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#61 [Permalink] Posted on 6th October 2014 16:25

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Madrasa functions and ceremonies

Shaykh (RA) responds to an invitation to an Madrasah function in Imadadul-Fatawa Volume 6 (Question 30)

  1. Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] was invited to attend an (Annual) Madrasa ceremony. Hazrat (RA) replied that in his opinion there exist 12 reasons as to why these ceremonies have problems and respectfully listed his objections and declined to attend
  2. The principle of the Darul-uloom replied in detail that these matters don't exist in their Darul-uloom
  3. Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] replied:

The benefits which you have listed are no doubt good but the evils (of creating customs and routines and associated harms) far outweigh the good. Ulamah of Islam have therefore preferred to keep a lid on emerging Fitnahs over (potential) good and thus using this principle “prevention of potential dangers” triumph “potential good” the organisations of these ceremonies (and functions) are discouraged because there is no Sharia sanctioned “need” for them.

  1. Those who wish the support the Madrasah can be informed of the progress by post.
  2. Students get happy with prizes anyways (no need for a ceremony).
  3. Sincere (and direct) advice is difficult to impart at such a ceremony due to hurting the feelings and sentiments of those attending but even then it can be arranged (generally and without the need for an organised ceremony.

I therefore politely decline the invite and seek your forgiveness.
 

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#62 [Permalink] Posted on 6th October 2014 18:36
Mawlana Thanwi (rahmatullahi alayhi) on the Makki/Madani periods

During one discourse Mawlana Thanvi (rahmatullahi alayhi) said that there is turmoil in the current Islamic political movements. The book of Fitan is present in the books of hadeeth and all the Islamic laws are clearly elaborated in our texts. Both states of affairs (Power and weakness) happened in the Prophetic period- then there is not much room for great debate. It is enough to look at this. If we don’t have power to save ourselves from the harms of the Oppressor , then consider yourself to be Makki, and have Sabr.

If you do have power, then consider yourself Madani and conduct yourself with the requisite force. Now what’s happening is that instead of being MAkki , believe behave like a Makhi (fly) and are abominable and humiliated, and instead of being Madani they behave like they are Badani and behave like some sort of wrestlers and enmesh themselves into all sorts of unnecessary dangers. And yet the lawgiver taught us everything in detail. …….

Al ifadat al yawmiyya
Voilume 2 page 46
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#63 [Permalink] Posted on 7th October 2014 13:38
A humble request to muadh to translate more of Ml Thanvi's views on politics. They are full of depth and insight and it's definitely the Ml Thanvi people don't want to talk about.
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#64 [Permalink] Posted on 7th October 2014 14:00

Anonymous wrote:
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Under the guidance of Dr76 Saheb (HA) this is our intention to translate more and more Insha'Allah.

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#65 [Permalink] Posted on 7th October 2014 18:04
AAK

I remembered reading at one place that Moulana Thanvi RA had instructed the teaching faculty in Madrasah to go slow on tasawwuf as it affects the studies of students.

Can I get reference for this.
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#66 [Permalink] Posted on 20th September 2018 10:18

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on exaggeration in love for the Shaykh

Shaykh (RA) write in Husnul-Azeez Volume 1/Part 2 (Page 139)

The ignorant have great exaggeration when it comes to their Peer but even those with knowledge are not free from exaggeration. The learned don’t consider their Shaykh to be equivalent to god but they have exaggeration in terms of Kashf, for example they believe that when the Shaykh is attenyive towards the hidden he can find out matters (which are hidden). May Allah Ta’ala save us from misguidance and its second form which is exaggeration manifesting itself in the matter of consulting the Peer in matters of the Dunya.

It took a long while to understand this issue thoroughly. They believe that whatever is uttered from the tongue of the Peer will bring success. Some make interpretation in this matter to mean that whatever is uttered will have “Barakah” in it. Blessing is in Dua so why don’t they suffice themselves with the Dua, is this the true meaning of Barakah (who they see it)? Failure can also be a form of Barakah.


 
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#67 [Permalink] Posted on 1st January 2019 20:36

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Mas'ah on Shoes and Boots

Shaykh (RA) responds to a question Imadadul-Fatawa Volume 6 (Question 72 and 73)

Question number 72: Is it permissible to perform Mas'ah on full boots i.e. boots which cover the ankles?

