Category Archives: K. Fiqh

Leaving a good deed

Hey, Abdallah ! Do not be like a man who used to get up for the night vigil and then he left it.

Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah preserve & protect him) said,

‘Based on this Prophetic saying (hadith) scholars have said that one should not leave the supererogatory (nafil) acts of worship that has been included in his/her daily routine.

However, the meaning of leaving, as I have heard from my Shaykh Dr Abdul Hayy Arifi with reference to Hakim al Umma (Maulana Ashraf Ali) Thanvi (Allah sanctify their secret), is to make an intention to abandon them (altogether and forever).

If there is no intent to abandon them (altogether and forever) but they are skipped for a duration, however, there is an intention that I will continue them (whenever the circumstances are suitable) then inshaAllah it will be not included in this admonishing. ‘

Ina’m al Bari, volume 4, p 320

Reflections on Hajj

Shaikh Dr Ghulam Mohammed khalifa of Allama Syed Suleman Nadwi (Allah have mercy on them) wrote the following after performing Hajj in 1971 (1390 Hijri),

‘The number of people performing Hajj is increasing every year due to spreading affluence, ease of transportation and availability of luxuries in Haramain. However, the number of sincere individuals (performing Hajj correctly) is steadily decreasing.

In general the pilgrims are neglectful of the etiquettes (adab), their reverence (ta’zeem) and the requisite knowledge of the procedure (masail of Hajj).

True repentance after Hajj and desire of changing the sinful lifestyle to a virtuous one is nonexistent and has become a meaningless thought. ‘

Jamal e Aagahi, p58

———–

Unfortunately fifty years later the situation is the same.

Advice for those proceeding for Hajj

A scholar requested for advice in regards to his Hajj journey.

Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah protect & preserve him) said,

‘Make sure that time is not wasted. Utilize it effectively in tawaf, tilawet (recitation of Holy Quran) and adhkar.

These are only few days as mentioned in the Holy Quran

Usually people waste time in socializing with friends etc. (This should be avoided.)’

Masjid Darul Uloom, Karachi 28 July 2018, after zohar

The soul of worship

Summary of Ramadan 1439 Last 10 days Discourses:

Sayyidi wa sanadi Mufti Mohammed Taqi Usmani (Allah preserve & protect him) said,

Whatever actions we perform, such as prayers, fasting, Hajj, Zakah etc. are like a body. However there is a soul behind these actions without which these actions become useless in the Hereafter. The soul of all actions depends on three things:

1) Eeman, i.e. belief. This means that a person must be a Muslim for any action to be acceptable in the Court of Allah. Alhamdulillah Allah has given us Eeman. We must continue to ask Allah to protect and strengthen this Eeman.

Shaikh mentioned the following duas taught by the Prophet (Allah’s blessings and peace be upon him) related to this:

a) اللهم إني أسألك إيمانا يباشر قلبي

“O Allah! I ask you for Eeman which settles deep in my heart.”

b) اللهم اني أسالك إيماناً لا يرتد

“O Allah! I beg you for the Eeman which will not be shaken.”

c) اللهم اني أسالك إيماناً دائما

“O Allah! I beg you for perpetual Eeman.”

2) Ikhlas, i.e. sincerity. Normally Satan does not openly incite us to do an action just to show to others, as it is unlikely for a normal practicing Muslim to fall into this trap. However Satan attacks a person’s Ikhlas by telling him “What would people say if you don’t do this action”. As a result, the person may do some action to avoid being criticized by people, hence tainting the Ikhlas.

Shaikh mentioned that the reward of a single action can be increased if multiple intentions are made for it. For example, the following intentions can be made for eating or drinking:

a) I will make Shukr (gratitude) of Allah after eating/drinking.

b) I will be following the Sunnah of  the Prophet (Allah’s blessings and peace be upon him), as he would eat food when it was brought in front of him.

c) I will use the energy I get from this food in fulfilling the commandments of Allah.

