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World Interfaith Harmony Week
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 29-03-2022

World Interfaith Harmony Week

 

By Grand Mufti,

Sheikh AbdulKareem Al-Khasawneh

 

Grand Mufti`s Statement during the Celebration of the World Interfaith Harmony Week

 

In the name of Allah, the Entirely Merciful, the Especially Merciful

All praise is due to Allah, the Lord of the worlds, and may the blessings of Allah be upon our Master the Hashemite Arab Prophet and upon all his companions and whoever followed their path till the Day of Judgment:

On this blessed day, we celebrate "The World Interfaith Harmony Week" that was launched by His Majesty King Abdullah II in the first week of February to be an annual season to harvest the good and blessed fruits of the tree he had planted; under whose shades the world took shelter to enjoy peace and security. Religious thinkers and believers have watered and took care of this tree. Being the tree of love and harmony, it wouldn`t produce but good, peace, and stability for the whole world; spread love, and eliminated hatred and animosity. This is particularly true since it was planted by pure Hashemite hands that draw their blessings and strength from their direct connection to the Prophet Mohammad who was sent as mercy to all creations. Allah says (What means): "And We have sent you (O Muhammad SAW) not but as a mercy for the Alameen (mankind, jinns and all that exists)." [al-Anbiya' 21:107].

Muslims and Christians of this blessed country (Jordan) have always been and always will be a unique model of human brotherhood, harmony, and peaceful coexistence. Through their national belonging and religious doctrine, adherents of both faiths strive to preserve Jordan, and instill values of citizenship in its citizens. In their noble quest to build Jordan, they united under the flag of the Hashemites to which they have pledged allegiance and swore loyalty. Thus, this flag was embraced by hearts before pledges, and protected by souls before weapons,. This is because it is blessed and has spread justice and all that is good to the people of Jordan. Enlightened by the following verse : " We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation." A-Isra`, 70}, this flag sought to preserve the honor and dignity of all Jordanians as human beings. By doing so, it established the relationship between Jordanians on the basis of equal rights and obligations. This concept is based on a key principle of Islamic Law reflected in the following verse: "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of God is (he who is) the most righteous of you." {Al-Hujurat, 13}.

This blessed Week came to present to the whole world the true universal message of Islam, which calls for spreading love and harmony between people. This fact is the true, divine, eternal constitution governing the relationship between Muslims and followers of other faiths regardless of time, place, or circumstances. A fact and a law so precious that it should be written with letters from light and lines from gold, and will be alive in the Muslim nation`s conscience and doctrine till the Day of Judgment. It is manifested in the following verse: "God forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for God loveth those who are just." {Al-Mumtahinah, 8}. This verse is pretty clear in determining that the relationship between Muslims and non-Muslims is based on a great matter: showing kindness to others before justice and showing love to them to be rewarded with the love of Allah. Dear respectable audience, behold how Almighty Allah addressed non-Muslims with the kindest of words that bring hearts together: "O people of the Book!" and "Those who have received the scripture." This is used in about sixty places throughout the Noble Quran, and this form of address shows a great deal of respect and appreciation to the addressees, because attributing the Book to a nation means attributing science and knowledge to it.

Accordingly, being a nation of goodness; as described by Allah, and moderation; as chosen by Allah, it is the responsibility of the Muslim nation to complete the mission of the Prophets and Messengers, and to be the last building block of human civilization. All of this dictates that the Muslim nation leaves no stone unturned to spread goodness, love, and harmony amongst people, and establish ties between them based on harmony and knowing each other; of course in light of the divine rules derived from the Quran and the guidance of the Chosen One; Prophet Mohammad (Peace and blessings be upon him). This task was undertaken by the Hashemite family emanating from their religious and national responsibility to portray the correct and luminous image of Islam to stop the extremists, terrorists, and sedition mongers from hijacking Islam and abusing the faith through exaggeration and strictness. The result, as witnessed by the whole world, a wave of terrorist and extremist acts in the name of Islam undermining world peace and security, in addition to destroying societies and countries.

Thanks to Allah and the tight ties amongst the Jordanians, we managed to overcome that wave of extremist and Takfiri groups. Holding fast to our true religion, Hashemite flag, and peaceful coexistence gave no room for such groups.

