The Crown of the Believer (Conclusive Proof of the Sunnah Status of the Topi)
(Mufti Husain Kadodia)
FATWAS REGARDING CLOTHING AND APPEARANCE
Many Muslim men nowadays do not wear any form of Islamic headgear when they come to the Musjid for Salaat. What is the ruling of the Shariah?
This practice is a style of the kuffaar. It is in conflict with the Sunnah and in emulation of the kuffaar. It is haraam to come to the Musjid without Islamic headgear.
Is it permissible to wear ordinary socks under khuffain?
It is permissible. Masah on the khuffain (leather socks) will be valid even if ordinary socks are on the inside.
When is it sunnat to wear a lungi (izaar)?
It is Sunnat to wear an izaar (lungi) at all times. There is no specific time for wearing a lungi.
Can black mendhi be used to dye the hair?
No. Nabi (sallallahu alaihi wasallam) has forbidden the use of black colouring for the hair.
Could miswaak be taken from any tree?
As long as the tree is not poisonous or harmful, it is permissible for miswaak.
Is it permissible to put a miswaak flat down, i.e. not standing it up?
A miswaak should be placed erect, not horizontally. It is in conflict with the Sunnah to put it down flat. Doing so can impair the mind according to the Hadith.
Is body piercing permissible? It is done because it is believed to enhance the sex life. Even the private organs are pierced. In the west this is a big practice going on. A boy will have his private part pierced and fitted with a ring, and so will his girl friend. They use gold, silver and other metals which do not rust. Even the tongue is pierced just like the ear is pierced.
Shaitaan, on his way out from Jannat, when he was expelled, took an oath by Allah Ta’ala that he would induce people to do this type of piercing. These people who resort to this type of shaitaani, insane and immoral acts are the followers of shaitaan. Every Muslim whose Imaan is healthy understands the immorality and evil of this vile practice. There is no need to comment further on this practice. The ruling is as clear as daylight.
An Islamic radio claims that it is permissible to wear the trousers below the ankles because this is so according to Imaam Shaafi (rahmatullah alayh). The Molvi who maintains this view is a Hanafi. Is this correct?
The claim made by the Molvi is erroneous. On the assumption that this is so according to Imaam Shafi (rahmatullah alayh), then it follows that according to Imaam Abu Hanifah (rahmatullah alayh), it is not permissible, hence the Hanafi Molvi had to bypass the ruling of his own Math-hab and cite the view of the Imaam of another Math-hab. This flitting from Math-hab to Math-hab for no valid Shar’i reason is not permissible. It is dhalaal (deviation). Only if there is a pressing need may an experienced and a pious Mufti issue a ruling in a specific case in terms of another Math-hab from one of the Four Math-habs. But it is haraam to jump, from Math-hab to Math-hab for sport, futility and to entertain. The programs of these radios are designed to entertain. They submit the teachings of the Shariah to nafsaaniyat. By stating that wearing the trousers below the ankles is permissible according to Imaam Shaafi (rahmatullah alayh), the Molvi is guilty of opening up a door of kabeerah sin. Wearing the trousers below the ankles is a kabeerah sin according to the Hanafi Math-hab and other Imaams, and according to Imaam Shafi while not a kabeerah sin in certain cases, nevertheless, it is NOT permissible as the molvi of the radio claims. The duty of Ulama is Amr Bil Ma’roof Nahy anil Munkar. It therefore does not behove them to encourage Muslims to drift from the Sunnah of Rasulullah (sallallahu alayhi wasallam) especially in this age of immorality and total immersion in the ways of liberalism of the nude kuffaar. The duty of the Ulama is to steer Muslims away from the ways and styles of the kuffaar and bring them closer to the Sunnah of Nabi-e-Kareem (sallallahu alayhi wasallam). What really constrains a Molvi to manipulate technicalities to legalize an act the overwhelming evidences of the Shariah indicate is haraam and a kabeerah sin? He should examine his conscience and ask himself if the tareeqah of Rasulullah (sallallahu alayhi wasallam) is to be abandonned and shunned in preference of a kuffaar style simply on the basis of a minority view which the Molvi in fact has not understood? Our explanation of this mas’alah appears elsewhere in this issue of The Majlis. And why is it necessary for the Molvi to overlook the view of his Imaam, Abu Hanifah (rahmatullah alayh)—a view which is thoroughly supported by authentic Ahadith—and propagate an assumed contrary view? The only conclusion which a discerning person will gain is that the attempt is to encourage Muslims to adopt the style of the kuffaar since the style in which Rasulullah (sallallahu alayhi wasallam) and his Sahaabah wore their trousers is mocked by the kuffaar. May Allah Ta’ala protect Muslims from the evil effect of those learned people who suffer from oblique vision and shallow understanding which cannot fathom the wisdom of the Ahkaam of the Shariah.
