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#1 [Permalink] Posted on 12th May 2017 17:12
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dr nadwi attacking imam Ghazzali but not ibn taymiya

"The idea that women are inferior than men has come from the Greek philosophy. It was not from Islam. It was not even from the Jews and Christians. The Greek philosophy corrupted all three of these traditions.

This is why you see Aristotle, who is a famous philosopher, said that women have less teeth than men. He even had two wives, he could have counted their teeth! He must had a mother, a sister, or many women around him, yet he didn't care when it came to the women.

This is why you see that Imam al-Ghazali, who is influenced by Greek philosophy, is so negative about women, where as, Ibn Taymiyya, who is influenced by Hadith, is so open towards women.

One of Ibn Taymiyya's student was Fatimah al-Baghdadiyyah, and he used to praise her. She used to give sermons from the pulpit of the mosque of Damascus in Syria. Ibn Kathir (another student of Ibn Taymiyya) said that Fatimah al-Baghdadiyyah was such an effective preacher in commanding good and forbidding evil that it changed the society of Syria and Egypt, that she alone was able to do that which hundred men could not do.

So, whenever in the Islamic history, philosophy had a dominating influence, women were closed into their homes; and whenever the Hadith had a dominating influence, women were open. That is true, only Allah's Messenger can give them their rights.

So we need to remove this influence from our societies, and restore the teachings and traditions of the Prophets, Messengers, and the Companions."
- Shaykh Dr. Akram Nadwi

#NadwiGems
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#2 [Permalink] Posted on 12th May 2017 17:14
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i'm very sceptical about Dr Akram's posts. From a cursory checking of the sources (which are not provided, so have to look on our own), it is fair to say that Aristotle had a negative view on women. But to couple that with a dichotomy that philosophers are negative to women while Muhaddithin are positive or 'open' to women is a huge leap which has yet to be substantiated. On the specific points, then just reading Dhahabi's entry on Fatimah Baghdadiyyah, then he says she had a huge influence on women, implying that her sermons when for women, something which Dr Akram leaves unrestricted. Whatever the case, it is unfair to categorise Ibn Taymiyyah as the bastion of women's rights while Ghazali had a negative image of then, as Ibn Taymiyyah's Kalam in his books can also be categorized as not being 'open' enough. Consider the following passage from Majmu al-Fatawa where he even cites an athar which refers to women as a piece of meat. Note I'm not saying this is anti women etc, as these texts and people in general had their own contexts and norms, just like we have certain pre conceived notions on gender and sex which is shaped by our surroundings, but if these types of grand statements want to be made, further evidence is necessary.
وَمَا كُنْتَ لَدَيْهِمْ إذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ
فَهَذِهِ مَرْيَمُ احْتَاجَتْ إلَى مَنْ يَكْفُلُهَا وَيَحْضُنُهَا حَتَّى أَسْرَعُوا إلَى كَفَالَتِهَا فَكَيْفَ غَيْرُهَا مِنْ النِّسَاءِ وَهَذَا أَمْرٌ مَعْرُوفٌ بِالتَّجْرِبَةِ أَنَّ الْمَرْأَةَ تَحْتَاجُ مِنْ الْحِفْظِ وَالصِّيَانَةِ مَا لَا يَحْتَاجُ إلَيْهِ الصَّبِيُّ وَكُلُّ مَا كَانَ أَسْتَرَ لَهَا وأصون كَانَ أَصْلَحَ لَهَا. وَلِهَذَا كَانَ لِبَاسُهَا الْمَشْرُوعُ لِبَاسًا يَسْتُرُهَا وَلُعِنَ مَنْ يَلْبَسُ لِبَاسَ الرِّجَالِ وَقَالَ لِأُمِّ سَلَمَةَ فِي عِصَابَتِهَا
: لَيَّةٌ لَا لَيَّتَيْنِ
" رَوَاهُ أَبُو دَاوُد وَغَيْرُهُ وَقَالَ فِي الْحَدِيثِ الصَّحِيحِ. "
صِنْفَانِ مِنْ أَهْلِ النَّارِ مِنْ أُمَّتِي لَمْ أَرَهُمَا بَعْدُ: نِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مَائِلَاتٌ مُمِيلَاتٌ عَلَى رُءُوسِهِنَّ مِثْلُ أَسْنِمَةِ الْبُخْتِ لَا يَدْخُلْنَ الْجَنَّةَ وَلَا يَجِدْنَ رِيحَهَا وَرِجَالٌ مَعَهُمْ سِيَاطٌ مِثْلُ أَذْنَابِ الْبَقَرِ يَضْرِبُونَ بِهَا عِبَادَ اللَّهِ
.

