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*Fatwa and Sustainable Development Goals
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 31-10-2022

*Fatwa and Sustainable Development Goals

 

Allah The Almighty has created man and appointed him a successor on earth. He The Exalted Says (What means): "Behold, thy Lord said to the angels: "I will create a vicegerent on earth." [Al-Baqarah/30]. Succession entails living on earth and developing it from human, cultural, material, universal, and ethical perspectives. Allah The Almighty Says (What means): "It is He Who hath produced you from the earth and settled you therein." [Hud/61]. This can`t be achieved save through connecting with the Creator Who entrusted man with this great mission and following His directives so that living on earth and developing it doesn`t deviate from the course of high values and principles, which guarantee justice, Ihsan (kindness), and the best investment of capacities and competences.

 

One aspect of this connection is the Fatwa (legal edict/advisory opinion) which intertwines with real life to enable man to perform the task of succession. In fact, Fatwa doesn`t impede the process of development; rather, it paves the way for steering and sustaining the wheel of development in various spheres of life. This is achieved through setting up Sharia controls that correct the development process and keep it on the straight path that Pleases Allah.

 

Signs of sustainable development have appeared since the Prophet`s era where he (PBUH) rooted the concept of "Futuristic Fatwa" through providing answers for hypothetical facts that haven't happened yet and how to deal with them in the event of their occurrence.  Abu Hurairah (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and asked: "O Messenger of Allah! What shall I do if someone comes to me with the intention of taking away my property?" He replied: "Do not hand over it to him." The man asked: "What shall I do if he fights me?" The Messenger of Allah (PBUH) said: "Then fight him." "What will be my position in the Hereafter if he has killed me?" The Messenger of Allah (PBUH) replied: "In that case you are a martyr." The man asked: "What if I killed him?" The Messenger of Allah (PBUH) replied: "He will be in the Hell- fire." [Moslim].

 

Undoubtedly, this answer of the Prophet`s establishes a key concept, which is that Islam doesn`t only take facts into consideration, but also looks to the distant future, potential developments, in addition to purposes and effects of Fatwa. The Prophet's companions and the jurists who came after them adopted this approach of visualizing issues. This is to the extent that their books included Fatwas on hypothetical facts that only happened in our time. This indicated that they had a broad perspective and foresaw the future, which paved the way for the issuance of Fatwa by the scholars.

 

Moreover, there is no doubt that Islamic Sharia has elements of power that qualify it to steer and sustain the wheel of development in any society and in various fields. This is because it comes from a divine source and its provisions are based on the directives of Almighty Allah, Who commanded living on earth and developing it, and His Prophet (PBUH). Therefore, His Sharia is perfect and capable of dealing with these elements and managing them in the correct manner. Moreover, Allah made the Muslim nation, as a whole and along with its scholars and people of experience and competence, the best nation evolve for humankind and the seal of nations carrying the legacy of Prophets in the various fields of knowledge. Consequently, its provisions are stable and, in the meantime, balances between the stability of values, principles and general rules forming the foundation of life on the one hand, and the flexibility, which enabled it to handle facts and circumstances of life and emerging issues in every time and place on the other. Accordingly, the Muslim nation deserved to be as described by Allah in the following verse (What means): "Thus, have We made of you an Ummat justly balanced." [Al-Baqarah/143]. This nation is moderate in terms of rulings, transactions, dealing with man`s needs and feelings, in tune with human nature, man`s psychological inclinations, natural needs, desires for possession, enjoying life and prosperity. However, this is without infringing upon the rights of others or transgressing against them with deception and greed, or compromising the right of Allah. Thus, the parameter is "Divine Legitimacy," which is the guarantor for this moderation and balance in the process of sustainable development.

 

Fatwa is one of the most important pillars for the development of society. Just as any other specialized field, Sharia has its scholars and Muftis who are the most influential in terms of drawing up the parameters that are in line with its rulings in various fields of the state to ensure its continuity and development in accordance with divine rules. In the economic domain, Fatwa shows the Sharia controls leading to preserving wealth through avoiding usury/interest and eating up people's property unjustly and encouraging them to observe solidarity and compassion. In the social domain, fatwa fights extremism and tagging Muslims with disbelief, calls for temperance and moderation, and treating people with kindness. During the corona-virus pandemic, Fatwa managed to solve many problems faced by scientists and medical doctors. It also clarified the best course of action to deal with this pandemic on the social level, and this paved the way for the disease to recede and get under control.

 

Through this conference and these scholar-gentlemen who have gathered from around the world, we call for more openness as regards whatever achieves the higher objectives of Sharia upon delivering Fatwas and considering their effects on the social, economic, and security levels. In past years, we witnessed the issuance of Fatwas that didn`t take the concepts of development and sustainability into account leading to the destruction of societies and their resources, stalling the wheel of production, and , even, claiming lives due to inconsistency in the issuance of Fatwa. Instead of steering and driving development and sustainability, Fatwa obstructed the wheel of production and development. Therefore, what is needed in these times is establishing strong institutions of Fatwa capable of completing the Prophetic approach continued by the companions and jurists in foreseeing the future through keeping abreast of technological and digital advancement, foreseeing and facing modern challenges, being a safety valve and a beacon for the future. 

