Shaykh Faraz Rabbani V/S Deobandi Muftis

Discussion in 'Aqidah/Kalam' started by sunnistudent, Sep 16, 2011.

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  1. sunnistudent

    sunnistudent Veteran

    I just noticed

    It is A.S.Desai and not Ebrahim Desai.

    Doesn't matter much as both are deobandi and are in the same group in South Africa.
  2. sunnistudent

    sunnistudent Veteran

    Mufti Ebrahim Desai on the above fatwa

    Source: deobandi forum

    Mufti Ebrahim Desai means:

    1. Faraz Rabbani is from the people of bida'h
    2. Farza Rabbani is propagating teachings leading to shirk.
    3. Since the teachings of Faraz Rabbani is wrong , so Ebrahim Desai feels people should be informed about this wrong teaching.

    My Question: Then why do deobandis object when we ( ahlus sunnah wal jamah) inform about the deviant beliefs of deobandi and their elders?

  3. hayaa

    hayaa Guest

    Hey this is really good. I haven't read it all supports Sunnism.
  4. Brother as I mentioned in my first post..this thread is being posted for Deobandis,as they are admirers of Shaykh Faraz Rabbani...

    The purpose of this post is to give some food for thought to Extremist Deobandis,who consider anyone who differ with them on the following issues as misguided.

    Hope I have made my point clear....
    Last edited by a moderator: Aug 26, 2010
    Ghulam Ali likes this.
  5. Ghulam

    Ghulam Veteran

    Faraz Rabbani -----------------, who speaks differently depending on his audience. A deobandi he is. Dont be mistaken
    Last edited by a moderator: Aug 25, 2010
  6. ===========Ilm e Ghayb===============
    Here is a Fatwa by Shaykh Faraz supporting the belief that Prohpet(peace be upon him ) was given Ilm e Ghayb by Allah Subhanahu Wa Taala:

    Question ID:11961
    Date Published: October 21, 2006

    There is no "shirk" in this: (1) it is authentically established in the sunna; (2) it is by Allah's granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though inimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace).

    The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is "from" the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge.

    What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation
  7. =========Hazir Nazir================
    According to the some the Prophet (peace and blessings be upon him) is present everywhere and omni present like ALLAH but some schools say that he is not can you clarify me the TRUE ISLAMIC position on this matter according to traditional Islam as stated in your website Sunni Path. I have recently viewed some articles and it is explained in there that Yes the Prophet SAW is hazir and nazir because he receives darood from angels and also has the power to receive salaam from all the people in the world that is why he is hazir and nazir meaning everywhere all the time...

    Walaikum assalam wa rahmatullah,

    I am alien to this debate.

    Authentic hadiths establish that Allah makes the Prophet (peace and blessings be upon him) aware of the actions of his community. Thus, it is ‘as if’ he were present through his knowing the actions of his community.

    This ‘presence’ is not in the physical sense we would understand: it is beyond the limits of the human mind to understand the perfections of the Messenger of Allah (Allah bless him and give him peace) who, though human, is not like other humans: he is a precious pearl and they mere stones, as the righteous explained.

    Nor is this knowledge in any way like the knowledge of Allah: Allah knows absolutely all things, as they were, are and will be, from beginningless eternality, without any acquisition. The knowledge of the Prophet (Allah bless him and give him peace) is vaster than that of any other human, but is acquired (by Allah’s granting) and is not absolute

    Denial of Hazir Nazir

    اسلامی عقائد

    عقائد و ایمانیات
    Question: 616
    فتوی نمبر 156=155/ل(حوالہ 497) میں آپ نے اللہ سبحانہ کے علاوہ کسی دوسرے کے لیے حاضر و ناظر کی صفت کو ثابت کرنا ?غلط اور نادرست? فرمایا ہے، تو کیا میں اس غلط اور نادرست کی تفصیل جان سکتا ہوں؟ کہ آیا غلط اور نادرست سے مراد یہاں ناجائز ہے یا کفر ہے یا شرک ہے؟جب کہ تمام بریلوی اس صفت یعنی حاضر و ناظر اور علم غیب الی یوم القیامة کے قائل ہیں۔ تو کیا سارے بریلوی یہ صفات حضور صلی اللہ علیہ وسلم ابداً ابداً کے لیے مان کر کافر یا مشرک ہوگئے؟ براہ کرم، جواب عنایت فرمائیں۔ والسلام علی من اتبع الہدیٰ
    04 Jun, 2007
    Answer: 616
    (فتوى: 225/ل=225/ل)