و " أَيْضًا " يَأْمُرُونَ الْمَرْأَةَ فِي الصَّلَاةِ أَنْ تَجْمَعَ وَلَا تُجَافِيَ بَيْنَ أَعْضَائِهَا وَتَتَرَبَّعَ وَلَا تَفْتَرِشَ وَفِي الْإِحْرَامِ لَا تَرْفَعَ صَوْتَهَا إلَّا بِقَدْرِ مَا تَسْمَعُ رَفِيقَتُهَا وَأَنْ لَا تَرْقَى فَوْقَ الصَّفَا والمروة. كُلُّ ذَلِكَ لِتَحْقِيقِ سَتْرِهَا وَصِيَانَتِهَا وَنُهِيَتْ أَنْ تُسَافِرَ إلَّا مَعَ زَوْجٍ أَوْ ذِي مَحْرَمٍ؛ لِحَاجَتِهَا فِي حِفْظِهَا إلَى الرِّجَالِ مَعَ كِبَرِهَا وَمَعْرِفَتِهَا. فَكَيْفَ إذَا كَانَتْ صَغِيرَةً مُمَيِّزَةً وَقَدْ بَلَغَتْ سِنَّ ثَوَرَانِ الشَّهْوَةِ فِيهَا وَهِيَ قَابِلَةٌ لِلِانْخِدَاعِ وَفِي الْحَدِيثِ
النِّسَاءُ لَحْمٌ عَلَى وضم إلَّا مَا ذُبَّ عَنْهُ.
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#3 [Permalink] Posted on 12th May 2017 17:25
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#4 [Permalink] Posted on 12th May 2017 17:28
Response to Doktor Akram Nadwi Students badmouthing Shk Zakariyya

New Dr. Akram Nadwi storm brewing. To everyone who is thinking about becoming a part of this, let me just remind you that the good Doctor is alive whereas those whom his students are targeting (most notably, Maulana Zakariyyah Kandhalwi) are no more. While it is deplorable that a living scholar gets thrashed, it absolutely is next level cheapness to bad mouth a dead scholar. And, no, the excuse that "Dr. Nadwi is a scholar who is doing jarh of another scholar" is a really bad one. Doesn't exonerate you from parroting it as if you have investigated the matter yourself neutrally!

Before taking the "jarh" of your scholar so seriously, please consider that his criticism is equally open to criticism and that it may be completely off the mark. So don't invest too much of your energy in trying to defend the indefensible.

It is outright childish that this new wave of reformed Salafis still are holding onto some of the baggage of their past. No one needs your permission (or unsolicited medical diagnosis, frankly) to write a book. Whether it is based on fabricated ahadith or not is inconsequential (by the by, over 90% of the ahadith found in "Fadail al-a'maal" are trustworthy). Only a pseudo-literary gnat can have objections to anyone writing a book that doesn't meet a certain criteria. What, you dunces haven't heard of other genres of book? What next - Burn the Mathnawi because Rumi totally cooks up all the stories in there? Just because you have no appetite for literary fiction or any other genre of books doesn't mean we all should adopt your tasteless buds. Not every book out there has to conform to the standards of Bukhari and Muslim (mind you, even their standards were exclusively for their magnum opus - the Sahihayn). What kind of nonsensical reasoning is this?

