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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


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

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 15th 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 10th 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

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


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



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