Answer:

شَرْطُ مَسْحِهِ ) ثَلَاثَةُ أُمُورٍ : الْأَوَّلُ ( كَوْنُهُ سَاتِرَ ) مَحَلِّ فَرْضِ الْغُسْلِ ( الْقَدَمِ مَعَ الْكَعْبِ ) أَوْ يَكُونَ نُقْصَانُهُ أَقَلَّ مِنْ الْخَرْقِ الْمَانِعِ ، فَيَجُوزُ عَلَى الزُّرْبُولِ لَوْ مَشْدُودًا إلَّا أَنْ يَظْهَرَ قَدْرُ ثَلَاثَةِ أَصَابِعَ ، [ ص: 262 ] وَجَوَّزَ مَشَايِخُ سَمَرْقَنْدَ سَتْرَ الْكَعْبَيْنِ بِاللِّفَافَةِ .

Since these boots fulfil all 3 conditions for the validity of Masah which are mentioned in the above statement, the Mas’ah will be valid. However, since the shoes are (used) and there is possibility of impurity (on it) and due to Adab it will not be proper to pray Salah in them (without a need).

Question number 73: If the Wudhu is broken then is it permissible to perform Mas’ah on shoes? The shoes are of such a nature that dust etc cannot reach inside of it.

Answer:

The quotes (given above) indicate that it will be permissible to perform Mas’ah on them provided that the foot or the socks cannot be seen (externally) and if they can be seen then the question must specify as to how much of it can be seen.

Note: The Arabic reference I have quoted is incomplete but it conveys his point. I was unable to search for the full statements provided by Hazrat (RA), online.

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#68 [Permalink] Posted on 11th January 2019 11:22

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Maulana Ahmed Raza Khan Barelwi (RA) [1856-1921]

Hakim al-Islam Qari Muhammad Tayyib Sahib (rahmatullahi alayhi) relates:

'I witnessed Mawlana Thanawi (rahmatullahi ‘alayhi) differening with Mawlana Ahmad Ridha Khan marhoom in many issues, such as qiyam, ‘urs, milad etc., but whenever mentioning him in a gathering he would say “Mawlana Ahmad Ridha Khan Sahib”. Once a person sat in the gathering said “Ahmad Ridha”, without using the title mawlana. Hadhrat rebuked him and said angrily, “He is still a scholar, even if we differ with him. You are disrespecting his position; how is this permissible? Our difference of opinion is in its place. It is a different matter that we consider him to be wrong and do not agree with him. But what is the meaning of humiliating him and disrespecting him?”

'The Mawlana opposed to Mawlana Thanawi (rahmatullahi ‘alayhi) was extremely disrespectful. But Mawlana Thanawi (rahmatullahi ‘alayhi) was from the people of knowledge. Whenever someone was mentioned, he considered respect to be imperative, even though it is of an open opponent. One should not lose hold of respect.'

Khutbaat Hakim al-Islam, vol. 3, pg. 176.

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#69 [Permalink] Posted on 21st January 2019 10:55

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Is'tawa


“He (Allah Most High) then firmly established (istawa) Himself over the Throne” (Qur’an 7:54) means He firmly established Himself over the Kingly Throne and began decreeing orders (ahkams) in the heavens and the earth. In the tafsir (exegesis) of [the verse] “He then firmly established Himself over the Throne”, it is safer to adopt silence in agreement with the methodology of the salaf (pious predecessors) and that is also my view although the muta’akhirin (scholars of the later generations) have opened the doors for ta’wil (interpretation).

The ta’wil which has been done in this place is extremely latif (delicate), the gist of which is that [the act of] being seated on the throne is figuratively used to express the decreeing of orders and the administrating of affairs. Hence, it is said that following a certain king, such a person sat on the throne. This is even if he still has not had the opportunity to sit on the [physical] throne. The meaning of this statement is that after the king this person became ruler and took the administration of the kingdom in his hands. This same usage has been used in the Qur’an, where the intended meaning is that Allah Most High, having brought the heavens and the earth etc. into existence, began decreeing orders and administrating over affairs .

In another verse, istawa ‘ala al-‘arsh[1] is followed by [the words] yudabbir al-amr [he administers the affairs] , which can be considered the exegesis of istawa ‘ala al-‘arsh which in turn corroborates this ta’wil. Furthermore, in this verse, istawa ‘ala al-‘arsh is followed by the verse: “He covers the day with the night that pursues it swiftly. (He created) the sun and the moon and the stars, subjugated to His command. Lo! To Him alone belong the creation and the command. Glorious is Allah, the Lord of all the worlds.” (Qur’an, 7:54). This expresses [the meaning of] administrating over affairs, after which no objection remains because Allah Most High is free from being seated on a throne.

The response to the doubt that arises from this verse is that istawa ‘ala al-‘arsh has been used figuratively such that the intended meaning is of administrating over affairs because this is the meaning of being seated on a throne that is commonly understood. Consequently, where the muta’akhirin have introduced other ta’wils they have also given consideration to this [above mentioned] ta’wil. Insha’Allah (Allah willing), this is the most latif ta’wil.

