Reading Tafseer To A Congregation

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

1) If one has not studied Tafseer of the Holy Quran in-depth under the guidance of a proper 'Alim, then it will not be permissible to give one's own Tafseer to others. However, if one just reads the Tafseer of an 'Alim who studied the Quran in-depth, then not only will it be permissible, but rewarding as well InshaAllah as long as one has the intention to learn and benefit from the 'Alim's Tafseer.

And Allah knows best

Wassalam

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org

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Organ Transplants

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Allah Ta’ala has made the human being the best of the creations and has granted him a lofty status. In relations to this honor, Allah Ta’ala has made it impermissible to derive any type of benefit from human parts, even if it does not cause any harm to the donor. Allama Burhan al-Din Ali bin Abi Bakr al-Marghinani in his famous treatise Al-Hidaya says:

وشعر الإنسان وعظمه طاهر وقال الشافعي نجس لأنه لا ينتفع به ولا يجوز بيعه ولنا أن عدم الانتفاع والبيع لكرامته فلا يدل على نجاسته والله أعلم (الهداية)

And human hair and bones are pure. Imam Shaf’i says [it is] impure, since benefit cannot be derived from it and it cannot be sold. Our view is that the impermissible of deriving benefit is due to it being sacred; therefore this does not give proof for it being impure. And Allah Knows Best.

Hereunder is a summarized version of Mufti Shafi’s (ra) kitab on organ transplant by Hadrat Mawlana Yusuf Ludyanwi (ra).

At the outset a few fundamental principles of Shari’a should be understood.

1. Whatever is unlawful in Shari’a is harmful to mankind, regardless of how beneficial it may seem. This harm could be physical and spiritual. At times this harm is as clear as daylight to everyone. At times it is only apparent to the experts in the field, and at times it is so hidden that only Allah is aware of its harms. 

2. Allah Ta’ala has bestowed mankind with the highest status from all His creations and has made mankind superior over all others. The entire universe is made subservient to man in which man uses what is lawful for his nourishment and well being. Under certain circumstances, unlawful entities also become lawful. Also, due to this status and sanctity bestowed to man by Allah, it is also unlawful to derive any benefit from any part or limb of man.

3. The life bestowed to man is a Divine loan. To harm it or destroy it is a grave sin. Therefore, it is essential to uphold this trust and look after it. It is for this reason that it is necessary to adopt methods and treatments in which one’s life can be saved.
   For the maintenance of health, the laws of Shari’a also become flexible and lenient. That is why we find leeway in wudu, prayer, fasting, etc for the sick. In fact, in order to save one’s life, a Muslim will be excused to utter words of kufr. Similarly, if a person is at the throws of death due to hunger and the only food available is pork and wine, he will be excused to consume the pork and wine to the extent that it saves his life.

How does one determine whether a situation falls under ‘necessity’?

Allama Hamawi (ra) in his commentary on al-Ashbah wa al-Naza’ir classifies five levels of necessity and some of their rulings.

1. Darurah – A person reaches such a state that if he does not indulge in an unlawful act, he will die or reach close to death. This state makes unlawful things lawful.
2. Hajah –A person reaches such a state that he will not die, but will experience extreme difficulty. It will not make unlawful entities lawful, but it will create leniency in aspects of purity, prayer, fasting, etc. For example, a person is in the state of such hunger that if he does not get something to eat, he will not die, but he will be in great difficulty. This stage does not make an unlawful thing lawful, but it gives leeway for a person not to fast.
3. Manf’ah – To be of benefit. For example a person desiring wheat bread, mutton, and fatty dishes.
4. Zeenah – Luxuries. For example a person desiring sweet dishes and sugar.
5. Fudool – Extravagance. For example expansion in eating unlawful foods and doubtful.

 

فالضرورة: بلوغه حدا إن لم يتناول الممنوع ،هلك أو قارب، وهذا يبيح تناول الحرام     الحاجة: كالجائع الذى لو لم يجد ما يأكله لم يهلك غير أنه يكون فى جهد ومشقة، وهذا لا يبيح الحرام، ويبيح الفطر فى الصوم     المنقعة: كالذى يشتهى خبز البر ولحم الغنم والطعام الدسم     الزينة: كالمشتهى بحلوى والسكر     الفضول: التوسع بأكل الحرام والشبهة (شرح الحموى على الاشباه والنظائر 1:252 ادارة القران والعلوم الاسلاميه)

It should be kept in mind that in Durrah in the field of medicine will only be taken into consideration with the following three conditions.

1. This patient is really sick to the extent that his life is in danger.
2. The fear of losing the life is not just an assumption, but a reliable doctor affirms it, and treatment is not available with lawful substances.
3. The doctor has conviction that the sickness will be cured through the unlawful substance.

However, there are some situations wherein the unlawful entity will remain unlawful, e.g. to kill another human to save one’s life. Shari’a has given equal rights to each human being and one’s life will not be preferred over the other.

As for Hajah (in a case where the sick person is in great difficulty but it is not life threatening), there is a difference of opinion on the issue whether unlawful substance can be used. The majority of Jurist say it is permissible when the above three conditions are met.

Aap kay masa’il aur un ka hal (9:167) Maktaba Ludhyanwi

The Jurists have taken into consideration situations of dire need, hence the famous principle of Fiqh:

الضرورات تبيح المحظورات

Necessities permit the prohibited.

And

المشقة تجلب التييسر

Difficulties bring easiness.

It is from the above principles, the Jurist have stated that haram entities become permissible when there is a dire need. Ibn Abidin writes:

مطلب في التداوي بالمحرم ( قوله ورده في البدائع إلخ ) قدمنا في البيع الفاسد عند قوله ولبن امرأة أن صاحب الخانية والنهاية اختارا جوازه إن علم أن فيه شفاء ولم يجد دواء غيره قال في النهاية : وفي التهذيب يجوز للعليل شرب البول والدم والميتة للتداوي إذا أخبره طبيب مسلم أن فيه شفاءه ولم يجد من المباح ما يقوم مقامه ، وإن قال الطبيب يتعجل شفاؤك به فيه وجهان ، وهل يجوز شرب العليل من الخمر للتداوي فيه وجهان ، وكذا ذكره الإمام التمرتاشي وكذا في الذخيرة وما قيل إن الاستشفاء بالحرام حرام غير مجرى على إطلاقه وأن الاستشفاء بالحرام إنما لا يجوز إذا لم يعلم أن فيه شفاء أما إن علم وليس له دواء غيره يجوز ومعنى قول ابن مسعود رضي الله عنه لم يجعل شفاؤكم فيما حرم عليكم يحتمل أن يكون قال ذلك في داء عرف له دواء غير المحرم لأنه حينئذ يستغني بالحلال عن الحرام ويجوز أن يقال تنكشف الحرمة عند الحاجة فلا يكون الشفاء بالحرام وإنما يكون بالحلال ا هـ

 

Some Jurists have taken into consideration various medical circumstances and have given many leeways in the time of dire need.

