عربي
Home


Resolutions of Iftaa' Board


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

 

Decision Number [ Previous | Next ]


Summarized Fatawaa

In the Sharia-compliant viewing  at a prospective bride (*al-naẓrah al-sharʿiyyah*), is it permissible for the man to see the woman without a veil (*ḥijāb*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for the suitor to see the woman he is seeking to marry within the limits the Sharīʿah permits, namely looking at the face and the hands (palms and backs), based on the saying of the Prophet (peace and blessings be upon him): “Look at her, for it is more likely to bring about harmony between you.” Narrated by al-Tirmidhī.
The suitor may also ask one of the women to look at the woman he is seeking to marry. In that case, she is permitted to see of her what she is normally permitted to see, which is not limited to the face and hands, and she then describes these matters to the suitor. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent Umm Sulaym to look at a girl, and said: “Smell her breath, and look at her heels.” Narrated by Aḥmad in his Musnad.
It is stated in Tuḥfat al-Muḥtāj (Vol.7/p.192): “For one who cannot easily look, or does not wish to look himself, it is sunnah to send someone who is permitted to look at her, to observe her and describe her to him, even regarding what he himself is not permitted to look at. He thereby gains through the sending what he would not gain through looking. Because of the added need for this, it is excepted from the prohibition of a woman describing another woman to a man.”
The permissibility of looking is conditional upon his resolve to marry her once he is able to, his predominant assumption that his proposal will be accepted, and his assumption that the woman is free of marriage and of a waiting period (ʿiddah). Otherwise, looking is forbidden.
Accordingly, it is not permissible for the suitor to look at anything other than the face and hands. He may ask one of his maḥram women, such as his mother or sister, to see the woman unveiled, and the Sharia-compliant viewing (of a prospective bride) must take place in the presence of one of the woman’s maḥrams. And Allah Almighty knows best.

What is the ruling on the white discharge (*Al-Qassat al-Bayda'*) if it is in a very small amount—is it considered a sign of purity?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
Among the signs of purity (Tahr) for a woman is the white discharge (Al-Qassat al-Bayda'), which is a clear, pure white fluid, regardless of whether it is minimal in quantity, or complete dryness (Jafaf), wherein secretions cease entirely such that if a white cotton cloth is inserted, it comes out completely clean. Once a woman observes either of these two signs, she has attained ritual purity.
 
Furthermore, another sign of purity is when the duration of the menstrual period exceeds the maximum limit of menstruation, which is fifteen days. If it exceeds this period, it becomes evident that she is experiencing non-menstrual bleeding (Istihadah).
 
The rulings pertaining to menstruation may be reviewed in the article: "Rulings on Menstruation and Postnatal Bleeding Every Muslim Woman Must Know." And Allah Almighty knows best.

Which is better in night prayer: long standing (Qiyam) or long prostration (Sujood)?

Long standing (Qiyam) is better in prayer. However, a Muslim should also observe tranquility and composure in their prayer.

How should I deal with the whispers of the devil with regard to ablution and purity?

Whispers in ablution are from the devil, and so you should take refuge in Allah from the devil`s evil suggestions that aim to distort the religion. Thus, once an organ is completely pure, don`t question its purity since having whispers doesn`t mean that the purity is invalid as it has already been established.

See More