Islamic Organization in Indonesia Issues Fatwa Against Cryptocurrency

Islamic Organization in Indonesia Issues Fatwa Against Cryptocurrency

A provincial branch of one the largest Islamic organizations in Indonesia has declared cryptocurrency “haram,” or forbidden under religious law. The decision came after a “heated discussion” joined by a crypto expert who was invited to explain in detail the practice of using digital coins.

Cryptocurrency Deemed ‘Haram’ in Indonesia
The local branch of the Indonesian religious organization Nahdlatul Ulama in East Java has recently issued a fatwa on the status of cryptocurrencies under Islamic law. According to the nonbinding opinion, digital currencies secured by cryptography and used as a transaction instrument are to be considered “haram,” which means forbidden.

The decision came as a result of “bahtsul masail,” a discussion held by the organization on Sunday, Oct. 24, the Indonesian news portal Tempo reported. Members involved in the debate, which the article describes as “dynamic” and “heated,” concluded that the use of cryptocurrency could undermine the legality of financial transactions.

Another point that was raised during the meeting is that crypto could serve as a tool for committing fraud. An announcement published on the website of the East Java Nahdlatul Ulama branch quotes Kiai Azizi Chasbullah, the “discussion’s certifier,” as saying:

Participants of the bahtsul masail formed a view, despite crypto already being acknowledged by the government as a commodity, that it cannot be legalized under the [Islamic sharia].

During the meeting, they also decided that “cryptocurrency lacks any benefit from the sharia point of view, as mentioned in fiqh,” or the Islamic jurisprudence. According to the Indonesian publication, this position has been confirmed by a “cryptocurrency expert” who took part in the religious debate to explain “the proper practice in the digital currency’s use.”

The Islamic organization’s fatwa comes after the government in Jakarta recently indicated that Indonesia is not planning to impose a wide ban on cryptocurrencies. Speaking to local media, the country’s Minister of Trade Muhammad Luthfi stated that the executive power will not follow in the footsteps of China which this year reiterated a ban on all crypto transactions and launched a crackdown on bitcoin mining and trading.

The popularity of cryptocurrencies has been growing in Indonesia, which is the nation with the largest Muslim population in the world. Crypto trade has been soaring this year and data from the 13 domestic exchanges authorized by the country’s Futures Exchange Supervisory Board shows a 40% increase in transactions during the first five months of 2021. Last year, the total volume reached 65 trillion rupiah ($4.5 billion).

Opinions regarding decentralized digital money have varied among Islamic scholars, experts, and ordinary Muslims through the years. In May, the decision by a prominent religious body in the Russian republic of Ingushetia to prohibit dealings with cryptocurrency provoked negative reactions on social media. Last October, a leading sharia compliance expert in Malaysia said that crypto assets are a legit commodity.

VACCINATION FATWAS?

QUESTION

I have read three fatwas on the issue of vaccination. The one was issued by Jamiatul Ulama (JUSA), the other one by Mauritanian Ulama, and the third one issued by Dar al-Salam Islamic Research Centre –Pretoria, which is a comment on the two fatwas. There is no clear directive regarding vaccination in all three fatwas. What is the correct view of the Shariah?

ANSWER

The so-called ‘fatwa’ of bogus ‘jusa’, that is the NNB (No Name Brand jamiat of Fordsburg) is bunkum. The statement issued by this bogus entity is devoid of Shar’i substance. It is essentially a bootlicking propaganda stunt to appease the atheists, the Munaafiqeen doctors, and the government. The ghutha (stupid drivel) which the NNB jmaiat has excreted in its statement has been answered in detail by us in many publications which are available on our website.

The Fatwa by the Mauritanian Ulama proclaims the Haq although they have erred on the issue of vaccination. It appears that the Mauritanian Ulama have not understood what exactly vaccination is. In their Fatwa the Mauritanian Ulama state:

“It is not proper to support any vaccine until its safety has been completely verified…” They also advise that the state should “make the vaccines optional without mandating them on the people for travel nor tying certain services to vaccination.”

These statements are in total cognitive dissonance with the Haq stated very candidly by the Mauritanian Ulama. They have quite correctly criticized and condemned the satanic covid vaccination. However, they have mellowed their stance of Haq with the aforementioned statements. Despite acknowledging and condemning the harms of the covid vaccines, they have erred in their advice to the government.