In the medical field, techniques have been refined and the human body is treated with much respect during surgical procedures. Organs transplant is no longer considered desecration, neither by the medical experts nor by laymen. Mufti Kifayatullah writes, “This doubt that it is unlawful to derive benefit from human parts should not remain, because it is unlawful in situations in which there is desecration of a human. In situations where there is no desecration of a human, it will be permissible. (Kifayat al-Mufti 9/143 Maktaba Haqaniyya)

In the view of the above, our humble opinion is that if a person is in a life threatening situation in which he is in need of an organ transplantation and there happens to be a organ such as kidney, lever, etc available, it will be permissible for him to accept the organ.

Nevertheless, it will not be permissible for him to donate his organs upon his death, as he is not the owner of his body and cannot do as he wishes with his body. Being able to accept an unlawful entity in time of dire need does necessitate that to donate organs is permissible. Take for example the issue of a person dying due to hunger and thirst and does not have any lawful food available to him. Shari’a has permitted for him to consume pork and wine to the extent that his life may be saved. That does not mean it will be permissible for Muslims to sell pork and wine for this reason.

Here under is the resolution of the International Islamic Fiqh Academy (al-Majma al-Fiqhi al-Islami) which took place in 28 of Rabi’ al-Thani, Jamadi al-Ula 1405.

It is permissible to take an organ from a living individual and place it in another individual who is in need of the organ to save his life or to bring into use a limb which is from the necessary limbs of human. This is not considered as desecration in relation to the person donating the organ. It is considered as helping and aiding another in time of need, which is praiseworthy action. It will be permissible with the following conditions:

1. The donor’s life is not endangered by donating the organ, as it is the principle of Shari’a that for ridding a harm, another harm which is equal or greater will not be undertaken. Also do donate a vital organ is equates to destroying one’s life, which is prohibited.
2. The donor gives the organ from his free will without any pressure put on him.
3. The sickness is such that the only way for cure is through organ transplantation.
4. There is a high probability for cure through organ transplantation.

(Taken from the Urdu translation ‘Fiqhi Faslay’ p. 157)

2. Blood, once removed from the body, is also impure and due to it being part of the human body, it also has the same honor as the rest of the human body parts. However, blood is regenerating, unlike the organs. An analogy of blood can be made with breast milk. The Jurists have ruled that it is permissible to use breast milk for medical purposes when there is a high probability of cure.

Al-Fatawa al-Hindiyya (5/355) Maktaba Rashidiyya

ولا بأس بأن يسعط الرجل بلبن المرأة ويشربه للدواء وفي شرب لبن المرأة للبالغ من غير ضرورة اختلاف المتأخرين كذا في القنية .

If a person’s condition is such that if he does not receive blood, his life is in danger or his health will deteriorate; then in such cases it will be permissible for the sick to accept blood and for a person to donate blood for the sick.

Al-Fatawa al-Hindiyya (5/355) Maktaba Rashidiyya

يجوز للعليل شرب الدم والبول وأكل الميتة للتداوي إذا أخبره طبيب مسلم أن شفاءه فيه ولم يجد من المباح ما يقوم مقامه وإن قال الطبيب يتعجل شفاؤك فيه وجهان .

And Allah knows best

Wassalam

Ml. Ehzaz Ajmeri,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org

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Taqdeer

In the name of Allah, Most Gracious, Most Merciful

Assalaamu `alaykum waRahmatullahi Wabarakatuh

Fatwa #16425 specifically mentions that a nazr (vow) does not change taqdeer (pre-destiny). It is necessary to understand the difference between qadaa and qadar. Qadaa is Allah Ta'ala's foreknowledge of events prior to their occurrence, while qadar is His bringing into existence those events in accordance to His knowledge. (Al-Fiqh al-Akbar Explained, P. 109, White Thread Press)

In the Quran, Allah Ta'ala says:

وكان أمر الله مفعولا

"And Allah's decree had to be enforced." (33:37)

 

وكان أمر الله قدرا مقدورا

"And Allah's command is pre-determined by destiny." (33:38)

 

Imam Abu Hanifa (Rahmatullah Alayhi) explained qadaa and qadar in Al-Fiqh al-Akbar, his text on aqeedah (Islamic creed). He wrote:

خلق الله تعالى الأشياء لا من شيء . و كان الله تعالى عالماً في الأزل بالأشياء قبل كونها ، و هو الذي قدر الأشياء و قضاها ، و لا يكون في الدنيا و لا في الآخرة شيء إلا بمشيئته و علمه و قضائه و قدره و كتبه في اللوح المحفوظ ، و لكن كتبه بالوصف لا بالحكم . و القضاء و القدر و المشيئة صفاته في الأزل بلا كيف

"Allah Most High created all things from no thing. Allah Most High knew in pre-eternity all things prior to their being. It was He who apportioned all things and ordained them. There is in this world nothing, nor in the next, except through His will, knowledge, ordination, decree, and in accordance with His writing it in the Preserved Tablet. Yet His writing entails descriptions, not commands. Ordaining, decreeing, and willing are His attributes in pre-eternity without description."

The abovementioned is sufficient proof that every single thing that happened, is happening, or will happen has been pre-destined by Allah Ta'ala.

The following Hadith is referred to in your query:

 

قال رسول الله -صلى الله عليه وسلم- لا يرد القضاء إلا الدعاء

Rasulullah (SallAllahu Alayhi Wa Sallam) said, "Nothing can change the Divine Decree except dua." (Jami' Al-Tirmidhi, Vol. 2, P. 35, HM Saeed)

In the footnotes of this Hadith, Maulana Ahmed Ali Saharanpuri states that dua can change taqdeer. However, this act of dua which can change taqdeer is also pre-destined in itself, so it will not change what has already been written on the Tablet. For simplicity in understanding, an example is as follows:

When destiny was written, Allah Ta'ala already destined that at a certain time at such and such place, Zaid will make dua to Allah and his taqdeer will then be changed as a result of his dua.

