Q.    Please  explain the concept  of Fana which the Sufis  practised. Is this bid’ah?

A.    Fana and the like are not concepts. They are lofty  spiritual states which only the select Auliya experience. These  extremely lofty states of Divine Proximity cannot be verbally explained. Only those Auliya who experience these states can understand. Even they are unable to explain these elevated  states. Fana’ is not  a bid’ah.

    It is not a practice which  could be imparted for adoption. It is simply a state of Divine  Proximity. There is no theory involved. The Sufis did not ‘practice’ Fana. By virtue of their Proximity to Allah Ta’ala, He (Allah Ta’ala) draws them into such lofty spiritual states of Nearness unto Him that they become, in entirety, oblivious  of their own existence. There is no methodology for this attainment. It is purely the Fadhl (Grace) of Allah Ta’ala as He  says in the Qur’aan Majeed:

  “Allah selects (draws unto Himself) whomever  He wills, and  He guides whomever He wills unto Himself.”

  The first  part  of this Aayat brings  Fana of the Sufis within its scope. It is a Gift of Allah Ta’ala while the second part applies to all Muslimeen. If they resort to Inaabat which entails following the Shariah and Sunnah in all aspects, then He bestows the necessary hidaayat (guidance) for onward  spiritual progress and elevation.



Hadhrat Zainab Bint Jahash (Radhiyallahu anha) was one of the Noble Wives of Rasulullah (Sallallahu alayhi wasallam). She came into the Nikah of our Nabi (Sallallahu alayhi wasallam) at the age of 36 years and passed away when she was 53 years. She is famous for her  Zuhd (Abstinence from the dunya, poverty and extreme frugality).

  The first occasion  when Hadhrat Umar (Radhiyallahu anhu), the Khalifah, sent her a large amount for her annual maintenance expenses, she was under the impression that  it was for all the wives. When she was apprized that the whole amount  was only for herself, she exclaimed:  “Subhaanallah! May Allah forgive Umar. Then she cast a shawl over the money (to separate it from her).” She was averse to even looking at the considerable amount of wealth.

  She ordered Burzah Bint Raafi (Radhiyallahu anha) to move the wealth to one corner and to keep it covered. Then she instructed her to begin distributing the dirhams (silver coins), fistfuls to certain people. This process continued for a while. When a small amount was left, Burzah said: “May Allah forgive you. After all, I too am entitled  to receive  some of it.” Hadhrat Zainab (Radhiyallahu anha) said: “Whatever is left is yours.” Fifty dirhams  remained, Burzah (Radhiyallahu anha)  took it for herself. After the  wealth had been distributed, Hadhrat Zainab (Radhiyallahu anha) made the following dua:

“O Allah! Do not  permit the  stipend of Umar to  find me after this year.”

  Before the expiry of the year, Hadhrat Zainab  (Radhiyallahu anha) passed away.

  When Hadhrat Umar (Radhiyallahu anhu) was informed that she had distributed the entire amount to the Fuqara and Masaakeen, he commented: “It appears that Allah Ta’ala  intends  goodness for her.” He immediately sent another thousand dirhams with the message: “You have distributed  the 12,000. Now keep this thousand  for  yourself.”

  As soon as she received the thousand dirhams, she distributed it as well, not keeping anything  for herself.

  Hadhrat Umm-e-Salmah (Radhiyallahu anha), also one of the noble Wives, said about Hadhrat Zainab:  “She was a very pious  woman, fasting abundantly, performing  much Salaat during the night,  and  giving in Sadqah to the Masaakeen whatever  she  earned.” After Hadhrat Zainab (Radhiyallahu anha) passed away, Hadhrat Aishah (Radhiyallahu anha) said: “Alas! A woman with sterling moral virtues has departed. She was a support  for orphans  and  widows.”




