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

I have a date farm, and the dates come in different categories, and within each category there are different sizes. How is zakāh paid on the yield?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If the yield reaches the niṣāb (the minimum threshold for zakāh to become obligatory) — which is five awsuq (plural of wasq), equivalent to (611) kg — then zakāh becomes obligatory upon it, at a rate of one-tenth ('ushr) if irrigated by rainwater (i.e., naturally, without the use of machinery), or one-twentieth (half of the 'ushr) if irrigated using machinery/equipment.
If the yield of dates consists of different varieties, then zakāh should be paid from each variety according to its respective proportion. If this proves difficult, it is permissible to pay from a medium-quality variety [representative of the average].
It is stated in Ḥāshiyatā Qulyūbī wa ‘Umayrah (Vol.2/P.22): "Different varieties are combined together [for the purpose of calculating the niṣāb] — such as the various types of dates, the various types of raisins, and so on — and zakāh is paid from each type according to its respective proportion. However, if this becomes difficult due to the large number of varieties and the small quantity of each individual type, then zakāh should be paid from a medium-quality variety among them — neither the best nor the worst — out of consideration for both sides [the giver and the poor recipient]. If one goes to the trouble of paying from each variety according to its proportion, this is also permissible." And Allah, the Exalted, knows best.

How is the beginning of Ramadan determined?

1. Completing 30 days of Sha‘ban, or
2. Sighting the crescent moon after sunset on the 29th day of Sha‘ban.
It is Sunnah to search for the moon, and it is obligatory to follow the official authorities responsible for announcing it.

What is the ruling on istibra' and how is it performed?

Istibra' (cleansing from urine) is recommended. It is for a person to ensure that nothing remains of urine in its passage before performing istinja'. Its method is: to clear the throat (or cough slightly), shake the penis (meaning to pass fingers along it to expel any remaining urine if needed), and walk a few steps to the extent that one thinks nothing of urine remains if walking is needed. Each person knows his own nature best. The preferred opinion is that this differs among people. The objective is for one to think that nothing remains in the urinary passage that he fears will exit later. And Allah the Almighty knows best.

What are the pillars of fasting?

The pillars of fasting are intention and abstaining from all nullifiers of fasting from dawn to sunset.

See More