KR

Rahmatullahi alayhi

An article on Khawaarijism was widely circulated last week and much spoken about. The Darul Iftaa also received many queries from the public enquiring about which Ulama in South Africa are Khawaarij as the article raised many concerns. A similar question was posed to Mufti Ebrahim Desai Saheb on the Q&A program of Cii Radio last week Wednesday. Here is Mufti Sahebs reply. https://daruliftaa.net/wp-content/uploads/2020/12/Ulama-of-SA-and-Khawaarijsm.mp3

By the way, this is not a flippant comment. This bookshop wilfully refuses to sell the dozen or so books on Taqlid written by prominent classical Hanafi and Shafi’i scholars, which are free from the polemical baggage of the post-1850 Sub-Continent, which would lay waste to the entire practice of Madhhab fanaticism. The guy won’t even sell those books with his usual ridiculous disclaimers that he is so often seen doing when selling books from scholars of other orientations. It’s like a red line. Many of those works have been shared on this channel. The only work from the classical proof that this bookshop does sell is by the Ottoman Birizadah, the sole flagbearer of rigid Taqlid from C11 AH. On the Ottomans, one should be congnizant of how they started and how they ended: How they started? Selim l annexed Aleppo from the Mamluks in 1517, following the Battle of Marj Dabiq. Selim l proceeded to remove the non-Hanafis from all positions of the judiciary - unless they became Hanafis. Such was the ultimatum. Many did; some remained Shafi'is internally but would pass judgement according to the Hanafi School - these would be accused of performing taqiyyah like the Shia. But the Shafi'i Chief Justice, Muhammad ibn Ahmad al-Farfur, refused to switch schools. He was imprisoned in the Citadel of Aleppo under the allegation of instigating strife (i.e., not switching schools) and died there in 937 AH (1531). How they ended? They sent a Hanafi scholar to the Cape region in South Africa to teach them about Islam, but the name of Abu Bakr Efendi. He was sent by Sultan Abdul Aziz in 1862 to Cape, at the behest of the British Colonial power that was governing Cape at the time. His teachings caused significant friction and tension between him and the established Shafi’i community in the 1860s and 1870s. It got so bad that this eventually culminated in court case over the management of Palm Tree mosque in Cape Town. He even brazenly passed a fatwa that crayfish is Haram. But these are points that are lost on Ahnaf of Sub-Continent origin nowadays who want to pretend the Ottoman model is the ideal one.

One of the great features of M Taha Karan’s Fiqhi research was that he would not restrict himself to contemporary Shafi’is of his same ethnic or regional origin. Rather, he would consult the views of the Kurds, scholars from the North Caucasus, and the South Indians, as well as the Egyptian Shafi’is and the Indonesians. In fact, he disliked the geo-restricted mentality in the pursuit of understanding of the application of the Madhhab.

Probably one of the worst books ever written on the concept of Taqlid. In fact, it is so poor that buying it might just constitute تبذير المال - a wanton waste of money.

Number: 2555 Title: Who Are the Blind Followers? Vols: 1 Author: Abu Usama Ayub Publisher: UK Cover/Pg: Soft-165pg Price: now R90, was R115 Mawlana Muhammad Abbasomar writes about this book: “This is a book by my dear brother and friend, Shaykh Abu Usamah (may Allah continue to bless him) It covers several major unfounded doubts in the minds of many concerning the issues of following a madh-hab (school of thought). The book is in question & answer format which makes it easier to comprehend. A lot of the discussions have been adapted from “Atharul Hadith” of my esteemed Shaykh Muhammad ‘Awwamah (may Allah protect him) which has been extremely successful in eradicating many contemporary misconceptions.” This is probably the best available book in English on the importance of following a madhab. It has been unavailable for a few years, until a concerned Alim from the UK, with permission from the author, had the book reprinted in Turkey. It is now available in South Africa. We are offering it this month for just R90, it was R115. No further discounts on this price Nationwide courier to your door from just R70. To order WhatsApp us on +27 66 261 0208 or email info@786bookshop.com Special valid while stocks last or until the 30th of Nov.

Ikhtilat continued: 1. Zameel is satisfied responding to items he thinks he can respond, and portray to his audience that he has fully dismantled the position of the other side. In reality, he cherrypicks what he wants to respond to. 2. Zameel is happy to point of Mufti Taqi’s article from the 1960s was republished in recent times, hence it is still Mufti Taqi’s view. In doing so, he is pretending to be defending Mufti Taqi from me. In reality, Mufti Taqi is the first scholar in Zameel’s firing line for perpetrating what Zameel considers to be haram ikhtilat. Zameel’s strategic ambiguity on Mufti Taqi won’t work anymore. He is cut of the same ilk of those South Africans who have cancelled Mufti Taqi. Zameel himself effectively cancelled Mufti Taqi when he translated Mufti Taqi’s piece on sifat on Deoband.org, only to permanently delete it, ostensibly because Mufti Taqi isn’t Sunni enough. Whereas such cancelling of prominent Deobandi scholars might work in South Africa, there is no scenario where such a scenario can be normalised in the U.K.

