The book “Historical Stances of Islamic Scholars,” published in 1984, provides a glimpse into the historical positions taken by Islamic scholars, particularly the scholars of Al-Azhar, who presented rare examples of esteemed scholars speaking the truth in the face of authority without being swayed by positions or wealth, nor intimidated by rulers or presidents.
The author of the book, Dr. Muḥammad Rajab Al-Bayyumi, former Dean of the Faculty of Arabic Language in Mansoura, highlights numerous instances where Al-Azhar figures defended the truth and stood against falsehood. He calls for the documentation and preservation of these enduring stances, emphasizing the importance of recognizing the same Quranic spirit that inspired figures like Saeed bin Jubair, Saeed bin Al-Musayyib, Ahmad ibn Hanbal, and Al-Izz ibn Abd al-Salam, which also influenced the scholars of Al-Azhar who confronted falsehood with clear and honest speech.
The valuable book, consisting of 235 pages, discusses the actions of the esteemed Egyptian scholar Sheikh Muhammad Abu Zahra (1898-1974). When invited to a major Islamic symposium in one of the Arab capitals, the symposium was inaugurated by the head of state who declared that socialism was the Islamic doctrine. None of the attendees responded, but Abu Zahra courageously took the floor and said: We, the scholars and jurists of Islam, have come to this symposium to speak the word of Islam as we see it, not as politicians see it. It is the duty of politicians to listen to scholars and understand that they are knowledgeable and not easily deceived by superficial appearances. Having studied what is called socialism, we find that Islam is of higher value and greater direction than to be confined within its scope. The participants will express their opinions as they believe, not as politicians want, for they are the ones with authority in this field.
Al-Bayyumi comments in his rich and instructive book that the symposium, initially scheduled for a full week, concluded with its opening session due to Abu Zahra's decisive and rare historical stance.
The late Sheikh of Al-Azhar, Sheikh Muhammad Mustafa Al-Maraghi (1881-1945), is also featured as one of the prominent figures in “Historical Stances of Islamic Scholars.” He is remembered for his bold stand during his tenure as a judge when King Farouk divorced his wife Queen Farida and wanted to forbid her from remarrying. Al-Maraghi refused to issue such a fatwa. When the king visited him in the hospital, Al-Maraghi famously said, “As for the divorce, I do not approve of it, and as for the prohibition, I do not have the authority for it.” When the king pressed further, the sheikh declared, “Al-Maraghi cannot forbid what Allah has made lawful.”
Another historical stance documented in the book involves the late Sheikh of Al-Azhar, Abdel Meguid Selim (1882-1954), who, when serving as Mufti of Egypt, received a question from a magazine opposed to the king about the legality of hosting dancing parties in palaces. One of the fatwa office officials noted that the king had held such a party at Abdeen Palace, making the question politically charged, as the magazine wanted to drive wedge between the Sheikh and the king. Nevertheless, Sheikh Selim responded that the Mufti must answer questions truthfully and issued a fatwa prohibiting these parties.
The book also highlights the positions of the late Sheikh of Al-Azhar, Sheikh Gad al-Haq Ali Gad al-Haq (1917-1996), who was the first to declare that the genocide in Bosnia and Herzegovina was a crusade aimed at eradicating Muslims. He was the first to call for an Islamic conference at Al-Azhar Mosque to support the Bosnian Muslims, emphasizing that they don’t need mujahideen as much as they needed money and weapons.
When the US Congress decided to move the American embassy to Jerusalem, Sheikh Gad al-Haq issued a clear and strong statement condemning the continuous Zionist aggression on Jerusalem and the US decision, considering it support for the unjust aggressors. He rejected normalization with Israel, stating that there can be no peace with the usurping Jews and that peace would only come with the liberation of Arab lands. He also opposed Muslim visits to Jerusalem following some scholars' fatwa allowing it after the Oslo Accords in 1993. Regarding the Egyptian prisoners killed by Israel on purpose during the June 1967 war, he asserted that deliberate killing deserved retribution.
The late Imam also had a notable stance against the 1994 International Conference on Population and Development held in Cairo. He fiercely opposed some of the conference's provisions and issued a strong statement rejecting its document, reaffirming that Islam does not condone any sexual relations outside of lawful marriage, prohibits adultery, homosexuality and abortion, even in cases of adultery. He urged the Islamic Ummah to disregard any clause or paragraph that contradicted Islamic Sharia.