    (فتوى: 225/ل=225/ل)

    (فتوى: 225/ل=225/ل)

    یہ شرکیہ عقیدہ ہے کیوں کہ حاضر و ناظر بالمعنی المذکور کا اطلاق صرف اللہ ہی پر ہوسکتا ہے غیر اللہ پر نہیں اور اللہ کی صفت مخصوصہ میں سے کسی صفت کو غیر اللہ کیلئے ثابت ماننا شرک کہلاتا ہے کما ھو المذکور في الفوز الکبیر للشاہ ولي اللّہ المحدث الدھلوي.

    واللہ تعالیٰ اعلم
    دارالافتاء، دارالعلوم دیوبند

    واللہ تعالیٰ اعلم
    دارالافتاء، دارالعلوم دیوبند

    واللہ تعالیٰ اعلم
    دارالافتاء، دارالعلوم دیوبند
    Is it permissible to build structures atop graves, as is witnessed at the graves of prophets and saints? How should we understand the hadiths that prohibit this?

    As Imam Al-Shihab Ibn Hajar points out in his Major Edicts (Ar. Al-Fatawa Al-Kubra) in the chapter on funerals, our Shafi'i imams have taken four positions regarding building atop graves:
    1. The first position, which is the relied-upon position that Imams Nawawi and Rafi'i have codified and Imam Ibn Hajar and many late scholars have considered reliable, requires a distinction between graveyards that are endowments and like them, public graveyards -- these being where people of the area have become accustomed to burying their deceased -- and private property. Building atop a grave in a graveyard that is an endowment or public is unconditionally forbidden, whether the grave belongs to a scholar or someone else. As for if the grave is in private property, it is permissible to build atop it, but it is disliked to do so. The difference between the two is that the legal reason (Ar. `illah) for prohibiting building over graves is because it crowds out and denies access, making it difficult for people to bury another deceased in a grave that was built over. For this reason, it is forbidden in public graveyards but not in private ones.
    2. The second position is the unconditional permissibility of building atop graves, whether they are endowments, public, or otherwise, and whether they are the graves of scholars or laymen. In Al-Khadim, Imam Badr Al-Deen Al-Zarkashi quotes at length the words of the sheikh and imam, Sharaf Al-Deen Al-Ansari regarding the Qarafah [m: (a graveyard near Cairo)], during which he [m: i.e., Al-Zarkashi] says:
    The early Muslims (Ar. Salaf) (Allah be pleased with them) witnessed this greater and lesser graveyard in the past. Graves and structures were constructed in it, yet none of the scholars of the time opposed it in word or action. He [m: (i.e., Al-Ansari)] says, “they built the dome of Imam Al-Shafi'i (Allah be pleased with him) and his academy in it and the other shrines are like this.”
    [m: After finishing up the quotation from Al-Ansari, Al-Zarkashi says: ]
    One of the late scholars said, “his [m: i.e. Al-Ansari's] words indicate that building in public graveyards is not forbidden.” And if it is not forbidden to build in public graveyards, then a fortiori, it is not forbidden to build in wastelands or private property with the permission of the owner.


    In the Mustadrik, immediately after rigorously authenticating the hadiths on the prohibition of building and writing on graves, Imam Al-Hakim mentions, “These [m: hadiths] are not acted upon, for all Muslim imams, east and west, have structures over their graves, and this is something that the later generations (Ar. khalaf) took from the early generations (Ar. salaf). Al-Burzuli said, 'it is therefore a matter of consensus.'”


    One of the late scholars of our imams mentioned beautiful words that support the permissibility of building atop graves, “[m: Scholars] have mentioned the validity of leaving a bequest to construct Al-Masjid Al-Aqsa and the graves of the prophets (peace and blessings of Allah be upon them). Sheikh Abu Muhammad incorporated the graves of scholars and the righteous under this [m: ruling] because it entails reviving visitation [m: of their shrines]. In Al-Waseet and Al-Ihya, Al-Ghazali says that which indicates the permissibility of building atop the graves of the scholars of religion, sheikhs of Islam, and other righteous people. It is not far-fetched that this permissibility is based on honouring them.


