Month: May, 2012

Books to read

by Seeker

asalamu ‘alaykum wa rahmatullah

Some English books to read, some works alongside English are also available to be read in Arabic, Persian and Urdu.

Creed (‘aqida)


  • Dawn of Blessings (English, Arabic, Urdu, Gujarati, Chinese, Spanish and Russian)
  • The Prophet’s Ramadhan
  • Light of Sight – Nur al-Uyun – A Concise Biography of the Prophet
  • A Glimpse into Prophetic Beauty – “The Prophet’s (may the peace and blessings of Allah be upon him) complete beauty has not been fully manifested, for if it was disclosed to us in full, our eyes would be unable to behold him (may the peace and blessings of Allah be upon him). The similes, therefore, that are used to describe him (may the peace and blessings of Allah be upon him) are only for the sake of approximating and drawing similitudes, for the Prophet’s essence (may the peace and blessings of Allah be upon him) is far too exquisite and his honor is far loftier.” [Imam al-Qurtubi]

Basic works of Fiqh



  • The Miracles of Imam al-Husayn (may Allah bless him)
  • Marvels of ‘Uthman al-Ghani radiyAllahu ‘anh
  • Unparalleled Devotee – Glimpses from the life of our Master Abu Bakr as-Siddiq radiyAllahu ‘anh
  • Bloodshed in Karbala
  • The Martyrdom of our Master Husayn – The martyrdom of Husayn illustrates more than anything else the paltriness of the material world in the sight of Allah, and shows truly how it does not equal even a gnat’s wing in His estimation. The world is ephemeral and swiftly fading; there is no delight in it that remains, and no punishment in it that lasts, and so for this reason, Allah is not pleased with the world for His saints and beloveds [as a reward]. Therefore in compensation, Allah has granted them an everlasting and endless bliss: “Indeed, the abode of the Hereafter, that is the real [eternal] life, if they but knew.” (Quran 29:64)



  • A Call for Justice – an English translation of ‘Allama Arshad al-Qadri (may Allah sanctify his secret) Da’wat e Insaf.
  • The Truth About A Lie – A Refutation of the claim that falsehood is included in Divine Power.
  • The Voice of Truth (Nida e Haqq)
  • The Preamble to Faith – A descriptive translation of the Urdu work Tamhid e Iman by ‘alaHazrat Imam Ahmed Rida Khan Baraylawi.
  • Minhaji Fata Morgana – An examination of Prof. Tahir’s embellished narrative of the Najran and Abyssinian delegations.
  • Five notable endorsements for Imam Ahmad Rida Khan’s al-Dawlatul Makkiyyah bi al-Madah al-Ghaybiyyah – All praise is due to Allah, the Exalted and Magnificent, for creating scholars in the various epochs and regions, reviving the religion through them and depositing within their hearts the lights and secrets that grant their souls full understanding and complete realization and certitude. One such scholar is the author of this treatise al-Dawlat al-Makkiyya, the erudite polymath and sagacious pillar, the king of the notable scholars who proves true the wise statement of the one who said, “The early scholars have left a great deal for the latter-day scholars.”





Superiority of Sayyiduna Abu Bakr as-Siddiq radiyAllahu ‘anh

by Seeker

Ustadh Sheikh Asrar Rashid may Allah preserve him, on the superiority of Sayyiduna Abu Bakr as-Siddiq radiyAllahu ‘anh

Owais Qadri – chamak tujh se paatay haiṅ

by Seeker

Sheikh Munawwar Ateeq Ridawi – The Fiqh of Oaths

by Seeker

Fiqh of Oaths

Sunna of Women’s Dress

by Seeker

A small article taken from ‘Abd al-Mannan al-Qadri’s, Riyadh as-Sunna (The Garden of Sunna)

Allah bless the brother for his continuous efforts.

Sunna of Women’s Dress

Sh. Munawwar ‘Attiq – A Rejoinder on Contextualizing the Hadiths Quoted by Shaykh Nuh in Iman, Kufr and Takfir

by Seeker

All praise is for Allah, the Most Gracious and Merciful. May eternal peace and blessings be upon the Final Prophet Muhammad and upon his Family and Companions.

Sh Munawwar ‘Attiq (may Allah preserve him):

To proceed:

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).

A Rejoinder on Contextualizing the Hadiths Quoted by Shaykh Nuh in ImanKufr andTakfir (English)

The Handsome Eyes of Our Beloved Mustafa (May Allah give him peace & blessings)

by Seeker

In the following piece of work, I have given a detailed description of the gorgeous eyes of our Noble Prophet Muhammad (May Allah give him peace & blessings) that were described by many of his companions, and I have explained the Arabic terms used in Arabic to describe them:

1. The beautiful eyes were “wide” and “large” described as[1]”عظيمُ العَينَيْن” and [2]”كانتْ عَينَاهُ نَجْلَاوَين”.

2. The Iris was “extremely black” described as [3]”أدْعَجُ العَين” and [4] “أسودُ الحَدَقًة” however the former more precisely means “a large eye with a dark black Iris having an extremely white sclera” “أدعج العين شديد سواد حدقتهما لكن قيد مع سعة العين وشدة بياضهما”.[5]

3. The sclera -white part of the eye- had a touch of redness in it described as [6]”أشْكًلُ العَيْن”, [7]”مُشرّبُ العَينِ بِحُمْرَة” and “كانَ فِي عَينَيْهِ تَمَزُّجٌ من حُمْرَة”.

