are conventional in the Ḥanafī school ( muftāʾ bihi ) and those that are part of the Ḥanafī school, but are not the convention (non muftāʾ bihi ). There is a necessary human component to the fatwā . All fatāwā are contextual to the pbeetrwsoenenanthdethpeetmitoiomneenrta;nthdetrheefore, there must be a living, organic relationship muftī . The fatwā and its consequences thhuemr eafnosr ewdi toh naoct osni mc eprlny feoxri st th ei ni rt rheel ac tl oi ounds, hbi up twi ni tvho Al vlel alhi v i n g , b r e a t h i n g ﷻ . Unfortunately, many Muslims in positions of community authority fail to practice an organic fatwā -giving process, instead choosing to rely on the convention of the school even if it is potentially deleterious for the inquirer. There is a difference between reading fatāwā and dispensing a fatwā . Since the philosophy of the muftī is to choose the easiest route assuming no sI ni ns ties apdr, ehsee nmt ,uhs et fmi r us ts ta sncoetrrt ea li yn swohl eeltyhoe nr st ihne wc oi lnl vbeenatvi ooni doefdt hwei tḤh aanna f ī s c h o o l . understanding of repercussions (including distortions and misuses) of the fatwā . Islam must be represented in the language of the land where the muftī rl ievseisd eosf . tTh ho isse ilsi vwi nhgy laotc Da lal yr ualnQdatshi ma t Cwohl li ec hg ei ,s wc oe nsseiedke rt eodb teof abme mi l i aa irnws tirt ehatmh e. O u r fatāwā go through an editorial process of review to service the art of fatwā - writing. Our aim is to cultivate God-consciousness ( taqwā ), as we are not a secular institution focusing merely on worldly pragmatics. A muftī ’s job is to ainsctehretaHienrtehaeftperre. sence of sin in an action and, by extension, its consequences
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