مفتي الجمهورية: منذ دعوة الرئيس لتجديد الخطاب الديني انخفضت وتيرة الفتاوى الشاذة

The Mufti of the Republic, Head of the General Secretariat for the Roles and Fatwa Bodies in the World, Dr. Shawqi Allam, confirmed that since President Abdel Fattah El-Sisi’s call to renew religious discourse, the frequency of abnormal fatwas has decreased very significantly, and this is what we notice in people’s trust in religious institutions, especially the House of Fatwa.

The Mufti said on Saturday that renewing religious discourse was a vital and important tool in confronting intellectual and social challenges, explaining that renewing religious discourse helped confront extremist thought by presenting a moderate and balanced understanding of religious texts and presenting intellectual alternatives based on tolerance and moderation.

He added that the renewal of religious discourse contributed significantly to raising the level of societal awareness regarding many vital issues. People became more understanding of centrism and moderation in religion, which made them less susceptible to extremist and extremist ideas, through spreading correct religious concepts and highlighting tolerant Islamic values.

His Eminence believed that modern technology should be used to spread religious messages in effective and attractive ways. Religious institutions should also benefit from social media, digital broadcasting, and even artificial intelligence applications to reach a wider audience, especially since young people use these technologies on a daily basis, which helps in Delivering messages in ways that are compatible with the modern era.

He said that Dar Al-Iftaa had a prominent role in building youth awareness and directing them towards the correct understanding of religion. It provided meetings, seminars, educational programs and training courses focusing on clarifying basic religious concepts and teaching young people how to distinguish between correct teachings and false concepts, in cooperation with universities, schools and educational institutions. Dar Al-Iftaa uses social media and digital platforms to disseminate correct and moderate religious content, which is presented through lectures, articles and awareness videos that discuss religious and social issues in attractive and simplified ways.

His Eminence the Mufti pointed out that the House cooperates with various youth institutions, whether governmental or non-governmental, to organize joint programs aimed at educating young people, such as universities and schools. Dar Al-Ifta also provides religious counseling services to young people as well as all segments of society, where they can ask their inquiries and obtain religious guidance. Reliable tools that help them solve problems they may face in their daily lives from a correct religious perspective.

Regarding publishing controversial issues before the public, the Mufti stressed that the matter requires wisdom and balance, pointing out the difference between that and disagreement in jurisprudential issues, which is considered a natural diversity and a law of the universe, as it reflects God’s mercy on His servants and His facilitation for them in matters of their religion, stressing that it is wise. Controversial issues should be addressed in a scientific and balanced manner, with a focus on teaching people that the existence of disagreement among scholars is a natural matter and expresses the richness and diversity of Islamic jurisprudence.

He stressed that, at the same time, there must be awareness that spreading controversial issues among the public may lead to confusion if they are not dealt with wisely, so public discussion should be limited to matters that do not cause disagreement and discord among Muslims, and controversial matters should be left private. Which leads to a clash to be discussed in specialized scientific circles where scientists can exchange opinions and discussions in a scientific and constructive manner.

His Eminence the Mufti stressed that thought can only be confronted with thought, and Egypt has great scholars who can confront any wrong thought by spreading the correct and moderate teachings of Islam. In addition, there is a law in Egypt that confronts any crooked thought that leads to confusion, which enhances the protection of society and enhances its stability.

Regarding religious debates and their dissemination to the public, His Eminence Dr. Shawqi Allam said that debates must be managed wisely and adhere to scientific controls and aim to clarify the facts and enhance the correct understanding of Islam, and their goal should be to educate people and correct misconceptions in a constructive manner and with mutual respect between the participating parties, pointing out that It is necessary for the supervisors of these debates to be well-established scholars and media specialists, who can present information in a clear and moderate manner without provocation, because the goal is to promote unity and understanding among Muslims, and not to provoke disagreements and sterile debate.

Regarding those who deal with the Prophetic Sunnah and the science of hadith without knowledge, Allam said that the Sunnah is a source of Islamic law because the Prophet, may God’s prayers and peace be upon him and his family, is commanded to convey information about God Almighty, and his Sunnah is obligatory to follow, and obedience to Him is obedience to God Almighty, and this only means that it is a source. For legislation.

He explained that the hadith scholars laid the foundations of the science of hadith, and clarified the authentic hadiths from the weak ones. They also clarified that the weak ones are divided into varying levels, in addition to setting very precise controls for working with single and weak hadiths in specific cases, without fabricating or fabricating false ones.

He pointed out that spreading misleading ideas in societies is rejected by law, law, and custom. This act harms society, undermines stability and security, and leads to spreading discord and discord among people. He stressed that Islam calls for truth, honesty, and honesty in word and deed, and spreading misleading ideas contradicts these basic values. .

With regard to the obligation of Hajj, and those who are lazy to perform it despite being able, Dr. Shawqi Allam said that the jurists differed regarding the obligation of Hajj and whether it is immediate or leisurely. The majority held that Hajj is obligatory immediately (i.e.: at the first time in which he is able to perform Hajj), which is preferable. The Shafi’is and Imam Muhammad ibn al-Hasan held that it is obligatory to perform Hajj laxity (i.e., at any time when one is able to perform Hajj).

