The culture of Islam is the Sunnah of Rasulullah (sallallahu alayhi wasallam) which covers every aspect in every sphere and department of the Muslim’s life. The greater part of this Culture of Islam has been displaced from the homes and lives of most Muslims.

    Our ways of life are permeated by western influences. Not only our style of practical life and appearance have been satanically revolutionised by the alien culture in whose substratum we live, our thinking too has been colonized. We consequently cast our leisure and pleasure in the mould we have purchased from the alien culture of the kuffaar.

    While the vice of emulating western ways and pleasures is an incremental process gripping the Ummah, the most alarming development in this sphere is the fall and subservience of even Shaikhs of Tasawwuf to the influences of alien cultures.


    Among the spiritually harmful, sinful an evil practices of the western kuffaar in which people of overt Tasawwuf are indulging is the custom of

‘braaivleis’—braai and brabble parties which are organised after Isha. The very name ‘braai’, has evil connotations. It is a non-Muslim merrymaking party of men and women where zina, raucous behaviour, drunkenness, music, singing, dancing and gobbling raw meat around a mini jahannum take place.

Although these Kabaair (major sins) have not yet been incorporated in the braai and brabble version adopted by Muslims, it remains decidedly a satanic gathering of merrymaking. It is a purely nafsaani outing even it is in the backyard.


    This alien merrymaking custom has already gained widespread acceptance in the Muslim community. The lamentable development currently is that Ulama and people who are supposed to be concerned with and involved in the islaah (reformation) of the nafs, even those who are supposed to be the spiritual guides, have become the slaves of their nafs. They too now feel that it is also their right to engage in this nafsaani pleasure.

    Bearded Molvis and Shaikhs of Tasawwuf, flaunting topis and amaamahs, striding in long flowing kurtahs, instead of being engaged in Thikrullaah during the night or in some constructive Deeni activity or in the bounty of sleep for which the night has been created, or rather enjoying themselves in the company of their lawful female consorts, have finally cast aside the outer robe of piety and Tasawwuf to indulge in braai and brabble parties.

    They have undoubtedly managed to soothe their conscience with weird and utterly baseless interpretations to justify their organisation of and participation in braai and brabble parties after Isha Salaat. The shocking level of moral degeneration of the ‘sufis’ of our time has reached such an ebb that braai and brabble parties are regarded as acts of ibaadat conducive for Islaah (reformation) of the nafs.


    In this era this is a great victory shaitaan has achieved over the jamaat of Ulama and Sufiya. Although true Tasawwuf is dead, there are still those who claim to follow the Tareeqah of the Aakaabir such as Hadhrat Maulana Ashraf Ali Thaanvi and Hadhrat Masihullah (rahmatullah alayhima). The complaint we register here in particular, is against the Sufis of our own Maslak and Tareeqah.

    What relationship does braai and brabble parties of which merrymaking to satisfy the carnal nafs is the ONLY prompting, have with Tasawwuf, with Islaah of the Nafs and with the Maslak and Tareeqah of the Auliya? The very name, ‘braaivleis’, reeks of a zina stench. It is a practice with its roots in zina and liquor. Eating raw meat is merely the front for all the nafsaani filth, sin and evil of the original braaivleis party still in vogue among non-Muslims.


    The community in general is already destroyed and lost. Now even the Mashaaikh are treading the path of spiritual and moral ruin.

    What connection do the sufi hadhraat have with these nafsaani parties and gatherings? Rasulullah (sallallahu alayhi wasallam) said: “What relationship do I have with this dunya? Verily, my analogy with the dunya is like a horseman (travelling in the desert. After a long and arduous journey in the heat and sand) he arrives at a tree and rests in its shade (only to soon continue the journey).”

    The typical braai and brabble party of Molvis and Sufis begin after Asr Salaat. The fires are stoked and the contraptions set up for preparation of half-cooked or raw meat for presentation to the participants in the fete. We remind that this naseehat is primarily for the Molvis and the Sufis.

    Only the fires are operating by the time of Maghrib Athaan, but the ‘vleis’ has not yet been ‘braaied’ (For our foreign readers: vleis = meat, and braaied = barbecued). During Maghrib Salaat, the minds are polluted with the preponderance of ‘braai’ wasaawis. The entire Salaat is bereft of even the outward semblance of Khushu’ and Khudhoo’ which the Molvi and Sufi endeavour to display normally. The Salaat is discharged defectively and even abbreviated by discarding Awwaabeen which perhaps the Molvi and Sufi perform daily. But today, the braai and brabble function has greater importance, or at least the nafsaani magnetism is tonight too strong to repulse. The Deeni men thus allow themselves to remain within the sphere of the magnetic belt of the nafs.


    After Maghrib the time is squandered in ‘braaing’ the ‘vleis’. It is a time when the shayaateen are out in droves searching for their prey. Wallaah! On the braai and brabble occasion, every Molvi and Sufi participant fall prostrate in Sajdah at the feet of their respective shayaateen appointed by Iblees to oversee their alienation from Allah’s Thikr on the specific occasion of braai and brabble.

