Hazrat Moulana Hakeem Akhtar Saheb (rahimahullah) mentioned the following:
Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) had prepared a kitaab named “Nashr-ut-Teeb” in regard to the love of Rasulullah (sallallahu ‘alaihi wasallam). The entire kitaab revolves around love for Rasulullah (sallallahu ‘alaihi wasallam), and through reading this kitaab, one can gauge the deep love within the heart of the author for Rasulullah (sallallahu ‘alaihi wasallam).
During the time when Hazrat Moulana Ashraf Ali Thaanwi (rahimahullah) was engaged in the compilation of Nashr-ut-Teeb, Thanabowan (the town in which Hazrat Thaanwi (rahimahullah) resided) was afflicted by a plague. It was noticed that on the day when Hazrat Thaanwi (rahimahullah) wrote any portion of this kitaab, there would be no reports of people passing away due to the plague. However, on the day when Hazrat Thaanwi (rahimahullah) did not write any portion of the kitaab, reports of many people passing away would be heard. When this observation reached Hazrat Thaanwi (rahimahullah) via many people, he would not leave out writing this kitaab on any day. It was through the barakah (blessings) of writing about the great virtues and esteemed position of Hazrat Rasulullah (sallalahu alaihi wasallam) during that time that Allah Ta‘ala caused the plague to come to an end.
After mentioning the above incident, Hazrat Moulana Hakeem Akhtar Saheb (rahimahullah) concluded:
The recitation of abundant durood upon Rasulullah (sallallahu ‘alaihi wasallam) is extremely beneficial in repelling calamities and disasters. Through reciting a single durood, one’s rank is elevated by ten stages, ten good deeds are recorded in one’s account, and ten sins are forgiven. Additionally, through reciting abundant durood, one is trying to fulfill the right of love which he owes to Rasulullah (sallallahu ‘alaihi wasallam).
Aadaab-e-Ishq-e-Rasul (sallallahu ‘alaihi wasallam) pg. 11
Engaging in Durood at the Time of an Epidemic
During a discussion which related to an ‘Aalim who refrained from accepting doubtful wealth, Hazrat Moulana Ashraf ‘Ali Thaanwi (rahmatullahi ‘alaih) mentioned:
Nowadays, the required level of taqwa and caution is not seen among people in matters relating to wealth. There are many people who confine piety to their ‘ibaadaat (i.e. virtuous deeds and actions). Many are even punctual on tahajjud, chaasht and ishraaq and in completing their wazeefas. However the inordinate passion and love for wealth within their hearts does not seem to decrease. As a result, they do not exercise the required level of precaution in their business dealings and monetary affairs and continue to consume doubtful wealth.
BASELESS HARAAM UNITY
By Mujlisul Ulama
Once there was a movement to create unity be-tween Muslims and Hindus. Hindus participated in Muslim customs and vice versa. This is not permissible. It is the effect of mental deficiency. It is in conflict with Allah’s command: “Do not aid in sin and transgression”. It is also in conflict with the Had-ith: “Whoever increases a group is of them.” (Maulana Ashraf Ali Thanvi)
In some cases it is improper to speak politely to the kuffaar, e.g. when debating with them. Much politeness on such occasions brings disgrace for oneself and for the Deen. For such occasions which call for sternness, the Qur’aan says: “Be stern on them.”
There is a difference between Husn-e-Khulq, i.e. an admirable moral disposition, and Muwaddah, i.e. love / affection. Regarding husn-e-khulq, the Qur’aan says: “Verily you (O Muham-mad!) are on a splendid character.” However, regarding muwaddah (inclining towards them and striking up bosom friendship), the Qur’aan Majeed states:
“Those who take the kaafireen as friends besides the Mu’mineen – whoever does so – has no worth by Allah……Whoever from amongst you who befriends them, verily he is of them. Verily, Allah does not guide the zaalimeen transgressors / oppressors).”
Husn-e-Khulq (display-ing good moral conduct) with even Hindus is meritorious while muwaddah with them is prohibited. (Maulana Ashraf Ali Thanvi)
Q. What is the correct way for a student to decline unacceptable teaching posts which the student’s Ustaadh wants to assign? A female is being asked to teach at a co-ed Muslim school which accommodates boys and girls up to grade 7.
A. The female should outrightly decline the haraam post.
Rasulullah (Sallallahu alayhi wasallam) said: “There is no obedience to anyone in anything which involves disobedience to Allah.”
If an Ustaadh asks his student to steal or commit zina or any other haraam act, the student has no option but to firmly decline and offer the Ustaadh naseehat by way of Amr Bil Ma’roof regardless of the ire of the teacher.
Q. Up to what age are girls allowed to pursue secular education?
A. The co-ed school is haraam. Girls and boys even 6 year old, may not attend a co-ed school. It is a haraam system. Hadhrat Thanvi (Rahmatullah alayh) said that a girl has to observe Purdah for strangers from the age of 6, and for ghair mahram relatives from the age of 7. Expanding on this opinion, we say that due to the predominance of fisq and fujoor in our era, girls should be kept away from males even from the age of 4.
A girl should never be sent for secular education even in an all-girls school even if she is 6 years old. Basic English should be taught at home.
Q. The principal of the co-ed Muslim school is a Maulana. He is in his office on the school premises. The reason given is that he needs to attend to the male parents who want to enroll their children in the school. Is the reason valid according to the Shariah?
A. The reason is shaitaani deception. The principal in this institution is caught in the snare of Iblees. The reason given to justify his haraam presence is termed in the Qur’aan Majeed as zukhruful qawl (satanically adorned speech) which Iblees breathes or urinates into the brains of the ulama-e-soo’ who indulge in flagrant acts of haraam. Shaitaan is a cunning and clever Ustaadh. All these molvis of soo’ are agents of Iblees. They undermine the Deen in the name of the Deen. They are the scoundrels who have created the worst erosion and destruction of Islamic morality.
