Please comment on the practice of importing foreign faasiq qaaris to recite qiraat in the Musajid.

Answer

Honouring a faasiq is haraam. Rasulullah (Sallallahu alayhi wasallam) said that the one who honours a faasiq aids in the demolition of Islam. The Arsh of Allah Azza Wa Jal shudders when a faasiq and a bid‟ati are honoured. Furthermore, these beardless, kuffaar-dressed fussaaq are in the despicable haraam game of selling their qiraat for a miserable price.

Hadhrat Aabis Ghifaari (Radhiyallahu anhu) said that Rasulullah (Sallallahu alayhi wasallam) had expressed fear for such qaaris who will be making a mockery of the Qur‟aan. The Qur‟aan Majeed will become an object of amusement to titillate the nafsaaniyat of people and to fill the pockets of the fussaaq qaaris with illgotten boodle.

Rasulullah (Sallallahu alayhi wasallam) said: "Verily, most of the munaafiqeen of my Ummah are its qaaris." This description very aptly befits these fussaaq qaaris who earn haraam money with their concerts of qiraat.

The trustees of the Musjids who host these contemptible fussaaq are themselves fussaaq and even fujjaar. Many are even munaafiqeen. The NNB jamiat of Fordsburg consists of a bunch of juhala and khanaazeer. They are of the worst type of vile molvis "under the canopy of the sky". Their mission is the promotion of fisq, fujoor and haraam. Their objective is to gain haraam boodle with which they nourish themselves and their families thus fattening themselves to become fuel for Jahannam. They are the worst scoundrels in the Ummah of this era. They are devoid of any goodness whatsoever. They are embodiments of evil. They are the epitome and essence of shaitaaniyat. They have surpassed even the villainy of the Ulama-e-Soo‟ of Bani Israaeel.

It is not permissible to listen to the qiraat of these fussaaq qaaris. Participating in any way in their qiraat concerts is haraam I‟aanat alal ma‟siyat (aiding sin).

AND EVEN HA- LAAL FOOD …..

Even halaal food can exercise detrimental spiritual and moral effects if the indulgence is excessive. Hadhrat Zunnun Misri (Rahmatullah alayh) said:

"Hikmat (Spiritual Wisdom) does not reside in a body filled with (even halaal) food, for verily, much eating hardens the heart and darkens it. The consequence of this is lethargy in Ibaadat and increase in ghaflat (obliviousness).

One attains Hikmat by means of hunger which creates comfort in Ibaadat and which brightens the heart, and thereby Uloom (Divine Knowledge) is acquired." Hadhrat Sahl Bin Abdullah (Rahmatullah alayh) said:

"When Allah created the dunya, He instilled sin and ignorance in a satiated stomach ( a stomach filled with food halaal food), and He instilled knowledge and wisdom in hunger."

Now reflect on the disasters of haraam and mushtabah food!

ABSTINENCE

"Indeed, giving up the (pleasures of the) world gives comfort to the heart and body, whilst, indeed, seeking the (pleasures of the) world increases anxiety and grief."

is that if Allah Ta'ala had not put the ability for it to spread, why would Rasulullah (sallallahu alayhi wasallam) tell the people not to flee from property of burning in fire he has placed the property of the disease spreading in disease. However, you will only become ill if Allah Ta'ala has decreed illness for you just as you will only burn if Allah Ta'ala willed the fire to burn you. (Regardless of any belief, the fire will burn you if you put your hand into it whereas there is no certitude of you contracting the disease if all as I have an example right in front of my eyes.... my father passed away but my mother who was the closest to him in proximity and looked after him in his sickness did not fall sick at all.

Does the hadith not suggest a form containment but that within that area everything continues as Rasulullah sallallahu alayhi wasallam did not prescribe anything further despite plagues being a known factor in his time."

OUR COMMENT

The La adwaa statement of Rasulullah (Sallallahu alayhi wasallam) categorically negates contagion. The issue is not with or without the Will of Allah Ta‟ala. There is consensus of all Fuqaha, in fact of the entire Ummah, that everything operates by the Will of Allah Ta‟ala.

The fire burns with the Will of Allah and the disease spreads with the Will of Allah Ta‟ala. Although the Will of Allah Ta‟ala is common to both the fire and the disease, as well as to all other acts, Rasulullah (Sallallahu alayhi wasallam) negated contagion from disease, but did not negate the property of ihraaq (burning) from the fire.