الموضوع: Ordinary Muslim asking a mufti who is known for lenience and following the concession

Here in our country the mufti says that it is permissible to deal with the banks and that it is not riba.
He tells the woman who wears niqaab to fear Allaah and not to advise her sister who wears pants.
Is there any sin on the ordinary people?.

Praise be to Allaah.

Allaah has commanded the ignorant to ask the people of knowledge. He says (interpretation of the meaning): “So ask of those who know the Scripture, if you know not” [al-Nahl 16:43]. This is the obligation of Allaah upon the ignorant: to ask the people of knowledge concerning what they are going to do of acts of worship or interactions with others. If they fall short in that, then they are disobedient and sinful.
No doubt the mufti of the country should be the one who is most deserving of being asked and consulted, but it is not permissible to limit fatwas to the official mufti of the state only, because the post of official mufti of the state was not known to the Muslims until approximately 200 years ago. The Muslims lived for nearly 1200 years, asking everyone whose religious commitment and knowledge they trusted, and fatwas were not restricted to a specific person. After this position was introduced, it became obligatory for the ruler to choose for it the most trustworthy in religious commitment and knowledge of the people available, and if he does not do that then he has betrayed Allaah and His Messenger and the believers, and he has betrayed the trust that was placed on his shoulders, about which he will be questioned on the Day of Resurrection. If it is known that a person -- whether he is an official mufti or otherwise -- follows his whims and desires, permits that which is forbidden and is lenient with regard to the rulings of sharia, then it is not permissible to refer to him, and the questioner must turn to one whose religious commitment, piety and knowledge he trusts.
Bank interest is haraam riba, and there is no doubt about that. Those who say that it is permissible have no sound evidence to rely on. Hence all the reliable scholars are unanimously agreed that it is haraam, and numerous statements to that effect have been issued by respectable fiqhi councils, such as Majma’ al-Buhooth al-Islamiyyah, and Majma’ al-Fiqh al-Islami. Please see the answer to question number 45691.
In the answer to question number 22652, we mention the Muslim’s attitude towards differences of opinion among scholars and muftis, and that if he is a seeker of knowledge, he must act on the basis of the evidence and follow the more correct opinion; if he is an ordinary Muslim, then he must follow the opinion of the one who is most trustworthy in knowledge and religious commitment.
In most cases the ordinary Muslim is aware of the situation of those who seek to tamper with the religion and seek out concessions, and those who issue fatwas according to what is dictated to them or expected of them. Some of those who hold official religious positions have lost respect in people’s eyes, and their views are no longer valued. In fact, the people often take their views as a target of mockery in their gatherings. If that is the case, then there is no excuse for following one who is like this. But if we assume that he is ignorant of what he is like, and he trusts his position and knowledge and so follows his opinion, then this may be excused as he has obeyed the command to ask the people of knowledge.
The point is that the ordinary Muslim is required to ask the people of knowledge and is required to fear Allaah with regard to this asking. So he should not ask one in whose religious commitment and trustworthiness he has no confidence, and he should not ask one who seeks out concessions, and he should not ask in order to find concessions for himself.
Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: It is not permissible for the ordinary Muslim to seek out concessions, according to scholarly consensus. Sharh al-Kawkab al-Muneer, 4/578
This is a problem that faces many people today; they ask one whose religious commitment they trust, and if he gives a fatwa saying something that is contrary to their whims and desires, they go and ask another one, until they get what they want. This is undoubtedly haraam and wrong.
With regard to women wearing hijab, the woman is required to cover all of her body in front of men who are not her mahrams, in clothes that do not show the shape of her ‘awrah or the size of her build, as has been explained in the answer to questions number 11774 and 6991.
Those scholars who say that covering the face and hands is not obligatory still say that it is mustahabb and prescribed, and is something that Allaah loves.
Based on that, the scholars are unanimously agreed that it is prescribed for the woman to cover all of her body, and that this is better and more perfect. The one who dissents from this consensus and follows a path other than the path of the believers, is warned in the words of Allaah (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad صلى الله عليه وسلم) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
for a woman to appear in front of men wearing pants is an obvious evil which no scholar disagrees with; indeed most of the ordinary people think that this is wrong and is tabarruj even if they do it. The one who thinks this and other similar issues are permissible on the basis of the words of a Shaykh or mufti is only deceiving himself; he is exposing himself to punishment, and is included in the words of Allaah (interpretation of the meaning):
“On the Day when their faces will be turned over in the Fire, they will say: ‘Oh, would that we had obeyed Allaah and obeyed the Messenger (Muhammad صلى الله عليه وسلم).’
67. And they will say: ‘Our Lord! Verily, we obeyed our chiefs and our great ones, and they misled us from the (Right) Way.
68. ‘Our Lord! Give them double torment and curse them with a mighty curse!’”
[al-Ahzaab 33:66-68]
“They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah), and (they also took as their Lord) Messiah, son of Maryam (Mary), while they (Jews and Christians) were commanded [in the Tawraat (Torah) and the Injeel (Gospel)] to worship none but One Ilaah (God — Allaah) Laa ilaaha illa Huwa (none has the right to be worshipped but He). Praise and glory be to Him (far above is He) from having the partners they associate (with Him)”
[al-Tawbah 9:31]
al-Tirmidhi (3095) narrated that ‘Adiyy ibn Haatim (may Allaah be pleased with him) said: I came to the Prophet (blessings and peace of Allaah be upon him) when he was reciting from Soorat Baraa’ah: “They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah”. He said: “Rather they were not worshipping them, but if they permitted something to them, they regarded it as permissible, and if they forbade something to them, they regarded it as forbidden.” This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
We ask Allaah to help us all to do that which He loves and which pleases Him.
And Allaah knows best.