A Sister proffers the following sombre observations and advice:

“Assalamu alaikum

It is with deep sadness that I read the article Ibaadat and Taa’at. Very late in life with the Qabr in front of me, have I realized that the Quranic order for women to ‘stay glued in your homes’ is the best order by our Raheem (Merciful) Rabb. Going out to visit relatives, cousins, friends, neighbours, shopping, bazaars, and now malls, even visiting parents and married children too much bring only the curse of Allah Ta’ala, restlessness and ungratefulness. It also destroys the haya (Imaani modesty) and creates animosities.

The women of yester years never left their homes. They never complained. They did not work from homes. They bore every thing even zulm of husbands and in-laws with great and much Sabr. They did not run to Aamils, Sheikhs and Buzurgs. The only kitaab of Wazeefas in most homes was A’maal-e-Qur’aani. They drowned all their grief and sorrows in tilawat of the Quran Shareef.

Talking to na-mehrams is extremely dangerous, especially the sheikhs and buzurgs. A lady said that she sometimes spoke to her sheikh, after a while she realized that he would laugh in a sinister manner. She got scared and left him. I wonder if our Akaabireen ever talked to their women mureedahs even from behind a curtain.

All these sheikhs and buzurgs are not at all trustworthy. They are ever ready to talk to women, more then with their male mureeds. They never advise women to cling to tilawat and to their homes. Don’t call them. Call Allah Ta’ala.

Maulana Sahab, these times are full of fitnah. With all the social media in every hand. One who breathes his/her last on Kalima with Imaan is the most fortunate Muslim on earth.  Wassalam”

(End of the Sister’s advice)

Even genuine Buzrugs will emit the type of ‘sinister laugh’ the sister had experienced with her sheikh. When the carnality of the nafs asserts itself, the intelligence of even a Buzrug becomes blighted and his spiritual eyes are blinded. He succumbs to the dictates of his lust because he failed to observe the prescribed limits of Allah Ta’ala. A trader’s abrupt talk restricted to the sale with a woman, is a far lesser evil than the ‘spiritual’ talk and advice which the Shaikh proffers to his mureedah without due observance of valid and proper Purdah/Hijaab. Nowadays, a mere screen is inadequate.

The voice of the female exercises a sexual attraction which even the Buzrugs at times fail to resist. As far as all these bogus ‘buzrugs’ and bogus ‘sheikhs’ of today are concerned, they are human devils who should never be trusted. In this day, a true Buzrug should not converse with females even from behind a screen. The lust and carnality are ever present. It constitutes a satanically combustible scenario.

Few buzrugs are able to keep their talk and their desires fully within the limits of the Shariah when speaking with females. That is why the Auliya say:

  “Allah loves a penetrating gaze at the time of the incidence of shubuhaat (doubtful issues), and He loves a kaamil (perfect) intelligence at the time of the hulool (infusion) of shahawaat (lusts).”

Imaam Ghazaali (Rahmatullah alayh) said that when a man is affected by lust stemming from female entrapment, 80% of his brain cells become inoperative. In fact Rasulullah (Sallallahu alayhi wasallam) expressed surprise at the domination of women who are naaqisul aql, over men who are supposed to have kaamil aql. Buzrugs are in greater need to observe stricter purdah than others.

Mureedahs should not acquit themselves with so much gullibility that they become traps for the Shaikh and he too becomes a snare for them. Seek the protection of Allah Ta’ala against the evils of the nafs and the snares of Iblees.

24 Sha’baan 1444 – 17 March 2023



A Sister writes and advises as follows:

Assalaamu alaikum warahmatullahi wabarakathuhu

I have read the article about social media. Without doubt the cellphone is a useful tool, but without doubt the majority of Muslims, Deeni and modern are caught up in saying they need it for work and business purposes which is Shaitaani entrapment to get them hooked on facebook, videos etc. Some use the excuse of videos without animate pictures but this too desensitizes all Muslim.

Unfortunately many don’t have limits and are displaying this habit to their children instead of spending their time teaching the children Deen, heart to heart.