We ask Allah to bless our country with peace and security under the wise leadership of His Majesty King Abdullah II, and to bless the whole world with permanent love, peace, and harmony, as Allah loves and pleases. And all praise be to Allah the Lord of the Worlds.

 

 

 

 

 

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Summarized Fatawaa

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

What is the ruling on making up missed prayers during prohibited times?

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to make up (qada’) missed prayers at any time, even during the periods when prayer is generally prohibited. The prayers that are forbidden and considered invalid during these times are 'absolute voluntary prayers' (nafl mutlaq)—which have no specific cause—and voluntary prayers whose cause follows the prayer itself, such as the Sunnah of entering Ihram or the Sunnah of the Istikharah prayer. Furthermore, no prayer is considered disliked (makruh) during these prohibited times when performed within the Meccan Sanctuary (Makkah al-Mukarramah).
 
It is stated in Bushra al-Karim (Vol.1/P.181), one of the Shafi’i texts: 'It is not forbidden to perform prayers that have a cause that is not delayed (i.e., the cause is preceding), such as making up a missed prayer (fa’itah)—even if it was a voluntary one—and the funeral prayer (janazah); or a cause that is simultaneous, such as the prayer for rain (istisqa’) or the eclipse prayer (kusuf)... and the Sunnah of wudu, the greeting of the mosque (tahiyyat al-masjid), the Sunnah of circumambulation (tawaf), the Sunnah of arrival, and the prostrations of recitation (tilawah) or thankfulness (shukr). These mentioned prayers and their like are not forbidden provided that one does not specifically intend (ta'ammud) to perform them during the disliked time because it is a disliked time. If one does so intentionally, it becomes forbidden, even if it is a mandatory makeup prayer that is due immediately; because in that case, one is acting in defiance of the Sharia. This is in contrast to when one does not specifically seek out that time, even if the prayer happens to fall within it, or if one seeks it for another purpose—such as delaying a funeral prayer to that time so that a larger number of people may pray over the deceased; in such cases, it is permissible and valid... And it is forbidden to perform prayers with no cause at all, like absolute nafl, or those with a delayed cause, such as the Istikharah prayer, the prayer for Ihram, the prayer for a need (hajah), the prayer before leaving the house, or the prayer before execution; because their causes occur after the prayer itself.' And Allah the Exalted knows best."

What is the ruling on eating from one`s Udhiyah?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The Udhiyah (sacrificial offering) is divided into two categories: the vowed sacrifice (Al-Mandhurah) and the voluntary sacrifice (Al-Tatawwu').
 
First: The Vowed Sacrifice (Al-Mandhurah)
This refers to a sacrifice that has become strictly obligatory due to a formal vow (Nadr). It is completely impermissible for the person offering it, or any members of their family whom they are financially obligated to maintain, to eat any of its meat or fat. Furthermore, it is unlawful for them to personally benefit from its hide, wool, or any other part of it. If they happen to eat any portion of it, the offerer is legally obligated to give an equivalent amount of meat or its monetary value to charity. (As noted in Tuhfat al-Muhtaj by Imam Ibn Hajar al-Haytami,Vol. 9/P.364).
 
Second: The Voluntary Sacrifice (Al-Tatawwu’)
This is a recommended, non-obligatory sacrifice. The person offering it is fully permitted to eat from its meat, distribute portions as charity to the poor, and give pieces as gifts to those who are well-off. However, it remains a mandatory requirement to donate at least a minor portion of it to charity; this should not be less than approximately half a kilogram of raw, uncooked meat. And Allah the Almighty Knows Best.

What is the ruling of Islamic Law on wearing energy stones?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to a woman adorning herself with precious and semi-precious stones — such as ruby, carnelian, or the like — so long as these are stones that women customarily wear as adornment.
As for what are known as "energy stones," if they are used with the intention of seeking remedy and healing, then such matters are governed by experimentation and scientific study — which either establishes that they have a tangible effect or does not — and all of this operates by the permission and will of Allah, Glorified and Exalted. If studies or practical experience do establish that such stones carry a beneficial effect upon human health, then there is no objection to using them. They are, after all, part of Allah's creation, much like medicinal substances extracted from plants or derived from other created things — provided that the Muslim does not believe that the stone itself is the source of benefit or harm. It is nothing more than a means among the many means that Allah has placed in this world, and the reality of all affairs belongs to Allah alone. And Allah the Almighty knows best.

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