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Resolutions of Iftaa' Board

Resolution No.(81): “The Ruling of Sharia on Printing Two Copies of the Quran“

Date Added : 28-10-2015

 

Resolution No.(81) by the Board of Iftaa`, Research and Islamic Studies:

 "The Ruling of Sharia on Printing Two Copies of the Quran“

Date: 9/7/1425 AH, corresponding to 25/8/2004 AD.

 

 

 

 

Question: 

I have attached two copies of the Quran, and would like to know whether printing them is permissible or not?

First copy: Printed by Dar Al-Kahir, Beiruit, size 35/25 cm, 4th edition 1402, and includes a marginal index on each page of the Mus-haf.

Second copy: Memorization Mus-haf written on cards that hold Tafseer Al-Jalalain, first edition 2004 AD.

Answer: All perfect praise be to Allah.

The Board is of the view that the marginal index in the first copy usually leads to concealing the marks indicating the Quran`s parts, Ahzaab, Arbaa`, pauses and instances of prostration. The Board sees that such a copy of the Mus-haf is lawful so long as it preserves the marks which indicate the above mentioned.

 

 

As regards the second copy, the Board has the following remarks:

1- This copy changes the order of the Quran`s chapters as  revealed from Allah The Almighty.

2- Writing the Mus-haf on cards eliminates the marks indicating its parts, Ahzaab, Arbaa`, pauses and instances of prostration.

3- Placing Tafseer {science of explaining the meaning of the Quran} Al-Jalalain behind these cards contradicts with the practice observed by Al-Salaf Al-Saleh {righteous predecessors} who kept the interpretation on the margins.

4- There are many methods for memorizing the Quran other than the cards method.

Therefore, the Board bans printing the second copy. And Allah Knows Best.

 

The Board of Iftaa`
Chairman of the Iftaa` Board, Chief Justice, Izzaldeen At-Tamimi
Dr. Abdullah Al-Manasrah
Dr. Yousef Ghyzaan
Dr. Abdulmajeed Al-Salaheen
Dr. Wasif Al-Bakhri
Sheikh Naei`m Mujahid
Sheikh Sae`id Hijjawi

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Summarized Fatawaa

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

Is it permissible for a religious young Muslim woman to love a young man for Allah`s sakes?

Such love between the two sexes is from the devil`s evil suggestions, and a pure Muslim woman should beware of such a matter, and she shouldn`t mix with non-Mahrams (Marriageable ).

How should a person who is afflicted with continued major ritual impurity (incontinence of urine, bleeding outside the monthly period) perform ablution?

Such a person should make ablution for every prayer after its due time and after removing impurities from their body and outfit, and should place a fresh diaper whenever needed so as for the impurity not to spread out. They should also perform prayer immediately even if incontinence of urine continued, and should repeat the aforementioned for every obligatory prayer, then perform optional prayer as much as they want.

What should a person, who doubts the validity of his Wudu, or over performs it, do?

One who doubts the validity of his/her Wudu while performing it should redo it until he/she is certain of having attained purity. But, if doubt was after having performed Wudu, then he/she should not pay attention to that as doubt after the end of an act of worship does not count. This is of course in case doubt was within the reasonable limits since once it goes beyond that, it becomes a whispering of the Shaytaan (devil) which he/she should ignore as the Wudu is valid.

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