Similarly several intentions can be combined in many daily actions. Since it is normally difficult to remember to make all these intentions each time before doing each action, an easy way of achieving this is to make all these intentions at the beginning of the day. Inshallah all these intentions will be rewarded in this way as well.

Beyond this, Shaikh explained that sometimes a person’s intention can be better than his action. He quoted a Hadith the gist of which is:
“A person will be brought on the Day of Judgment and angels will present his book of deeds. One by one all his good deeds will be rejected as they were not done for the sake of Allah. After all the deeds will be rejected, Allah will command the angels to write so and so good deeds in his record. The angels will remark that he had not performed those good deeds. At this Allah will say that he had made an intention to do them.”

Further, Shaikh explained the following Hadith regarding the benefits of good intentions and the dangers of bad intentions:

“The Messenger of Allah (ﷺ) said: ‘The likeness of this nation is that of four people: A man to whom Allah gives wealth and knowledge, so he acts according to his knowledge with regard to his wealth, spending it as it should be spent; a man to whom Allah gives knowledge, but he does not give him wealth, so he says: “If I had been given (wealth) like this one, I would have done what (the first man) did.” The Messenger of Allah (ﷺ) said: ‘They will be equal in reward. And a man to whom Allah gives wealth but does not give knowledge, so he squanders his wealth and spends it in inappropriate ways; and a man to whom Allah gives neither knowledge nor wealth, and he says: “If I had (wealth) like this one, I would do what (the third man) did.” The Messenger of Allah (ﷺ) said: ‘They are equal in their burden (of sin).’”

3) Sidq, which is a comprehensive word which includes the meanings that the actions must be in accordance with Sunnah. Shaikh gave examples that Wudu done with wastage of water would not have complete Sidq as wasting water during Wudu is prohibited even if Wudu is done at a flowing river.

Ramadan 1439, malfuzaat collated by Br KaiserNizamani

Valid reason not to fast

Sayyidi wa sanadi Shaikh Mufti Mohammed Taqi Usmani (Allah preserve & protect him) was asked a question regarding valid excuse for not being able to fast.

Shaikh mentioned an incident about Baba Najam Ahsan (Allah have mercy on him) who was a pious Sahib-e-Kashf (person with frequent unveiling). Towards the end of his life he was unable to fast during Ramadan. One day he was feeling slightly better so he decided to give it a try. Later during the day he became so sick that he had to break his fast. The entire next day he was seen slapping his cheeks several times saying:

“O Allah! Please forgive me for fasting! I made a mistake!”

Shaikh explained that first it should be verified whether the Rukhsa (leeway) given in Shariah applies to a particular situation or not. If it is confirmed that Shariah has given Rukhsa (leeway) in that situation then the leeway should be acted upon wholeheartedly. We should not show our bravery in front of Allah Ta’ala.

He thereafter mentioned the following Hadith:

ما خير رسول الله صلى الله عليه وسلم بين أمرين قط إلا أخذ أيسرهما

“Whenever the Prophet (ﷺ) was given a choice between two matters, he would (always) choose the easier one”

He added that when we act upon a leeway the intention behind it is ease and comfort, but when the Noble Messenger (Allah’s blessings and peace be upon him) acted upon an easier option it was to display his abdiyat (slave-hood) towards Allah Ta’ala.

Ramadan 1438, malfuzaat collated by Br KaiserNizamani #9

Giving advice

A seeker presented a letter to sayyidi wa sanadi Shaikh Mufti Mohammed Taqi Usmani (Allah protect & preserve him) in which he sought advice regarding some worldly matter.

Shaikh excused himself, saying Hakim al Umma Thanwi (Allah have mercy on him) would excuse himself from offering advice related to worldly matters. He would say that you can ask me whether something is permissible or impermissible in Shariah, but don’t ask me whether I should do this or that.