Reference: www.deoband.org/2009/01/quran/quran-commentary/he-allah-m...

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#70 [Permalink] Posted on 22nd January 2019 10:28

Muadh_Khan wrote:
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Clarification:


I do not know what the question was but I can imagine what it may have been…

Akabir of Deoband were ALWAYS on the Aqeedah of the Salaf, not Salafees (please understand before objecting and if you don’t understand don’t comment until you learn the details).

They never objected to Asharees or Maturidees OR considered them to be outside of Ahlus-Sunnah Wal-Jamaah but they were never primarily Asharees or Maturidees but preferred the Aqeedah of the Salaf.

  1. The Aqeedah of Salaf is “Tafwid al-Mana” this means when the Qur’aan talks about physical attributes of Allah Ta’ala i.e. Yad etc Salaf said, “We believe in them as it is but we consign the meaning and reality of it to Allah Ta’ala”
  2. The Aqeedah of Salafees is “Tafwid al-Kayfiyyah” this means when the Qur’aan talks about physical attributes of Allah Ta’ala i.e. Yad etc Salafees say, “Yad means hand but we do not know the reality and we state that any resemblance with human or any other hand is impermissible”

Salafees are going ONE STEP FUTHER then Salaf!

“Deobandees” were and are on the Aqeedah of the Salaf, particularly “Deobandees” of Pakistan because they are heavily influenced by Maulana Ashraf Ali Thanwi (RA)

www.youtube.com/watch?v=PqA0-FiP4s8

“Deobandees” of Pakistan never had as many issues and still don’t. They refute Salafees and Ahl-e-Hadeeth while being on the Aqeedah of the Salaf. This is one of the reason why “Deobandees” of Pakistan have always had a good, strong relationship with Arabs (in Jihad, Khilafah etc) because there are less conflicts in Aqeedah. “Deobandees” of Pakistan are also fairly relaxed about Taqleed Shaksi in contrast to “Deobandees” of India and the west and they tend to focus more on Jihad, Islamic revival, Khilafah etc.

The refutation of “Deobandees” of India to the Salafees are different to refutations of “Deobandees” of Pakistan in some respect because they are coming from two different perspectives.

“Deobandees” in the west (particularly South Africa) went and studied in Syria/Jordan and their discourse may be influenced by them because those scholars refuted “Salafees” and affirmed Asharees and Maturidees. “Deobandees” in the west (unlike Deobandees of Pakistan) refute Salafees mainly from an Ashari/Maturidi perspective.

“Deobandees” in the west are influenced by India much more then Pakistan, had a long discussion with a scholar last night about this issue and its impact on Western Muslims.

Anyways….Please start this debate in a different thread and do not derail this…

The reason my discourse and refutations of (Salafi) Aqeedah differed on Sunniforum and elsewhere is because I am firmly in the Maulana Ashraf Ali Thanwi (RA) and the Pakistani camp on the issue. It is because I firmly believe Maulana Ashraf Ali Thanwi (RA) to be a GENIUS and far ahead of his time.

As explained by Shaykhul-Islam (Mufti) Taqi Usmani (HA) and other Ulama in Pakistan, Ibn Taymiyyah (RA) is gone ONE STEP BEYOND but he is not a Kaafir for advocating “Tafwid al-Kayfiyyah”

P.S: The English speaking Pakistanees read forums and articles from “Western Deobandees” and get confused on the matter when their Ulama and country do not really have Aqeedah wars like the way in the West (or India) etc. They assert themselves to be Ashari/Maturidi (after reading Aqeedah issues in English) when their own Ulama affirm “Aqeedah of the Salaf” while simultaneously confirming that Ashari/Maturidi Aqeedah is part of Ahlus-Sunnah Wal-Jamaah.

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#71 [Permalink] Posted on 22nd January 2019 12:25
(1) If a non-Muslim dies in the UK, can a Muslim heir inherit from him?

(2) If a non-Muslim in the UK makes a will for a Muslim in the UK, can the Muslim bequeath from this will?

بسم الله الرحمن الرحیم

Answer

(1) The default position is that a Muslim does not inherit from a non-Muslim and vice versa, although a non-Muslim can bequeath (waṣiyyah) to a Muslim and vice versa. This is the position of all four schools of thought.

