24-11-16 Greek  Muftis confirm Greek state’s respect for Islamic law, appointments

The Education, Research and Religious Affairs Ministry’s General Secretary for Religious Affairs, with his letter of 22 December, 2012 (number 2692), posed five questions to the Most Wise Mufti of Komotini, the Most Wise Mufti of Xanthi , and the Most Wise locum tenens Mufti of Didymoteicho, requesting “the wise and in line with the Holy Quran and Sacred Islamic law” response from them, as provided in Article 5 of law 1920/1991.

To compose the response, two years were needed of meticulous study, communication, and exchange of views of the Most Wise Muftis with top theological institutions of the Islamic world.

From the common response of the Most Wise Mufti of Komotini, of the Most Wise Mufti of Xanthi, and of the Most Wise locum tenens Mufti of Didymoteicho to the five questions posed, it is evident that the Greek State respects the religious freedom of the Muslim minority of Thrace, as the Hellenic Constitution mandates (article 13) and in accord with international treaties.

It is also evident that the respect that our country demonstrates is in accord with the manner in which Islam itself perceives, through the legal rulings of Muslim legal scholars and teachers of law, its relation with States, such as Greece, the head of state of which is not a Muslim and the majority of the population of which is not Muslim.

The questions posed and the joint answers of the Most Wise Mufti of Komotini, the Most Wise Mufti of Xanthi, and the Most Wise locum tenens Mufti of Didymoteicho are transcribed below:

First Question: Is the writing and reading of the Holy Quran allowed in any language other than Arabic?

Response of the Most Wise Muftis to the first question:

Regarding this issue, the Muftiate of Egypt issued on 10-10-2007 the following document (number 489): “The writing of the Holy Quran using a different alphabet from the original is allowed, as long as certain rules are followed and suitable measures are taken, although there is always the prospect of distorting the pronunciation of Koranic passages. The specific rules of translation and vocalisation of the Arabic language into the alphabet of another language, must be cited in the prologue of the Holy Quran, and not be noted separately.

The writing of the Holy Quran using an alphabet other than the original may only be done with the creation of a specialised committee, which will be totally fluent in both languages, and will review the rules of transliteration and vocalization, and the degree to which they reflect the concepts of the Holy Quran or not.

Second Question: Is it permitted to teach the interpretation and concepts of the Holy Quran in a language other than Arabic?

Response of the Most Wise Muftis to the second question:

It is allowed to render, interpret, and teach the concepts of the Holy Quran in any Language, because only in that way will it be understood and the message of the Holy Quran be disseminated to humanity. However, the full translation of the Holy Koran is impossible, and that is precisely one of the miracles of the Holy Quran, but also proof that it is the Word of Allah.

Third Question: Is it allowed for a Mufti to be appointed by a State, the head of which is not a Muslim?

Response of the Most Wise Muftis to the third question:

There is no limit imposed regarding who has the right to appoint the Mufti, as long as certain conditions are met – that he be capable, that he possesses the requisite ethos and necessary knowledge regarding Islam and of the implementation of Islamic law.

Legal scholars and law teachers of Islamic Law, regarding the appointment of the Mufti, did not institute a precondition that the person who appoints must be a Muslim, retaining instead a neutral stance on this issue. The appointment of a Mufti by the Greek head of state , who is not a Muslim, is in accord with the Islamic religion, and there is no problem and no dispute on this. The precondition is that he be deemed suitable for the position of Mufti, following a discussion with those learned in Islam from Greece, and an agreement between them and the State regarding who is more qualified.

Fourth Question: Is it permitted for a Mufti who has been appointed by a state whose head is not a Muslim to appoint Imams?

Response of the Most Wise Muftis to the fourth question:

As long as the appointment of the Mufti is legal and in accord with the answer to the third question, the Mufti has the right to appoint Imams, Hatips and  muezzins at Mosques, but also religion teachers for the teaching of the Holy Quran at Mosques, or at catechetical schools teaching the Holy Quran.

Fifth question: Is it permitted for a Mufti, an Imam, or a Sacred Teacher of the Holy Koran to receive a salary from a state whose head is not a Mulim?

Response of the Most Wise Muftis to the fifth question:

As long as the preconditions referred to in the answers to the third and fourth questions have been met, and the state provides that they will be employed as civil servants, which is to say their salary will be paid by the state in compensation for the services they offer, there is no impediment. We are obliged to praise a state which, although its head is not a Muslim, recognises in the framework of respect and equal justice under the law for religious communities, and pays salaries for Muftis, Imams, and Religious Teachers to support the Muslim faith and to serve the faithful people of Allah.