Speaking of literary fiction, how are the 52 volumes of "Muhaddithaat" coming along?
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#5 [Permalink] Posted on 13th May 2017 00:03
The great explainer of the Quraan, Imaam Ibn Kathir, may Allaah have mercy on him, said, “And on the Day of ’Arafah did pass away the Shaikhah, the righteous one, the worshipper, the pious one: Umm Zainab Faatimah the daughter of ’Abbaas ibn Abil-Fath ibn Muhammad al-Baghdaadiyyah on the outskirts of Cairo, a huge number of people attended her funeral, and she was from the virtuous scholars, enjoining the good and forbidding the evil and standing against the Ahmadiyyah [a Sufi sect] and their association with women and boys, and she would refute their condition and the foundations of the people of innovations and others, and of that she would do what men were not able to.

And she used to attend the gatherings of the Shaikh [of Islaam] Taqiyuddin Ibn Taimiyyah and benefitted from him and others, and I heard Shaikh Taqiyuddin [i.e., Ibn Taymiyyah] praise her and describe her as having nobility and knowledge and he mentioned that she was able to recall [i.e., had memorised] much or most of Al-Mughni and that he [i.e., the Shaikh of Islaam Ibn Taymiyyah himself] would prepare for her due to the numerous matters [that she would discuss] and the excellent nature of her questions and the speed of her understanding, and she was the one who caused many women to finish memorising the Quraan, from them was my mother-in-law `Aishah bint Siddeeq the wife of the Shaikh Jamaalud-Deen al-Mizzee, and she is the one who taught her daughter, my wife, Amatur-Raheem Zainab, how to recite the Quraan, may Allaah have mercy on them all and be bountiful to them with His Mercy and His Paradise, Aameen.”

And As-Safadi said, “Faatimah the Daughter of ’Abbaas ibn Abil-Fath: the Shaikhah, the Female Scholar Capable of Giving Religious Verdicts [Muftiyyah], the Scholar of Fiqh [al-Faqeehah], the One Who Abstained from the Dunya [az-Zaahidah], the [Devoted] Worshipper [al-’Aabidah], Umm Zainab al-Baghdaadiyyah, al-Hanbaliyyah, the Admonisher.

She would ascend the minbar and exhort the women, and thus would they return [to righteousness] due to her admonition and leave off evil, groups of women benefitted from her exhortations and, after having been hard, their hearts softened towards obedience … and Ibn Taymiyyah, may Allaah have mercy on him, would be amazed at her actions and would praise her intelligence, her devoutness [khushoo] and her crying.

More than one person related to me that Shaikh Taqiyuddin Ibn Taymiyyah said, ‘I remained concerned about an issue related to her for she ascends the minbar [to exhort the women] and I wanted to prevent her, so I fell asleep one night and I saw the Prophet صلى الله عليه وسلم in a dream and so I asked him about her, and he replied, ‘A righteous woman,’ or he said something similar …’

And she, may Allaah the Most High have mercy on her, passed away on the Day of ’Arafah in the year 714 ah [1314ce].”

[Al-Bidaayah wan-Nihaayah of Ibn Kathir, vol. 14, p. 82 and A’yaanul-Asr wa A’waanun-Nasr of as-Safadi, vol. 4, p. 28.]
www.the-finalrevelation.blogspot.com/2013/01/muhaddithaat...
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#6 [Permalink] Posted on 13th May 2017 00:18
The post about Imam Ghazali doesn't bother me too much. People can respectfully disagree, no big deal. It would've been good if the post specified that the lectures were given to women, but was this written by the Shaykh or did someone write it based on his lecture?

The whole issue regarding women needs to be clarifed . On one extreme we have those who totally ban women from Masjid and say if they need to pray they can do so on the road, and then on the other extreme we have those who say women can be president of the Masjid committee. I don't trust either side on this issue.

Our community is seriously lacking in regards to what is mentioned in the biography of Umm Zainab Faatimah R.A, namely her reaching such a high status in knowledge, learning from the senior Ulama and admonishing women from the pulpit.
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#7 [Permalink] Posted on 13th May 2017 00:53
I will ignore your last post from the guy who keeps questioning whether Sh Akram actually has a large ompilation on women scholars of hadith.

