In the name of Allah, All Praise belongs to Allah, and Peace and Blessings be upon our Master Muhammad, his family and his noble companions.
And so:
Too often, well-meaning Muslims justify unconventional fatwas by saying, “The majority opinion (mashur) of the scholars is so and so, but some say the complete opposite.” This approach, however, would never be acceptable in other fields of study. For example, we wouldn’t tell a medical researcher, “Yes, recent studies confirm smoking is harmful, but some doctors in the past smoked in operating rooms, so both opinions are valid!”
This flawed reasoning has crept into Islamic thought due to a widespread lack of religious knowledge. To address this, it’s essential to understand the four levels of Islamic opinions, a framework shared across all madhabs (schools of thought):
- Mu’tamad: The relied-upon view. This is the definitive opinion of a madhab, with no debate about its validity.
- Mashur: The famous view. This is the opinion supported by the majority of scholars.
- Mutasawi: Equal view. When two opinions have significant scholarly support.
- Shadh: The strange view. An opinion with little to no scholarly backing.
Equating a mashur opinion with a shadh one is irresponsible. While shadh opinions aren’t worthless—they can be useful for muftis or qadis in specific cases—they should not be treated as equal to mainstream views.
What Is a Fatwa?
In Islamic jurisprudence, most people follow the mashur opinion. However, if someone has a valid reason to deviate, they can consult a mufti for a fatwa (a personalized religious opinion) granting a rukhsa (allowance) to follow a lesser opinion temporarily.
Unfortunately, today, muftis are scarce and often disrespected. Many untrained individuals now attempt to issue fatwas by cherry-picking hadiths without understanding the broader context or the advanced science of Usul al-Fiqh (principles of jurisprudence). This has led to the proliferation of bizarre fatwas based on shadh opinions.
Why Are Shadh Opinions Being Followed?
Some imams or khateebs promote shadh opinions to make Islam appear easier for their audience. Worse, untrained individuals issue fatwas based on personal interpretations, often citing hadiths out of context. They overlook the vast corpus of hadith literature, including works like Sunan Nisai, which contains sahih hadiths not found in Sahih Bukhari or Sahih Muslim.
The Role of Usul al-Fiqh
Usul al-Fiqh provides the framework for analyzing conflicting hadiths and deriving fatwas. Mastering this science requires deep knowledge of at least one madhab’s fiqh and its usuli method. Attempting usul without this foundation often leads to invalid conclusions.
It’s important to note that the door to ijtihad (independent reasoning) on established issues is closed. Modern scholars cannot contradict foundational rulings, such as the pillars of wudu. Ijtihad is only valid for new issues, and even then, such cases are rare. Classical fiqh texts already address many scenarios, including hypothetical ones like interactions with extraterrestrials.
Islam Is Easy Without Compromises
Islam is inherently easy, and there’s no need for the majority to rely on rukhsas or dispensations for basic practices:
- Praying five times a day is manageable. Many spend more time scrolling on their phones than the time required for all five prayers.
- Eating halal meat may cost slightly more, but the price difference doesn’t justify compromising on religious principles.
- Men avoiding jewelry (except for a silver ring) is a simple guideline to follow.
As an ummah, we must strive to practice Islam properly. Taking shortcuts is intellectually dishonest and deprives us of the immense rewards in the afterlife. Let’s prioritize knowledge, respect scholarly consensus, and avoid equating weak opinions with established ones.
فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
So ask those who have knowledge if you do not know.
Surah Nahl, Verse 43