سؤال العامي المفتي المعروف بالتساهل وتتبع الرخص

هنا في بلدنا يقول المفتي بجواز التعامل مع البنوك ، وأنها ليست ربا . ويقول للمرأة المنتقبة أن تتقي الله ولا تنصح أختها التي ترتدي البنطال . فهل على عامة الناس شيء ؟


الحمد لله
أمر الله تعالى الجاهل أن يسأل أهل العلم والذكر ، فقال : ( فاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ ) النحل/43 ، فهذه فريضة الله على الجاهل ، أن يسأل أهل العلم فيما سيقدم عليه من عبادة أو معاملة ، فإن قصر في ذلك كان عاصيا آثما .
ولاشك أن مفتي البلد ينبغي أن يكون أحق من يسأل ويستفتى ، ولكن لا يجوز حصر الفتوى على المفتي الرسمي للدولة فقط ، فإن منصب المفتي الرسمي للدولة لم يعرفه المسلمون إلا من نحو مائتي سنة ، وعاش المسلمون نحواً من ألف ومائتي سنة ، يسألون كل من يثقون بدينه وعلمه ، ولم تكن الفتوى محصورة في شخص معين ، وبعد استحداث هذا المنصب ، يجب على الحاكم أن يختار له أوثق الموجودين في دينه وعلمه ، فإن لم يفعل ذلك ، فقد خان الله ورسوله والمؤمنين ، وضيع الأمانة الموضوعة في عنقه ، والتي سيسأل عنها يوم القيامة.