    The entire time of Maghrib, right until Isha, is engulfed with the shaitaani and nafsaani braai and brabble operation. By Isha time, the ‘vleis’ is still too raw for the members of the braai party. Isha’ Salaat is haphazardly performed. While the body is in the Musjid, the mind is clogged with braai and brabble wasaawis, and the heart is outside the Musjid dwelling in the braai arena.

    The usual quota of Nafl Salaat and the bit of extra Thikr which some Sufis/Molvis reserve for after Isha, are curtailed and a rush is made to the braai and brabble arena. Now commences the ingestion of the raw meat in either drunken boere style or in animal style. Allah Ta’ala has not ordained for the Mu’min Insaan to devour burnt raw meat in the manner of drunk people.


    The Mu’mineen are required by Islam and its Sunnah culture to eat with humility, like slaves—the slaves of Allah. The thought of Mun’im-e-Haqeeqi (The True Benefactor) and Provider of the Ni’mat of Food, should be uppermost in the mind of the Mu’min at the time of eating. But this attitude of humility and Thikrullah is repelled by the very hay’t-e-kathaaiyyah (form and manner) of the braai and brabble party of the kuffaar.

    Irrelevant and futile conversation is a notorious feature of ‘Muslim’ braai and brabble parties, while wine and women are the vital accompaniments of kuffaar braaivleis functions.

    Rasulullah (sallallahu alayhi wasallam) has prohibited the Ummah from indulgence in unnecessary worldly conversation after Isha Salaat. The Ni’mat of the Night is for rest, ibaadat and deriving comfort within the home sanctuary. It is haraam to squander the Night in frivolity, in idle conversation with friends, in devouring burnt raw meat around a fire in kuffaar style, and in any acts which are alien to the Sunnah Culture of Islam.

    Can the Molvi and the Sufi saahibaan cite a basis in the Qur’aan or Sunnah for their adoption of this merrymaking and nafsaani party? Did the Shaikh appoint the Sufi as his khalifah for conducting braai and brabble parties after Isha for mureedeen and others? What answer will they give to Allah Ta’ala for this spiritual zulm they perpetrate under Deeni guise by the presentation of the worst kind of baatil ta’weel (baseless interpretation).

    We remind the Sufi hadhrat and the Molvi sahibaan of the four essentials of Tasawwuf:

(1) Qillat-e-Kalaam (Less speech)

(2) Qillat-e-Ta’aam (Less eating)

(3) Qillat-e-Manaam (Less sleeping)

(4) Qillat-e-Ikhtilaat ma al Anaam (Less mixing with people).

All four of these primary principles of Tasawwuf are cruelly violated and cast overboard at braai and brabble parties. Besides the Fiqhi prohibition of kuffaar-style parties with their accompaniment of factors of hurmat, this type of nafsani merrymaking is absolutely intolerable in the Math-hab of the Sufiiya-e-Kiraam. It is a fatal poison for the Rooh. It destroys roohaaniyat. It creates zulmat in the baatin, and it invites the Wrath of Allah Azza Wa Jal.

    There is absolutely no affinity between Tasawwuf and merrymaking. Parties and functions are the antithesis of Islaah. When the Sahaabah had once allowed themselves to indulge in some laughter, the following aayat was promptly revealed to reprimand them:

  “What has the time not arrived for the Believers that their hearts become humble with the thikr of Allah?”

    When this aayat was revealed, the Sahaabah abandoned all jocularism, laughter and the like—anything associated with causing ghaflat (obliviousness). If the happy go-lucky, albeit of a temporary nature, of the Sahaabah was intolerable to Allah Ta’ala, what does the Imaani conscience dictate to the Sufis and the Miolvis in the matter of braai and brabble parties with all their concomitant evils? If the Sufi Saheb and the Molvi Saheb ruminate with sincerity and do some soul searching, they will not fail to discern the spiritually noxious and evil cauldron of nafsaaniyat they have become embroiled in with their braai and brabble parties.


    Rasulullah (sallallahu alayhi wasallam) said that he was a slave, hence he ate with total humility like a slave. The Ulama hadhraat are aware of the humble stance which Rasulullah (sallallahu alayhi wasallam) adopted while eating his Rizq. Was their any type of frivolity, enjoyment, merrymaking, and happiness expressed at any of the occasions of Rasulullah’s eating? Did the mureedeen and khulafa observe any of our Akaabir Mashaaikh indulging in frivolity and merrymaking of this type—the braai and brabble fussaaq type?

    It is of utmost importance that those who believe themselves to be men of the Deen, men of Islaah and even Muslihs who attend to the spiritual ills of mureedeen and who deliver lectures of naseehat to the masses, should re-examine themselves. The spiritual rust and corrosion has desensitised their conscience and dulled the lustre of the baatin. It is for this reason that they have become so insensitive and spiritually impervious that haraam frivolity of haraam braai and brabble parties appear to them from behind the haze of nafsaaniyat as ‘deeni’ and islaahi functions. May Allah Ta’ala save us all from the deceptions of shaitaan (Talbees-e-Iblees) and from the evil lurking in our own nafs.




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