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Peace be upon you, and Allah's
mercy and blessings.

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All praise is for Allah,
Lord of the worlds.

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And the most perfect,
most complete prayers and peace.

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Be upon the one sent as a mercy
to all worlds.

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And upon his family and all
his companions. Now then.

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We praise Allah ﷻ that He made
our homeland, Saudi Arabia.

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Home to the two holy Haramain.

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And made our noble kings
forsake honorific titles.

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And accept the title,
Custodian of the Two Haramain.

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And made all in our land take pride
in what is offered to the Haramain.

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We praise Allah that our homeland,
Saudi Arabia, is the age's jewel.

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Without disparaging other lands.

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And every Muslim must know
this homeland's rights.

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And realize that defending it
is jihad in the path of Allah.

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And part of preserving Islam.

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And realize that knowing what is due
to our senior scholars

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in our land, Saudi Arabia
is an obligation.

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Their merit should be recognized.

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Their knowledge should be spread
and their path should be followed.

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This seminar is only part
of our rulers' concern.

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and of our scholars and those in charge
of the Religious Affairs Presidency.

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Led by H.E. Shaykh Prof. Dr.
Abdul Rahman Al-Sudais.

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to provide Sharia facilitation
for visitors to the Haramain.

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I am honored to take part in its work.

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with a scholarly paper on
applying Sharia objectives.

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in ifta for female visitors
to the Prophet's Mosque.

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I structured the paper in four sections.

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The first concerns fatwa
and its importance in general.

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especially in the Haramain.
The second concerns Sharia objectives.

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The third concerns the link
between fatwa and Sharia objectives.

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The fourth section covers
the key objectives shaping

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fatwas for female visitors
to the Prophet's Mosque.

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Esteemed scholars, there is no doubt
fatwa is vital in conveying the religion.

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It also guides believing women and men.

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Those qualified for it sign on behalf
of the Lord of the worlds.

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They also do some of the work
of the prophets and messengers AS.

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For fatwa is informing others
of a nonbinding Sharia ruling.

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And the mufti is the one who informs
of a Sharia ruling.

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And the questioner is one asking
about a Sharia ruling or needs to know it.

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Because of its noble rank and
seriousness, and its great impact.

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The mufti must, for his own sake,
exercise caution in it.

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In ifta, he should follow the path
of the Messenger of Allah ﷺ.

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and the way of the Companions (RA),
and weigh people by the Sharia scale.

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What Allah wants from them, and
what is good for them.

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not by what pleases them or their wishes.
He should be cautious when issuing fatwas.

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Be calm and composed.
Avoid issuing fatwas when preoccupied.

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Listen well to the questioner.

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Do not rush to answer until
the questioner finishes.

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unless the matter asked about
is already known to him beforehand.

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Perhaps a word at the end
of the question changes its meaning.

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and thus change the answer.
Ask for details if the question needs it.

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If the question involves custom,
in wording or in practice.

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Then he should ask about the
questioner's customary usage.

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This matter is very important
in our topic.

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I mean fatwa in the Haramain.

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Because those seeking fatwa in the
Haramain come from different countries.

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They have varied cultures and
different customs.

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So if a question contains wording
tied to custom, the mufti should ask.

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the questioner what this word
means for them.

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And if the matter relates to
customary practice.

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Then he should ask about
their customs.

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Also among the very important
matters, especially in our topic.

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The mufti must avoid laxity
in fatwa.

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Laxity in fatwa is forbidden
by scholarly consensus.

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Rather, whoever is known
for laxity in fatwa.

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That disqualifies him
from the office of ifta.

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Al-Sam'ani RH said in Al-Qawati'
about the mufti:

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A mufti must guard himself
against undue leniency.

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Firm enough to avoid concessions
outside the lawful way.

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until he manifests Allah ﷻ's religion
and fulfills his asker's right.

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Ibn al-Salah RH said: a mufti
may not be lax in giving fatwas.

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Whoever is known for that
must never be consulted for fatwas.

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The scholars' statements on this
are very numerous.

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And this matter—I mean
the danger of laxity in fatwa.

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This often occurs in what is called
activating the objectives of Sharia.

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For we have found people who want
to set the objectives against the texts.

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They call the fiqh of texts
traditional fiqh.

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And they call the fiqh of objectives
objective-based fiqh.

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By Allah, by Allah, whoever separates
fiqh from the objectives.

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Rather, our imams in their fatwas
observed the objectives of Sharia.

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And our scholars to this day
still observe the objectives of Sharia.

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At the same time.

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The mufti must not make
caution his basic rule.

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So that he leads the questioner
to the stricter view, out of caution.

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For caution is not the rule.

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Rather, he directs the questioner
to lawful ease within Sharia's rules.

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The objectives of Sharia are
wise, noble ends that Allah ﷻ intended.

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from legislation in general
and in particular, to worship Him.

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and the betterment of people
in this life and the Hereafter.

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Our Lord Allah ﷻ is Wise and
All-Knowing; He acts only with wisdom.

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And He legislates nothing
except with wisdom, Allah ﷻ.

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The jurist should note
the meaning with the wording.

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and the intended wisdom.