The issue of Sh Akram and Sh Zakariya's R.a mental health is strange. There is no direct quote from Sh Akram on the issue, but I do not understand where he was going with that.

Quote:
Like for example Shaykh al-Hadīth Mawlānā Zakarīyyah (RA), I respect him. When he writes Sharh Awjaz al-Masālik Muwattā, and this and that, you can see he is a faqīh and a muhaddith and this and that. Same person when writing a book on Fadhā’il-i-A’māl, then you know fabricated hadīth, munkar hadīth and all those things. No discussion, no argument. Every single thing he copies from the book and take it as it is. It is not right, people are not consistent. There are very few people in the world who are always consistent; most people are not consistent.”


As far as I know, the majority of the hadith in Fazail e amal are suitable to quote, so I don't agree with what was said above and how it was said. If they are differences between Sh Zakariyah's approach and the approach of the other ulama mentionef in Mf Javid iqbal's article who quote weak hadith, then Sh Akram would have to expand on this and justify what he said.

EDIT: Ismail Ibrahim has a detailed ,respectful Facebook note on ON WEAK AND FABRICATED NARRATIONS IN TABLIGHI NISAB which expands on Sh Akram's comment in this regard.

Yes if Sh Akram has a different approach to the usage of weak hadith then that is his right, but it wouldnt be fair and wise to just dismiss the other view.

What is definitely a problem is when people say the book fazail e amal cannot be critiqued due to the status of Ml Zakariyah R.A. , and they refuse to acknowledge that a few of the hadith quoted therein are deemed too weak , fabricated or have no chain, and shouldn't be quoted over and over again.
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    #8 [Permalink] Posted on 13th May 2017 01:02
    I also have an issue with how Sh Akram portrayed the Hanafi view of praying salah with a head covering. I don't have a problem with his personal view, but how he portrayed the Hanafi view in his book al Fiqh ul Islam.

    On the same note I just read 2 translated articles on deoband.org where it seems the authors quoted other Ulama as proofs, but gave a different meaning to what the Ulama intended, or drew different conclusion to the Ulama quoted. I think the translators should have picked this up as well.
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    #9 [Permalink] Posted on 13th May 2017 05:20
    Concerned wrote:
    View original post


    Concerned wrote:

    What is definitely a problem is when people say the book fazail e amal cannot be critiqued due to the status of Ml Zakariyah R.A. , and they refuse to acknowledge that a few of the hadith quoted therein are deemed too weak , fabricated or have no chain, and shouldn't be quoted over and over again.


    I posted this in a group recently on the same topic:

    samah wrote:

    to be fair (and unrelated to the article by Mufti Javed), the taʿaṣṣub with regard to the book Faḍāʾil al-Aʿmāl is mainly in refusing to accept the presence of extremely weak / unreliable narrations therein. there are dozens of fatāwā online which say "there are no fabrications" which is a bit misleading. the writings of our ʿulamāʾ including Mufti Husain, Maulana Muhammad, and Maulana Yusuf Shabbir indicate otherwise. Muftī Saeed Ahmad Palanpuri and Shaykh al-Ḥadīth Mawlānā Yunus Jawnpuri (Mawlānā Zakariyyā's senior-most student) have also mentioned that a narration in faḍāʾil durūd (the one about 80 times durūd after ʿaṣr) has no basis (لا أصل له). this is mentioned by Maulana Yusuf Shabbir in his relevant article on nawadir.org

    it's not such a big deal but it seems like many laymen feel they have the license to emotionally defend (individual narrations of) Fadāʾil al-Aʿmāl solely based on his high stature and knowledge of ḥadīth


    edit: to clarify, "لا أصل له" is not a direct quote from Muftī Saeed Ahmad Palanpuri or Mawlānā Yunus Jawnpuri. rather, it has been mentioned at the end of this article that their opinion is that the narration is not established (غير ثابت).
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    #10 [Permalink] Posted on 13th May 2017 07:35
    Response to Shaykh Ismail Batel Al Halafi

    You have taken Shkh Zakarria to task for his use of weak hadith and rightfully so but can we expect the same criticism for Shaykh Hatim Shareef-Al-Awni for his recommendation of the Ihya as a form of tazkiyaa. Does this mean you are also a man of hypocricy and double standards or does that only apply to deomadkhalis or deobandits or whatever name your figment of an imagination can conjure in your not maulvi brain of yours.

