway) 22-Professor Hafiz Saleem Akhtar (Sheffield) 23-Allama Atif Jabbar Haideri (Birmingham) 24-Allama Usman Azhari (Scotland) 25-Allama Hafiz Mudasser Qadri (Nelson) 26-Allama Ali Akbar (Wakefield) 27-Allama Sayyid Asad Ali Shah (Peterborough) 28-Allama Raza Ul Mustafa Chisti (Burton on Trent) 29-Allama Hasan Rabbani (Glasgow) 30-Allama Inam Qadri (London) 31-Allama Qari Khalil Haqqani (Watford) 32-Allama Hamid Qudoos Hashmi (Birmingham) 33-Allama Rafiq Habib (Glasgow) 34-Allama Abdul Sattar Siraj (Manchester) 35-Allama Hafiz Nisar Ahmed (Derby) 36-Allama Hafiz Ahsan Ameen (Bristol) 37-Allama Altaf (Bristol) 38-Allama Tahir Baghdadi (Oldham) 39-Allama Sajid Latif Qadri (Redhill) 40-Allama Ashfaq Alam (Birmingham) 41-Allama Kashif Chisthi (London) 42-Professor Hafiz Mohammad Akram (London) 43-Allama Qari Khan Muhammad Qadri (Bury) 44-Allama Dr Shahbaz Chisti (America) 45-Allama Asif ur Rahman (London) 46-Allama Qazi Tajammal Hussain (Edinburgh) 47-Allama Abdul Rasool Alwari (Preston) 48-Allama Sahibzada Tayyib ur Rahman (Birmingham)

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49-Allama Hafiz Munir Sahib (Birmingham) 50-Allama Adeel Qasmi (Dundee) 51-Allama Qari Farhan Siddiqui (Birmingham) 52-Allama Qari Mushtaq (Kircaldy, Scotland) 53-Allama Nazeer Mehrvi (Walsall) 54-Allama Ali Akbar (Walsall) 55-Allama Sajjad Rizvi (Halifax) 56-Allama Abdul Raheem (Bristol) 57-Allama Aftab Muhiyudden Al Azhari (Batley) 58-Allama Shabbir Rabbani (Glasgow) 59-Allama Qazi Sajid Zafar (Birmingham) 60-Allama Sayyid Zafarullah Shah (Birmingham) 61-Allama Niyaz Ahmed Siddiqi (Birmingham) 62-Allama Hafiz Abdul Rasool Naqshbandi (London) 63-Allama Professor Masood Al Azhari (Luton) 64-Allama Qazi Saeed ur Rahman (Rawalpindi, Pakistan) 65-Allama Professor Sayyid Ahmed Hussain Tirmidhi (Halifax) 66-Allama Fazal Muhammad (Derby) 67-Allama Hafiz Tariq Hussain (Manchester) 68-Allama Raza ul Mustafa Chisti (Burton on Trent) 69-Allama Ihsan Ullah (Luton) 70-Allama Ijaz (Luton) 71-Allama Yasir Sialvi (Wolverhampton) 72-Allama Abid Chisti (Newport) 73-Allama Ahmed Zaman Jamaati (Birmingham) 74-Allama Riaz Ahmed Qadri (Birmingham) 75-Allama Hafiz Zeeshan Qadri (London) 76-Allama Maroof (Warrington) 77-Allama Ijaz Ahmed Nehrvi (London) 78-Allama Ahmed Raza Naqshbandi (Rotterdam, Holland) 79-Allama Ghulam Jeelani (High Wycombe) 80-Allama Muhammad Arshad Jameel (London) 81-Allama Muhammad Shahbaz (Manchester) 82-Allama Hafiz Bashir Mujadadi (Birmingham) 83-Allama Hafiz Ghulam Rasool (Birmingham) Hafiz Muhammad Faiz Rasool Naqshbandi Churahi (Mufti, World Muslim Forum, Britain) Mobile: 07800845390 Email: muftifaiz@live.com