So yes, his taqdeer was changed as a result of his dua. However, the act as a whole was already pre-destined to happen.

Finally, it is true that one should not ponder over the matter of qadar too much, as it is impossible for even the most intelligent of man to comprehend. Allah Ta'ala states in the Holy Quran:

وما أوتيتم من العلم إلا قليلا

"And of knowledge you have been given but little" (17:85)

When Ali ibn Abi Talib (RadiyAllahu Anhu) was caliph, he was asked about a matter while he was standing on the pulpit, to which he responded, "I don't know." It was said to him, "How can you ascend this pulpit and say you do not know?" His reply was, "I ascended it according to my knowledge of things, had I ascended it according to my level of ignorance, I would have reached the heavens." This statement emphasizes that mankind can only reach a certain level of understanding, even at the most advanced level, and that true knowledge is to recognize the limit of one's knowledge, intellect, and understanding.

Therefore, the matter of taqdeer is one which is impossible to comprehend. In fact, it should not be discussed excessively. Wahb ibn Munabbih (Rahmatullah Alayhi), who was amongst the Tabi'een, said, "I looked into the matter of qadar, and I was bewildered. I looked into it again, and I was still bewildered. I then concluded that the most knowledgeable of people regarding qadar are those who keep the farthest away from it, and the most ignorant of people regarding qadar are those who talk most about it." This is also supported by what Rasulullah (SallAllahu Alayhi Wa Sallam) said: "When destiny is discussed, restrain yourself from it." (Tabarani)

قال رسول الله كتب الله مقادير الخلائق جمع مقدار وهو الشيء الذي يعرف به قدر الشيء وكميته كالمكيال والميزان وقد يستعمل بمعنى القدر نفسه وهو الكمية والكيفية قبل أن يخلق السموات والأرض ومعنى كتب الله أجرى الله القلم على اللوح المحفوظ بإيجاد ما بينهما من التعلق وأثبت فيه مقادير الخلق ما كان وما هو كائن إلى الأبد على وفق ما تعلقت به إرادته أزلا كإثبات الكاتب ما في ذهنه بقلمه على لوحه وقيل أمر الله القلم أن يثبت في اللوح ما سيوجد من الخلائق ذاتا وصفة وفعلا وخيرا وشرا على ما تعلقت به إرادته

(Mirqat Al-Mafateeh, Vol. 1, P. 257, Rashidiyya)

 

قال في شرح السنة الإيمان بالقدر فرض لازم وهو أن يعتقد أن الله تعالى خالق أعمال العباد خيرها وشرها وكتبها في اللوح المحفوظ قبل أن خلقهم والكل بقضائه وقدره وإرادته ومشيئته غير أنه يرضى الإيمان والطاعة ووعد عليهما الثواب ولا يرضى الكفر والمعصية وأوعد عليهما العقاب والقدر سر من أسرار الله تعالى لم يطلع عليه ملكا مقربا ولا نبيا مرسلا

(Mirqat Al-Mafateeh, Vol. 1, P. 256, Rashidiyya)

 

وقال أبو المظفر ابن السمعاني : سبيل معرفة هذا الباب التوقيف من الكتاب والسنة دون محض القياس والعقل ، فمن عدل عن التوقيف فيه ضل وتاه في بحار الحيرة ولم يبلغ شفاء العين ولا ما يطمئن به القلب ، لأن القدر سر من أسرار الله تعالى اختص العليم الخبير به وضرب دونه الأستار وحجبه عن عقول الخلق ومعارفهم لما علمه من الحكمة ، فلم يعلمه نبي مرسل ولا ملك مقرب

(Fathul Bari, Vol. 11, P. 584, Dar al-Kutub Ilmiyya)

 

(و كان أمر الله مفعولاً) : أى مقضياً ما قضاء كائن..........(و كان أمر الله قدراً مقدوراً) : أى كل شيء بقضاء و قدر

(Tafseer al-Kabeer al-Mawsum, Vol. 25, P. 212-213, Dar al-Kutub Ilmiyya)

(Fatawa Mahmudiyya, Vol. 1, P. 219-221, Faruqiyya)

(Al-Fiqh al-Akbar Explained, P. 105-112, White Thread Press)

And Allah knows best

Wassalam

Ml. Asif Umar,
Student Darul Iftaa

Checked and Approved by:

Mufti Ebrahim Desai
Darul Iftaa, Madrassah In'aamiyyah
www.askimam.org

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Touching a Na Mahram Woman

The hadith in question is a narration of Ma'qil ibn Yasaar (Radhiallahu Anhu) who narrates that Nabi (Sallallahu Alaihi wasallam) said: "It is better for an iron rod (nail, needle etc) to be driven into the head of a man, than for him to touch a woman who is not permissible for him." The hadith is narrated by the great Hafiz of Hadith , at-Tabrani, in his al-Mu'jam al-Kabir (Vol.20 Pg.211) and by the Muhaddith al-Ruyaani, in his Musnad (Vol.2 Pg.323).

This narration has been classified as Sahih (authentic) by Allamah ibn Hajr al-Haitami in his az-Zawajir while both Hafiz Munzhiri in his at-Targheeb wat Tarheeb (Vol.3 Pg.26) and Hafiz Nuruddeen Haithami in Majma'uz Zawaid (Vo.4 Pg.326) have classified all its narrators as reliable narrators of Sahih Muslim.

and Allah Ta'ala Knows Best

Mufti Husain Kadodia
STUDENT: Darul Ifta

CHECKED & APPROVED: Mufti Ebrahim Desai (Fatwa Dept.)

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Seerat Un Nabi

Good Short Bayans for Seerat Un Nabi

http://www.darsequran.com/qhn/dailyseeratp.php

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Masah Over Socks

Following is an excerpt from Mufti Taqi Usmani's Fatwa regarding Masah Over Socks, as per my limited understanding.

Quran & Hadees are important to formulate any ruling.

The Quranic Command

Allah Ta'ala says,
"Oh Believers, when you stand up for prayer (i.e. when you intend to pray and are not in the condition of Wudhu) then (perform Wudhu and) wash your faces and (wash) your arms including your elbows, and wipe your heads (with wet hands) and (wash) your feet including the ankles".
(Al-Qur'an, Surah Al-Maidah, verse 6).

