The Basis and Objective of Unity

Hazrat Moulana Ashraf Ali Thanwi (rahmatullahi ‘alaih) once mentioned:

Allah Ta‘ala says in the Qur’aan Majeed:

وَ اعۡتَصِمُوۡا بِحَبۡلِ اللّٰهِ جَمِیۡعًا وَّلاَ تَفَرَّقُوۡا

Hold firmly to the rope of Allah all together and do not be divided. (Surah Aal-e-Imraan v. 103)

The benefit of unity mentioned in this verse will not be acquired by merely bringing people together. Rather, the benefit of unity will be acquired through bringing people together and uniting them upon the rope of Allah (i.e. uniting them upon practising true deen).

Hence, it is a futile exercise to try and bring people together merely for the sake of unity (when their deeni views and objectives are poles apart). Instead, the purpose of unity is to unite people upon the truth, and this is what is being referred to by “Hold firmly to the rope of Allah all together and do not be divided” mentioned in this verse of the Qur’aan Majeed.

In other words, the first step towards achieving unity is to determine which group is upon haq (the truth) and which group is upon baatil (falsehood). (Thereafter, both groups should be dealt with correctly.) The group that is upon baatil should be invited towards the haq, and the group that is upon haq should not be criticized or condemned in any way. (When this is the approach adopted, then unity will be achieved.) Hence, we understand that this verse refers to a specific type of unity and not general unity by merely bringing people together without the correct deeni objective being achieved, merely for the sake of unity.

(Malfoozaat Hakeemul Ummat 14/56)


Islahul Khiyal


Islahul Khiyal (Correction of Thoughts) has been compiled by Hakimul Ummat Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh). This short compilation consisting of some correspondence between two relatives and a letter of a Shaikh to some of his Mureedeen who were adversely influenced by westernism, answers many baseless doubts created by westernism in the minds of Muslims who pursue western education. May Allah Ta’ala accept this humble effort and make it a means for eliminating the doubts of kufr which befuddle the minds of many Muslims nowadays.


Someone wrote to his relative a letter counselling (giving naseehat – Deeni advice) him with regard to obedience to the Shariah in matters of a’mal (righteous deeds) and the adoption of an Islamic appearance. Being strongly influenced by modern western concepts, the relative entertained some doubts and uncertainties in regard to the naseehat offered. This person wrote a reply in an endeavour to dispel his relative’s doubts and misgivings.

Since many people, under the impact of western modernity, are confronted with similar doubts, it has been felt that publication of these letters will be in the Deeni interests of the general Muslim public. Thus, the doubts and their answers are presented here in book-form which is named ISLAHUL KHIYAL (Correction of Thoughts).

In addition a Shaikh-e-Kamil  once wrote to some friends influenced by modern ideas, a letter of profound naseehat (Islamic Advice). However, the opportunity for despatching the letter did not arise. Some persons had copies of this letter. Since the subject matter of this letter pertains to our discussion, it is appropriate to include it at the end of this compilation.

Muhammad Ashraf Ali


The conception of Islam which the Ulama of Hindustan entertain of the Shariat and their peculiar way of following it are, in my opinion, not of the making of Islam. By changing circumstances of time and by the Will of Allah, the British acquired domination over the land of Hindustan.

A glance at the history of the time when Muslim rule was first established in Hindustan will reveal that the general condition of other nations was worse than that of the Muslims.

For example, in England, the test of boiling water was used to establish the guilt or innocence of a suspected criminal. It was believed that the hand of an innocent person will not be scalded in this test. People were burnt alive at the stake. Comparatively speaking, the Arab nation (i.e. the pre-Islam Arabs) of that age was not lagging behind others. It was a nation on equal footing with other nations of the time. Islam came and reformed the Arabs during an epoch when other nations too were equal in degradation.

Islam imparted to them the lesson of Tauheed. Within a short while a new nation arose. With sword in hand, nation after nation was conquered by Muslims in the wake of Islam’s onward advance. Asia and a large section of Europe came under Arab domination.

Divine Aid and victory are confirmed by the Qur’an and Hadith. There can, therefore, be no denial of the fact that Divine Aid is available for a nation which has imbued in it the ability to follow the Laws of Allah. This fact is evidenced by the grand empire established by the Muslims. Its example cannot be found in history.

