عربي
Home


Articles

Articles

The Obligation of Supporting Palestinians Defending Al-Aqsa Mosque and Sheikh Jarrah Neighborhood
Author : The General Iftaa' Department
Date Added : 16-05-2021

A Statement on the Obligation of Supporting Palestinians Defending Al-Aqsa Mosque and Sheikh Jarrah Neighborhood

 

 

Praise be to Allah the Lord of the Worlds. May His peace and blessings be upon Prophet Mohammad, his family and companions.

 

In light of the barbarous campaign launched by the Israeli occupation forces against the Palestinians stationed in East Jerusalem`s Sheikh Jarrah, the subsequent violations at Al-Aqsa mosque and the attacks against Palestinian worshippers stationed there.

 

The General Iftaa` Department, in the Hashemite Kingdom of Jordan, reaffirms its condemnation of these unethical practices, which contradict the values of tolerance, peaceful coexistence and human rights. It reaffirms that the Palestinian residents of Jerusalem has the right to defend the Islamic holy sites and foil Israeli attempts to ban worshippers from praying at Al-Aqsa. This is in addition to harassing Jerusalemites, driving them out of their homes and placing restrictions on entering Al-Aqsa mosque, which is an integral part of a Muslim`s faith as it is the first direction of prayer,  the second mosque ever established for mankind on earth and the third holiest mosque.

 

We pray that Allah helps the Palestinians and supports their steadfastness against this heinous enemy. We also stress that defending Palestine and Al-Aqsa mosque is the religious duty of every Muslim person, leaders, governments and thinkers. However, this begins by holding on to the religious constants and Islamic creed, in addition to reminding people about the significance of Al-Aqsa mosque and the sufferings of the Jerusalemites at the hands of the Israeli occupation forces. Allah The Almighty Says (What means): "God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ’They will worship Me (alone) and not associate aught with Me. ’If any do reject Faith after this, they are rebellious and wicked." [An-Nur, 55]. We highly appreciate their steadfastness in defending the Islamic holy sites in Jerusalem. We also stress the role and importance of the Hashemite custodianship over Al-Aqsa mosque in terms of safeguarding Islamic and Christian holy sites. This custodianship is the first line of defense against usurpation or aggression in terms of time and place. We are thankful to His Majesty King Abdullah the 2nd for his relentless efforts in support of Jerusalem and Al-Aqsa mosque. We will always follow his wise leadership, which didn`t flinch from sacrificing everything for the sakes of Al-Aqsa mosque and the just causes of the Arab nation.

 

We pray that Allah pardons our mistakes, achieves our aspirations, grants us victory over our enemies and blesses us with liberating our Islamic sanctities, and that for God is surely no great matter. 

 

 

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

Is it permissible for a woman to wear underwear while performing Umrah?

Yes, it is permissible for a woman to wear underwear while performing Umrah. This is because she should keep her regular clothes that cover all her body while being in a state of Ihram (ritual consecration) for Hajj, or Umrah. However, she should uncover her face and hands, but it is permissible for her to let her head-covering garment drape from her head down over her face when non-Mahram (i.e., marriageable) men pass by her. And Allah Knows Best.

What is the ruling if hemorrhoid blood exits after completing ablution?

If this blood is exiting from outside the anus (due to the hemorrhoid protruding), it does not invalidate ablution, because blood exiting from the body from other than the two orifices does not invalidate ablution. If it exits from the anus (meaning from inside it), it invalidates ablution, and one must perform istinja' from it, wash the area of impurity, and repeat the ablution.
However, if this blood exits continuously such that no time remains sufficient for purification and prayer without it flowing, then it takes the ruling of urinary incontinence (sals al-bawl). One then cleanses from it after the time for each prayer enters, performs ablution immediately thereafter, and performs the obligatory prayer immediately. There is no liability upon him after that if something of it flows, and he may pray as many voluntary prayers as he wishes. If he wants to pray another obligatory prayer, he must cleanse himself and perform ablution. And Allah the Almighty knows best.

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.
Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty knows best.

Is it permissible for someone who is unable to fast to pay the fidyah (ransom/compensation payment) to himself, due to his own poverty?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is not permissible, nor does it fulfill the obligation, for a sick person who is currently and permanently unable to fast to pay the fidyah (ransom/compensation payment) to himself, since it is a financial obligation owed by him, established as a standing debt upon him — much like any other debt he owes. If he were to pay it to himself, it would not thereby be discharged. So if he cannot find [anyone eligible to] pay it to, it remains a standing obligation upon him, and is not thereby waived. If Allah, the Mighty and Majestic, later grants him wealth, it becomes obligatory upon him to pay it out to the poor and needy.
Imam al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "There is no difference in the obligation of the fidyah between the wealthy and the poor person; its benefit lies in its remaining established as a standing debt upon the poor person [until he is able to pay it] — and this is the more correct position (al-aṣaḥḥ), as indicated by the wording of ar-Rawḍah and its source text." [Mughnī al-Muḥtāj, Vol.2/P.174]
Accordingly: it is not permissible for a Muslim to pay the fidyah to himself while he remains poor. If the sick person is poor, he is not obligated to pay the fidyah immediately, and it remains a standing debt upon him until a time when he has sufficient means and wealth. And Allah, the Exalted, knows best.

See More