DOCSLIB.ORG

The Sunnah of Staying Seated During Iqaamah

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Sunnah of Staying Seated During Iqaamah The Sunnah of Staying Seated During Iqaamah Muhammad Shakeel Qadiri Ridawi TRANSLATORS NOTE All Praise is due to Almighty Allāh, who sent the Ambiyā Alayhimussalaam as guidance to the people. Peace, blessings and salutations upon the leader of all the Ambiyā, Sayyidunā Rasūlullāh Sall Allahu Alayhi Wasallam and His illustrious Companions Radi Allahu Anhum Ajmaeen, who are our stars of guidance as well as the best of all companions to have walked this Earth. Upon the Ulamā e Haq Ahle Sunnat Wa Jamā’at, who are the manifestation of truth, and upon all those who follow and will continue to follow Maslak e Āla Hadrat, the path of recognition of Haq in this era. In many Masaajid around the world today we are regularly being told by many so called Imams and so called Scholars belonging to the deviant sects, that it is against the Sunnah to stay seated during the Iqaamah. Some go as far as saying it is impermissible to stay seated and force the muqtadees to stand, saying this is an innovation started by Imam Ahmad Rida Khan Radi Allahu and his followers. It is time that we stood up for Haq and informed the masses that these mischief makers are our open enemies. We should follow the words of the Hadith, by keeping them away from us and keeping ourselves away from them. If I was to present proofs from the books of Our Sunni Saheehul Aqeedah Akaabireen only, then these deviants would try and wriggle out this, so I will provide evidences from their own scholars. The Sunni Saheehul Aqeedah Ulema should push for this blessed Sunnah to be implemented, and the Awaam should read this article and not pay any attention to the deviants. The proofs have also been presented in the Urdu language by Shahzaadah e Huzoor Muhadith e Kabeer Hadrat Mufti Ataa ul Mustafa Amjadi sahib Qibla, so that the English language barrier cannot be used as a further excuse by the fitna makers. I pray that Almighty Allāh accepts my humble effort in His Majestic and Divine Court. May Allah grant health to Huzoor Muhadith e Kabeer Hadrat Allama Zia al Mustafa Sahib Qibla and all the other great Scholars who have remained steadfast upon the way of our Salaf. May Allah Almighty preserve all of them, may Allah Almighty reward Hadrat Mufti Ataa ul Mustafa Amjadi sahib Qibla in abundance. Ameen Thumma Ameen. I dedicate this translation to Huzoor Taajush Shariah Mufti Akhtar Raza Khan Qibla Alaihirrahmah, and Huzoor Mujaahid e Ahle Sunnat Hadrat Allama Syed Shah Turab ul Haq Qadiri Noori Razawi Sahib Alaihirrahmah, May Allah Almighty raise their status. Ameen. Faqeer Muhammad Shakeel Qādirī Riḍawī The Sunnah of Staying Seated During Iqaamah The wahaabies, tableeghis and the deobandis say that it is not proven from the Sunnah of the Beloved Prophet Sall Allahu Alaihi Wasallam to stay seated in the Iqaamah until Hayya Ala Salaah, Hayya Alal Falaah has been said. Let us look at these claims and what is stated in the Hadith Shareef and by their scholars. What the Fuqahaa e Kiraam have stated in the major books of fiqh The Fuqahaa e Kiraam have mentioned three possibilities concerning standing during Iqaamah: 1) When the Imam enters from the mihraab at the time of Iqaamah 2) When the Imam enters from the back of the Masjid 3) When both the Imam and muqtadees are present in the Masjid at the time of Iqaamah The laws pertaining to these three situations are as follows; The following is recorded in Al-Badai’ al-Sanai’: “The qiyam (standing) is for the purpose of Salah [in Congregation] and it is not possible without the Imam. Thus, standing [without the presence of the Imam] is not beneficial. If the Imam enters from the front of the Masjid, the people will stand as soon as they see him because when he enters he will directly proceed to