Shaikh related that once someone asked him for advice and, with many related details and conditions. Advice was given to him. This individual later went around telling people that I am doing this with Shaikh’s orders, to the extent that he said the same to Shaikh himself, i.e. I did this with your explicit command.

Soon after, Shaikh clarified to this seeker (who presented the letter), probably to allay his fear that his Shaykh is displeased with him, that this reply does not mean that I am angry with you, rather advice regarding these matters requires detailed knowledge about the matter, the individual’s temperament, preferences, etc, so I’m not in a position to give correct advice.

Ramadan 1439, malfuzaat collated by Br KaiserNizamani #5

Islamic upbringing of children: wajib

Someone from Italy sought Sayyidi wa sanadi Mufti Mohammed Taqi Usmani’s (Allah preserve & protect him) advice regarding difficulties in raising his children in an Islamic atmosphere in his city due lack of Islamic institutions.

Shaikh stated that if a person is unable to safeguard one’s and one’s family’s Iman (faith) in some place then remaining in that place becomes impermissible.

He further suggested the United Kingdom, specifically the cities of Leicester, Blackburn and Bradford as having some places with good Islamic environments.

Ramadan 1439, mulfuzat collated by KaiserNizamani #1

Sharia, tariqa & haqiqa

Makhdum quotes from Abu Bakr’s (Allah have mercy on them) book Kibrit al Ahmar,

“and among the folk, the sharia is like a ship, the tariqa like the sea, and the haqiqa like a pearl; so whoever desires the pearl must board the ship, and embark on the sea, and only then will he arrive at the pearl. Whoever leaves this sequence, will not reach the pearl. So the first obligation on the seeker is the sharia, by which is intended what Allah and His messenger have commanded.

The Guidance for the Intelligent

Practicing Medicine فرض کفایہ

Makhdum Zayn Uddin Al Malabari quotes from Imam Ghazali (Allah have mercy on them),

Non-religious sciences may be blameworthy, praiseworthy or neutral. As for those which are praiseworthy, they are the sciences connected with the wellbeing of humanity in this life, such as medicine and mathematics.

…..medicine, since it is necessary for the preservation of bodily health

And do not be surprised by our statement that medicine and mathematics are communal obligations,…….because if these trades were to disappear, human society would be exposed to destruction.

…….As the One who created the disease also created the cure, and guided humanity to the use of the latter, and prepared the causes for its benefit, it is not permissible for humans to allow themselves to be destroyed by self-neglect.

The Guidance for the Intelligent

The States of the Heart

Makhdum Zayn ud Deen Malabari al Chishti (Allah have mercy on him) said in regards to fard al ayn (absolute essentials) issues of Islam,

‘The states of the heart, one should know the praiseworthy qualities which one must adopt, and the blameworthy qualities which one must avoid.

As for the praiseworthy traits, they include reliance on Allah, sincerity for Him, praise and thankfulness for His blessings, repentance from one’s sins, fear, hope, abstinence, love, patience, pleasure with His decree, and the remembrance of death.

As for the blameworthy traits, they include greed for food and drink, and a dislike of hunger (given its many benefits such as the purity and softness of the heart, humiliation of the lower self, breaking lusts, and the departure of excessive sleep which prevents worship), eagerness for speech regarding what does not benefit one (the tongue has many faults, the most severe of which are backbiting, lying, and excessive joking and praise), anger, envy, stinginess, love of rank, love of the world, arrogance, pride, and showing off.’

The Guidance for the Intelligent

The real achievement

Sayyidi wa sanadi Shaikh Mufti Mohammad Taqi Usmani (Allah preserve him) said,

‘It is relatively easier to make ‘itekaf (of the last ten days of Ramadan), offer numerous supererogatory (nafil) salah, recite the whole Quran daily, perform many Umrah and Hajj.