Rizq is sealed and there are the fortunate (to be protected from this evil), some of the old school generation business people, who operate well without any smartphone. They experience much Barkat in their earnings and we see it in their contentment and sukoon. People have forgotten who distributes rizq. If we can only abandon this cellphone futility and stop making excuses for its unnecessary use we will experience unlimited Barkat and sukoon in time, rizq and our homes.

Below is an article someone forwarded to me and I think it’s extremely important that we realise the entire household is influenced by the actions of the leader of the family. This is from the home of an ‘ordinary layman’.

If the communication with the Maulana was verbal then it’s obviously not correct, but the lesson we derive is about the example of resorting to ibaadat in solitude in our spare time which a non-Aalim set in his home. He did not make his cellphone be his priority nor socializing.


The Maulana said:

“Once a sister phoned, and she said she has a problem and asked if there is any waazifa regarding it.

I said there is, recite Durood Shareef 500 times and make Duaa. Nabi (Sallallahu alayhi wasallam) was the most Beloved to Allah Ta’laa. The wazeefah will solve all your problems. She remained silent for a while. I thought to myself that maybe it’s too much for her so I asked her why isn’t she saying anything.

She said, now I have a greater problem than the one I just told you. No one knows about it only my Allah Ta’ala and I- no one else. Now out of extreme necessity I have to tell you but I fear getting pride or it being against sincerity. (The ‘extreme necessity’ was her nafsaani imagination –The Majlis)

I said: I am asking you out of concern, though I thought she wants another amal.

She said: “Alhamdulilah, Alhamdulillah! Moulana since sometime I have been reciting 15 000 Durood Shareef everyday. My problem is that should I include the 500 Durood Shareef into this or should I read it separately?

Then I remained silent for a while. She asked me why am I not saying anything. I said: ‘Also make Duaa for us.’ Then I asked her if I could ask her something. She said: ‘ Jee!.’

I asked what had inclined you so much that you started reciting 15 000 Durood Shareef where as if a person reads 1000 Durood Shareef , Allah Ta’ala gives him 40 000 rewards (10 000 mercies descend on him, 10 000 of his sins forgiven, 10 000 virtuous deeds are written for him and 10 000 of his status is raised).

Those that want to read they read. A friend of mine use to read 5000 Durood Shareef everyday, My Sheikh who passed away on the 23th night of Ramadan use to read 13 000.

Those that wish to read, they read a lot, but a young sister who has a husband and children to attend to, her household chores etc.! So I asked her: ‘What had inclined you to read so much of durood Shareef?’ (The idea of describing one’s ibaadat as being ‘much’ betrays the presence of ujub –vanity, self-esteem. This is an evil and a subtle disease of the nafs. No one’s ibaadat is ‘much’. Everyone’s ibaadat no matter the quantity, is qualitively defective. The Maulana was stirred on by his nafs to lengthen the conversation unnecessarily with a ghair mahram female. This is the snare of his nafs –The Majlis)

She said her husband. I said: ‘Your husband…? Isn’t he a businessman. He looks quite straightforward. She said his straightforward outside, at home his an Allah-Waalah.’ I said: ‘People usually say other way around.’ I then asked what he does?

She said there is a certain place at home where he lays down his musalla and he reads his tahajud, ishraaq, chast, awwabeen and makes a lot of Duaa and reads a lot of Durood Shareef. Sometimes he wakes up and tells me: ‘O my beloved wife, today I had dreamt about Nabi (Sallallahu alayhi wasallam) in this way; today I dreamt about Nabi (Sallallahu alayhi wasallam) in this way’.

So whenever he tells me that he had dreamt about Nabi (Sallallahu alayhi wasallam) my heart hurts and tells me that you should also read Durood Shareef and InshAllah, you will also attain the great fortune of seeing Nabi (Sallallahu alayhi wasallam) in your dream. Just with the desire of seeing Nabi (Sallallahu alayhi wasallam) I have reached 15 000 however my husband reads a lot. Maulana you must make Duaa for us.