the place of leading the Salah (Imamat). If he enters from the back of the Masjid [from behind the rows], the correct view is that each row [of muqtadis] will stand as he passes the particular row, for by his passing of each row it becomes valid for that row to follow him in Salah. It is as if the Imam is already on his place [in front of them] for each row passed.” (Al-Badai’ al-Sanai’, 1:200) In Fatawa Alamgeeri also known as Al-Fatawa Al-Hindiyyah it is stated: “If the Muadhin and the imam is not the same person and the Imam and muqtadis are in the Masjid, the Imam and muqtadis will stand when the muadhin says hayya ‘ala al-falah, according to our three ‘ulama (Imam Abu Hanifah, Imam Abu Yusuf, Imam Muhammad) and this is the correct view. “If the Imam is outside the Masjid and he enters from behind the rows, each row [of muqtadis] will stand when he passes that particular row. This is the opinion of Shams al-A’immah Al-Halwani, Al-Sarakhsi . If the Imam enters the Masjid from the front, the people will stand as soon as they see the Imam. They will not stand before he enters the Masjid.” (Al- Fatawa al-Hindiyyah, 1:57) In Tabyīn al-ḥaqā’iq sharḥ Kanz al-daqā’iq and in al-Bahr ar-Raiq sharh Kanz ad-Daqaiq it is stated: If the Imam is not in the Masjid, the muqtadees will not stand until the Imam does not arrive, and then if the Imam enters from the front of the rows, the muqtadees should stand up when they see the Imam entering, If the Imam is entering from the back of the rows, people sitting in each row should stand up when the Imam passes by their row. All the Fuqahaa e kiraam have agreed that to stand at the beginning of iqaamah is makrooh, the correct procedure which has been acted upon from the time of The Final Messenger of Allah Almighty Sall Allahu Alaihi Wasallam up until today. Imam Nawawi Alaihir Rahmah has written when the Muadhin says Hayya ala Salaah or Hayya alal Falaah then both the Imam and the Muqtadees should stand for Salah. However, some narrations have Hayya ala Salaah and some have Hayya alal Falaah to which Imam Ahlu Sunnah Imam Ahmad Raza Khan Radi Allahu Anhu has beautifully written, "When the Muadhin says Hayya ala Salah, one should begin to stand, and when he says Hayya alal Falaah one should be standing completely straight" (Al-'Ataya An-Nabawiyyah Fil-Fatawa Ar- Ridawiyyah). The rulings pertaining to this are crystal clear, which can be supported by many Ahadith Shareefah and many books of Fiqh. To keep this discourse short I will present just a few, so that it becomes clear that this is not something the Ahlus Sunnah Barelwis have invented. The forced standing throughout the Iqaamah has been invented by the ghair muqallid, wahabies and the deobandis just to cause fitna and disunity amongst the saheeh ul aqeedah Muslims. Why is it they say nothing about the many acts which have crept into the Salaahs of the Muslims, some of which are completely haram which imitate the non Muslims, jews, and the christians. They never comment on those who imitate the clothing of the non Muslims, standing bare headed in salah etc, etc. Why is this so ? What has been stated in Hadith Shareef The Messenger of Allah (blessings and peace of Allah be upon him) said: “When the Iqaamah for prayer is given, do not stand up until you see me leaving my house.” Al-Bukhaari, Muslim, Sunan Abu daud, Sunan Tirmidhi, Sunan Nisai, Sunan al Daarmi, Musnad Ahmad According to a version narrated by Muslim: “Until you see that I have come out.” Sayyiduna Abu Hurayrah ( Allah is pleased with him) says that they stood up for salah and straightened the rows even before the Messenger of Allah (Allah bless him and give him peace) emerged from his quarters. (Muslim) The Messenger of Allah (Sall Allahu Alaihi Wa Sallam) would stand up from his place when Sayyiduna Bilal (may Allah be pleased with him) would say: “Qad Qamat al-salah“ ( Fathul