Book: maslak e ikhtilal

Discussion in 'General Topics' started by Unbeknown, Nov 18, 2017.

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  1. Aqdas

    Aqdas Staff Member

     
    Last edited: Aug 18, 2018
  2. Unbeknown

    Unbeknown Senior Moderator

    So this was another piece of lies.

    Where have all those "Baralywi muftiyan e kiraam" who supposedly endorsed this pile of rubbish gotten to?

    Or are they too weeping for saqib?

    The phantom muftis seem to have been exorcised out of existence ...
     
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  3. Unbeknown

    Unbeknown Senior Moderator

    alHamdulillah, Mufti Mehmood Akhtar Misbahi sahab has exposed saqib's lies that his book was presented to sayyidi taaj al-shari'ah (raDyiAllahu'anhu).

    upload_2018-11-5_12-6-44.png

    The above recording rubbishes the following claim of saqib and proves it to be a pack of lies (longer than his beard, mind you):




    Standard tahir minhaji methodology - create an ocean of lies and then sail on it to glory!
     
  4. Unbeknown

    Unbeknown Senior Moderator

    not surprising. right in the footsteps of Minhaj-ul-Qur'an. this is the modus operandi of all such personality-cults.
     
  5. Unbeknown

    Unbeknown Senior Moderator

    More of saqib's lies refuted. Sufi Kaleem sahib also quotes Fazl-ul-Mauhabi as reference:

     
  6. Unbeknown

    Unbeknown Senior Moderator

    Last edited: Aug 29, 2018
  7. ghulam-e-raza

    ghulam-e-raza Well-Known Member

    For some reason, Saqibis are on a mission to remove any speech which is in reply.

    It has been re-uploaded here:

     
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  8. abu hamzah

    abu hamzah New Member

    Mufti Kaleem Hanafi Ko Munazrah Ka Challenge karne Waale Hyderabadi (Saqibi Shami ji) Mulla Munawwar Ashrafi Se guftugu
     
  9. abu hamzah

    abu hamzah New Member

    Fitna-E-Saqib Shaami Ji ka Zabardast ilmi Jawaab

    BY: Qazi-E-Mumbai, Nawasa-E-Sarkaar Sadrush'Shariyah, Khalifa-E-Sarkaar Tajush'Shariyah Wa Sarkaar Muhaddis-E-Kabeer, Mahmood-Ul-Ulma, Hazrat Allama MUFTI MAHMOOD AKHTAR SAHAB Qibla Qadri Razvi Amjadi Madde'Zillahul Aali Wal Noorani.
    {Sadar All India Jama'at Raza-E-Mustafa Maharashtra Wa Sadar Mufti Razvi Amjadi Dar-Ul-Ifta Mumbai}

    "Jin Logoñ ne bhi Aise Shakhs ki Himayat Ki ya Ziyaafat ki Aur Jo Log Aise Shakhs ki itteb'a karte hain SAB PAR TAUBA LAAZIM HAI"

    "Saqib Shami ki Taqreer se Ummat me Fasaad Ho Raha hai,
    Log Gunaahoñ par Jareeh Ho Rahe Hain,
    Iski Taqreer Sunna Jayez Nahi..."
    Qur'aan-E-Paak ki Raushni me Mufti Sahab Qibla ne Hukm Bayaan Farmaaya
     
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  10. abu hamzah

    abu hamzah New Member

    Saqib Shami Ji Ke Fraud Ka Parda Faash

    Ulma e Ahle Sunnat Ki Taraf Se Huzoor Tajushshariah (رضی اللہ تعالیٰ عنہ) wo Muhaddis e Kabeer (madda zilla hul aali) Ke Mauqif Ki Ta'aeed:

    Sarparast e Jamat Raza e Mustafa Mumbai, wo Kazi e Shahr Mumbai, Khalifa e Huzoor Tajushshariah, Mufti Mehmood Akhtarul Qadri Razvi Saheb Qibla - Jamat Raza e Mustafa Mumbai
     
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  11. Unbeknown

    Unbeknown Senior Moderator

    Hazrat Mufti Mehmood Akhtar Sahib explains the issue with saqib in plain laymen terms. Please listen and share.

     
  12. Unbeknown

    Unbeknown Senior Moderator

    yes and no.