I said: ‘O sister you must make duaa for us.’ Just at that moment I felt a pain in my heart and thought, look! her husband is nek (pious) that’s why she is also nek (pious), she is Allah-waali. She only sees him doing this, nowadays the husband only sits with his phone, that’s why his wife only watches series and his children cartoons and the whole house turns out to be a pit from the pits of Jahannam, and disputes between husband and wife and the feeling of uneasiness.

O my brother’s if I and you were also nek (pious), if we had also become Allah-Waalah, if we had also pleased Allah Talah then the condition of our homes would be something else.

May Allah Ta’ala also make us pious and good people. Let’s make intention to read lots of Durood Shareef, at least a 1000 daily and let’s try to read Fadhaail-e-A’maal ”  (End of the Maulana’s conversation and advice)

 (End of the Sister’s letter)

Our Comment

We just hope that the article is not false. Tablighis are fond of fabricating articles of piety on the basis of the concocted error of the end justifying the means. Reciting 15,000 Durood daily requires at least 7 hours at a minimum. What happened to the brains of this woman who, despite reciting so much Durood, felt at ease discussing verbally with a ghair mahram. Her remaining ‘silent’ for some moments, and he too, evidences that the talk was verbal, not written.

Furthermore, to advise all and sundry to recite “at least” 1000 Durood daily indicates, at a minimum, lack of understanding. This is not Sunnah, hence it may not be made a universal practice. This is the way that all bid’aat were initiated by mostly pious people. The Maulana who proffered this advice is not the Shaikh/Murshid of the entire Ummah to proffer such advice audaciously. There is no Sunnah backing for this advice. The advice of an intelligent, Allah-Fearing Aalim should be: Abstain from haraam and futility. Follow the Shariah. Adopt the Sunnah. Guard your eyes and tongue. Taa-at and Ibaadat are imperative.

The fact that the sister was seeking a wazeefah despite her huge number of Durood daily, indicates that the Durood was not making an effect on her heart. It did not improve her Tawakkul and Yaqeen, hence she sought an additional wazeefah which to her mind would be superior to her 15000 Durood daily.

Also, the person who recites Durood in abundance should not feel entitled to see Rasulullah (Sallallahu alayhi wasallam) in his/her dream. The objective of Durood is not seeing our Nabi (Sallallahu alayhi wasallam) in dreams. The objective is fulfilment of the request of our Nabi (Sallallahu alayhi wasallam), to gain his Shafaa-at for us on the Day of Qiyaamah and the Ridha of Allah Ta’ala.

Furthermore, her having mentioned her 15000 Durood to the Maulana is an indication of riya, and her asking whether she should add the 500 suggested by him, indicates her stupidity.

Sister, do not be influenced by these types of stories. Adhere strictly to the Shariah and the Sunnah to the best of your ability. As far as wazeefahs are concerned, there are no better wazeefahs than the Masnoon ones, namely, Nafl Salaat in abundance and Tilaawat of the Qur’aan Majeed in abundance, and keeping the tongue ever moist with Thirkrullah as commanded by Rasulullah

(Sallallahu alayhi wasallam): “Your tongue should remain ever moist with Thikrullah.” Adopt this prescription of the Qur’aan and Sunnah, namely, Ibaadat, Taa-at and Perpetual Thikr, then you will become a veritable genuine Buzrug.

22 Sha’baan 1444 – 15 March 2023


It was the tareeq (way/methodology) of the Akaabir Mashaa-ikh to firstly attend to the reformation of the mureed’s A’maal-e-Zaahirah (the deeds which are the effects of his attitude and character) before imposing on the mureed wazaaif and nawaafil, and the ta’leem of Sulook. The Mashaaikh would  first attend to the reformation of razaa-il (evil and base characteristics).

