Too Many Fatwa and Opinions, What Should I do?

I bear witness that there is none worthy of worship except Allah. I bear witness that Muhammad is the Messenger of Allah. I bear witness that Muhammad is the Messenger of Allah.

Come to Prayer. Come to Prayer. Come to success. Come to success. There is none worthy of worship except Allah. The scholar said that person do his best.

Choosing a Qualified Mufti

As long as Allah sees that you're doing your best to look for the one who's qualified to give fatwa or not. And some of these points, I'll tell you some few points that the scholar said. For instance, that someone who will be position himself to give fatwa while scholars see him, aware of him, he is with them, and none of them will object to him giving fatwa.

Like Imam Malik said, I was there around me 70 muftis, and I used to give fatwa, and none of them objected to me. That's the kind of approval that this person is capable of giving fatwa. Also, a person who became so well-known to be a mufti, a scholar.

You know, like for example, we know, you might not know Shaykh Salah Al-Sawi, for example, qualification. But he became a well-known figure worldwide as a scholar, or belonged to an institute of fatwa. Like a fatwa committee, like he's part of Al-Azhar Fatwa Committee, or Saudi Arabia Fatwa Committee, or Indian Fatwa Committee, or the minister of Hajj Al-Qaf, the muftis in Jordan, or the Grand Mufti of Jerusalem.

You know, someone like known to be a person of knowledge. The head or the faculty member of one of the respected Islamic universities in that world. People like this, it's at least, might not be the best, but for you as a ammi, as an average person, that's enough for me.

If I know that this person has this kind of credential, to ask. Also, if I know that the scholar refer to him as a mufti. Some people that I know refer to that person as a person that you can take fatwa from.

Also, one other thing is, if he's known to write books and publish so many articles and research papers, and academic papers in the field of knowledge, and also a person who have a certificate. In the old days they have ijazat, that the scholar will write ijazat, this is a mufti. Today, in modern life, there is something called university graduate.

At least for you as an average person, okay, he has a sharia degree, has a master in sharia degree, or in Islamic studies. That's a minimum for you to know that this person is capable of giving the fatwa. Another issue here, a lot of people ask, whenever they talk about asking questions and asking a mufti, do I have to ask someone who belong to a specific madhab? You know, for example, I am from Palestine, and in Palestine we are Hanbalis, so that means I have to ask only Hanbalis.

Or I am from Egypt, southern of Egypt, and southern of Egypt Maliki is in general, so that means I only ask Maliki or Hanafi, if I'm from Bangladesh for example. The answer for this, no, you don't have, you're not entitled to that. Nothing in Islam ever said that you have to be adhering to a specific group of muftis, or a school of thought, in fatwa, or anything of that nature.

Madhabs as Tools, Not Requirements

These madhabs are meant for the student of knowledge to learn, to be able to master the fiqh. So if I'm studying fiqh, I study through one of these madhabs. Me, as a mufti, I use these madhabs as my reference, to be able to answer the questions.

But for the average person, no. And to ask him to be able to, he must follow an opinion of a specific scholar, this is not something that ever been exist in history of Islam, especially in the early days. What if I ask someone that, you know what, I just ask anyone, just a random person online, you know? Al-Ulamah, as Zarka she said, there is an agreement between the scholars, that this fatwa is invalid.

So if you take fatwa from someone on a Facebook, or on a WhatsApp message, and you're not sure who the mufti is, or you're not sure that this is referred to an entity that is trusted. For example, Islam Q&A, it's a trusted fatwa website, Islam online fatwa, that's a trusted website. They only get, even if I don't know who is the mufti, you send a message to Amjad, Amjad will reply to you, you know? You don't know who is the mufti necessarily, but that's a trusted entity.

The Iftar of Egypt, Al-Azhar will answer you. Not necessarily will tell you the name of the mufti, but that entity is trusted, that's fine. But just a random thing on no reference to any, you know, institute or entities, or a specific person that is known to be a person of knowledge, no, that's not allowed, that's not sufficient, and that's not allowed to be followed, because one of the conditions is أَهْلُ العِلْمِ.

