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Resolutions of Iftaa' Board

Resolution No.(185): “The Status of the Arabic Language and the Importance of Protecting it Against Negligence“

Date Added : 17-11-2015

Resolution No.(185)( 2/2013) by the Board of Iftaa`, Research and Islamic Studies.

“The Status of  the Arabic Language and the Importance of Protecting it Against Negligence “

Date: (26/3/1434 AH) corresponding to (7/2/2013 AD)

All perfect praise be to Allah, The Lord of the Worlds. Peace and blessings be upon Prophet Mohammad and upon all his family and companions.

On the aforementioned date, the Board reviewed the question submitted by Mr. Hasan al-Ta`ll,  “ The National Project for Defending the Arabic Language”, and it reads as follows: What is the ruling on people who mix their Arabic with English words while talking, and they, sometimes, mix it with another language through creating hybrid words which aren`t related to any of them ? What is the ruling on writing Arabic in Latin letters; particularly in phone messages, social media, and the internet ? What is the Sharia ruling as regards defending the Arabic language ?

After thorough study and deliberation, the Board decided the following:

Allah, The Exalted, Has Honored the Arabic language with a special status through choosing it as the language of His Divine Book, The Holy Quran. In this regard He, The Exalted Says (What means): “With it came down the spirit of Faith and Truth-To thy heart and mind, that thou mayest admonish. In the perspicuous Arabic tongue.” {Ash-shu`ara/pp.193-195}. He, The Most Exalted also Says (What means): “A Book, whereof the verses are explained in detail; a Qur’an in Arabic, for people who understand” {Fussilat/3}. Arabic is an honored language chosen to convey the words of Allah, to Him belongs Might and Majesty, to all humanity, and this by itself is the greatest of privileges.

Accordingly, Arabic has become a major factor in the unity of the Muslim Nation to which we all aspire as well as the cultural identity of Muslims. It also links the Ummah`s (Nation`s) religion and heritage with the current generations since it is imperative that they master it along with its discourse techniques in order to understand their religion and make use of their Islamic heritage. Some scholars stated: “Any changes in words and inflections cause a change in meaning which leads to establishing a ruling or denying one." 

Therefore, learning the important aspects of the Arabic language to understand Islam and to secure the validity of the various acts of worship is an individual duty. Whereas, protecting it against negligence and solidifying its status nationally and internationally is a collective duty because  language is the crown of any civilization or culture, thus promoting the message and values of Islam can`t be achieved by neglecting the Arabic language, being ignorant of its basics, and giving precedence to a foreign language. Rather, it is achieved by facing all attempts of alienation, effacement, and distortion exerted against it. This is actually embodied nowadays in:  writing Arabic  using Latin letters via different means of social media, making Arabic difficult to learn, acquiring knowledge in various disciplines in foreign languages, and using colloquial Arabic in some means of mass media. All of these boil down to exchanging that which is meaner for that which is better, and that had an evident effect on the general image of the Arab and Muslim societies.

In this regard scholars stated: “Learning the Arabic language entails learning other disciplines of knowledge, and morals since customs have a great impact on that which Allah favors, or denies. Rightly guided people of old times rarely used a foreign language except when necessary. A Muslim shouldn`t  resort to a language other than that of the Holy Quran as regards oral and written forms of communication although getting used to a language leaves a clear impact on manners, religion, and intellect. The Arabic language itself is an integral part of the religion and understanding it is mandatory.

It is our responsibility to draw up plans and curricula which enable the Arabic language to retrieve some of its glory and influence on the various academic and practical aspects of life through providing the needed moral and material support. And Allah Knows Best.

 

Chairman of the Iftaa` Board,

The Mufti General of the Hashemite Kingdom of Jordan/His Grace, Abdulkareem Al-Khasawneh

Professor Abed Al-Nassir Abulbassal/Member

His Eminence Sheiykh Sa`eed Hijawi/Member

Professor Moh. Al-Qudah/Member

Dr.Yahia Al-Botosh/Member

Dr. Moh. Al-Khalaylah/Member

Dr. Wasif Al-Bakhri

Dr. Moh. Al-Zou`bi

Dr. Moh. Khair Essa

 

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Summarized Fatawaa

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

How is Laylat al-Qadr observed?

Laylat al-Qadr is observed through various acts of worship and obedience, including:
● Performing obligatory, Sunnah, and voluntary prayers
● Reciting the Quran
● Increasing remembrance (dhikr) of Allah
● Giving charity
● Performing I‘tikaf
● Inviting others to Allah
It is also Sunnah to increase in supplication and humbly beseeching Him, Glorified and Exalted be He.

What is the ruling on Friday Ghusl (ritual bath)?

Friday Ghusl is a confirmed Sunna (Prophetic tradition) even if a person wasn`t in a state of Janbah (ritual impurity), or physically unclean. However, one who doesn`t make Ghusl on Friday isn`t sinful for the Prophet (PBUH) said: "It is good for a Muslim to make ablution for Friday prayer, but it is better to make Ghusul. [At-Tirmithi & Abu Dawood].

Is it obligatory to have the intention for each day of fasting, or is one intention sufficient for the whole month?

The intention is obligatory for each day of Ramadan because each day is an independent act of worship separate from the others.
The intention must be made at night before the break of dawn, as the Prophetﷺ said: "Whoever does not intend fasting at night, there is no fast for him." [An-Nasa’i] 
And he also said: "Whoever does not firmly resolve to fast before dawn, there is no fast for him." [At-Tirmidhi, Abu Dawood, and An-Nasa’i]
Whoever wakes up and eats Suhoor while mindful of fasting has made the intention. Likewise, one who firmly intends at any moment during the night to fast the next day has also fulfilled the intention.

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