عربي
Home


Articles

Articles

The Distortion of Islam`s Good Image by Enemies
Author : The Board of Iftaa`, Research and Islamic Studies
Date Added : 08-10-2014

 

The Distortion of The Tolerant Image of Islam`s by Enemies and Extremists

 

Islam is a comprehensive, global, divine religion with which Allah, The Almighty sent our Prophet Mohammad (PBUH) as a mercy to the Worlds and as a savior to humanity from temptation and straying from the right path through propagating what is right and just as well as calling people to follow the way of Allah with wisdom and beautiful preaching; therefore, the Prophet delivered the message of Allah and fulfilled His Trust. As a result, the bright image of Islam was reflected on the whole universe and Muslims started propagating the values of tolerance, justice, and human dignity in adherence to Allah`s injunction, whereas; He The Most Exalted Says in following verse (What means): "God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition." [An-Nahil/90].

Islam has done its part in establishing noble human values that propagate justice, tolerance, and mercy. Similarly, Muslims have done their part in founding human civilization throughout the different stages of history. However, nowadays, we can clearly notice the barbaric campaign, against this religion, which aims at degrading it and distorting its true image. This campaign is orchestrated by enemies and by some Muslims as well.

Enemies have manipulated extremist groups and so, they depicted Islam as their enemy, over distorted its image, and done wrong to its Prophet (PBUH). Consequently, , The Message of Amman-the message of the true Islam- was released in 2004 as a warning against this distortion, and as a denouncement to terrorism regardless of its form, or source, which is embodied in transgressing against human life through killing the innocent and terrorizing the peaceful.

Non-adherence to the righteous path by some doesn`t legitimize stigmatizing Islam and Muslims with extremism and terrorism. It is imperative that scholars, intellectuals, and people of bright minds clarify the true image of Islam as well as its great principles. They must also refute the suspicious matters of the extremists and reflect the true nature of extremism and methods of addressing it since a true Muslim is one who calls to the way of Allah with wisdom and beautiful preaching as He, The Most Exalted Says (What means): "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance." [An-Nahil/125].

We, The Board of Iftaa`, Research and Islamic Studies, stress a number of principles that can`t be manipulated under any circumstance. The most important of these is that any transgression against life, wealth and honor is forbidden since protecting them is among the aims of Islamic Law. Another principle is confirming the maintenance of social peace and security for the Prophet says in this regard: "He who sleeps safely among his people, enjoys good health, owns his daily food is as if he owns the whole world." A third principle is to bring forward the bright image of the moderate Islam, which is free from all aspects of extremism, terrorism and transgression.

Accordingly, we call on all Jordanians to unite steadfastly against calls of violence, extremism, bloodshed, and to be aware of biased rumors, and not to circulate them without considering the consequences and evils which could lead to the destruction of society and undermining its pillars.

We also call on the various means of mass media to carry out their role in portraying the true image of Islam, not to trust rumors, and to solidify the true Islamic values. This is because media shoulders a great responsibility as it represents the conscience of the nation and society. Thus, it is incumbent on those working in this field to do their job responsibly without distortion, counterfeiting, or exaggeration since a word is a dangerous weapon which can be double-edged since once it is true, reliable, and good it leads to goodness and construction, but once it is untrue, unreliable, and corrupt it leads to evil and destruction.

We beseech Allah The Almighty to keep our country safe and secure through the united efforts of its loyal citizens, Amen. And all perfect praise be to Allah The Lord of The Worlds.

 

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

Does Laylat al-Qadr move between the nights of Ramadan?

Laylat al-Qadr is definitely in Ramadan, and it is most likely in the last ten nights, especially on the odd-numbered nights.
For this reason, the Prophet ﷺ commanded observing worship in the last ten nights, and he himself used to dedicate those nights to worship. Many people put special effort into the 27th night of Ramadan, and they are rewarded in any case, whether they actually coincide with Laylat al-Qadr or not, because worshiping on any night of Ramadan carries great rewards.
 