And that's basically the strongest opinion among the scholars, that this will not be sufficient at all, even if you have a doubt, is he a scholar or not a scholar, you're not allowed to ask.

Dealing with Differing Opinions

I think one of the most pressing issues here is the issue of, with this globalization, with this ability to connect with so many scholars and to hear so many fatwas and opinions about different matters, what I deal with these differences?

If there is difference of opinions, how can I deal with this? Ibn Al-Qayyim رَحِمَهُ اللهُ wrote a lengthy article, that it is obligatory upon you to look at these opinions and to find the one that you think that it is the closest to the sharia, closest to Islam. So you might say, Shaykh, I never studied sharia, how would I be able to? Are you asking me to make tarjih between people? No, we are not asking you to do that.

We are not asking you to look at each one's evidence and to evaluate it and to know. No, I am not asking you, you are not capable of that because that is not your specialty. But what we ask you to have a general look.

The Doctor Analogy

Exactly Ibn Al-Qayyim said, like when you go to two doctors. One doctor said, right now I have to take you to the operation room. I am going to cut you open and remove it.

And another doctor said, no, you don't need to do that. There is a lot of treatments for this without any surgery. You are a diabetic person, a surgery has so many complications for your age.

And the other one said, no, don't worry, we will figure that out inshallah, after we get you out of the operation room. You have a common sense. You have to make a choice.

You have to make tarjih between the two. A woman will be given two medications, two methods of contraception. She is not a doctor, she is not a specialist to figure out which one is much better.

But she reads here, she reads there. And at the end of the day you are going to make a choice. And it doesn't matter which one you go with, but you will do your best.

That's what the ulema said. That you have to put an effort into this matter, when there are opinions that are so against each other, and they don't go along with each other. And what kind of effort I put, they didn't leave you hanging dry.

They gave you certain guidelines. And that's what I want you to pay attention to. First guidelines.

Guidelines for Choosing Between Opinions

You look at the two opinions or three or different opinions or fatwas. And تَنْظُرُ إِلَىٰ الْأَصْلِ الَّتِي تَقُومُ عَلَيْهِ الْفَتْوَى. If the opinion or that fatwas, what is pounded on? Somebody tell you, اللهُ, I feel that way.

Somebody give you no evidence from Quran and Sunnah. Somebody said, oh, this is the opinion of my shaykh. While someone will bring you clear, he will say, this is the majority, this is the hadith of نَبِي صَلَّىٰ اللهُ عَلَيْهِ وَ سَلَّمَ, this is the rule in Islam, this is qaeda in Islam, and so forth.

That's one thing to keep in mind. Another one, to see many of the fatwas, especially when you go online, any fatwas, any opinion related to a specific issue, there is two side of it. The Islamic evidence that back it up, and how much it match the situation.

So I might look at opinion for someone who lives in, for example, in Turkey. Like that day I was listening to some imams online, you know, we have a group between imams, and they were saying, you know what, where I live, and you live somewhere overseas, after خُطْبَةُ الْجُمُعَة, somebody stand up in the back and give translation in English. All the masajid you guys in Europe and America, you should not give khutbah in English.

You should give khutbah in Arabic, and have someone to translate in the back. But this person, he doesn't understand, you know, that the majority, 90% of the people, don't understand Arabic. So you have to also look at how much this opinion, this fatwa, are aligned with the situation that you are in.

Another area, you look at it.

An issue that is so delicate an issue that it, you know, there is a difference between stem cells, you know, can it be used or not donating organ donations, you know, using, for example, a valve in the heart that is taken from an animal that is considered najis or not these issues are contemporary that's different from someone saying, hey, I came before Maghreb, should I pray two rak'ahs Tahiyyat al-Masjid or not that's someone who is a student of knowledge can answer this but a major issues like higher issues of new issues or an issue has to do with war, with peace something has to do with the general public what do we do? we go to somebody who are elders have more experience and also we look at something else we call it collective ijtihad.