baari sharh Bukhari ) Now that we have seen what has been stated in the Hadith Shareef and the major books of Fiqh, let us finally see what the Scholars of the deobandi, wahaabi and ghair muqallid sects say. What has been written in the books of the deviant scholars molvee ashrafeli thanwis fatwa: "One should understand standing upon Hayya ala Salaah and Hayya alal Falaah has been written in Durre Mukhtar that this is considered to be from amongst the etiquettes of prayer." (Imdad al fataawa) molvee kifayatullah deobandis fatwa: "The Imam and the followers should stand upon the muadhin saying Hayya ala Salah and begin the Salah upon hearing Qad Qaamatis Salah" (kifayat al mufti) molvee shafee' usmani deobandis fatwa: "If the imam and muqtadis are present in the masjid, then according to the reliable narration, they should stand when the muadhin says hayya ‘ala al-falah. When the Imam and muqtadis are present in the masjid before time, it is best to stand at hayya ‘ala al-falah and qad qamat al-salah according to Imam Abu Hanifah and Imam Ahmad ibn Hanbal, and according to Imam Shafi’i after the iqaamah is complete." ( jawahir al fiqh) molvee yusuf ludhiyanwi deobandis fatwa: "It has been written to be amongst the mustahabbaat of Salah in our books to stand upon hearing Hayya ala Salah and for the Imam to begin Salah upon Qad Qaamatis Salaah" ( aap ke masaail aur un ka hal) molvee mujeebullah nadvis fatwa: "When the one saying Iqaamah says Qad Qaamatis Salaah one should stand up for Salah" (Islami fiqh) molvee azizurahmans fatwa: "To stand upon Hayya alal Falah is mustahab" (fataawa darul uloom deoband) molvee karamatullah jownpuris fatwa: "When the Muadhin says Hayya ala Salah then both the Imam and the followers should stand up for Salah" ( miftaah al jannah) molvee fareed deobandis fatwa: "To stand upon hearing Hayya ala Salaah is from adab and is afdal" ( fataawa fareediyah ) molvee Muhammad wahaab deobandis fatwa: "It is best to stand at hayya ‘ala Salah according to Imam Abu Hanifah and Imam Muhammad " molvee waheed al zaman ghair muqallids fatwa: "The people of the Masjid will not stand until they see the Imam, if the Imam is present in the Masjid then they will stand after the Iqaamah has been completed.
Load more

Recommended publications
  • Marks and 4 Credits
    DHAKA UNIVERSITY AFFILIATED COLLEGES Syllabus Department of Islamic Studies One Year M.A. (Final) Course Effective from the Session: 2016-2017 to 2020-2021 1 M. A. in Islamic Studies in the colleges affiliated with the UNIVERSITY OF DHAKA is one year programme. Students are required to complete seven courses and one term paper (2 Credits) + Viva Voce (2 Credits) = 4 Credits. Each course will carry 100 marks and 4 credits. Students are required to obtain at least D grade (40 to less than 45 marks) for M.A degree. There will be one In-course test, one class attendance evaluation and a Course Final Examination at the end of the year for each course. Distribution of marks is as follows: Marks distribution for each course is as follows: 1. One In-Course Test of 15 marks: 15 marks 2. Class Attendance and Participation: 5 marks 3. Course Final Examination of 4 hours duration : 80 marks Total Marks : 100 Total Classes : 60 Total hours : 60 Total Credit Hours : 4 Explanations:- Evaluation of a courses of 100 marks: a. Each course will be taught by the Department and evaluated by one teacher from DU or affiliated colleges. Marks Distribution for each course: a. One In-course Test of 15 marks:15 Marks One test of one hour duration to be given by each course teacher at his/her convenience. b. Class Attendance and Participation: 5 Marks Each teacher will give marks out of 5. A single teacher teaching a course will give marks out of 5. c. Course Final Examination of 4 hours duration: 5x16= 80 Marks Two teachers will set questions and one teacher will evaluate the scripts.