Shu`ba once asked Simak about the meaning of “أشْكًلُ العَيْن” to which he said: “an eye that has a long eyelashes”. Qadhi `Iyyadh commented: this is a misapprehension (wahm) by Simak and the sound view is that the word “شَكلًة” in Arabic means to have a complexion of redness in the eye as the entire scholars have agreed to and this is what the entire scholars of the science of unusual Arabic literary (al-Gharib) have concurred on. The word “شَهلَة” is used to describe a touch of redness in the Iris. Redness in the eye is a praiseworthy attribute and a handsome quality according to the Arabs.[8]

Hafiz al-`Iraqi considered this redness one of the signs of the Prophethood. When the Noble Prophet travelled with Maysara to Basra, Rahib questioned him whether he had some redness in his eyes, upon knowing, he affirmed that he is the promised Messenger.[9]

4. The eyelashes were “long” and “full” described as “أًَهْدَبُ الأَشفار” .[10]

5. The eyelashes were naturally dark black as if kuhl had been applied to them described as “أكْحل العَينَين” [11]

6. The blessed eyebrows were “long” and shaped like a “bow” described as”أزَجّ الحَواجِب” [12].
Al-Qamus defines “azajj” as “bow shaped and long” and al-Sihah defines it as “thin and long”.[13] Al-Fa’q defines it as “fine eyebrows that lead onto the end of the eye”.[14] Munawi adds “plenteous in hair and far stretched”.[15]

7. The eyebrows were “fine” and not “thick” described as “دَقِيقَ الحَاجِبَين”.

8. The eyebrows were “perfect” and “never met in the middle” above the nose, described as “سَوابِغَ في غيرِ قَرَن”[16].

Sayyiduna `Ali, Umm Ma`bad and Suwayd bin Gafalah reported that the Noble Prophet’s eyebrows (upon him be peace & blessings) did meet, giving the Arabic description “مقرُونَ الحاجِبَين”. However, the scholars have explained the sound view is that they “did not” meet and reconciled between the two reports by saying that if one was to “attentively” look at the eyebrows, he would realise that there was a “thin white gap” between them, otherwise it appeared as if they met.[17] The word that describes the non-meeting of the eyebrows in Arabic is “بَلج” and thus “أبلَج الحواجب”.[18]

9. In the affairs of Allah, the beloved’s anger would appear as such that a vane would clearly appear filled by blood in between his eyebrows rising over his forehead, described as “بَينهما عِرقٌ يُدِرُّه الغَضَب”.

Our Beloved Prophet’s eyes (upon him be peace & blessing) were mentioned by many poets in Persian, Arabic and Urdu. Among the great Gnostics who often made mention of the precise details of the eyes were Pir Sayyid Mehr `Ali Shah in his Punjabi odes which he penned after seeing the Noble Mustafa in just outside Madina in Wadiy Hamra, and the great Mujaddid Imam Ahmad Ridha especially in his Qasida Salamiya, in which he described the entire hilya. The people of the subcontinent are always overwhelmed by these odes as much that my personal experience is that hair lifts up on my skin and tears fill my eyes when passionately sang.

Pir Sayyid Mehr Ali Shah says;

“The Beloved’s bow-shaped eyebrows appeared before me
And it seemed though the lashes were firing arrows”



[1] Narrated Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55)
[2] Qadhi Yusuf Nabhani cited this wording in Wasa’il al-Wusul p63
[3] As in a narration of `Umar bin Khattab and `Ali ibn Abi Talib
[4] As in a narration of Sayyiduna `Ali ibn Abi Talib
[5] Mulla `Ali Qari, Jam` al-Wasa’il (1: 31)
[6] Narrated by Tirmidhi in his Shama’il on the authority of Jabir ibn Samura. Ibn al-Athir also affirmed that Ashkal means “a touch of redness” in al-Nihaya.
[7] Narrated by Bayhaqi on the authority of Sayyiduna `Ali ibn Abi Taalib & cited by `Ali Qari in Jam` al-Wasa’il (1:55)
[8] `Ali Qari in Jam` al-Wasa’il and Munawi in Sharh al-Shama’il (1: 55)
[9] Munawi’s Sharh al-Shama’il, 1:55
[10] This explanation to the word “أهدَب” was given by `Ali Qari in Jam` al-Wasa’il (1: 32) and is also understood by the following narration cited by Yusuf al-Nabhani in Wasa’il al-Wusul p63: “وكان أهدب الأشفار حتي تكاد تلتبس من كثرتها”. This description was given by Sayyiduna `Ali in the popular narration of the Hilya narrated by Tirmidhi.
[11] In a narration of Abu Hurayrah, and narration of Jabir bin Samurah cited by Tirmidhi
[12] In the popular Hilya narration by Hind bin Abi Haala cited by Tirmidhi.
[13] `Ali Qari in Jam` al-Wasa’il (1:43)
[14] Munawi in Sharh al-Shama’il (1:43)
[15] Ibid
[16] In the popular Hilya narration of Hind bin Abi Haala cited by Tirmidhi.
[17] Ibn al-Athir in al-Nihaya, Yusuf al-Nabhani in Wasa’il al-Wusul p 73, `Ali Qari in Jam` al-Wasa’il (1:44)
[18] `Ali Qari, Jam` al-Wasa’il (1:44)

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