IslamQA.org Logo

Is the Amman Message differed upon among the scholars?

Answered according to Hanafi Fiqh by Qibla.com

Answered by Shaykh Faraz Rabbani

I have read that some leading scholars did not sign the Amman Message. Does this indicate rejection of the Amman Message by some orthodox Muslims?

Answer:
In the Name of Allah, Most Gracious, Most Merciful

Walaikum assalam wa rahmatullah,

I pray this finds you in the best of health and spirits.

Many if not most of the top names of Islamic scholarship have signed the Amman Message. Some signed version one; others signed version two, which was ratified by the Islamic Fiqh Academy. Both versions are substantially the same (www.AmmanMessage.com).

This message should not be promoted as making Islam a “free-for-all” in which “any opinion and belief goes.” Rather, as Mufti Taqi Usmani clearly affirms in his fatwa:

(1) Anyone who affirms that which is necessarily known of the religion is a Muslim, and cannot be considered a kafir;
(2) Anyone who denies anything necessarily known of the religion is a non-Muslim, and cannot be considered a Muslim.

The Purpose of the Amman Message
This call to greater unity is not an affirmation that “everyone is on the complete truth,” but that anyone who affirms the basic beliefs of Islam–and denies none of them–is a Muslim, and is to be considered and treated as such.

This is a simple, powerful, and much-needed call to calm, compassion, and unity–a call much needed in our times of ugly and brutal sectarianism.

And Allah alone gives success.

Faraz Rabbani

Full Text of the Amman Message – A Call to Muslim Unity
Grand list of endorsements of the Amman Message and its three points
Invitation to Endorse the Amman Message

The Three Points of The Amman Message V.1

The Three Points of The Amman Message V.1

In the Name of God, the Compassionate, the Merciful

May peace and blessings be upon the Prophet Muhammad and his pure and noble family

(1) Whosoever is an adherent to one of the four Sunni schools (Mathahib) of Islamic jurisprudence (Hanafi, Maliki, Shafi`i and Hanbali), the two Shi’i schools of Islamic jurisprudence (Ja`fari and Zaydi), the Ibadi school of Islamic jurisprudence and the Thahiri school of Islamic jurisprudence, is a Muslim. Declaring that person an apostate is impossible and impermissible. Verily his (or her) blood, honour, and property are inviolable. Moreover, in accordance with the Shaykh Al-Azhar’s fatwa, it is neither possible nor permissible to declare whosoever subscribes to the Ash`ari creed or whoever practices real Tasawwuf (Sufism) an apostate. Likewise, it is neither possible nor permissible to declare whosoever subscribes to true Salafi thought an apostate.
            Equally, it is neither possible nor permissible to declare as apostates any group of Muslims who believes in God, Glorified and Exalted be He, and His Messenger (may peace and blessings be upon him) and the pillars of faith, and acknowledges the five pillars of Islam, and does not deny any necessarily self-evident tenet of religion.

(2) There exists more in common between the various schools of Islamic jurisprudence than there is difference between them. The adherents to the eight schools of Islamic jurisprudence are in agreement as regards the basic principles of Islam. All believe in Allah (God), Glorified and Exalted be He, the One and the Unique; that the Noble Qur’an is the Revealed Word of God; and that our master Muhammad, may blessings and peace be upon him, is a Prophet and Messenger unto all mankind. All are in agreement about the five pillars of Islam: the two testaments of faith (shahadatayn); the ritual prayer (salat); almsgiving (zakat); fasting the month of Ramadan (sawm), and the Hajj to the sacred house of God (in Mecca). All are also in agreement about the foundations of belief: belief in Allah (God), His angels, His scriptures, His messengers, and in the Day of Judgment, in Divine Providence in good and in evil. Disagreements between the ‘ulama (scholars) of the eight schools of Islamic jurisprudence are only with respect to the ancillary branches of religion (furu`) and not as regards the principles and fundamentals (usul) [of the religion of Islam]. Disagreement with respect to the ancillary branches of religion (furu`) is a mercy. Long ago it was said that variance in opinion among the ‘ulama (scholars) “is a good affair”.

(3) Acknowledgement of the schools of Islamic jurisprudence (Mathahib) within Islam means adhering to a fundamental methodology in the issuance of fatwas: no one may issue a fatwa without the requisite personal qualifications which each school of Islamic jurisprudence determines [for its own adherents]. No one may issue a fatwa without adhering to the methodology of the schools of Islamic jurisprudence. No one may claim to do unlimited Ijtihad and create a new school of Islamic jurisprudence or to issue unacceptable fatwas that take Muslims out of the principles and certainties of the Shari`ah and what has been established in respect of its schools of jurisprudence.

The Three Points of The Amman Message V.2

This answer was indexed from Qibla.com, which used to have a repository of Islamic Q&A answered by various scholars. The website is no longer in existence. It has now been transformed into a learning portal with paid Islamic course offering under the brand of Kiflayn.

Find more answers indexed from: Qibla.com
Read more answers with similar topics:
Search
Related QA

Pin It on Pinterest