Is Concern of Contracting the Coronavirus or Transmitting it a Valid Reason to not Attend Jamā‘ah or Jumu‘ah?

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)

Continue Reading

Principles of Takfīr – Muftī Muḥammad Shafī‘

In this book, originally titled Īmān Aur Kufr Qur’ān Kī Roshnī Mein (Īmān and Kufr in Light of the Qur’ān), Muftī Muḥammad Shafī‘* provides a detailed explanation of the principles of Takfīr (declaring someone outside the fold of Islām). As he explains in the preface to the book, most of the academic content is taken from a highly technical and largely inaccessible work by his teacher, ‘Allāmah Anwar Shāh al-Kashmīrī, called Ikfār al-Mulidīn. Thus, writing for the benefit of a more popular audience, Muftī Muḥammad Shafī‘ offers a clear understanding of what constitutes Īmān and Kufr, and outlines the principles on which a person who claims to be Muslim while denying core elements of Islām will be deemed a Kāfir.

Since the work was written shortly after the creation of Pakistan, Mufti Muḥammad Shafī‘ also includes a short tangential discussion on the two-nation theory (which was the basis for the creation of Pakistan).

In light of Zandaqah (crypto-Kufr) and Ilḥād (heretical distortion) – concepts discussed in detail in the book – being on the rise today, Muftī Shafī‘’s work is all the more relevant and important.

Continue Reading

Mawlānā Rashīd Aḥmad Gangohī: Defining Dār al-Islām and Dār al-Ḥarb

Some rulings of Islām change based on a person being in a Muslim-governed territory or “Dār al-Islām” or in a non-Muslim governed territory or “Dār al-Ḥarb”. What constitutes a Dār al-Islām or Dār al-Ḥarb is therefore a vitally important question of Fiqh.

In the context of British-rule in 19th century India, Mawlānā Rashīd Aḥmad Gangohī* (1244-1323/1829-1905) provides a detailed answer to this question. There is in particular some misunderstanding over the position of Imām Abū Ḥanīfah. Hence, Mawlānā Gangohī outlines the principle used to designate a region as Dār al-Islām or Dār al-Ḥarb, clarifies the view of Imām Abū Ḥanīfah and then applies the principle to the context of British India.** A translation of his answer is provided below.

Continue Reading

Questions Regarding a Wife’s Obligations in Sharī‘ah


Are wives responsible for housework?




Muftī Muḥammad Shafī‘: Limits of Muslim Non-Muslim Cooperation




Muftī Muḥammad Shafī‘: Limits of Interacting with Non-Muslims


Continue Reading

Women Attending the Masjid – A Clarification


  • Approach to Dīn and its Aḥkām (commands)
  • Rulings may change based on circumstances
  • Opinions of the Fuqahā’ and their explanations of the Dalā’il
  • It is more rewarding for women to pray at home
  • A woman’s emergence from the home should be restricted


The Distinction of Dārul ‘Ulūm Deoband



Continue Reading

Guidelines on Tashabbuh (Unlawful Imitation)

Imitation of non-Muslims or sinful people is not permissible, and is known as tashabbuh (unlawful imitation).

The following fall under tashabbuh:

  1. Imitation in a distinguishing characteristic of non-Muslim group/s or sinful group/s, seeing which in an individual creates a suspicion that he/she belongs with them, is like them or commits the same acts as them. [1]
  2. Imitation in a religious practice/custom of non-Muslims. [2]
  3. Imitation in something done with the intention of copying them, even if it is not religious or exclusive to them. [3]

It does not include something non-religious that is in principle permissible and not regarded as a distinguishing characteristic of theirs (e.g. certain forms of dress, eating certain dishes, dining on chairs and tables, speaking different languages, using certain medications or tools, using certain modes of transport, etc.) when not practised with the intention of copying them. [4]

It should be kept in mind that the example of the Prophet (ṣallallāhu ‘alayhi wasallam) is superior in all matters. Even in matters that are not religious – like the manner of dress, sitting, eating, sleeping and so on – it is recommended as far as possible to copy the Prophet (ṣallallāhu ‘alayhi wasallam) with the intention of being more like him. [5]

Continue Reading



Continue Reading