    Like Al-Waseet and Al-Ihya, Sharh Al-Tanbeeh by Imam Ibn Al-Rif`ah contains that which indicates the permissibility of building [m: atop graves], or rather, its praiseworthiness. There is no doubt regarding this, for it is found in all the lands of Islam in the past and present.


    None of the scholars or righteous people, who are the guardians of the religion, have been referenced as having opposed this in word or action, yet there is no doubt that they were able to do so. And Allah Most High knows best.
    3. The third position is the unconditional permissibility of building atop the graves of scholars, saints, and the righteous, whether in endowment lands or otherwise. As for building over the graves of non-scholars, it carries the distinction made in the first position. The differentiation between the graves of scholars and others -- in terms of honouring them and reviving their visitation -- becomes evident from what was narrated from Al-Ghazali and others in the second position; i.e. because visiting them increases aspiration for acquiring knowledge and righteousness, as is clear to many people.
    4. The fourth position is the unconditional prohibition [m: of building atop graves], regardless of whether in endowments or other lands, or whether the grave is for a scholar or someone else. Imam Shihab Al-Deen Al-Adhra`i chose this position because of the generality of the prohibition [m: found in the hadiths], and because [m: building atop graves] involves ugly innovation, wasting money, extravagance, showiness, and the imitation of tyrants and disbelievers.
    The upshot is that those who have stated unconditional permissibility in this issue -- as well as those who have allowed it only for the graves of scholars and others similar to them -- have done so based on the practical ([m: as opposed to stated]) consensus of Muslim scholars in various eras that allowed building atop graves. This is particularly true regarding what was mentioned from Imam Al-Hakim, which should be reread. Based on this, it is possible to apply the prohibition of building atop graves that is found in the hadiths to it being merely disliked, except for the graves of scholars and others similar to them. [m: This exception] is because of what has already been mentioned regarding honouring them and reviving their visitation: it brings about aspiration for knowledge and righteousness. Furthermore, the erudite scholar, hadith master, and Prophetic scion, Ahmad Al-Ghumari composed a treatise on the permissibility of building atop graves of scholars and the righteous. In it, he puts forth the evidences and statements of Shafi'i imams and others who allow it.
    Seeing that there is a scholarly difference of opinion regarding this matter, it is not permissible for anyone to refute one who practices it. As jurists have concurred, it is not permissible to refute that which scholars have differed over. Of course, it is praiseworthy to offer advice so that differences of opinion are avoided.
    Allah is Most Knowledgeable regarding what is correct and to Him is the recourse and return.
    Amjad Rasheed
    (Translated by Sidi Moustafa Mounir Elqabbany, edited by Sidi Hamza Karamali)

    ============Deobandi Mufti============
    Question: 2009
    Is It Islamic to Celebrate the Urs of Deads, Also is It Islamic to Build Shrine over the Graves of Muslims? What will be opinion of Shariat in Concern to the Taj Mahal at Agra. This also a Shrine Over the Graves. Is this Monument is Islamic?
    Answer: 2009
    18 Nov, 2007
    (Fatwa: 516/516=L)

    (1) It is not allowed to celebrate the urs of the dead:
    لایجوز ما یفعلہ الجھال بقبور الأولیاء والشھداء من السجود والطواف حولھا واتخاذ السرج والمساجد الیھا و من الاجتماع بعد الحول کالأعیاد و یسمونہ عرساً (تفسیر مظھری: بحوالہ فتاوی رشیدیہ: 135)

    (2) It is also not allowed:
    و فی الشامی: و عن أبی حنیفۃ یکرہ أن یبنی علیہ بناءً من بیت أو قبۃ أو نحو ذلک لما روی جابر: نھی رسول اللہ صلی اللہ علیہ وسلم عن تجصیص القبور و أن یکتب علیھا و أن یبنی علیھا۔ (شامی: 3/144)
    The above text clearly says that it is prohibited to build mazar (a shrine or a mausoleum).