 

Fatwas issued by Fatwa institutions and bodies should be reviewed on constant basis; particularly those issued long before and can`t keep abreast of the development process. Renewal based on the established fundamentals and constants established by the scholars of the Madhab (School of Islamic Thought) is a necessity considering variables of time and place. This reflects Sharia`s flexibility, inclusivity and ability to cope with emerging issues since it is undeniable that rules of law vary with change of time. The Messenger of Allah said: "At the beginning of every century God will send one who will renew its religion for this people.” [Abu Dawud transmitted it]. Here, renewal concerns matters open for discussion and Ijtihad. As for definitive matters, they are fixed and not open for any discussion whatsoever, don`t change, even if time and place change, and not open for Ijtihad and disagreement. This is similar to rulings of definitive sourcing and understanding.

 

Moreover, the difference between a Mufti and a preacher must be explained to the people so that a person gets to know whom to turn to and that taking Fatwa from the specialized professionals becomes the motive for continuing the process of development and sustainability, and banning the unqualified individuals from issuing Fatwas. This is because the making of Fatwa requires special tools, considering the circumstances, the effects, and the interests of the people. This needs individuals with skilled minds capable of dealing with the realities of life and explaining the rulings of Sharia concerning them. And all perfect praise be to Allah The Lord of The Worlds.

 

 

*A speech delivered by His Grace, the Grand Mufti of Jordan at the Conference of the General Secretariat for Fatwa Authorities Worldwide, Cairo 17-18/10/2022.

 

 

 

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Summarized Fatawaa

It was found out that a man divorced his wife for the third time in 2005, but they continued cohabiting as man and wife. However, when they realized that what they were doing was unlawful, they came the Iftaa` Department in 2009 and were told that they can`t be together. What is the position of Sharia on this couple?

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad and upon all his family and companions.
Her Iddah* period starts after the third divorce. As for the continued cohabitation, it is unlawful because being ignorant about the rulings of Sharia while in Dar Al-Islam* is no valid excuse. If a baby came as the fruit of this unlawful consummation of marriage, then a judge of Sharia has the final say in this regard because lineage is a serious matter. And Allah The Almighty Knows Best.
* ʿIddah: a specified period of time that must elapse before a Muslim widow or divorcee may legitimately remarry. The Qurʾān (Sura,2/verse,228) prescribes that a menstruating woman have three monthly periods before contracting a new marriage; the required delay for a nonmenstruating woman is three lunar months.
* Dar Al-Islam: designates a territory where Muslims are free to practice their religion, though this often implies the implementation of Islamic law, whereas Dar al-Harb represents those lands ruled by non-believers

I am a wholesale gold trader. My clients are retail gold shop owners. I sell them gold jewelry and ornaments on credit, and they repay me in weekly installments over a period of two months or more. The payments are made in cash for the labor charges and for the gold they owe me. In return, they may give me either cash or used gold.
 

It is not permissible to sell gold or silver on an installment basis or with a deferred payment; rather, immediate exchange is required. The Messenger of Allah (PBUH) said: "Gold for gold, silver for silver, wheat for wheat, barley for barley, dates for dates, and salt for salt, like for like, hand to hand. Whoever gives more or asks for more has engaged in usury; the giver and receiver are the same in this regard." (Muslim). Additionally, the weight of the gold must be equal when exchanging new for used; otherwise, it involves usury. The solution is to buy the used gold with cash, then sell the new gold for cash as well. However, payment must be made at the time of the transaction in both cases. Alternatively, one could take the used gold with the intention of refining it, reshape it into a new form, or repair it, then take a fee for the workmanship or repair. And Allah Knows Best

Should one fulfill his vow of donating an animal to the poor and needy with one sheep although he had repeated the vow several times?

Each vow has to be fulfilled, and repeating the words of the same vow for confirmation renders its fulfillment obligatory as one vow. As for multiple vows, they have to be fulfilled as well.

I have a question regarding the deferred portion of the dowry (Mahr)*. Is the wife entitled to it only upon divorce or she can claim it even if divorce hasn`t taken place? Moreover, does she have the right to claim this portion after death of husband, even if he didn`t divorce her before that?

All perfect praise be to Allah the Lord of The Worlds. May His blessings and peace be upon our Prophet Mohammad and upon all his family and companions.
In the marriage contract, it is recorded that the deferred portion of the dowry is due upon divorce or death, whatever comes first. If divorce took place first then the woman is entitled to it and if the husband died this amount must be paid from his estate. On the other hand, if the woman died then the husband becomes liable for this portion and it becomes part of the woman`s estate. We advise every husband to give this portion to his wife while alive because it is a right of hers. And Allah The Almighty Knows Best.
* In Islam, a Mahr is the obligation, in the form of money or possessions paid by the groom, to the bride at the time of Islamic marriage (payment also has circumstances on when and how to pay). While the mahr is often money, it can also be anything agreed upon by the bride such as jewelry, home goods, furniture, a dwelling or some land. Mahr is typically specified in the marriage contract signed upon marriage.

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