After the age of the Khulafa-e-Rashideen, mutual conflict developed among Muslims. The shameful episode of Karbala was enacted by the hands of Muslims. Until Qiyamah, Muslims will regret this event. The signs of the decline of the Muslim empire were thus initiated. However, since there existed no dominant civilized nation at the time, Muslims enjoyed peace in the lands they conquered. Later, conquest of lands had come to a halt and the empire was consolidated. In spite of this, the signs of Muslim decline were on the increase by the day. While living in peace and prosperity, Muslims failed to secure themselves against future attacks by other nations.

Islahul Khiyal


Different Systems For Masjidul Haraam In Makkah And Masjidul Aqsa

By Jamiatul Ulama Gauteng

The Imaam of Musjidul Aqsa, Sheikh Ally Abbaasi (Daamat Barakaatuhu), once complained to Hadhrat Mufti Ebrahim Salajee (Daamat Barakaatuhu) about the pathetic condition of Palestine. He complained that in a recent protest against Israel, none of the Muslim countries supported them. Although they are surrounded by Muslims, the conditions only worsen day by day with no support at all from our Muslim brothers.

After mentioning all of this, he awaited some response from Hadhrat Mufti Salajee (Daamat Barakaatuhu) who paused for some time and then responded to Sheikh Ally’s complaint. Below is the crux of Hadhrat Mufti Saahib’s reply which is in actual fact the solution to the problems of the Muslims around the globe.

Hadhrat Mufti Saahib (Daamat Barakaatuhu) mentioned:

“I once read in the tafseer (commentary) of Hadhrat Moulana Ashraf Ali Thaanwi (Rahmatullahi Alayh) that ALLAH TA’ALA has kept different systems for Masjidul Haraam in Makkah and Masjidul Aqsa in Palestine. The system that ALLAH TA’ALA has kept for Masjidul Haraam is that it will always be under divine protection NO MATTER what the condition of the Muslims maybe. ALLAH TA’ALA WILL NEVER allow the kuffaar to take control of the Ka’bah Shareef. That is why, when Abraha and his army of elephants went to attack the KABAAH, ALLAH TA’ALA protected ALLAH TA’ALA’S house using small birds which destroyed Abraha and his powerful army.

However, the system of Masjidul Aqsa is very much different.

The condition of Masjidul Aqsa is based on the condition of the Muslim Ummah. If Muslims live in the obedience of ALLAH TA’ALA then ALLAH TA’ALA will bless them with the control of the masjid. But ALLAH TA’ALA forbid, if the muslims move away from the obedience of ALLAH TA’ALA, ALLAH TA’ALA will take away the control of the blessed lands and hand it over to our ENEMIES.

In the first few verses of Surah Bani Israaeel, ALLAH TA’ALA mentions:

وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا ﴿٤﴾ فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ ۚوَكَانَ وَعْدًا مَّفْعُولًا ﴿٥﴾ ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا ﴿٦﴾ إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا مَا عَلَوْا تَتْبِيرًا ﴿٧﴾

And We warned the Bani Israeel in the Book, that they would do mischief twice on the earth and would be very proud and arrogant about it. When the first warning came, We sent against you Our servants who had strong aggressive power and they entered the very inmost parts of your homes and it was a warning [completely] fulfilled.

Then We granted you the return against them: We gave you increase in resources and sons, and made you more in man-power.

If you did well, you did well for yourselves and if you did evil, you did it against yourselves. So when the second warning came to pass, [We permitted your enemies] to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.

The Bani Israeel were the believers of that time and we are the believers of this time hence the same warning applies to us as well. After reciting this verse, Hadhrat Mufti Saahib (Daamat Barakaatuhu) explained, that from this verse, we clearly understand that we as an ummah have to work towards our self reformation and increase our connection with ALLAH TA’ALA. Then we will once again see Islam restored to the glory it enjoyed during the era of Hadhrat Umar and Salaahuddeen Ayoobi (Rahimahullah).”

Sheikh Ali Abbaasi was elated when he heard this reply. He hugged Hadhrat Mufti Saahib and mentioned to him, “Why is it that the works of the Ulama-e-Deoband are not translated into Arabic so that the Arab World may also benefit from their knowledge?”

Hayaatul Muslimeen

Hayaatul Muslimeen

Rasulullah (sallallahu alayhi wasallam) said:

“Verily, Allah will send for this Ummah at the beginning of every century a person who will renew (reform and renovate) for it the Deen.”

Hadhrat Hakimul Ummat Maulana Ashraf Ali Thanvi (rahmatullah alayh) was one such Mujaddid (Reformer) as is mentioned in the hadith of Rasulullah (sallallahu alayhi wasallam).