Which form of kurtah (qamees) is Sunnat-the kurtah which the Indo-Pak Ulama wear or the long, ankle-length kurtahs which the Arabs wear?
The modern-style maxi-kurtah which is nowadays worn by the Arabs, definately has no resemblance to the qamees which was worn by Rasulullah (sallallahu alayhi wasallam) and the Sahaabah. The length of the Sunnah kurtah is halfway between the knees and the ankles. In this aspect, the kurtah worn by our senior Ulama has a greater resemblance to the kurtah of Rasulullah (sallallahu alayhi wasallam). The kurtah of the modern-day Arabs extend to even below the ankles. This is haraam.
A man keeps a beard having the intention of carrying out the duty of the Shariah. However, his beard does not grow to the length prescribed by the Shariah. Will he obtain the Thawaab of growing a full Islamic beard seeing that he had such a Niyyat?
Of course he will, Insha`Allah. His beard not reaching the prescribed length is not by his own choice but by the Will of Allah. His Niyyat is what is counted here.
What is the position of a person who cuts his beard and does not allow it to grow to the length prescribed by the Shariah?
One who cuts his beard to a size less than what has been ordered by the Shariah or does not allow his beard to attain the prescribed length is committing a Kabeerah (great) sin, and this heinous commission earns for him the Islamic epithet of FAASIQ which means a naked and a rebellious sinner. The type of beard he keeps is not an Islamic one, he simply imitates the way of the Kuffaar.
Is it permissible for a man to dye his beard black?
It is not permissible.
Is it permissible for Muslim men to wear baggy shorts which are below the knees?
It is not permissible to wear such shorts. This is a style of the kuffaar. Rasulullah (sallallahu alayhi wasallam) forbade emulation of the ways and styles of the kuffaar. He said: “Whoever imitates a people, becomes of them.” When their styles are adopted, it betrays the thinking of the imitator. He gives preference to the style of the kuffaar over and above Islamic dress-style. Such preference and emulation are close to kufr.
If the underarm and below navel hair is longer than a rice grain but less than 40 days have passed, is it sinful not to remove it?
It is compulsory to remove these hairs after 40 days. It is Sunnat to remove it once every seven days regardless of length. It is not sinful to abstain from removing these hairs if forty days have not yet passed.
Is it permissible to use a real fur garment and a garment in which dog’s hair has been used?
Such garments are permissible.
Some learned people say that it is permissible for women to cut their hair. Please comment.
Some learned people also say that pictures of animate objects are permissible; television is permissible, haraam meat of the kuffaar is permissible; dressing like the kuffaar is permissible. Some learned men proclaim many haraam things to be permissible. In fact, some learned men, even so-called muftis of this age, actively propagate against Taqwa. They say that this is not an age of taqwa, thereby opening up the avenue of haraam and implying the abrogation of Rasulullah’s warning against participation in doubtful things. Do not heed what these modern and liberal and tin-topped or plastic `mujtahids’ of this age say. They do not know whether they are coming or going. They are squint-eyed and look at the Shariah and its ahkaam with oblique vision. Imaam Ghazaali (rahmatullah alayh) said that total blindness is better than the oblique vision of a squint-eyed man. May Allah Ta’ala save the Ummah from the glut of ulama-e-soo’ which proliferate the Ummah. It is haraam for women to cut their hair. It is a kabeerah sin for them to cut their hair. The la’nat of Allah and His Malaaikah descends on a woman who imitates the kuffaar and who imitates men by cutting her hair.
Is it permissible to perm the hair, i.e. to make curly hair straight or to curl straight hair?
It is not permissible to perm hair. Women should learn to accept their hair and looks the way Allah Ta’ala has created them. They should not ruin their morals by emulating the ways of the kuffaar.
