sunniwarrior is faqirkhan that i can guarantee. his vocabulary didn't improve in the last 18 years. it appears that basir is the same guy - if you notice the spillovers. and in my experience, the only guy who is so shameless to create multiple identities and pose as someone else is faqeer khan who has been repeatedly kicked out of this forum. i cannot understand his obsession with me - if he has decided that i am not worth bothering, then why doesn't he do something else. sub'HanAllah.
TKM, The Truth About a Lie, and Preamble to Faith are still causing heartburn to deobandis. yeh raza kay naizay ki maar hay kay adu kay seenay main ghar hay kisay chaarah joi ka waar hay, keh yeh waar waar say paar hay قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
...so you are caught with a cut and paste job from a salafi site no less..yet call Abu Hasan "albani"...the irony is complete ! ..Abu Hasan has remained consistent and..may I say..very patient with you and has clearly shown us that example of the adage.."give a man enough rope and he will hang himself"...you have become abusive and called another muslim a jew..and you're a student of knowledge and a Qadiri??..then you have the cheek to talk about amateurs !..i'm aghast at your incompetence.
feigned composure gives way to the convulsions of a drowning man. I'd pity you if you weren't so loathsome.
lol street talk is your specialty may be it will go through your thick skull this way one yahudi sitting in south africa another in uae one in india one in uk wow, yahudis hijacked barelwi. good one
oh dear, dear, what a rage. the high priest finally succumbing to street-talk..... a sight to behold : )
whatever you want us to teach our kids, against the teachings of great sunni scholars we will opt your positions because you are yahudi acting like albani barelwi
new name abu hasan al kaddab al albani type free thinker self studied yahudi acting like barelwi on the run. ok we will teach our kids as you like yahudi we will teach them about sahabi jibril i will answer all your questions yahudi abu hasan
liar abu hasan was caught several times which showed this guy did not even understand arabic, and now he is on the run only way out for this cheap rowdy fool is to accuse me and then ban. fair enough yahudi. do as you like facts don't change
abu hasan is a liar. he did not answer any of my questions like calling sahabi jibril, now the enraged cut and paste master of none, jack of all starts a new game. the guy is idiot plain and simple. no, i am not a wahhabi or salafi wallahi i hate wahhabi salafi deobandi. i put flag of ghaus azam and read wird ya shaykh jilani madad x 300 times but the cunning liar abu Hasan must be a yahudi acting like barelwi what a low life albani style person. must be sick in his heart and brain.
now, that assumption has been slightly altered. since basir copied a passage from a salafi/la'madh'habi/modernist website from a discussion on open-madh'hab approach, can we safely assume that he agrees with the conclusions drawn by the author, ovarim anjum, in that piece? link here: http://aljumuah.com/the-madhahib-question-a-call-for-dialogue-part-5/ that would clear the air about your inclinations and really remove the facade: you are a wahabi/salafi trying to pose as a sunni. if not, feel free to clarify.
basir, the self styled shining knight of the anti-cut-and-paste brigade, is not above plagiarism either. he wrote: this is actually taken from this la-madh'habi site: http://aljumuah.com/the-madhahib-question-a-call-for-dialogue-part-5/ Unanimous consensus has been established that whoever becomes a Muslim, he may follow any of the scholars without any hesitation, and further consensus of the Companions is that if one asked Abū Bakr and 'Umar and followed them, the same person could ask Abū Hurayrah, Mu’adh ibn Jabal and others, and may act upon their sayings without any problem. If someone claims to reject these two points of consensus, the burden of proof is upon him. basir's translation: Unanimous consensus has been established that whoever becomes a Muslim, he may follow any of the scholars without any hesitation, and further consensus of the Companions is that if one asked Abū Bakr and 'Umar and followed them, the same person could ask Abū Hurayrah, Mu’adh ibn Jabal and others, and may act upon their sayings without any problem. If someone claims to reject these two points of consensus, the burden of proof is upon him. all he did is insert a couple of brackets. but hey, this is not cut and paste. it is 'research'.
ashrafisunni is a deobandi, not a sunni. because his post below is a cut and paste from zameel devbandi on deoband.org. https://www.deoband.org/2013/01/gen...suing-fatwa-on-the-ruling-of-another-madhhab/
help me understand. instead of replying to my questions, you are just restating that quote. i asked 1. what does qarafi's quote imply? 2. how is this 'against' me or 'refutes' me or whatever you are hallucinating about. exactly, how is this quote supposed to 'correct' my supposed 'misconception'? ----- you are being evasive. or if you cannot answer, we will assume that you are advocating the following position: "anyone can follow any imam or madh'hab, regardless of any restriction and whenever they like, for whatever reason, regardless of need; even for selecting dispensations". {basir's interpretation, implied in the absence of a clarification} if the above is incorrect, instead of fuming, feel free to explain what exactly is your point. do reply brother, else people may misinterpret your silence to mean that you are afraid of tackling hard questions, or worse that you don't understand qarafi's passage. they may even think that you didn't understand the implications of that passage - because, if you did why hesitate to post what conclusions you draw from the passage? no. i don't need a rephrasing. i want you to commit to a position by explaining what it actually means. if you have the courage and confidence to take a stand, you will. if i have to employ your method, i can cite scores of sources and just say 'go figure'. ----- moderators take note: until basir replies to my simple questions above, any of his posts can be deleted.