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In a turbulent world besieged by the storms of war, the challenges of artificial intelligence, and the impacts of globalization on ethics, our Islamic Ummah feels an urgent need to prepare with all its strength towards a genuine civilizational project. This project must be based on its steadfast foundations and the strong rope of Allah, which is the Islamic religion, along with a major effort of ijtihad to keep pace with the current times. In this context, Islamic preaching platforms play an important role in the movement to renew religious discourse. This raises the question: What challenges do Islamic platforms face in fulfilling their mission in a changing era?
“Al-Mujtama” met with Dr. Adel Abdullah Hindi, Professor of Islamic Preaching and a member of the Technical Office of the Al-Azhar Global Academy for Training Preachers and Researchers, in this interview.
There are still those who view the issue of renewing religious discourse with suspicion. What is your opinion on this?
– Allah has blessed this Ummah with the message of Islam, which accommodates all times and places and all people with complete flexibility through the rulings of this religion. We know that the rulings of the religion include those that are fixed and definitive, not subject to renewal because they are related to divine revelation. Any doubt in these rulings is an attempt to undermine the true religion. There are also rulings open to ijtihad and opinion, related to new incidents, where analogy, interests, and considerations of public welfare are employed to derive appropriate rulings that ensure the benefit of people without clashing with Sharia.
Renewal is a religious duty and a practical necessity because Islam commands the human mind to reflect, contemplate, and discover the new; it does not accept stagnation or staying within the comfort zone, especially in this era of technology, which has become like water and air for people.
How can we eliminate the separation that sometimes appears between Islamic platforms and the reality of people's lives?
– The Minbar/platform is a means to spread correct religious awareness among the masses. I admit that some preachers err by treating the platform as a mere job without engaging in preaching from their very spirit and feelings. As a result, their sermons come out bland and fail to reach the hearts and minds of the listeners. On the other hand, we see preachers who feel the responsibility of the platform, on which the Prophet (peace be upon him, stood, realizing that it is a tool for change and reform for the better. Their sermons truly address the concerns of Muslims and touch on issues of defending the oppressed. With these preachers, we do not feel a sense of separation because they have a mission.
How do the platforms contribute to the civilizational advancement of the Ummah and counter Western colonialism?
– Our Ummah must think creatively about creating new platforms and removing restrictions with an impactful contemporary discourse for major goals: enhancing Islamic identity and pride in the religion of Allah, with emphasis on the inadmissibility of aggression against others, and raising awareness of the dangers of colonialism practiced by aggressive countries on our Arab and Islamic world.
To achieve this, we must motivate the ambitions of young people and creative individuals to achieve scientific and intellectual progress that contributes to the civilization of our Ummah, and disseminate bright examples from Islamic history and our contemporary life to evoke the value of defending the Ummah.
Can Islamic platforms contribute to countering the phenomenon of “false secular enlightenment?”
– First, the efforts of Islamic platforms must be united; I am not only referring to mosque Minbar but also Islamic media platforms and those on social media. We should not blame the mosque while the media – newspapers and programs – are drifting in other valleys, while we see that those who spread falsehood work in groups, supported by major states and institutions.
To counter the false “enlightenment,” we must critique secular ideas through the platforms in a civilized scientific manner, focusing on religious and Azharite education, training young leaders on a balanced, moderate creed, proper jurisprudential worship, non-fanatical sectarianism, and a behavioral and spiritual upbringing that values identity, highlighting the outcomes of those who chose to deprive themselves and their Ummah of religion.
Is the issue of moderate discourse, free from jurisprudential extremism and Sufi excess, still a troubling dilemma?
– There are, of course, challenges facing moderate Islamic platforms like Al-Azhar. However, the real reform movement is still diligently working on developing educational curricula and correcting misconceptions that cause the spread of jurisprudential extremism and Sufi negligence among some people. A Muslim who understands the wisdom of disagreement will have a peaceful soul and heart inclined to worship their Lord without being preoccupied with disputed matters. Moreover, if they understood the reality of Sufism, they would live in their behavior, ethics, and values as if they were part of the generation that witnessed the inception of the call and its high approach.
Why do you emphasize the importance of preaching through technological platforms, not just the mosque?
– Indeed, without contemporary technology, the influence of preaching in people's daily lives would vanish. We would miss specific segments that find it difficult to attend mosque lessons, remaining prisoners to traditional discourse. The social role of preachers in solving people's problems would also be lost. Without modern communication, it is impossible to achieve global Islamic discourse or enable Muslim communities in Western societies to face their challenges.
