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#46 [Permalink] Posted on 9th July 2014 20:51

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on burning worn out pages/verses of the Qur'aan

Hazrath (Shaykh) Maulana Ashraf Ali Thanwi (RA) was asked in Imdadul-Fatawa (Volume 4/Question 13) about  publications which also have verses of the Qur'aan which are carelessly seen strewn in the streets or Mushaf (pages) which are worn out after the reading of children etc and if it can be burned and he (RA) replied:

This is difference of opinion in such matter so there is some scope of this action but caution is to abandon (the burning). The easier method of disposal is to collect the pages and when a substantial amount has been collected to bury it.

I don't understand the middle sentence so unable to translate.

Alternatively, if these pages are burned in a dedicated (container) and then ashes are dissolved in water and then the water disposed in a river then this is closer to Adab.

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#47 [Permalink] Posted on 9th July 2014 20:55
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#48 [Permalink] Posted on 11th July 2014 11:42
Muadh_Khan wrote:
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Question 52)

I have fallen in doubt over Permissible and Impermissible Amaliyat (Jhadphunk).. since it's a common practice seen to do Amaliyat with the Ayaat of Qur'an.. and I do not give leeway to this.. so is this outlook of mine corrupt ? And I feel the word of Allah should be regarded as the word of Allah ( with all its rights). In the view of this I wrote to Hazrat to know whether my Aqeedah wasn't corrupt..

Answer: Its Permissible but the Afdhal (excellent) view is that it shouldn't be done. Your Aqeedah is proper.
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#49 [Permalink] Posted on 11th July 2014 12:30
Great great thread Masha Allah! May Allah accept.

Brother would you please post a list of the books containing Maulana Ashraf Ali Thanvi RA's Fatawa?
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#50 [Permalink] Posted on 11th July 2014 16:31

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on affirming the "haqiqi ma'na" for istiwa and other Attributes of Allah, but that the "how" is unknown :

  1. Hazrath (Shaykh) Maulana Ashraf Ali Thanwi (RA) writes in Bawadir un nawadir (p. 602 to 604) : Ek tariqa Salaf ka hey, key us ko haqiqi ma'ne par mahmul farmate hein, aur haqiqi ma'ne ki kun'h mufawwadh ba 'ilm-e ilahi karte hein aur us ki koi kayfiyyat muta'ayyan nahin karte hein Link
  2. On page 384, he says : Mein is 'aqide mein hadharat-e Salaf ke maslak par hun, ke nussus apni haqiqat par hein, magar kun'h us ki ma'lum nahin Link
  3. In Furu' ul iman (islahi nisab, p 356-357) he said "Mutaqaddimin ka maslak ahwat wa aslam hey. Aur dha'ifu-l-'aqida key liye muta'akkhirin ka maslak ahkam hey"
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#51 [Permalink] Posted on 15th September 2014 19:25

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on himself!

Shaykh (RA) responds to a Police Inspector in Thana Bhawan who wanted to become Bay't to him.

I am a student of dry (i.e. informal) disposition. The issues which are considered to be the condiments of being a Darvesh such as Meelad, Giyarwee, Fatiha, Qawali and Tassaruff and others I am devoid of them and also like to see my friends on the same dry (i.e. informal) disposition.

I am neither a person of Karamah (miracle), nor Kashf (unveiling) nor a person worthy to be praised nor an Amil (the one who removes Jinn, Black magic etc).  I only inform my friends (and companions) of the commandments of Allah (SWT) and His Prophet (Sallallaho Alaihe Wassallam) and I don’t like formalities or elaborate rituals of courtesy from my friends and companions neither in terms of my circumstances nor I hide my teachings or consultations with regard to religious matters. I don’t force these upon others to act but I do become pleased when someone acts and do become sad when I see them distant from (acting).

I neither request (or demand) from others nor recommend (others) [Sifaarish] therefore, some people of opinion call me “dry”. My nature is give what is due to others and not to inflict hardship upon them (or impose) even it may be verbal imposition.

