Category Archives: K. Fiqh

Best book for a salik preparing for Hajj

 

Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) said,

“Hadhrat Makhdoom Mohammad Hashim Tathtawi’s (may Allah have mercy on him) book, ‘Hayat al-qalub fi ziyarat al-mahbub‘ is the most authentic text regarding the Hanafi fiqh rulings on Hajj. My respected father, Hadhrat Mawlana Mufti Mohammad Shafi’i (may Allah have mercy on him) used to praise it a lot. It was because of this that he obtained its manuscript with much effort and had it published by Maktaba Darul Uloom, Karachi. He used to say that the methodical study (tehqiq) of some of the Hajj rulings (masail) in it is superior to most of the the other established text.”

Hayat al-qalub fi ziyarat al-mahbub, page 3

The original book is in Persian. It was translated in to Urdu by Mawlana Khalilur Rehman Nomani al-Mazaheri (may Allah have mercy on him).

Hajj is a unique act of worship (‘ibada). 

As per Sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) it is a worship of an ardent lover (‘ashiq) .

It is done only once in lifetime. That is, the fardh Hajj.

In other worships that are repeated daily or yearly there are chances to reach the zentih of sincerity, devotion and perfection (sidiq) eventually over time.  But this is not possible in Hajj. Hence, all effort has to be made to make sure that it is done as required by the Shariah in the first go.

The wealth of information given in this book is remarkable. All the faraidh, wajibat, sunna and mustehebbat are mentioned in detail.

It is a must reference to be available on Hajj journey, especially for individuals or if your group does not have qualified Hanafi scholar to guide you step by step.

May Allah help all those intending for Hajj this year, making each and every step easy. May He give them utmost sincerity, devotion and conformation to the Sunna in it. And finally accept it as a ‘perfect Hajj’. Ameen!

Prohibiting a permissible act

Hakim al-Umma Hadhrat Mawlana Ashraf ‘Ali Thanawi (may Allah ahve mercy on him) said,

“The Islamic jurist (fuqaha) and sufi masters have paid due attention to the principle, that if a permissible or desired (mustaheb) action becomes the source of a sin then that action itself will become impermissible.

For example, some intoxicants (like opium) in minute quantities that are non-intoxicating are not impermissible (haram). However, as small quantity can (inadvertently) increase and become intoxicating, they are prohibitted in meager amounts also.

Similarly, permissible speech, sleep and intermingling with others are not sinful in themselves. But (excessive & unrestricted involvement in) these activites eventually lead to indulgence in sin. It is for this reason Sufi Masters prohibit these also (i.e. the well known spiritual struggles (mujahidat) of the path).”

Fiqh e Hanafi kay usul wa zawabet, page 113

Islam & music

What does Islam say about poetry, singing, musical instruments, musicians, and the business of music? How have Muslim societies historically looked at these questions and how have their attitudes changed in the media age? Why have mosques remained music-free while churches have not? What is the truth about the much-publicized “music controversy” in Islam? Why did Sufis call sama as the slippery stone? These are some of the questions explored in-depth in Slippery Stone: An Inquiry into Islam’s Stance on Music.
Of late, increasing attempts are being made to promote “Islamic music,” and the distinction between what is allowed and what is not has become hazy and unclear for many. This book demystifies the issue of music in Islam by going to original source books in Arabic, many of them brought to light for the first time in the English language. It traces the attitudes of the Muslim society about music and the musician throughout its history and quotes extensively from the deliberations of the Qur’an and Hadith scholars and jurists from all schools of Islamic Law, both Sunni and Shi’ah. Separate chapters are devoted to a discussion of the views of Sufi masters as well as the arguments of Ibn Hazm.

It examines in considerable depth the impact of colonialism and the media revolution (beginning with the gramophone) on the attitudes of Muslim societies regarding music. It also subjects the works of Orientalists to a scrutiny that was overdue.

By referring to it as a slippery stone, Sufis vividly pointed out the dangers associated with this enterprise and emphasized the need for caution. History is filled with the corpses of those who fell off the slippery stone by ignoring this advice. Combining historic, cultural, and jurisprudential perspectives this book brings the truth of that metaphor into sharp relief.

More than six hundred references and more than a hundred twenty biographical notes on the authorities quoted add to the value of a discussion that is comprehensive without being boring, and detailed without being confusing. This book has left no stone unturned in its examination of the slippery stone.