    1. Initially they will say that any qawl from the four madhhabs - can be followed except if it is extremely da'eef or shaadh.

    2. But then they lower the bar further and say that to rule a person fasiq, the hurmat of the act must be proven by ijma'a-e-ummat and that too should be ijma' qatyi not dhanni - which can only be claimed for issues which were agreed upon in the first two centuries (a piece of information culled from fawaatih-ar-raHamoot, vide muna-wad-durar) - this automatically excludes ijma' of ahlussunnah or ijma' of the four madhhabs - these do not qualify as ijma' on whose basis a person can be deemed a fasiq. So going by this, aqwaal outside of the four madhhabs also become qualified for being acted upon. Of-course they will deny this, but that is the laazim al-madhhab of this principle.

    3. The third descent is that a sunni mufti's fatwa can be acted upon blindly and a person cannot be called fasiq for acting upon it. For example, if gulaam rasul sa'eedi sahib said that less than a fistful beard is allowed for a hanafi - then that is final and people can act upon it if they want to - and even claim that it is jaiz in hanafi madhhab.

    4. All the above different levels of rulings can be chosen at random and even switched between at different occasions.


    The bottom line is that saqib cannot be called a fasiq - everything then has to be adjusted to prove this.

    And Allah ta'ala knows best.
     
    Last edited: Aug 15, 2018
    The Emir likes this.
  13. The Emir

    The Emir Well-Known Member

    @Unbeknown

    Let me get this right, the summary of the book is that we should not call anyone fasiq on any ‘furuyi’ matter even if there is only one scholar from any of the 4 madhabs who adopts a given position? So, for example if there was only 1 scholar from the 4 madhabs who said that keeping a short beard was permissible, then a layperson who kept a short beard could rely on this one scholar’s ruling and could then not be deemed a fasiq?

    In this regard a lay person does not have to question the ruling of that one scholar and can accept it which will be sufficient for him, even if this scholar’s position contradicts the view of hundreds of scholars in your madhab

    Have I understood this correctly?
     
  14. chisti-raza

    chisti-raza Veteran

    Yes.
     
  15. Unbeknown

    Unbeknown Senior Moderator

    I must proffer a special thanks to HH Saqib Shaami sahib, for allowing us to follow the opinion of any mufti irrespective of the strength of his evidence, or the lack thereof or the inclination and motives behind issuing a ruling. All we have to see is whether the person in question identifies himself as a mufti or scholar and has a sizable coterie of admirers around him who spare no pains in convincing us that he is indeed a scholar. If he also happens to wear shaami/misri caps manufactured in Turkey and designer jhubbas, preferably with gold borders, and travels in first-class exclusively, his status as a scholar in beyond question.


    So now with pir sahib's permission, we can deem him a nafs-parast and fasiq as scores of muftis including muhaddith-e-kabeer have ruled him such.

    And we, being utter commoners, are not obligated to question or investigate the ruling of these muftis and so the case is now settled.
     
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  16. Unbeknown

    Unbeknown Senior Moderator

    Refutation of Faatih-e-Facebook, Taajdaar-e-Twitter, Shams-e-Shaam, Burj-e-Birmingham, HH Allamah Peer saqib shaami sahib by, Mufti Aftaab Cassim Ridawi (South Africa) and Mufti Zahid Hussain Sahib (Preston, U.K):

    https://www.noori.org/files/products/203-1533367993.pdf

    Lately, there has been a lot of hue and cry about whether photography etc. is an Ikhtilafi issue or not. Since, the Pardah of Huzoor Sayyidi Taajush Shariah(raHimahullah), the modernist lobby has attempted to plant their modernist views into the minds of the followers of Maslak e Aala Hazrat, trying to take advantage of a grieving nation, by using the name of Sayyidi Taajush Shariah ؓ◌ to peddle their modernist views.

    I have presented in this document a translation of the decree of Huzoor Sayyidi Taajush Shariah Allama Mufti Mohammed Akhtar Raza Khan Qaadiri Azhari ؓ◌, supported by the Fatwa of Ghaus ul Waqt Huzoor Mufti e Azam Hind (raHimahullah), the gist of which was cited in his response to this issue by The Grand Mufti of the Time, Huzoor Sayyidi Taajush Shariah (raHimahullah).

