27-29 Jumada 1 1426 ah / 4-6 Tammuz (July) 2005 ce
IN THE NAME OF ALLAH, THE COMPASSIONATE, THE MERCIFUL
MAY PEACE AND BLESSINGS BE UPON OUR MASTER MUHAMMAD AND HIS NOBLE FAMILY
O mankind! Be careful of your duty to your Lord Who created you from a single soul… (Al-Nisa’, 4:1)
In accordance with the fatwas issued by the Honourable Grand Imam Shaykh Al-Azhar, the Grand Ayatollah Al-Sayyid ‘Ali Al-Sistani, the Honourable Grand Mufti of Egypt, the Honourable leading Shi’i clerics (both Ja’fari and Zaydi), the Honourable Grand Mufti of the Sultanate of Oman, the Islamic Fiqh Academy in the Kingdom of Saudi Arabia, the Grand Council for Religious Affairs of Turkey, the Honourable Grand Mufti of the Hashemite Kingdom of Jordan and the Respectable Members of its National Fatwa Committee, and the Honourable Shaykh Dr. Yusuf Al-Qaradawi;
And in accordance with what was mentioned in the speech of His Majesty King Abdullah II bin Al-Hussein, King of the Hashemite Kingdom of Jordan, during the opening session of our conference;
And in accordance with our own knowledge in sincerity to Allah the Bounteous;
And in accordance with what was presented in this our conference by way of research papers and studies, and by way of the discussions that transpired in it;
We, the undersigned, hereby express our approval and affirmation of what appears below:
(1) Whosoever is an adherent to one of the four Sunni schools (Mathahib) of Islamic jurisprudence (Hanafi, Maliki, Shafi’i and Hanbali), the two Shi’i schools of Islamic jurisprudence (Jafari and Zaydi), the Ibadi school of Islamic jurisprudence and the Thahiri school of Islamic jurisprudence, is a Muslim. Declaring that person an apostate is impossible and impermissible. Verily his (or her) blood, honour, and property are inviolable. Moreover, it is not possible nor permissible to declare whosoever subscribes to the Ash’ari creed or whoever practices real Tasawwuf (Sufism) an apostate. Likewise, it is not possible nor permissible to declare whosoever subscribes to true Salafi thought an apostate. Equally, it is not possible nor permissible to declare as apostates any group of Muslims who believes in God, Glorified and Exalted be He, and His Messenger (may peace and blessings be upon him) and the pillars of faith, and acknowledges the five pillars of Islam, and does not deny any necessarily self-evident tenet of religion.
(2) There exists more in common between the various schools of Islamic jurisprudence than there is difference between them. The adherents to the eight schools of Islamic jurisprudence are in agreement as regards the basic principles of Islam. All believe in Allah (God), Glorified and Exalted be He, the One and the Unique; that the Noble Qur’an is the Revealed Word of God; and that our master Muhammad, may blessings and peace be upon him, is a Prophet and Messenger unto all mankind. All are in agreement about the five pillars of Islam: the two testaments of faith (shahadatayn); the ritual prayer (salat); alms-giving (zakat); fasting the month of Ramadan (sawm), and the Hajj to the sacred house of God (in Mecca). All are also in agreement about the foundations of belief: belief in Allah (God), His angels, His scriptures, His messengers, and in the Day of Judgment, in Divine Providence in good and in evil. Disagreements between the ‘ulama (scholars) of the eight schools of Islamic jurisprudence are only with respect to the ancillary branches of religion (furrf) and not as regards the principles and fundamentals (usul) [of the religion of Islam]. Disagreement with respect to the ancillary branches of religion (furrf) is a mercy. Long ago it was said that variance in opinion among the ‘ulama’ (scholars) ‘is a good affair’.
(3) Acknowledgement of the schools of Islamic jurisprudence (Mathahib) within Islam means adhering to a fundamental methodology in the issuance of fatwas: no one may issue a fatwa without the requisite personal qualifications which each school of Islamic jurisprudence determines [for its own adherents]. No one may issue a fatwa without adhering to the methodology of the schools of Islamic jurisprudence. No one may claim to do absolute Ijtihad and create a new school of Islamic jurisprudence or to issue unacceptable fatwas that take Muslims out of the principles and certainties of the Shari’ah and what has been established in respect of its schools of jurisprudence.
(4) The essence of the Amman Message, which was issued on the Blessed Night of Power in the year 1425 ah and which was read aloud in the Masjid Al-Hashimiyyin, is adherence to the schools of Islamic jurisprudence and to their fundamental methodology. Acknowledging the schools of Islamic jurisprudence and affirming discussion and engagement between them ensures fairness, moderation, mutual forgiveness, compassion, and engaging in dialogue with others.
(5) We call for casting aside disagreement between Muslims and unifying their words and stances; reaffirming their mutual respect for each other; fortifying mutual affinity among their peoples and states; strengthening the ties of brotherhood which unite them in the mutual love of Allah. And we call upon Muslims to not permit discord and outside interference between them.
Allah, Glorified be He, says:
The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that perhaps ye may obtain mercy. (Al-Hujurat, 49:10).
Praise be to Allah Alone.