Is it permissible to perm (make curly) one’s hair if it is straight, or if it is straight to make it curly?
It is not permissible to change one’s natural hair and appearance in this way. It is a shaitaani act. According to the Qur’aan such changes wrought in natural appearance is the work of shaitaan.
Q. Are there any style of topi which is not permissible to wear?
A. Topis which are the dress of fussaaq are not permissible. Hence, our Akaabir prohibited wearing Jinnah caps/topis. Topis of any kind worn by the Sulaha (the pious Auliya and Ulama) will be permissible.
Q. Why are men not allowed to wear red colour clothes?
A. The reason why men are not allowed to wear red colour garments is the very same why Muslims are not allowed to consume meat if Allah’s Name is not recited on the animal at the time of slaughter. And, that reason is that it is Allah’s Command. When the Shariah (Qur’aan and Sunnah) issues a command, Muslims are obliged to say: “We hear and we obey.” The quest for reasons is the effect of deficiency in Imaan. The ahkaam of the Shariah were handed down and commanded by Rasulul lah ( sal lal lahu alayhi wasallam) without explaining the reasons. The reasons we or other Ulama proffer for the ahkaam are products of opinion. The Ulama say that red and all bright feminine colours are prohibited for males because such colours are meant for females just as gold and silver are permissible for only women. Feminine wear, feminine colours and feminine styles in general create feminine attitudes which are reprehensible for men, hence not permissible. Emulation of female styles and attitudes invoke Allah’s Curse on the men.
Q. Is diamond jewellery permissible for men?
A. Diamond jewellery and all kinds of jewellery are forbidden for men.
Q. What kind of rings is permissible for a man to wear?
A. “A man approached Rasulullah (sallallahu alayhi wasallam) wearing a ring (made of) iron. Rasulullah (sallallahu alayhi wasallam) commented: “Why am I seeing on you the jewels of the people of the Fire?” Then he (the Sahaabi) threw away the ring. Later he (the Sahaabi) came wearing a ring of copper /brass. Then Rasulullah (sallallahu alayhi wasallam) said: “Why am I smelling the odour of idols from you?” Then he (the Sahaabi) said: “O Rasulullah! From what material should I make it (the ring)?” Rasulullah (sallallahu alayhi wasallam) said: “From silver which should be less than one mithqaal (about 4 grams).” According to the Shariah, it is not permissible for both males and females to wear any kind of imitation rings. For females only rings of gold and silver are permissible. For males only rings made of silver weighing about four grams are permissible. Rings of copper, brass, iron, plastic, aluminium and of any material whatsoever are haraam. Thus, fingers on which such rings are worn are instruments of sin and the Fire of Jahannum will be the punishment.
Q. Is it permissible for a male to have a diamond inserted in his silver ring?
A. Although permissible, it is discouraged. Even a permissible silver ring is discouraged for a man. In fact jewellery while permissible for females is also discouraged. Rasulullah (sallallahu alayhi wasallam) forbade his wives from wearing even gold and silver jewellery.
Q. Is it permissible for a man to have a precious stone in his silver ring?
A. Although it is permissible, it is not advisable for men to wear such rings. Precious stones are for females. In fact, even though jewellery is permissible for women, it is nevertheless, discouraged in the Hadith. Rasulullah (sallallahu alayhi wasallam) would forbid his wives from wearing jewellery.
Q. Is it permissible for me, a male, to tie my long hair in a pony tail to keep it in position?
A. Tying your hair into a ponytail as described by you is not permissible. According to the Hadith, Allah’s curse settles on a man who emulates a female style and vice versa.
Q. Is it permissible to shave the moustache?
A. Although it is permissible to shave the moustache, the preferable view is to clip/cut it.
Q. Is it permissible to cut the uneven strands of hair of the beard if it is less than a fist’s length?
A. It is not permissible.
Q. Is it permissible for males to remove hair from the chest? If yes, should it be shaved?
A. It is permissible for men to remove hair from the chest. Any safe method may be used to remove the hair.
Q. Is it permissible to pluck the white hairs in the head and beard?
A. It is strictly haraam to pluck white hairs from the hair and beard.
Q. A man who is a community leader is a faasiq. He shaves his beard, wears his trousers below his ankles and generally engages in sinful acts in public. He argues that Allah Ta’ala will judge him on his intention, not on his appearance. He says that his heart and intention are clean. Is this line of reasoning correct?