In the above verse Allah commands us to wash our feet. Therefore to perform masah of the feet should not be permissible in any situation, even if the socks are made of leather.

However, permissibility of performing masah over leather socks has been approved by the consensus of the Ummah. The consensus is based on the certainty of the matter by Tawaatur (overwhelming number of authentic narrations from the Prophet (Sallallahu alaihi wa sallam)). Had there been only two or three narration's from the Prophet (Sallallahu alaihi wa sallam), then such a few Ahadith (narration's from the Prophet (Sallallahu alaihi wa sallam)) would not have been sufficient to specify (Taqyeed) and elaborate on this Qur'anic verse.

Therefore, the Ahadith in regards to 'Performing Masah over leather socks' are established by Tawaatur (as Narrations regarding 'Masah Over Leather socks' are available from more than eighty companions of the Prophet (Sallallahu alaihi wa sallam)), and therefore can be used in elaborating on the verse of Surah Al Maidah, that is, washing of the feet is only specific in the case that a person is not wearing leather socks.

Therefore if the masah of the leather socks (masah 'alal khuffain) was not established from the Tawaatur or Istifaadhah (overwhelming number of narration's) then an elaboration could not have been applied on the verse of the Qur'an which orders us to wash our feet during Ablution.

Statements From Hafiz Ibn Hajar(RA) and Hasan Al-Basri (RA) establishing Tawaatur
Hafiz Ibn Hajar (RA) says in Fathul-Baari, (Naylul Awtaar, first volume, p.176). "A overwhelming group of the Huffaz (Experts in Hadith) have declared that masah 'alal khuffain is established by Tawaatur), and some of them have mentioned that they collected and enumerated the narration's from the companions of the Prophet (Sallallahu alaihi wa sallam) and found them to be more than eighty in number, from which ten of them are narrated by the Asharah-e-Mubasharah (the ten companions that were given glad tidings of Paradise in a single gathering from the Prophet (Sallallahu alaihi wa sallam)."(Naylul-Awtaar, first volume, p. 176). Hasan Al- Basri (R.A.) says, "I met seventy companions who participated in the Battle of Badr, all of whom believed in the performing of masah 'alal khuffain."(Talkheesul-Habeer, first volume, p., and Bada'e us-Sana'e, first volume, p.7).

Type Of Socks
Socks are of three types:

(1) KHUFFAIN, (Leather socks), it is permissible to make masah over them based on consensus supported by Tawaatur.

(2) Thin socks, not made of leather, nor having the qualities of leather, but are like the regular socks made from cotton, wool, or nylon. It is NOT permissible to make masah on such socks as it is not established with enough evidence that would enable one the leave the order of washing the feet as mentioned in the Qur'an.

(3) Thick socks, not made from leather, but have the qualities of leather. According to some Jurists, it is permissible to make masah over such socks. While others say it is not permissible.

The meaning of "KHUFF" in Arabic applies only to socks made out of leather. Socks made from cloth are not called "KHUFF" in Arabic. Therefore, the permission of making masah is only specific with the leather socks.

Regarding other types of socks (i.e. apart from leather socks) the command of the Qur'anic verse of washing the feet must be implemented as masah on other types of socks is not established by Tawaatur

Ahaadith on masah (wiping) over the socks (Jowrab)
From all the collections of Ahaadith, there are only three Hadith concerning wiping over socks (Jowrab).

One Hadith is narrated by Bilal (Radhi Allahu anhu),
The second by Abu Musa Ash'ari (Radhi Allahu anhu),
The third by Mughirah ibn Shu'bah (Radhi Allahu anhu).

The narration of Bilal has been recorded in M'ujam Sagheer Tabraani, and the narration of Abu Musa in Ibn Majah and Baihaqi. However, Hafiz Zayla'ee (a far renowned Muhaddith) in his famous works, Nasbur-Raaya, Vol. 1, pp. 183-184., has proven that both the Sanads (chain of narrators) are defective and weak.

In regards to Abu Musa's narration, Imaam Abu Dawood Sajastaani (R.A.), in his works of Abu Dawood, being one book from the Sihaah Sittah (six most authentic books of Ahaadith) has written:

"It (the Hadith's sanad) is not continuous, nor is it reliable (strong)."(Bazhlul-Mujhood, Vol. 1, p.96)

The remaining Hadith of Mughirah ibn Shu'bah is mentioned by Imaam Tirmizi as being a good and sound Hadith. Some other eminent Muhadditheen have disagreed with Imaam Tirmizi. Imaam Abu Dawood (R.A.), after recording this narration states,

"And Abdur-Rahman ibn Mahdi should not narrate this Hadith, because the authentic famous narration from Mughirah ibn Shu'bah is that the Prophet (Sallallahu alaihi wa sallam) used to perform masah 'alal khuffain."(Bazhlul-Majhood, Vol. 1, p.96)

Allamah Nawawi (R.A.), Commentator of Sahih Muslim, (Nasbur-Raaya, Vol. I, p. 183) writes, "All the Muhadditheen who criticized this Hadith as being weak were separate in their statements (i.e. not voiced together), even then, they would be correct over the ruling of Imaam Tirmizi, as the fundamental principle is that criticism prevails over approval. All the Huffaz of Hadith agree that the narration is weak. Therefore, the statement of Imaam Tirmizi, "This Hadith is Hasan, Sahih", is not acceptable."
(Nasbur-Raaya, Vol. l, p.l83) .

Even if we assume that the statement of Imaam Tirmizi is correct, then too it is only one Hadith from the entire collection of Ahaadith. Again the same question arises, can we leave the clear command from Allah Ta'ala to wash our feet while performing Wudhu on the basis of one Hadith. Therefore the Ahaadith about masah 'alal jowrabain do not reach the level of Tawaatur. In fact, in all the collections of Ahaadith we find only three narration's, from which two are unanimously weak, and the third is criticized by majority of the Muhadditheen, only Imaam Tirmizi declares it as a Sahih Hadith. So to leave, restrict, or define the command of Allah Ta'ala on the foundation of such weak narration's is not acceptable in the Shari'ah.

A very famous 'Aalim, Allamah Shamsul Haqq Saheb Azeem Abaadi (RA.), (popular among the Ahle-Hadith) writes, "Socks can made out of leather, wool, cotton, etc., everyone of them are called "SOCKS". It is not permissible to wipe over any type of sock until it is not established that the Prophet (Sallallahu alaihi wa sallam) used to wipe over socks of wool, etc."('Awnul-M'abood, first volume,p.62).

