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The Mufti is he who Issues a Fatwa that Leads to your Salvation, not one that Merely Pleases your Desires
Author : Dr. Mahmoud Muhaidat
Date Added : 24-06-2025

The Mufti is he who Issues a Fatwa that Leads to your Salvation, not one that Merely Pleases your Desires

 

From the words of His Eminence Sheikh Nuh Al-Qudha (may Allah have mercy on him):

"The Mufti is the one who gives you a fatwa that leads to your salvation, not one that simply pleases you."

Allah The Exalted Says (What means): "He grants wisdom to whom He wills, and whoever is granted wisdom has truly been given much good. But none will remember except people of understanding."

[Al-Baqara/269].

The scholars have mentioned that one of the meanings of Hikmah (wisdom) mentioned in this verse is accuracy in speech. Anas said: "It is knowledge of the religion of Allah, understanding, and adherence to it." Al-Hasan said: "It is piety, and it is also obedience to Allah, understanding of the religion, and acting upon it." Ibrāhīm Al-Nakhaʿī said: "It is understanding of the Qur’an." [Tafsīr Al-Qurṭubī, vol.3/p.330].

After this clarification of the concept of Hikmah—which is only granted to those whom Allah intends good for—I say: Whoever lived during the time of His Eminence Sheikh Nūḥ (may Allah have abundant mercy on him) and interacted with him, there is no doubt that he would realize that the Sheikh was among those who had been granted wisdom in all its meanings. When he spoke, he spoke with precision; when he issued a fatwa, he did so based on knowledge of Allah’s religion; when he interpreted (the Qur’an or religious matters), he conveyed deep understanding; and when he gave admonition, he acted upon what he advised.

Therefore, I say—while we do not ascribe purity to anyone before Allah—that His Eminence was indeed among those to whom Allah granted wisdom. And here is the motto he raised for us at the General Iftaa’ Department, which is a clear indication of his wisdom (may Allah have mercy on him): "The Mufti is he who issues a fatwa that leads to your salvation, not one that merely pleases your desires."

Whoever reads and reflects on this motto will notice that it guides both the mufti (scholar issuing the fatwa) and the Mustafti (questioner) as follows:

For the Mufti, it directs him to:

- Not follow personal desires in issuing fatwas.

- Exercise caution and patience in delivering a ruling.

- Not fear the blame of critics when speaking the truth for the sake of Allah.

- Ensure the fatwa aligns with the Qur’an, Sunna, and scholarly consensus.

For the Mustafti (A person seeking the religious opinion from a Mufti/Scholar), it reminds him to:

- Trust the Mufti, knowing that he seeks their salvation, not their ruin.

- Accept the ruling of Allah in their matter.

- Avoid objecting to the fatwa simply because it opposes their personal desires or seeking to alter it.

- Refrain from pressuring the mufti to issue a ruling that conforms to their inclinations.

This is just some of what can be observed in the motto established by His Eminence (may Allah have mercy on him).

In conclusion, I ask Allah The Exalted to envelop him in His Mercy and Forgiveness, to benefit us and the Ummah through his knowledge, and to gather him and us among those upon whom Allah has bestowed His grace—of the prophets, the truthful, the martyrs, and the righteous. What excellent companions are they! Indeed, He is the Guardian over that and All-Powerful.

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on the ablution of one who washes his arms from the wrist to the elbows?

In the school of Imam al-Shafi'i (may Allah have mercy on him), washing the arms (hands) is achieved by washing the arms completely, from the fingertips to the elbows. Washing only the palms at the beginning is insufficient, as washing them at the beginning is a Sunnah, but after washing the face, it becomes obligatory (fard). The person performing ablution must wash his palms along with the arms after washing the face. If he does not wash his palms, his ablution is invalid and not correct. And Allah the Almighty knows best.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

What is the ruling on ablution if vaginal discharge is expelled, and is it impure?

If these discharges exit from the external genitalia (apparent part of the vagina), they are not impure and do not invalidate ablution. If they exit from the internal part, they are impure and do invalidate ablution. If it is uncertain whether they are from the internal or external part, they are not impure and do not invalidate ablution.
 
The apparent part is what becomes visible when sitting, and what the husband's penis reaches during intercourse is considered part of the apparent. The internal part is what is beyond that. And Allah the Almighty knows best.

What is the due amount of food in expiation for perjury?

It is feeding ten indigent persons: 600 grams (for each) of the average food of your families such as rice, and it is permissible, according to Imam Ahmad Bin Hanbal, to give that amount in money if it was more useful to them.

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