MY VIEW ON DR. SHAROF GBADEBO ROOJI’s (may Allah reward him) FATWA ON CAMPS AND HOLDING THEM DURING EASTER AND CHRISTMAS HOLIDAYS
Bismi Allahi r Rahmaan Ar Raheem
When Dr. was asked:
Questioner:✍🏾 There are Muslims who organise public lectures on the day of Christmas and (on the days of) some other festivals of the disbelievers. Is it permissible for us to attend such public lectures so as not to appear as people who support the festivals of the non-Muslims?
Dr Sharof: We have explained this. It is not permissible. We mentioned such thing in the lecture we did today. It is not permissible, so that you will not appear as people who imitate the polytheists……..(read the full version of the fatwa)
MY VIEW
Many Brethren have been asking my view/stand (both online and offline) on this Fatwa.
My Response is:
First, there is no gainsaying the fact that Dr. Sharof is one of the strivers of Fiqh in Nigeria today – may Allah continue to be with us all- Aameen
Second: The question asked is an issue among the branches of Fiqh, – Ijtihaad, it is مسألة إجتهادية – (Intellectual effort/striving). In this branch of knowledge, there is no straight forward evidence denoting its permissibility or impermissibility from the primary sources (Qur’an and Hadith). So, it’s a matter which compels a mujtahid (a striver) to return to Usuul ul Fiqh (Fundamentals of Islamic Jurisprudence). One of the maxims of Usuul ul Fiqh says: “لا مساغ للإجتهاد في مورد النص”. Meaning: there can be no path for Ijtihaad (on any Fiqh issue) when a clear evidence is found. (Check: Al Wajiiz by Az Zaydaan).
However, in this very issue, we see no direct evidence (from the Qur’an or Sunnah) nullifying or accepting it.
So, since there is no Inkaar (refutation/negation) on ijtihaad issues, as far as this particular matter is concerned, irrespective of the regard we have for the Dr. and his view, I have no reason other than to DISAGREE AND REFUSE TO ABIDE BY THE FATWA.
But why, you may want to ask?
1. Dr’s basis and evidences for impermissibility of attending public lectures or camps on the day of Christmas, New Year etc as – imitating the mushrikoon hold no water and cannot stand the test of critical examination. Looking at this evidence, we got to know that Dr. merely made use of Qiyaas (analogy) in relying on, and interpreting the hadeeth of ibn Umar where the Prophet said: “Whoever imitates a group is part of them”. But I make bold to say that this kind of qiyaas is قياس مع الفارق unacceptable in Sharia’h.
Why do I say this?
It is because, the very reason Islaam prohibited imitation of any group (aside Islaam) is either because kufr or haram, which is completely absent in this issue علة الأصل غير موجودة في الأصل . So, we rule on the qiyaas as totally unacceptable!
Check: AL Wajiiz by Az Zaydaan
2. In analysing this matter, a question must be asked: What’s the reason behind the public lectures on these days? And we must note that, public lectures in this context isn’t just about lectures and camps, rather, it involves modern gatherings as conferences (like that of Ustaadh Imran Eleha’s), KBC and other gatherings like seminars, workshops, symposiums, Inaugural lectures etc.
Will this then translate to ‘imitation’ of the kuffar? Allahumma laa (no, it isn’t). Rather – its a gathering for sharing of knowledge and teachings of islaam!
3. Scholars of Hadeeth also explained this hadeeth of Ibn Umar. Ibn Taymiyyah gave a detailed explanation on it in his Siraat Mustaqeem that the imitation is on kufr or haram – whether the doer intends that or not. And on this explanation of Ibn Taymiyyah, even Sh. Soolih Al Fawzaan was asked concerning its meaning. He also said: “the imitation is on kufr or actions that are haram. If the doer intends doing it after knowing it is part of the ways of the kuffar, then: he is a sinner and if he does it without knowing (out of ignorance), and after explanation to him, he still falls into the same kufr (imitation) then he remains a sinner – (audio evidence)
If we make use of this hadeeth as an evidence and as used by Dr Sharof, are we then saying all these Islamic lecture gatherings are based on kufr?
Of course no, as long as there is no kufr discuss, acts of kufr or haram in such gathering.
Another question that must be asked is: do the kufaar organise Islamic public lectures or Islamic vacation trainings or camps? The answer to this question will assist greatly. because while scholars were explaining this same ibn Umar hadeeth, they described imitation as “المماثلة” compatibility. And with this, it is obvious that Islamic public lectures can never be compared with either kufr events or Christmas and New Year celebrations.
Definitely, the Prophet has closed the doors that can lead us to engage in shirk, but are these public lectures shirk? Allahumma laa (no).
For more explanations on this hadeeth, we could check ﻛﺘﺎﺏ ﺍﻟﺴﻨﻦ ﻭﺍﻵﺛﺎﺭ ﻓﻲ ﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻟﻜﻔﺎﺭ ﻟﺴﻬﻴﻞ ﺣﺴﻦ – page 88-59
Other Evidences Permitting Public Lectures on These Days::
1. Organising public lectures on these days. The first question that is pertinent here is: Are these the only days they (Islamic organisations) organise lectures within the year? Aren’t they organising lectures on other days apart from those days? If they do, it means, those days (Easter, Christmas and New Year) were neither dedicated to the campings nor the campings dedicated to them. After all, the camps were neither named, Christmas camping, New Year Summit or Easter Resort!
