When the printing press was first introduced, it was declared haram through a fatwa issued by the then highest Islamic authority, the Sheikh-ul-Islam. This prohibition was not isolated; similar fatwas were issued against the use of radio, English education, loudspeakers, allopathic medicine, photography, videography, and organ transplantation.
These rulings were provided by prominent scholars of their time, based on thorough research of the Qur’an and Hadith. Consequently, these fatwas were considered entirely Islamic. Opposing such rulings during that era was tantamount to opposing Islam itself, often leading to severe social consequences.
The scholars issued these fatwas, and the general Muslim populace, upon hearing them, implemented these rulings with utmost dedication. They exerted pressure as necessary to enforce these decisions, often under the banner of “Commanding good deeds and forbidding evil deeds” (al-amr bi-l-maʿrūf wa-n-nahy ʿani-l-munkar).
It took nearly 200 years for the printing press to transition from being considered haram to halal. The other technologies mentioned underwent similar journeys.
In more recent times, some scholars initially declared the COVID-19 vaccine haram, only to later deem it halal, and even publicly advocated for its use (may Allah grant them long life).
When these items were first declared haram, the general Muslim community rarely questioned the Islamic basis of such decisions. Even after these items were later deemed halal, few sought to understand the reasons behind the change. Independent verification of these rulings was virtually nonexistent, with most accepting them unquestioningly.
Few dare to ask: If the Qur’an is fixed, the Hadiths are established, and the avenues of ijtihad, ijma, and qiyas have long been closed, how do items once declared haram become halal? How do they transition from being prohibited in limited contexts to being widely accepted?
Have we not had the time to reconcile Allah’s “Al-Kitab” with our own reasoning and understanding?
I am aware of the answers to these questions. The accountability of scholars is a matter between them and Allah, and I will not delve into that. However, I do wish to inquire: On the Day of Judgment, will these scholars bear responsibility for the injustices committed by ordinary Muslims who, acting upon these fatwas, oppressed others? Is there any possibility of such accountability?
Any insights?
I seek responses only from those well-versed in Islamic knowledge and jurisprudence.
Supplementary Historical Context:
The Printing Press:
In 1485, Sultan Bayezid II of the Ottoman Empire, with the backing of Islamic scholars, declared the printing press haram. This ban was primarily due to concerns about the potential for misrepresentation of religious texts and the loss of traditional methods of knowledge transmission. It wasn’t until 1725 that the first Arabic-script printing press was established in Istanbul, marking a significant shift in the Islamic world’s approach to printed materials.
Loudspeakers:
The introduction of loudspeakers in the early 20th century sparked debates among Islamic scholars. Initially, figures like Maulana Ashraf Ali Thanwi considered their use in prayers as invalidating the ritual. However, over time, as the benefits of amplified sound for large congregations became evident, many scholars revised their positions, allowing their use under certain conditions.
Organ Transplantation:
The permissibility of organ transplantation has been a topic of extensive discussion among Islamic jurists. In 1959, Sheikh Hassan Mamoun, the Grand Mufti of Egypt, issued a fatwa permitting corneal transplants from deceased donors. Subsequently, various Islamic councils and scholars have provided guidelines under which organ donation and transplantation are considered permissible, emphasizing the importance of saving human lives.
These instances highlight the dynamic nature of Islamic jurisprudence and its interactions with evolving technologies and medical advancements.
References:
- Eickelman, Dale F. Knowledge and Power in Morocco: The Education of a Twentieth-Century Notable. Princeton University Press, 1985.
– Provides insight into the traditional Islamic educational system and resistance to modernity. - Gibb, H.A.R. Modern Trends in Islam. University of Chicago Press, 1947.
– Discusses Islamic responses to technological and social changes. - Ayers, Bryan S. (2004). The Failure to Adopt the Printing Press in the Islamic World. University of Georgia, Master’s Thesis.
- Zaman, Muhammad Qasim. The Ulama in Contemporary Islam: Custodians of Change. Princeton University Press, 2002.
– Explores how Islamic scholars have historically interpreted and reinterpreted jurisprudence. - Cheema, Waqar Akbar. “Ulema’s Reception of the Loudspeaker: Clearing Misconceptions.” IlmFeed/Wordpress, 2013.
- “How the Failure to Adopt the Printing Press Gave Europeans a 300-Year Advantage Over Muslims.” Medium.com.
- Al-Bar, Mohammed A., and Chamsi-Pasha, Hassan. Contemporary Bioethics: Islamic Perspective. Springer, 2015.
– Covers Islamic perspectives on organ transplantation and bioethical challenges. - “Islam and Organ Donation.” NHS Organ Donation.
- “Islamic Bioethics in the 21st Century.” MDPI – Religions, Vol. 12, Issue 8, 2021.
- Mottahedeh, Roy. The Mantle of the Prophet: Religion and Politics in Iran. Oneworld Publications, 2000.
– Contextualises how religious authority and political shifts shape fatwa issuance.