  Nowadays many Shaikhs pay no heed to this  requisite. The consequence is that while the mureedeen become experts in auraad and wazaaif (incantations), their evil attributes remain the same. There is no importance accorded to distinguishing between halaal and haraam, truth and falsehood. Thus, they bring  disgrace to the Tareeq (Tasawwuf).

(Hadhrat Maulana Ashraf Ali Thanvi)

  This was the appraisal of Hadhrat Thanvi 80 years ago. Today, in our time, almost all ‘shaikhs’ are bogus and mercenaries.

  Their ignorance is  shockingly lamentable. They lack even rudimentary understanding of Sulook.

Q. Is firaasat and ilhaam the same?

A. No, firaasat and Ilhaam are two different spiritual phenomena. Firaasat is a discerning intelligence. Such discernment is the effect of Taqwa. Firaasat is the immediate apprehension and understanding of something without the need of mental application. It is a deep, spiritual insight.

  Ilhaam is information inspired into the heart of a being. The incidence of ilhaam has different sources. It may be from Allah Ta’ala or from an Angel or from shaitaan. There is no absolute certitude in Ilhaam. Even a faasiq and a kaafir could be repositories of ilhaam.


Nowadays people are not aware of the reality of Tasawwuf. They regard certain insignificant, unrelated issues to be  extremely great. Among  such issues is Kashf (inspiration) which people  believe to be something of great importance.

(Hadhrat Maulana Ashraf Ali Thanvi)

   Even  shaikhs/spiritual guides of this day labour under this misconception. In reality kashf is not related to Tasawwuf. Even  kuffaar experience such phenomena.


Islaah is not achieved only by means of thikr and shaghl. Every evil attribute  has a different  remedy. Even if a single evil trait remains, the Path (of Reformation) will remain blocked. In fact, sometimes a corrupt person’s  spiritual disease worsens with thikr and shaghl. Such a person gains the idea of himself having become holy on account of his thikr and shaghl. In this way sometimes the person develops ujub(vanity/self-esteem) because of thikr and shaghl. The remedy  for this malady is some other  mujaahadah other than thikr and shaghl.                         

   When Hadhrat Abu Saeed Gangohi (Rahmatullah alayh)  commenced thikr and shaghl, his Shaikh, Hadhrat Nizaamuddin Balkhi (Rahmatullah alayh), ordered him to  cease thikr and shaghl.  He then appointed Hadhrat Abu Saeed to be the caretaker of hunting dogs.

This was to cure him of the malady of ujub.     

(Hadhrat Maulana Ashraf Ali Thanvi)


Nowadays, neither does the Shaikh understand the  status of the mureed nor does the mureed understand the status of the Shaikh.  (Both dwell in ignorance). This is the condition of such mashaaikh of this era who are not deceits. As far as the bogus ‘shaikhs’ are concerned, they are in total mess.

The concern of the bogus peer (spiritual guide)  is only the money of the mureed on which his (the shaikh’s) gaze is focused. The ignorant mureed labours in the misconception of acquiring the spiritual wealth of the sheikh without having to struggle in the Path.

Once a mureed narrated his dream to his sheikh. The mureed dreamt that while his own fingers were filled with faeces, honey was flowing from the fingers of the sheikh. Hearing this, the sheikh said: “Your dream is correct. You are a dog of the world and I am a man of the Deen.” The mureed said: “Hadhrat, I have not  completed the narration of my dream. I saw that that you were licking my fingers and I was licking your fingers.”

(The shaaikh then went into a rage, sharply rebuking the mureed for the ‘disrespect’).

The interpretation is quite obvious. The sheikh was acquiring worldly benefits from the mureed. On the other hand, the sincere mureed was gaining  some benefit of the Deen from the sheikh.

True Divine Love

True Love for Allah Ta’ala is not cultivated only by means of thikr and shaghl. The method is  observance of all A’maal-e-Saalihah with sincerity (i.e. total submission to the Shariah). Thikr and shaghl  create a temporary state of enthusiasm which dissipates after some time.