2. Da’wah is an affair which is compulsory on all till we leave the surface of the earth and there are no shreds of evidence that specify particular days or periods for organizing lectures for the purpose of teaching and sharing the pristine knowledge of Islam. That’s why the ways the Prophet did his dawah is quite different from how we are doing it today. Ours is a constantly changing world, we live in a very dynamic society. That is why, as we discharge our daw’ah responsibilities, we, as well as the daw’ah must continue to be relevant, enable, compliant and fit into the society, so far as those activities do not nullify the fundamentals! For instance, Prophet Muhammad never used aircraft or aeroplane to Hajj, just as he never preached on teevee, radio and social media.
The qaaidah (maxim) in the usool (fundamental of fiqh) says:
“المطلق يجري على إطلاقه ما لم يقم دليل التقييد نصًا أو دلالة”
Meaning: “The general (unconditionally ruling) will remain on its generality, so far as we do not see or find evidence on restriction”
Check : توضيح الأحكام من بلوغ المرام volume 1
So, no evidence for restricting the dawah to a particular period has been found!
If someone tells us not to attend public lectures that are organized on these days, we will need to ask the person to bring forth his/her evidence.
Why? It is because the qaa’idah (maxim) also says: “صاحب الأصل لا يُطالب بالدليل”. Meaning: “The owner of the basis will not be asked of evidence”. In this case, we have the fundamental with us, which is: “NO RESTRICTION ON TIME/PERIOD OF DAWAH”
3. The reason behind all these “organized” lectures is to take “advantage” إتخاذ الأسباب of the holidays declared by government in spreading the pristine message of Allah. For instance, in this 2017, Imo State Governor, Rochas Okorocha declared 18 days holiday in his state. As Muslims with divine mandate and missionary mindset, if we find ourselves in such community, are we expected to spend all the days at home without attending any soul inspiring lectures, programmes or projects, just because some people, whose sole responsibility is to condemn and criticise novel endeavours have, rightly or wrongly, decided to pronounce it unIslamic or Bidia’h (Innovation)
In the same vein, many institutions and offices will begin to declare public holiday this week, from Friday, 21st December, because of the yuletide. And If this happens, are the self appointed critics suggesting that we should simply waste away our time at home without attending public lectures or engage in any religious activities. Are they also saying that attending such in other days will be more beneficial and be more advantageous?
It must be stated also, that programmes are not organised during these holidays with the intent to ‘imitate’. Rather, among the commendable reasons they do so is because they want to distant themselves from kufr. It must also be stated that we do not exclusively restrict ourselves to these holidays, we also hold public lectures and camping programmes in other days and months.
And why must we shun camping at this period?
Can we safely say that those who are holding those lectures and camps during those periods are kufaar or they have committed a clear-cut act of kufr? Can we also say that the places where the camps are being held are unIslamic? Have we not the fundamental with us and aren’t we already equipped with the understanding that those festivals aren’t part of Islam? Of course, we are.
4. We are also not unaware that the society has been corrupted with bad behaviours and the atmosphere is pervaded with lewd and observe music. The camping programmes readily provide an ample opportunity to take a leave from the vicissitudes of this world and avoid the spiritually suffocating songs which one will ordinarily be forced to consume during the festive periods once you finds himself around. .
Then, are these ‘advocates’ saying that, rather than preoccupy ourselves with soul inspiring programmes, it is Islamically or Sunnatically better for us to remain at home, preoccupy our thoughts with kufr dispositions and expose our senses to lewd lyrics, indecent dressings and series of immoral acts?
5: There are many ways of learning and seeking answers to questions. At such camping programmes, the questions are always as many as the population of the audience who often used the opportunity to learn new things, explore great opportunities, acquire new skills, make beneficial acquaintances, source useful knowledge and many more – that’s often the reality in the field of Daw’ah!
These periods are indeed a rare opportunity which affords Muslims, youths and adults to optimally use the gathering of knowledge to pursue their divine objectives.
In Conclusion
This is purely a Fiqh matter. And in Fiqh, issues should be discussed, opinions must be respected and capable scholars must be allowed to view issues from different perspectives; of course, not without all with the evidences laid bare. We are quite aware that the Sohaabah also differed among themselves but they never resorted to abuse or disrespect for each other’s views; just as they neither divided into sexts over jurisprudential issues nor cast fellow Muslims out of Islam because of differences of opinions on non-fundamental issues.
To You Overzealous Youth:
This is not about attacking the personality of the Dr. or anyone, rather, it is about discussing the issues intelligently and intellectually.
May Allah forgive each us all and preserve everyone of us upon righteousness.
……………………………………………………….
Written: 23rd December, 2017.
On the 16th of December 2018, I also wrote an epistle titled “YEARLY ISLAMIC CAMPING HAS BASIS IN ISLAM! discussing the issue raised by the camping antagonists. That is also published on this site.
One Response
Comprehensively comprehensive.