    [Show full text]
  • Mufti.Ebrahim.Desai
    IMĀM BUKHĀRI Rahmatullahi alayhi and his famous Al-Jāmi Al- Sahīh By MUFTI EBRAHIM DESAI Hafidhahullah Published By: Darul Iftaa Mahmudiyyah www.daruliftaa.net Tel +27 31 271 3338 Websites www.daruliftaa.net | www.askimam.org www.idealwoman.org | www.darulmahmood.net Twitter @Darul_iftaa | @MuftiEbrahim © 2020 All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by an information storage and retrieval system without permission from the publisher. # In the Name of Allah, the Most Gracious, the Most Merciful o _______________ III _______________ 1 _ NAME The full name of Imām Bukhāri (Rahmatullahi Alayh) was; Abu Abdullāh Muhammad ibn Ismaīl ibn Ibrahīm ibn Mughīra ibn Bardizba Al Ju’fī Al Bukhārī. _______________ III _______________ 2 _ BIRTH AND LINEAGE Imām Bukhāri was born on Friday (after Jumuah), on the 13th of Shawwāl, 194H. He was born blind. His mother would make excessive duā for him until one night she saw the Prophet Ibrahīm (alayhi salām) in her dream. The Prophet Ibrahīm (alayhi salām) gave her glad tidings that Allah had restored her son’s eyesight because of her excessive duā. Imām Bukhāri passed away on Friday, the 1st of Shawwāl, 256 H (the night before Eid al-Fitr). (Al-Hady al-Sāri – pg.477). Bardizba, the ancestor of Imām Bukhāri was a fire worshipper. In Bukhāra, Bardizba meant a farmer. Mawlānā Badr-e-Alam Sāhib stated that he met a Russian alim who pronounced it as Bardazba and he said that it means an expert.
    [Show full text]
  • 7 Modernity and ... Ulum Deoband Movement.Pdf
    Modernity and Islam in South-Asia Journal of Academic Research for Humanities Journal of Academic Research for Humanities (JARH) Vol. 2, No. 1 (2020) Modernity and Islam in South-Asia: Approach of Darul Ulum Deoband Movement Published online: 30-12-2020 1st Author 2nd Author 3rd Author Dr. Muhammad Naveed Dr. Abul Rasheed Qadari Dr. Muhammad Rizwan Akhtar Associate Professor Associate Professor, Assistant Professor Department of Arabic and Department of Pakistan Department of Pakistan Studies, Islamic Studies, Studies, Abbottabad University of Science University of Lahore, Lahore Abbottabad University of and Technology, (Pakistan) Science and Technology, Abbottabad (Pakistan) Email: [email protected] Abbottabad (Pakistan) [email protected] drmuhammadrizwan_hu@yah oo.com CORRESPONDING AUTHOR 1st Author Dr. Muhammad Naveed Akhtar Assistant Professor Department of Pakistan Studies, Abbottabad University of Science and Technology, Abbottabad (Pakistan) [email protected] Abstract: The response of South Asian Muslims to the British occupation of India and the socio-cultural and institutional reforms that they induced were manifold. The attempts by the British to inculcate modernism in Indian societies was taken up by the Muslims as a political and cultural challenge. Unlike the Muslim ideologues such as Sir Syed Ahmad Khan (1817-18), who launched Aligarh Movement adopting progressive and loyalist approach, the exponent Deoband Movement showed militant resistance towards British imperialism and by sticking to their religious dogmas attempted to reform the society along with orthodox lines. Yet, they afterwards modernized their educational institutions which appeared to be one of the dominant set of Islam and made seminary second largest religious educational institution in the Muslim World.