(Hadhrat Maulana Ashraf Ali Thanvi)


It is narrated in a Hadith in Muslim Shareef that on the Day of Qiyaamah, Allah Ta’ala will say to a person:

“O Son of Aadam! I was sick, but you did not visit me.” The man will respond: “O Allah! How could I visit you when you are Rabbul  Aalameen (i.e. how  can You become sick)?” Similarly, Allah Ta’ala will say: “O Son of Aadam! I was hungry but you did not feed Me. ……..I was thirsty, but you did not give me water.” The person will respond in the same manner as mentioned above.

Sickness, hunger and thirst are the conditions and attributes   of people.  Why does Allah Ta’ala relate these states to Himself? The answer is that the Accepted (Maqbool) servants of Allah Ta’ala have acquired a kaamil (perfect, extremely lofty) state of Fana (Divine Proximity). Hence, Allah Ta’ala relates their conditions to Himself. This is the meaning of the concept of Wahdatul Wujood (Unity of Existence). Whatever is  asserted to it more than what is mentioned in the Hadith is ghulu’ (haraam extremism).

(Hadhrat Maulana Ashraf Ali Thanvi)



Q.    A shaikh who follows the tareeqah of Hadhrat Maulana Thanvi (Rahmatullah alayh), but who is not  an Aalim, encourages females to attend university. He also invites women to attend his majaalis. He says that Hadhrat Thanvi also used to give bayaans to women. He points out that there are many benefits for women in his talks. Are his views  valid?

A. Regardless of the  perceived ‘benefits’ of the majaalis for females, it is not permissible to lure women from their homes to attend gatherings of any kind whatsoever. There is benefit in liquor and gambling as well. Everything on earth has both benefits and harms, advantages and disadvantages. Our criterion is the Shariah. The Fuqaha have emphasized this prohibition with clarity on the basis of the prohibition of females attending the Musjid despite the fact that  during the era of our Nabi (Sallallahu alayhi wasallam) women were allowed to attend the Musjid.

The shaikh sahib lacks foresight and baseerat. Assuming that Hadhrat Thanvi (Rahmatullah alayh) did have  majaalis for women, then too, it in no way whatsoever cancels what the Fuqaha have ruled. The personal  amal  of Hadhrat Maulana Thanvi  does not abrogate any tenet of the Shariah. The  personal practice of Hadhrat Thanvi may not be presented as a daleel for  an act which is in conflict with the Shar’i view  which has reached us from the age of the Sahaabah.

A conflicting view/practice of an accepted Aalim/Wali shall be given a suitable interpretation, if possible, to reconcile it with the Shariah. If such an interpretation is not possible, it shall be set aside and not propagated   nor acted on. But never is it permissible to cite it as a daleel for any practice  which is in conflict with the Shariah.

The argument of “women would also come to Rasulullah (sallallahu alayhi wasallam)” was better understood by the Sahaabah and the Aimmah Mujtahideen. Despite their awareness, they decreed that it is not permissible for women to emerge from their homes to participate in even the best and noblest gathering, namely, the Fardh Salaat, and at the best and noblest venue, namely the Musjid.

    We  are not aware  if women would attend the majaalis of Hadhrat Thanvi (Rahmatullah alayh). Nevertheless, the final word is the Shariah, not the amal of any Wali/Buzrug/Mufti, which happens to be in conflict with the Shariah.

Even if there are separate facilities, women may not attend any majaalis. Furthermore, in our present age, almost all the women are able to read and write. There is literature available in abundance for Islamic learning. Almost all of them are experts with the computer. They write to Ulama for masaa-il. We as well as other Ulama receive innumerable letters from females on Deeni issues.



Posted on Tue 20 December 2022

The following anecdote from the Malfoothaat of Hadhrat Maulana Ashraf Ali Thanvi (Rahmatullah alayh) should serve as an eye-opener and a Naseehat for such husbands who spitefully withhold Talaaq despite the total breakdown of the Marriage precluding the possibility of reconciliation.