    Sag e Mufti e Azam Muhammad Afthab Cassim Qaadiri Razvi Noori

    --------

    There are people I have known of who have been doing Sajdah to pictures of their Pir Sahib in Blackburn, UK for over twenty-five years and they argue that it is permissible and an ‘Ikhtilafi Mas’alah’. They listen to modern day ‘Qawwali’ with musical instruments and dance to it and argue that it is an ‘Ikhtilaafi Mas’alah’. They trim and shave their beards and claim it is the way of our Shuyookh and it is not Haraam to do so. Shame on those whose Shuyookh do not follow the Shariah and Sunnah and glad tidings are for those who found Taaj Al-Shariah Mufti Akhtar Raza Khan Al-Azhari, Allah is pleased with him for he upheld the Shariah and the Sunnah throughout his life. May Allah keep us all on the path of the Sahabah and the Ahl Al-Bayt which is the path of Imam Ahmed Raza and his household. May Allah reward our dear Sheikh Mufti Aaftab Qasim Sahib Qiblah for this work and increase the blessings of his Sheikh upon him and us all.

    Zahid Hussain Al-Qadiri
     
  17. Unbeknown

    Unbeknown Senior Moderator

    The enlightened guidelines in the previous section and the quotes posted on facebook last year, enable us to peer into the not so distant future, in which the exchanges will be something like the following:

    Question from an iblees inspired follower of neophyte, narrow-minded (as per the book) scholar, Allamah zia ul mustafa sahib:

    Q: Why should we not do tafseeq of a hanafi who shaves his beard?

    Answer by the ultra-learned, pious, compassionate, iblees-defying follower of World Renowned Research Scholar, HH Allamah Saqib Shaami:

    1. Incorrect question:

    "annal aamiyyah, laa madhhaba lahu" - "as for the aami, he has no maddhab" - so your question that a "hanafi" shaves his beard is fallacious, because it presumes the that there is something called as a "madhhab" for an aami. Whereas there is no such concept.
    2. Better question:

    "bal madhhabuhu madhhabal muftiyih" - "rather his madhhab is the madhhab of his mufti - the one he approaches for fatwa".​

    So a better question would be, "why can't we do tafseeq of a person who asks a hanafi mufti for fatwa on shaving?"
    3. Answer:

    First, do tehqeeq and establish that zayd indeed asks a hanafi mufti for fatwa on beard.
    Why? Because a naaqil mufti is also an aami - he does not have a madhhab either!
    4. Correct question:

    "Why cant we do tafseeq of zayd who asks a naaqil mufti for fatwa on beard and this naaqil mufti asks a mujtahid-mufti for ruling on beard and the mujtahid-mufti considers trimming beard haram?"
    5. Answer:
    "who said you can't? Of-course such a person is a fasiq!"
    6. Conclusion:

    Zayd can follow any naaqil and the naaqil can follow any mujtahid. Unless, this chain of taqleed declares an act haraam you cannot do tafseeq of zayd for committing that act.

    For example, the naaqil mufti who usually follows the hanafi madhhab can decide to follow the shafi position on beard for say just one month and zayd asks him for opinion in this month. zayd is also usually hanafi but since the mufti will give him the shafi ruling in this month - zayd is allowed to shave the beard. and his takleef of taqleed is lifted.
    7. Post-Script:

    Please try to understand. Zayd's friend is "mostly" maliki - so he can sport a five-clock shadow and wear shorts and that do not cover his knees and are below the navel too and he goes to cheer messi during the soccer world cup. Poor zayd is "mostly" hanafi and wants to accompany his friend to the soccer. Now, he has to have a full beard and has to cover the region between navel and knee, both inclusive. How unfair?!

    Same religion, same Holy Book, same Prophet, same aqeedah too. But zayd's friend can enjoy a river side siesta in ultra short pants and zayd has to observe all the etiquette in the world - he might as well be a nun in a convent.

    Do you think this is fair? Will zayd be motivated to follow religion or abandon it when he sees this discrimination?​

    So dear friend, as the hadith says, "give glad tidings, do not scare and demotivate. Make ease and room, do not constrict".​

    And: The Prophet (peace be upon him) always chose the easier of the two actions, provided it wasn't a sin.​

    So, zayd should be allowed to live his life to the fullest and have fun with his friend and not be called a fasiq. What is good for the gander, why keep it from the goose?​

    8. Post Post-Script:

    If you make an aami stand beside a cow or a buffalo, you will be hard put to decide which of the two if more thick. So how can you expect such a cattle-kin to differentiate between right and wrong, raajih and marjuh, mut'amad and da'eef, mufta-bihi etc.?

