Articles

Islam Prohibits Violence and Transgression
Author : The General Iftaa` Department
Date Added : 14-02-2023

 

One of the objectives of Sharia for which the Master of mankind, Prophet Mohammad (PBUH), was sent and without which societies and civilizations would go astray is spreading love and mercy among people as well as combating all forms of transgression and vandalism from which Islam is innocent. These cowardly acts tarnish the beautiful image of Islam, twist its objectives and tie violence and vandalism to its compassionate principles.

Pondering upon the evidences from the Quran and the Prophetic Sunnah shows the magnitude of the texts that indicate that a human being is honored, forbidden to oppress or violate his faith, life, honor and wealth. Almighty Allah Says {What means}: "We have honored 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." {Al-Isra`/70}.

According to Islam, it is unlawful to frighten a Muslim and spread discord amongst members of society. Narrated Abdur Rahman Ibn Abu Layla:

The Companions of the Prophet (PBUH) told us that they were travelling with the Prophet (PBUH). A man of them slept, and one of them went to the rope, which he had with him. He took it, by which he was frightened. The Prophet (PBUH) said: It is not lawful for a Muslim that he frightens a Muslim." {Abu Dawud}. Abu Huraira reported: Abu'l-Qasim (the kunya of Allah's Messenger, may peace be upon him), said: He who pointed a weapon towards his brother the angels invoke curse upon him even if he is his real brother so long as he does not abandon it (the pointing of weapon towards one's brother Muslim)." {Muslim}. Narrated `Abdullah:

The Prophet (PBUH) said: "Abusing a Muslim is Fusuq (evil doing) and killing him is Kufr (disbelief)." {Bukhari}.

The duty of advising others dictates that we raise the awareness of Muslims everywhere and explain to them the dangers and repercussions of violence in the sense that it breeds hatred and enmity amongst the members of society, sows the seeds of sin and transgression, and prevents achieving security and safety for humanity. Allah The Almighty Says {What means}: "Help ye one another in righteousness and piety, but help ye not one another in sin and rancor: fear Allah. for Allah is strict in punishment." {Al-Ma`idah/2}.

We affirm that violence occurring at the family, university or community levels is an intrusion on our Jordanian Muslim society and Arab-Islamic culture and values stemming from authenticity, compassion and mercy. The only fruit for this violence is damaging and corrupting public and private property, thereby causing harm to citizens and their interests. This is mischief in the land and Allah doesn`t love those who do mischief. He, The Almighty Says {What means}: "But seek, with the (wealth) which God has bestowed on thee, the Home of the Hereafter, nor forget thy portion in this world: but do thou good, as God has been good to thee, and seek not (occasions for) mischief in the land: for God loves not those who do mischief." {Al-Qasas/77}. If Allah The Exalted Forbade transgressing against the property of others and prescribed penalties for that in this life and the next, He also Forbade violating properties and public funds, which belong to all members of society, and considered this as an unjust act for society and self since Allah Loves not the unjust.

In this regard, there is a Sharia maxim that states: "There should be neither harm nor reciprocating harm." What is the use behind killing, beating or abusing someone? What is the use behind destroying property and disrupting schooling other than spreading evil and corruption in the land? The escalation of violence leads to increasing human and material losses. This is destroying the crops and the cattle and a sinful transgression against the right of society, and the doer of this along with whoever assisted him/her will be held accountable for that on the Day of Resurrection.

Undoubtedly, acts of violence increase tribal dissension about which the Prophet (PBUH) said: "Leave it. For it is something disgusting."{Bukhari}.

We all know that violence spreads discord and boosts rumors, thereby spreading fear, terror and dismay among people leading to the elimination of security, peace and stability. This is in addition to extinguishing the flame of knowledge that our universities, institutions and families spread; consequently, losing our leading role, which Allah Praised us for when He Said (What means): "Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in God. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors." {Al-Imran/110}. " 

This is a call for our blessed society to resort to reason in all its affairs and adhere to the guidance of Islam concerning kindness, mercy and tolerance. It is also a call for all researchers, scholars and preachers to work on remedying this extraneous phenomenon to spread the culture of compassion and tolerance and eliminate all forms of violence.

Oh Allah! Bless this country and the other Muslim countries with safety and security. And all perfect praise be to Allah The Lord of The Worlds.

 

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Summarized Fatawaa

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

What can a menstruating woman do on Laylat al-Qadr?

If a menstruating woman engages in remembrance of Allah (dhikr), supplication (du‘a), and sincere devotion, she has indeed observed Laylat al-Qadr. She may also listen to the Quran from audio sources such as the radio or television.

What is the ruling on Tarawih prayer?

Tarawih prayer is a confirmed Sunnah (Sunnah Mu’akkadah).

Is it permissible for women to attend Tarawih prayer in the mosque?

Yes, it is permissible for women to attend Tarawih prayer in the mosque, provided they observe modesty, proper covering, and avoid mixing with men.
The Prophet ﷺ said: "Do not prevent the female servants of Allah from the mosques of Allah." [Bukhari and Muslim]