    [Show full text]
  • Development of Islamic Sciences in Kashmir
    DEVELOPMENT OF ISLAMIC SCIENCES IN KASHMIR ABSTRACT THESIS SUBMITTBD FOR THE DEGREE OF I&. "H Boctor of $i)ilo!E(op^p \\ ^ IN ISLAMIC STUDIES BY Mushtaq Ahmad Wani Under the Supervision of Dr. TAIYABA NASRIN DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (INDIA) 1999 ji' '.•>: ,( Ace. No.. )• ^, ''-ii-.i b n ABSTRACT Tl^e present thesis is comprised of five chapters and a conclusion. The chapters of the thesis are arranged in the following order : 1. Islam in Kashmir 2. Development of Ilm al-Tafsir in Kashmir 3. Development of Ilm al-Hadith in Kashmir 4. Development of Ilm al-Fiqh in Kashmir 5. Development of Ilm al-Tasawwufin Kashmir 6. Conclusion The first chapter is a historical survey of the Islamisation of Kashmir. It starts with the conversion of the people of Kashmir to Islamic world-view and value- system in the early 14th century A.D., at the hands of Syed Sharaf al-Din Abdur Rahman Bulbul Shah. The pioneering role of Mir Syed Ali Hamadani in converting the people of Kashmir to Islamic way of life is prominently featured in this chapter. The role of other sufis especially that of Mir Muhammad Hamadani is highlighted in this chapter as well. The role played by local sufis and Rishis in the stabilisation of Islamic way of life in Kashmir is also brought out. The leading role of Shaikh Nur al-Din Wali and Shaikh Hamza Makhdum features prominently in this regard. The historical significance of such leading lights of Kashmir as Shaikh Yaqub Sarfi, Mulla Muhammad Mohsin Fani, Mulla Kamal Kashmiri and Mulla Jamal also features in this chapter.
    [Show full text]
  • Defining Shariʿa the Politics of Islamic Judicial Review by Shoaib
    Defining Shariʿa The Politics of Islamic Judicial Review By Shoaib A. Ghias A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Jurisprudence and Social Policy in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Malcolm M. Feeley, Chair Professor Martin M. Shapiro Professor Asad Q. Ahmed Summer 2015 Defining Shariʿa The Politics of Islamic Judicial Review © 2015 By Shoaib A. Ghias Abstract Defining Shariʿa: The Politics of Islamic Judicial Review by Shoaib A. Ghias Doctor of Philosophy in Jurisprudence and Social Policy University of California, Berkeley Professor Malcolm M. Feeley, Chair Since the Islamic resurgence of the 1970s, many Muslim postcolonial countries have established and empowered constitutional courts to declare laws conflicting with shariʿa as unconstitutional. The central question explored in this dissertation is whether and to what extent constitutional doctrine developed in shariʿa review is contingent on the ruling regime or represents lasting trends in interpretations of shariʿa. Using the case of Pakistan, this dissertation contends that the long-term discursive trends in shariʿa are determined in the religio-political space and only reflected in state law through the interaction of shariʿa politics, regime politics, and judicial politics. The research is based on materials gathered during fieldwork in Pakistan and datasets of Federal Shariat Court and Supreme Court cases and judges. In particular, the dissertation offers a political-institutional framework to study shariʿa review in a British postcolonial court system through exploring the role of professional and scholar judges, the discretion of the chief justice, the system of judicial appointments and tenure, and the political structure of appeal that combine to make courts agents of the political regime.