I take great care to ensure personally and for my friends and companions that no hardship reaches others be it physical or to usurp the rights of others (in any way) or to taunt, defame or degrade anyone or to backbite or even to place someone in (mental) anguish and stress or to mention something unpleasant or to hurt their feelings. If this happens through my mistakes, I have no qualms in apologising.

I am so habitual, punctual and cognisant of this (avoiding harm to others) that if I witness someone’s external appearance to be contrary to Islamic Shariah it may be eligible for a complaint but causing of hardship to others causes me immense distress and anguish and I turn to Allah (SWT) and make dua for this hardship to be removed.

This is me in a nutshell.

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#52 [Permalink] Posted on 16th September 2014 05:37
"I take great care to ensure personally and for my friends and companions that no hardship reaches others be it physical or to usurp the rights of others (in any way) or to taunt, defame or degrade anyone or to backbite or even to place someone in (mental) anguish and stress or to mention something unpleasant or to hurt their feelings. If this happens through my mistakes, I have no qualms in apologising".


Is this 'you' Muad khan ? Think twice !
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#53 [Permalink] Posted on 16th September 2014 06:31
Please stick to the current topic. Irrelevant posts, posts inciting a debate or disrespect towards another member will be removed without notice. Jazakumullah
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#54 [Permalink] Posted on 16th September 2014 06:38
Guest-365309 wrote:
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Answer to your question...
Quote:
Shaykh (RA) responds to a Police Inspector in Thana Bhawan who wanted to become Bay't to him.


Please do not divert thread as requested by moderator.

جزاك الله خيرا
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#55 [Permalink] Posted on 16th September 2014 12:54

Anonymous wrote:
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I have absolutely no problems with anyone pointing out my faults and mistakes, apologising and retracting my errors and seeking forgives.

I am human, low in knowledge and Taqwa and I make mistakes and may Allah (SWT) forgive my sins, overlook my mistakes and cover me with His Mercy (Ameen).

Anyone who has genuine issues against me please feel free to post, PM, email, phone (or I will callat my cost) but ensure that the issues are genuine.

If you want to abuse then you have had your 15 seconds of fame. If you OR whoever clicked “Like” DOES NOT contact me with details of what I am doing wrong then I will hold you (and others) PERSONALLY responsible on the day of Judgement.

DO NOT take my words lightly! It will be (Insha'Allah) on the day of judgment if you chose not to contact with precisely what and how I have violated and where I have not sought forgiveness for my errors.

Just start a new discussion using whichver medium you wish!

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#56 [Permalink] Posted on 16th September 2014 19:38
Muadh_Khan wrote:
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I apologise Muad khan,my post was wrong indeed ! Please forgive me.
Absolutely my fault and an unnecessary comment.I acknowledge my mistake and seek forgiveness.
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#57 [Permalink] Posted on 16th September 2014 20:28

Anonymous wrote:
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No problems and my words have been the same all my life.

I am human and make mistakes so anybody who wants to point my mistakes is welcome for me to apologise and retract.

No issues.

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#58 [Permalink] Posted on 22nd September 2014 21:39

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Alcohol (Part 9 of Bahishti Zewar):

The rule concerning intoxicants is that if they are dry, they are considered to be pure. In extreme situations and at the time of dire need, for example, on the advice of a pious, reliable and qualified doctor, it will be permissible to consume such dry intoxicants as long as the amount is such that it does not cause any intoxication whatsoever. It is definitely not permissible to consume an amount that would cause intoxication. Despite all this, as far as possible, it is preferable to abstain from such intoxicants and to exercise extreme caution. The reason for this is that in most cases one's consumption definitely increases and very soon one is unable to differentiate between a dire need and no need. It is for this reason that Allamah Shaami rahmatullahi alayh says: "If dry intoxicants are taken in very small quantities (i.e. an amount that does not cause intoxication) merely for pleasure (i.e. without any valid medical reason), then such consumption will be absolutely haraam." Here, dry intoxicants includes those that are pure (unadulterated) and also those that are mixed with some other substance or added into some other substance. Based on this, dry intoxicants include the following: opium, hemp leaves (a herbaceous plant from which cannabis is produced), dagga, marijuana, etc. Such intoxicants will be permissible only if one has a valid medical reason and provided that the amount is such that it does not cause any intoxication. If they are consumed without any valid reason and merely for pleasure, they will be absolutely haraam (irrespective of whether they cause intoxication or not). It is permissible to use opium as an ointment, to inhale hemp leaves in the form of steam or vapour, and to take hemp leaves in the form of tablets. It is permissible to eat opium in order to prevent oneself from catching a cold on condition that the amount consumed does not lead to intoxication. It is also permissible to consume hemp leaves in order to delay emission (provided that the intercourse is halaal, i.e. with one's Shar'ee wife), but on the condition that the amount consumed does not lead to intoxication.

