Articles

The Battle of the e-Muftis
Author : Dominic Casciani
Date Added : 14-05-2015

The Battle of the e-Muftis

A Report by the BBC

 

In one corner, there's the religious establishment of a global faith - complete with 1,400 years of collected learning. In the other, there is the self-styled Islamic State (IS) and its daily dose of propaganda videos flooding the internet. Have traditional clerics got what it takes to be heard in this digital culture war?

Even if every Muslim scholar in the world constantly tweeted against IS, young Muslims on social media could simply turn their backs and carry on reading IS's output. But Jordan's e-Muftis are among those beginning, slowly, to put up a fight online.

Earlier this year, IS posted a video showing its fighters burning alive Jordanian air force pilot Muad al-Kasasbeh, in revenge for the country's role in international air strikes.

The group then backed that up with postings claiming a religious justification for the murder - and they trolled anyone who said otherwise.

I asked the Grand Mufti of Jordan, Abdul Kareem Khasawneh, what he and his department were doing to counter Islamic State's online narrative. A mufti is a state-appointed Islamic scholar who interprets the faith for day-to-day life, answering queries from the faithful.

Given IS's powerful online presence, are sermons in the mosques enough to defeat the extremist mindset?

"To be realistic, [Islamic State] has acquired a great deal of experience as far as communication and social media are concerned," the Grand Mufti told me. "I don't think the department can carry out such a task on its own."

IS has used an estimated 46,000 Twitter accounts alone. Is he online, I asked?

"The young generation have more power to do this than the older one," he replied.

But then his team showed me something surprising.

A couple of floors up from the Grand Mufti's office, is a growing electronic department. It's staffed by young scholars, led by Dr Jamil Abu Sarah.

Like his boss downstairs, Abu Sarah wears a religious gown and tall hat. Unlike his boss, he's young and fiddles with his smartphone.

"We communicate with the audience through different mass media like Facebook, Twitter and so on," he tells me.

"These are the means through which the world communicates nowadays. Many years ago, if we wanted to publish a ruling, we would print 2,000 copies and spread them, give them out to people.

"But now we can reach 100,000. Our audience is international. We are introducing translations of these fatwas - we've started with English."

The digital strategy has resulted a slick website that promotes the fatwa denouncing IS.

There are plans to expand to a presence to all the most popular social media platforms - and the team wants it status to be set to "available", 24 hours a day.

Abu Sarah says he has successfully made some young potential extremists think again, but his resources and current following are minuscule compared with his IS adversaries.

When the group's supporters spotted the Jordanian Muftis' efforts, they began attacking the site, posting messages aimed at undermining them because of their official role in the Jordanian state.

"When they killed the pilot, they came and made comments that it's lawful to torture him burn him alive," says Abu Sarah.

"We gave them clear answers and they were in communication for several days.

"Now we are not waiting for them to come and visit our website... Rather, we're now paying a visit to their websites and accounts. And we will address them with the language of true Islam."

Jordan's e-Muftis are not the first in the religious establishment to speak out.

Last year, Saudi Arabia organised an anti-IS campaign involving 40 TV channels. Scholars took questions on phone-in shows and they even had a stab at hashtags.

The day after the campaign's launch, IS posted one of its most gory epics yet - a video that, like many others, went viral.

In the West, there are some efforts too. The British-led Imams Online group is regularly posting counter-IS messages. It has even launched a glossy digital magazine called Haqiqah - meaning The Reality - to counter IS's equivalent, but utterly gory, publication.

 

To read this article from its original source, please click here

 

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Summarized Fatawaa

Who should pay the Zakah (obligatory charity) from the orphan`s money?

His/her guardian, and if the latter fails to do so, then the orphan himself/herself is obliged to pay the Zakah once he/she reaches puberty, and is capable of handling his/her own affairs. And Allah Knows Best.

What is the Sharia basis of the Udhiyah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
The Sharia basis of the Udhiyah (sacrificial offering) is firmly established through the Quran, the Sunnah, and the Consensus (Ijma') of the Muslims:
1. Evidence from the Holy Quran
Allah the Exalted says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Hajj/36]. He also says {what means}: "So pray to your Lord and sacrifice [to Him alone]" [Al-Kawthar/2]. According to the most well-known scholarly interpretations of this verse, "prayer" refers to the Eid prayer, and "sacrifice" refers to the slaughtering of the Udhiyah.
2. Evidence from the Sunnah
Al-Bara' bin 'Azib (may Allah be pleased with him) narrated that the Prophet ﷺ said: "The first thing we start with on this day of ours is to pray, then we return and sacrifice. Whoever does that has followed our Sunnah, and whoever slaughters before [the prayer], it is merely meat he has provided for his family; it is not part of the ritual sacrifice in any way" [Reported by Bukhari & Muslim].
Anas (may Allah be pleased with him) narrated: "The Prophet ﷺ sacrificed two white rams with horns. He slaughtered them with his own hand, mentioned the name of Allah (Tasmiyah), and said the Takbir" [Reported by Bukhari & Muslim].
3. Evidence from Scholarly Consensus (Ijma')
The Muslims have reached a unanimous consensus on the Sharia basis of the Udhiyah, and no one among the scholars has disagreed with this. [Al-Sherbini, Mughni al-Muhtaj, Vol.6/P.122].And Allah the Exalted knows best.

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty knows best.

Where should a woman following her husband or another man in prayer stand?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a single woman prays with a man—whether she is his wife or a non-mahram (Ajnabiyyah)—the Sunnah is for her to stand behind the Imam and be shielded by him. If the Imam is leading both a man and a woman, the man should stand to the Imam's right, and the woman should stand behind the male follower (Muqtadi). In this way, she is shielded from the Imam by the male follower and remains at a distance from the follower and his line of sight. And Allah the Exalted knows best.