Moulana Ashraf ‘Alī  Thanwi dedicated the majority of his life to the service of Islam. He was a teacher, a Mufti, an imam, and a spiritual guide to thousands of Muslims. His involvement in these fields gave him significant exposure to the practices of people in his time.

He realized, through this exposure, that many Muslims believed and carried out acts that opposed the teachings of Islam or have no basis in Sharī’ah whatsoever. The common folk would believe in these acts as if they were fully established in our religion.

His greater concern, was that scholars were not doing enough to educate people regarding these practices. There were two reasons for this. Firstly, some scholars themselves were involved in these practices. Due to these practices holding such weight in society, they assumed their authenticity and adopted them into their lives. On the other hand, many scholars were unaware of the presence of these practices in society. Therefore, they did not dedicate their efforts to educating the masses against them. 

Nevertheless, Since the common folk were not aware that these practices were baseless, and scholars were not taking initiative in educating the masses regarding them, Ml. Ashraf ‘Alī  Thānwī took it upon himself to compile a number of these baseless practices and beliefs that he encountered amongst the masses.

Ml. Thānwī referred to this compilation by saying: “The same way scholars of the past compiled books on fabricated aḥādīth, this is a compilation of fabricated religious practices”. He compiled over 150 issues that he encountered. It is from the grace of Allah ta’āla that many of these issues are not found anymore, but even though this book was written over 100 years ago, some of these common beliefs are still found today.

The following is a paraphrased selection from the common errors found amongst muslims that were mentioned by Ml. Ashraf ‘Alī  Thanwi in this book “Aghlāṭ al-‘Awām”:

• Many people believe that when a dog’s body touches something it becomes impure. Something will only become impure if the saliva of a dog touches it.[1]
• It is a common error to believe that wuḍū breaks when someone sees your satr/’awrah (the area of the body that should be covered. Below the navel to below the knees for men and everything except the face, hands and feet for women)
• Many people believe that after performing ṣalāḥ on a prayer rug, the prayer rug must be folded slightly so that Shayṭān doesn’t pray on it. This is a baseless belief.
• Many people say that after sajdah tilāwah you must say salām to both sides like ṣalāḥ. This is an incorrect practice.
• Some people think that you have to do two sajdahs for a sajdah tilāwah. This is incorrect. (you only have to do one sajdah)
• Many people perform ṣalāḥ sitting in trains without facing the qiblah. This is done without a valid reason. This is incorrect. Similarly, people perform ṣalāḥ sitting in ox-carts. You must get off where the ox-cart can be stopped safely and perform ṣalāḥ normally. (This applies to cars today)
• At the time of standing in congregation for ṣalāḥ, many people line up by putting their toes in line. In reality, the rows should be straightened by putting the shoulders and ankles in line.
• During the Jummah Khuṭbah, many people recite ṣalāt and salām/durūd sharīf loudly upon hearing the name of the Prophet ﷺ. This is incorrect. It should be said in your heart at this time.[2]
• Many ḥuffāẓ and others think that you never recite tasmīyyah (bismillāh) before Sūrat al-Barā`ah (Sūrat al-Tawbah). This is incorrect. The only time you do not recite tasmīyyah is when you are reading from the previous surah and carry on to this surah. If you are beginning tilāwah from this surah, or from somewhere in this surah, you should recite tasmīyyah.
• Some people think that for zakat to be valid you must tell the poor person that the money being given is zakat. This is incorrect. You do not have to tell the person. Having the intention at heart is enough.
• Some people think that zakat is only necessary in gold and silver jewellery that isn’t normally worn. This is incorrect. There is no difference between gold or silver jewellery that is worn or not worn. It is necessary to give zakat on both.[3]
• Some people think that ṭalāq given in the state of anger doesn’t count. This is incorrect.
• Some people think that if a lady slaughters an animal, it is not halal. This is incorrect.
• Some people think that a person slaughtering an animal must say the exact words “Bismillahi AllahuAkbar”. This is incorrect.
• Many people put their hands to their heads, bow down, or put their hands to their chest when greeting with Assalamu Alaykum. These are all baseless acts.
• Some people believe that if your eye twitches it can be a good or bad omen depending on which eye is twitching. This is an incorrect belief.
• Many people think that if your palm itches, it means that wealth will come your way. This is baseless.
• It is commonly known that you should not shake trees at night. This is baseless.
• It is a very common practice that when someone mistakenly does something that disrespects the Qur`ān, they must give a certain amount of ṣadaqah. To consider this specific amount necessary is incorrect. Although, there is nothing wrong with giving something in charity.
• Some people think that if you do not cover your mouth while you yawn, shayṭān will spit in your mouth. This is incorrect. Although, it is established from ḥadīth that shayṭan may enter your mouth.