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The objectives must be known
through a sound method.

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and established through sound proof
from the Quran and Sunnah.

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and from ijma, the Companions'
reports, and sound induction.

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The objectives, when applied,
must be free of what invalidates them.

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What invalidates them is
their contradicting the text.

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By Allah, then by Allah,
Sharia objectives cannot oppose the text.

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How, when the text is
Allah's revelation?

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And the Sharia objective
is what Allah ﷻ intends.

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How, then, could the two
ever contradict?

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We have found people regarding
the objectives in three camps.

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One side neglects the objectives
and does not consider them.

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Another side applies them
in the wrong way.

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The middle path looks to
what Allah ﷻ intends.

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It fears Allah ﷻ
in its consideration.

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It applies the objectives in
understanding texts and rulings from them.

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There is no doubt the objectives
are deeply tied to fatwa and fiqh.

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Shaykh al-Islam Ibn Taymiyyah RH said.

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The Prophet ﷺ used to consider
the objectives.

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Ibn Taymiyyah RH mentioned
many incidents, then said:

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This shows that the objectives
are considered in adherence.

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The objectives affect
understanding the texts.

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The objectives affect fiqh.

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The objectives affect adherence.

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Scholars have cited many texts
related to this.

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Al-Subki RH said in Al-Ibhaj
on the full rank of ijtihad.

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that it depends on three things.
He then said: The third.

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that through practice and study
of Sharia objectives, he gains strength.

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through which he understands
what Sharia intends by it.

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and what ruling is suitable
for that case.

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even if it was not
explicitly stated.

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Al-Shatibi RH said: ijtihad is
attained by one with two qualities:

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First: understanding the objectives
of Sharia in their fullness.

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Second: the ability to derive
rulings based on understanding them.

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Imam al-Sa'di RH also said:
As for fatwa...

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Fatwas also consider stronger views.

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So too, the circumstances
of the time are considered.

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as are people's practices,
public interests, and blocking harms.

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Reality and actual cases show
the greatest objective at work.

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The main objective in fatwas
for women visitors is legal ease.

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The whole religion is ease.
But one may face a circumstance.

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It can make what is easy hard,
and Sharia takes that into account.

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Hence the maxim arose.
Hardship brings ease.

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If a matter becomes constrained,
it is widened; if wide, narrowed.

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Ease for women visitors
may take this form.

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She is given a fatwa in Madinah
before she leaves this land.

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She may do something that requires
her to return to Makkah.

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Her Umrah is invalid
without doing so.

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Or her Hajj is invalid
without doing so.

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So when she is given a fatwa
that she must complete this in Medina.

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Then this makes it easier for her.

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Because if she returned home
and was stranded there.

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Then she was told her Umrah or Hajj
would not be valid unless she returned.

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And if she could not return,
she would face great hardship.

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Since applications have their own focus,
I will mention only two examples.

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One concerns the Sacred Mosque.

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If a woman came from a distant
country intending Umrah or Hajj.

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Before her Umrah tawaf or
tawaf al-Ifadah, her period came.

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and she could not remain in Mecca.

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Nor could she return after leaving.

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And she could not stop the bleeding.

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And there remained four possibilities.

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The first possibility is to tell her
that she is prevented.

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and that she exits ihram as a
prevented pilgrim does.

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She would miss Umrah and Hajj.
Such hardship is rejected by Sharia.

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The second possibility is to tell her.

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that she return to her country as she is.

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and remain forbidden to her husband
for the rest of her life.

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Such hardship is rejected by Sharia.

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The third possibility is to tell her.

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that she stay in Makkah and not return
to her country. And this too is hardship.

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Only Allah knows its extent.

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Al-Nawawi noted that leaving home
and being far from it is a great hardship.

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That is for men.
So what about women?

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The fourth possibility remains:
that she fear Allah and take precautions.

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And do her tawaf. This was held by
Ibn Taymiyyah and Ibn al-Qayyim RH.

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The Permanent Committee gave this fatwa.
It was set out brilliantly, as usual.

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By the jurist of his age:
Shaykh Ibn Uthaymeen RH.

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I end with the second example.
Sorry for length: on the Prophet's Mosque.

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Suppose a woman came from far away.

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Longing to enter the Mosque of the
Messenger of Allah ﷺ.

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This was her only chance, and it had come.
When she reached Madinah, her period came.

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And she knows the bleeding
will not stop till after she leaves.

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And she cannot stop the bleeding.

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It may then be permitted for her
to enter the mosque without praying.

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Since the issue is disputed.

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And because barring her would cause
severe hardship and difficulty.

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Allah ﷻ intends ease for us
and does not intend hardship for us.

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As some scholars said, the reason
for barring a menstruating woman.

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from entering the mosque
for the mosque's sake.

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And here she poses no risk if she
keeps the mosque from being soiled.

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These are maqasid-based
reflections on such issues.

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I ask Allah ﷻ to reward those
who oversee the Haramain.

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And I ask Him to grant the best
reward to those who give fatwas there.

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I thank the esteemed session chair
and apologize for the length.

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And Allah ﷻ knows best, and may He
bless and grant peace to our Prophet ﷺ.