    Allah (Subhana Wa Ta'ala) Knows Best
  9. Topic 3- Mawlid

    How do you reconcile the views of .... and others in the links: [links...] with what you wrote about Milad?

    Walaikum assalam wa rahmatullah,
    I do not see any reason to reconcile the views.
    The Mawlid, if free of impermissible matters, has been accepted by the majority of Sunni scholarship are being not only permissible, but, as Habib Ali al-Jifri puts it, "a highly praiseworthy practice" of the Muslims.The least we can say is that those who disagree condemn the impermissible, not the act itself. Otherwise, it is a matter of difference of opinion and the way of Sunni Islam is to accept differences of opinion, and to agree to disagree.
    And Allah alone gives success.
    Faraz Rabbani
    =========Deobandi Mufti=======
    Question: 20428
    asalaamu alaikum, Dear Sheik, I am frm chennai,in our hometown now people started celebrating Melad e nabi and frm rabiul awval 1st day,people use to read the mawlid kitab as sacred as the Holy quran until 12th of this month.So pls tell me whether is there any HASANAS for reading these types of book and confirm me whether it is Halaal or Haram? Awaiting ur reply at the very earliest
    Answer: 20428
    14 Mar, 2010
    Fatwa: 414/339/B=1431)

    Celebrating Eid Meelad al-nabi (the birthday of the Prophet) is not proved by Hadith and Quran. The companions of the holy Prophet Muhammad (صلى الله عليه وسلم) who held great respect and love for holy Prophet Muhammad (صلى الله عليه وسلم), they never celebrated Eid Meelad. It is the invention of Christians which was invented following six hundred years after the holy Prophet Muhammad (صلى الله عليه وسلم). We are not asked to celebrate the birthday or death-day of anyone. This day should be spent like other days.

    Allah (Subhana Wa Ta'ala) Knows Best

    Darul Ifta, Darul Uloom Deoband
  10. People raise questions on how Prophet(peace be upon him) can attend Meelad gatherings....

    Here is a Fatwa by Shaykh Faraz Rabbani regarding the souls of Awliyah visintg the Dhikr gatherings...

    Question ID:4692

    Date Published: July 03, 2005

    Do The Souls Of The Pious Attend Gatherings Of Dhikr?
    Answered by Not Assigned

    I've heard that some believe that the souls of the pious and the Awliya are in attendance at the various gatherings of dhikr, and that one can "feels their presence" so to speak. Is this consistent with the beliefs of Ahl-Us-Sunna? I've heard that souls cannot cross the barzakh after death, and that when we see someone who has passed away in our dreams, it is because we have passed on to that side of the barzakh in our sleep, a view that is consistent with verses from the Quran and various hadiths.

    In the name of Allah, Most Compassionate, Most Merciful,

    The short answer, as given by Shaykh Muhammad Qaylish once, is that: It is possible for them to gather; it is not necessary, however (and should not be considered such), though it is not uncommon. However, the intention and purpose of the gatherings of remembrance of Allah is seeking the pleasure and favor of Allah Himself.

    "And, verily, it is by the remembrance of Allah that hearts find rest," Allah tells us in the Qur'an.

    And the Messenger of Allah, peace and blessings be upon him, said,

    "No people gather in a house of the houses of Allah, reciting the Book of Allah and studying it together save that serenity descended upon them, mercy enveloped them, the angels surrounded them, and Allah mentioned them to those before Him." [Related by Muslim and others]

    And Allah alone gives success.

    Faraz Rabbani
    ===========Deobandi Mufti==============
    Here is a Fatwa on official website of Deoband which a brother from another forum posted, which states....

    [Deoband Fatwa,19 Aug 2008 , Fatwa NO=6502]

    The life of prophet sal allahu alaihi wa sallam in grave, is Hayate Barzakhi” ( Life in Brazakh) , in this life he ( sal allahu alaihi wa sallam) cannot travel ( from one place to another).!