As a person, I look at what the majority says of the scholars what is the fatwa of a council of fatwa so instead of Shaykh Walid's opinion it became the Amjad's opinion or it became the Muslim World Tie Council of Fiqh opinion and these are things will help you and guide you to deal with these differences as well another area, another principle.

The Ulema رَحِمَهُ اللهُ say you look at the most pious one beside the most knowledgeable, and many said the most pious is better for you to follow than the most knowledgeable. The Ulema debated, should I look at the most knowledgeable or the most pious and many said the most pious beside the knowledge not an ignorant worshipper no they are all knowledgeable maybe someone more knowledgeable than the other but this more pious they said go with the pious why?

They said you look at someone who pious have more taqwa because he has a knowledge and his taqwa will never allow him to say what he doesn't know but also will never allow him to compromise the religion he will be straightforward with you and he will tell you the right opinion how would I know who is more pious you do your best حَمْدًا لِلَّهِ the point is Allah to see you trying putting the effort.

Different Rulings for Different Situations

Also one of the things that the Ulema رَحِمَهُ اللهُ said:

When it comes to personal choice you can choose the more strict opinion but when it come to give fatwa to an organization I look for the opinion if they are in the same level of khilaf I look for what's easier something for the masses I look what is you know will be easy for the masses not I can be as strict with myself as much as you want but when it comes to the fatwa to the public that's a different thing and also:

Become more strict when it comes to people's money and rights but I became a little bit more can go toward the lean lean towards the easiest opinion when it comes to what is between you and Allah:

What is between you and Allah that's why for example you find علماء الحنابلة بالذات you cite a lot of scholars like among the Hanabalah and others لما تأتي مسأل معاملات المالية you find them very lenient so easy but when it comes to صلاة وعبادة وحج وصيام وعقيدة they are very strict يعني also they have another area which is basically they're making things easy in the عبادات more strict and the معاملات in the business transaction they are more lenient.

Making a Final Choice

So علماء رَحِمَهُ اللهُ also look at one of these look at this as one of the principle you put all this together all this together and if the end you still confuse الْحَمْدُ لِلَّهِ you choose any opinion that you can take from a trustworthy scholars and it's sufficient for you and by the way you're not obligated in Islam to ask multiple Shaykhs if you ask one Shaykh and he gives you the answer it is okay sometimes people drive me you know يعني crazy they tell me Shaykh I've been asking all the Shaykhs about this خَلَاصٌ I'll be one of them next don't ask me خَلَاصٌ حَبِيبِي ask all Shaykhs خَلَاصٌ to take all these Shaykhs.

مُحَمَّدٌ اللهُ سُبْحَانَهُ وَ تَعَالَىٰ يعني رَزَقَنَا الْيَكُمُ الْفَهْمَ فِي الدِّينِ قُولُوا مَا سَمِعْتُمْ وَ أَسْتَغْفِرُ اللهَ لِي وَ لَكُمْ وَ أَسْتَغْفِرُ اللهَ.

الْحَمْدُ لِلَّهِ وَحْدَهُ and the prayer and peace be upon the one after whom there is no prophet.

Misconceptions: "Ask Your Heart"

There is a misconception about the hadith of Wasilah ibn Al-Asqa. That the Prophet صَلَّىٰ اللهُ عَلَيْهِ وَ سَلَّمَ said to him, "ask your heart" some people say خَلَاصٌ Shaykh Walid I don't need all the guidelines I'm just gonna ask my heart no the Prophet صَلَّىٰ اللهُ عَلَيْهِ وَ سَلَّمَ he said that after the person got confused by different fatwas and you're not allowed you're not allowed let's say you heard two opinions among the scholars and you can't figure out which one is more trusted you couldn't apply this rule you don't say "ask your heart" so my heart will give me a third opinion no it's not allowed "ask your heart" and one of these two to take but you don't come with your own opinion that's what "ask your heart" means.

