The Shaykh (Maulana) Ashraf Ali Thanwi (RA) people don't talk about...

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on the due care and diligence when writing a Fatwa

Shaykh (RA) responds in Volume 5 on page 263 and writes that  a person brought along a written query so Hazrat (RA) replied that I have seen it and I will write the response and someone will deliver it but the person said that he can pick up the response. Hazrat (RA) said that this is dependent upon when I will have time to write a response and then for it to be ready and then available when you come up so there are many factors while I am extremely careful and diligent when replying to Fatwaas.

Some people are so careless that they reply to a person verbally! This is dangerous because sometime the one asking the question doesn’t have sufficient vocabulary to articulate his thoughts so it is possible that a certain portion of the Fatwa may remain hidden and it is discovered (later on) that the response was inadequate because a portion of the query was unsatisfactory. Therefore I have mandated that query must be written and then I don’t respond in front of him because the heart feels a heavy burden that perhaps a mistake can be made in haste!

Today people are careless in writing Fatwaas and they should be extremely careful, diligent and cautious.

Because of my due diligence and care, people think of me as suspicious, (I ask you) is due care and diligence a sin for which I am blamed? Surely avoidance of error (and thereby) sin demands due diligence and care.

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on not acting on things which are heard!

Shaykh (RA) responds in Volume 4 on page 113 and writes that  Alhumdolillah I don't act on narations which are just heard because if someone denies uttering these then there is no action!

As far as doubt is concerned then it is beyond my (human) control so doubts can occur but it is Fadhl of Allah (SWT) that what is within my control I don’t exceed it.

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on wearing Jackets and other Western styled clothes (in London etc)

Discussion 1:

I had this discussion with Brother Umar in my house but this is his post on Sunniforum

Is wearing a jacket in London regarded as tashabbuh?

A person asked whether the wearing of a jacket by a Muslim living in London would be regarded as tashab-buh or not? The reply was that this is not tashab-buh because over there this item is not regarded as the specific dress code of the non-Muslims. Everyone dresses the same, hence there is no distinction. If this jacket becomes common here too, such that no importance or significance is attached to it, then the prohibition in wearing it (here) will be removed. [Hasanul Azeez, page 213, vol. 3]

Discussion 2:

In Imadaul-Fatawa (Volume 4/Question 345) it states:

Q:) In this country (UK) what is the status of adopting their clothing so one doesn't appear strange, is that a sin? What if a person adopts their dressing and external appearence not by his liking but to reduce the amount of strange (looks) so even kids don't laugh at him in the streets, would this (intention) reduce the burden of sin?

A:)  It is my understanding that in India dress is a sign of distinct nationality and it would fall under  tashabuh bil kuffar (likeness to the disbelievers) but where the dress code is National and where all ethnicities and (people of all) religions wear the same dress then wearing such clothes (there) will not be a problem. Now you need to judge the local situation based on the principle (given).

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on eating food cooked by Christians

Hazrath (Shaykh) Maulana Ashraf Ali Thanwi (RA) was asked in Imdadul-Fatawa (Volume 6/Question 94):

Q) Around here it is possible that a person refrains from eating Pork or animal slaughtered by Christians but extremely difficult to not be able to eat food items cooked by Christians. The question is food items which are permissible in Islam but cooked by Christians in their utensils are they permissible to consume in Islam in these countries?

A) It is the predominant presumption that they clean their utensils (before cooking) and this predominant presumption leads us to believe that the utensils become Taahir (clean) so the food prepared will also be Taahir (clean). However, if circumstances reveal that the utensils are not clean or the predominant presumption is that utensils are not clean then there is no scope for (consumption of such food).

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on eating food cooked by Hindus

Hazrath (Shaykh) Maulana Ashraf Ali Thanwi (RA) was asked in Imdadul-Fatawa (Volume 6/Question 101):

Q) What is the status of drinking water from the hands of Hindus or consuming food cooked by them? If it is permissible according to Imam Abu Haneefa (RA) then in which way? Are disbelievers Najisul-Ain (absolutely filthy/unclean) or less?

A) No human is Najisul-Ain (absolutely filthy/unclean) even if he is a disbeliever. People have misunderstood the verse of the Qur’aan and doubt has crept into their minds that idolaters are  Najisul-Ain and that’s why their entrance into Masjidul-Haraam has been banned but that has not been the case.

[9:28] O you who believe, the Mushriks are impure indeed, so let them not approach Al-Masjid-ul-Haram after this year. And if you apprehend poverty, then, Allah shall, if He wills, make you self-sufficient with His grace. Surely, Allah is All-Knowing, All-Wise.

The word Najis (filth) is common term for esoteric and exoteric conditions and also for light and heavy filth so without evidence a particular meaning cannot be ascribed.

(*)

So tanned leather, cooked (Halal) food and water will be permissible to consume. However, if someone deems that we are Ahlul-Haq and Hindus are Ahlul-Baatil so we will refrain from their food as we deem them to be inferior (in Haqq vs Baatil) then there is room for such abstention.

(*) Two changes are made in translation:

1. Full verse has been quoted
2. Middle detail has been omitted for brevity.

Shaykh (Maulana) Ashraf Ali Thanwi (RA) [1863-1943] on Ri'ayat:

Shaykh (RA) writes on page 220 that ...

Dr76 Saheb (HA) what does this mean precisely?