    ========Deobandi Mufti Number 2=================
    1. There are no authentic narrations which show that Nabi [sallallaahu alayhi wasallam] did not have a shadow. (Imdaadul
    Fataawa vol.2 pg.230)
    2. The spirits (sols) of the Awliyaa as well as those who pass away with Imaan are living. This is mentioned in the Hadith that the souls of those believers who pass away roam around in Jannah and their souls will be returned to their bodies on the day of judgment. It is incorrect to believe that the Awliyaa can go around anywhere in this world. (Tafseer ibn Katheer vol.1
    pg.172; Darul Mufeed)
    3. To utter statetements such as ‘it is the blessing of Hazrath ghaus’, etc. is incorrect as people generally believe that Hazrath gaus is alive and present or is really blessing them which is tantamount to Shirk (polytheism). One should refrain from uttering such statements.
    and Allah Ta'ala Knows Best
  11. Assalamu Alaikum,
    Shaykh Faraz Rabbani is a Non Barelwi Scholar who has studied under Arab scholars of Jordan,Syria.
    Doebandis consider him a reliable scholar because he has also spent some time studying under Deobandi Mufit Taqi Usmani.

    Some of the fatwas from Sunnipath and seekersdigest are being posted here.

    P.S. The purpose of this post is to give some food for thought to Extremist Deobandis,who consider anyone who differ with them on the following issues as a Barelwi or Razakhani.
    ===========Faraz Rabbani ==================

    Istigatha: :

    Calling on other than Allah could be because you believe that they can hear you and help you directly, without Allah. (Only an ignoramus would do this.) Or you can do so because you believe that it is Allah who would make them hear (based on primary texts that affirm this) and that it is Allah who would accept their intercession and that it is Allah who would grant the desired matter or benefit. And how is this “shirk” ? And if shirk, are we deeming a great percentage of the leading scholars of Islam, early and late, to be mushriks? (And, if not, why don’t we tone down our rhetoric?)

    This is a legal matter. Calling upon other than Allah is permitted when done with sound beliefs–that it is Allah who conveys the calling, and that it is Allah who answers. In this sense, it is no different than asking someone for du`a’. It is not permitted when in a specific case someone has wrongful beliefs–and sometimes the `ulama’ have discouraged or even disallowed this when wrongful beliefs or understandings became widespread or prevalent. However, in such cases, the `ulama’ would distinguish between the contingent disapproval and the intrinsic permissibility.
    Calling on Other than Allah?
    Answered by Shaykh Faraz Rabbani
    I see on some internet forums, people writing such things as "Ya Ali I invoke thee" - I wanted to know is it allowed to say such things? Does this not smack of shirk? Answer:

    Wa`alaykum Assalam wa Rahmatullah wa Barakatuhu,
    In the Name of Allah, Most Merciful & Compassionate
    There are a few issues:
    a) It is a fundamental belief of Muslims that only Allah benefits or harms; that only Allah gives and takes;
    b) It is also a fundamental belief of Muslims that Allah has created means for humans to take;
    c) However, the relationship between these created means and their effects is only normative: it is Allah who creates the means, and Allah who creates the results.
    This is why Shaykh Abd al-Rahman al-Shaghouri (Allah have mercy on him), the great spiritual guide and master of the sciences of faith (aqida) from Damascus, explained,
    �Taking means is necessary, and denying that they are effective is necessary. Whoever negates means is denying the Wisdom of Allah, and whoever relies upon means is associating others with Allah.�
    This is the understanding upon which Muslims �call upon other than Allah.� It is no different from taking medicine when sick, or going to a mechanic when your car is giving trouble: if you think that the medicine itself creates the healing, or that the mechanic is the one himself creates the fixing, then you have serious innovation in belief. The sound understanding is that Allah creates the healing when you use the medicine, and He creates the fixing when the mechanic does their job: we affirm these means, but also affirm that it is Allah who created both the means and the resultant effect.
    This is pure affirmation of Divine Oneness. How can it �smack of shirk.�
    See answer(s) mentioned below.
    Faraz Rabbani
    ===============Deobandi Mufti========
    To seek the help of any deceased and pray to him is Shirk. It is not
    permissible to address any deceased by saying 'Yaa Shaykh Madad', 'Yaa
    Shaykh Raza Khan.', etc.

    If a Muslim does that, he is out of the fold of Islam, his Nikah will be
    broken. If he does not renew his Imaan and Nikah, his relationship with his
    wife will be Haraam.

    and Allah Ta'ala Knows Best

    Mufti Ebrahim Desai


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