He added that although there is a jurisprudential difference on this issue, we advise people to hasten to perform this obligation if the conditions of ability are met, because a person does not know what his condition will be like in the future in terms of financial and physical ability, stressing that the purpose of Hajj is to refine the human soul. And softening the hearts and performing the rituals, and for this obligation there must be psychological and spiritual preparation, in addition to material and physical preparation, as the pilgrim is about to perform a journey that is similar to a journey to the afterlife, so he must get rid of the consequences and put the world behind his back, and hasten to repent before the Hajj. .

He pointed out that the person coming to Hajj must be keen to strengthen family ties and ties of kinship in preparation for starting a new life, while being keen on frequent dhikr, reciting the Qur’an, seeking forgiveness and good deeds. There is no objection to asking for forgiveness from anyone he knows, and the Muslim hasten to repent to God before Hajj, explaining that it is If the right is related to God, then he must give up this sin, regret it, and not return to it in the future, and be careful to turn to God and increase in worship and obedience. In this way, God, with His mercy and grace, will accept his repentance. However, if this right is related to the servants, then he must return the rights to their owners. If it does not result in more severe temptations, and if he is unable to confront its owners, then he must donate on their behalf and pray for them.

He stressed the necessity of paying any debts owed when possible, as well as returning grievances to their owners, at all times, in addition to its necessity for those whom God has enabled to go for Hajj, and the person who is about to perform Hajj should take the initiative before his Hajj to give rights to their owners, including their rights to the inheritance of the deceased. It is forbidden by law for one of the heirs to procrastinate or postpone the division of the inheritance without the consent of the rest of the heirs, and the heirs must be empowered with their share, as every person is more deserving of his money.

His Eminence the Mufti stressed that the person coming to Hajj must also return any rights or grievances to their specific owners if they remain in his possession. Otherwise, he must return their value if they are consumed or lost. If he does not find them, he must return them to their heirs, because it is legally established that “repentance is not forfeited by the rights of the servants.” Except by performance or release. However, if restoring the rights and informing their owners of them results in greater harm or strife, then it is permissible for him to return the rights to them without informing them of his action. If he is unable to return them because he does not know the owners of these rights or there is great embarrassment in informing them, then he may give them as charity on their behalf. “.

He stressed that Hajj is obligatory for those who meet the conditions of ability, as it has been imposed on every sane, adult, capable Muslim, according to the Almighty’s saying: “And to God belongs to the people the Hajj of the House for whoever is able to make a way to it.” He added that spending and paying in the interests of the people and helping the poor is more important than voluntary Hajj and voluntary Umrah. The more the benefit is transitive, the more important it is than the benefit that is limited to the self. In these economic circumstances, we need societal awareness.

He pointed out that the Hajj ritual guides the Muslim to the best means by which he can draw closer to God Almighty in all the circumstances and affairs of his life, as it makes him completely stripped of all his concerns during its period of time, turning to his Lord with no concern except remembrance, worship, talbiyah, and supplication, and it represents at the same time and situation A true educational experience that would improve a Muslim’s life and conscience, control his behavior, and refine himself without imposing authority on him from others. God Almighty forbade the pilgrim, in a way that was emphatic and exaggerated, from falling into bad morals and reprehensible behavior in this virtuous time and blessed appointed time. God Almighty said: “Hajj is the most famous month.” So whoever makes the Hajj obligatory therein – there shall be no obscenity, no immorality, and no quarreling during the Hajj. [البقرة: 197].

Dr. Shawqi Allam added that the Hajj ritual, with its rituals, is considered a wide scope and a blessed opportunity to build the Muslim’s personality in a balanced way, as Islam addressed the Muslim’s spirit, body, and mind in a creative harmony that brings together the nourishment of the soul and the requirements of the body, so it gave each his right in fairness, because it is a religion that approaches common sense and balances humanity. In its rulings and purposes, it combines the elements of the human personality in an integrated way that a person cannot do without. Likewise, the one who meditates on the Hajj rites and rituals will find that they carry in their contents also the consolidation of the issue of submission and compliance with the commands of the Holy Sharia because it is the basis of worship and it must be built upon, and it is one of the forms and manifestations of the character of patience. So what is the Hajj journey? Except in response to God’s call, in compliance with His command, and in establishing one of the pillars of His law, in which the pilgrim refines himself, drawing closer to God Almighty and following His Noble Messenger, may God bless him and grant him peace.

The Mufti recommended that all Egyptian pilgrims and guests of the Most Gracious God increase their supplication that God protect Egypt and its honorable people from all harm, and also adhere to the rules and regulations set by the authorities of the Kingdom of Saudi Arabia to make the Hajj season a success… indicating that it is not permissible for the pilgrim to violate the rules and regulations approved by the Saudi authorities from Regulations and regulations that fulfill the interests of the guests of God.

He called on the pilgrims to adhere to the legal commandments, and not to fall into violations and wrong practices that many tolerate, namely backwardness and non-compliance with return dates, and regulations for determining the numbers of pilgrims that came in the public interest, in order to preserve the safety of pilgrims and facilitate their performance of rituals with ease and ease.

He stressed that the pilgrim must bring intention, sincerity, and self-struggle with a lot of supplication, and that the greatest thing in those blessed days is the Day of Arafat, which the righteous await, having prepared their questions and prepared their needs, so they ask their Lord Almighty for the two good things of this world and the hereafter, while repeatedly asking for forgiveness and pronouncing repentance.