Available at Albalagh Bookstore

Manhattan, NY

‘Umrah in the month of Rajab

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Sayyidi wa sanadi Shaykh Mohammad Taqi Usmani (may Allah preserve him) writes,

“Ibn ‘Abidin, the well-known scholar of the Islamic jurisprudence, has mentioned that the people of Makkah (in his days) used to perform ‘umrah in the month of Rajab. Perhaps they believed that performing ‘umrah in this month is more meritorious than in other months. Then Ibn Abidin himself has rejected the authenticity of this practice, because no tradition of the Holy Prophet (Allah’s blessings and peace be upon him) is found to this effect. Conversely Sayyidah ‘Aishah, Radi-Allahu anha, has expressly negated the presumption by saying that the Holy Prophet (Allah’s blessings and peace be upon him)never performed an ‘umrah in the month of Rajab (Sahih Muslim 1:409)

However, Ibn ‘Aibidin has quoted a narration that ‘Abdullah ibn Zubair, Radi-Allahu anhu, completed the renovation of Ka’bah shortly before 27th of Rajab, and as a sign of gratefulness he performed ‘umrah and slaughtered some animals. But this report cannot form the basis of a recognized annual practice, firstly because the report is not very authentic, and secondly because it does not mention that Abdullah ibn Zubair, Radi-Allahu anhu, had adopted it as a continuing practice. At the most, he performed ‘umrah once as a sign of gratefulness on the completion of Ka’bah. It does not mean that he performed it as a characteristic of the month of Rajab. Therefore, performing ‘Umrah in this month is like performing it in any other month and no special merit can be attached to it merely because it has been performed in the month of Rajab.”

Rajab: Islamic months

Ramadhan and ta’aluq ma’Allah

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A murid requested sayyidi wa sanadi Hadhrat Mawlana Mohammad Taqi Usmani (may Allah preserve him) to consider a programme for the ‘itekaf (seclusion) in the last 10 days of Ramadhan. He elaborated that it will be of utmost benifit for the murideen. They will be in the company of their Shaykh and pious fellow seekers, able to better utilize their time in worship and listen to spiritual discourses gaining the essential understanding of religion and learning the arts of its application in personal life.

Hadhrat listened to it attentively and then commented,
“It is a very good idea. However, eventually people involved in this will lose focus and it will take a form of a religious carnival. This has happened a lot in our history. Things start simply but over time they are elevated to be akin to essential and compulsory actions (faraidh, wajibat).

The blessed moments of Ramadhan are not for communal activities. They are to establish and reinforce one’s relationship directly with Allah, Most High. This is best achieved in seclusion. That is the reason it is best to perform all the supererogatory (nafil) worship in private.  Where the slave (abd) is in front of his Lord alone, acknowledging his short comings, asking for forgiveness, thanking for the bounties, seeking protection from all that is discomforting and begging for the burning desire of his heart. That is, Allah’s pleasure in the exact foot steps of His Beloved Prophet!”

Jeddah International airport, May 2005

A Curriculum of Study for every Muslim

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Sayyidi wa sanadi Shaykh Mohammad Mufti Taqi Usmani (may Allah preserve him) recommends the following books to gain essential knowledge,  sound understanding and practical application of Islam for every Muslim.

“Section 1: Necessary Beginners Knowledge

“…without which living a life like a true Muslim is not possible.”

  • Hayat al-Muslimin (Mawlana Ashraf `Ali)
  • Furu` al-Iman (Mawlana Ashraf `Ali)
  • Ta`lim al-Din (Mawlana Ashraf `Ali)
  • Behishti Gohar [for men] (Mawlana Ashraf `Ali)
  • Behishti Zewar [for women] (Mawlana Ashraf `Ali)
  • Jaza’ al-A`maal (Mawlana Ashraf `Ali)
  • Sirat Khatim al-Anbiya’ (Mufti Shafi`)
  • Hakayat Sahaba (Mawlana Zakariyya Kandihlawi)
  • Tarikh Islam (Mawlana Muhammad Mian)
  • Usway Rasule Akram (Mawlana `Abd al-Hayy)

Section 2: Broadening the Core

“…by which such vastness and firmness is produced in religious aspects that a person will not be misguided by those who misguide.”

  • Ma`arif al-Quran (Mufti Shafi`) or Tafsir Usmani (Mawlana Shabbir Ahmed)
  • Ma`arif al-Hadith (Mawlana Manzur Nu`mani)
  • Behishti Zewar ke Masa’il (Mawlana Ashraf `Ali)
  • `Ilm al-Fiqah (Mawlana `Abd al-Shakkur Lakhnawi)
  • Aqa’id al-Islam (Mawlana Idris Kandihlawi)
  • Shari`at wa Tariqat (Mawlana Ashraf `Ali)

(Fatawa Usmani, volume 1,  pg. 181-182 ed. Maktaba Ma`arif al-Quran: 2005)

Taqlid shakhsi

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Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (may Allah have mercy on him) stated,

“Our deen is systemized through taqlid.”
(Ashraf al-Jawab, 161)

As for the proofs of taqlid shakhsi, Hakim al-Umma has said,

“There is no need to present any proofs with regards to taqlid shasksi (because it is compulsory due to external factors.) (And when something is compulsory due to external factors), then it itself is not emphasized; however those things which are emphasized in the Qur’an and Hadith usally cannot be practiced upon without it. Therefore, it is also deemed necessary. The pre-necessities of an obligatory is also obligatory .” 

(Tuhfat al-‘Ulama 2/291)
From Darul Iftaa, Madrassah In’aamiyyah

Teaching by example

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Scrupulousness in matters of religion

The following simple incident demonstrates how a Shaykh teaches the disciples with his actions. May Allah give us the sight to see these and a determination to implement them in our daily life. Amin!

