Iyham vs Isti’arah: Mutashabihaat

عروس الأفراح في شرح تلخيص المفتاح للسبكي(2/ 243)
الإيهام، وهو أن يطلق لفظ له معنيان: قريب، وبعيد، ويراد البعيد، والمراد بقولنا
قريب، وبعيد، قريب الفهم وبعيده، فإن المعنى نفسه لا يوصف ببعد ولا قرب والمراد بالمعنيين أكثر من معنى، واعلم أن قولهم: لفظ له معنيان يراد البعيد، يتأتى بأن يكون اللفظ له حقيقة ومجاز، فيراد مجازه، وإن كان غير راجح، أو حقيقته المرجوحة إن كان مجازه راجحا، أو يكون مشتركا، ويغلب استعماله فى أحدهما، بحيث يصير الذهن يتبادر إليه دون الآخر، ثم قسم المصنف التورية إلى قسمين: مجردة، ومرشحة، فالمجردة هى التى لا تجامع شيئا مما يلائم القريب المورى به، ومثله بقوله تعالى:
الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى فإن معناه القريب المورى به ما يقتضيه ظاهر لفظ” استوى” ومعناه البعيد المراد المورى عنه القدرة والملك. كذا قالوه، وفيه نظر؛ لأن لفظ” على” يلائم المعنى القريب المورى به عن المراد، فإن على حقيقتها الاستعلاء الحسى الذى ليس بمراد، والمرشحة هى التى قرنت بما يلائم المورى به، إما قبله أو بعده، ومثله بقوله تعالى: وَالسَّماءَ بَنَيْناها بِأَيْدٍ أى بقوة. كذا قال المصنف، وشرحوه على أن المراد أن بأيد تورية مرشحة بما يلائمها، وهو البناء، والظاهر أن المراد أن بأيد جمع يد بمعنى القوة، فيكون أريد بالأيدى” القوى”، وهو معناها المراد البعيد، ومعناها القريب غير المراد” الجارحة” قلت: وفيه نظر، لأن قوله تعالى: بِأَيْدٍ له معنيان:” القوة” فيكون مفردا وجمع” يد” وهما معنيان مستويان، ليس أحدهما قريبا والآخر بعيدا، وكل

منهما صالح لأن يراد، فإن البناء يكون بالأيد الذى هو” القوة” وبالأيدى التى هى جمع” يد” ثم لو كان أحدهما قريبا، فهذه ليست كلمة واحدة لها معنيان، بل كلمتان، فإن الأيد كلمة غير الأيدى، فتقرر أن التورية ليست باعتبار الأيد والأيدى بل باعتبار إطلاق الأيدى وإرادة القوى، فإن أراد المصنف بذكره” القوة” أن” الأيد” فى الآية مفردة فلا مجاز فيه، لأن القوة مرادة الحقيقة فى الآية، ولا تورية لعدم قرب أحد المعنيين من جهة وضع اللفظ، وإن أراد جمع” يد” بمعنى القوة، كما فهموه عنه، صح أنها تورية مرشحة واستعارة مرشحة، لكن لا نسلم أن المراد بقوله تعالى: بِأَيْدٍ ذلك، بل المراد” القوة” وإذا كان الأيد القوة، فما الضرورة إلى تأويل بأيد على الأيدى المتجوز بها عن القوة، وقد جزم الزمخشرى، وغيره: بأن المراد فى الآية” الأيد المفرد” وهو” القوة”؟
واعلم أن التورية المرشحة، هى نوع من الاستعارة المرشحة فى الأصل، والتورية المجردة يدخل فيها
الاستعارتان: المجردة والمطلقة، والفرق بين الاستعارة المرشحة والتورية المرشحة، هو أن مع الاستعارة قرينة تصرف اللفظ لها وتجعل المعنى البعيد قريبا، والتورية ليست كذلك، والغالب عليها الترشيح بما يبعد إرادة المجاز، ولذلك سميت تورية وإيهاما

الأطول شرح تلخيص مفتاح العلوم لإبراهيم بن محمد بن عربشاه عصام الدين الحنفي (2/ 398)
وجعل الآيتين من التورية على تفسير أهل الظاهر من المفسرين، وأهل التحقيق منهم بجعل الرَّحْمنُ عَلَى الْعَرْشِ اسْتَوى مجازا متفرعا عن الكناية، وقوله: وَالسَّماءَ بَنَيْناها بِأَيْدٍ تمثيلا وتفصيله في الكشاف موافقا لدلائل الإعجاز، فلا نقل في مفرداته عن معناها مثلا إلى معنى آخر فضلا عن النقل إلى بعيد، لكن لا ضنة في الأمثلة.

Filed under: General

Response on the Covid Vaccines in the UK

ulama-vaccine-response-230121Download

Please download the pdf to read the 2 page response.

Filed under: General

Sayyid Pir Mehr Ali Shah’s Chain to Marahrah Shareef and Badayun Shareef

Sayyid Pir Mehr Ali Shah, the famous saintly Allamah, is the student of Allamah Lutfullah Aligarhi who is the student of Mufti Inayat Ahmad Kakorvi who is the student of Mawlana Buzurg Ali who is the student of Allamah Salamatullah Siddiqui Kashfi Badayuni Kanpuri. The latter was a student of Shah Abdul Aziz Muhaddith e Dihlavi and was a disciple and Khalifah of Sayyid Shah Aal e Ahmad Achey Mian Marahravi and Shah Abdul Majeed Badayuni. See: Akmal al-Tarikh pp.114-115 for Mawlana Salamatullah. Marahrah Shareef is the spiritual Qadiri centre at which Imam Ahmad Raza Khan and his father joined various spiritual paths. The connection between the scholars of Badayun and Bareilly is also very well known.