The condition of the Ummah at all levels and in all spheres of life is dismal and deplorable. The Ummah is grounded in the quagmire of decadence. It’s state of dishonourable existence is indeed heart-rending to those who understand the value of Islam and the true position of the followers of Islam. The way of life of the Ummah in present times and the Islam handed down by Muhammadur Rasulullah (sallallahu alayhi wasallam) fourteen centuries ago are entities widely divergent and poles apart. There is extremely little affinity between the present Ummah and the Islam of the Sahaabah of Rasulullah (sallallahu alayhi wasallam). Spiritually, morally, culturally, socially and politically, the Muslim Nation has fallen to the lowest ebb. The Muslim Nation is bankrupt in all spheres of its life in relation to Islam.

The pitiable condition of the Nation of Islam besides its stagnation in the morass of corruption and degeneration in which it flounders, is its steady sinking into greater destruction. The Ummah is smitten with some incapacitating disease which had destroyed its moral and spiritual fibre, which had sapped its lifeblood and which has made Muslims the slaves of the kuffaar. The disease has brought the Ummah crashing from its position of grandeur and glory which once was its capital.

The former grandeur of the Ummah was raised on the foundations of the highest kind of spirituality and morality. This spirituality and morality which constituted the springboard from which the Ummah of Islam took off in its flight of glory to attain the loftiest pedestals and pinnacles of grandeur and power, was the Rope of Allah Ta’ala that Hablullaah stated in the following aayat of the Qur’aan Shareef:

“And hold on firmly all of you onto the Rope of Allah and do not split up (among yourselves).”

Since the Ummah, in the truest sense of the command, in its early stages gripped this Hablullaah with might and power, it took hold of the powerful and unbreakable Divine Bond stated in the following aayat:

“Verify, they grabbed hold of a powerful handle there is no break for it.”

But, alas! The disease has ruined the Ummah. The Ummah is lying sprawled and prostrate, not in Sujood, but on its face at the feet of the kuffaar to be buffeted and manipulated in the conspiracy to fulfil the desires of the kuffaar. No longer is the Ummah holding on to the Rope of Allah.

In Hayaatul Muslimeen or the Life of the Muslims, Hadhrat Hakimul Ummat (rahmatullah alayh) diagnosis the disease of the Ummah and provides the prescription and the remedy for the sure cure of the Ummah. The prescription is the result of the diagnosis of one who has been sent by Allah Ta’ala for this purpose.

Hayaatul Muslimeen

Some people are so rigid in taqleed of the Imaams that they openly reject Saheeh Hadiths because of their Imaam’s statement – please explain

Q. Hadhrat Thanvi said: “Some extreme people are so rigid in following their Imaams that they openly reject nonconflicted Saheeh Hadiths because of their Imaam’s statement. May Allaah protect us from such rigidness. It appears from the actions of such people that they regard Imaam Abu Haneefah as maqsood bidh-dhaat. Now, if someone declares this as Shirk in Nubuwwat, what is his mistake?”

A. We are in agreement with Hadhrat Thanvi’s comments. Ghulu’ is haraam. If , for example, Imaam Abu Hanifah’s view is in conflict with the Hadith, then it will be ghulu’ to doggedly adhere to it. But of absolute importance on this issue is that we are not in position to decide if Imaam Abu Hanifah’s view has to be set aside. This decision is made for us by the illustrious Fuqaha who were Mujtahids in their own right. Thus, we set aside Imaam Abu Hanifah’s view of the abrogation of Aqeeqah, not because we found it to be against the Hadith, but because all of the Hanafi Fuqaha have set his view aside.

We set aside Imaam Abu Hanifah’s view of the 6 Shawwaal fasts being bid’ah on the basis of what our own Fuqaha, the Students of Imaam Abu Hanifah, had ruled. We do not put ourselves against Imaam A’zam (Rahmatullah alayh) on the basis of our absolutely deficient and weak research. It would be shaitaaniyat if we have to adopt such a route of contumacy.