وإذا عرف عن الشخص ـ مفتياً رسمياً أو غيره ـ اتباع الهوى ، وتحليل الحرام ، والتساهل في الأحكام الشرعية ، لم يجز الرجوع إليه ، وكان على السائل أن يلجأ إلى من يثق في دينه وتقواه وعلمه .
والفوائد البنكية ربا محرم لا شك فيه ، وليس مع من يبيحها مستند صحيح ، ولهذا اتفقت كلمة العلماء المعتبرين على تحريمها ، وصدر بذلك قرارات عدة من المجامع الفقهية المعتبرة ، كمجمع البحوث الإسلامية ، ومجمع الفقه الإسلامي ، وينظر جواب السؤال رقم (45691) .
وقد ذكرنا في جواب السؤال رقم (22652) موقف المسلم من اختلاف العلماء والمفتين ، وأنه إن كان طالب علم لزمه العمل بالدليل والأخذ بالراجح ، وإن كان عاميا فعليه الأخذ بقول الأوثق علما ودينا .
والعامي لا يخفى عليه – غالبا- حال المتلاعب بالدين ، المتتبع للرخص ، الذي يفتي حسب ما ُيملى عليه وُيطلب منه ، وبعض أصحاب المناصب الدينية الرسمية قد سقطوا من أعين الناس ، ولم تعد لأقوالهم قيمة ، بل كثير ما يتخذها الناس وسيلة للاستهزاء والسخرية في مجالسهم ، فإن كان الأمر كذلك ، فلا عذر له في تقليد من كان هذا حاله . وأما إن فرض أنه يجهل حاله ، ووثق في منصبه وعلمه فأخذ بقوله ، فهذا معذور قد امتثل ما أُمر به من سؤال أهل العلم .
والحاصل أن العامي مطالب بسؤال أهل العلم ، ومطالب بتقوى الله تعالى في هذا السؤال ، فلا يسأل من لا يثق في دينه وأمانته ، ولا يسأل من يتتبع الرخص ، ولا يسأل هو ليتتبع الرخص.
قال ابن عبد البر رحمه الله : " لا يجوز للعامي تتبع الرخص إجماعا " انتهى نقلا عن "شرح الكوكب المنير" (4/578).
وهذا مما ابتلي به كثير من الناس اليوم ، يسأل من يثق في دينه ، فإذا أفتاه بما يخالف هواه ، ذهب فسأل غيره ، حتى يحصل على مراده ، وهذا حرام وفسق لا شك فيه .
وأما لبس المرأة الحجاب ، فيجب على المرأة أن تستر جميع بدنها عن الرجال الأجانب عنها ، بما لا يصف عورتها ، ولا يظهر حجم عظامها ، كما سبق بيانه في جواب السؤال رقم (11774) و (6991) .
ومن قال من العلماء إن سترها لوجهها وكفيها غير واجب ، فإنه يقول إنه مستحب ومشروع ، ومما يحبه الله .
وعلى هذا ؛ فقد اتفقت كلمة العلماء على مشروعية ستر المرأة لجميع بدنها ، وأن ذلك أفضل وأكمل ، فمن خرج عن هذا الإجماع ، واتبع غير سبيل المؤمنين ، فهو متوعد بقوله تعالى ، (وَمَنْ يُشَاقِقْ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا) النساء/115 .

وخروج المرأة بالبنطال أمام الرجال ، منكر ظاهر لا يماري فيه أحد من أهل العلم ، بل أكثر العامة يرون هذا منكرا وتبرجا وإن فعلوه . ومن اعتمد في إباحة ذلك وأشباهه من المحرمات على قول شيخ أو مفت ، فإنما يخدع نفسه ، وعليها يجني ، وله نصيب من قوله تعالى : ( يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يَا لَيْتَنَا أَطَعْنَا اللَّهَ وَأَطَعْنَا الرَّسُولَا . وَقَالُوا رَبَّنَا إِنَّا أَطَعْنَا سَادَتَنَا وَكُبَرَاءَنَا فَأَضَلُّونَا السَّبِيلَا . رَبَّنَا آَتِهِمْ ضِعْفَيْنِ مِنَ الْعَذَابِ وَالْعَنْهُمْ لَعْنًا كَبِيرًا ) الأحزاب/66-68 ، وقوله : ( اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا إِلَهًا وَاحِدًا لَا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ ) التوبة/31 ، وقد روى الترمذي (3095) عَنْ عَدِيِّ بْنِ حَاتِمٍ رضي الله عنه قَالَ : أَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَمِعْتُهُ يَقْرَأُ فِي سُورَةِ بَرَاءَةٌ : ( اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ ) قَالَ : (أَمَا إِنَّهُمْ لَمْ يَكُونُوا يَعْبُدُونَهُمْ ، وَلَكِنَّهُمْ كَانُوا إِذَا أَحَلُّوا لَهُمْ شَيْئًا اسْتَحَلُّوهُ ، وَإِذَا حَرَّمُوا عَلَيْهِمْ شَيْئًا حَرَّمُوهُ)، والحديث حسنه الألباني في صحيح الترمذي .
نسأل الله تعالى أن يوفق الجميع لما يحب ويرضى .
والله أعلم .

شـكــ وبارك الله فيك ـــرا لك ... لك مني أجمل تحية .