There is no safety in vaccines. These are satanic potions designed by the atheists to further their Dajjaali conspiracies. These potions of the atheist witches and sorcerers consist of filth and poison. Vaccination is the introduction of disease into the human body. There is absolutely no scope for its permissibility in the Shariah. On this score the Mauritanian Ulama have erred.

As for the views proffered by the Dar al-Islam Centre, it is not a fatwa which can guide Muslims. It is a flaccid statement taking up issue with the NNB jamiat without condemning the deception and utter incongruity of these molvis who have bartered away their Imaan for the jeefah (carrion) of this dunya. Their statement merely compares the NNB’s view with the Fatwa of the Mauritanian Ulama. It is not a fatwa for the guidance of Muslims.

9 Rabiul Awwal 1443 – 16 October 2021

‘FATWA’ OF THE CANADIAN IMAMS

FATWA OF THE CANADIAN IMAMS

THE IGNORANCE AND DEVIATION OF THE CANADIAN IMAMS THEIR BASELESS, STUPID VACCINE ‘FATWA’

A liberal/modernist council of imams of Canada states in its statement in support of the satanic covid call of the atheists:

“Due to the strong compulsion and compelling urgency to save lives and stop the spread of the disease, vaccines are strongly recommended.”

This misleading and deceptive claim is utterly baseless, lacking in entirety in Shar’i daleel. This kuffaar bootlicking cartel of Canadian imams has not presented any evidence from the Shariah for their “strong compulsion and compelling urgency to save lives and stop the spread of the disease”. Their entire case is the product of meekly submitting to whatever has been disgorged by the atheists and munaafiqeen who are primarily these doctors who masquerade as Muslims whilst their hearts are saturated with kufr and nifaaq. Thus, their conclusion is based on what they say are “consultations with medical advisors and at the request of many Muslim medical practitioners, healthcare providers and concerned Muslims.” This entire cartel is person’a non grata in Shar’i terms.

Every person understands that the ‘consultations’ were with only such entities who are subservient to the instructions of the Bill Gates atheist cartel. The consultations were with handpicked morons who peddle the kufr theories of the atheists. Informed persons of intelligence, in fact, even these miserable imams are well aware of the diametrically opposite view held by and propounded by thousands of medical doctors, experts and scientists of the highest class in terms of their own kuffaar criteria. Yet, these unfortunate imams grovelling at the boots of the atheists, in their bid to appease the government, have not even hinted at the opposite view which fully corroborates the Laa adwaa (Disease is not contagious) concept stated explicitly and emphatically by Rasulullah (Sallallahu alayhi wasallam).

Why would professed Muslims, especially ‘imams’  sweep under the carpet and conceal  views which support  the Islamic concept stated by our Nabi (Sallallahu alayhi wasallam), and descend into the  inequity of  vigorously  supporting  and promoting the view of atheists, which  negates  the latter? That is because they suffer from the disease of Nifaaq(Hypocrisy). They leave no stone unturned to appease those kuffaar who they have appointed to be their leaders, and this villainy is dictated by worldly and nafsaani agendas.

FatwaOfCanadaImaams

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VACCINATION FATWA OF OF MAURITANIA

HARAAM VACCINATION – FATWA OF THE ULAMA OF MAURITANIA

THE FOLLOWING ARE EXTRACTS FROM THE FATWA ISSUED RECENTLY BY THE ULAMA OF MAURITANIA

“Imam Ahmad said, “I like for the one who believes in the efficacy of trust and pursues this path to abandon medical treatment such as drinking medicine and other things.” For this reason, Qadi ‘Iyad conveyed unanimous consensus on the non-obligation to medicate.”

There is no doubt that the refusal of medical treatment, placing one’s reliance upon Allah (i.e. Tawakkul) and acceptance of what He decrees, (i.e. Tafweez) is among matters endorsed by the revealed law. This is supported by what Al-Bukhari reports from ‘Ata b. Abi Rabah from Ibn ‘Abbas that a woman came to the Prophet—upon him Allah’s blessing and peace—and said, “I suffer from seizures to the point that my body becomes exposed. So, pray to Allah for me.” He said, “If you would like, you can endure it and be rewarded with Paradise. And if you would like, I can ask Allah to cure you.” She responded, “I will endure it.” She, then, said, “I become exposed. So, pray to Allah for me not to become exposed.” So, he prayed for her. Hafiz Ibn Hajar al-‘Asqalani said in Fath al-Bari while commenting on this hadith,

The hadith indicates the merit of the one who suffers seizures, that the reward for enduring the tribulations of the world is Paradise, and that embracing the more difficult is superior to taking dispensations for those who know what they can withstand and are not too weak to cling to adversity. It also contains evidence of the permissibility to refuse medical treatment, that treatment of all ailments with supplication and taking refuge to Allah is more beneficial than treatment with prophylaxis (aqaqir), and that the effect of that and the body’s reaction to it is greater than the effect of medicine on the body.