I have participated in teaching the subject of “Modern Means of Preaching” at Al-Azhar, recognizing that social media and using it professionally are necessities for every Muslim, and learning everything related to artificial intelligence. These applications save time, effort, money, and energy. If our societies divorce modern technology and leave it to the West, the West will marry it permanently and become its master while we become their followers.
How can our platforms effectively promote values of success?
– We always need to produce attractive content such as video clips, articles, and infographics that explain Islamic values related to order, respect for time, and work. We need to use good role models as practical and moral means, create applications that help organize time and promote the values of work and success.
To achieve this, we must instill the importance of rational use of technology, avoiding wasting our lives in watching, playing games, and following celebrity news. We need to connect young people with the value of seeking knowledge and acquiring skills, emphasizing that Islam does not conflict with civilizational progress but rather rewards its follower in this world and the Hereafter. The Companions and followers sought knowledge in the far reaches of the world. We also need to confirm the importance of integrating with the world “without dissolving into it.”
How can platforms protect young people from the danger of recruitment by violent organizations?
– First and foremost, dismantling extremist thought. Therefore, I call for the production of balanced digital content that responds to misconceptions in simple scientific language, organizing awareness workshops that explain the difference between the correct understanding of Islam and distorted interpretations, and using social media for major campaigns to address misconceptions or respond to inquiries in an instant and friendly manner. At Al-Azhar University, we have the first unit for intellectual awareness of this kind.
Our duty, in addition to the above, is to develop applications that make it easier for young people to access reliable and trustworthy religious sources, providing simplified explanations of ayahs and hadiths, and hosting renowned scholars to clarify the correct concepts.
It doesn't stop there; it is also important to direct the energies of young people away from extremism into social volunteer projects, and to promote interactive games and short films that reinforce Islamic values in an engaging way, highlighting the disastrous effects of extremism. Lastly, offering electronic forums to discuss extremist misconceptions in a safe and open environment.
Have our global preaching institutions succeeded in correcting the distorted perceptions of Islam?
– The movement of global preaching institutions is extremely slow, not corresponding with the scale of challenges, nor keeping up with modern developments. Perhaps the major obstacle observed by researchers is the lack of cooperation and collaboration between these institutions, which would save efforts and lifetimes.
Therefore, what is hoped for in the movement of global institutions is to launch worldwide awareness campaigns to correct misconceptions, whether those promoted by extremist groups or those spread by Western right-wing groups, reinforcing what is known as “Islamophobia.” We need to broadcast interviews with prominent preachers, organize international forums that bring together Islamic thought leaders with researchers from other cultures to promote the message of tolerance, and provide applications, books, and films in multiple languages about religious concepts without distortion.
There is also significant importance in interacting with Muslim communities in the West to enable them to explain the true Islam, with immediate responses to crises, especially during terrorist attacks or the rise of extremist ideas attributed to Islam.
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Fatwas in the Digital World
July 06, 2024Digital technology has permeated all human activities, including the religious sphere. This field is particularly significant due to its ability to reach and influence tens of millions of people, affecting their beliefs and behaviors. Given the digital realm's capability to reach millions, it is crucial to regulate this area to prevent the intersection of digital media and religious views from causing crises and contributing to the production and fueling of violence, hatred, and racism.
Digital technology represents more than just the adoption of a new medium for issuing fatwas (religious rulings), such as newspapers, radio, or television. In the digital age, fatwas have a vast reach; they are not confined by geography and can influence large numbers of people, making them difficult to suppress or control with regulations.
With 5.53 billion internet users worldwide and around 5.04 billion social media users, fatwas are significantly crucial in shaping the global perception of religion. If fatwas are moderate and can reach people, they can open up new horizons for religion, or the opposite could create negative or hostile images of religion. This challenge in the digital age requires the issuer of fatwas to deeply understand the nature of the digital medium and the dynamics of religion within this space. Ignorance of the digital medium's impact and influence may distort the image of religion, and a mistaken ruling could close off the hearts of millions. Therefore, it is essential for religious authorities to be cautious and thorough in their fatwas, as the digital medium never forgets what is disseminated through it.
In the digital age, issuing fatwas requires the mufti to have a deep understanding of the nature of the digital medium.
A jurisprudential discussion has arisen about regulating fatwas and the authority's right to intervene in this domain, even to the extent of restricting certain muftis, such as “disreputable muftis.” The fluidity and chaos in issuing fatwas have posed a risk to the religion itself, for example, the fatwa of “breastfeeding the adult” that emerged in 2007. Despite the secular role in distorting and exploiting it to defame the religion, there is a necessity for fatwas to be based on a dedicated institution for public and specialized issues and to involve collective efforts by various experts.
