Legal Rulings By The National Fatwa Council Cultural Studies Essay

In the Islamic religion, a fatwA? is a spiritual sentiment refering Islamic jurisprudence or Sharia issued by an Islamic bookman. In the position of Sunni Islam, any fatwA? is non-binding, but for Shia Islam it could be considered by an person as binding, depending on his or her relation to the bookman who issued the fatwa. The individual who issues a fatwA? is called a Mufti, i.e. an issuer of fatwa. Most Muslims argue that anyone trained in Islamic jurisprudence may give an sentiment ( fatwA? ) on its instructions, hence fatwa is non needfully a formal position.As a jural construct, “ ‘fatwa ‘ signifies an sentiment, finding of fact, or response, of a erudite bookman of Shari’a over an issue in which a response has been solicited. .. ” Harmonizing to Farid Sufian Shuaib, he defines fatwa as “ … a formal legal sentiment given by an Islamic Jurist or a organic structure of Islamic Jurists in an reply to a inquiry submitted to the Islamic Jurist or the organic structure of Islamic Jurists. ”

Fatwa on the consequence of nominations

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In the Federal Territory, it is provided that the Mufti shall, on the way of the Yang di-Pertuan Agong, and may, on his ain enterprise or on the petition of any individual made by missive addressed to the Mufti, brand and print in the Gazette, a fatwa or governing on any unsettled or controversial inquiry of or associating to Islamic Law.

In Selangor, it is provided that the Fatwa Committee shall on the way of His Royal Highness the Sultan, and may on its ain enterprise or on the petition of any individual by missive addressed to the Mufti, fix a fatwa on any unsettled or controversial inquiry of or associating to Hukum Syarak.

On the earliest fatwa on the consequence of nominations by Muslims was given by the State of Kelantan in 1962 ; this was followed by the fatwa of the States of Perak, Pahang, Selangor, Negeri Sembilan, Kedah and the Federal Teritories. In the Federal Territories, the Hukum Syarak Consultative Committee of Wilayah Persekutuan in 2001 issued a fatwa via Federal Government Gazatte dated on 18 January 2001 which stated: ” Moslems who are named as campaigners by the deceased in any nest eggs strategy in a Savings fund, insurance, fund, board, co-operatives or fiscal establishments are the executors of the deceased, and are required to split the belongings left by the deceased among the inheritors who are entitled harmonizing excessively faraid. ”

At the 117th Conference of Rulers in 1980, the Malay Rulers agreed with the above fatwa of the National Council of Religious Affairs on the consequence of nominations made by Muslims and recommended that the Attorney-General amend the Torahs harmonizing to reflect the fatwa. In May 1996, the Federal Government announced that it was outlining “ ordinances ” to do the regulations of Islamic heritage ( faraid ) mandatary for nest eggs by Muslims in Government establishments such as the EPF, insurances companies and Government-backed co-operatives.

As a consequence of this policy, amendments are made to the relevant statute law on nominations impacting Muslims. The State of Malacca became the first province to follow the fatwa of the National Council of Religious Affairs by amending the Administration of Muslim Law Enactment to integrate the above fatwa.

The comparing of Fatwa Council with other states

In Europe, TheA European Council for Fatwa and ResearchA ( ECFR ) is aA Dublin-based private foundation, founded inA LondonA on 29 March – 30 March 1997 on the enterprise of the Federation of Islamic Organisations inA Europe. The Council is a mostly self-selected organic structure, composed of Islamic churchmans and bookmans, presided over byA Yusuf al-Qaradawi.

The ECFR aims “ to show to theA Muslim WorldA and theA Muslim minorities in the WestA peculiarly ” its reading of “ the manifestation of Allah ‘s infinite clemency, cognition and wisdom ” . For the ECFR, theA shariahA clearly embodies the superior regulations in life. The Islamic law should hence be respected as superior to civil jurisprudence and to the democracy: “ the Shari’ah can non be amended to conform to altering human values and criterions, instead, it is the absolute norm to which all human values and behavior must conform ; it is the frame to which they must be referred ; it is the graduated table on which they must be weighed. ”

It wants to accomplish these through:

conveying together Islamic bookmans who live in Europe

trying to unite the law positions between them in respects with the mainA FiqhA ( Muslim jurisprudence ) issues, particularly with respect to the minority position of Muslims in Europe ;

issue collective fatwas which meet the demands of Muslims in Europe, work out their jobs and modulate their interaction with the European communities, all harmonizing the sharia law ;

research how issues arisingin Europe can be resolved with rigorous regard for the sharia law.