What is the ruling of Islamic Law on following the actions of the imam in prayer and how this following is achieved?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The follower (ma'mum) is required to follow his imam in the actions of the prayer. This "following" (mutaba'ah) means that the follower performs each action of the prayer after the imam has begun it but before he has finished it. For example, the follower bows (in ruku') after the imam has reached the position of bowing, then rises after the imam has risen. The Prophet, peace and blessings be upon him, said: "The imam is only appointed to be followed, so when he says the takbir, say the takbir; and when he bows, then bow; and when he prostrates, then prostrate" (agreed upon, i.e., reported by both al-Bukhari and Muslim).
It is stated in Mughni al-Muhtaj (1/505): "Among the conditions of valid congregational prayer (iqtida') is following the imam in the actions of the prayer... meaning that following the imam is obligatory in the physical actions of the prayer, not in its verbal utterances... Complete following (kamal al-mutaba'ah) is achieved when the follower's beginning of an action comes after the imam's beginning of that same action, while the follower's beginning of the action precedes the imam's completion of it" — end of quote, with slight paraphrasing.
And Allah, the Exalted, knows best.

What is the ruling on the follower`s prayer if the Imam stands for a fifth rak`ah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If the Imam stands up for an extra unit (rak‘ah) of prayer out of forgetfulness, he must return to the sitting position as soon as he remembers, and he should perform the prostration of forgetfulness (Sujud al-Sahw). It is the duty of the congregants (Ma’mumin) behind him to remind him. However, if the Imam is in a state of doubt regarding the extra unit (and not certainty), it is not permissible for him to return.
 
As for the congregants: anyone who is certain that the Imam has stood for an extra unit is forbidden from following him. In this case, the follower has two choices: either intend to separate from the Imam (Mufaraqah) and finish the prayer alone, or wait for the Imam in the sitting position and perform the final salams with him—the latter being the preferred option. If a follower knowingly follows the Imam into an extra unit, their prayer becomes invalid. However, if a follower is in doubt and not certain of the mistake, they must continue following the Imam, as the Imam was appointed to be followed.
 
It is stated in Al-Majmu’ (Vol.4/P.145): 'If [the Imam] stands for a fifth rak‘ah, the follower should not follow him, even if it is assumed that the Imam might have omitted a pillar from a previous unit; because if the reality is known, following him is impermissible since the follower has certainly completed their own prayer. Even if the follower had missed a previous unit (Masbuq) or was in doubt about performing a pillar like the Fatihah, and the Imam stood for the fifth, it is not permissible for the latecomer to follow him in it. This is because we know that this unit is not counted for the Imam and that he is mistaken in performing it.' And Allah the Exalted knows best.

"I told my family at night: 'I will fast tomorrow as qaḍā' (a make-up fast),' but I forgot to make the intention before sleeping. Is my fast valid?"

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
 
The intention is obligatory in acts of worship. For obligatory fasting, the required intention is to resolve to fast during the night [before dawn]. Its proper locus is the heart, while verbalizing the intention out loud in acts of worship is a sunnah — so that the tongue may align with the heart. If the intent behind the statement in question was the intention to fast, then it is valid; but if the intent was merely to inform someone, or reflected hesitation or doubt, then it is not valid.
 
It is stated in *Bushrā al-Karīm* (Vol.1/P.216): "It is a sunnah to verbalize the intention — that is, whatever has already been intended in the heart, whether an obligatory or a voluntary act — such as specifying the number of rak‘ahs, just before the opening takbīr — so that the tongue may assist the heart, and because this is further removed from whispered doubts (waswasah), and in order to accommodate the view of those who held it obligatory in every act of worship that requires an intention (even though this is a minority position), by analogy with Ḥajj."
 
Accordingly: if the intention to fast arose in your heart before the second adhān [i.e., before Fajr], then your fast is valid.
 
And Allah, the Exalted, knows best.

See More