Hadhrat Thanvi (Rahmatullah alayh) said:

Huqooqul Ibaad (the Rights of People) are of utmost importance and gravity. A man came here with the intention of Ta’leem and Talqeen (that is, for self-reformation and spiritual progress). I asked him about the arrangement he has made for his wife during his planned absence. He said that she is presently staying with her parents.

Later it transpired that there was discord between them, hence she left to stay with her parents, and that she is insisting on Talaaq. I then said to this person: “Since she insists on Talaaq, why are you imprisoning her? It is imperative to resolve this issue. If she refuses to live with you, then issue Talaaq (as she insists). Go and issue Talaaq, then come.” He went back home. After resolving the issue by giving her Talaaq which she demanded, he returned. Now he was able to engage himself in the objective (of Tasawwuf) with peace of mind.”

(End of Hadhrat Thanvi’s malfooth)

A similar anecdote pertains to Hadhrat Maulana Ya’qoob (Rahmatullah alayh) who was an Ustaadh of Hadhrat Thanvi (Rahmatullah alayh). The wife of one of his mureeds demanded Talaaq. She accused her husband of zulm, etc. When Hadhrat Ya’qoob (Rahmatullah alayh) investigated the matter and had ascertained the correctness of the wife’s demand, he physically beat his mureed who was a well-known Maulana. He compelled his mureed to issue Talaaq. (Note: It may have been another one of our Akaabireen Ulama, not Maulana Ya’qoob. This anecdote was also acquired from the Malfoothaat of Hadhrat Thanvi).

Numerous husbands refuse to issue Talaaq despite the fact of the total collapse and breakdown of the marriage, and even when there is no possibility of reconciling due to the adamancy of the wife in her demand for Talaaq.

Whether she is right or wrong in her demand is another issue. The immediate concern is the fact that the marriage has ended for all practical purposes. She has developed an extreme abhorrence for her husband, and in most cases the husband is responsible for such abhorrence. However, acting like an atheist, completely oblivious of Allah Ta’ala and the Reckoning of the Aakhirat, the husband resolves to acquit himself with venomous spite. He should understand that with his haraam and stupid action he is cutting his nose to spite his face.

Sometimes years wile away in separation, but the man refuses to release the wife from the marriage which has in reality practically terminated long ago. Flogging a dead horse is unintelligent and also sinful. It is incumbent that in such cases of irreconcilability, the man should release the woman honourably with Talaaq.

Furthermore, if she was not guilty of infidelity, then when parting, he should in addition to Talaaq, laud her with gifts to end the sad saga amicably and honourably.

Tablighis too should understand that they are guilty of grave injustice when they go on their four month and one year tablighi stints without making adequate arrangements for the family at home. They will have to answer to Allah Ta’ala for their zulm. Such tabligh which brings about violation of huqooq and zulm is Haraam.

25 Jamaadil Ula 1444 – 20 December 2022

Avoiding the Talks and Writings of Irreligious People

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

If an irreligious person speaks of something relating to deen, then his speech will contain some darkness in it. Similarly, his writings will also contain some type of darkness in it. On the converse, if a righteous person speaks of something relating to the dunya, his speech will contain noor in it.

The reason is that in reality, a person’s speech originates from his heart. Hence, a person’s speech will definitely contain the effect of his heart. (If his heart is pure, the effect of the purity will be seen in his speech and writings, and if his heart is impure, then the effect of the impurity will similarly be seen in his speech and writings.)

When this is the situation, that the speaker’s inner condition is reflected in his speech, and the writer’s inner condition is reflected in his writing, then one should understand that it is extremely important for one to refrain from sitting in the company of irreligious people (those who are not committed to deen) and nor should one ever read their writings.

Reading the writings of an author is akin to sitting in his company. Thus, the very same ill-effects which one will experience through sitting in the company of an irreligious person will be found through reading his books or writings.

(Malfoozaat Hakeemul Ummat 23/117)