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Jerusalem in the Muslims Eyes
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 06-12-2017

Jerusalem in the Muslims Eyes

 

 

An Article by His Grace Mufti Abdulkareem Al-Khasawneh

 

The relationship between Muslims and Al-Aqsa Mosque is religious since it is the place from where our Prophet (PBUH) embarked on his nocturnal journey (Israa wal Me’raaj), the Mosque of the Two Qiblas, the third holiest site in Islam, a blessed place where good deeds are multiplied, the reward of one Raka in Al-Aqsa Mosque equals the reward of five hundred Rakas and its environs are blessed since it is where Prophets (PBUT) settled and the angels descended. Allah, The Exalted, Said (What means): "whose precincts We did bless," [Al-Isra`/ 1]. Moreover, in Jerusalem and its environs, a group of the Muslim Ummah (Nation) will continue to prevail and they will never be harmed by those who forsake them, until the Hour begins.

 

This significant status of Al-Aqsa Mosque has settled in the hearts of  all Muslims, so it became an integral part of their creed since every morning and evening they recite the verse (What means): "Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque" [Al-Isra`/1].

 

In these difficult times, which the Muslim Ummah is experiencing, Allah, The Almighty, admonishes His salves to obey Him and His Prophet (PBUH) in all that they say and do, and forbids disobeying Him or His Prophet (PBUH). Almighty Allah has also warned the Ummah against disputing among themselves because that weakens their position and makes them vulnerable. Therefore, He, The Almighty, Said (What means): "And obey God and His Apostle; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For God is with those who patiently persevere:" [Al-Anfal/46].

 

When the Prophet (PBUH) immigrated from Makkah to Medina, leaving a land so dear to his heart, he aimed, first, to unite Muslims by building his mosque. Next, he established brotherly ties between the Muhajirin and the Ansar, so he managed to put affection in  their hearts instead of animosity and hatred. Allah, The Almighty, Said (What means): "And (moreover) He hath put affection between their hearts" [Al-Anfal/63]. Commenting on this verse, Al-Qortobi said: "Managing to put affection between the hearts of the Arabs is among the miracles and signs of the Prophet (PBUH)."

 

The Israeli atrocities against the Palestinians, and banning them from praying at Al-Aqsa Mosque are indicative of a greater good to come since Allah, The Almighty, Said (What means): "And who does greater evil than he who bars God's places of worship, so that His Name be not invoked in them, and strives to ruin them?; such men might never enter them, save in fear; for them in this world is degradation; and in the Hereafter a mighty chastisement." [Al-Baqarah/114]. This verse condemns such a heinous crime and shows that none does greater evil than he who bars God's places of worship, so that His Name be not invoked in them, and strives to ruin them.

 

When Israel exercises its atrocities in Jerusalem, it targets Muslims as well as Christians. Nonetheless, both will protect their sanctities by tooth and nail.

 

Al-Aqsa Mosque will remain a symbol of Islam regardless of the trials and the killings. It will remain alive in the hearts of all Muslims and liberating it will remain on top of their priorities no matter what the case may be. Actually, this is embodied in the moral and financial support provided by the Hashemite leadership, emanating from their custodianship to Al-Aqsa Mosque, the Dome of the Rock, and the other sanctities of Jerusalem. This wise leadership has made available all means of support to the Palestinians in order to remain steadfast in Jerusalem in addition to providing guards for the Mosque.

 

Clearly, His Majesty King Abdullah the 2nd has played a key role in bringing the Palestinian question to the forefront of the international arena. His prime concern is to unite the international views in favor of the Palestinian question in order to reach a comprehensive and just solution to this thorny issue.

 

We pray that Allah safeguards Al-Aqsa Mosque against all plots, and liberates it from the Jews. Amen to that.

