Some people are asking if it is permissible for men to not attend the masjid for Jamā‘ah or Jumu‘ah on account of fear of being infected by the coronavirus or transmitting it to someone else.
“Sickness” is a valid excuse to not attend Jamā‘ah/Jumu‘ah. Sickness in this context refers only to such sicknesses that make it intensely difficult to attend the masjid. Hence, ‘Allāmah Ẓafar Aḥmad al-‘Uthmānī explains the sickness that excuses one from attending Jamā‘ah as follows:
والمراد بالمرض ما يتعذر به الحضور إلى الجماعة
“What is meant by sickness is that which makes it intensely difficult to attend the Jamā‘ah.” (I‘lā’ Sunan, Idārat al-Qur’ān, 4:204)
Are wives responsible for housework?
The Prophet (ṣallallāhu ‘alayhi wasallam) said: “Each of you is responsible and will be asked about his responsibility…The man is responsible for [maintaining] his household and the woman is responsible for [the upkeep of] the house and children of her husband.” (Ṣaḥīḥ al-Bukhārī, 5200) Imām al-Khaṭṭābī explains: “As for a man’s responsibility over his family, it [means] supervising them, managing their affair and fulfilling their right of maintenance and [good] companionship. As for the woman’s responsibility over the house of her husband, it [means] good management in the upkeep of his house and minding those under her care like [his] dependents, guests and servants.” (A‘lām al-Ḥadīth, 1:580)
It is reported that the Prophet (ṣallallāhu ‘alayhi wasallam) determined that Fāṭimah (raḍiyallāhu ‘anhā), his daughter, is responsible for the work inside the house, while Alī (raḍiyallāhu ‘anhu), her husband, is responsible for the work outside the house. (Muṣannaf Ibn Abi Shaybah, 29677) ‘Ᾱbid al-Sindī explains that work “outside the house” refers to things like “collecting firewood and water, and acquiring maintenance”, while work “inside the house” refers to activities like “grinding, baking and kneading”. (Ṭawāli‘ al-Anwār, 6:410) The work was so difficult for Fāṭimah (raḍiyallāhu ‘anhā) that she complained to the Prophet (ṣallallāhu ‘alayhi wasallam) of marks on her hands, and asked for a maidservant. The Prophet (ṣallallāhu ‘alayhi wasallam), however, told her that better than a maidservant is to recite tasbīḥ before going to sleep. (Ṣaḥīḥ al-Bukhārī, 5361) The author of al-Hidāyah, Imām al-Marghīnānī, thus explains: “When a woman is from those who serve themselves, she must cook and bake [and do housework], because the Prophet (upon him peace) allocated the chores inside the house to Fātimah (Allāh be pleased with her).” (Mukhtārāt al-Nawāzil, 2:194) Continue Reading
What is the Islāmic ruling on forming alliances, joining or working together with non-Muslim political parties, or taking assistance from non-Muslim groups or individuals for state administrative purposes?
What is the Islāmic ruling on taking the assistance of non-Muslim organisations to perform exclusively religious work or work exclusive to the Muslim community, like Zakāt collection/distribution or running a masjid?
In the following article, Muftī Muḥammad Shafī‘ provides an in-depth analysis of these questions. His discussion is written in the context of the political debates of his time in British India, where different political groups fought for independence and power. Should Muslims work with/join Congress, an ostensibly secular party, or should they join the Muslim League, an openly Muslim party? In exploring these debates, the article provides a useful historical background. It was written in the form of a fatwā shortly after the death of Mufti Shafī‘’s mentor, Mawlānā Ashraf ‘Alī al-Thanawi, and was endorsed by several leading scholars, including ‘Allāmah Shabbīr Aḥmad al-‘Uthmānī and ‘Allāmah Ẓafar Aḥmad al-‘Uthmānī.
The following is the translation of an essay by Muftī Muḥammad Shafī‘ (1897 – 1976 CE)* written in the year 1932 CE. It deals with the subject of personal interactions/dealings with non-Muslims, outlining that such interactions should be respectful albeit infrequent, and should not border on close friendship or become overly frequent.** Muftī Muḥammad Shafī‘ lived in India under British colonial rule and was one of the most learned scholars of that era. He was writing therefore in a context not so different to that of Muslims in western countries or other non-Muslim majority countries. He also wrote a lengthier treatise on the limits of participating with non-Muslim organisations (primarily, political organisations) to achieve religio-political goals, a translation of which will also be released shortly.
