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A Rejoinder on Contextualizing the Hadiths Quoted by Shaykh Nuh in Iman, Kufr and Takfir

A Rejoinder on Contextualizing the Hadiths

Excerpt:

I was recently approached by some students of Islamic law to offer a short rejoinder to the Hadiths Shaykh Nuh Ha Mim Keller quoted in his “Iman, Kufr and Takfir” illustrating some Companions offended the Noble Prophet of Islam (Allah give him peace and blessings) but were not charged with infidelity (kufr). Shaykh Nuh’s objective was to prove that offending the Noble Prophet (Allah give him peace and blessings) did not incur any consequence had the offender made no intention of giving offence. It is with this premise he argued that the hundred year old fatwa of Imam Ahmad Rida Khan, that was endorsed by the prominent religious authorities of Makkah and Madinah (in 1323H) against certain Deobandi scholars for their irresponsible blasphemous writings, was lacking legitimacy according to the Islamic criteria of takfir since the Deobandi writers claimed to have had no intention of offending the Noble Prophet (Allah give him peace and blessings)….

Filed under: Hadith, Kalam

Allamah Ghulam Muhammad Tonswi

Click this to download pdf: Allamah Ghulam Muhammad Tonswi

A short biography of our beloved teacher, master of the classical sciences, Ustadh al-Ulama Allamah Ghulam Muhammad Tonswi (may Allah Tala shower mercy upon him) in Urdu.

Filed under: Biographies

Legal Rulings: Concerning Praying Salah Whilst Sitting on a Chair

Attached is my recent research in Urdu on a fiqh issue that affects many Muslims and begs clarification.
This research answers the following questions by drawing evidence from the Hanafi Legal Texts:
When is a person exempted from standing in prayer and from actual prostration?
What are the exact descriptions of prostration, bowing and standing positions for healthy and sick people?
When is a sick person obliged to stand as much as possible during qiyam and when is he exempted?
Is a person allowed to sit on a chair and pray or is there any other manner prescribed in the Shariah?
Is it important that the person sitting on a chair prostate on a table attached to the chair?
Must the person sitting on a chair stand and perform ruku or qiyam if possible?
The crux of this unique research for English Readers is as follows:
1) If a sick or elderly person is able to sit on the ground and place a hard surface such as a stool in front to prostrate upon which is less than 9 inches/12 fingers in height then he is not allowed to sit on a chair and pray salah. Such a person must also stand as much as possible to pray even if it is only possible for the time of Takbir Tahrimah and is permitted to sit only when experiences severe difficulty by standing or if he fears his illness will genuinely increase or healing shall be delayed.
2) If someone is completely unable to sit on the ground or is unable to sit on the ground and prostate on a hard surface such as a table less than 9 inches in height (which is the least possible way allowed to actually prostate), then he is allowed to sit on a chair and pray salah by gesture (ishaarah). Such a person is not required to stand at all from the beginning of the prayer nor is he required to stand and perform ruku, even if it is possible for him.
3) The person allowed to pray salah on a chair does not need to prostate on a hard surface hence salah chairs do not require tables as salah on a chair is purely by gesture that means that he bows his head and back as much as easily possible for prostration and a little less for ruku.
4) A person sitting on a chair and praying salah is not allowed to lead people that are standing in prayer because his prayer is by gesture and their prayer is actual.
May this writing bring immense benefit by the Tawfiq of Allah Almighty to all its readers.

Filed under: General

Glad Tidings for Those who Affectionately Greet the Beloved Prophet (upon him peace & blessings)

Download here: Glad_Tidings

This research paper concisely illustrates two primary aspects related to greeting the Noble Prophet Muhammad (Allah give him peace and blessings) according to Hadith traditions:

a-      The various ways a single invoked greeting (salam) reaches the Illustrious Prophet of Islam (may Allah give him peace and blessings) revealing that there is no real contradiction between textual proofs claiming he hears the greetings directly and those that clearly suggest angels carry the greetings to him.

b-      The Illustrious Prophet  (may Allah give him peace and blessings) hears invoked greetings from both near and far and replies to them physically.

This article was written by the instruction of Shaykh Muhammad al-Yaqoubi al-Hasani (Hafizahullah).

Filed under: Chains of Transmission, General, Hadith, Prophetic Traditions, Textual Criticism

A Translation of a Fatwa on the Difference Between the Prayer of Men & Women in the Hanafi Madhab

Download here: A Translation of a Fatwa

A unique piece of research translated into English from the original Persian on the Hadith proofs to women’s prayer in the Hanafi Madhab from the encyclopaedic fatwa collection titled al-Ataya al-Nabawaiyya fi al-Fatawa al-Radawiyah (33 vols.) by Imam Ahmad Raza Khan (d. 1921).

Filed under: General, Hadith, Hanafi Madhab, Prophetic Traditions, , , , ,

Intellectual Deceit: Tampering with Islamic Manuscripts at Institutes in Saudi Arabia

Download here: Intellectual_Deceit

A heartbreaking account on the loss of a valuable manuscript on the history of the Holy Sanctuary of Makkah of the late Ottoman period and biographical dictionary of its elite Ulama, Nashr al-Nur wa al-Zahr fi Tarajim Afadhil Makkah min al-Qarn al-Ashir ila al-Qarn al-Rabi Ashr by Qadi Abdullah Mirdad al-Makki (d. 1924) نشر النور والزهر في تراجم افاضل مكة من القرن العاشر الى القرن الرابع للقاضي عبد الله مرداد.

