Can we do masah on cotton socks?

Masah over regular socks%0D%0A%0D%0AA Fatwa from Mufti Justice Sheikh Muhammad Taqi Uthmani (Chairman of OIC,%0D%0AJeddah, Saudi Arabia)%0D%0A%0D%0AQuestion-What do the Ulama (Shariah Jurists and Scholars) say in regards to%0D%0Amaking masah over ordinary socks? Kindly explain on which types of socks is%0D%0Ait permissible to make masah (wipe)?%0D%0A%0D%0AThere appears to be differences of opinion in making masah on woolen or%0D%0Anylon (ordinary socks). a) Many Fuqaha (Jurists) have ruled making masah on%0D%0Asuch socks as permissible with certain conditions. If those conditions are%0D%0Anot fulfilled, it will not be permissible to make masah on the regular%0D%0Asocks. That will subsequently lead to many types of socks being invalid for%0D%0Amasah. However, one self-proclaimed philosopher (Mawdoodi) claims that it is%0D%0Aunconditionally permissible to make masah on any type of socks. b) To those%0D%0AUlama who hold the opinion that making masah on regular socks is%0D%0Aconditionally permissible, the self proclaimed philosopher responds, "I have%0D%0Aattempted many times and made all efforts to find the sources of these%0D%0Aconditions, but could not find them in the Sunnah.%0D%0AThe Sunnah only establishes that Rusoolullah (Sallallahu alaihi wa sallam)%0D%0Amade masah over socks and shoes. Apart from Nasai, all the Books of Sunan%0D%0Aand Musnad Ahmed record the Hadith narrated by Mughirah ibn Shu'bah (Radhi%0D%0AAllahu anhu) that Prophet Muhammad (Sallallahu alaihi wa sallam) performed%0D%0Aablution and made masah over his socks and shoes. It is mentioned in Abu%0D%0ADawood that Ali, Abdullah ibn Masood, Bara ibn 'Azib, Anas ibn Malik, Abu%0D%0AUmamah, Suhail ibn Saad, and Umar ibn Hurayth made masah over their socks.%0D%0AThe practice of making masah over socks is also narrated from Umar and%0D%0AAbbas. Moreover, Ibn Abbas and Anas ibn Malik are reported by Uwais ibn Auws%0D%0Ain Tahawi that the Prophet (Sallallahu alaihi wa sallam) made masah only%0D%0Aover his shoes, socks are not even mentioned. This was also the same%0D%0Apractice of Ali. Thus, after taking into consideration all these%0D%0Anarration's, it should be permissible to make masah on only socks and socks%0D%0Awith shoes, just as it is permissible to make masah over leather socks. In%0D%0Athese different narration's, the Prophet (Sallallahu alaihi wa sallam) did%0D%0Anot make any mention of the conditions of the socks as outlined by the%0D%0Ajurists. Therefore, I am compelled to state that the conditions are%0D%0Abaseless. The Jurists are not the lawmakers of the Deen. Hence, if one%0D%0Achooses not to follow these conditions, he will not be sinful. Apart from%0D%0Athe self proclaimed philosopher (Mawdoodi), Ibn taymiyyah, Hafiz Ibn Qayyim%0D%0Aand Allamah Ibn Hazam also have the same opinion. Respected Mufti Sahib, I%0D%0Ahumbly request your comments on the above matter, as well as guidance%0D%0Aaccording to Shariah.%0D%0AAnswer:--AL-JAWAB BILLAHI AT-TAUFEEQ (THE ANSWER WITH ALLAH'S GUIDANCE)%0D%0AIt is not permissible to make masah (wipe) over the socks that are worn%0D%0Anowadays made from cotton, wool, and nylon, etc., by any one of the A'immah%0D%0AMujtahideen (Imaams of Ijtihaad). Your assumption, that there are%0D%0Adifferences of opinion among the Fuqaha (Jurists) in these regards, is%0D%0Aincorrect. On the contrary, all of the Imaams of Ijtihaad are unanimous that%0D%0Ait is not permissible to make masah on thin socks. Allamah Kaasaani (R.A.)%0D%0Awrites in Bada'e us Sana'e, first volume, page 10: "If they (the socks) are%0D%0Aso thin that water seeps (penetrates) through them, then it is not%0D%0Apermissible to make masah over such socks by the consensus of the Scholars."%0D%0AAnd Allamah ibn Nujaim (RA.) writes in Al-Bahr-ur-Ra'iq, first volume, p.