Q. Up to what distance can females travel to reach in a Maktab?
A. In terms of the Sunnah/Shariah women may not teach in even an all-girls madrasah. Such madrasahs are schemes of Iblees. A woman who is capable of teaching, should open her own madrasah at her home. Girls from nearby may come to her home for ta’leem.
Q. A woman has to travel 60 miles daily to work. She has no one to support her. Is this travelling permissible for her?
A. It is haraam for a woman to travel 60 miles daily or even once in a while for work. If she is a woman who is conscious of the Deen and remains at home, making dua and some other effort at home or nearby for an income, then Allah Ta’ala will open up a way for her. However, since she is not concerned with the Deen, she finds herself in such haraam circumstances where she has to come under Divine Curse daily. One’s rizq will arrive in haraam ways only if one adopts such ways. Tawakkul on Allah Ta’ala is Waajib for all Muslims, not only for Buzrugs. The minimum degree is such Tawakkul which prevents a person from indulgence in Haraam
Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) said: “It is prohibited for a person to go for Nafl Hajj if he will not be able to observe Salaat (i.e. punctually, regularly on time). If someone has reasonable certitude that even one Salaat will become qadha along the journey, then Nafl Hajj will not be permissible for him. Such a person incurs Deeni detriment. For the sake of a Nafl act, he neglects a Fardh. Such persons instead of gaining Allah’s proximity, drift further from Him.”
Hadhrat Thanvi has made reference to only one factor of prohibition, namely Salaat becoming qadha. Besides this, there are numerous other factors to compound and emphasize the prohibition. Total intermingling of the sexes from the time one leaves home until one’s return, and gross squandering of money whilst millions of the Ummah are languishing in abject poverty and ignorance reinforces the prohibition.
Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned that when a person is afflicted with any calamity or difficulty, then he should adhere to the following six points:
1. He should exercise sabr (patience), as this is the hallmark of a true believer. Rasulullah (sallallahu ‘alaihi wasallam) mentioned in his Mubaarak Hadith that if a mu’min experiences favourable conditions, he should express gratitude, and this is good for him. And if he experiences unfavourable conditions, he should exercise patience, and this is good for him.” (Saheeh Muslim #2999)
2. He should not become despondent and lose hope in the mercy of Allah Ta‘ala. Rather, he should continue to hope for the mercy of Allah Ta‘ala, as the power and grace of Allah Ta‘ala is above all worldly means. Only a kaafir who does not believe in taqdeer loses hope. People of true Imaan and deen are always pleased with the decree of Allah Ta‘ala.
3. He should not allow the difficulty to cause him to become negligent in regard to fulfilling his deeni obligations.
4. He should continue to make du‘aa to Allah Ta‘ala to make the calamity easy for him, and he should also adopt the means to remove the problem. However, he should not place his reliance on the means, but he should place his reliance upon Allah Ta‘ala. Through turning to Allah Ta‘ala in du‘aa, Allah Ta‘ala will place barakah in the means and cause the desired effect to materialise.
5. He should continuously engage in istighfaar and beg Allah Ta‘ala to forgive his sins.
6. If a calamity has afflicted any of his Muslim brothers, then he should regard his brother’s difficulty as his own difficulty, and if he is able to assist him, then he should make du‘aa for his Muslim brother and adopt the similar means in assisting him that he would have adopted to remove his own problem.
(Malfoozaat Hakeemul Ummat 23/174)
Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) expressing his opinion regarding the Muslims of the city of Amritsar and Lahore (which was still in India at that time), said:
“I perceive the fragrance of Muhabbat (love for the Deen) emanating from the people (the Muslims) of Amritsar. But in Lahore, nothing but atheism and materialism are seen.”
That was 80 years ago. The condition of Imaan of Muslims, not only of Lahore, but of the world has deteriorated by leaps and bounds to enter into the realm of kufr. Today applies the Hadith narrated by Hadhrat Abdullah Bin Amr (Radhiyallahu anhu):
“A time will dawn when the people will gather in their Musaajid and perform Salaat while not a single one will be a Mu’min.”
Today, they are gathering even kuffaar and prostitutes in the Musaajid. The ‘open day’ Satanism initiated by professed ‘Muslims’ who are in reality munaafiqeen, also confirms the validity of the prediction of Rasulullah (Sallallahu alayhi wasallam). Rasulullah
Thus, the universal (aam) Athaab (Punishment) of Allah Ta’ala befalling Ummah all over the world should not be surprising. May Allah Ta’ala have mercy on us. May He grant Muslims the taufeeq for Inaabat – to turn towards Him in repentance and with obedience.
25 Muharram 1441 – 25 September 2019
Hadhrat Maulana Ashraf Ali Thaanvi (rahmatullah alayh) commenting on the non-Muslim political movements of his age said: “Among the reasons for my dissociation from the political movements of this age is my belief that they are in conflict with the Shariah. Also, participation in these movements is in conflict with my natural disposition. Most of the Ulama who had participated in these movements had become useless. In consequence of their participation they failed to discharge their Deeni obligations. However, they remained diligent in one activity — they would quickly provide a basis in the Qur’aan and Sunnah for the shaitaaniyat which was proclaimed on the tongues of kufr of the Tawaagheet (plural of Taaghoot—devil).”
Hakimul Ummat here refers to the participation of the Ulama in kuffaar politics. They had joined with the Hindus in the political movement to oust the British from India. On this process, the political Ulama had over-stepped the limits of the Shariah. They would provide Shar’i basis and ‘proofs’ for the political ideologies of the kuffaar. This very disease is plaguing the Ulama of the present age.