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Reverence for the Fatwa is Reverence for Allah: The General Mufti
Author : Dr Noah Ali Salman
Date Added : 31-07-2024

 

Mr. Sameer Jannakat wrote an article in the "Al-Rai" newspaper on August 26, 2009, expressing his astonishment at the fatwa issued in an Arab country allowing athletes to break their fast. He humorously praised the General Iftaa' Department in Jordan for carefully verifying the questioner, the question, and the answer, and for dealing with the matter with the required seriousness, ensuring that no misinterpretations or incorrect interpretations occur.

We thank Mr. Sameer for his praise and commendation of the Department. We believe that no student of knowledge should approach fatwas except in this manner, which demonstrates an understanding of their importance and value. Since the mufti conveys and signs on behalf of God, as the scholars have said, the matter must be approached with the utmost seriousness. What would you say about someone who signs on behalf of an important state official if they handle the subjects they sign off on in any other way? Allah, the Exalted, the Glorious, is greater and more magnificent than all greats.

Negligence in issuing fatwas has led some people to take fatwas lightly, and the word "fatwa" has come to mean a legal loophole or circumventing Sharia rulings. However, a fatwa is the ruling of Allah on the subject being asked about. Some people have come to believe that a fatwa is something that provides leniency for people, while anyone can impose strictness.

Those who say this do not realize that its meaning is different from what people intend. The point is that if a mufti declares something to be forbidden, they should provide a lawful alternative. This is the principle of Islamic legislation as a whole. Whenever something is prohibited, a lawful alternative is provided. For example, while Riba/usury is prohibited, Islamic law permits profit-sharing, partnerships, and loans when necessary. This principle applies to other Sharia rulings as well.

Today, the Islamic scene is filled with numerous fatwas that sometimes contradict each other and confuse Muslims. While this reflects the engagement in the Islamic arena as a sign of Islamic awakening, it also has a negative impact on the general Muslim public and those whose hearts are being won over. Some argue that the confusion leads them to turn away from religion entirely, which is an irrational response. Disagreements are old and are a sign of the vitality of Islamic law, but these disagreements are resolved through one of two ways:

The first approach: If the ruler adopts a particular legal ruling, then everyone should adhere to it. This is why it is said that the ruling of the judge resolves disputes.

The second approach: Muslims should seek guidance from knowledgeable and reputable scholars known for their wisdom and deliberation, and disregard others. This is based on the Quranic injunction (What means): "Ask the people of knowledge if you do not know" [An-Nahl/43] and He, The Exalted Said (What means): "If only they had referred it to the Messenger and to those in authority among them, they would have known it" [An-Nisa /83]. In such cases, one should not be concerned with other opinions or pay them any attention.

The minimum level of handling religious issues should be the same as handling medical issues. Just as one would not accept treatment from anyone who merely claims to be a doctor, but would rather verify and seek out a reputable expert, so too should one approach religious matters with the same level of scrutiny and care.

Those who seek fame through issuing unusual and errant fatwas should remember The Words of Allah (What means): "Their testimony will be recorded, and they will be questioned." [Az-Zukhruf/19] as well as, He The Almighty Says (What means): "On the Day of Resurrection, you will see those who lied against Allah with their faces blackened. Is there not in Hell a residence for the arrogant?" [Az-Zumar/60].

In addition, those who are lenient with issuing fatwas to please or win favor with people should be reminded of Allah's Words (What means): "And you have come to Us alone, just as We created you the first time." [Al-An'am/94]. Further, He, The Exalted, Says (What means): "Indeed, they will not avail you against Allah." [Al-Jathiya/19].

These verses should make scholars wary and even fearful of issuing fatwas, lest they slip and fall into the Fire. This is why many scholars of the past and present refrained from issuing fatwas unless urgent, seeking Allah's help and guidance, and repeating His (Almighty Allah) Words (What means): "You alone we worship, and You alone we ask for help. Guide us to the Straight Path." [Al-Fatiha/5-6].

Moreover, we extend our thanks to Mr. Samir, and to Mr. Khalid Al-Qudat, whom Mr. Samir mentions as saying that "we gave him hard times before issuing a fatwa." In reality, we were keen on his safety and our own before Almighty Allah as this is a matter of concern for the religion of the questioner and the hereafter of the party in charge of issuing fatwas. May Allah guide whom He Wills to the Straight Path.

 

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Summarized Fatawaa

What is the ruling on one who wiped over his leather socks (*khuff*) while resident and then traveled, or wiped while traveling and then became resident? And likewise, what is the ruling on one who incurred a minor ritual impurity (*ḥadath aṣghar*) while resident, then traveled and wiped while traveling?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever wipes over his leather socks (khuffayn) while resident and then travels, or wipes while traveling and then becomes resident, before a day and a night have passed in both cases, completes the wiping period of a resident. If he wipes while resident and then travels after a day and a night have passed, he must remove the socks, because the period has ended. Likewise, if he wipes while traveling and then becomes resident after a day and a night have passed, he must remove them as well.
Whoever breaks his wuḍūʾ while resident and then wipes while traveling takes the ruling of a traveler as regards the duration of wiping, so long as he does not become resident. It is stated in ʿUmdat al-Sālik wa ʿUddat al-Nāsik (Vol.1/p.15): “If he wipes over both [socks] or one of them while resident and then travels, or wipes while traveling and then becomes resident, or doubts whether he began the wiping while traveling or while resident, he completes only the wiping period of a resident. But if he broke his wuḍūʾ while resident and wiped while traveling, he completes the period of a traveler, whether or not the full time of a prayer had passed over him while resident.” And Allah Almighty knows best.

Who is responsible for performing the aqiqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The one upon whom the 'aqīqah is incumbent is whoever is obligated to financially maintain the newborn — whether the father, paternal grandfather, or mother. It is to be performed from their own wealth, not from the wealth of the newborn child.
As for one upon whom the financial maintenance of the newborn is not obligatory, they may not perform the 'aqīqah except with the permission of the one upon whom it is obligatory — namely, the father. And Allah Almighty knows best.

Can a menstruating woman listen to the Quran from the radio or television?

Yes, a menstruating woman is allowed to listen to the Quran from the radio or television. What is forbidden for her is reciting the Quran and touching the Mus-haf, but listening is permissible—in fact, it is an act of worship.However, she should not repeat along with the Qur’an or try to keep pace with it. 

My brother works in a conventional bank and gave me one of the gifts distributed to bank employees — what is the ruling on accepting it?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to accepting such gifts, because the physical gift itself does not carry any inherent prohibition — unlike stolen property. Sin does not transfer or extend to the one who receives the gift, for Allah the Almighty says {what means}: "And no bearer of burdens shall bear the burden of another." [Al-Anʿām/164]
The evidence for this is that the Prophet ﷺ himself ate from the food of the Jews, conducted transactions with them, and purchased from them — and it is well known that their wealth was intermingled with ribā. Similarly, the wealth of conventional ribā-based banks is a mixture of the lawful and the unlawful.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "It is not forbidden to transact with one whose wealth is predominantly unlawful, nor to eat from it — as al-Nawawī affirmed in al-Majmūʿ." [Tuḥfat al-Muḥtāj, Vol. 9/P.389] And Allah the Almighty knows best.

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