However, the real feat is when it comes to leaving the sinful activities. This is the real achievement and mark (of true religiosity). To have control over the sinful desires of nafs. To be steadfast at the time of temptation. Being cognizant of the commands of Allah.

On the Day of Judgment an individual will not be questioned about missing supererogatory worshipful acts but he certainly will be admonished for being involved in sinful activities. ‘

Ramadan 20th, 1432, 21 August 2011, Darul Uloom Karachi Mosque

Tawassul

Hakim al Umma Mawlānā Ashraf ʿAlī Thānawī (Allah have mercy on him) said,

“The [following] form of tawassul (intercession) through pious people, that O Allah, have mercy upon us because of such a saint, its reality is: O Allah, according to me, such a person is an accepted [servant] of yours, and for [the action of] loving the accepted people, there is promise of mercy in [the ḥadīth] ‘The person is with who he loves’. I ask from you this mercy. Thus, in tawwssul (intercession), the person expresses his love for the friends of Allah and thereby asks for mercy and reward because of this love. And love for the friends of Allah necessitates mercy and reward as mentioned in the nuṣūṣ (texts). Thus, there are many ḥadīths regarding those who love for the sake of Allah.

Now there is a question, what effect does the piety and blessing of the saint have on [the divine] mercy? The effect is that loving this saint is part of loving for the sake of Allah, and there is promise of reward for loving for the sake of Allah. After this explanation, I say acting upon [the verse 93:11] ‘But as for the favour of your Lord, then report [it]’, that if Ibn Taymiyah heard this explanation he would never have denied the permissibility of tawassul [via pious people] because all its preliminaries are sound. It is my good assumption of ʿAllāmah Ibn Taymiyah that he prohibited the tawassul of the ignorant people of his time, the reality of which was istiʿānah and istighāthah (seeking assistance).” (Ashraf al-Jawāb, p.152).

[Tr. Note: For detailed reading, refer to Bawādir al-Nawādir (p.709) and Fatāwā Rashīdiyyah (p.134). Shaykh Fakhr al-Dīn Murādābādī (d. 1392/1972) suggest in Īḍāḥ al-Bukhārī (5:319) that Shaykh al-Islam Ibn Taymiyah (d. 728/1328) permits intercession through good deeds, which includes love of the pious people, and therefore the difference is merely in expression, otherwise there is no real difference between his position and the position of the majority of scholars, in the manner that it has been expressed by Mawlānā Ashraf ʿAlī Thānawī. Shaykh al-Islām Mufti Muḥammad Taqī ʿUthmānī (b. 1362/1943) appears to be inclined to this position to a certain extent (Takmilah Fatḥ al-Mulhim, 5:317; Maqālāt al-ʿUthmānī, 1:41).]

Source: https://nawadir.org/2017/11/15/100-discourses-of-shaykh-ashraf-ali-thanawi/

IDCNY17, New York

Tabligh

Sayyidi Hazrat Aqdas Maulana Justice Mufti Muhamamd Taqi Usmani Sahab Damat Barakaatuhum,

Assalamualaikum wa Rahmatulla.

I make dua (prayers) from the bottom of my heart that Allah Ta’ala continues giving Hazrat the Tawfeeq to serve His Deen with good health and ‘aafiyah. Ameen!

Hazrat, describing the love and respect that this incapable one has for Hazrat would make this letter very long. In short, I keep making duas for you from the very bottom of my heart.

Hazrat is very busy, yet regarding one point I don’t expect to get the same level of satisfaction from anyone else’s answer except from Hazrat. I hope Hazrat would bestow us with an answer.

Hazrat, from the books of our elders (Translator: previous generations of Islamic scholars) and Hazrat’s talk titled “Reality of Deen is taslim-o-raza (translator: acceptance and being content)”, the point has entered my heart that fulfilling one’s desires or interests is not Deen. Deen is fulfilling the commandment and need of Deen which is applicable in one’s current situation and time. On the other hand the elders of Tablighi Jamat present the concept of “Qurbani” (Sacrifice) as the soul of Deen. Due to these different understandings there is confusion as to which mode of action should be taken.