    *Advices imparted by Shaykh Hatim al-Awni at Jamiatul Ilm Wal Huda, Blackburn – 12/04/2017*

    *SPEECH*

    The Shaykh began by making very clear that every exegesis (tafseer) of the Qur’an has the *possibility* of being wrong with the exception of one exegesis, and that is *the Sunnah of the Prophet PBUH* – the Sunnah is the *best* and the *only* flawless exegesis of the Qur’an.

    He then went on to emphasise the importance of following *every* aspect of the Prophet’s PBUH life and making his methodologies our ultimate and personal goal in life, he did not merely limit this to the external aspects of the Prophetic life, rather he summarised it as عمل الجوارح وعمل القلب , which means *the physical worship synthesised with the metaphysical*, and both of these must be achieved in conformity to the Prophetic approach.

    He continued with the point that the obedience of the Prophet PBUH has been mentioned in *every* chapter of the Qur’an; be it explicitly or implicitly. This is even apparent in the verse of Surah al-Fatihah; _‘Guide us to the path of those people who you have blessed.’_ This poses the question, 'who else has been blessed more than the Prophet PBUH?'

    He further clarified as to why at the time of trials, tribulations and confusions it is important to hold fast onto the Sunnah of the Prophet PBUH; the rationale being that his is the only life protected from all forms of error (‘ismah) and so *safety is in his way of life*, as even the great Companions (sahabah) are prone to error.

    He also made it a point to emphasise to the *students and scholars* present in regards to the importance and relevance of *studying critically*, he was very firm in this regard and stressed that *‘true knowledge only comes with critical study and questioning.’*

    *Q&A SESSION*

    He then opened the floor up to questions, and so one of the students asked, ‘how should one work to improve their metaphysical qualities ( عمل القلب ) according to the Prophetic method?’ He replied thus, ‘firstly, one should *contemplate* on the Qur’an and Sunnah, one should *study* the Prophetic life in every possible way, see how he lived a simple life with little wealth despite being given a lot of gifts (especially later on in his life), in this manner we should try to *adopt a life of simplicity*. One should analyse how the Prophet PBUH dealt with others, for this, one must *read his seerah* and then *strive to inculcate these qualities into his life*.’

    He then indicated towards a few books; ‘the reading of the books of scholars who have had experiences in this field is also helpful such as the *Ihya’ of Imam Ghazzali*, and its abridgment by *ibn al-Jawzi (منهاج القاصدين) * and the abridgement of that by *ibn Qudaamah al-Maqdisi (مختصر منهاج القاصدين) *.‘

    The Shaykh was then asked by another student in regards to *which books a student of hadeeth should read*, the Shaykh replied to the student, ‘your teachers (shuyookh) are present, it is better to ask them as they will know the level of each student. Indeed, a book intended for the specialist (advanced books) will be of little benefit (if any) for the beginner, and the book directed at the beginner will be of little benefit (if any) for the specialist. So the answer to this question *differs from person to person, depending on their capability and progress*. However, for the *true specialist* and not a mere specialist by name; *every single book is beneficial. He learns and takes some sort of benefit from every book*.’

    The Shaykh was then asked a final question regarding the hadith of imitation (tashabbuh) and in regards to what extent tashabbuh can be applied. The Shaykh replied, ‘there are *extremes* on *both sides* in this matter, some people have allowed everything and some have prohibited everything in the name of tashabbuh. What I would say is that there are *two conditions* of tashabbuh, one of these must be present before one can make something impermissible (haram) on the basis of tashabbuh.

    1. The action or deed be a *prominent part and parcel of a specific religion* and has *no additional benefits* such as beauty, ease etc.