Mawlānā Manẓūr Nu‘mānī (1905 – 1997) describes his father, Ṣūfī Aḥmad Ḥusayn (d. 1949), as someone whose “concern for Ᾱkhirah was greater than his concern for Dunyā, and while fully occupied in his work, he was from those who remembered Allāh much. The adhkār at different times included within his daily practices numbered around 20,000 in total. In one period, his practice was to recite Durūd Sharīf 4,000 times after ‘Ishā prayer. He was so punctual on Tahajjud that when I asked my noble deceased mother after his demise whether she was aware that our dear father had ever missed Tahajjud, she replied that when she first arrived, he would at times miss Tahajjud but on those days he would definitely keep fast, but for around thirty years, he never once missed it. My respected father died in Ramaḍān of 1368 in such a state that the tasbīḥ was in his hand and he was making dhikr.” (Taḥdīth e Ni‘mat, p. 22)
The great recent Ḥanafī jurist of Shām, ‘Allāmah Ibn ‘Ᾱbidīn (1783 – 1836), was connected to the Naqshbandī spiritual line via his teacher, Mawlānā Khālid al-Naqshbandī, a Kurdish-Damascene spiritual master. Mawlānā Khālid al-Naqshbandī (1779 – 1827 CE) spent some time in India where he became a disciple and successor (khalīfah) of Shaykh Ghulām ‘Alī al-Dehlawī (1743 – 1824 CE), the foremost successor of Mirzā Maẓhar Jān-e-Jān (1701 – 1781), whose spiritual chain reaches Mujaddid Alf-e-Thānī. (Shaykh Ghulām ‘Alī al-Dehlawī is also known as Shaykh ‘Abdullāh al-Dehlawī). Ibn ‘Ᾱbidīn describes Mawlānā Khālid al-Naqshbandī as “the unique imām, the noble, committed and matchless scholar, Ḥaḍrat Sayyidī Shaykh Khālid, who has spent his efforts in benefitting [Allāh’s] slaves, and guiding them towards holding fast to the profession of Tawḥīd, such that he became the pivot (quṭb) of the gnostics in all places and the absolute refuge of the aspirants (murīdīn), and the clear and manifest Naqshbandī Ṭarīqah became famous through him in all Islāmic lands…” (Majmū‘ah Rasā’il Ibn ‘Ᾱbidīn, 2:284)
The father of Mawlānā Rashīd Aḥmad Gangohī (1829 – 1905) – the spiritual and scholarly fountainhead of Deoband –, Mawlānā Hidāyat ‘Alī (d. 1836), was, like Mawlānā Khālid al-Naqshbandī, a disciple and spiritual successor (khalīfah) of Shaykh Ghulām ‘Alī. (Tazkirat al-Rashīd, 1:17)
Explaining the importance of obedience, avoidance of sins and repentance for the preservation of īmān, Imām al-Ghazālī writes:
Īmān is not one door but is over seventy doors, the highest of them the testimony that there is no deity but Allāh and the lowest of them removing harm from the road. An example of this is someone saying: “The human being is not one entity, but is over seventy entities, the highest of them is the heart and soul and the lowest of them is removing offensive things from the skin in that one has a trimmed moustache, clipped nails, and skin free of filth, so that he is distinguished from unrestrained beasts soiled in their faeces with offensive forms owing to their lengthy talons and hooves.”