For example, the week in which the monthly (Tablighi) 3 days of the previous (Tablighi) Ameer of Pakistan — Sahab (Allah extend his life) was planned, in the same week his father-in-law passed away. He was thinking what to do in this situation. If taslim-o-raza (i.e. acceptance and being pleased with the decree of Allah Ta’aala) is considered, then it was possible to postpone the 3 days to another week in order to console his wife. But the Ameer Sahab of Pakistan gave preference to his 3 days and left. When he returned he apprehended that his wife would be upset, but his wife was unusually happy, and said that I saw my father in a dream last night. He said that if — (Ameer Sahab of Pakistan) comes then don’t be upset with him. Allah Ta’ala forgave me because of his going for 3 days.

According to the understanding that Deen is to surrender one’s wishes to the decisions of Allah Ta’ala, he should not have gone for 3 days in that week. Then how does this going out for 3 days become a means of forgiveness for his father-in-law?

We hear from most elders of Tabligh that Kufr (Disbelief) will not break just by giving the recommended times such as 40 days, because for Kufr (Disbelief) to break “Qurbani” (Sacrifice) is a condition. For example, that the wife is sick in the house, the agricultural produce is ready for harvest, there is shortage of money, and the worldly conditions are difficult, in this situation if one leaves for Tabligh then Hidayat (Guidance) will spread. Now taslim-o-raza (i.e. surrendering to the decisions of Allah Ta’ala) would mean that when the wife is sick then taking care of her should be given priority. When the agricultural produce is ready then harvesting it should be given priority. In such scenarios should one act according to the concept of taslim-o-raza  (i.e. surrendering one’s desires to the decisions of Allah Ta’ala ) or should one follow the course of action which will involve “Qurbani” (Sacrifice)? I think it was the battle of Tabuk in which the dates were ready for harvest, but according to the concept that the reality of Deen is “Qurbani” (Sacrifice) the Sahaba (May Allah Ta’ala be pleased with them) went out in the Path of Allah Ta’ala leaving the dates without harvesting them.

A person asked an ‘Alim (Islamic Scholar) that a person goes out in the Path of Allah Ta’ala in the condition that his old father is blind, his wife is young, and the environment around his house is not safe, and he has small children. The ‘Alim (Islamic Scholar) replied that if the person goes out in this situation then he has done big injustice. The ‘Alim was told that Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) was in the same situation when he went out with Rasulullah (Peace be upon him).  According to the concept of taslim-o-raza (i.e. surrendering one’s desires to the decisions of Allah Ta’ala) it seems Hazrat Abu Bakr (May Allah Ta’ala be pleased with him) should not have left his family. But the elders (of Tabligh) say that if a person leaves in this kind of situation then on the one hand Kufr (Disbelief) will break in the world, and on the other hand his own Yaqeen (strong belief) will increase and also the Yaqeen (strong belief) of his family members, that the real Protector and Provider of sustenance is Allah Ta’ala.

We hear from some people that since Islam was new in the times of the Sahaba (May Allah Ta’ala be pleased with them) so they had much more responsibility of Tabligh, but now that Islam is no longer something new the responsibility of Tabligh is less than the responsibility on the Sahaba (May Allah Ta’ala be pleased with them). The Tablighi brothers say that since the people are going away from Deen similar to the people in the time of Sahaba (May Allah Ta’ala be pleased with them) won’t the ruling ( in terms of the responsibility to do Tabligh) return to what it was in the times of Sahaba (May Allah Ta’ala be pleased with them)?

The senior Islamic Scholars say that going out in Tabligh is Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat.). But the senior people of Tabligh say that Kifaya (literally “enough”) means that it should be enough for fulfilling the Fard (obligation). So is the going out of hundreds or thousands fulfilling this Fard (obligation)? (Translator: meaning to say that it is not).

