Articles

Beirut Declaration for a Clear Religious Information
Author : Dar El-Fatwa in Lebanon
Date Added : 28-12-2015

Beirut Declaration for a Clear Religious Information

 

On Dec. 21st, 2015, the Muftis of the Sunni community in Egypt, Jordan and Lebanon signed a joint declaration. It is entitled the "Beirut Declaration for a Clear Religious Information", and it reads as follows:

In light of the aggravating phenomenon of extremism in the Arab and Muslim countries, its employment of social media to instigate killing, exemplary punishment and labeling others with disbelief (Takfir), which belittles religions, manners, principles of communal living, private and public freedoms, the tendencies of the youth, the image of Islam and the Arabs before the world and taking into consideration that the religious invitation is a plain statement to communities and the whole world, the above Muftis, out of their religious and brotherly ties, address the Arab, Muslim and international audience with the following statement which includes five points:

 

First: Renewed commitment to the development of a moderate and reforming religious discourse including the propagation of the values of tolerance and moderation, the strengthening of peace in the society, the re-establishment of trust between generations, support for traditions of communal living and arriving at mutual terms with the world.

 

Second: Renewed commitment to the development of a clear religious information that includes the values of acceptance of others at a religious, national or global level, as well as the peaceful resolution of differences in a space of equal and mutual trust.

 

Third: Cooperation between the departments empowered to issue religious decrees (fatwa) in Egypt, Jordan and Lebanon, at the level of exchange of information and experiences, mutual visits, to combat religious extremism and all other extremists who threaten the security of Arab societies, their unity and their stability.

 

Fourth: Cooperation between Muslim and Christian religious leaders in the setting up of an observatory of coexistence, which will be based in Beirut.

 

Fifth: The exhortation addressed to the Arab media, private and public, to responsibly report religious information, leaving aside anything that may exacerbate religious sensitivities in a context of discrimination and misinformation. It should also be noted that the first and second points of the declaration deal respectively with sermons in mosques as well as current and widespread religious information in the media.

 

Lebanon has always been a country of religious freedoms, equal and responsible coexistence as well as clear and advanced information. At an era of revolutionized media and means of communication, we hope that Beirut will play a pioneering and clear role in promoting values of political moderation and social stability from the perspective of religious values as well as help the world to create an open image about the Arabs and Muslims.

 

 

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Summarized Fatawaa

What is the amount of food to be given to a needy person for fidyah and kaffarah?

The amount of food to be given to a needy person is 600 grams of wheat or rice.
According to the Hanafi school, it is permissible to give the monetary equivalent instead, and this is the ruling issued by the General Iftaa` Department.

What is the Islamic ruling on the Udhiyah (sacrificial offfering)?

 
 
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Udhiyah (sacrificial offering) is a Confirmed Sunnah (Sunnah Mu’akkadah) for every adult Muslim of sound mind who possesses the financial means, whether they are a resident, a traveler, or a pilgrim (Haj). This is based on the statement of the Prophet ﷺ: 'When the ten days [of Dhu al-Hijjah] begin and one of you desires to offer a sacrifice, let him not touch [cut] anything of his hair or skin' [Narrated by Muslim].
 
The point of evidence (Wajh al-Dalalah) here is that the Prophet ﷺ linked the sacrifice to the individual's will and desire by saying, 'and one of you desires.' This indicates that it is not obligatory (Wajib); had it been mandatory, he would have simply said, 'let him not touch his hair until he sacrifices' [without making it conditional upon desire].
 
Furthermore, it is narrated that Abu Bakr and Umar (may Allah be pleased with them both) would sometimes refrain from offering the sacrifice out of fear that people might mistakenly view it as an obligatory duty [Narrated by al-Bayhaqi and others with a good (Hasan) chain of transmission]. And Allah the Exalted knows best.

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

Where should a woman following her husband or another man in prayer stand?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a single woman prays with a man—whether she is his wife or a non-mahram (Ajnabiyyah)—the Sunnah is for her to stand behind the Imam and be shielded by him. If the Imam is leading both a man and a woman, the man should stand to the Imam's right, and the woman should stand behind the male follower (Muqtadi). In this way, she is shielded from the Imam by the male follower and remains at a distance from the follower and his line of sight. And Allah the Exalted knows best.