As regards intoxicants that are in a liquid form, which we commonly refer to as alcohol, it is a well known fact among all Muslims that alcohol, pork, dead animals, interest, etc. are things which Islam is totally against. The Shariah does not even consider such things to be wealth or items of value. If a Muslim possesses such items and someone else destroys them, the latter does not have to pay any compensation. Transactions which comprise these things are not even considered to be valid. This is not the place to go into great details because these things require very lengthy explanations. At the same time, we do not wish to close off this topic completely. We will therefore try to suffice with what is necessary.

It should be known that there are four types of drinks which are considered to be impure and haraam according to all the ulama. These four are:

  1. Grape juice which is left in its crude form until fermentation takes place - popularly known as alcohol.
  2. Grape juice which has been burnt until slightly less than two thirds of it evaporates.
  3. Juice that is obtained from raisins that have been soaked in water.
  4. Juice that is obtained from dates that have been soaked in water.

The rule concerning these four is that it is not permissible to drink even a single drop. One cannot even keep them in one's house (or anywhere else). One cannot use them in any way. One cannot even buy or sell them (nor can one engage in any transactions which involve any of them).


As regards all other drinks, there are many details concerning them. This is not the place to go into details. However, we will explain the ruling concerning another drink which, in our times, has become extremely difficult to avoid. This refers to spirit (which is largely used for industrial purposes). This substance is used in practically all modern day medicines. Apart from medicines, it is also used in various other items such as pens, inks, colourants, carpets, chairs, duvets, mattresses, etc. It has some usage or the other in almost all items that need colourants, polishing, or the actual item itself. It is a well known fact that according to one Hadith, this is also impure and haraam. According to another Hadith it is pure and could be used for medical purposes internally as well, provided that the amount consumed does not cause any intoxication. However, one cannot overlook the fact that the temperament of a normal Muslim cannot accept such a substance in which there is difference of opinion concerning its purity and permissibility. This is similar to a utensil in which there is water. Someone informs you that the utensil contains water while another person comes and informs you that it is not water but urine. Upon hearing this, any normal Muslim will definitely have an aversion to it. However, when it becomes extremely difficult to avoid a particular thing, then in such circumstances, we get a certain amount of leeway or concession from the fatwa (legal) point of view. Therefore, one should not be too strict in such matters and those who can, should exercise caution. From this principle, we can deduce the ruling concerning modern day medicines, particularly tinctures. Spirit has a definite influence in most modern day medicines. As regards tinctures, the process of this is that the medicine is soaked in spirit and thereby cleansed. In doing so, the medicine is very quickly absorbed. The following is mentioned in the malfoozaat (sayings) of Hadrat Thanwi rahmatullahi alayh: "In my opinion, it is not good to write the name of Allah or Muhammad sallallahu alayhi wa sallam with red powder. This is because there is the possibility of this red powder containing spirit. Although certain types of spirits are pure according to Imam Abu Hanifah and Imam Yusuf rahmatullahi alayhima, they are definitely not pure according to Imam Muhammad rahmatullahi alayh. And we know that as far as possible it is preferable to abstain from those things in which there is difference of opinion. This is more so when the fatwa of the majority of the ulama is based on the opinion of Imam Muhammad rahmatullahi alayh." In another place, Hadrat Thanwi rahmatullahi alayh has the following to say: "Every spirit is not made from the above-mentioned four intoxicants (which are absolutely haraam according to all the ulama). Spirit that is not made from these four intoxicants is permissible according to Imam Abu Hanifah and Imam Yusuf rahmatullahi alayhima. However, the fatwa is based on the opinion of Imam Muhammad rahmatullahi alayh so that the masses do not develop any lack of caution in this regard. Since this fatwa has been issued as a precaution, at the time of extreme necessity we can make a concession. However, the pious should abstain from using tinctures and they should not adopt any strictness on the masses who have no alternative. If spirit is added in vinegar and it changes its form thereafter, it will now be considered to be vinegar. The substance in which it has been mixed and the spirit together will now be permissible."