i didn't know that you have english comprehension problems. i thought you just lacked arabic skills, but seems like you real amateur. keep learning. "further consensus of the Companions is that if one asked Abū Bakr and 'Umar and followed them, the same person could ask Abū Hurayrah, Mu’adh ibn Jabal and others, and may act upon their sayings without any problem. If someone claims to reject these two points of consensus, the burden of proof is upon him." rephrase it, to make you comprehend easily further consensus of the scholars is that if one asked Abū Hanifah and shafi and followed them, the same person could ask Malik, ibn Hanbal and others, and may act upon their sayings without any problem. If someone claims to reject these two points of consensus, the burden of proof is upon him. don't waste my time with your bogus stuff.
both of you are utterly incompetent to discuss the usuli matters. feel free to disprove me. remember only qarafi's quote here.
nice quotes. (assuming you have quoted accurately without distortion). just out of curiosity, did you copy it from somewhere or are these your own translations? please also provide abu ghuddah's reference.
so let us discuss qarafi here. but first questions to basir: 1. what does qarafi's quote imply? 2. how is this 'against' me or 'refutes' me or whatever you are hallucinating about. exactly, how is this quote supposed to 'correct' my supposed 'misconception'? answered what? i simply don't understand the contention. --- guys, i know that you have two axes to grind - but don't lose your minds.
Qarāfī : "Unanimous consensus has been established that whoever becomes a Muslim, he may follow any of the scholars without any hesitation, and further consensus of the Companions is that if one asked Abū Bakr and 'Umar and followed them, the same person could ask Abū Hurayrah, Mu’adh ibn Jabal and others, and may act upon their sayings without any problem. If someone claims to reject these two points of consensus, the burden of proof is upon him." Has anyone answered this great scholar. May be he is new for the amateur learners. one rule for amateurs -- make your own rules as you go and another double standard for others.
Allamah Abu Hasan Ridawi, Mawlana sahib, what do you think of the below? Al-Qarafi (Allah – Exalted is He – have mercy on him) (d. 684 H) said: It is stipulated for the mufti – when he allows transfer between madhhabs in individual issues – to ponder carefully in what he issues fatwa on, whether there is something in the madhhab that is switched from that rejects it or not? An example of this is when a Shafi‘i mufti allows transfer, for example, from the madhhab of Malik to the madhhab of al-Shafi‘i, and he is asked about omitting rubbing (tadlik) in the ritual bath (ghusl) for a Maliki. It is stipulated for him to not allow it as the prayer from the Maliki will become invalid by consensus of the two Imams, because the Maliki does not say basmalah. Therefore, Malik believes it invalid due to the absence of rubbing [in ghusl] and al-Shafi‘i believes it invalid due to the absence of saying the basmalah [in the prayer]. I was once asked about wudu’ [with water] in socks sewn with the hair of swine, whether it is permissible to pray with the traces of such water that touched areas of the thread? The questioner was a Shafi‘i, so I said to him: “In the madhhab of Malik, the hair of swine is pure, but you are Shafi‘i, you wipe [only] a part of your head [for wudu’]. Therefore, the two Imams will agree on the invalidity of your prayer: Malik because of not wiping the entire head, and al-Shafi‘i because of the hair of swine being impure according to him.” Examples of these matters must be understood, because they occur frequently. (al-Ihkam, 233-5) Shaykh ‘Abd al-Fattah Abu Ghuddah (Allah – Exalted is He – have mercy on him), commented on this with his statement: This, from the author, is based on the widespread, famous [opinion] that talfiq is invalid, while Imam Ibn al-Humam in al-Tahrir and his student Ibn Amir al-Hajj in his commentary (3:350-3) concluded that talfiq is permissible, and he offered for it evident proofs, and he quoted this statement of al-Qarafi, and he followed it up with his statement: “A later scholar qualified it [i.e. following two madhhabs in one issue] with [the condition] that that which is rejected by both of them is not consequential on it,”…He indicated by his statement, “later scholar” that the prohibition of it is not established from any of the early scholars.