    He then went on to give examples of adorning oneself with a religious symbol that is specific to another religion or a donning a certain type of hat that is specific to a religious group – these are examples of using such items that have no additional benefits and are also a prominent part of a specific religion (thus falling under tashabbuh).

    2. The action or deed that is done with the *specific intention of imitation*. However, if the action is not done with the intention of imitation, rather, it is done to adopt beauty or for any other reasons, then it is permissible to do that action, wear those clothes, adopt that style etc. – *the intention is crucial in this second point*.’

    The Shaykh’s concluding remarks had a profound impact on the Shaykh himself and those present; he was indicating towards the *love, adoration and mutual respect* Allah and His Prophet PBUH shared with each other, he mentioned, ‘For as long as the Prophet PBUH was in Madinah, he had a deep yearning that Allah change the direction of the qiblah from the Masjidul Aqsa to the Ka’bah and so he would constantly gaze towards the heavens in hope of revelation approving of this desire of his. However, in all this time he *never once explicitly* made this request from Allah, this was because he was the *embodiment of an _’abd_* - he was a true slave and so always content with Allah’s command. Yet, Allah loved his beloved Messenger so much that he granted *not only on his requests but also his wants*, and Allah mentions that the reason for changing the direction of the qiblah was only *تَرْضَاهَا* – *_to please You, Oh Muhammad_*.’ It was at this point that the Shaykh’s voice broke and his eyes welled up.

    May the Almighty Allah grant us the opportunity to take benefit from pious and learned scholars by spending time in their company, which are no doubt, a means of spiritual and academic blessings and benefit.
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    #11 [Permalink] Posted on 13th May 2017 07:49
    Response to Shaykh Ismail Batel Al Halafi

    Why did you follow the path of your salafi brethren in their lack of ethics. In trying to make a point against deomadkhali-deobandits you have divulged some details of a whatsapp group conversation from close to 3 years ago in your most recent post just a few hours ago. I have not reproduced it here as there is no benefit in it but I want to know how this is justified. We are aware of the kid who has divulged this to you and how an informal chat group which had around 45 members is now being used by you to further your devious agenda.

    You are following the path of ethics as shown by your salafi masters such as the Dawah man who also divulged some private group chats about yasir qadhi. I also remember your almost daily tantrums against Mufti Husain Kadodia when you felt he divulged some personal details about you on sunniforum. I think people like you are the last to talk about double standards.

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    #12 [Permalink] Posted on 13th May 2017 08:26
    Shaykh Akram Nadwi's fallacious inferences and contradictions:

    I have tried to maintain silence up till now on this matter as I respect Shaykh Akram Nadwi and some of his students are my good friends. Additionally, I still feel that I am nowhere close to his piety or knowledge and that speaking out against him is just wrought with danger for my own Akhirah. However, I cannot keep quiet after repeatedly seeing #NadwiGems flying left, right and center where all I see is nothing, but character assassination of not just any persons, but the kingpins of Sunni theology from the earlier and present days. Let me also state from the outset that I happen to identify myself with the pedagogy of Dar Al-'Uloom Nadwa. My own teacher, Mufti Muhammad Saeed Khan, is not just a graduate of that center of learning, but happens to be the only khalifah (of 4) of Maulana Abdul Hasan Ali-Nadwi (rah), who put this center of learning on the map in our generation. So, to see it being misrepresented with the absurdities that I am hearing now touches a personal and very sensitive nerve. His modus operandi of bashing the stalwarts - and we have seen him attack everyone from Abu Hanifah, to Ghazzali to Zakariyyah Kandhalwi - is not a trait of Nadwa graduates!

    Shaykh Akram and his students do not tire talking about confronting present-day challenges, but why is it that all that we see of him being splashed around on social media have absolutely NOTHING to do with present-day issues? None of these #NadwiGems talk about Atheism, Feminism, Post-Modernism etc? Isn't this a direct contradiction of his own mantra? Be that as it may, most of his students are not aware of Subcontinental Muslim legacy/history. They are either not subcontinentors or are desis living in the West with very little knowledge about the Muslim legacy of pre-partition Hindustan. So, to see them talk about Zakariyyah Kandhalwi or the curriculum of the Dars-e-Nizami (again, nothing to do with challenges confronting the ummah today) is absolutely absurd! I have no idea about the Islamic legacy in Morocco. Should I then, just because some scholar gives me tidbits about it, go onto formulate an opinion and, worse, pass it around as facts?