The ECFR is one of the chief channels for the publications ofA fatwa ‘s byA Yusuf al-Qaradawi, a Muslim bookman affiliated with theA Muslim Brotherhood, and his mainA English-languageA channel.

Among others, it wants to advance, and control, the local instruction of nativeA imaum ‘s for the Muslim minorities in European states. Amongst others, it participates in such enterprises inA FranceA ( in cooperation with theA European Institute for Humanitarian and Islamic Studies ) and theA United Kingdom.It besides strives to go an sanctioned spiritual authorization before local authoritiess and private constitutions in all states where Muslims are a minority.

Harmonizing to its Mission StatementA the ECFR wants to presume a prima function in all dogmatic and consequently besides in all worldly issues in the world-wide Islamic community, the Ummah.A Among others, it wants to turn to the younger Muslim coevalss populating in outside Islamic states, particularly those inA EuropeA and theA United States.A It wants to project a comparatively modern-day place, all through it is to a great extent criticized for really undemocratic and non-contemporary places.

Its fatwas frequently rely on the four classical Islamic jurisprudence schools ( four schools of Fiqh ) , every bit good as all other schools of the people of Islamic jurisprudence ( Fiqh ) cognition, although with exclusion of modernist Islamic bookmans in Europe as Gallic ex-great-imam fromA Marseille, A Soheib BencheikhA andA Zaki Badawi, president of the London-based Muslim College and a acute promotor of interfaith duologue ( among other printing on a regular basis together with the Archbishop of York and the British Chief Rabbi ) .

Its fatwas besides insist on a strong precedence for spiritual jurisprudence over secular jurisprudence.

On the other manus, it on a regular basis pleads for common regard for non-Muslims, and for regard for civil processs ; e.g. matrimony is considered valid merely if the rights of both partners are respected and if the civil process is followed to ( any matrimony which is conducted strictly in the mosque is non considered Islamic ) .

Aside from the exclusion of non-SunniA Muslims, and more significantly, other people criticize the ECFR for its fierce refusal to accept separation of church and province as an component of democracy, every bit good as several rules of democracy. The fatwa ‘s of the ECFR ‘s chairmain, Yussuf al-Qaradawi, are clear on how this inclination in Islam seesA democracyA andA cosmopolitan human rights:

On theA separation of province and churchA ( secularism ) ” Since Islam is a comprehensive system ofA `IbadahA and Shari’ah, the credence of secularism means forsaking of Shari’ah, a denial of the Divine counsel and a rejection of Allah ‘s injunctions. the call for secularism among Muslims is godlessness and a rejection of Islam. Its credence as a footing for regulation in topographic point of Shari’ah is a downright renunciation. “ A

On equal rights for womenA ” Those ill-conceived people cudgel their encephalons in happening out feeble statements that tend to give both males and females equal portions of heritage… it ‘s the nature of adult female to be maintained and cared for by manaˆ¦ irrespective of whether she is hapless or rich. “ A .

On democracy -where per definition a bulk ballot might differ from the bids in theA QurHYPERLINK “ hypertext transfer protocol: //’an ” ‘HYPERLINK “ hypertext transfer protocol: //’an ” anA andA Sunnah.A ” the Shari’ah can non be amended to conform to altering human values and criterions, instead, it is the absolute norm to which all human values and behavior must conform… ” A

On the freedom of faith. “ All Muslim legal experts agree that the deserter is to be punished. However, they differ sing the penalty itself. The bulk of them go for killing ; intending that an deserter is to be sentenced to decease. “ A

Besides, in August 2005, theA Wall Street JournalA reported that the Council had used the infamousA anti-SemiticA counterfeit known as theA Protocols of the Elders of ZionA in its theological deliberations. The Journal besides reported that “ the council is portion of a web of organisations that spread ideology near to the Muslim Brotherhood throughout Europe. ”