    He can follow any mufti at anytime in any affair and even switch between them on a seasonal basis - for example, hanafi in winter (so the beard provides due warmth) and maliki in summer (no beard and no clothes) - and this is the wide and expansive deen that we want to spread among the masses and this is the meaning of "ikhtilaaf in the ummah is a Mercy".​

    See how merciful we are? and how open minded?

    Mufti Ali jumah or Shaykh ul Islaam tahir ul qaadri or hakeem ul ummat ashrat ali thaanvi - anyone can be followed without restriction.​

    Because the aami is actually a buffalo in human shape - and since when have buffaloes been able to differentiate between hay and dung?
    so ponder.
     
  18. Unbeknown

    Unbeknown Senior Moderator

    so what does this piece say, here's a translation:

    In this age, the masses often complain that a particular sunni Mufti rules such and such an issue as permissible while another sunni mufti rules it impermissible and we people are confused and troubled which of the two is correct and whom to follow. When in fact, this difference should not have caused the masses any consternation, because differences in fiqh are a mercy, be they between two mujtahids or between non-mujtahid muftis following the madhab of a specific mujtahid. As is evident from the hadith which unrestrictedly declares all differences in the branches (furu') as a Mercy.

    But some neophyte scholars (inexperienced and beginners) have deprived the masses of this mercy and put them into difficulty and constriction. Some people even say that the common man should research and look into the proofs himself, and then accept the fatwa of the mufti whose proofs he finds to be the strongest. The superficiality of this claim is evident to the people of knowledge. Because if the masses had knowledge required for research then they would have been scholars themselves and not counted as laity.

    In this matter, some people present the following quote from shaami (sic):

    Preference (tarjeeH) should be given on the basis of the strength of the most correct evidence.

    (Unbeknown: The above is a translation from the Urdu translation of the arabic text, as it appears in the book. I don't agree with the Urdu translation.)
    It is apparent that this ruling is for those scholars who are capable of giving tarjeeH. Whereas the mere copyists (i.e. the non-mujtahid naaqil mufti, or everyone today) are not even capable of tam'eez (differentiating between the strong and weak evidences) let alone putting this responsibility on the shoulders of the masses.

    Some others say that it is obligatory and compulsory (wajib o laazim) to follow the fatwa of the mufti who is most knowledgable and most pious. Whereas, in this day and age even deciding which one of the muftis is higher in knowledge and piety is extremely difficult for the masses. Therefore, the masses are obligated only to the extent to which they can act without getting into difficulties.

    In other words, in case of differing verdicts, it is enough for the common man to act on the fatwa of any mufti without attempting to understand the evidences of any one of them
    (i.e. blindly follow any mufti).
     
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  19. Unbeknown

    Unbeknown Senior Moderator

    that is not to say that he did not refute the core message of the book.

    Echoing Alahazrat and sadr-al-shari'ah he said (paraphrasing his own word):

    "agar ahkaam murtakib ke i'itiqaad ke mutaabiq badalne lage to shari'at o deen se amaan uth jaae - har koyi ye da'wa karega ke main jaaiz samahjhta hun so mere liye halaal hai"

    "if the rulings change with the belief of the one who commits it - then shari'at and religion will lose their security and foundation. Every person will claim that I personally consider it halaal so it's halaal for me"

    these words of Allamah sahib (same in meaning to those of Alahazrat and sadr al shari'ah) are worth more than a hundred theses on the subject of taqleed-shakhsi/iltizaam-al-madhhab-al-mu'ayyan.

    this is the crux of the matter and the core of the issue and the final and sufficient word against epicurean muqallids of every age.

    And Allah knows best.
     
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  20. Unbeknown

    Unbeknown Senior Moderator

    apparently, Allamah sahib does not consider the book worth discussing at length. He made a passing reference to it that apart from the jawaaz for printed pics in positions of ihaanah (disrespect, such as, a door mat) there is nothing in the book.

    He dismissed it outright.
     

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