The Usul al-Fiqh plan! Now I know many people want an Usul al-Fiqh course, and want to be confident in Fiqh conclusions by understanding how Fiqh actually works. People also want to approach Usul al-Fiqh using first principles (from the ground up), and through relevant, practical and contemporary examples. For this reason, I plan to deliver this Usul al-Fiqh course. What we'll cover: 1) The actual purpose of Usul al-Fiqh 2) The nature of probability (dhann/qat') 3) Qiyas (Legal Analogy) 4) Ijma' (Consensus) 5) The exact authority of Companions (Madhhab al-Sahabah) 6) Madinan Practice 7) Role of Custom ('Urf) 8) The elasticity of language (Dalalat al-Alfadh) 9) Maqasid 10) Ijtihad & Taqlid 11) The nature of the Mu'tamad (i.e. 'official' positions) 12) What does it actually mean to 'follow the tradition/salaf'? ... And many things I can't fit here! This will all start on 8th December 2024 over twenty-five sessions, right until June 2025. For this course, Arabic is a prerequisite (as we will be covering classical texts), and prior Usul al-Fiqh study is recommended though not necessary. Sign up here: Faisal.thinkific.com It'll be lovely to have you all! ❤️

Finally, there paper was about the educational system in .pk, so he was speaking from a Pakistani lens. He wasn't speaking about the Muslim World for all times and eras. The attached scan is from the same maqalah. Mufti Taqi said that Pakistan's educational system teaches men and women the same stuff (in 1969), and that this should not be the case. So when the anti-ikhtilat extremists leverage Mufti Taqi's name, do they demand childcare and house duties be taught to women in madrasah - let alone schools - on a formal basis? Or is that left to the marriage manuals just before they get married, or a self-study of Behishti Zewar? Is this how the anti-ikhtilat extremist envisage what female Muslim education should be like in 2024? And what steps have they taken to realise Mufti Taqi’s dream from 1969? I would just say to the anti-ikhtilat extremist: Dream on with your retarded fantasy fiqh. Only dunces with a superficial and shallow understanding of taqwa will continue to be impressed by your antics.

The maqalah in question was written by Mufti Taqi in 1969. Mufti Taqi was 26 YEARS OLD in 1969. This is when idealism was given preference over pragmatism. Attached is the scan from the maqalah that has been widely shared by the anti-ikhtilat extremists and their social media urchins. This paper speaks of Pakistan in the 1960s. Now, this demands us to study the socio-religio-political position of .pk in 1969. The ideal of .pk back then was still somewhat intact. There was no Bangladesh. Pakistan was under secular rule with Ayub Khan and Yahya Khan, and still finding its religious feet. Mufti Taqi himself has obviously moved on from these maqalat. Look at his actions and videos. Hyper strict segregation in the modern world does not work for him. Even Mufti Rafi Usmani used to say TV is haram... until he himself showed up on TV in the 2000s and 2010s. I’m sure you can’t hold the Ummah hostage to the opinion that was once held by a scholar.

https://t.me/c/1377422700/162250/251736 This is a strawman, top to bottom. He failed to address the fact that Mufti Taqi speaks to women without a barrier. Images of that are plastered all over the Internet across multiple videos, which are there for everyone to see. Instead of claiming Mufti Taqi is on their side, Stan Laurel should be consistent and write Mufti Taqi off - as Zameel has already done (though Zameel can’t muster the courage to say it publicly). The South African Deobandis have already written Mufti Taqi off (though they have their own issues as they become inconsistent with Awwamah and fail to write him off). It’s only a matter of time before Zameel goes public with this stance, similar to his .za overlords who now say this regularly. As for Mufti Taqi’s Maqalat where he bans ikhtilat (images of which have been widely circulated by the anti-ikhtilat extremists), I’ll address that separately, in the next post:

Zameel: A Note on Ḍarūrah vs “Purposefulness” The authors of the original article attempted to undermine the concept of “ḍarūrah” (when used as an exception to the prohibition of ikhtilāṭ) by pointing out examples of ḍarūrah that are not absolutely essential. However, ḍarūrah does not always mean absolute necessity. In the context of ikhtilāṭ, it refers to an abnormal situation that the Sharī‘ah recognises as a specific need. This includes situations where avoidance would cause exceptional difficulty. For example, not physically going to the market, even with the option of online shopping, would undoubtedly result in exceptional difficulty. In other words, not being able to go to Asda-Walmart to buy milk and bread, and being forced to shop online (which can be inferred based in his own strict standard), will cause a woman to face exceptional difficulty! The logic behind this argument is quite astonishing. In an attempt to remain consistent with his ridiculously harsh view, his urge in pronouncing implicit tafsiq on large swathes of the Ummah, and his evasion in backing his conviction that casual intermingling is allowed only when it is necessary, he argues for an even more absurd position: shopping in person is a darurah that cannot be fulfilled by online shopping, and that online shopping entails an exceptional amount of difficulty. Who is this guy fooling? Online shopping for milk and bread entails an exceptional amount of difficulty? Because going out in the cold, in a car, and subjecting yourself as a woman to intermingling in the aisles of a supermarket with dozens of non-Muslim men, allows her to avoid difficult? Is this a joke? The only way this ‘fatwa’ makes sense is if he considers the in-store shopping experience and in-person retail therapy to be a darurah for women. Can he name a single scholar in the world that concurs with him on this? Not that it matters, because anyone with a shred of sense can see from a mile off that it is totally nonsensical redefining of darurah. Can he get a single reputable signatory from any of the 200 or so mullahs that signed his initial document, to concur with him that buying milk and bread in person is a darurah that cannot be fulfilled by online shopping? Just one of the 200 will do. This mufti is totally unhinged. At this moment, he’s essentially introducing exceptions to his own rule based on hawa. His analogies are tenuous. Clearly, he hasn’t thought this through and is making it up as he goes along. فر من المطر وقام تحت الميزاب

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قال صاحبك (قبل مدة): إن الأماني لا تزال تغرنا* تجلو الخبايا عند رفع نقابها كم من أمان كالأشعة لمعة * عند المنية قد وقفن ببابها كمياه صحراء تراها عذبةً * فأصبت رملا من خداع سرابها إن المنية ترقب الجذع الفتى * كطيور غابٍ في عيون عقابها كم من نوايا قد توارت في الثرى * كم من صحيفةٍ انطوت بترابها