We hear from some friends that in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey. Similarly Hanzhalah (May Allah Ta’ala be pleased with him) was in need of compulsory bath, and the demand of the time was to take bath, but he preferred going in the Path of Allah Ta’ala in his state of ritual impurity.

Hazrat I hope I have explained my doubts to sufficient extent. Further lengthening of this letter doesn’t seem appropriate. Hazrat, with your juristic foresight and God-given understanding please explain with some detail that when the people of Tabligh present some need of Deen, and at the same time other demand of Shariah comes up, then should we surrender our wishes to the wishes of Allah Ta’ala and fulfill the demand of Shariah, or should we, like the Sahaba (May Allah Ta’ala be pleased with them), postpone those demands of Shariah?

Hazrat, I would like to ask another question related to what has been written above. There seems to be a difference between the viewpoint of senior Islamic scholars and the seniors of Tabligh. For example the common Islamic Scholars consider going out in Tabligh as Fard-e-Kifaya (i.e. an obligatory act, however, by some people acting upon it the rest shall be absolved of their obligation, similar to the status of Janaaza Salaat) while the Tablighi brothers say its Fard-e-Ain (i.e. an obligatory act which every individual has to fulfil, similar to the status of Fardh Salaat). Similar to Hazrat Maulana Ashraf Ali Thanvi (May Allah Ta’ala have mercy on him), who gave the Fatwa (legal ruling) half a century ago that companionship of Ahlullah (friends of Allah Ta’ala) is Fard-e-Ain, because at that time the correction of one’s outer and inner actions was near impossible without the companionship of Ahlullah (friends of Allah Ta’ala). Now it is observed and is an undeniable reality that going out in Tabligh has many times caused a revolution in the lives of not only lay people but also scholars. Based on the rule that the means of fulfilling a compulsory act itself becomes compulsory, if going out in Tabligh is called Fard-e-Ain then what is the status of this ruling in the light of Shariah?

Wassalam

Muhammad Rashid

Answer:

My respected and honorable one, Assalamualaikum warahmatullahi wabarakaatuhu. I received your letter. The way you make dua for this lowly incapable one, I don’t know how I can thank you for this. May Allah Ta’ala give the best reward for this in this world and the Hereafter, Ameen!

The things you have asked about Tableehi Jamat, I present some basic principles related to them, May Allah Ta’ala make them a source of satisfaction.

1)

a) When Jihad (Holy War) becomes Fard-e-Ain then it becomes a situation of emergency, and at that time neither business is permissible, nor do the normal rights of one’s wife and children remain as they do during peace, and nor does any such action remain permissible which is against Jihad and which will be a hindrance towards Jihad.

b) All the examples you have presented from the times of Sahaba (companions of the Holy Prophet (peace be upon him) (May Allah Ta’ala be pleased with them) are related to this situation (i.e. when Jihad had become Fard-e-Ain). Jihad being compulsory at the time of Battle of Tabuk was also announced in the Holy Quran.

c) And Prophet Muhammad (peace be upon him) had clarified the same in two clear words, so agriculture products which were ready to be harvested, or household problems, could not become a hindrance to the Jihad. Despite this the Holy Prophet (peace be upon him) ordered a brave companion like Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah and look after the weak ones. Hazrat Ali (may Allah Ta’ala be pleased with him) desired to take part in the battle to get the virtues of participating in Jihad, but due to the order of the Holy Prophet (peace be upon him) he surrendered his wishes to the orders of Allah Ta’ala and His Prophet, and stayed back in Madinah and looked after the weak.

d) The event of Hazrat Handhalah (may Allah Ta’ala be pleased with him) also took place at a time when the enemy had already attacked, and Jihad had already become Fard-e-Ain.

e) Hijrat (migration) with the Holy Prophet (peace be upon him) had also become Fard (compulsory) on Hazrat Siddque-e-Akbar (i.e. Hazrat Abu Bakr (may Allah Ta’ala be pleased with him)) and he fulfilled this commandment, otherwise in normal circumstances the Holy Prophet (peace be upon him) had given preference to serving the parents over Jihad, and made such companions return back to their homes who had presented themselves for Jihad, while their parents were crying at their going.