Filed under: General

POWERFUL DUAS FOR DIFFICULT TIMES

Powerful Duas for Difficult Times (CLICK HERE: DUA BOOKLET) is a new booklet by Shaykh Monawwar Ateeq to help you and your loved ones get through this difficult time. I hope that you will read it, benefit from its advice and share it to everyone in your contacts as a sadaqah jariyah. Download here: DUA BOOKLET

Filed under: General, Prophetic Traditions, Quran, Tasawwuf

A Short Primer on The Classification of ‘Knowledge’ in Logic

Download here: v1.1 A Short Primer on The Classification of ‘Knowledge’ in Logic

A unique comparative and interdisciplinary study of ‘ilm’ and its types in logic, kalam, usul al-fiqh, fiqh, nahw, lugha and western epistemology

The aim of this short primer is for intermediate students of mantiq to enhance their understanding of the two types of ‘knowledge’, namely, tasawwur and tasdeeq. Teachers will also find much of its content beneficial. It is a collection of notes I made for my IlmGateway Alim course students in year 6, who are studying Tahdheeb al-Mantiq of Imam al-Taftazani (upon him be mercy). I have introduced students to several fawa’id from advanced works like Hamdullah, Meer Zahid, Khayali, and Sayyidi Imam Ahmad Raza’s Fatawa Razawiyyah and al-Mu’tamad, etc. Reference has been specifically made to such sources because of the invaluable gems hidden therein, many of which have not been brought out into the wider sphere of contemporary academic and darsi discussions. One of the distinct features of this primer is that it intersects the mantiqi definitions of terms with ilm al-kalam, lugha, nahw, fiqh and usul al-fiqh definitions, and thus, enables one to distinguish between terms and their varying contexts.

Great effort has been made to present the details of this paper in an orderly fashion with examples, and therefore, students are encouraged to memorise them, for they will prove to be conducive in preventing confusion when encountering terminology related to logic.

Filed under: Hanafi Madhab, Kalam, Logic

Clarification on a Recent Lecture on Imam Husayn (may Allah be pleased with him)

All praise is for Allah Almighty and infinite peace and blessings upon the infallible and most perfect of Allah’s creation Sayyiduna Muhammad and upon his Noble Family Members, our Ark of Salvation, and his Blessed Companions, our Guiding Stars.

In a recent lecture (Who was Imam Husayn? Date: Sat 15^th November 2014) while quoting the Qur’anic verse (3:61), I erringly uttered the words “asheeratana wa asheeratakum” in the verse. These words are not a part of the verse. I uttered them out of confusion. May Allah Almighty pardon this slip.

Secondly, I mentioned in its commentary that the Beloved Prophet (upon him peace and blessings) took Sayyiduna Abu Bakr al-Siddiq (may Allah be pleased with him) and his family along with the Ahlul Bayt in the incident of the people of Najran. I had read this in Tafsir Nur al-Irfan by Hakeemul Ummat Mufti Ahmad Yar Khan Naeemi alayhirahmah who said,

“Ibn Asakir mentions a report from Imam Jafar Sadiq (who narrates) from Muhammad Baqir that Huzoor (upon him peace and blessings) took the three caliphs and their children with him alongside these four (members of the Ahlul Bayt) (Roohul Ma’ani)”. (Ref: Nurul Irfan, Urdu Bazaar Lahore, p. 91, note 7 – also available in English)

Hakeemul Ummat alayhirahmah has mentioned this position without disapproval or comment here – as he also mentions it in Mir’aat Sharh al-Mishkat in a similar tone – so I assumed that it is a weak narration which is permissible to cite in the merits of Companions.

Later, I saw this mentioned in Roohul Ma’ani and Allamah Aloosi Baghdadi alyhirahmah says “It is against Jumhur opinion.” So I noticed that, according to Allamah Aloosi, there was no decisive ijma’ of the mufassirun (as the word Jumhur signifies) on whether the Ahlul Bayt were “exclusively” present and that a position did exist, albeit against the majority view of the mufassirun based on the narrative of Ibn Asakir (Imam Suyuti also mentions it in his Tafsir al-Durr al-Manthur).

Note that such an opinion would NOT entail innovation in belief nor disbelief as it is regarding the domain of virtues (fadail) and not doctrine (as opposed to matters of afdaliyyah – see Munir al-Ayn, Fatawa Razawiyyah, 5: 580). Would mentioning the Caliphs in the story explicitly or implicitly entail negating the presence or virtue of the Ahlul Bayt or the sheer narrations about them in the incident – as some inaccurately assume?

The answer is certainly not, since tansis is not takhsis in our madhhab as detailed in the wujooh-e-faasdiah discussions of Usool a-Fiqh. It would only give further merit to the Caliphs without denigrating the Ahlul Bayt a single bit. Hence, I relied upon Hakeemul Ummat Alyhirahmah’s Nur Al-Irfan as my source to this incident which I later found to be a non-standard narrative as he himself declared in his other Tafsir Na’eemi citing Allamah Aloosi’s statement above.

May Allah Almighty pardon me and us all, protect us from deviation and keep us engaged in beneficial work – Ameen.

Monawwar Ateeq

Clarification Released: Weds 10^th December 2014

Filed under: General

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

PDF Here: 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, ahmad raza, hanafi madhab, imam ahmad, islam, raza khan