A. Niyyat is of no benefit if actions are in conflict with Allah’s orders. Allah Ta’ala orders His servant: “Keep a beard!”. The servant responds: ‘My intention is clean. I shall not keep a beard.” The logical consequence of such insolence and disobedience is companionship with Iblees in Jahannum. Allah Ta’ala will not overlook haraam and evil deeds on the basis of professed ‘clean heart’ and ‘good’ intention. Furthermore, the claim of the faasiq/faajir that his heart is ‘clean’ despite his commission of major sins, is utterly false. On the contrary, his heart is dirty – dirtier than a sewer drain flooded with filthy sewerage. A Muslim whose heart is clean will not flagrantly violate Allah’s commands and justify it in exactly the same way as Shaitaan had justified his transgression when Allah Ta’ala ordered him to make Sajdah. Shaitaan responded like this miserable ‘leader of the community’. He said: ‘I shall not make sajdah because You have created me from fire and Aadam from sand.” He implied that his heart was ‘clean’, hence he had justification to sin and be insolent like this vile ‘community leader’.
Q. It has now become common for Muslims, both men and women, to go for hair removal treatments such as laser and IPL. Many people who ask the Ulama about the permissibility of such treatments often do not explain the whole process. They restrict their enquiries to only the actual treatment, and receive the response that as long as these treatments are not harmful, they are allowed. Thus we find many Muslim men and women frequently going to remove facial, body, underarm, and can you believe it, even their pubic hair. The treatments are carried out in salons or at privately owned enterprises by mostly female and sometimes male beauty therapists who view the exposed body. Please comment on this issue.
A. Undoubtedly, it is haraam to submit to the laser treatment for hair removal in the conditions mentioned by you regardless of whether this method may not be harmful. The immorality surrounding the treatment makes it categorically haraam.
Q. Is it permissible to tattoo any part of the body?
A The Qur’aan Majeed quoting the challenge of shaitaan on the occasion when he was expelled from the heavens, says: “And, most assuredly, I shall lead them (mankind) astray and instil in them false hopes, and I shall most certainly instruct them so that they change the natural appearances of Allah’s creation.’ And, whoever takes shaitaan as a friend instead of Allah, then verily he has incurred a manifest (great) loss.” (Surah Nisaa’, aayat 119) “Changing Allah’s natural creation” in the context of this aayat refers to changing the natural form of man’s creation and appearance. There are a variety of kinds of changing the natural appearances of Allah Ta’ala’s creation which come within the scope of the satanic manipulation mentioned in this aayat. One such form of Satanism is to tattoo the body. Regarding this form of Satanism, Rasulullah (sallallahu alayhi wasallam) said that Allah Ta’ala curses those who tattoo their bodies. This Hadith is mentioned in Bukhaari as well as in the other authentic books of Hadith. On the occasion when Allah Ta’ala expelled shaitaan from the heaven, he supplicated for several things. One of the things he asked was for a script. In response Allah Ta’ala said: ‘Your script (writing) will be tattooing.” Other forms of changing the natural creation of Allah Ta’ala are shaving the beard, cutting the beard to less than a fist-length, plucking the eyebrows and eye lashes, plucking out white hairs, taking tablets, etc. to prevent haidh (menses), birth control measures, wearing wigs, etc.
Q. The Qaaris who recite the Qur’aan should not be branded faasiq because they shave their beards. No one can see into their hearts. Why does the Majlis judge them so harshly? Only Allah Ta’ala judges people.