Masah Without Wudhu
Also people who performs Masah over socks should note that Masah can only be performed when the person is already in a state of Wudhu. The reason for this is the Prophet (Sallallahu alaihi wa sallam) wiped over his shoes only when he already was in the state of Wudhu. He used perform a fresh Wudhu for every prayer, because he was already in the state of Wudhu, instead of washing his feet he would wipe over his shoes. The proof of this is in Sahih Ibn Khuzaimah,

"It is reported from Ali (Radhi Allahu anhu) that he asked for a glass of water, he then performed a brief ablution and wiped over his shoes. He then said, this is how the Prophet (Sallallahu alaihi wa sallam) used to perform his wudhu when his wudhu was not broken. (Sahih Ibn Khuzaimah, Vol. 1, Hadith 300, Chapter 154, p. 100).

From this Hadith we learn that a person who does not have Wudhu, can't wipe over his shoes.

Conclusion
In conclusion, all reliable Fuqaha and Muitahideen agree that thin socks that allow water to seep through them, do not stand upright without support, and can not be walked in continuously, are not permissible to make masah on. Shoes are also not allowed to be wiped over. Thin socks of today that are made out of cotton, wool, nylon, etc., do not have the features of leather socks, therefore, it is not permissible to make masah over them. If someone does, their wudhu will not be valid, according to Imam Abu Hanifah, Imam Malik, Imam Shafi, Imam Ahmed ibn Hanbal, or any other Mujtahideen.

Also by making a little bit of extra effort, if we can wash our feet rather than wiping our socks, then we are leaving no room for doubt. And we are adopting something which is very clear over something on which some doubts are raised by a majority of Ulema. 

And Allah knows best.

Masah Over Socks

Masah over regular socks
A Fatwa from Mufti Justice Sheikh Muhammad Taqi Uthmani (Chairman of OIC, Jeddah, Saudi Arabia)

Question-

What do the Ulama (Shariah Jurists and Scholars) say in regards to making masah over ordinary socks? Kindly explain on which types of socks is it permissible to make masah (wipe)?

There appears to be differences of opinion in making masah on woolen or nylon (ordinary socks).

a) Many Fuqaha (Jurists) have ruled making masah on such socks as permissible with certain conditions. If those conditions are not fulfilled, it will not be permissible to make masah on the regular socks. That will subsequently lead to many types of socks being invalid for masah.

However, one self-proclaimed philosopher (Mawdoodi) claims that it is unconditionally permissible to make masah on any type of socks.

b) To those Ulama who hold the opinion that making masah on regular socks is conditionally permissible, the self proclaimed philosopher responds, "I have attempted many times and made all efforts to find the sources of these conditions, but could not find them in the Sunnah. The Sunnah only establishes that Rusoolullah (Sallallahu alaihi wa sallam) made masah over socks and shoes.

Apart from Nasai, all the Books of Sunan and Musnad Ahmed record the Hadith narrated by Mughirah ibn Shu'bah (Radhi Allahu anhu) that Prophet Muhammad (Sallallahu alaihi wa sallam) performed ablution and made masah over his socks and shoes.

It is mentioned in Abu Dawood that Ali, Abdullah ibn Masood, Bara ibn 'Azib, Anas ibn Malik, Abu Umamah, Suhail ibn Saad, and Umar ibn Hurayth made masah over their socks.

The practice of making masah over socks is also narrated from Umar and Abbas.

Moreover, Ibn Abbas and Anas ibn Malik are reported by Uwais ibn Auws in Tahawi that the Prophet (Sallallahu alaihi wa sallam) made masah only over his shoes, socks are not even mentioned. This was also the same practice of Ali.

Thus, after taking into consideration all these narration's, it should be permissible to make masah on only socks and socks with shoes, just as it is permissible to make masah over leather socks. In these different narration's, the Prophet (Sallallahu alaihi wa sallam) did not make any mention of the conditions of the socks as outlined by the jurists. Therefore, I am compelled to state that the conditions are baseless. The Jurists are not the lawmakers of the Deen. Hence, if one chooses not to follow these conditions, he will not be sinful.

Apart from the self proclaimed philosopher (Mawdoodi), Ibn taymiyyah, Hafiz Ibn Qayyim and Allamah Ibn Hazam also have the same opinion.


Respected Mufti Sahib, I humbly request your comments on the above matter, as well as guidance according to Shariah.

Answer:--AL-JAWAB BILLAHI AT-TAUFEEQ (THE ANSWER WITH ALLAH'S GUIDANCE)
It is not permissible to make masah (wipe) over the socks that are worn nowadays made from cotton, wool, and nylon, etc., by any one of the A'immah Mujtahideen (Imaams of Ijtihaad). Your assumption, that there are differences of opinion among the Fuqaha (Jurists) in these regards, is incorrect.

On the contrary, all of the Imaams of Ijtihaad are unanimous that it is not permissible to make masah on thin socks. Allamah Kaasaani (R.A.) writes in Bada'e us Sana'e, first volume, page 10:

"If they (the socks) are so thin that water seeps (penetrates) through them, then it is not permissible to make masah over such socks by the consensus of the Scholars."

And Allamah ibn Nujaim (RA.) writes in Al-Bahr-ur-Ra'iq, first volume, p. 192:

"And it is not permissible to make masah over thin socks made from yarn or hair. There are no differences of opinion on that. However, if the socks are thick, to the extent that one can walk one Farsakh (three miles) or more, then the jurists have differences of opinion."

From the above it is clear that if

(a) the socks are not thick, and water penetrates through them,
(b) they can not stay upright without having to tie them,
(c) it is not possible for one to walk with them continuously without the socks tearing.

To perform masah on these types of thin socks is not held permissible by any of the Imaams of the madhaahib (Schools of Thought). If all three of the above mentioned conditions are present then only the scholars have differences of opinion. In regards to Sayyed Abul 'Aalaa Mawdoodi, he has chosen a path apart from the majority of the Ummah. In this specific issue he has once again gone against the Jumhoor-e-Fuqaha (majority of the Jurists), and has been mistaken.

Upon analyzing the evidence sited in his support, I have come to this conclusion that he did not exert himself to understand the reality of the issue. For your satisfaction on this issue, I briefly present the following explanation.

