Question - I am married in the same town that my parents live. My mother is elderly but Alhamdulillah she is healthy and well. However she has no outside assistance except for me. But when she does seek my assistance, my husband disapproves of me helping her. Yet if  my mother-in-law needs my assistance I am suppose to be available which I am willing to do. Does this mean that my mother-in-law has a greater right over me than my own mother? I do know that my husband has the greatest right over me but does that mean that I am not suppose to make the Khidmat of my parents and if not, how do I approach the problem without hurting anybody's feelings?

Answer - Your mother remains your mother even after marriage. You cannot repay her for what she did for you even if you spend your entire life serving her. However, it is the duty and responsibility of every child to serve his/her parents throughout their lives. This is exactly what Shari’ah has commanded and encouraged. Therefore, your fervour and desire to serve your mother when she seeks your assistance is commendable. It does not mean that by getting married, you should forget your mother and leave her aside. Alhamdulillah, according to what you have stated, it seems that you are ready to and do serve your mother in law. So your husband should be made to understand the importance of you serving your own mother too. He should allow you to visit her and serve her especially when she seeks your assistance. Together with him doing so, you should also act moderately in the matter. You should not ask him for permission to go to your mother very often and when she does not really need you. Neither should you over-stay there when he does allow you to do so. This means that together with serving your mother, you should continue fulfilling the rights of your husband. Therefore, everything should be done with moderation. You should respect his parents, and he should respect your parents,. At times of necessity, he should permit you to go and assist your mother and at other times you should remain at home with him serving him. May Allah Ta’aala create love and understanding between the two of you. Aameen.

The main reason for women not being permitted to cut their hair is that it leads to imitation of the menfolk. It is further stated in Al-Ashbâh under the laws pertaining to women that the prohibition of a women shaving her hair encompasses all modes of removal whether it be through cropping, trimming, plucking out with tweezers, or shaving with a razor. Imam Nasâi rahmatullahi alaihi has recorded a Hadith on the authority of Hadhrat Ali radhiallahu anhu that Rasulullah sallallahu alaihi wasallam prohibited women from shaving their hair. (Mlishkât, Bâb-at-Tarajjul). In this Hadith too, the word "shaving" encompasses the prohibition of all forms of elimination of the hair. (Imdâdul Fatâwa, vol. 4, pg. 229 also Safâi Mu’âmalât & Behashti Zewar).

A. During the time of Rasulullah sallallahu alaihi wasallam, the method of calculating time and distance was different from the way we do nowadays. Distance used to be calculated by time. For example, if a person intended telling someone how far a certain place was, he used to say one day’s journey or ten days’ journey. They used to inform others of the distance between two places by telling them the period of time it takes to travel to that particular place. And travelling used to be normally by camel (and the casual pace of a camel and the walk of a person are nearly the same).

Therefore, the distance meant is the time it would have taken a camel or a walking person to reach there, not the pace of a car or plane.

Q. If a man fondles/caresses his wife's breasts/genitals, and she reaches an orgasm, dose ghusl become necessary ? No sexual intercourse has taken place.

A. Ghusl becomes necessary upon a female by having intercourse, seeing a wet dream or by discharging of semen with lust, as mentioned in Ash- Shaami vol.1 pg.107:

Therefore, if semen is discharged and ejected when she reaches an orgasm then Ghusl will be  necessary, even if this occurs merely by stimulation with the hand.

A. It is NOT permissible to go to Sun City even though one does not gamble. The environment and evils of that place demands that we do not even think of going there. Besides gambling, many other evils are committed by going there, such as:-

1. Showing support for the activities taking place there merely by going there.

2. Wastage of money (entrance fees, petrol money, etc.).

3. Wastage of time.

4. Not prohibiting people from committing evil.

5. Looking at strange women.

6. Talking to them.

7. Increasing the numbers of evil-doers.

8. Inevitably being negligent from the remembrance of Allah Ta'aala.

9. Most likely missing Salaat.

If you really ponder, then you will point out many other evils too. Visiting Sun City even though one does not gamble there is like ‘visiting’ Jahannam whilst you are a resident in Jannah, would you do so? Remember, the wrath and anger of Allah Ta'aala upon evil being committed cannot be imagined, especially in a place like Sun City. Any time the punishment of Allah Ta'aala could descend. Would a Mu’min like to die in that place? A person will be resurrected in the manner he died! May Allah Ta'aala save us from an evil death and may he take us with Imaan, whilst doing good deeds. Aameen.

Q.1 What is ruling concerning music and the listening thereof?

Q.2 Can the above ruling be substantiated from Qur’ân and Hadith?