This is a fitting example for īmān is like a human being. Losing the testimony of Tawḥīd entails complete negation just like losing the soul. The one who does not have [anything] besides the testimony of Tawḥīd and Risālah is like a person with amputated limbs, gouged-out eyes, missing all external and internal parts besides the essence of the soul. Just as the one whose condition is such is close to dying – the weak and isolated soul, from which the parts that assist and strengthen it have fallen behind, parting from him – similarly, the one who does not have [anything] besides the essence of īmān and falls short in actions comes close to the tree of his īmān being uprooted when strong winds that shake the īmān strike it at the initial arrival and coming of the Angel of Death. Every īmān whose roots are not established within certainty and whose branches are not spread out within actions will not remain firm in [the face of] the torrents of horrors when the head of the Angel of Death appears. Sū’ al-khātimah (an evil end) will be feared for him, unless he is watered with acts of obedience with the succession of days and hours so that [his tree of īmān] becomes firmly-rooted and strong.
While discussing insincerity in Dīnī activities, Imām al-Ghazālī says:
‘The people most subject to this tribulation are the ‘Ulamā’ since the motive for most in sharing knowledge is the delight of being superior, and the joy of being followed, and the happiness of being praised and glorified, but the Shayṭān deceives them about this, saying: “Your motive is only to spread the Dīn of Allāh, and to defend the Sharī‘ah which the Messenger of Allāh (Allāh bless him and grant him peace) established.” You see the sermoniser mentioning the favour to Allāh of his advice to people and his admonition of kings, and he is overjoyed with people’s acceptance of his speech and their attraction to him, while claiming that he is happy because assisting the Dīn has been made easy for him. Yet, if one of his peers who is better than him at sermonising were to appear, and the people turned from him and moved towards him, this would hurt and worry him. Had his motive been Dīn he would have thanked Allāh (Exalted is He) since Allāh (Exalted is He) has sufficed him of this task using another. Thereafter, the Shaytān despite this does not leave him, and says: “You are only worried because the reward has ceased coming to you not because people’s faces have turned away from you to another, because if they received the reminder from your speech you would be rewarded – and your concern for missing out on reward is praiseworthy.” The poor individual (miskīn) does not realise that his submission to the truth and his handing over the task to someone better is greater in reward…’ (Iḥyā’ ‘Ulūm al-Dīn, Dār al-Minhāj, 9:71)
Imām al-Ghazālī states:
‘Sins do not change from their nature because of (good) intention. An ignoramus should not (mis)understand this from the general statement of the Prophet (upon him peace): “Actions are based on intentions”, and assume that a sin transforms into obedience based on intention – like someone who backbites a person in consideration of the feelings of another, or feeds a poor person using the wealth of another, or builds a madrasa or masjid or convent using unlawful wealth, and his intention is good. All this is ignorance, and intention has no impact in removing it from being injustice, transgression and sin. In fact, his intending good from evil against the demands of Sharī‘ah is another evil! If he knows this, then he has opposed the Sharī‘ah, and if he is ignorant of it, then he is sinful on account of his ignorance, since acquiring knowledge is obligatory on every Muslim. Virtues are only recognised as virtues from the Sharī‘ah – so how can evil possibly be good?! How very farfetched! In fact, that which propels this in the heart is hidden passion and concealed desire, since when the heart desires position, attracting people’s hearts and all other gains of the lower self, Shayṭān uses it to deceive the ignoramus. This is why Sahl al-Tustarī, Allāh have mercy on him, said, “Allāh is not disobeyed with a sin greater than ignorance.” He was asked, “Abū Muḥammad, do you know anything worse than ignorance?” He said: “Yes, being ignorant of one’s ignorance!”’ (Iḥyā’ ‘Ulūm al-Dīn, Dār al-Minhāj, 9:31-2)
The following article is a translation of a section from the Urdu work, Tasawwuf Kiyā He, by Mawlānā Manzūr Nu’mānī. It comprises of a group of essays written by the author on his observations on Tasawwuf and, in particular, the practices (ashghāl) prescribed by the Sūfī guides (mashāyikh). He offers a strong argument for the need for Tasawwuf and a rationale for the specific practices designed by the scholars of Tasawwuf for spiritual reform. Although the original work comprises of essays by other authors, only those by Mawlānā Manzūr Nu’mānī are presented in this translation. His discussion and analysis is concerned mostly with the practical dimensions of Tasawwuf as they have been observed throughout history amongst its orthodox champions and handed down to its true inheritors in the present time. The other essays (which are not included in this translation) deal with Tasawwuf from its historical and academic/philosophical dimensions also. Continue Reading