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The First Resolution on Existentialism

All Praise be to Almighty Allah.
Blessing and peace be on His Prophet Muhammad
after whom there is no prophet, and on all those
who followed his way of guidance.

The Islamic Fiqh Council during its 2nd session held in Makkah Mukarramah between 26 Rabi Al-Aakhir – 4 Jumad Al-Oula 1399H studied the research paper presented by Dr. Muhammad Rasheedi on existentialism with the title ‘How Can Muslim Understand Existentialism’ and its explanation of this concept as well as its three phases, in which this alien thought developed into three branches, each of them is radically distinct from the other to the extent that there are no common links or roots between one branch and the other.

It also became clear that its middle phase witnessed the development of the concept from the pure materialism, which itself is based on heresy and denial of the Creator into a leap towards believing in what is not acceptable by reason. It also became clear that the third phase witnessed the transformation of this concept into heresy, in which, under the banner of freedom, anything that is rejected by Islam and rationality is permissible.

In light of the above-mentioned description, it became clear that even in the second and middle phase of this concept whose subscribers were characterized with belief in existence of the Creator and the divine secrets, though it was said to be a reaction of materialism, technology and absolute rationality.

All that a Muslim can say about it in the light of Islam, is that this second phase of the concept or belief in the second branch of existentialism as well as the opinion of its followers about religion on the basis of emotion not of reason does not agree with the Islamic principles based on divine guidance and sound reasoning to prove the existence of Almighty Allah as well as His Names and Attributes, and to prove the divine messages in light of the Qur’an and Sunnah.

On the basis of the afore-said, the Islamic Fiqh Council unanimously decided:

Existentialism in all its phases, developments and branches does not agree with Islam because it is a faith that is based on the divine guidance as well as the sound reasoning simultaneously.

Therefore, it is not permissible in any case for a Muslim to associate with this concept, thinking that it does not contradict Islam. It is also not permissible for him to call for this concept or work to spread its false ideas.

Chairman, Islamic Fiqh Council
Abdullah Ibn Humaid
President, Supreme Judicial Council
Saudi Arabia

Deputy Chairman, Islamic Fiqh Council
Muhammad Ali Al-Harakan
Secretary-General, Muslim World League

Members:
Abdul Aziz Ibn Abdullah Ibn Baz
General President, Research, Ifta, Da’wah and Guidance

Muhammad Ibn Abdullah Al-Subaiel
Saleh Ibn Othaimeen
Muhammad Salem Abdul Wadood
Hasanain Muhammad Makhloof
Abdul Mohsin Al-Abbad
Mustafa Al-Zarqa
Muhammad Rasheed Qabbani
Mahmood Sheith Khattab
Muhammad Rasheedi
Muhammad Shadhli Al-Neifer
Muhammad Mahmood Al-Sawwaf
Abdul Quddoos Hashemi Al-Nadvi

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Resolutions of the Islamic Fiqh Council during Its Second Session Held between 26 Rabi Al-Aakhir- 4 Jumad Al-Oula 1399H

 

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