Actually, the Qur'an has ordered us to perform ablution (Wudhu) in a particular way and has expressed and explicitly commanded the washing of the feet in Surah Al-Ma'idah, verse 6, not the performing of masah (wiping) of the feet.

Allah Ta'ala says, "Oh Believers, when you stand up for prayer (i.e. when you intend to pray and are not in the condition of Wudhu) then (perform Wudhu and) wash your faces and (wash) your arms including your elbows, and wipe your heads (with wet hands) and (wash) your feet including the ankles". (Al-Qur'an, Surah Al-Maidah, verse 6).

In the above verse Allah commands us to wash our feet. Therefore to perform masah of the feet should not be permissible in any situation, even if the socks are made of leather. However, permissibility of performing masah over leather socks has been approved by the consensus of the Ummah. The consensus is based on the certainty of the matter by Tawaatur (overwhelming number of authentic narrations from the Prophet (Sallallahu alaihi wa sallam)). Had there been only two or three narration's from the Prophet (Sallallahu alaihi wa sallam), then such a few Hadith (narration's from the Prophet (Sallallahu alaihi wa sallam)) would not have been sufficient to specify (Taqyeed) the generality of this Qur'anic verse, due to Akhbaar-e-Ahaad (a few narration's from the Prophet (Sallallahu alaihi wa sallam) not being influential enough to specify or abrogate the generality of the verse).

On the contrary, the narration's in regards to masah 'alal khuffain (performing masah on leather socks) are established by Tawaatur (overwhelming number of narration's), thus being influential in elaborating and specifying the verse in Surah Al-Ma'idah, that is, washing of the feet is only specific in the case that a person is not wearing leather socks.

In regards to this, Imaam Abu Hanifah (R.A) said,

"I did not declare the validity of performing masah on leather socks until its evidence was clear to me as daylight" (AI-Bahr-ur-Ra'iq, first volume, p. 173.)

Moreover, masah 'alal khuffain is proven and established in narration's from more than eighty companions of the Prophet (Sallallahu alaihi wa sallam). Hafiz Ibn Hajar (RA) says in Fathul-Baari, (Naylul Awtaar, first volume, p.176).

"A overwhelming group of the Huffaz (Experts in Hadith) have declared that masah 'alal khuffain is established by Tawaatur), and some of them have mentioned that they collected and enumerated the narration's from the companions of the Prophet (Sallallahu alaihi wa sallam) and found them to be more than eighty in number, from which ten of them are narrated by the Asharah-e-Mubasharah (the ten companions that were given glad tidings of Paradise in a single gathering from the Prophet (Sallallahu alaihi wa sallam)."(Naylul-Awtaar, first volume, p. 176).

Hasan Al- Basri (R.A.) says,

"I met seventy companions who participated in the Battle of Badr, all of whom believed in the performing of masah 'alal khuffain."(Talkheesul-Habeer, first volume, p. 158, and Bada'e us-Sana'e, first volume, p.7).

If the masah of the leather socks was not established from the Tawaatur or Istifaadhah (overwhelming number of narration's) then Takhsees (specification) could not have been applied on the verse of the Qur'an which orders us to wash our feet during Ablution.

In this regards, Imaam Abu Yusuf (R.A.) says, "The command of the Qur'an can be abrogated by the Sunnah (traditions of the Prophet (Sallallahu alaihi wa sallam) only if it has reached the level of Tawaatur or Istifadhah, such as the level of narration's of masah 'alal khuffain." (Ahkaamul-Qur'an Lil-Jassaas, second volume, p.425).

In summary, Allah Ta'ala commands us in the Qu'ran to wash our feet when performing Wudhu . This ruling can't be specified by any condition or limited on the basis of a few narrations from the Prophet (Sallallahu alaihi wa sallam). It is necessary to have a continuous chain of authentic narration's, like in the case of masah 'alal khuffain. It has reached the level of Tawaatur. Also, in regards to "KHIJFFAIN" (leather socks), Tawaatur has been established that the Prophet (Sallallahu alaihi wa sallam) himself performed masah over them, and he also gave permission to others to practice upon it. Apart from leather socks, to perform masah on other types of socks is not established by Tawaatur The meaning of "KHUFF" in Arabic applies only to socks made out of leather. Socks made from cloth are not called "KHUFF" in Arabic.

Therefore, the permission of making masah is only specific with the leather socks. Regarding other types of socks the command of the Qur'anic verse of washing the feet must be implemented.

However, if the material of the socks is so thick that is equal or better than leather socks, that is

(a) water does not penetrate through them,
(b) they do not have to be tied with something in order for them to stay upright, and
( c ) it is possible to walk with them at least one mile.

In such types of socks there are differences of opinions among the Jurists. Some say, since they have retained the same qualities of leather socks, therefore they should be permissible to make masah (wipe) over them.

Others say that Tawaatur is established only for wiping over leather socks, thus it is not permissible to wipe over any other type of socks.

Socks are of three types:

(1)KHUFFAIN, (Leather socks), it is permissible to make masah over them based on consensus supported by Tawaatur.

(2)Thin socks, not made of leather, nor having the qualities of leather, but are like the regular socks made from cotton, wool, or nylon. It is not permissible to make masah on such socks as it is not established with enough evidence that would enable one the leave the order of washing the feet as mentioned in the Qur'an.

(3)Thick socks, not made from leather, but have the qualities of leather. According to some Jurists, it is permissible to make masah over such socks. While others say it is not permissible.

In conclusion, socks not having the qualities of leather are not a point of disagreement among the Jurists. They all agree on its impermissibility. The reason being that the Qur'anic command (washing of the feet) can't be left until the establishment of performing masah is at the level of Tawaatur, as in the case of masah 'alal khuffain.

Therefore, the conditions that are mentioned by the Fuqaha (Jurists) are not there own made up specifications. They have verified a level to meet the standard of leather socks.

Ahaadith on masah (wiping) over the socks (Jowrab)
After explaining the fundamental principle and its application to the reality of this issue, let us consider the Ahaadith concerning wiping over socks (Jowrab). From all the collections of Ahaadith, there are only three Hadith.