 

 

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Summarized Fatawaa

I have a date farm, and the dates come in different categories, and within each category there are different sizes. How is zakāh paid on the yield?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If the yield reaches the niṣāb (the minimum threshold for zakāh to become obligatory) — which is five awsuq (plural of wasq), equivalent to (611) kg — then zakāh becomes obligatory upon it, at a rate of one-tenth ('ushr) if irrigated by rainwater (i.e., naturally, without the use of machinery), or one-twentieth (half of the 'ushr) if irrigated using machinery/equipment.
If the yield of dates consists of different varieties, then zakāh should be paid from each variety according to its respective proportion. If this proves difficult, it is permissible to pay from a medium-quality variety [representative of the average].
It is stated in Ḥāshiyatā Qulyūbī wa ‘Umayrah (Vol.2/P.22): "Different varieties are combined together [for the purpose of calculating the niṣāb] — such as the various types of dates, the various types of raisins, and so on — and zakāh is paid from each type according to its respective proportion. However, if this becomes difficult due to the large number of varieties and the small quantity of each individual type, then zakāh should be paid from a medium-quality variety among them — neither the best nor the worst — out of consideration for both sides [the giver and the poor recipient]. If one goes to the trouble of paying from each variety according to its proportion, this is also permissible." And Allah, the Exalted, knows best.

What is the ruling on congregational prayer performed outside the mosque, and is it a condition that it be performed in a mosque in order to attain the full reward?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is not a condition for attaining the reward of congregational prayer that it be performed in a mosque; however, a Muslim should still be keen to perform his prayers in the mosque, so as not to miss out on immense reward. This is due to the virtue of the mosque and of spending time there (i‘tikāf), the typically larger number of worshippers present, and the additional reward gained through walking to and from the mosque. On the authority of Abū Hurayrah (raḍiyallāhu ‘anh), the Messenger of Allah ﷺ said: "Whoever purifies himself in his house, then walks to one of the houses of Allah to fulfill one of the obligations Allah has prescribed, one of his steps will erase a sin, and the other will raise him a degree [in status]." (Related by Muslim)
Whoever misses congregational prayer at the mosque should still strive to pray in congregation at his workplace, or together with the members of his household. And Allah, the Exalted, knows best.

Which is better during the day in Ramadan: reciting the Quran or performing voluntary prayers?

A Muslim should establish a daily schedule for reciting the Quran in Ramadan.
Once they have completed their daily portion (known as a wird or hizb), they can engage in other acts of worship, including voluntary prayers (nawafil). Prayer itself is called "Quran", because a significant part of it involves reciting the Quran.
Allah says: "BE CONSTANT in [thy] prayer from the time when the sun has passed its zenith till the darkness of night, and [be ever mindful of its] recitation at dawn: for, behold, the recitation [of prayer] at dawn is indeed witnessed [by all that is holy]." [Al-Isra`/78]

What is the ruling on a woman who learns of her divorce or her husband's death after her *ʿiddah* has ended? And does the *ʿiddah* of a woman who abandoned mourning (*iḥdād*) for the whole period of the *ʿiddah*, or part of it, still end, even though she knew that abandoning it is forbidden?**

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The waiting period of a widow who is not pregnant is four months and ten days, based on the saying of Allah Almighty (which means): “And those of you who die and leave wives behind, they shall wait concerning themselves for four months and ten days” [al-Baqarah/234]. If she is pregnant, her ʿiddah ends with the delivery of her child. The ʿiddah is calculated by lunar months and begins from the date of death.
If her ʿiddah ends before she learns of her husband’s death, or of his divorcing her, she does not observe the ʿiddah upon learning of it, because her ʿiddah has already ended.
It is stated in al-Bayān fī Madhhab al-Imām al-Shāfiʿī (Vol.11/p.41), one of the books of the Shāfiʿī school: “If a man divorces his wife, or dies while he is absent from her, her ʿiddah is from the time of the divorce or from the time of death. If she does not know of the divorce or the death until her ʿiddah period has ended, then her ʿiddah has ended. If she learns of it before the end of the ʿiddah period, she completes her ʿiddah counting from the time of the divorce or death.”
As for a woman who abandoned mourning throughout the ʿiddah while knowing that it is forbidden, she is sinful, although her ʿiddah has nonetheless ended. And Allah Almighty knows best.

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