%0D%0A192: "And it is not permissible to make masah over thin socks made from yarn%0D%0Aor hair. There are no differences of opinion on that.%0D%0AHowever, if the socks are thick, to the extent that one can walk one Farsakh%0D%0A(three miles) or more, then the jurists have differences of opinion." From%0D%0Athe above it is clear that if (a) the socks are not thick, and water%0D%0Apenetrates through them, ( b) they can not stay upright without having to%0D%0Atie them, %7B3 it is not possible for one to walk with them continuously%0D%0Awithout the socks tearing. To perform masah on these types of thin socks is%0D%0Anot held permissible by any of the Imaams of the madhaahib (Schools of%0D%0AThought). If all three of the above mentioned conditions are present then%0D%0Aonly the scholars have differences of opinion. In regards to Sayyed Abul%0D%0A'Aalaa Mawdoodi, he has chosen a path apart from the majority of the Ummah.%0D%0AIn this specific issue he has once again gone against the Jumhoor-e-Fuqaha%0D%0Amajority of the Jurists), and has been mistaken.%0D%0AUpon analyzing the evidence sited in his support, I have come to this%0D%0Aconclusion that he did not exert himself to understand the reality of the%0D%0Aissue. For your satisfaction on this issue, I briefly present the following%0D%0Aexplanation. Actually, the Qur'an has ordered us to perform ablution (Wudhu)%0D%0Ain a particular way and has expressed and explicitly commanded the washing%0D%0Aof the feet in Surah Al-Ma'idah, verse 6, not the performing of masah%0D%0A(wiping) of the feet. Allah Ta'ala says, "Oh Believers, when you stand up%0D%0Afor prayer (i.e. when you intend to pray and are not in the condition of%0D%0AWudhu) then ( perform Wudhu and) wash your faces and (wash) your arms%0D%0Aincluding your elbows, and wipe your heads (with wet hands) and (wash) your%0D%0Afeet including the ankles". (Al-Qur'an, Surah Al-Maidah, verse 6).%0D%0AIn the above verse Allah commands us to wash our feet. Therefore to perform%0D%0Amasah of the feet should not be permissible in any situation, even if the%0D%0Asocks are made of leather. However, permissibility of performing masah over%0D%0Aleather socks has been approved by the consensus of the Ummah. The consensus%0D%0Ais based on the certainty of the matter by Tawaatur (overwhelming number of%0D%0Aauthentic narrations from the Prophet (Sallallahu alaihi wa sallam)). Had%0D%0Athere been only two or three narration's from the Prophet (Sallallahu alaihi%0D%0Awa sallam), then such a few Hadith (narration's from the Prophet (Sallallahu%0D%0Aalaihi wa sallam)) would not have been sufficient to specify (Taqyeed) the%0D%0Agenerality of this Qur'anic verse, due to Akhbaar-e-Ahaad (a few narration's%0D%0Afrom the Prophet (Sallallahu alaihi wa sallam) not being influential enough%0D%0Ato specify or abrogate the generality of the verse).%0D%0AOn the contrary, the narration's in regards to masah 'alal khuffain%0D%0A(performing masah on leather socks) are established by Tawaatur%0D%0A(overwhelming number of narration's), thus being influential in elaborating%0D%0Aand specifying the verse in Surah Al-Ma'idah, that is, washing of the feet%0D%0Ais only specific in the case that a person is not wearing leather socks. In%0D%0Aregards to this, Imaam Abu Hanifah (R.A) said, "I did not declare the%0D%0Avalidity of performing masah on leather socks until its evidence was clear%0D%0Ato me as daylight" (AI-Bahr-ur-Ra'iq, first volume, p. 173.) Moreover, masah%0D%0A'alal khuffain is proven and established in narration's from more than%0D%0Aeighty companions of the Prophet (Sallallahu alaihi wa sallam). Hafiz Ibn%0D%0AHajar (RA) says in Fathul-Baari, (Naylul Awtaar, first volume, p.176). "A%0D%0Aoverwhelming group of the Huffaz (Experts in Hadith) have declared that%0D%0Amasah 'alal khuffain is established by Tawaatur), and some of them have%0D%0Amentioned that they collected and enumerated the narration's from the%0D%0Acompanions of the Prophet (Sallallahu alaihi wa sallam) and found them to be%0D%0Amore than eighty in number, from which ten of them are narrated by the%0D%0AAsharah-e-Mubasharah (the ten companions that were given glad tidings of%0D%0AParadise in a single gathering from the Prophet (Sallallahu alaihi wa%0D%0Asallam)."