One Hadith is narrated by Bilal (Radhi Allahu anhu), the second by Abu Musa Ash'ari (Radhi Allahu anhu), the third by Mughirah ibn Shu'bah (Radhi Allahu anhu). The narration of Bilal has been recorded in M'ujam Sagheer Tabraani, and the narration of Abu Musa in Ibn Majah and Baihaqi. However, Hafiz Zayla'ee (a far renowned Muhaddith) in his famous works, Nasbur-Raaya, Vol. 1, pp. 183-184., has proven that both the Sanads (chain of narrators) are defective and weak. In regards to Abu Musa's narration, Imaam Abu Dawood Sajastaani (R.A.), in his works of Abu Dawood, being one book from the Sihaah Sittah (six most authentic books of Ahaadith) has written:

"It (the Hadith's sanad) is not continuous, nor is it reliable (strong)."(Bazhlul-Mujhood, Vol. 1, p.96)

Therefore, both these narration's do not need to be further discussed.

The remaining Hadith of Mughirah ibn Shu'bah is mentioned by Imaam Tirmizi as being a good and sound Hadith. Some other eminent Muhadditheen have disagreed with Imaam Tirmizi. Imaam Abu Dawood (R.A.), after recording this narration states,

"And Abdur-Rahman ibn Mahdi should not narrate this Hadith, because the authentic famous narration from Mughirah ibn Shu'bah is that the Prophet (Sallallahu alaihi wa sallam) used to perform masah 'alal khuffain."(Bazhlul-Majhood, Vol. 1, p.96)

Imaam Nasai (R.A.) writes in Sunan Kubra', "Apart from Abu Qais no one else has narrated this Hadith, and I don't know of any other narrator who supports this narration. Although with certainty, Mughirah ibn Shubah's narration about masah 'alal khuffain is sound (Sahih)."(Nasbur-Raaya, Vol. 1, p. 183)

Many Imaams, for example, Imaam Muslim, Imaam Baihaqi Imaam Sufyaan Thawree, Imaam Ahmed, Imaam Yahya ibn Mu'een, Imaam Ali ibn Madinee, and others have declared this narration as weak, due to Abu Qais and Huzail ibn Shurjeel being defective narrators.

Allamah Nawawi (R.A.), Commentator of Sahih Muslim, (Nasbur-Raaya, Vol. I, p. 183) writes, "H all the Muhadditheen who criticized this Hadith as being weak were separate in their statements (i.e. not voiced together), even then, they would be correct over the ruling of Imaam Tirmizi, as the fundamental principle is that criticism prevails over approval. All the Huffaz of Hadith agree that the narration is weak. Therefore, the statement of Imaam Tirmizi, "This Hadith is Hasan, Sahih", is not acceptable."(Nasbur-Raaya, Vol. l, p.l83) .

This is the status of the Hadith's sanad, that people like, Mawdoodi, sites to support his claim. You can now justify and clearly see that the majority of the Muhadditheen have declared it weak and unacceptable to use as a daleel (proof). Assuming the statement of Imaam Tirmizi is correct, then too it is only one Hadith from the entire collection of Ahaadith. Again the same question arises, can we leave the clear command from Allah Ta'ala to wash our feet while performing Wudhu on the basis of one Hadith. As mentioned previously, the establishment of masah 'alal khuffain reached the level of Tawaatur, and that Imaam Abu Yusuf said that if it hadn't reached that level then we would not have the flexibility of specifying the command of Allah Ta'ala, of washing the feet. The Ahaadith about masah 'alal jowrabain do not reach the level of Tawaatur. In fact, in all the collections of Ahaadith we find only three narration's, from which two are unanimously weak, and the third is criticized by majority of the Muhadditheen, only Imaam Tirmizi declares it as a Sahih Hadith. So to leave, restrict, or define the command of Allah Ta'ala on the foundation of such weak narration's is not acceptable in the Shari'ah.

Imaam Abu Bakr Jassaas writes in Ahkaamul-Qur'an Lil-Jassaas, second volume, p.428,

"As mentioned previously the real objective in the verse of Wudhu is to wash the feet.

In fact, even performing masah over leather socks would have never been made permissible, had it not been established by Mutawaatir Ahaadith. So due o the fact that the narration's of masah 'alal jowrabain are not on the same scale as the narration's of masah 'alal khuffain, the main objective of washing of the feet must be applied. The statement that the Sahaabah (Companions of Prophet (Sallallahu alaihi wa sallam) were reported to have wiped over their socks and permitted others to do so, is incorrect. It is not proven in any narration or practice of the Sahaabah that they wiped over thin socks of cloth, etc. A very famous 'Aalim, Allamah Shamsul Haqq Saheb Azeem Abaadi (RA.), (popular among the Ahle-Hadith) writes, "Socks can made out of leather, wool, cotton, etc., everyone of them are called "SOCKS". It is not permissible to wipe over any type of sock until it is not established that the Prophet (Sallallahu alaihi wa sallam) used to wipe over socks of wool, etc."('Awnul-M'abood, first volume,p.62).

From this, it is even more apparent that the Sahaabah used to wipe over either leather socks, or thick socks that would match attributes of leather socks. In regards to this there is a narration in Musannaf ibn Abi Shayba, first volume, pl88,

"Sayed ibn Musayyab and Hasan Al-Basri used to say that it is permissible to wipe over socks, with the condition that they are thick."

Note, that the word, "SAFEEQ" in Qaamoos and Mukhtaar As-Sihaah (the names of two Arabic dictionaries, means, "VERY THICK AND STRONG CLOTH". Both of the above mentioned men were eminent Tabi'een, and they used to issue Fatawa (Shariah decrees) after seeing the practice of the Sahaabah. Therefore, the Fatwa (Shariah decree), that the socks must be thick matching the attributes of leather is nothing new.

For convenience, I have repeated the conditions of the thickness of the socks below:

a. water proof (water should not be able to seep through them)
b. so thick that they can stand upright without having to tie them
c. possible to walk in continuously for at least a mile (without tearing)

With these three conditions in thick socks, they now share the same quality as leather socks.

Most of the Fuqaha (Jurists) have permitted making masah over such socks. See the following:

(1) Dalaalatun-Nass, (the derived objective) from the Hadith in masah 'alal khuffain, also applies to thick socks. Dalaalatun-Nass remains in the category of Qat'ee-uth-Thuboot (established on the basis of certainty), and is not the same as Qiyaas, as mistakenly understood by some.

(2) Athaar (practices) of the Sahaabah Based on the above two proofs it would be permissible to wipe over thick socks. Allamah ibn Hamaam (R.A.) writes in Fathul-Qadeer, first volume, p. 109, "There is no doubt that the permission to wipe on the khuff is Khilaaful Qiyass (contradictory to reasoning and analogy).Therefore, to compare another thing with it (the khuff), would be incorrect, except by using Dalaalatun-Nass, being that the same characteristics of the khuff be present for it to be in the same category of the khuff.

