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The Place of Al-Aqsa Mosque in Muslims' Hearts
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 27-05-2014

 

 

His Grace, The Mufti-General of the Hashemite Kingdom of Jordan: Abdulkareem Al-Khasawneh

All praise be to Allah, peace and blessings be upon Prophet Mohammad and upon all his family and companions:

Allah, The Exalted, has privileged Al-Aqsa Mosque with a special religious place in the hearts of all Muslims deriving from the very essence of their belief. Therefore, the Prophet`s Night Journey and Ascension (Isra` and Miraj) suffice as a miracle blessing that holy site. Allah, The Almighty, Says in the Holy Quran (What means): "Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)." [Al-Isra`/1].

 

Al-Isra` is taking the Messenger of Allah for a journey from the Sacred Mosque in Mecca to the farthest Mosque in Jerusalem.

 

Al-Miraj is when the Prophet travelled upwards to the Heavens from the farthest Mosque to the gate of Heaven which is above Jerusalem because Heaven has many gates, but for honoring Al-Aqsa` Mosque (the farthest Mosque), the Prophet was ascended from it.

The religious status of Al-Aqsa mosque makes Muslims proud of their religion, hold on to their rights, and have faith in their Lord.

 

The Prophet was ascended through the different levels of Heaven from Al-Aqsa mosque, then to the Lute-tree which is said to be the end of worldly knowledge, and beyond which none may pass. During the Miraj, or the Ascension, Prophet Mohammad saw things that he could only dream of. He demonstrated to people how to be true believers, and not to question the Unknown, or the Unseen because none knows them but He (Allah). Allah, The Almighty, Says in the Holy Quran (What means): "The (Prophet’s) (mind and) heart in no way falsified that which he saw. Will ye then dispute with him concerning what he saw? For indeed he saw him at a second descent, Near the Lute-tree beyond which none may pass: Near it is the Garden of Abode. Behold, the Lute-tree was shrouded (in mystery unspeakable!) (His) sight never swerved, nor did it go wrong!" [An-Najm/11-17].

 

During the Miraj Night, the Prophet saw the wonders of Allah`s Kingdom….He saw the much-frequented Fane and the Lute-tree near which is the Garden of Abode to which the Angels, the spirits of the martyrs and the righteous find rest. In addition, the Prophet (PBUH) saw the Archangel Gabriel (PBUH) in his heavenly image.

 

Al-Miraj started from Al-Masjid Al-Aqsa, which enjoys a privileged status in the Islamic Faith:

First: The pledge of allegiance took place in Jerusalem where the Prophet (PBUH) led the other Prophets in prayer and they welcomed Him, pledged allegiance to Him, and blessed His Message. It was a divine gathering in which the values of all prophets came together as mentioned in the Prophet's (PBUH) Hadith: "My similitude in comparison with the other prophets is that of a man who has built a house completely and excellently except for a place of one brick. When the people enter the house, they admire its beauty and say: 'But for the place of this brick (how splendid the house will be!). [Agreed upon].

 

Allah, The Almighty, has mentioned this pledge of allegiance in His Holy Book (What means): "Behold! God took the covenant of the prophets, saying: "I give you a Book and Wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help." Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I Am with you among the witnesses." [Al-Imran/81].

 

Second: Al-Aqsa Mosque is the first Qibla for Muslims: It is the direction towards which a Muslim offers his/her prayers, acts of worship, and calls on Allah with love and reverence to derive from Him the strength and the determination. Thus, is there a place that is more that are more sacred, glorified, or better than the direction (Qibla) towards which one offers prayers in obedience to his/her Lord?

 

Allah, The Almighty, Says (What means): "We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is God unmindful of what they do." [Al-Baqarah/144]. Therefore, Al-Aqsa mosque is the Muslim`s first Qibla towards which the Prophet (PBUH) offered prayers for sixteen or seventeen months until the divine injunction came down to offer prayers in the direction of the Holy Kabah.

 

Three: Al-Aqsa Mosque (the farthest Mosque) is the second mosque built on earth after the sacred Mosque, and the third of the two Holy Haram's as regards its sanctity. Prophet Mohammad (PBUH) says: "Do not set out on a journey except for three Mosques i.e. Al-Masjid-AI-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa, (Mosque of Jerusalem). [Agreed upon].

 

Four: Its ground and precincts are blessed for Allah Says (What means): "Whose precincts We did bless." [Al-Isra`/1]. Bilad Al-Sham: Jordan, Syria, Lebanon, Palestine- is a sacred land whose sanctity is part of Al-Aqsa Mosque`s. Rewards for offering acts of worship are multiplied in Al-Aqsa Mosque. The prophet (PBUH) said: "The merit of offering prayer in the sacred Mosque compared to other mosques: One prayer in the sacred Mosque equals a hundred thousand prayers, one prayer in My Mosque(Prophet`s) equals a thousand prayers, and one prayer in Al-Aqsa Mosque of Jerusalem equals five hundred prayers." [Al-Tabarania, Al-Baz`zar, and Al-Baihaqi in: “Sho`ab Al-Emaan].

 

The previously mentioned are the reasons that bonded Muslims on basis of creed, which is unchangeable neither with time, nor with individuals.

 

We sincerely ask Allah to forgive our sins, fulfill our aspirations and bestow victory upon us, and that is surely no difficult matter to Him.

 

Praise be to Allah, The Lord of The Worlds.

 

 

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Summarized Fatawaa

What is the ruling on wiping over socks?

It is not permissible to wipe over most common socks today because the conditions for wiping are not met. The concession was reported for wiping over leather socks (khuff) and socks (jowrab) with conditions: They must be thick, not allowing poured water to penetrate, enable one to walk in them, be worn while in a state of purity (from ablution), cover the entire foot up to the ankles (meaning covering the protruding ankle bones), and not be torn. And Allah the Almighty knows best.

What is the meaning of the Prophetic statement that a boy is held in pledge (murtahan) for his 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The first interpretation: That if the boy dies in infancy without an 'aqīqah having been performed on his behalf, he will not intercede for his parents on the Day of Resurrection. This is the position of Imam Aḥmad ibn Ḥanbal, and Imam al-Khaṭṭābī concurred with him, stating: "The finest of what has been said regarding this matter is the position adopted by Aḥmad ibn Ḥanbal." — [Fatḥ al-Bārī by Ibn Ḥajar,{Vol.9/P.594]
The second interpretation: That the child is likened to a pledged object (marhūn) — one from which full benefit and enjoyment cannot be derived until it is redeemed. A blessing is only made complete upon the one blessed when they fulfil the obligation of gratitude (shukr), and the prescribed expression of gratitude for this particular blessing is what the Prophet ﷺ established as Sunnah — namely, the slaughtering of the 'aqīqah on behalf of the newborn as an act of thankfulness to Allah the Almighty and as a supplication for the wellbeing and safety of the child. This is the position of Mullā 'Alī al-Qārī. See: [Mirqāt al-Mafātīḥ Sharḥ Mishkāt al-Maṣābīḥ, Vol.7/P.2688]
And Allah Almighty knows best.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

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