The following question and its answer appears in Imdaadul Fataawa:
 

Question: Modern day medicines generally contain spirit. This spirit is the highest quality of alcohol. In fact, it could be referred to as the essence of alcohol. Since this is an accepted and well known fact, is it permissible to take such medicines or not?

Answer: "If the spirit is not made from grapes, raisins, dry or fresh dates, a concession in its permissibility can be given (because of the difference of opinion). If it is made from the above-mentioned fruit, it will not be permissible because all ulama are unanimous in this regard."

 

Medical books state that spirit is a very strong form of alcohol which is prepared by further distillation of alcohol. It is also stated that low quality alcohol is manufactured by using potatoes, jujube, barley, wheat, etc. High quality alcohol which generally comes from Europe is manufactured by using grapes, apples, pomegranates, raisins, etc. Spirit is of three types: methylated spirits, proof spirits, and rectified spirits. That which is used in medicines is of the higher quality and is known as rectified spirits. It is much more expensive than the other spirits. Since the majority of alcohol that comes from Europe is of a high quality, it is therefore highly possible that the spirit that comes from Europe is also made from grapes, raisins, or dates. If this is the case, it would be considered to be impure and haraam. The medicines in which it is used will also be considered to be impure and haraam. Despite this, we cannot issue a fatwa with regard to the impermissibility of all medicines. However, what we can definitely say is that it is preferable not to use such medicines except when really necessary. From this we can also deduce the ruling concerning homeopathic medicines. That is, they should not be used except when really necessary because the intrinsic ingredient of these medicines is spirit and all other ingredients are just by the way.

Mas'ala: It is permissible to administer chloroform to a patient as an anaesthetic in order to operate on him.


 

Necessary Clarification (for British Muslims):

Alhumdulillah, to date from over 15 years of experience in the field, we have yet to come across flavourings sourced from dates and grapes in the UK market.

Shaykh (Mufti) Abdullah Patel (HA)

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#59 [Permalink] Posted on 24th September 2014 08:02
Maulana Thanvi's view that the concession can be taken only when there is dire need or real necessity such as medicine and that taqwa is to stay away from alcohol even in necessity such as medicine is his own isolated view held by very few today.

But people should be aware that majority of respectable ulama make it easier for the masses and say that the concession can be taken when there is no necessity or dire need. Food which are not necessities such as soft drinks and other beverages and food items with low alcohol are allowed and they base their ruling on other evidences such as alcohol today is like vinegar. Mufti Nizamuddin says:

“In the beginning stages, alcohol was made from [fermented drinks themselves] or the residue of [fermented drinks]. Therefore, the scholars of Fiqh applied the ruling of alcohol to it and they declared it to be impure. They also considered it impermissible to consume and to use in medicines. However, now alcohol is made using scientific technology and it no longer remains alcohol. Instead, it is in the category of vinegar. For this reason, alcohol will not be considered impure and impermissible to use until it can be established with certainty that this alcohol is made from fermented drinks or their residue. Until then, it will not be necessary for a person to purify himself after applying this ‘alcohol’ to his body or using it. However, taqwa
god consciousness
is something else as well as the dictates of precaution. This is different from the fatwa [itself]."