The Maliki Ibn ‘Abd Al-Barr said in Al-Tamhid, And there were among the best of this nation, its predecessors, and scholars, people who endured ailments until Allah removed them despite having access to physicians. They, however, were not condemned for refusing treatment. And if treatment had been one of the required norms (al-sunan al-wajibah), then those who refused to utter incantations and take medication would have been deemed blameworthy. And this is something of which we know no one who says.

And Al-Nawwawi said in Al-Majmu’, “And it is recommended that the sick not be forced to medicate and to consume other things like food.” And if it is not permissible to force the sick who is suffering from extreme illness to medicate, then how is it permissible to force the healthy who has not been afflicted with any sign of illness? And how can trust and surrender to the divine decree be something desirable for the sick who suffers from an actual illness and that not be desirable for a healthy person who is fearful of an expected illness?……………..

Experts have expressed that the vaccines prevent neither illness nor infection from pathogens.

Allah, Glorified and Exalted, has given to sane adults the freedom of choice and burdened them with the responsibility of themselves. Allah, the Exalted, says, “Whoever follows guidance, follows guidance for his soul. And whoever strays, only strays against it.” Therefore, the Shariah forbids forced conversion to the religion. Allah, the Exalted, says, “There is no compulsion in religion.” And if forced conversion to the religion is forbidden, how could it be lawful to force one to adhere to health measures? And what freedom of action remains for a person once his compulsion to take health measures is completed? If it is permitted for a government to force a person to vaccinate on the basis of public interest, then this means that it is permitted for it to force a man to marry three or four wives on the basis of public interest! It is also permitted for it to force a woman to marry a man she does not desire, to travel outside [the country] to study on the basis of public interest or to perform military service on the basis of public interest. It would also be permitted for it to force the farmer to become a carpenter, a carpenter to become a tailor, and a physician who has memorized the Qur’an to teach in a religious school (mahzarah). And all of that is on the basis of public interest. Such things are not affirmed by either sacred or secular law, while the examples [following this flawed logic] are many. …………

It is not proper to support any vaccine until its safety has been completely verified. However, the safety of these vaccines is uncertain. The manufacturing companies are indemnified. The authorization for them was only for emergency use. And the side effects of these vaccines that the manufacturing companies have announced are many and serious, and most of them have appeared.3 Also, the effects of these vaccines on pregnant women and those with chronic illness is unknown. And they are vaccines the least of which can be said of them is that they incite dispute. In France and other European countries protests have persisted since October of 2020 until they reached their fortieth week with the attendance of tens of thousands among whom are the leaders of political parties, members of parliament, military officers, professors of medicine, and organizations of civil community. ……

The World Health Organization has been exposed to blackmail by pharmaceutical companies. This is in addition to statements made by Bill Gates going back to 2011 wherein he said that the reduction of the population will be completed via forced vaccination.

Signed by

  • Shaykh Muhammad al-Sufi b. Mukhtass, Imam of the Hayya Central Mosque
  • Shaykh Muhammad ‘Abd Al-Qadir b. al-Dad, Shaykh of Mahdarah al-Malikiyyah in