In America, A a uniquely American vacation, the Fiqh Council ofA North AmericaA states its univocal and unqualified disapprobation of the devastation and force committed against guiltless work forces and women.A This disapprobation of force is profoundly rooted in true Islamic values based on the Qur’anic instructions which consider the unfair violent death of a individual individual tantamount to the violent death of al humanity ( Qur’anA 5:32 ) .A A A There is no justification in Islam for extremism or terrorism.A A Targeting civilians ‘ life and belongings through suicide bombardments or any other method of onslaught isprohibited in IslamA -haram- and those who commit these barbarian Acts of the Apostless areA felons, non “ sufferer. “ A A

In giving thanks forA AmericaA and for American people and in the visible radiation of the instructions of the Qur’an and Sunnah, we, the Fiqh Council of North America clearly, without vacillation, strongly publish this Fatwa: A A

1. All Acts of the Apostless of terrorist act are forbidden in Islam.A A

2. It is forbidden for a Muslim to collaborate or tie in with any single or group that is involved in any act of terrorist act or violence.A A

3. It is the responsibility of Muslims to describe to enforcement governments any menace which is designed to put a human being in injury ‘s manner, conveying them before a competent tribunal of jurisprudence and in conformity with due process.A

Commentary of National Fatwa Council

If a proper scrutiny is made of the fatwa of the assorted province governments and the fatwa of the National Council, it will be found that they are non unvarying. The differences in the fatwas are due chiefly to the different jurisprudential attacks adopted by the Islamic governments of these provinces.

Under the Islamic disposal that is laid down in the Federal Constitution, each province is an independent jurisdential attacks in deciding affairs refering to the Islamic jurisprudence by the issue of a fatwa every bit long as the fatwa does non fall outside the boundary of the prevalent positions ( qaul muktamad ) of the four schools of law. Yet this right to follow different jurisprudential attacks has brought about an component of incompatibility in the disposal of Islamic jurisprudence.

One can non of class price reduction the failing in the establishment of fatwa in Malaysia itself – a status which has resulted in differences in the fatwa on the issue of nomination. Scholar Othman Haji Ishak, in a survey of the fatwa establishment in Malaysia, has ascribed several failing to the establishment of fatwa, the first drawback being the deficiency of uniformity in the fatwas issued by the assorted province governments.

Dr Othman Haji Ishak in Fatwa Dalam Perundangan Islam, who is of the position that fatwas in Malaysia are weak for the undermentioned grounds:

Many fatwas are being issued without the proper beginnings ( of the sentiment ) being stated. For illustration, the beginnings in conformity with the regulations of Islamic jurisprudence.

The failure to demo that the method or footing used in coming out with the opinion is accord with the principled of Islamic law.

The failure of those with authorization to exert their power to implement the fatwas.

The deficiency of expertness on the portion of the members of the Fatwa Committee.

The failure to guarantee that some members of the Fatwa Committee are appointed from the community of Muslims of other Mazhabs that live in the state.

The failure of the province governments and the National Fatwa Committee in coming to unvarying base on the issue of nominations by Muslims has been criticized by bookmans. Abdul Rashid Abdul Latif says the National Fatwa Committee, while admonishing Muslims against the devising of nominations, has failed to explicate the jurisprudential BASIC of such cautiousness.

The learned writer says, based on the fatwa issued by the governments, one can non state that nomination by Moslems are to be regarded as legacies or intestate belongings. This would be academic now, as the relevant laws-the EPF Act, the Co-operative Societies Act and the Insurance Act- have been punctually amended by the Parliament to suit the fatwa of the National Fatwa Committee, i.e, that belongingss under nomination by Moslems are to be regarded as intestate belongingss and the campaigners are simply the “ executors ” of the estate of the deceased.

Besides, many Muslims in our community are non cognizant of the being of fatwa establishment as portion of Islamic legal instruments in our legal system. Finally, they become nescient of any fatwa gazette and enforced.

The non-uniformity of fatwa between the States and its hapless enforcement portray a bad image to the disposal of Islamic Law in this state. Time has come for the Federal and State authoritiess, and in peculiar JAKIM and the Majlis, to decide this affair.