    [Show full text]
  • 1 Contribution of Anwar Shah Kashmiri to the Hadith Literature In
    Insight Islamicus Vol. 19, 2019 Contribution of Anwar Shah Kashmiri to the Hadith Literature in India Dr. Meraj Ahmad Meraj ABSTRACT Anawr Shah Kashmiri, a versatile genius, occupies a prominent position among the commentators of hadith literature that India has ever produced. The hadith Literature means the literature which consists of narration of the sayings of the Prophet and the things approved by him. Allamah Kashmiri is said to have ushered in a new era in the commentary of hadith literature in India. He was a great scholar, poet, philosopher, orator and above all, a great commentator of hadith Literature. He will be remembered with his matchless contribution in imparting Islamic education. His nature and mental set up had been shaped to be a great Islamic jurist and a momentous commentator of hadith literature. Since his child hood, he embarked upon the colossal task of interpretation of the Holy Quran and hadith. His vision was mainly confined to the Quranic problems as dealt with the different religious sects in a manner which tended to threaten the very existence of Islam. His sophisticated arguments, having been based upon authentic prophetic traditions and Quranic verses proved very active and decisive. His contribution particularly in the field of hadith literature cannot be ignored or overestimated. The aim of this paper is to discuss the development of Hadith Literature and its significance of Muslim culture. This paper also aims to highlight the contribution made by Allamah Anwar Shah Kashmiri to the Hadith literature who was admittedly the leader of his time in Islamic sciences and prophetic traditions.
    [Show full text]
  • Introduction
    AL- KHAIR EDUCATIONAL & DEVELOPMENT SOCIETY INTRODUCTION 2014 M EHMOOD M ANZIL , M OH. K H A N Q H A D E O B A N D (S.R.E) - 2 4 7 5 5 4 WWW. ALKHAIR . ORG . IN About Al-Khair Educational and Development Society Our organization has been established in the year 2009 and registered under the society's registration act 1860 with an aim to do social welfare activities like set up educational institution, to run vocational and income generating & health related program, to make available opportunities for the unemployed rural youth, also to promote peoples aspirations and potential and settle the poor and the down trodden. We have to develop and improve the qualitative activities for the Development programs rural and slum areas. The programs and activities are launched to make the people self-reliant and attain a good social status. Mainly the broad objectives are divided into five sectors such as, training and education, health awareness, rural Development, handicrafts promotion and general public awareness programs in all the sectors. Our emphasis is to improve the organization, which is in the stage of stagnation, and so we started awakening through the organizational strategy. The organization is also giving more emphasis to the youth development programs, encouraging for national integration, adventure, family health related programs, cultural preservation, handicraft promotion, awareness of highways users and animals betterment's related programs etc. We are dedicating ourselves for a bright future of society. The organization contain more than 50 volunteers and 7 members of executive committee. Desk of Secretary I Sayyad Nasir Shah (Secretary) of AL-KHAIR EDUCATIONAL & DEVELOPMENT SOCIETY have pleasure to declare the current annual report for the year 2013-2014 of our organization in the presence of all Hon'ble members of the society and respected invites/guests/public persons.
    [Show full text]
  • Prophethood) Is a Fundamental Belief of Islam
    1 Introduction Alhamdulillaah, all praise belongs to Allaah and we send Durud and Salaam upon ,عليه/هم السﻻم his most beloved and Final Nabi, the seal of the all the after Ambiyaa him being ,عليه/هم السﻻم Him being the seal of all the Ambiyaa .ﷺ Nabi Muhammad the Final Nabi, has been made mention of in the Noble Quraan and in the This is called Khatm-un-Nubuwwah. The principle of .ﷺ Ahaadith of Rasulullaah Khatm-un-Nubuwwah (Finality of Prophethood) is a fundamental belief of Islam. For the past 1400 years, the entire Ummah is upon the belief of Khatm-un- is ﷺ Nubuwwah (Finality of Prophethood) by announcing that Nabi Muhammad the final Messenger and there is no Nabi to come after him. ﷺ There are countless verses in the Noble Quraan and sayings of Rasulullaah which give clear cut testimony of the belief of Khatm-un-Nubuwwah (Finality of Prophethood). In other words, it is proven from the Quraan, Ahadeeth and Ijmaa’ .is the last and final Nabi ﷺ consensus of all the Muslimeen) that Rasulullaah) And if you turn through the historical pages of Islam, you will find that there were .ﷺ people who had claimed to be Prophets after the demise of Rasulullaah However, when these people raised their ugly heads with such claims, this Ummah crushed their lies and false propaganda with all its might. 1. Musaylamah Kathaab (l.a.) One such false claimant was Musailama Kathaab (l.a.). He started off early in his life learning tricks of deception, illusions and even getting actual assistance of the Shayateen.