Arafat and author of Al-Mawrid Al-Shahi fi al-Fiqh al-Maliki

  • Shaykh Muhammad al-Amin wald Aqah, Imam of a central mosque in Barimir
  • Shaykh Khalid Wald Aslamu, Imam Masjid al-Hidayah in Riyadh
  • Shaykh Muhammad Mahmud Wald Muhammadi
  • Shaykh Babah Wald al-Lahamud
  • Shaykh Ahmad Mahmud Wald Haddu, Imam of Masjid Baskujim
  • Shaykh Adumu Wald al-Jili, Imam of Jami’ al-Da’wah wa al-Tabligh in Dar al-Na’im
  • Shaykh ‘Isa Wald Muhammad Wald Hamati
  • Shaykh Abu Bakr b. Ahmad b. Yarim, Imam of Masjid Maryam in Dar al-Barakah, Rusu
  • Shaykh Ya’qub b. Sa’id, Imam of Masjid Damal Dak
  • Shaykh Ahmadu b. Muhammad Sultan, Imam of Jami’ Hamzah
  • Shaykh ‘Ali Jalu, Imam of Jami’ al-Ihsan
  • Shaykh Muhammad Mahmud b. Sayyid ‘Ali, Imam of Jami’ al-Bayt al-Ma’mur
  • Shaykh Muhammad al-Mashri Wald Muhammad al-Hajj, Imam of Masjid al-Sabkhah
  • Shaykh Dr. Muhammad ‘Ali al-Shinqiti
  • Shaykh Ahmad Ba’bu al-Naji, College professor and Imam of Jami’ Abu Bakr al- Siddique in Tafarrugh Zinah
  • Shaykh ‘Abd Allah Wald Arbayyah
  • Shaykh Muhammad Yasliim Wald ‘Abd Allah, Imam of Jami’ al-Mihsab

23 Muharram 1443 – 1 September 2021

VACCINATION-WHAT SHOULD I DO?

Q. You gave a fatwa that the vaccine is haraam, I travel a lot in my business. Please advise what do I do? Because without taking the vaccine I will not be allowed to travel.
A. Our obligation is to state the law of the Shariah whether people are able to act accordingly or not. If all people are addicted to liquor for example , we still have to proclaim liquor haraam regardless of the addiction. Almost all Muslims are involved in insurance and in haraam pictography. Despite this we have the obligation of proclaiming the truth of the Deen even if people refuse to accept or even if they are genuinely unable to submit. The same applies to vaccination. Vaccination is haraam. It is now left to the individual to decide what he has to do. People will react and act in terms of their different levels of Imaan and Taqwa. We cannot advise you what exactly to do. It is left for you to decide. If circumstances compel you to submit to vaccination , remember two grave harms: (1) The sin of committing haraam. (2) The damage and disease to your body. As far as No.1 is concerned, Allah Ta’ala forgives when Taubah is made and He understands whether the compelling circumstances are valid or not. As far as No.2 is concerned , you may suffer life-long disease, especially cancer. For this there is no cure.

FROM THE MAJLIS VOLUME 26 NUMBER 01

CURSE ON THOSE WHO GIVE FATWA W/O PROPER KNOWLEDGE

The Curse on Those who Give Fatwa Without Proper Knowledge

Nowadays, we can witness many persons, without proper knowledge and training, giving legal verdicts (Fatwas) on numerous issues. It is one of the gravest sins and attracts the curse of the angels.

‘Ali (radyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “Whoever gives Fatwa without knowledge, the angels of the sky and those on earth curse him.” [Ibn ‘Asaakir, Tarikh Dimashq 20/52]

The place of such an imposter is Hellfire.

It was reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “The most audacious from among you at giving verdicts will be the most hasty from among you to enter the Hellfire.” [Ad-Daarimi 1/69]

The person issuing legal verdicts without knowledge bears the sin of those following him.

Abu Hurayra (radyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “Whoever is given a Fatwa that is not based on knowledge, his sin is borne by the one who gave the Fatwa.” [Abu Dawud 3657]

Beware of those who give Fatwas on all issues without proper knowledge. In fact our pious predecessors called such a person mad.

‘Abdullah ibn Mas’ud (radyallahu ‘anhu) said, “Whoever gives Fatwa on all the questions people asked him is a mad man.” [Ibn ‘Abd al-Barr, Jaami’ Bayaan al-‘Ilm 2/154]

There is no light and easy issue in Islam. All the Masaail are important and must be given due attention.

Imam Maalik (rahimahullah) was once asked a question, to which he replied, “I do not know.” It was then said to him, ‘But the issue is a light and easy one.’ At this he became angry, then said, “There is nothing about knowledge that is light. Haven’t you heard Allah’s saying, “We will soon cast upon you a weighty word.” [Qur’an 73:6] Knowledge, all of it is weighty; especially what one will be questioned about on the Day of Judgement.” [‘Iyad, Tarteeb al-Madaarik 1/147]

The Messenger of Allah (sallallahu ‘alayhi wa sallam) warned us about this situation. We are witnessing the demise of the great scholars around the world.