If going in Tabligh for 3 days or 40 days is considered Fard-e-Ain in a similar way as when Jihad becomes a Fard, then it would mean that doing business, manufacturing, agriculture, nothing would be permissible, and everyone should go out in Tabligh at all times, similar to the ruling that other things become impermissible when Jihad becomes Fard-e-Ain. The question is, that if 3 days or 40 days is Fard-e-Ain then what are its limits? Does any order of the Quran or Hadith specify it? Secondly, when a person returns from his 3 days and spends the rest of the month doing business, agriculture, etc. then would going out for Tabligh not be Fard-e-Ain at that time? If it will not remain Fard-e-Ain after returning from 3 days then it means it was not Fard-e-Ain in the first place. And if it remains Fard-e-Ain then how would doing business and earning a living be permissible?

2) You have written that “in one journey Rasulullah (Peace be upon him) told the Sahaba (May Allah Ta’ala be pleased with them) to break their fast but did not stop the Tabligh-related journey.”

Firstly this was not a journey for Tabligh, it was the journey for the Jihad for conquest of Makkah. Secondly, the fasts were broken due to extreme difficulty. There was no reason to stop the journey; at most there was extreme heat, but it was not necessary to leave Jihad due to personal difficulty. Because the difficulty was only on one’s own self and nobody else suffered a loss to their rights or wealth.

3) The meaning that you have written of Fard-e-Kifaya, if this is really the meaning of Kifaya then Jihad should never have been Fard-e-Kifaya throughout the history of Islam, because in all eras, the number of non-Muslims has always been more than three times the number of Muslims. Millions of people have been away from Deen in all eras. So when the Muslim jurists called Jihad a Fard-e-Kifaya then were the majority of people at that time Muslim? When Prophet Muhammad (peace be upon him) passed away then the number of Sahaba is said to be one hundred and twenty four thousand, which is a small number compared to the population of the world. But did Prophet Muhammad (peace be upon him) ever order his companions to leave all other obligations and go out to other cities and countries? In reality Fard-e-Kifaya only means that if an appropriate number of people are doing this job then this becomes sufficient for the fulfillment of other people’s obligations as well.

4) The is no contradiction between true concepts of taslim-o-raza (i.e. surrendering one’s desires and being pleased with what Allah Ta’ala plans for a slave) and qurbani (i.e. sacrifice). Fulfilling the commandment of Allah Ta’ala requires sacrifice. Sometimes this sacrifice is in the form of one’s life, sometimes one’s wealth and sometimes one’s desires. When the Holy Prophet (peace be upon him) commanded Ali (may Allah Ta’ala be pleased with him) to stay back in Madinah, then his following this order involved his surrendering his wishes and desires to the command of Allah Ta’ala and His Messenger (peace be upon him), and at the same time it was also a sacrifice of his own wishes and desires. When Prophet Muhammad (peace be upon him) stopped Hazrat Huzaifah Bin Yamaan from participating in the battle of Badr, and he fulfilled this order, then it was a sacrifice of the companion’s desires. When Jihad becomes Fard-e-Ain then sacrifice of one’s wealth and worldly desires is given. And when it becomes Fard-e-Kifaya even then he gives the same kind of sacrifices, but unless Jihad becomes Fard-e-Ain the sacrifices one gives are restricted to one’s own self. The rights of others are not sacrificed. But if the others whose rights are due on one, themselves happily forego their rights then this will be an act of reward for them, and participating in Jihad or Da’wat will be a means of great reward. The example you gave of the elder whose father-in-law passed away yet he went out for his 3 days, if his wife did not face any unbearable difficulty due to his going out then his action was not impermissible according to Shariah. But there can be difference of opinion whether staying with his wife would have been more rewarding or whether going out was more rewarding. And dreams have no status in terms of deriving rulings of Shariah based on them.