Filed under: Biographies, General, History, Textual Criticism, , , , , ,

The Outright Permissibility of Asking a Traveller to Convey Greetings to The Noble Prophet (upon him be peace & blessings)

(click here to download:) The Outright Permissibility

Using classical sources of the Imams of Hadith, this article describes the permissibility of asking someone travelling to the Noble Grave of the Final Prophet of Islam, Muhammad (may Allah give him peace and blessings), in Madinah to convey their greetings to Him.

Filed under: General, History

Dispelling False Notions – Part 1

Dispelling False Notions_P1

“The Qur’an is an Explanation of All Things for the Noble Prophet (Allah give him peace and blessings)” – Part 1

A rejoinder to various Deobandi objections to my article:

“Knowledge of the Unseen Theology: Arguments on the Scope of Prophetic Knowledge”

Filed under: Kalam, Quran

Knowledge of the Unseen Theology : Arguments on the Scope of Prophetic Knowledge

Knowledge_of_the_Unseen_Theology

In the Writings of al-Sayyid Muhammad Ibn Ja’far al-Kattani, Imam Ahmad Raza Khan & Major Scholars at Madrasah Deoband

- The nature of proof-texts on Prophet Muhammad’s (Allah give him peace and blessings) knowledge of the unseen

- Definition & classification of the knowledge of the unseen

- Boundaries of scholarly disagreement

- The five schools among Arab scholars

- Views among Indian ulama

- Historical accounts of the Indian controversy in the early 20th century

- Important analysis of the differences

- Introduction to understudied yet pressingly indispensible works

- And much more in this unique explanatory study on the scope of Prophetic Knowledge based on major primary sources!

Question: How many views are there among Muslim scholars regarding the vastness of our Prophet’s knowledge (Allah give him peace and blessings)? Please could you offer a detailed response elaborating views among the Arab scholars as well as Indian ulama highlighting their sources and reasons for difference? Can you also please explain what matters are important for the public to know and what matters are for the scholars to disagree upon in this regards?

Read its answer in the attachment.

Filed under: History, Kalam, Quran

Do Asha’ris Believe Allah Can Lie?

Imam Ibn al-Humam’s al-Musayarah & Imkan al-Kadhib

[Click on the above link for the pdf, see full Arabic text pp. 19-24]

This paper in Urdu-Arabic introduces for the first time, Imam Ahmad Raza Khan’s marginal notes to one of the commonly used passages from Imam Ibn al-Humam’s al-Musayarahon Islamic Doctrineto support the erroneous view that lying is possible for Allah Exalted is He according to the Ash’ari school. Imam Ahmad Raza’s commentary has been taken from a hand-copy from the original that was published in a collection of his marginal notes on various religious texts titled “Imam Ahmad Raza Ki Hashiya Nigaari” by Idarah Tahqeeqat Imam Ahmad Raza (Karachi, 1986). This paper translates the Arabic commentary into Urdu, elaborates the difficult theological points and develops the argument. The theological case is a follows:

  1. Imam Ibn al-Humam quotes Imam al-Nasafi, from al-Umdah, who asserts that Mu’tazilites believe Allah has power to be unjust and to lie but refrains from such acts.
  2. Ibn al-Humam objects to al-Nasafi claiming that such a view is more befitting to the Asha’ri school than the Mu’tazili school but he does not give any reason as to why this is the case.
  3. The commentator, Ibn Abi al-Shareef, a student of Ibn a-Humam, claims in al-Musamarah that Imam al-Nasafi seemingly contradicts himself because he also mentioned Mutazilites believe evil acts are not in the power of Allah Most High.
  4. Imam Ahmad Raza illustrates how Imam al-Nasafi is correct in his assertion and it is Imam Ibn al-Humam who in fact slips. He does this by showing how the “reason” behind Ibn al-Humam’s assumption (that this view more befitting to the Ash’ari madhhab) is one that he himself negates from the Asha’ris earlier in the Musayarah. Imam Ahmad Raza supports his argument using the commentary of Ibn al-Humam’s major student, Qasim ibn Qutlubugha, who also notes this slip by Ibn al-Humam and uses passages from the Musayarah and Musamarah that negate such a view from Asha’ris.
  5. The upshot of the commentary is that lying is not within the Divine Qudra according to the Ash’ari school and in fact the entire Sunni scholarship. Ibn al-Humam and Ibn al-Shareef have explicitly mentioned this in various other passages of their texts. However a particular sect of the Mutazilites does believe evil acts are in the Divine Qudra and thus Imam al-Nasafi’s assertion is true and it halts the objection of Imam Ibn al-Humam.

I have made every attempt to keep my commentary elaborative and simple. I offer my thanks to Allamah Ahmad Misbahi of al-Jamiah al-Asharfiyah (Mubarakpur, India) who revised this paper and made useful amendments to it.

Mohammad Monawwar Ateeq

Rajab 1432H

Filed under: Kalam, Textual Criticism

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