Another example, is Imaam Abu Hanifah’s view on alcohol which almost all of these modern day stupid muftis adopt despite the fact that for the past almost 14 centuries the Fatwa of the Jamhoor Fuqaha and of all the Fuqaha of the other Math-hab is on the view of Imaam Muhammad (Rahmatullah alayh), which is the view of the prohibition of all forms of alcohol. And this is based on the Hadith. Now these maajin muftis of our present era come within the scope of Hadhrat Thanvi’s criticism on this issue of ghulu’. Their nafs constrain them to accept the liberal view which is in conflict with the Fatwa of all Math-habs, not only the Hanafi Math-hab. They want to devour chocolates, sweets, processed junk food, harmful soft drinks, artificial juices, etc., hence they perpetrate ghulu’ by abandoning what the Shariah has propounded for almost 14 centuries. And, for this nafsaaniyat, they have no valid Shar’i daleel. There is no Dhuroorat for devouring poison, liquor and carrion.


Allah Ta’ala is Musabbibul Asbaab (The True and Actual Cause of all events).
During the khilaafat of Hadhrat Umar (Radhiyallahu anhu), a Christian clerk was employed by Hadhrat Abu Musaa Ash’ari (Radhiyallahu anhu). When Hadhrat Umar (Radhiyallahu anhu) instructed him to dismiss the clerk, he (Hadhrat Abu Musa) explained that the clerk was an expert accountant. Hadhrat Umar (Radhiyallahu anhu) said that if the clerk dies then some arrangement will have to be made to replace him. Therefore, the same arrangement should be made now (i.e. on the dismissal of the clerk).
When Hadhrat Abu Musa Ash’ari (Radhiyallahu anhu) returned, he found the clerk had died. Hadhrat Umar’s focus was on Allah Ta’ala. Similarly, when he dismissed Hadhrat Khaalid Bin Walid (Radhiyallahu anhu) and appointed the weak Hadhrat Abu Ubaidah (Radhiyallahu anhu) as the governor there was considerable surprise. Hadhrat Umar (Radhiyallahu anhu) mentioned that the focus of the people was on Hadhrat Khaalid (Radhiyallahu anhu). The battle victories were attributed to him. The focus had shifted from Musabbibul Asbaab. Now that a weak man was appointed, the focus returned to Allah Ta’ala.
When there were no reservoirs and dams, the focus was only on Allah Ta’ala. When dua was made, the rains would arrive. Now that people have become reliant on dams, the gaze has shifted from Allah a’ala. The rains too have decreased.

Malfoothaat Part 5 OF HADHRAT MAULANA ASHRAF ALI THAANWI (Rahmatullah Alayh)


Search your hearts to discern if you have perfect love for Allah Ta’ala. If you lack love, then strive in its acquisition. For the attainment of this objective, I present the following prescription:
(1) In seclusion engage in Thikrullah even 15 or 20 minutes daily. The niyyat should be to cultivate the love of Allah Ta’ala.
(2) Sit in solitude at any time for a few minutes and meditate on the bounties of Allah Ta’ala. Then reflect on your treatment of Allah’s favours and on Allah’s Mercy despite your ingratitude.
(3) Foster a relationship with the devotee of Allah Ta’ala. If being physically in their company is difficult, then communicate with them by letter. However, do not burden them with your worldly problems. Seek guidance from them of the path leading to Allah Ta’ala. Let them treat your spiritual maladies and request them to make Dua for you.
(4) Submit in total obedience to the laws of Allah Ta’ala.
Such submission will increase love for Him.
(5) Constantly make Dua to Allah Ta’ala for His love.
Give practical expression to the five-point prescription. Insha-Allah, soon the Love of Allah Ta’ala will germinate and salvation from all spiritual ills will be achieved.
(To this prescription should be added perpetual Thikr. Perpetual Thikr is to keep the Name of Allah Ta’ala constantly on the tongue. While walking, sitting, lying down and in all walks of life keep the tongue fresh with Thikrullah. This is the primary way of achieving the Love of Allah Ta’ala. – Mujlisul Ulama)


Hakeemul Ummah Hazrat Moulana Ashraf Ali Thaanwi Sahib رحمه الله has said in Aadaabul Mu’aasharah that we nowadays rear our children in a similar manner as cattle are reared.

The cattle are well fed and fattened and eventually they are slaughtered. Similarly, we feed our children well, adorn them with (designer) garments and (accessories) jewellery and rear them in luxury. The ultimate end of such children is Jahannum. In the process, the parents will also suffer punishment due to the children being brought up in luxuries whilst at the same time being deprived of proper Islamic training. Many of our children are ignorant of the importance of Salaah and Saum (fasting); the fault lying with the parents who have deliberately kept the children ignorant of the fundamentals of Deen.

The children of the Ummah are the future of the Ummah.

How wisely has it not been said: Give me the child of today and I will give you the man of tomorrow!