    Furthermore, there is a fundamental flaw in the good doctors approach. Surprisingly, none of his students have quizzed him over this or even had the courtesy of taking his talks with the proverbial pinch of salt: Dr Nadwi will talk about matters that has no direct evidence. He will basically surmise a narrative based on what he reads and understands. He will infer things out of historical accounts and then in a laissez faire manner talk about it in front of his student (which will then end up becoming #NadwiGems). These students, in turn, will pass this inferred narrative around as the gospel truth and argue with people night and day about the accuracy of such claims. Let's take for example his latest #NadwiGem on Imam Ghazzali. And I will speak about this at some length to show just how absurd his inference is:

    Dr. Nadwi talks about misogyny stemming from Greek Logicians. By doing so, I suspect he is trying to tackle the feminist narrative about Islam being a misogynistic religion. As you will read on, not only does he do no service to this present-day discussion, his quote found on #NadwiGems actually (and, no, it is NOT ripped out of context) goes on to lend credence to the feminist narrative!

    Dr. Nadwi, apparently, is trying to link the fallacies of the humanistic enterprise of basing morals on logic (instead of Divine Instructions) and show how that is the root to women being taken as inferiors. Now his train of thought (mind you, which is mined with so any explosives that even Angels would fear to tread over this path) basically is that modern-day humanism is showing how absurd things like incest, torture etc can be justified and it is in such writings that the inferiority of women can be traced. Although, I disagree with that analysis and this again is faulty inference, he totally destroys his own point by going on to drag the name of Imam Ghazzali as being influenced by Greek Logicians. The pattern he sets forth is:

    Aristotle posits women are inferior > Ghazzali was 'influenced' by Aristotle > Ghazzali's writing shows that he borrows from Greek Logicians literature > Therefore Ghazzali thinks women are inferior, too.

    And while he is doing all this, he goes on to create a parallel with Ibn Taymiyyah (someone who was to come onto the scene 200 years later). It's Feminist Ibn Taymiyyah versus Misogynist Ghazzali! A classical example of how he is juxtaposing the political narrative of our times to almost a thousands years prior! Because, you know, there has to be a good guy and a bad guy in the story to make it all interesting.

    Well, Sir, firstly, even a child can pull the plug on this terrible argument by pointing towards arguably the most repressive country for women - Saudi Arabia. It is no surprise that Saudis share the same anti-Kalam space as the good doctor. Well, then, I guess they got influenced by the bad guy in this story as well - Misogynist Ghazzali?

    Secondly, and the next few points will show the faulty inference, he absolutely conflates the influence of the Greeks on the Asha'irah. When we talk about Muslim philosophers we have the following:

    1- The Falasifah: The Al-Kindi, Al-Farabi, Ibn Sina and (the younger) Ibn Rushd's of the Muslim world.

    2- The Mu'tazilah

    3- The Maturidiyyah

    4- The Asha'irah

    5- The Hanabilah

    The ones who properly deserved to be castigated for swallowing Greek philosophy hook, line and sinker are the Falasifah in type 1. Then, to a lesser extent, type 2.

    Type 3 and 4 were actually the ones who rationally engaged and defeated Types 1 and 2. Ghazzali, in fact, was the most vehement opponent of 1 and 2 and actually defeated them and their influence over Muslim societies. A fact that is undeniable and why Western philosophers hate Ghazzali even today (Neil de Grasse Tyson recently taking a shot at him for plunging Arabia into darkness). Good to note then that Nadwi and de Grasse are on the same page! So much for confronting the challenges of our times, this seems like collaborating with it!