After performing the Umrah sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) proceeded to the barbers shop to cut hairs, as it is necessary (wajib) to come out of state of ihram.

To the female companions he specifically instructed to make sure that they cut their hairs within the boundaries of Haram sharif and not on returning back to Jeddah.

Sitting in front of the barber Shaykh asked a lowly murid to check his hairs and make sure that it was greater in length to an interphalangeal space (minimum length when trimming hair is permissible instead of shaving the head completely).

Having made sure about the hair length, Shaykh instructed the barber on how much hair has to be trimmed in order to come out of state of ihram. He did so gently, in very simple language and demonstrated this to him using his fingers.

Friday, 23 Jamadi al-awal 1429/27 June 2008, Misfila, Makkah e mukarramah.

Basis of & wisdom behind the Shariah rulings

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It was early Friday morning. The streets of downtown Jeddah were deserted. The car was traveling at the maximum speed allowed. However, it had to stop at all the red traffic lights for one or two vehicles to pass by and then continue towards Makkah e mukarramah expressway.

Sayyidi wa sanadi Shaykh Mawlana Mohammad Taqi Usmani (may Allah preserve him) reminded us of this situation and said that this scenario brings to his mind the issue of basis (illat) and the wisdom (hikmet) of rules and regulations. That is, there is wisdom behind all rules but observance of it is not contingent on this benefit. The order of regulatory authorities prevails. In our situation the rule is to stop at the red traffic light allowing other vehicles to pass until it turns green and the wisdom of this is to avoid accidents. Even if there are no other vehicles around it is necessary to stop at a red traffic light and whoever violates this law will be charged and fined.

Similarly, Shariah is the Divine law. There is wisdom behind most of these rulings. However, obedience to these regulations is not dependent on their perception.

 For example it is mentioned in the Holy Quran that,

“Satan wishes only to plant enmity and malice between you through wine and gambling, and to prevent you from the remembrance of Allah and from Salāh. Would you, then, abstain?” 5:91

The Shariah ruling is that drinking wine and gambling are unlawful (haram).  Some of the wisdom for this rulings are mentioned in these verses. However, even if an individual claims that indulgence in these activities does not prevent him from the remembrance of Allah and prayers it would not make drinking intoxicants and gambling legitimate (halal) for him.

Nowadays there is lot of confusion is this regards.

This has to be engrained vividly in our minds. That is, the rulings of Shariah are to be observed irrespective of the wisdom and benefits behind them. They are the orders of Supreme Authority.

Friday, 23 Jamadi al-awal 1429/27 June 2008, Jeddah to Makkah

This is absolutely in concurrence with slavehood (abdiyet).

The supreme station an individual can attain.

Sama’ is not qawwali

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Shaykh Dawud khalifa of Shaykh Mohammad Sadiq khalifa of Shah Nizamuddin (d.1035H) (may Allah have mercy on them) said,

“None of our pious predecessors (mashayikh) indulged in spiritual auditon (sama’ ) accompanied with instrumental music. They did not  even tolerate the clapping of hands in it.”

Iqtibas al-Anwar,  page 836. An ancient classic hagiography of Sufis of India. Originally in Persian tranlated into Urdu by Capt. Wahid Baksh ra. 

The sama’

Once a Shadhili inidividual invited Shaykh al-Arab wal-A’jam Hadhrat Haji Imdadullah mohajir Makki (may Allah have mercy on him) and his close companion for dinner. Hadhrat Haji sahib accepted on the condition that there must be sama’ (audition) accompanied with it.

Some of his close scholar (ulema) companion were reluctant to go and excused themselves out. However, Hakim al-Umma accompanied Hadhrat Haji sahib without any hesitation. While the companions were discussing this issue amongst themselves, Hakim al-Umma reiterated that he was going to attend this event, indeed. If Hadhrat Haji sahib was going what questions other could have. None of them was more pious then him.

At the event prior to meal being served, the (Shadhili) Shaykh’s companions stood up in a circle and one of them started to recite a Divine Name. Others chanted the same in chorus. The person leading this is called the munshid. After a while all became silent and munshid recited some poetry related to Divine Love. It was in a simple but very pleasant tone. The munshid was an old person. After it they recited another Divine name similarly. In summary, this sama’ was a very fine, pleasant and enjoyable event.

After its completion Hadrat Haji sahib inquired, ‘Did you enjoy?’

Hakim al-Umma replied affirmatively that, ‘Hadhrat indeed it was very enjoyable’.

Hahdrat Haji sahib then said that, ‘This is (in reality) the sama’. Some of our companions were uncomfortable with it for no definite reason. I had purposefully asked for this condition (sama’) just to show what are it limits.”

Ashraf us Sawanih, volume 1, page 262-3

Book: The Legal Status of Following a Madhab

This book is the English translation of sayyidi wa sanadi Mufti Mohammad Taqi Usmani’s book “Taqleed ki Sharaiee Haisiyat“. It sheds light on the reality of following a madhab(taqleed), its different types and why it is necessary today. It also answers the doubts and objections of people on this topic.

Download the pdf document here.