Al-Azhar Fatwa Global Center
One of the notable digital fatwa initiatives is the Al-Azhar Fatwa Global Center, established by a decision from the Grand Imam of Al-Azhar, Dr. Ahmed el-Tayeb, in November 2016. It aims to issue Sharia fatwas, spread the true religion, and combat extremist thoughts and fatwas in multiple languages.
In 2023 alone, the center responded to over 1.7 million fatwas through phone, text, field, research, media, and social media channels, covering various aspects of life. The center's distinctive feature is its extensive engagement with the everyday issues of Muslims, providing Sharia-based solutions and insights. This effort led to the establishment of the “Al-Azhar Fatwa Bank” in December 2019, amid the COVID-19 crisis. The center aimed to guide people during the pandemic and lockdown, especially when prayers, including Friday prayers, were suspended in mosques. It issued a guide containing 10,000 fatwas addressing all queries.
The center also created the “Bayan” unit to counter atheistic thoughts and provide psychological support to anxious individuals. In 2023, the center's media participation (audio, visual, and electronic) exceeded 21,000. Additionally, it published over 18,000 pieces of jurisprudential and da'wah content and concept corrections on various social media platforms. Some of these projects include: “Hikayat Kitab,” “Qudwah,” “Qurat Aiyn,” “Ras’il,” “Fiqhyyat,” “Taw’iya Usariyah,” “Bayan,” “Jawami’ Al-Kalim,” “Mafaheem,” and “Hadha Huda.”
Al-Azhar Fatwa Global Center issues Sharia fatwas and combats extremist thought in multiple languages.
The center not only responds to questions and misconceptions but also takes proactive steps by tracking extremist fatwas, doubts, and media reports, totaling over 27,000 instances. The team conducted more than 150 live broadcasts to answer followers' questions directly and held over 460 training workshops and educational courses to enhance the team's competence. Additionally, the center provided over 37,000 research papers, reviews, and scientific follow-ups.
The center extended its reach from the virtual world to real-life scenarios through the “Reunion Unit,” which handled 111,000 family dispute cases, impacting 2 million people who benefited from its services. It conducted over 93,000 family and community awareness sessions, workshops, and events across the country, benefiting nearly 7 million citizens from 2018 to 2023.
In 2023 alone, the center offered more than half a million family consultations through electronic communication channels and field meetings for those about to get married or already married, aiming to preserve the family unit from disintegration.
Global Fatwa Index
The Global Fatwa Index (GFI), affiliated with the Egyptian Dar Al-Ifta, was established in 2017 by scholars and experts in various scientific fields for the future of Islamic currents. The team is divided into three sections, combining monitoring and analysis to identify the flaws in extremist thought and trace the origins and methods of extracting their fatwas.
The index monitors fatwas, both official and unofficial, in 40 countries, creating a fatwa map for each country. Its goal is to reveal the impact of fatwas on societies and current events and to monitor the political use of fatwas. The index relies on the output of 500 official fatwa institutions, both Arab and non-Arab, in addition to 1,500 websites offering fatwa services and 100 television and satellite channels. It classifies fatwas into 30 categories to determine their fields and the specific interests of different geographic areas in particular fatwas. In this way, the index has successfully created a general overview of fatwas in the Islamic world in recent years, resembling a near-comprehensive survey of fatwas.
The “Global Fatwa Index” monitors both official and unofficial fatwas in 40 countries.
In a report by the Global Fatwa Index, four years of work (2018 – 2021) were reviewed, covering fatwas in 24 countries based on 2.6 million fatwas. This information was published in three books, totaling nearly 600 pages, and made available to decision-makers and specialized researchers.
In 2023, the Global Fatwa Index announced the release of its annual report, consisting of 200 pages and documenting 15,000 fatwas from 23 countries. The report highlighted the challenges facing fatwas, particularly artificial intelligence (AI).
The index noted a significant interest in AI-related fatwas, recording approximately 3,000 fatwas, with AI accounting for 13% of them. Of these, 85% agreed on the permissibility and legitimacy of dealing with AI, while 15% deemed it forbidden.
It is observed that AI poses a challenge to humanity and to religious scholars in particular. In 2020, Pope Francis of the Vatican signed the Rome Call for AI Ethics. This global religious approach to regulating behavior in the AI field indicates that there are common grounds between fatwas in the Islamic context and other religions, which would allow fatwas to address human concerns.
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