‘Abdullah ibn ‘Amr (radyallahu ‘anhu) reported that the Messenger of Allah (sallallahu ‘alayhi wa sallam) said, “Verily, Allah does not withhold knowledge by snatching it away from his servants, but rather he withholds knowledge by taking the souls of scholars, until no scholar remains and people follow ignorant leaders. They are asked and they issue Fatwas without knowledge. Thus, they are astray and lead others astray.” [Al-Bukhari 100 and Muslim 2673]

‘Abdullah ibn Mas’ud (radyallahu ‘anhu), one of the greatest jurist among the Sahaba, made a somewhat similar prediction.

Ibn Mas’ud (radyallahu ‘anhu) said to the Tabi’un among his students, “You are in a time in which its scholars (Ulama) are many and its speakers are few. But after you will come a time in which its scholars are few and its speakers many.” [At-Tabarani, al-Kabeer 8066]

We end this brief article with the example of Imam Maalik (rahimahullah) showing clearly the state of a true Mufti at the time when he is being asked a question.

Imam Maalik (rahimahullah) said, “Whoever is asked about a religious matter, before responding he should imagine both Heaven and Hell before him and consider his outcome in the Hereafter. Only then should he respond.” [‘Iyad, Tarteeb al-Madaarik 1/144]

May Allah protect this Ummah from the imposters who are issuing Fatwas without proper credentials and knowledge.

[Shaykh] Ifran Nauyock
Al-Kawthari Academy
Mauritius

Many Ulama are vague when responding to questions, due to this laymen find much scope for committing sins – your comment?

Q. I find most Ulama are vague when responding to questions. The answers do not clarify the issues. Due to such vagueness, laymen find much scope for committing sins. Also, the teachings of the Deen are watered down by the vagueness of the responses. Is this proper? Please comment.

A. The ‘vagueness’ of the answers of the molvis/muftis is due to their forked-tongues which they employ to promote their nafsaaniyat and baatil. Some are complete supporters of baatil while others are fencesitters who do not want to annoy donors. But all are promoters of baatil and concealers of the Haqq. That is why they speak dubiously. In the words of the Qur’aan Majeed: “They are neither here nor there. They vacillate between this (with doubt and uncertainty between truth and falsehood).” In fact the vagueness is understood to mean “perfect permissibility” and that there is nothing wrong with indulgence in the act.

With dubious statements of this nature, the molvis create the evil condition of Istikhfaaf in the minds of laymen. The ahkaam, are viewed with insignificance and regarded unimportant because of the dubious ‘hikmah’ (misplaced and stupid ‘wisdom’). The forked-tongue answers of most muftis of this era are nafsaani motivation. Since they themselves indulge in such practices or they do not want to annoy donors, they issue dubious and vague fatwas.

http://www.themajlis.cc/

is permissible to wear a tie in a place where both Muslims and nonMuslims are wearing it

Q. A Mufti says that it is permissible to wear a tie in a place where both Muslims and nonMuslims are wearing it, and that it will not be permissible in a place where only the kuffaar wear it. Is this right? Please comment in detail. The fatwa seems very confusing.

A. It is very confusing because it is a forked tongue fatwa of a fencesitting mufti. Zina, liquor and riba will be haraam in all places whether in a place only kuffaar indulge in these acts of abomination or whether both Muslims and nonMuslims perpetrate these acts of immorality. The mufti has grievously erred.

Instead of bringing Muslims closer to Allah Ta’ala by emphasizing the incumbency of Sunnah attire, and the abomination of kuffaar dress style, the mufti renders the Ummah and Islam the great disservice of widening the gulf between Muslims and their Creator. Rasulullah (Sallallahu alayhi wasallam) said that the one who emulates a people is one of them. One enters the fold of the kuffaar by emulating their useless and superfluous styles. On the other hand, one becomes Allah’s beloved by emulating the Sulaha/Auliya even if one is not among them. A Buzrug said: “I love the Sulaha although I am not one of them. Perhaps by virtue of this love, Allah will reform me.”

The function of a mufti is not to indulge in mental gymnastics and create unnecessary and futile latitude in the ahkaam thereby weakening further the extremely deficient bond which Muslims of this era have with the Deen and with Allah Ta’ala. The obligation of the mufti is to draw Muslims closer to Allah Ta’ala and to cultivate in them a realization of Maut, the Qabr and Qiyaamah. These goals cannever be achieved by encouraging Muslims to adopt the ways, styles and customs of the kuffaar.