    Furthermore, it were only the Asha'irah and the Maturidiyyah who were equipped with the tools to defeat the Falasifah and Mu'tazilah as almost 150 years passed with the Hanabilah just looking on like spectators unable to visibly demonstrate the shortfalls of Greek philosophy. In typical Salafi fashion, they waited for the Ash'aris and Maturidis to clean the house and when the job was done and dusted, the came back to reclaim the space. Writing refutations upon refutations against the Asharis/Maturidis when the show was already over. Ibn Taymiyyah (rah) writings against the Falasifah came at a time when there existed very little (as good as none)! Approximately 200 years before him, Misogynist Ghazzali had obliterated that fitnah. Thank you.

    Even if for a minute we were to gullibly accept the good doctor's inferred narrative, then it doesn't just take a leap of faith, but a leap in sanity to suggest that because the Ash'aris employed philosophical methods, they must have also believed in their morals. That is as absurd as saying that a modern-day doctor, trained in Western methods, must subscribe to the West's political and moral outlook! Why do people suspend their faculties of reason when listening to their own mullah of choice? I thought that was just for the goofy sufis?

    Approximately 90% of the 'ulama of the past and present constitute either Asharis or Maturidis. So, by that #NadwiGem, I guess the feminists like Amina Wadud are right after all? And since Trump is such a misogynist himself, he must be a closet Ash'ari, too, no?

    And this is where the contradiction keeps coming out in his claims of moving away from 'aqidah wars. Well, Sir, you've just ignited one all over again. Needlessly dragging Imam Ghazzali and Ibn Taymiyyah (rahimahullahu 'anhuma) and pitting them against one another.

    I hope students of Nadwi saheb read this with an open mind and reflect over this. If you cannot find faults or even question the approach of your scholar then may I suggest you the following #NadwiGems: “If a teacher says to you ‘don’t ask me questions’ then do not learn from them.The day I say to you ‘don’t ask me [questions]’, then I am not a teacher.” Put your monies where your mouths are.
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    #13 [Permalink] Posted on 13th May 2017 08:32
    Sheikh Ismaeel Batel Al-Hanafi admits that Doktor Akram Nadwi got it wrong about Shk Zakariyya and his supposed mental illness.

    I do not believe mental health was responsible for S. Zakariyya Kandhalwi inserting fabrications, severely weak Marfu` narrations and other weak Hadith in his Faza’il-e Amaal (which I’ll refer to from here on in as FA; formerly known and published as Tablighi Nisab - my copy at home is in the header). It is an off-the-cuff remark that Dr Akram Nadwi made in a speech based on reading some passages that are indicative of ZK having an illness.

    So the mental health issue is out of the way. Perhaps if AN - if he said what he is accused of saying - would like to revise, clarify, retract (or whatever he feels necessary) the mental health issue being responsible for ZK having such narrations in FA, it would go some way to mend the scab that has been reopened in the past two days.



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    #14 [Permalink] Posted on 13th May 2017 10:42
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    You have taken Shkh Zakarria to task for his use of weak hadith and rightfully so but can we expect the same criticism for Shaykh Hatim Shareef-Al-Awni for his recommendation of the Ihya as a form of tazkiyaa. Does this mean you are also a man of hypocricy and double standards or does that only apply to deomadkhalis or deobandits or whatever name your figment of an imagination can conjure in your not maulvi brain of yours.


    This post does not make sense. He did not "take anyone to task" and in anycase he woudl have to write about imam ghazali and the problems with the ihya, rather than critisize Sh Hatim. Wasn't Sh Hatim speaking to students of knowledge? They would all be aware of the issues with ihya while reading it.
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    #15 [Permalink] Posted on 15th May 2017 10:44
    There is little academic substance in his diatribe so there is little need to bother with a full rejoinder to this vehemently anti Deobandi individual called Sh Ismail Patel who has a mental illness. Just as a starter there is no such thing as a 'Madkhali Deobandi'. Secondly, one wonders if he had permission to post the screen shots I mentioned earlier from a WhatsApp Group from over 3 years ago. Why not focus on that breach when the same individual ranted about Imran ibn Mansur for the same offence against Shaykh Yasir Qadhi.
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