Great personalities were moulded during their childhood. Thus we need to be extremely careful how we rear our children.

Moulana Thanvi Rahmatullahi alayh has given the following advice with regards to how to bring up children:

If it is a girl, do not give her the habit of worrying too much about plaiting and parting her hair or wearing very stylish clothing.

When a child persists or insists on having something, do not fulfill all his wishes or else he will become spoilt.

Prevent the child from talking very loudly or shouting. Especially if it is a girl and she speaks in this loud shouting manner, you should scold her and reprimand her. If you do not do this, this habit will remain when she grows up.

Safeguard your child from speaking or mixing with children who have evil habits, who are not interested in their learning, who are in the habit of wearing stylish clothes or eating extravagant dishes.

Always inculcate a hatred for the following actions in your child, i.e. teach him to hate the following acts:

becoming angry,
speaking lies,
envying someone,
carrying tales,
defending whatever he does or says,
to unnecessarily “make up” stories,
speaking excessively without any benefit,
laughing unnecessarily or laughing excessively,
cheating or deluding someone,
not thinking about or not differentiating between good and bad.
If any of these acts or traits are found in him, stop him immediately and warn him.

Occasionally you should give them some money so that they may purchase whatever they wish.

Teach them the etiquette and manners of eating, sitting and standing in gatherings.

The habit of waking up early should be inculcated in the child.

When the child reaches the age of seven, inculcate the habit of offering salât.

As far as possible, make him learn under a religious-minded teacher.

Comment: This is very important. Allowing an immoral, sinful person to teach our children in private non – Muslim schools etc. will surely have disastrous consequences.

A pious person, on the other hand, will influence our children to do good deeds and have respect and the Fear of Allah Ta’ala, Insha-Allah.

Ulama and Students of Deen


In particular I address the Ulama and students of the Deen and say, You content yourself with pride on account of only the possession of knowledge. You consider yourself qualified for the lofty ranks of ‘ilm. Every now and again, whether appropriate or inappropriate, you quote to the masses the Hadith, ‘The superiority of an Aalim over an Abid is like my (i.e. Rasullulah’s – Sallallahu alaihi wasallam) superiority over the most inferior amongst you.’

But, are you aware what kind of knowledge has this excellence? Does this superiority only apply to knowledge or knowledge accompanied with practise? If there were no dire warning of punishments in the Kitaab and Sunnah for non-practising Ulama, then to some degree your averment could be entertained. But, when there are these warnings (in the Quran and Hadith) how can knowledge alone be a medium of pride.

You display considerable pride, thinking, ‘We are Ulama.’ Remember, without self-annihilation you are nothing. You have to annihilate yourself and understand that you are nothing. As long as you have not attained this attribute of self-annihilation then understand you are ruined.

Man should never have pride, no matter what pedestal he occupies. How can he have pride when he is an embodiment of defects and faults? Always strive in pursuit of cultivating humility. Only then will there be safety. If humility is not inculcated, there will be no safety ahead.

Nowadays some (learned ones) suffer under the deception that delivering a speech in Arabic is a great excellence and a source of pride. I maintain that no matter how eloquent you become in Arabic and even if you become Abul ‘Ilm (the father of knowledge), you will not be able to converse in Arabic as Abu Jahl had. If only knowledge of Arabic and ability to speak in Arabic were ‘ilm, then Abu Jahl would be a greater Aalim. But, in spite of the superiority of his Arabic, he remained Abu Jahl (the father of the ignorant).

Nowadays, once a person has studied a couple of Arabic books, he is given the title of Molvi whereas in actual fact he is not a Molvi. A Molvi is a person who understands the laws of the Shariah and practises accordingly in both the Zaahiri and Baatini spheres. He has to be a man of Allah. A man of Allah is never a jaahil.

I take qasam (oath) and say if the greatness of Allah Ta’aala enters into the heart, you will become ashamed if someone addresses you as ‘Maulana Sahib’, ‘Hafiz Sahib’, etc. When one gains kamaal (perfection or excellence in the moral and spiritual realms) then one will realize that one is in actual fact a jaahil.

I always maintain that the Ulama are in greater need of moral reformation. We (i.e. Molvis) do very little, but publicize it (our little) much because the desire is only to create a name among people.