These are just a few examples mentioned by Ml. Ashraf Alī Thānwī in his book Aghlāṭ al-‘Awām. Apart from this, there are over a hundred more issues mentioned. Some of them are so strange that you would be amused to think that someone would believe such a strange thing. Although, the harsh reality is that the less educated we are about our religion, the easier it is for us to fall into these incorrect beliefs.

Today, There are many other practices which muslims have adopted into their lives which should be avoided. The following are a few of these practices which are common but should be avoided:

• To pour water on graves whenever you visit the graveyard [4]
• Gathering at the home of the deceased on the third, seventh, eleventh, or fortieth day after their demise. [5]
• Performing Adhān at a grave.[6]
• To say “Rest in Peace” regarding the death of a non-muslim. Instead, we can say Inna lillahi wa inna ilaihi raji’ūn, as it reminds us of our own inevitable death.[7]
• Believing in Astrology, horoscopes and Zodiac signs[8]
• To always add on “Muḥammadur Rasūlullāh” in the reply to “lā ilāha illallah” at the end of Adhān.[9]
• After the muadhin performs adhān infront of the imam before the jummah khutbah, to loudly say durud/send ṣalāt on the Prophet ﷺ and encourage others to do so loudly. This should be avoided.[10]
• To make it a habit to shake hands with the people next to you after every farḍ ṣalāh. This is not a Sunnah, and out of the possibility of it being considered Sunnah due to habitually carrying it out, it should be avoided. [11]

In conclusion, It is our responsibility as Muslims to learn about Islam. If there is any practice in our lives which we may be doubtful about, we should consult a local imam or scholar.

(To learn more about the life of Ml Ashraf Ali Thanwi, click here.)

Allah Ta’āla knows best.

Ml Abbas Piparawala

---

[1] This is the chosen view in the ḥanafī Madhhab. This varies from the adopted views of the other madhāhib.

[2] (قوله: ولا كلام) أي من جنس كلام الناس أما التسبيح ونحوه فلا يكره وهو الأصح كما في النهاية والعناية وذكر الزيلعي أن الأحوط الإنصات ومحل الخلاف قبل الشروع أما بعده فالكلام مكروه تحريما بأقسامه كما في البدائع بحر ونهر وقال البقالي في مختصره وإذا شرع في الدعاء لا يجوز للقوم رفع اليدين ولا تأمين باللسان جهرا فإن فعلوا ذلك أثموا وقيل أساءوا ولا إثم عليهم والصحيح هو الأول وعليه الفتوى وكذلك إذا ذكر النبي – صلى الله عليه وسلم – لا يجوز أن يصلوا عليه بالجهر بل بالقلب وعليه الفتوى رملي [رد المحتار، ٢/١٥٨]

[3] This is the view in the Ḥanafī madhhab. The other madhāhib have different approaches to this issue.