It should be understood that kuffaar attitudes accompany kuffaar styles and customs. The one who will wear a tie, will think and behave like a kaafir. There is takabbur and riya in the kuffaar tie whilst there is tawaadhu (humility) in the simple dress style of the Ambiya (Alayhimus salaam), adoption of which is Waajib for Muslims. The mufti should confine technicalities to his Madrasah students during academic discussion, and emphasize to his pupils that the objective of technicalities which appear to provide leeway is never to water down the ahkaam and to eliminate Taqwa. Cultivation of Taqwa is a Qur’aanic and a Sunnah imperative. Minus Taqwa a Muslim is a vagabond, and this is the category into which the molvis and muftis of this era have cast the Ummah with their flapdoodle and flotsam fallacious arguments which are nugatory of the Maqaasid of the Deen.

Adoption of haraam by Muslims does not equate to halaal. Thus, if the crucifix loses its religious significance and both non-Muslims and Muslims wear chains with crosses around their necks, this practice of shirk is not transformed into permissibility. It will forever remain haraam for Muslims to wear crosses around their necks or keep it even concealed in their pockets.

This is the status of the kuffaar tie. It is the symbol of the cross – of the Christian deity hanging on the cross. This was the origin of the tie regardless of the religious significance being divested. E. Quraishi Sabri commenting on the origin of the necktie, said: “Towards the end of the 19th Century, the Europeans omitted from dictionaries and Encyclopaedias the introductory phrase about the necktie being a symbol of the cross … A glance of Encyclopaedias printed before 1898 will confirm this point.” In another report, it is said that the practice of the necktie started on the insistence of the Pope in the year 1790 and that by 1850 all Christian nations had accepted and implemented this order of the Pope.

Regardless of the tie no longer having religious significance, and regardless of the assumption that it never symbolized the cross, the fundamental fact is that it is a superfluous item of kuffaar dress exhibiting stupidity, ujub (self-esteem), takabbur (pride) and riya (show). There is absolutely no goodness and no worldly benefit in wearing this moronic dress atrocity of the kuffaar. It is a glaring example of Tashabbuh Bil Kuffaar (emulating the kuffaar) which is haraam, and which even has the effect of kufr. Preferring any specific custom/practice of the kuffaar is also kufr.

Tashabbuh bin nisaa’ (emulating females) is haraam for men. Men who imitate women in any manner are maloon (on whom settle the curse of Allah) according to the Hadith. Even if a man emulates the dress style of a Muslim woman, he will be mal-oon. Will the mufti condone Muslim men wearing abayas/ burqahs? What if in a place most Muslim men begin wearing abayas because it has developed into a kuffaar fashion? And, this is not farfetched. Men are nowadays even walking in public with female panties. Will it then be permissible for Muslim males to wear burqahs? Allah’s la’nat is on such men who perpetrate Tashabbuh bin nisaa. To a greater degree will the la’nat settle on Muslim men committing Tashabbuh bil kuffaar. After all, Muslim women have Imaan whilst the kuffaar are bereft of Imaan.

The attitude of halaalizing kuffaar dress styles and other superfluous and stupid practices on the basis of the dress style having gained popular acceptance by both nonMuslims and Muslims is absolutely putrid and satanic. With the passage of time the entire Sunnah becomes eroded and even displaced for the adoption of kuffaar culture which brings along with it all the attitudes, thinking and concepts of the kuffaar. It is this creeping disease which has made praying in churches and standing in the ranks with kuffaar priests and pundits acceptable. That is why there are characters of the ilk of reverend Bham and MJC carrion halaalizing sheikhs who accept and participate in kuffaar acts of worship.

Will a Muslim with his kurtah on wear a tie? There is consensus of all and sundry, including the mufti who halaalizes the tie, that no Muslim wearing a kurtah will put on a tie while dressed in a kurtah. But if he is dressed in western attire or a suit, then without hesitation he will don the kuffaar tie? Why this difference? Why will he wear a tie with a western shirt, but not with a kurtah? There is no need to even answer this question. Western dress comes with its effects and attitudes of kibr, ujub and riya. It is an acceptable dress for a man who wants to visit a casino, a brothel, a gambling den and any evil haunt. On the contrary, Islamic dress prevents a Muslim from frequenting these dens of Iblees. Wearing the kuffaar tie of shirk is haraam. The mufti has grievously erred in providing leeway for its adoption.