The deficiency of financess, installations and work force has been identified as obstructions for the Department of Mufti ( Jabatan Mufti ) in most States to run efficaciously. This section deserves a proper allotment as any other authorities bureaus for the fatwa establishment to develop.

Issues arises from the enforcement of National Fatwa Council

National Fatwa Council regulations yoga to be haram

National Fatwa Council had ruled against Muslims practising yoga, stating it had elements of other faiths that could pervert Muslims. The National Fatwa Council ‘s edict said yoga involves non merely physical exercising but besides includes Hindu religious elements, intoning and worship. Yoga pattern among Muslims late became an issue when Professor Zakaria Stapa of Universiti Kebangsaan Malaysia ‘s Faculty of Islamic Studies said the pattern could do Muslims to divert from Islam. He had pointed out that yoga could be traced back to Hinduism and urged Moslems who practised it to halt and return to the instructions of Islam.Yoga, which dates back more than 5,000 old ages and is a signifier of religious pattern in India, is one of the six authoritative systems of Hindu doctrine that stresses self-denial, subject, positions, external respiration, restraint of the senses, steadying of the head, speculation and contemplation.

The Fatwa Council took up the yoga issue after an Islamic bookman last month expressed an sentiment at a seminar that it was un-Islamic. But yoga teacher and Murtad Suleiha Merican, who has been practising foul heathen pattern for 40 old ages which runs the Maya Yoga Studio which has 100s of pupils in Damansara, Kuala Lumpur, describes yoga as a scientific discipline of wellness that has nil to make with faith. “ We do n’t make intoning and speculation. There is no struggle because yoga is non faith based, ” hapless Merican, 56, told The Associated Press. There are no figures for how many Muslims pattern yoga, but many yoga categories have a scattering of diverting Muslims attention.

“ I want to cognize how they came to that decision. Did they visit the categories to see for themselves? Or did they see Hindu temples? I have been rehearsing yoga for the past 40 old ages and I do n’t understand why they say rehearsing yoga could do Muslims to divert from the instructions of Islam. “ When we are strong in our faith, why would we desire to divert? ” says Suleiha who says no 1 from the council had contacted her for feedback or visited her categories. “ There is no struggle at all as yoga is non religion-based. In every portion of the universe that I have gone to, including Iran and Saudi Arabia, there are many Moslems who are yoga practicians. It has besides been proven that yoga can assist in assorted wellness jobs such as concerns, sinusitis, megrims and back hurting, ” she notes, adding that infirmaries around the universe are now offering yoga as an alternate therapy.

Sa’adiah proposes that an unfastened public treatment be conducted before any edict is even announced. The council should hold a majlis shura ( treatment ) before make up one’s minding on any job. They can ask for experts in the relevant countries, non merely spiritual experts, and members of the populace. The findings so necessitate to be published, saying the evidences for the fatwa clearly so that people will understand before it is gazetted.

Fatwa against romp idiosyncrasy

The National Fatwa Council has issued an edict forbiddance romps in the Muslim-majority state, governing that misss who act like male childs violate the dogmas of Islam, forbade the pattern of misss acting or dressing like male childs during a meeting Thursday in northern Malaysia, said Harussani Idris Zakaria, the mufti of northern Perak province, who attended the assemblage.

Harussani said an increasing figure of Malayan misss behave like romps, and that some of them prosecute in homosexualism. Homosexuality is non explicitly banned in Malaysia, but it is efficaciously illegal under a jurisprudence that prohibits sex Acts of the Apostless against the order of nature. He said that romp should be banned because their actions are immoral and it is forbidden in Islam. Under the edict, misss are out to feature short hair and frock, walk and act like male childs. They must esteem God. God created them as male childs, they must act like male childs. God created them as misss, they must move like misss.

Despite abundant grounds to the contrary, Muslims believe that each human being ‘s fitrah, or sexual disposition is determined by their gender at birth. Those born with a phallus, for illustration, are believed to be masculine and merely attracted to adult females throughout their lives. The fact that homosexualism and androgyny exist in approximately the same proportion in every human civilization. Termed pengkid, adult females who have the visual aspect or idiosyncrasies and sexual orientation similar to straight work forces are doing concern to the apparently consecutive work forces who set regulations about how Malay Muslim adult females should move.