“Nowadays the Talabah (students of Deeni Madaaris) are not concerned with Uloom (true knowledge). Their concern is simply to complete a course (of study). They consider it a great Mi’raaj (ascension into the heavens), progress and perfection to have a big turban tied around their heads and be doled out a long certificate. Thus, they (think) they have become Molvis and Maulanas. However, this is not an occasion of happiness nor a sign of having achieved any excellence (kamaal). Nowadays some students although they are turbaned (and officially titled Molvi), lack entirely in ‘ilm and aql (intelligence).


1. Sayyidina ‘Abdullah bin ‘Umar Radiyallahu ‘Anhu says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “A (beloved) present for the Mu-min (believer) is death”. – Ibnul Mubaarak, Ibn Abid Dardaa, Tabraanii and Haakim.
2. Sayyidina Mahmud bin Labiid Radiyallahu ‘Anhu reports, Sayyidina ~asulilah ~allallahu ‘Alayhi Wasallam said: “Ibn Aadam (offspring of Sayyidina Aadam ‘Alayhis Salaam) dislikes maut (death) whilst maut is better for him then fitnah (trials and tribulations in the diin)”. – Ahmed, Sa’iid bin Mansur. Commentary: The benefit of death is, there is no fear that one’s diin (religion) will deteriorate. If one lives, there is always the fear of this happening (deterioration) especially if one confronts causes that will lead to it. We seek Allah’s refuge from turning astray.
3. Sayyidina ‘Abdullah bin ‘Amr bin A1’Aas Radiyallahu ‘Anhu reports, Sayyidina Rasulullah 5allallah.1 ‘Alayhi Wasallam said: “The world is a prison (because of the many restrictions) for a Mu-min and a place of drought (both comfort, favours and affluence are deficient). When one leaves the world, one leaves a prison and place of drought (because comfort, favours and affluence are complete and widespread in the hereafter).” – lbnul Mubaarak, Tabraanii.
4. Sayyidina Anas Ragiyallahu ‘Anhu narrates, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “Maut (death) is an atonement for (the sins of) every Muslim (Due to hardships confronted, sins are pardoned. For some all sins are forgiven and for some part of their sins are forgiven, according to the person’s status).” – Abu Nu’aym.
5. Sayyidina Abii Maalik Al-Acarii says, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “0 Allah, make death beloved – to the one who believes that I am your Rasul.” – Tabraanii.
6. Sayyidina Anas Radiyallahu ‘Anhu reports, Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said to him: “If you remember and keep up my wasiyyah (advise) then nothing should be more beloved to you than maut (death).” – Isbahaanii.
7. Sayyidi1.a Anas Radiyallahu ‘Anhu says, Sayyidina Rasulullah – Sallallahu ‘Alayhi Wasallam said: “I find the example of lbn Aadam (human) passing away from this world but like that of a baby emerges from the narrow and dark womb of it’s mother into the wide open world. (Before coming into the world the womb is thought to be a very comfortable place. After witnessing the comforts and pleasures of the world one does not wish to return there. In the same manner, whilst living in the world one fears the hereafter. But after going there one does not wish to return. This explanation has also been narrated in a hadiith).” – Ibn Abid Dunyaa, Tirmiaii. Commentary: Two questions arise here. One is, from this hadis preference is I given to death over life. From some ahaadis it is found that life is given preference over death. For example, the hadis in Bukhaarii and Muslim state Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam said: “None from among you should hope and desire death, because if one is pious, good deeds will increase by longevity. If one is sinful, it is possible one will have the taufeeq of repenting.” From this it is clear that life is better than death. The answer to this doubt is that laws differ according to different I aspects. During life good deeds could increase and repentance from sin could also be made, as mentioned in the above hadis. Death is the opposite, but the cause for this preference for life is temporary and lasts for a few days. The world in comparison to the hereafter is like the narrowness and darkness of a mothers womb. According to this, only death could be given preference, because leaving this world, and going out of this dark home and reaching into the vast and splendid home is not possible without death. The hereafter is much better than this world. The world is nothing in comparison to the hereafter. The hereafter is not temporary but everlasting. The preference for the everlasting is apparent over that which is temporary and mortal. By this answer there remains no difference, and life and death also do not remain equal. The preference for death remains. The second question is that in the hadis it has been prohibited to hope for death. If death is a good thing why is it prohibited to hope for it. The answer is that in the same hadis this has also been mentioned “Min cjarrin asaabahu” (from difficulties confronted). That means one must not wish for death due to hardships or difficulties experienced, because this will be a sign of not accepting the Will of Allah Ta’aala. If hoping for death is due to yearning for the hereafter and saving one’s self from fitnah, then it is not prohibited.