(Naylul-Awtaar, first volume, p. 176). Hasan Al- Basri (R.A.) says,%0D%0A"I met seventy companions who participated in the Battle of Badr, all of%0D%0Awhom believed in the performing of masah 'alal khuffain."(Talkheesul-Habeer,%0D%0Afirst volume, p. 158, and Bada'e us-Sana'e, first volume, p.7).%0D%0AIf the masah of the leather socks was not established from the Tawaatur or%0D%0AIstifaadhah (overwhelming number of narration's) then Takhsees%0D%0A(specification) could not have been applied on the verse of the Qur'an which%0D%0Aorders us to wash our feet during Ablution. In this regards, Imaam Abu Yusuf%0D%0A(R.A.) says, "The command of the Qur'an can be abrogated by the Sunnah%0D%0A(traditions of the Prophet (Sallallahu alaihi wa sallam) only if it has%0D%0Areached the level of Tawaatur or Istifadhah, such as the level of%0D%0Anarration's of masah 'alal khuffain." (Ahkaamul-Qur'an Lil-Jassaas, second%0D%0Avolume, p.425). In summary, Allah Ta'ala commands us in the Qu'ran to wash%0D%0Aour feet when performing Wudhu .%0D%0AThis ruling can't be specified by any condition or limited on the basis of a%0D%0Afew narrations from the Prophet (Sallallahu alaihi wa sallam). It is%0D%0Anecessary to have a continuous chain of authentic narration's, like in the%0D%0Acase of masah 'alal khuffain. It has reached the level of Tawaatur. Also, in%0D%0Aregards to "KHIJFFAIN" (leather socks), Tawaatur has been established that%0D%0Athe Prophet (Sallallahu alaihi wa sallam) himself performed masah over them,%0D%0Aand he also gave permission to others to practice upon it. Apart from%0D%0Aleather socks, to perform masah on other types of socks is not established%0D%0Aby Tawaatur The meaning of "KHUFF" in Arabic applies only to socks made out%0D%0Aof leather. Socks made from cloth are not called "KHUFF" in Arabic.%0D%0ATherefore, the permission of making masah is only specific with the leather%0D%0Asocks. Regarding other types of socks the command of the Qur'anic verse of%0D%0Awashing the feet must be implemented. However, if the material of the socks%0D%0Ais so thick that is equal or better than leather socks, that is(a) water%0D%0Adoes not penetrate through them, (b) they do not have to be tied with%0D%0Asomething in order for them to stay upright, and %7E it is possible to walk%0D%0Awith them at least one mile. In such types of socks there are differences of%0D%0Aopinions among the Jurists. Some say, since they have retained the same%0D%0Aqualities of leather socks, therefore they should be permissible to make%0D%0Amasah (wipe) over them. Others say that Tawaatur is established only for%0D%0Awiping over leather socks, thus it is not permissible to wipe over any other%0D%0Atype of socks.%0D%0ASocks are of three types: (1)KHUFFAIN, (Leather socks), it is permissible to%0D%0Amake masah over them based on consensus supported by Tawaatur. (2)Thin%0D%0Asocks, not made of leather, nor having the qualities of leather, but are%0D%0Alike the regular socks made from cotton, wool, or nylon. It is not%0D%0Apermissible to make masah on such socks as it is not established with enough%0D%0Aevidence that would enable one the leave the order of washing the feet as%0D%0Amentioned in the Qur'an. (3)Thick socks, not made from leather, but have the%0D%0Aqualities of leather. According to some Jurists, it is permissible to make%0D%0Amasah over such socks. While others say it is not permissible. In%0D%0Aconclusion, socks not having the qualities of leather are not a point of%0D%0Adisagreement among the Jurists. They all agree on its impermissibility. The%0D%0Areason being that the Qur'anic command ( washing of the feet) can't be left%0D%0Auntil the establishment of performing masah is at the level of Tawaatur, as%0D%0Ain the case of masah 'alal khuffain. Therefore, the conditions that are%0D%0Amentioned by the Fuqaha (Jurists) are not there own made up specifications.