A. The Qaadhi judges people in terms of the Shariah. If your idea of judgment relates to even the judgment of the Qaadhi, then you are barking up the wrong tree. Judgment in the Aakhirah is the prerogative of Allah Azza Wa Jal, and this will take place in Qiyaamah. Here on earth we are under Shar’i obligation to administer the law and to issue the hukm on the zaahir and apply the law of the Shariah. If a man mingles with women, commits zina, consumes liquor, etc., he shall be labelled a faasiq in terms of the Shariah while perhaps in the Aakhirah he may be in a better position than numerous pious men and Ulama. That is for Allah Ta’ala to judge. But here on earth, we are required to apply the law of the zaahiri Shariah. In terms of the Shariah, a man will most certainly be judged from even his outer-appearance. Thus, if a man wears a cross around his neck, he shall be branded a murtadd. If a man wears female clothes, he shall be a mal-oon, for the simple reason that Rasulullah (sallallahu alayhi wasallam) said so. So regardless of his intention, the hukm of the Shariah cannot be cancelled. Intention is never an abrogator (Naasikh) of Shar’i ahkaam. What is the difference between zina and shaving the beard, or liquor and shaving the beard, or pork and shaving the beard, or killing a person and shaving the beard, or committing any other haraam act and shaving the beard? In nafs-e-hurmat- per se – they are all in the same class of fisq and fujoor. These acts of immorality differ only in degree of intensity of hurmat (prohibition). Furthermore, those who believe that there is nothing wrong with shaving the beard and that such a person is not a faasiq, do so at the peril of losing their Imaan because in this attitude is tahleel-e-haraam (making haraam lawful). The averment that it is wrong to call a shaver of the beard a faasiq is a statement of kufr. The contender must renew his Imaan and Nikah. In making this averment, he is in fact saying that Allah Ta’ala –Nauthibillaah! – has erred for classifying a flagrant sinner to be a faasiq. The ahkaam of the Shariah are the effects of the Revelations of Allah Ta’ala. What this person says is that for fourteen centuries all the Fuqaha have erred in saying that keeping the beard is Waajib and shaving it is haraam. There is no benefit in discussing with such a jaahil who suffers from massive ghabaawat. The beard is of fundamental importance for Taqwa. A man who shaves his beard is among the worst of fussaaq. He is guilty of perpetrating a haraam act, and he invites Allah’s la’nat every second while his face is beardless.
Q. These Qaaris whom you are branding faasiq have spent their whole lives learning and reciting the Holy Book of Allah. They deserve better.
A. Yes, they are deserving. But they deserve Jubbul Huzn. While these qurra may have ‘spent their entire lives “learning and reciting the Qur’aan’, the Book of Allah Ta’ala has had no effect on their hearts, hence they prefer the appearance of the kuffaar to the appearance of the Ambiya and the Sahaabah, and the appearance of Rasulullah (sallallahu alayhi wasallam). They are decidedly evil – extremely evil, and their spending their lives with the Qur’aan will not help them, because Allah Ta’ala has prepared one of the worst valleys of Jahannum for them. In this regard Rasulullah (sallallahu alayhi wasallam) said: “Seek refuge with Allah from Jubbul Huzn. They (the Sahaabah) said: ‘O Rasulullah! What is Jubbul Huzn?’ He said: ‘It is a valley in Jahannum. Daily Jahannum seeks refuge from it 400 times.’ It was said: ‘O Rasulullah! Who will enter it?’ He said: ‘It has been prepared for such qurraa’ who display their deeds. Verily, the most hated qurraa’ by Allah are those who visit the rulers.” About men of this ilk, Rasulullah (sallallahu alayhi wasallam) will complain to Allah Ta’ala on the Day of Qiyaamah: “Verily, my people have taken this Qur’aan to be an object for discarding.” (Qur’aan)
Q. Among our senior Ulama of Deoband there were some who listened to the qiraa’t of clean-shaven qaaris. What is the answer for this?
A. The errors of elders are never Shar’i daleel. The personal acts and attitudes of elders which conflict with the Shariah must be set aside. Such conflicts with the Shariah are not masaa-il on which to make amal. Allaamah Sha’raani (rahmatullah alayh) and numerous other Ulama said: “He who takes on to the rare/obscure views of the Ulama, verily he has made his exit from Islam.” We do not make taqleed of the errors of the Ulama of Deoband. The attitude of elevating the errors of seniors to the status of Shar’i masaa-il is the way of the Barelwi graveworshippers. This is not our way. We are the Muqallideen of Imaam Abu Hanifah (rahmatullah alayh). Those who argue in favour of the fussaaq should present Shar’i dalaail, not stupidities and errors of seniors or the personal whims, fancies and idiosyncracies of seniors which conflict with the Shariah.
Q. Which colour turbans are we allowed to wear?
A. You may wear any colour turban as long as the colour is not feminine such as red, yellow, orange, pink, purple, etc. It should also not be the colour which some deviant sect has adopted for its turbans.