A.2 Yes, the above ruling is fully substantiated from the two primary sources of Islamic Law, which are as follows:

[2.1] Quranic references:

[2.1.1] Surah Luqmân, verse 6:

"And there are, among men, those who purchase Lahwal hadith (idle tales), without knowledge, to mislead (men) from the path of Allah and throw ridicule (on the path): For such there will be a humiliating penalty." 31:6

The scholars of Tafseer are unanimous that Lahwal-hadith in this verse refers to Music and the like thereof.

Hazrat Abdullah bin Masood R.A. when asked concerning the meaning of this verse responded in the following words:

"The implication thereof, by the Qasm of Allah, is that of music."

Hazrat Abdullah ibn Abbâs R.A. also opined in similar words by saying:

"The reference in the verse is undoubtedly towards music and the like thereof."

[2.1.2] Surah Isrâ, verse 64:

"And excite any of them (you oh, shaytân) whom thou can with thy voice, and urge thy horse and foot against them and be a partner in their wealth and children and promise them. And the promise of shaitân is but deception." 17:64

The reputed scholar, Mujahid, has clarified the implication of the words 'with thy voice ' in the following terms:

"It refers to music and musical instruments and futility and useless pursuits."

[2.1.3] Surah Furqân, verse 22:

"And those who witness vanity, but when they pass by senseless play, pass by with dignity." 25:22

The term Az-Zoor in this verse also implies music and the instruments of music according to the general body of Mufassireen.

[2.1.4] Surah An Najm, verses 59-61:

"Marvel ye then at this statement and laugh and not weep while ye amuse yourselves?" 53:59-61

The term Samidoon in this verse has also been ascertained to convey the meaning of music.

Hence, these verses conclusively establish the prohibition of music.

[2.2] References from Hadith:

[2.2.1] Sahih Al Bukhari:

Abu Malik Ash'ari R.A. reports that he heard Rasulullah sallallahu alaihi wasallam saying:

"There will most definitely come such people in my Ummah that will legalise adultery, the wearing of silk, drinking of liquor and the use of musical instruments."

[2.2.2] Sunan Abu Dawood, Ibn Majah:

Abu Malik Ash'ari R.A. reports from Rasulullah sallallahu alaihi wasallam as follows:

"There will most certainly be a group amongst my ummah that will consume liquor however they will brand it with some other name; musical instruments and singing maidens will entertain them; Allah Ta'âla will dump such people into the earth and some of them He will distort and disfigurate their images into that of monkeys and pigs."

[2.2.3] Sunan Abu Dawood, Musnad Ahmad:

Abdullah Ibn Umar R.A. reports that Rasulullah sallallahu alaihi wasallam said:

"Allah Ta'âla has indeed prohibited liquor, gambling and playing of the drum (indication towards the prohibition of musical instruments)."

[2.2.4] Jami Tirmidhi:

Imrân Ibn Husain R.A. reports that Rasulullah sallallahu alaihi wasallam said:

"There will occur in this Ummah (the punishments of) Khasf (sinking into the ground), Maskh (disfiguration of features) and Kazaf (pelting; bombardment).

Thereupon a Sahabi enquired:

"Oh! Rasul of Allah, when will such conditions occur?"

Rasulullah sallallahu alaihi wasallam replied:

"When songstresses and musical instruments will become common and liquor will be consumed openly."

[2.2.5] Sunan Al Biahaqi:

Ibn Masood R.A. reports that Rasulullah sallallahu alaihi wasallam said:

"Music sows hypocrisy in the heart just as water nourishes the fields."

Similarly there are many other Ahâdith on this subject as well, which have been omitted for the sake of brevity.

Q. It is said that the Prophet sallallahu alaihi wasallam was a victim of black magic. The Shaan-e-Nuzool [Cause of Revelation] for Surah Falaq was due to this. However, the Prophet sallallahu alaihi wasallam was a victim of black magic while staying in Madinah. Surah Falaq was revealed in Makkah. My question is how is it possible that Surah Falaq was revealed 13 years before the incident of black magic affecting Muhammad sallallahu alaihi wasallam took place?

A. We are not aware of your source of information with regard to your stating that Surah Falaq was revealed in Makkah.

According to our research, the general body of Mufassirîn, particularly as outlined in Tafsîr Ruhul Ma'aani, Ibn Katheer and Mazhari and also as stated in Ma'âriful Qur’ân, Surah Falaq is regarded as a Madani Surah and not a Makki Surah.

Furthermore, Allamah Aaloosi R.A. has clearly stated and verified that there will be no further consideration of any such view that regards it to be a Makki Surah as correct. Similarly this is the correct view with regard to Surah An Naas as well. (Roohul Ma'aani final volume pg. 287)