%0D%0AThey have verified a level to meet the standard of leather socks.%0D%0AAhaadith on masah (wiping) over the socks (Jowrab) After explaining the%0D%0Afundamental principle and its application to the reality of this issue, let%0D%0Aus consider the Ahaadith concerning wiping over socks (Jowrab). From all the%0D%0Acollections of Ahaadith, there are only three Hadith. One Hadith is narrated%0D%0Aby Bilal (Radhi Allahu anhu), the second by Abu Musa Ash'ari (Radhi Allahu%0D%0Aanhu), the third by Mughirah ibn Shu'bah (Radhi Allahu anhu). The narration%0D%0Aof Bilal has been recorded in M'ujam Sagheer Tabraani, and the narration of%0D%0AAbu Musa in Ibn Majah and Baihaqi.%0D%0AHowever, Hafiz Zayla'ee (a far renowned Muhaddith) in his famous works,%0D%0ANasbur-Raaya, Vol. 1, pp. 183-184., has proven that both the Sanads (chain%0D%0Aof narrators) are defective and weak. In regards to Abu Musa's narration,%0D%0AImaam Abu Dawood Sajastaani (R.A.), in his works of Abu Dawood, being one%0D%0Abook from the Sihaah Sittah (six most authentic books of Ahaadith) has%0D%0Awritten: "It (the Hadith's sanad) is not continuous, nor is it reliable%0D%0A(strong)."(Bazhlul-Mujhood, Vol. 1, p.96) Therefore, both these narration's%0D%0Ado not need to be further discussed The remaining Hadith of Mughirah ibn%0D%0AShu'bah is mentioned by Imaam Tirmizi as being a good and sound Hadith. Some%0D%0Aother eminent Muhadditheen have disagreed with Imaam Tirmizi. Imaam Abu%0D%0ADawood (R.A.), after recording this narration states, "And Abdur-Rahman ibn%0D%0AMahdi should not narrate this Hadith, because the authentic famous narration%0D%0Afrom Mughirah ibn Shu'bah is that the Prophet (Sallallahu alaihi wa sallam)%0D%0Aused to perform masah 'alal khuffain."(Bazhlul-Majhood, Vol. 1, p.96) Imaam%0D%0ANasai (R.A.) writes in Sunan Kubra', "Apart from Abu Qais no one else has%0D%0Anarrated this Hadith, and I don't know of any other narrator who supports%0D%0Athis narration. Although with certainty, Mughirah ibn Shubah's narration%0D%0Aabout masah 'alal khuffain is sound (Sahih)."(Nasbur-Raaya, Vol. 1, p. 183)%0D%0AMany Imaams, for example, Imaam Muslim, Imaam Baihaqi Imaam Sufyaan Thawree,%0D%0AImaam Ahmed, Imaam Yahya ibn Mu'een, Imaam Ali ibn Madinee, and others have%0D%0Adeclared this narration as weak, due to Abu Qais and Huzail ibn Shurjeel%0D%0Abeing defective narrators. Allamah Nawawi (R.A.), Commentator of Sahih%0D%0AMuslim, (Nasbur-Raaya, Vol. I, p. 183) writes, "H all the Muhadditheen who%0D%0Acriticized this Hadith as being weak were separate in their statements (i.e.%0D%0Anot voiced together), even then, they would be correct over the ruling of%0D%0AImaam Tirmizi, as the fundamental principle is that criticism prevails over%0D%0Aapproval. All the Huffaz of Hadith agree that the narration is weak.%0D%0ATherefore, the statement of Imaam Tirmizi, "This Hadith is Hasan, Sahih", is%0D%0Anot acceptable."(Nasbur-Raaya, Vol. l, p.l83) .This is the status of the%0D%0AHadith's sanad, that people like, Mawdoodi, sites to support his claim. You%0D%0Acan now justify and clearly see that the majority of the Muhadditheen have%0D%0Adeclared it weak and unacceptable to use as a daleel ( proof). Assuming the%0D%0Astatement of Imaam Tirmizi is correct, then too it is only one Hadith from%0D%0Athe entire collection of Ahaadith. Again the same question arises, can we%0D%0Aleave the clear command from Allah Ta'ala to wash our feet while performing%0D%0AWudhu on the basis of one Hadith. As mentioned previously, the establishment%0D%0Aof masah 'alal khuffain reached the level of Tawaatur, and that Imaam Abu%0D%0AYusuf said that if it hadn't reached that level then we would not have the%0D%0Aflexibility of specifying the command of Allah Ta'ala, of washing the feet.