"Principally, one may leave the act of washing the feet by performing Masah over them only if the narration's reach the level and standard of Tawaatur. Masah 'alal khuffain satisfies condition. On the other hand, masah 'alal jowrabain is not at that level. Therefore, it is not permissible to make masah on the jowrabain. However, if jowrabain have characteristics similar to those of leather socks, through Dalaalatun-Nass and the practices of the Sahaabah and pious ancestors, most of the Fuqaha allow masah on such socks. After elaborating on the attributes of the leather socks, all the Imaams of Ijtihaad have reached a consensus about this issue. As to the opinions of Allamah Ibn Hazam, Allamah Ibn Taymiyyah, and Allamah Ibn Qayyim, with due respect of their status and position, they have differed from the Jumhoorul-Fuqaha on many issues. Among others one is this issue. We are bound to follow the ruling of the majority Fuqaha, Muhaddithee4 and all of the Mujtahideen. How daring it is for one to even leave washing the feet, as it is the order of Allah Ta'ala! If someone wraps his foot in cloth and performs masah over it, "WILL THIS BE PERMISSIBLE TOO???"


Making masah over shoes In your question you mentioned that Sayyid Abul-'Aalaa Mawdoodi also permitted to wipe over the shoes. I wish to explain that as well. Some Fuqaha allow performing masah over the Jowrab when it is thick, but none of them allow making masah on shoes. Sheikh Yusuf Benori (R.A.) writes, "None of the Imaams have given permission to make masah over shoes."(Ma'arifus-Sunan Vol. 1, p. 347). The reason for this is the Prophet (Sallallahu alaihi wa sallam) wiped over his shoes only when he already was in the state of Wudhu. He would perform a fresh Wudhu for every prayer, because he was already in the state of Wudhu, instead of washing his feet he would wipe over his shoes. The proof of this is in Sahih Ibn Khuzaimah, "It is reported from Ali (Radhi Allahu anhu) that he asked for a glass of water, he then performed a brief ablution and wiped over his shoes. He then said, this is how the Prophet (Sallallahu alaihi wa sallam) used to perform his wudhu when he his wudhu was not broken. (Sahih Ibn Khuzaimah, Vol. 1, Hadith 300, Chapter 154, p. 100). From this Hadith we learn that a person who does not have Wudhu, can't wipe over his shoes. After the clear evidence has been brought, there is no flexibility in the issue.

Conclusion
In conclusion, all reliable Fuqaha and Muitahideen agree that thin socks that allow water to seep through them, do not stand upright without support, and can not be walked in continuously, are not permissible to make masah on. Shoes are also not allowed to be wiped over. Thin socks of today that are made out of cotton, wool, nylon, etc., do not have the features of leather socks, therefore, it is not permissible to make masah over them. If someone does, their wudhu will not be valid, according to Imam Abu Hanifah, Imam Malik, Imam Shafi, Imam Ahmed ibn Hanbal, or any other Mujtahideen.

Answer by: Muhammad Taqi Uthmani - Jumadul-Ulaa, 1397 Hijrah
Translated by: Adil Khan, 27 Ramadhan, 1420. Translation Checked and approved by: Mufti Ebrahim Desai

Muaqidah Sunnats In Jumah

Please advise if it is permissible to perform the 6 rakaats sunnat for Jummah before the Khutbah as time is insufficient as I have to get back to work

The Sunnats after Jummu'ah must be performed after Jummu'ah Salaat. They
cannot be performed before Jummu'ah Salaat.

There are two opinions regarding the number of Rakaats of Sunnah after Jummu
'ah - six (four and two) and four only. Ideally, a person should perform six
Rakaats. If he is under time constraint, he may suffice by performing four
Rakaats only.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai

Sunnat-e-Muaqidah

What's the punishment for not praying sunnat-e-muaqidah? which sunnat of the Friday prayer are sunnat-e-muaqidah? What if you can't pray because of class or work or in any case you only have enough time to pray the Fardh?...please explain in details jazakallah khairun

A person only becomes sinful when he deliberately leaves out the Sunnat-e-Muakkadah continuously. If due to unavoidable circumstances he omits them once in a while, then he will not be regarded as sinful. (Shaami vol.2 pg.451; Multan). The four Sunnats before Jummu'ah Salaat and the four and two Sunnats after the Jummu'ah Salaat are Sunnat-e-Muakkadah.

The person should first speak to his employer or teacher humbly appealing to them to extend his leave time by at least ten minutes. He may suggest that he is prepared to work overtime to cover the time lost. He should do all that is in his power to be able to read the Sunan of Jummu'ah. and Allah Ta'ala Knows Best

Mufti Ebrahim Desai
FATWA DEPT.

Sign of a Wali

--- Dalail Us Salook

Why is Music Haraam?

Music has been condemned strongly in the Quraan and Hadith.

In Surah Luqmaan, Allah Taala states,

And from mankind are those that purchase futile speech in order to mislead others from the path of Allah. Under the commentary of this verse, ibn Abbaas [Radhiallaahu anhu] states, 'futile speech' refers to music and things related to it. (Durrul Manthoor vol.5 pg.307).

Nabi [Sallallaahu Alayhi Wasallam] mentions,

'There will be people from my Ummah who will seek to make lawful fornication, wearing of silk, wine and the use of musical instruments.' (Bukhaari vol.2 pg.837).

Rasulullah [Sallallaahu Alayhi Wasallam] states,

'A group of my Ummah will drink wine calling it by other than its real name. merry will be made for them through the playing of musical instruments and by the singing of females. Allah will cleave the earth under them and turn them into apes and swines.' (Abu Dawud vol.2 pg.519)

Rasulullah [Sallallaahu Alayhi Wasallam] further mentions,
'Music grows hypocrisy in the heart just as water causes crops to grow.' (Bayhaqi vol.10 pg.222).

Allah Ta'ala Knows Best
Mufti Ebrahim Desai
www.askimam.org

From Shaikh Ibn Baz

Aao Tum ko bataaouN maiN, Taqdeer-e-Umam kiyaa hai
Shamsheer-O-SinaaN awwaL, Taaoos-O-Rubab Aakhir

-- Allama Iqbal