[4] The laws of Janazah, Madrasah Ta’leemuddeen, Mufti Zakaria Makada, pg.169

[5] Ibid, Khair al-Fatāwa, 1/556,

[6] Fatāwā Dār al-‘Ulūm Zakarīyyah, 3/54

[7] Fatāwā Maḥmūdīyyah, Fārūqīyyah, 8/486,& https://askimam.org/public/question_detail/16844 by Mufti Ebrahim Desai (r.h)

[8] See: https://www.askimam.org/public/question_detail/25289 by Mufti Ebrahim Desai (r.h) , https://seekersguidance.org/answers/general-counsel/is-it-permissible-to-believe-in-astrology-and-horoscopes/ , https://muftionline.co.za/node/6029 by Mufti Ebrahim Salejee

[9] Aḥsan al-Fatāwa, Sa’īd, 1/377

[10] Fatāwā Dār al-‘Ulūm Zakarīyyah, 2/702

[11] Kitāb al-Nawāzil, Murādābād, 1/476, Fatāwā Maḥmūdīyyah, Fārūqīyyah, 3/142, https://askimam.org/public/question_detail/2336

وفي الدر المختار: (كالمصافحة) أي كما تجوز المصافحة لأنها سنة قديمة متواترة لقوله – عليه الصلاة والسلام – «من صافح أخاه المسلم وحرك يده تناثرت ذنوبه» وإطلاق المصنف تبعا للدرر والكنز والوقاية والنقاية والمجمع والملتقى وغيره يفيد جوازها مطلقا ولو بعد العصر وقولهم إنه بدعة أي مباحة حسنة كما أفاده النووي في أذكاره وغيره في غيره وعليه يحمل ما نقله عنه شارح المجمع من أنها بعد الفجر والعصر ليس بشيء توفيقا فتأمله

وفي رد المحتار: (قوله كما أفاده النووي في أذكاره) حيث قال اعلم أن المصافحة مستحبة عند كل لقاء، وأما ما اعتاده الناس من المصافحة بعد صلاة الصبح والعصر، فلا أصل له في الشرع على هذا الوجه ولكن لا بأس به فإن أصل المصافحة سنة وكونهم حافظوا عليها في بعض الأحوال، وفرطوا في كثير من الأحوال أو أكثرها لا يخرج ذلك البعض عن كونه من المصافحة التي ورد الشرع بأصلها اهـ قال الشيخ أبو الحسن البكري: وتقييده بما بعد الصبح والعصر على عادة كانت في زمنه، وإلا فعقب الصلوات كلها كذلك كذا في رسالة الشرنبلالي في المصافحة، ونقل مثله عن الشمس الحانوتي، وأنه أفتى به مستدلا بعموم النصوص الواردة في مشروعيتها وهو الموافق لما ذكره الشارح من إطلاق المتون، لكن قد يقال إن المواظبة عليها بعد الصلوات خاصة قد يؤدي الجهلة إلى اعتقاد سنيتها في خصوص هذه المواضع وأن لها خصوصية زائدة على غيرها مع أن ظاهر كلامهم أنه لم يفعلها أحد من السلف في هذه المواضع، وكذا قالوا بسنية قراءة السور الثلاثة في الوتر مع الترك أحيانا لئلا يعتقد وجوبها ونقل في تبيين المحارم عن الملتقط أنه تكره المصافحة بعد أداء الصلاة بكل حال، لأن الصحابة – رضي الله تعالى عنهم – ما صافحوا بعد أداء الصلاة، ولأنها من سنن الروافض اهـ ثم نقل عن ابن حجر عن الشافعية أنها بدعة مكروهة لا أصل لها في الشرع، وأنه ينبه فاعلها أولا ويعزر ثانيا ثم قال: وقال ابن الحاج من المالكية في المدخل إنها من البدع، وموضع المصافحة في الشرع، إنما هو عند لقاء المسلم لأخيه لا في أدبار الصلوات فحيث وضعها الشرع يضعها فينهى عن ذلك ويزجر فاعله لما أتى به من خلاف السنة اهـ