%0D%0AThe Ahaadith about masah 'alal jowrabain do not reach the level of Tawaatur.%0D%0AIn fact, in all the collections of Ahaadith we find only three narration's,%0D%0Afrom which two are unanimously weak, and the third is criticized by majority%0D%0Aof the Muhadditheen, only Imaam Tirmizi declares it as a Sahih Hadith. So to%0D%0Aleave, restrict, or define the command of Allah Ta'ala on the foundation of%0D%0Asuch weak narration's is not acceptable in the Shari'ah. Imaam Abu Bakr%0D%0AJassaas writes in Ahkaamul-Qur'an Lil-Jassaas, second volume, p.428, "As%0D%0Amentioned previously the real objective in the verse of Wudhu is to wash the%0D%0Afeet. In fact, even performing masah over leather socks would have never%0D%0Abeen made permissible, had it not been established by Mutawaatir Ahaadith.%0D%0ASo due o the fact that the narration's of masah 'alal jowrabain are not on%0D%0Athe same scale as the narration's of masah 'alal khuffain, the main%0D%0Aobjective of washing of the feet must be applied.%0D%0AThe statement that the Sahaabah (Companions of Prophet (Sallallahu alaihi wa%0D%0Asallam) were reported to have wiped over their socks and permitted others to%0D%0Ado so, is incorrect. It is not proven in any narration or practice of the%0D%0ASahaabah that they wiped over thin socks of cloth, etc. A very famous%0D%0A'Aalim, Allamah Shamsul Haqq Saheb Azeem Abaadi (RA.), (popular among the%0D%0AAhle-Hadith) writes, "Socks can made out of leather, wool, cotton, etc.,%0D%0Aeveryone of them are called "SOCKS". It is not permissible to wipe over any%0D%0Atype of sock until it is not established that the Prophet (Sallallahu alaihi%0D%0Awa sallam) used to wipe over socks of wool, etc."('Awnul-M'abood, first%0D%0Avolume,p.62). From this, it is even more apparent that the Sahaabah used to%0D%0Awipe over either leather socks, or thick socks that would match attributes%0D%0Aof leather socks. In regards to this there is a narration in Musannaf ibn%0D%0AAbi Shayba, first volume, pl88, "Sayed ibn Musayyab and Hasan Al-Basri used%0D%0Ato say that it is permissible to wipe over socks, with the condition that%0D%0Athey are thick." Note, that the word, "SAFEEQ" in Qaamoos and Mukhtaar%0D%0AAs-Sihaah (the names of two Arabic dictionaries, means, "VERY THICK AND%0D%0ASTRONG CLOTH". Both of the above mentioned men were eminent Tabi'een, and%0D%0Athey used to issue Fatawa (Shariah decrees) after seeing the practice of the%0D%0ASahaabah. Therefore, the Fatwa (Shariah decree), that the socks must be%0D%0Athick matching the attributes of leather is nothing new. For convenience, I%0D%0Ahave repeated the conditions of the thickness of the socks below:%0D%0Aa. water proof (water should not be able to seep through them)%0D%0Ab. so thick that they can stand upright without having to tie them%0D%0Ac. possible to walk in continuously for at least a mile (without tearing)%0D%0AWith these three conditions in thick socks, they now share the same quality%0D%0Aas leather socks. Most of the Fuqaha (Jurists) have permitted making masah%0D%0Aover such socks. See the following: (1) Dalaalatun-Nass, (the derived%0D%0Aobjective) from the Hadith in masah 'alal khuffain, also applies to thick%0D%0Asocks. Dalaalatun-Nass remains in the category of Qat'ee-uth-Thuboot%0D%0A(established on the basis of certainty), and is not the same as Qiyaas, as%0D%0Amistakenly understood by some. (2) Athaar (practices) of the Sahaabah Based%0D%0Aon the above two proofs it would be permissible to wipe over thick socks.