Fatwa vs Taqwa

[QUOTE:73416:london786

Hazrat,

Therein lies the problem.

You can't claim to not know:

1. You either KNOW
2. OR you DON'T know

Fear of Allah (SWT) is central to a Muslims's Emaan and Allah (SWT) hearts. If you know that you are not supposed to have a girl friend and you on purpose go chasing a Fatwa which permits it its trying to (Astaghfirullah) Fool Allah (SWT).

Nothing to do with Fatwa vs Taqwa issue because you know that Fatwa is wrong so the question doesn't arise.
 

I have read 5 pages and I have not come across two simple answers:

1. How is acting on good, sound Fatwa NOT Taqwa?
2. Where is the above written in which book of Fiqh and which saying of which Imam?

Hazrat,

If you are referring to this Hadeeth of yours:

Indeed Halal is clear, and Haram is clear and between them are matters which are doubtful about which many people do not know about. The one who has TAQWA (abstains) from doubtful matters, he has safeguarded his DEEN and HONOUR, but he who falls into DOUBTFUL, he will (eventually) fall into HARAM, like the shepherd who pastures around the boundary, .......... Truly every king has a boundary, and truly ALLAH's boundary is the HARAM. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of [the body] is diseased. Truly, it is the heart.

Then apart from using bold fonts it adds nothing to the discussion at all!

The points you have raised so far are as follows:

1. Allah (SWT) commands Muslims to adopt Taqwa
   1. Show me that ACTING on FATWA is contrary to Taqwa? Quote the reference please.
2. Halal is clear and Haram is clear and he who falls into doubtful...
   1. Who is telling you that FATWA is doubtful? Are you accusing Shaykh (Mufti) Taqi Usmani (HA)) of giving rulings on doubtful matters instead of Halal?

My questions are as stated again...I have read 5 pages and I have not come across two simple answers:

Doesn't answer the question at all but side-steps it completly.

1. A person needs to know something about his/her Deen
2. This person asks Shaykh (Mufti) Taqi Usmani (HA) OR reads one of his Fatwaas in a book or listens or whatever
3. He/She acts on it

Please explain as to according to which verse, which Hadeeth or which Madhab this is NOT Taqwa?

Hazrat Siraj has already called this question sensational so it should be pretty easy to answer for anyone.

In your question about Topi lets say that Shaykh (Mufti) Taqi Usmani (HA) says:

• Salah is valid without a Topi
• But it is advisable, praiseworthy and more virtous to pray with the head covered

So if a person then prays without a Topi then he hasn't really acted on the Fatwa has he? He has picked and chosen!

Hazrat,

You are making a number of errors in this regards.

Acting on the Fatwa of a trsuted Mufti in any era is Taqwa. Show me example or reference where it wasn't Taqwa in earlier times but its Taqwa today....I am Sorry but this isn't the right thought.

In today's world many Muftee don't see the one asking the question and the question may be online (email, facebook, whatsApp, text) so how are they supposed to evaluate the spiritual condition?

Secondly, there is no precondition for a Mufti to evaluate "spiritual condition" before giving a Fatwa in classical books of Islam anyways.

I believe that you are mixing Tassawuff with Fiqh.

Negative.

The job of a laymen is to consult reliable, honest, trustworthy Ulamah; once the ruling is received (even they differ) the laymen has a choice to take even the easiest one and this DOES NOT violate Taqwa at all.

Taqwa is abstention from sins and nothing to do with rulings of praiseworthy, pious and authentic Ulamah.

Shaykh (Mufti) Taqi Usmani (HA) has mentioned in one of his books that his father (while in Deoband) differed with Mufti (I can't remember the name) on some aspect of Qurbani and he says whenever someone came to him asking for a Fatwa he (RA) used to say:

1. I say this
2. Hazrat (Mufti) Saheb (HA) upstairs says this

If you want to act on his advice please go upstairs

This is the tolerance and understanding of our Akabir and it is not contrary to Taqwa at all to acknowledge the difference of pious Ulamah and refer people to them.

Taqwa has NOTHING to do with this issue. I have been asking over and over and over give examples and references where acting on Fatwa of praiseworthy, pious and authentic Ulamah is NOT Taqwa.

First Problem:

The first problem with you is presumption because I ( you and everybody reading it) knows that I DID NOT ascribe Hadeeth of Nabi (Sallallaho Alaihe Wassallam) to you and its impossible.

What I meant is Hadeeth quoted by you and it is clear.

But what you have done is ignored the verse of the Qur'aan and then decided to lecture on presumptions stance:

[49:12] O you who believe, abstain from many of the suspicions. Some suspicions are sins. And do not be curious (to find out faults of others), and do not backbite one another. Does one of you like that he eats the flesh of his dead brother? You would abhor it. And fear Allah. Surely Allah is Most-Relenting, Very-Merciful.

Second Problem:

What we hearing is a lot of hot air from you but no examples or proofs. I have made a simple case for you and instead of writing the same thing over and over provide an example to prove that I am wrong!

There is NO SUCH REQUIREMENT in Shariah for a laymen to act on a unified Fatwa? Where did you get this idea from???

The laymen is only required to refer to himself/herself to pious, knowledgeable, Sunnah practising Mufti and obtain a ruling, act on it and he/she is absolved from his/her responsibility.

1. How has a person who has consulted a pious, knowledgeable, Sunnah practising Mufti, obtained a ruling and acted on it done something CONTRARY to Taqwa?
2. Where in the Qur'aan or Hadeeth (as you claim) talks about this practise being NOT Taqwa?

Hot air/sensationalim whatever you want to call it, all you need to do is articulate your point from Usool (principle). So far you have given nothing but stated the same thing in different ways.