So while taqwa in Maulana Thanvi's view is to stay away from alcohol even in case of necessity such as medicine, taqwa in the view of other respectable ulama is to stay away when there is no necessity. It's important to make people aware of difference of opinion otherwise people might think those who take medicine which they need, as not having taqwa.
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#60 [Permalink] Posted on 29th September 2014 11:51

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Qiyas (Deductive Analogy) (Urdu/English):

Definition of Qiyaas


فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
 
“...And take lesson, O you who have insight” [59:2]

 

This Aayah shows that Qiyaas is also a proof (in the Shariah). [Da'wat 'Abdiyyat, page 122, vol. 15]

Only Fiqhi Qiyaas is a proof in the Shariah, which is obtained due to a necessity, using a common Illat (reasoning). The maqees alayh (original baseline or comparative issue) is compared to the maqees (issue at hand). Since the original ruling is derived from nass, and the illat is taken from here hence, the ruling in the maqees is also just as authoritative. [Bawaadirun Nawaadir, page 394, vol.2]

An example of Qiyaas

According to the Hadith, "All intoxicants are Haraam. " Opium is also an intoxicant, therefore it is also Haraam. Here the prohibition of opium has been established using the Nass. [Malhoozaat Jadeed Malfoozaat page 113]

Explanation of the example above (in the context): Addition

Disclaimer: This section marked in red is not in the original book but added after discussion with a Senior UK Alim, students of Shaykhul-Hadeeth (Maulana) Zakariyya Kandhalwi (RA) for laymen to understand what Hazrat (RA) is actually writing.

  1. Maqees: This is the issue which needs a resolution according to Islamic Fiqh e.g. is opium Halal or Haram?

  2. Maqees Alayh: This is an (original) issue which has direct mention in the Islamic Shariah and closely resembles our issue (which needs Ijtehaad) e.g. intoxicant like Alcohol is clearly mentioned in Islamic Shariah.

  3. Illat (Reasoning): This is the reason why maqees (issue at hand) and maqees alayh (original baseline or comparative issue) are related. What binds them together? The reasoning is "intoxication" i.e. they both impair the judgment of a human

  4. Nass (Evidence): This is the reason why intoxication has been declared Haram, since its applicable to maqees alayh (original baseline or comparative issue)  it is equally applicable to maqees (issue at hand)

The ruling regarding when to make Qiyaas and when not
 

If there is a Fiqhi ruling to be made, then the Aayah:


فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ
 
“...And take lesson, O you who have insight” [59:2]

applies and Qiyaas should be made.

If the matter at hand is not a Shar'i one, then the Aayah:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ

And do not follow a thing about which you have no knowledge...[17:36

 applies and Qiyaas is prohibited. [Imdaadul Fataawa, page 784, vol. 1]
 

Do the angels also make Qiyaas?
 

At first, my opinion was that the angels do not make Qiyaas, and that they only follow the clear-cut rulings, until the following Ahaadith came to my attention:

"Indeed he (Jibraeel — alaihis salaam) thrust sand into the mouth of Firoun, fearing that the Mercy will reach him (i.e. that he may recite the Kalima)", and the Hadith where the angels of mercy and punishment differed on the plight of the murdered who repented. These narrations denote that the angels also make Ijtihaad. [Al- Ifaadhaat, page 96, vol. 1]

Regarding the Hadith of the difference of opinion between the angels in respect of the murderer who repented, it is clear that the angels also make Ijtihaad and they can also err in their judgement. This is also apparent that the angels are made aware of the general rules and codes when the occasion of Ijtihaad arises. [Malhoozaat Malfoozaat, page 70]

Disclaimer: The English translation from South Africa skips a few details so readers are encouraged to read the original Urdu. For the sake of reliance on Ulama teh English translation has nonetheless been relied upon. There is also room for disagreement with English spellings used in the South African translation.

Acknowledgement: Jazakallahu Khayran to Brother Arslan. for becoming a reason to speed up the writing on this issue.

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