%0D%0AAllamah ibn Hamaam (R.A.) writes in Fathul-Qadeer, first volume, p. 109,%0D%0A"There is no doubt that the permission to wipe on the khuff is Khilaaful%0D%0AQiyass (contradictory to reasoning and analogy).Therefore, to compare%0D%0Aanother thing with it (the khuff), would be incorrect, except by using%0D%0ADalaalatun-Nass, being that the same characteristics of the khuff be present%0D%0Afor it to be in the same category of the khuff. "Principally, one may leave%0D%0Athe act of washing the feet by performing Masah over them only if the%0D%0Anarration's reach the level and standard of Tawaatur. Masah 'alal khuffain%0D%0Asatisfies condition. On the other hand, masah 'alal jowrabain is not at that%0D%0Alevel.%0D%0ATherefore, it is not permissible to make masah on the jowrabain. However, if%0D%0Ajowrabain have characteristics similar to those of leather socks, through%0D%0ADalaalatun-Nass and the practices of the Sahaabah and pious ancestors, most%0D%0Aof the Fuqaha allow masah on such socks. After elaborating on the attributes%0D%0Aof the leather socks, all the Imaams of Ijtihaad have reached a consensus%0D%0Aabout this issue. As to the opinions of Allamah Ibn Hazam, Allamah Ibn%0D%0ATaymiyyah, and Allamah Ibn Qayyim, with due respect of their status and%0D%0Aposition, they have differed from the Jumhoorul-Fuqaha on many issues. Among%0D%0Aothers one is this issue. We are bound to follow the ruling of the majority%0D%0AFuqaha, Muhaddithee4 and all of the Mujtahideen. How daring it is for one to%0D%0Aeven leave washing the feet, as it is the order of Allah Ta'ala! If someone%0D%0Awraps his foot in cloth and performs masah over it, "WILL THIS BE%0D%0APERMISSIBLE TOO???"%0D%0AMaking masah over shoes%0D%0AIn your question you mentioned that Sayyid Abul-'Aalaa Mawdoodi also%0D%0Apermitted to wipe over the shoes. I wish to explain that as well. Some%0D%0AFuqaha allow performing masah over the Jowrab when it is thick, but none of%0D%0Athem allow making masah on shoes. Sheikh Yusuf Benori (R.A.) writes, "None%0D%0Aof the Imaams have given permission to make masah over%0D%0Ashoes."(Ma'arifus-Sunan Vol. 1, p. 347). The reason for this is the Prophet%0D%0A(Sallallahu alaihi wa sallam) wiped over his shoes only when he already was%0D%0Ain the state of Wudhu. He would perform a fresh Wudhu for every prayer,%0D%0Abecause he was already in the state of Wudhu, instead of washing his feet he%0D%0Awould wipe over his shoes. The proof of this is in Sahih Ibn Khuzaimah, "It%0D%0Ais reported from Ali (Radhi Allahu anhu) that he asked for a glass of water,%0D%0Ahe then performed a brief ablution and wiped over his shoes. He then said,%0D%0Athis is how the Prophet (Sallallahu alaihi wa sallam) used to perform his%0D%0Awudhu when he his wudhu was not broken. (Sahih Ibn Khuzaimah, Vol. 1, Hadith%0D%0A300, Chapter 154, p. 100). From this Hadith we learn that a person who does%0D%0Anot have Wudhu, can't wipe over his shoes. After the clear evidence has been%0D%0Abrought, there is no flexibility in the issue.%0D%0AConclusion%0D%0AIn conclusion, all reliable Fuqaha and Muitahideen agree that thin socks%0D%0Athat allow water to seep through them, do not stand upright without support,%0D%0Aand can not be walked in continuously, are not permissible to make masah on.%0D%0AShoes are also not allowed to be wiped over. Thin socks of today that are%0D%0Amade out of cotton, wool, nylon, etc., do not have the features of leather%0D%0Asocks, therefore, it is not permissible to make masah over them. If someone%0D%0Adoes, their wudhu will not be valid, according to Imam Abu Hanifah, Imam%0D%0AMalik, Imam Shafi, Imam Ahmed ibn Hanbal, or any other Mujtahideen.%0D%0AMuhammad Taqi Uthmani Jumadul-Ulaa, 1397 Hijrah This fatwa was translated by%0D%0AAdil Khan 27 Ramadhan, 1420.