5) One point is beyond the understanding of this lowly one that to encourage people to go for Tabligh, stories of the Jihad of the Sahaba are always used, but practically the stance towards Jihad is as if it isn’t an obligation of Shariah at all. Rather it is considered practically obsolete, and sometimes Jihad is even is opposed.

6) The above doesn’t mean I am against Tablighi Jamat or that I don’t give importance to the work of Tabligh. The reality is that the work of Tabligh is very important. The Tablighi Jamat has as a whole, with the Grace of Allah Ta’ala, done great work which deserves praise, and the Muslim Ummah has derived great benefit from it. But to emphasize the importance of some work it is not necessary that it must be called Fard-e-Ain at all costs. Secondly, at the same time where it is important to co-operate with and help the Tablighi Jamat, it is also necessary to correct the exaggerations which are sometimes spoken either by those who have newly joined the Tablighi Jamat, or those who do not take care to put things within their limits. And sometimes these exaggerations even reach the point where orders of Shariah are changed. May Allah Ta’ala give us the correct understanding of His Deen and allow us to practice on it. Ameen! Wassalam.

And Allah Ta’ala knows best.

Lowly Muhammad Taqi Usmani (May he be forgiven)

28-03-1418

1) For details see Hazrat’s book “تکملہ فتح الملہم” کتاب الامارۃ، مسئلۃ فرضیۃ الجہاد ج۳ ص۳۷۴

2) (۲) ما کان لاھل المدینۃ و من حولھم من الاعراب ان یتخلفوا عن رسول اللہ ولا یرغبوا بانفسھم عن نفسہ، الآیۃ (سورۃ التوبۃ ۱۲۰)

3) (۳) و فی صحیح البخاریؒ باب من حبسہ العذر عن الغزو

ج۱ ص۳۱۸ حدثنا احمد بن یونس ثنا رھیر ثنا حمید

Intekhab e Kaiseri

Who should we get our Daughter/son Married to?

Hakim al Umma Moulana Ashraf Ali Thanwi (Allah have mercy on him) writes:

Nowadays, many youngsters read and study un-Islamic literature. Many things found in these un-Islamic books and magazines are contrary to the Islamic beliefs and teachings. Many youngsters do not possess sound religious knowledge and understanding and therefore when they come across these un-Islamic literature, they believe whatever they read, even though it opposes the Islamic beliefs and teachings. Based on the lack of religious knowledge, they do not understand that believing in such things causes them to lose their faith. At times (being influenced by the wrongs found in these un-Islamic literature, their mindset is affected and) they utter such statements which causes them to come out of the fold of Islam. If a Muslim girl is married to such a person, the nikaah is not considered valid in Shariah as the person she is married to is not a believer (as he subscribes to beliefs that are totally against Islam), although outwardly he may seem to be a believer. If the marriage is not valid, it would mean that their entire lives are spent in sin. The parents will be sinful in this world and will have to face punishment in the hereafter for getting their daughter married to such a person.

It is therefore extremely important and necessary that just as you enquire about the family background and financial position of the boy who proposes for your daughter, it is much more important for you to enquire about the religious level and commitment of the boy. If you do not know anything about his beliefs and religious commitment, don’t ever give your daughter to him. A poor believer who is committed to his religion is a thousand times better than a rich person who does not possess Deen. It is also noticed that the person who does not possess Deen does not fulfil the rights of his wife. At times, he will not even give her a cent to spend. When there is no happiness and peace of mind and heart in such a marriage, then of what benefit and good will it be to her that she is married in an affluent family.

. (Behishti Zewar (Urdu) pg.840)

Source: ihyauddinzaco