    [Show full text]
  • Islamic Peace Ethics Legitimate and Illegitimate Violence in Contemporary Islamic Thought
    Studien zur Friedensethik Studies on Peace Ethics | Heydar Shadi [ed.] Islamic Peace Ethics Legitimate and Illegitimate Violence in Contemporary Islamic Thought Das Institut für Theologie und Frieden hat die Aufgabe, die ethischen Grundlagen menschlicher Friedensordnung zu erforschen und in den aktuellen friedenspolitischen Diskurs hineinzutragen. Mit den „Studien zur Friedensethik“ wird eine friedensethische Vertiefung der außen- und sicherheitspolitischen Debatte angestrebt. Dabei geht es letztlich um die Frage: Durch welche Politik wird den heute von Gewalt, Armut und Unfreiheit bedrohten Menschen am bes- ten geholfen und zugleich der Errichtung einer zukünftigen fried- lichen internationalen Ordnung gedient, in der Sicherheit, Wahrung der Gerechtigkeit und Achtung der Menschenrechte für alle gewährleistet werden? Studien zur Friedensethik Studies on Peace Ethics herausgegeben von Prof. Dr. Heinz-Gerhard Justenhoven Dr. Bernhard Koch Band 57 Heydar Shadi [ed.] Islamic Peace Ethics Legitimate and Illegitimate Violence in Contemporary Islamic Thought 2.Auflage Nomos Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data is available in the Internet at http://dnb.d-nb.de ISBN HB (Nomos) 978-3-8487-4050-5 ePDF (Nomos) 978-3-8452-8349-4 British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. ISBN HB (Nomos) 978-3-8487-4050-5 ePDF (Nomos) 978-3-8452-8349-4 Library of Congress Cataloging-in-Publication Data Shadi, Heydar Islamic Peace Ethics Legitimate and Illegitimate Violence in Contemporary Islamic Thought Heydar Shadi (ed.) 263 p. Includes bibliographic references. ISBN HB (Nomos) 978-3-8487-4050-5 ePDF (Nomos) 978-3-8452-8349-4 ISBN 978-3-402-11704-0 (Aschendorff Verlag, Münster, Print) ISBN 978-3-402-11704-0 (Aschendorff Verlag, Münster, ePDF) Die Schriftenreihen ‚Beiträge zur Friedensethik‘ und ‚Theologie und Frieden‘ sind jeweils bis Band 44 beim Verlag W.
    [Show full text]
  • Scholastic Traditional Minimalism: a Critical Analysis of Intra-Sunni Sectarian Polemics
    Scholastic Traditional Minimalism: A critical analysis of intra-Sunni sectarian polemics Tajul Islam Submitted in accordance with the requirements for the degree of Doctor of Philosophy Supervised by: Professor Ian Richard Netton The University of Exeter Institute of Arab and Islamic Studies March 2015 Acknowledgements Firstly I express my deepest gratitude to my family who have supported me during my undergradute/post graduate years. I owe it to my friends, Arafat Latif, Ridwaan Haris and Wasim Afzal (Pakka) for helping me in my times of need, including health, wealth and emotional support. A special thanks to Professor James Dickins, Dr Mustapha Sheikh, Mrs Sofia Rehman at the University of Leeds, and Mrs Sarmishta (Sarmi) Ghosh, Vicky Colton and Julie Gay at the University of Exeter for their kind support and patience with me. I also extend my gratitude to my internal examiner Professor Rob Gleave and external examiner Professor Hugh Goddard for their constructive criticism and scholarly insight, the result of which has made this a better thesis. And lastly and most importantly thanks to my supervisor and mentor (pīr-o-murshid), Professor Ian Netton for his guidance, humour, and inspiration along the way. 2 Abstract This thesis is an analytical exploration of the influence of medieval theology on contemporary scholastic traditionalist polemics within Sunni Islam. Intra-Sunni sectarian polemics as an emerging area of study is relatively untouched as opposed to sectarian violence. A detailed mapping of the theological terrain from the genesis of Sunni ‘orthodoxy’ and the perennial tensions within the classical theological tradition and how they have manifested parochially into the contemporary scholastic traditionalist trends of the Barelwi, Deobandi, Ahl-i-Ḥadīth and Wahhābī within the backdrop of the Sufi-Salafi contestation of Sunni authenticity is timely.
