The Hidden Roots: When Assumption Becomes a Fatwa – Who Protects Society’s Consciousness?

Ahlam Mohamed Ibrahim
One of the most dangerous manifestations of disorder in our societies is the growing tendency for unqualified individuals to speak authoritatively on matters of religion and society. They issue judgements through public platforms and social media without sufficient knowledge or verification, allowing assumptions to become religious rulings, impressions to become accepted facts, and public understanding to become distorted.
The state also bears part of the responsibility when it allows religious, media, and public discourse to remain unregulated and unsupported by appropriate professional standards. Freedom of expression does not mean the absence of standards, and safeguarding society begins with safeguarding its collective awareness.
First: Should We Judge Projects or Their Sources of Funding?
In recent months, there have been increasing calls warning families against certain centres that provide services for women and girls—not because they have violated the law or engaged in inappropriate activities, but simply because they receive funding from foreign sources.
The question that should be asked is this: Should the source of funding alone be sufficient grounds for condemning a project as corrupt, or does justice require that we assess its objectives, content, and impact?
If these centres provide vocational training, teach practical and home-based skills, offer health and family awareness programmes, or help improve household incomes. They should be evaluated based on the services they provide rather than assumptions or rumours.
Second: Islam Encourages Cooperation in Good Deeds
Islam established a comprehensive principle in the Qur’an:
“Cooperate with one another in righteousness and piety, but do not cooperate in sin and aggression.” (Qur’an 5:2)
Accordingly, cooperating with any individual or organisation in work that is beneficial, does not compromise religious beliefs, and does not harm society is not, in itself, prohibited. The Prophet Muhammad ﷺ engaged in dealings with non-Muslims in various aspects of everyday life, and the guiding principle was always the pursuit of public benefit and the prevention of harm.
Likewise, accepting cooperation with others does not imply compromising fundamental religious principles. Rather, it means working together where doing so serves the common good while preserving one’s identity and values.
Third: Terms Should Be Understood, Not Feared
Many terms commonly used today, such as reproductive health and violence against women, have become subjects of controversy before their actual meaning has been properly understood.
Reproductive health is not a single concept with a single meaning. It encompasses a broad range of issues, including maternal healthcare during pregnancy and childbirth, child health, health education, and nutrition—subjects that are fully consistent with Islam’s higher objectives of protecting life and safeguarding the family.
Some programmes may also include concepts that require careful review and discernment. The appropriate response, therefore, is to examine the actual content rather than either rejecting or accepting the terminology uncritically.
The same applies to the concept of violence against women. If it refers to protecting women from abuse, injustice, and humiliation, then Islam established these principles long before contemporary discourse. The Prophet Muhammad ﷺ repeatedly urged kindness towards women, and among his final exhortations were the words:
“Treat women well.”
Likewise, the well-known saying,
“Only a noble man honours women, and only a base man humiliates them,”
captures the spirit of Islam in preserving the dignity of women.
Islam did not wait for international conventions to recognise women’s rights. It honoured women as mothers deserving the highest respect, protected them as wives, guaranteed their rights as daughters, and recognised them as partners in building both the family and society.
It is regrettable that many non-Muslim societies today openly embrace a culture of respect for women, while some Muslims remain hesitant to highlight principles that their own faith established centuries ago.
Fourth: Women’s Empowerment Is an Investment in the Family
Empowering women does not mean creating conflict between women and men. Rather, it means preparing capable partners who can help build strong families and prosperous communities.
An educated, informed, and skilled woman is better equipped to raise her children, support her family, and contribute to national development.
Accordingly, education, vocational training, and women’s economic empowerment—when implemented in a manner consistent with society’s values and cultural principles—represent an investment in the family before they are an investment in women themselves.
Fifth: The Responsibility of Public Speech
Issuing religious opinions, shaping public discourse, and influencing public opinion are matters of profound responsibility. They should never be based on assumptions or unverified information.
Society has the right to be confident that those who guide public opinion possess the necessary scholarly qualifications, understand contemporary realities, and are capable of distinguishing between what is beneficial and what is harmful without resorting to exaggeration or sweeping generalisations.
Conclusion
Protecting society does not mean instilling fear of everything new, nor rejecting every form of cooperation or every unfamiliar concept. Rather, it requires sound understanding, evidence-based assessment, informed oversight, and adherence to the enduring principles of religion and the values of society.
Accordingly, we call upon the state to establish a National Programme for the Accreditation of Imams, Preachers, and Public Religious Speakers, under the title “The Sudanese Licence for Religious Leadership and Guidance”, ensuring that only those with appropriate scholarly and intellectual qualifications are permitted to address the public from religious platforms.
We also urge the authorities responsible for social policy and planning to develop clear national frameworks for regulating public discourse, reviewing imported concepts and terminology in light of both sound scholarship and Islamic principles, and taking appropriate legal action against anyone who deliberately misleads public opinion or spreads misinformation without knowledge.

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