THE DECEPTION OF THE MORON ‘MUFTIS’ OF THE MUFTISAYS INTERNET FORUM

Khala,

Waiting for you to respond that I haven’t accused you of anything and summarised the background so we are on the same page to proceed with the heart of the discussion.

yes yes brother muadh i understood....

Khala,

I am human low in knowledge and devoid of Taqwa but despite my shortcomings I have always tried my best to understand another person’s point of view before disagreeing. I came across a Fatwa by Shaykh Faraz Rabbani (HA) who:

1. Quoted the Dhahir Riwayah of the Hanafi Madhab
2. Then quoted the opinion of Jamhoor (majority) of Fuqaha of Hanafi Madhab
3. Then quoted an isolated opinion
4. Then gave a Fatwa on that isolated opinion

I purposely went to the most knowledgeable (Non-Deobandi, Non-Sufi, Non-Barelwee) Hanafi Shaykh I know and I asked him to dissect this Fatwa according to principles of Fatwa. Shaykh (HA) replied that this “person” DOES NOT know the basics of Fatwa giving at all!

If Dhahir Riwayah and Jamhoor agree on a principle then the (counter or isolated opinion) isn’t even mentioned let alone a Fatwa given on the matter.

I then took this principles of well known Muftees and asked for principles of Fatwa giving as taught in our Darul-ulooms and no disagreement was found, in fact one of the Ulama stated that quoting an isolated (Shadh) opinion opens the doors to Fitnah as this is like “hunting” for an opinion which is different to mainstream Ahlus-Sunnah Wal-Jamaat.

I then discussed the matter with our Imam teachers of many Qarees in UK, graduate of Dhabhel and student of Shaykhul-Hadeeth (Maulana) Zakariyya Kandhalwi (RA) and he said that this matter can be looked at in 2 ways and when you read the Malfoozat of Shaykh (Maulana) Ashraf Ali Thanwi (RA) he uses a term called “Taqway ka Haiza” i.e. Diarrhoea of piety which some have so their mind immediately focuses on a farfetched opinion (because it appears to be more stringent) and they deem it to be piety.

In conclusion my research found that Fatwa is a matter which is entrusted along the tradition of 1400+ years of Academia starting from Nabi (Sallallaho Alaihe Wassallam) right down to us adopted by mainstream body of Ulama (as transmitted to us). Along the way we have many Shadh (solitary or isolated opinions) of well known Ulama, we respect, revere and honour these Akabir but we DO NOT follow these (isolated opinions) and where we quote them we clearly state them to be Shadh. We don’t abuse, curse or revile these Ulama we benefit from their work and legacy but we don’t follow “that” particular opinion.

There is plenty of material available about this issue throughout the history of Islam.

If your opinion is any different, please correct my understanding before we proceed further.

Jazakallahu Khayran

For the life of me I cannot remember the Fatwa and the google search returned empty but the principle stands which is what I was trying to discuss.

I don't want to distract Khala with a response as she will forego the discussion between us and go after what I write in response to you so I will (Insha'Allah) if permitted return to the heart of the problem some other time.

I am mortified of starting a discussion because it will take away from the crux of our discussion. Please send a query to the Ulama of your choice about quoting Shadh (isolated) opinions and take your time; if it takes 6 months then so be it but don't abruptly remove yourself from the discussion.

Please you need to understand other people's perspectives too as to why they do what they do...

i can do that but where is it leading? Is it so we understnad why you say what you do generally or just in this particular instance of the women and the masjid topic and the fatwa?

Also if you brothers continue I can still follow and ask if I dont understand anything. I wont remove myself totally though I'm still baffled at why I in particular must follow the discussion

The discussion is to make you see, realise and understand why people disagree with certain things; nobody is forcing you to agree to it at all but to see that those who are disagreeing may have genuine reasons and Sharia grounds for doing so and not pulling things out of their back pocket.

I respect your desire to bow out and not continue the discussion but I will leave you with one little thing to think about:

If we (laymen) are not allowed to disagree with Ulama (in your opinion) then what gives other (laymen) right to disagree with Shaykh (Maulana) Yasin and decisions of the Shura? Is the status of Shaykh (Maulana) Yasin (HA) less worth as an alim?

How he regards himself is a separate issue but he is also an Alim!