    [Show full text]
  • CHAPTER 4 ARABIC Doctoral Theses
    CHAPTER 4 ARABIC Doctoral Theses 026. AQEELA Arabic and Islamic Studies at the University of Delhi : A Critial Appraisal. Supervisor : Prof. Mohammad Nauman Khan Th 16493 Abstract Deals with the importance of the Arabic language which has a spritual binding with the muslims of the world for it is the language of the Quran Al Karim. Discusses the establishment of the University of Delhi through its different stages till it reaches its present shape. Discusses about the history of the establishment of the Arabic department, emphasizing that this department has played an important role in the teaching of this language to the students across the long years. Explains the significant role of the Arabic department in the feild of Arabic language and literature and Islamic studies. Gives an introduction to the teaching faculty members of the Arabic department and their contribution to the Arabic literature and Islamic studies. Contents 1. Almuqadma. 2. Fee makanutul lughat-il-Arabia wa fee al darasat al Islamia. 3. Tarikh jamiah Delhi. 4. Aldrasaat alarbiyah valislamiyah biljamiyah. 5. Alkhatmaa. Bibliography. 027. GEELANI (Sayed Abdul Rahman) Anwar Shah Kashmiri: His Contribution to Arabic Language and Literature. Supervisors : Prof. M. S. Ashraf and Prof. M. N. Khan Th 16516 Abstract Mohammad Anwar Shah Kashmiri (1875-1933) a versatile genius, an eminent scholar of Islamic theology, was born in a 26 well known religious family of Kashmir. He was a great scholar of Health. His peculiar and radical style of teaching Hadith not only won him fame and acclaim but also ushered in a new era in Hadith teaching in the Indian subcontinent.
    [Show full text]
  • Etiquettes for Students
    % ُ K _ آداب ا @B( K Etiquettes for students ßbnäíĔÜ잌aíØöbáÝÉÜaóïÉ» Jamiatul Ulama (KZN) Ta’limi Board Tel.: 031 912 2172 Fax.: 031 902 9268 P.O. Box 26024 Isipingo Beach 4115 [email protected] By Hadhrat Moulana Siddeeq Ahmad Baandwi Saahib Title: Etiquettes for students By: Hadhrat Moulana Siddeeq Ahmad Baandwi Saahib Translation edited by: Moulana Saabir Ebrahim Published by: ßbnäíĔÜ잌aíØöbáÝÉÜaóïÉ» Jamiatul Ulama (KZN) Ta’limi Board 4 Third Avenue P.O. Box 26024 Isipingo Beach 4115 South Africa Tel: +27-31 912 2172 Fax: +27-31 902 9268 E-mail: [email protected] First edition: Muharram 1428 / January 2007 Second edition: Rajab 1428 / August 2007 For the Esaale - Sawaab of the entire Ummah of Nabi j 1. Open permission is granted for reprinting of this booklet provided that it is not for gain and no alterations are made. 2. A humble appeal is directed to readers to offer suggestions, corrections, etc. to improve the quality of this publication in the future. May Allah reward you for this. 3. The author, sponsors and typesetter humbly request your duas for them, their parents, families, Mashaikh and Asaatidha CONTENTS INTRODUCTION...................................................................................................1 FIRST ETIQUETTE...............................................................................................4 SINCERITY OF INTENTION ......................................................................................4 SECOND ETIQUETTE........................................................................................10
    [Show full text]