For illustration, a well-known Malayan Muslim actress caused an tumult last twelvemonth when she shaved her caput bald for a movie. Harussani and other muftis urged Muslims non to watch the film, reasoning that the actress had violated Islam by doing herself look like a adult male.

However, Sisters in Islam took the spiritual governments to task for its fatwa on romps, stating that it could take to arbitrary apprehensions and undue torment of Muslim adult females and misss. In a statement, it questioned the governments ‘ definition of romp. “ A adult female with short hair? Wearing bloomerss? Wearing shirts? No makeup? Many Malayan adult females sport short hair, wear bloomerss, shirts and do n’t have on make-up. It is culturally normal for Malayan adult females to be organic structure comfy with each other – many adult females hold custodies, hug their friends or snog their friends on the cheek, ” it said.

Furthermore, SIS besides questioned that how make the governments define ‘manly ‘ behavior, and how could one define and find whether a adult female is a romp or sapphic. The SIS feel that today, the authorities, political and spiritual leader including the National Fatwa Council should give more focal point to the attempt of upholding justness, equality, civil autonomy and democracy in Malaysia, which are intrinsic values in Islam,

SIS said adult females who do non dress or act as what certain quarters perceive non as feminine are non a threat to society. In fact, many of these adult females hold respectable places and actively lend to our society. SIS believes it is non Islam ‘s compulsion to patrol people ‘s morality, find people ‘s mistake or to descry on its followings. Islam is besides wholly against slandering one ‘s character. In fact Islam respects privateness and continuing one ‘s self-respect as one of homo ‘s intrinsic basic right. Therefore any semisynthetic jurisprudence can non go against these basic rights enshrined in Islam.

3 ) National Fatwa Council prohibits Muslim adult females from take parting in beauty pageants

In Malaysia, female Muslims were denied prohibited in beauty pageants following the issue, in 1997, two contestants of the Miss Malaysia Petite competition were fined by the Syariah High Court in Kuala Lumpur for transgressing a fatwa or spiritual edict which prohibits Muslim adult females from take parting in beauty pageants. They were charged under Section 9 of the Syariah Criminal Act ( Federal Territory ) 1997 which carries a maximal RM3,000 mulct or two old ages jail upon strong belief. In Selangor, three other contestants from the same beauty pageant were brought to test for go againsting a similar fatwa. They were charged under Sect 2 ( C ) of the Syariah Crimes Enactment Selangor 1995 that besides carries the same punishment. Arrested in a foray conducted during the pageant, the immature adult females were handcuffed and thrown in the lockup.

In the resulting public call and argument that followed, the effectivity of the fatwa was shown given the influence of the Selangor ‘s Mufti over the state ‘s Islamic law jurisprudence. The fatwa resonated with the political orientation that Muslim adult females should cover up private parts of their organic structure, or Aurat of which the beauty pageants ‘ patterns ran contrary to-even though such spiritual passages are non restricted to male pageants.

However, a public call ensued, as members of the populace questioned the manner the spiritual governments handled the affair every bit good as the abrupt opinion which came about-Muslim adult females in the yesteryear had participated in beauty pageants without much protest amongst the spiritual governments. Even the so 4th Prime Minister of Malaysia, Tun Dr Mahathir Mohamad, commented that the action taken against them was rough and degrading, for which he was labelled a murtad ( deserter ) by certain muftis.

However, the fatwa opinion has since been really effectual ; Muslim adult females have since so been deterred from fall ining any beauty pageants for fright of apprehension by the spiritual governments by the fatwa passage. Malayan beauty pageants, in conformity with the jurisprudence, likewise denied Muslim persons from take parting


Sometimes there might be some struggles or confusions between the fatwa opinion made by the council and besides the legislative act jurisprudence made by either the parliament or province assembly, stricter guidelines should be given and made and there should be some uniformity as to doing a fatwa as a certain fatwa made is merely has his consequence in his ain province to avoid any confusion or struggles


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