However, Mawlānā Ashraf ʿAlī Thānawī (d. 1362/1943) and Mawlānā Ẓafar Aḥmad ʿUthmānī (d. 1394/1974) issued a verdict in India which was under non-Muslim rule that a Muslim can inherit from a non-Muslim. This is in accordance with a minority view that a Muslim can inherit from a non-Muslim.
This is the view of some companions such as Sayyidunā Muʿādh (d. 18/639) and Sayyidunā Muʿāwiyah (d. 60/680), a view shared by some tābiʿūn and scholars such as Imam Masrūq (d. 63/682-3), Imam Muḥammad ibn al-Ḥanafiyyah (d. 81/700-1), Imam ʿAbdullāh ibn Maʿqil (d. 88/706-7), Qāḍī Yaḥyā ibn Yaʿmar (d. 89/707-8), Imam Saʿīd ibn al-Musayyib (d. 94/712-3), Imam Ibrāhīm al-Nakhaʿī (d. 96/714-5), Imam ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. ca. 104/722), Imam Muḥammad ibn ʿAlī ibn al-Ḥusayn (d. 114/732-3), Imam Isḥāq ibn Rāhwayh/Rāhūyah (d. 238/853), Shaykh al-Islam Ibn Taymiyyah (d. 728/1328), Ḥāfiẓ Ibn al-Qayyim (d. 751/1350) and Shaykh Yūsuf al-Qarāḍāwī (b. 1345/1926) (may Allah be pleased with them). This view was also endorsed by the European Council for Fatwa and Research.

Based on this, a Muslim can inherit from a non-Muslim in the UK, although we would advise the non-Muslim to write a will and bequeath to the Muslim. It is recognised that this is not always possible which is why flexibility has been provided. In reaching this conclusion, consideration has been given to the difficulties faced by reverts. Please note the flexibility does not extend to a non-Muslim inheriting from a Muslim.

(2) If a non-Muslim makes a bequest (waṣiyyah) for a Muslim, this is valid. As the UK is a secular state, the non-Muslims are not bound by Islamic laws and therefore there is no limit for the bequest, it can exceed one third and the Muslim can accept the bequest of a non-Muslim irrespective of the amount. Please note if a Muslim is making a waṣiyyah, he is required to follows Islamic rules and only bequeath in up to one third of his assets for non-inheritors.

islamicportal.co.uk/can-a-muslim-inherit-or-bequeath-from...
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#72 [Permalink] Posted on 23rd January 2019 15:33

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on "Islam is a precondition and a prerequisite to Tasawuff"

Shaykh (RA) states in his Malfoozat Volume 1 (Malfooz 20)

A person informed that a Hindu comes to him as he is interested in affairs of Tasawuff. He is pleased with Tasawuff to the point where he asked for some Adhkaar to read. This person thinking that doing Adhkaar will bring this Hindu close to Islam, prescribed them. This Hindu was delighted and it brought genuine pleasure to him. The Hindu also stated that nothing in his own religion has brought him so much pleasure. Hazrat Thanwi (RA) heard this and stated that this (methodology) is dangerous and Islam is a precondition and a prerequisite to Tasawuff.

A Hindu was connected to a pious elder and after his passing away he came to Mufti Rasheed Ahmed Gangohi (RA) for Bay’ah with a recommendation letter. Mufti Rasheed Ahmed Gangohi (RA) point blank refused and stated that Islam is a precondition and a prerequisite to Tasawuff.

Some of the attendees objected to this matter and suggested that if Mufti Rasheed Ahmed Gangohi (RA) would have taken Bay’ah it may have brought this Hindu closer to Islam. Mufti Rasheed Ahmed Gangohi (RA) responded in the negative and said that taking Ba’yah from a Hindu will be detrimental to his (coming into) Islam because of two reasons:

  1. Many times due to discipline, diligence and regularity in Adhkaar, a person achieves certain benefits such as Kashf etc which are not the objectives but the side effects. The person doing the Adhkaar can misunderstand these and begin to imagine that these (side effects) are the objectives and thus may even believe that a connection to Allah Ta’ala does not require Islam and this is incorrect and dangerous.
  2. Secondly, this is a gateway to corrupting the beliefs of laymen as they may (interpret) that Islam is not a precondition and a prerequisite to Tasawuff.
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#73 [Permalink] Posted on 23rd January 2019 16:14
This post has been reported. It could be due to breaking rules or something as simple as bad use of bbcodes which breaks the page format. We will attend to this soon.
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#74 [Permalink] Posted on 23rd January 2019 17:33
Contents from banned web sites are removed to avoid debates and arguments.
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#75 [Permalink] Posted on 23rd January 2019 17:37
This post has been reported. It could be due to breaking rules or something as simple as bad use of bbcodes which breaks the page format. We will attend to this soon.
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