Also because sometimes you feel that this doesn't sound right that just doesn't sound correct أَعُوذُ بِاللَّهِ.

Islam is Not Catholicism: The Role of Scholars

Final point some people have also this weird idea he said he will tell you:

الْحَمْدُ لِلَّهِ the religion is for everyone and the religion is for Allah they say religion is for Allah don't be like you know like priests we're not Catholic here you know tell me there is a religious people and anybody can الْحَمْدُ لِلَّهِ Allah سُبْحَانَهُ وَتَعَالَىٰ made the Quran and the Sunnah applicable or approachable and easy so anyone any Muslim can make his own rules that's very common by the way so many people say this you know especially in the Middle East you know there is couple of names of famous individuals who promote this openly in many TV channels programs writing books and articles about it so they gonna tell you خَلَاصٌ Islam is easy you make your own rules we're not Catholic here you don't need a priest Shaykh is not a priest حَبِيبِي you don't know what's Catholic you don't know what's Islam you don't know what's priest you don't know what's Shaykh.

By saying that what we object to what has been practicing in Catholicism and others that someone claim that he is your way to Allah when it comes to the Ibadah in another way you can't pray just straight to Allah you cannot make Dua to Allah you cannot make Tawbah or Repent to Allah you have to go through a priest to convince to him what he said that's what we object to or the priest has the power to give you you know a forgiveness or grant you Jannah like what they used to do in the evil medieval days you know grant the Jannah to the king and queen and stuff like that that's what we say there is no Rahbaniyat in Islam there is nobody have this power in Islam.

But it doesn't mean that you have the power to basically to be a person who what who give Fatwa and make rules and that's not allowed only people of knowledge we're not we're not the same in Islam when it comes to the level of knowledge:

Those who have knowledge not equal to those who don't have knowledge yes Islam is easy but still this is a science you can learn if you want and you can be a Shaykh yourself but not by claim it is by taking these steps:

Closing Supplications

I ask Allah سُبْحَانَهُ وَتَعَالَىٰ to help us in such confusing time and with such of you know information is so global so mass and it's so important for you to know how to navigate through that so Allah سُبْحَانَهُ وَتَعَالَىٰ protect your deen and as I said الْحَمْدُ لِلَّهِ things are much easier than much people think you know and became so angry and each other الْحَمْدُ لِلَّهِ but not the person have follow an alim and a sufficient alim especially in the area of fiqh that's much easier than the area of aqeedah and others so we should deal with it in that spirit.

I ask Allah سُبْحَانَهُ وَتَعَالَىٰ by his names and attributes to forgive our sins and to protect our scholars and to guide us always to the right thing.

I ask Allah سُبْحَانَهُ وَتَعَالَىٰ to make it easy for our brothers and sisters in Pakistan and all area of devastation devastated people everywhere in the world we ask Allah سُبْحَانَهُ وَتَعَالَىٰ to make it easy on the refugees easy on those who are in war zone easy on those who live and dead I ask Allah سُبْحَانَهُ وَتَعَالَىٰ to ease the worries of the deprived and the distress of the poor and to clear our debt from the rich and to free us from the imprisoned the oppressed.

O Lord of Glory and Honor O Allah do not take us by our bad deeds nor by what the fools have done to us and give to us and to the Muslims their choice and never leave us our evil and their evil O Lord of Glory and Honor.

O Allah forgive our parents O Allah forgive our parents O Allah forgive our wives and our daughters and our children and our grandchildren and who has favor on us.

O Allah send the goodness upon this masjid and its people O Allah send the goodness upon this masjid and its people.

O Allah I ask you to bless this community to bless this masjid and to bless those who come to this masjid I ask Allah سُبْحَانَهُ وَتَعَالَىٰ by his names and attributes as he gathered us today in this blessed day of Jumu'ah to gather us in Jannatul Naeem with Muhammad صَلَّىٰ اللهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ.