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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 bypassing a nearby mosque for a distant one?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If a distant mosque has a larger congregation (Jama‘ah) while the congregation in the nearby mosque is smaller, and the congregation in the nearby mosque is not adversely affected by the worshiper's absence, then it is better for him to pray in the distant mosque with the larger congregation. However, if the congregation in the nearby mosque would be affected by his absence—such as if he is its Imam, or if his presence encourages others to attend—then praying in the nearby mosque is better. This ensures that the congregation is established in two different locations within the community. This is based on the saying of the Prophet ﷺ: 'A man's prayer offered with another man is purer than his prayer which he offers alone, and his prayer with two men is purer than his prayer with one and if they are more (in number), it is more beloved to Allah, the Mighty the Majestic' (Narrated by Ahmad, Abu Dawood, and An-Nasa'i). And Allah the Exalted knows best.

What is the ruling on the fasting of a woman who has reached menopause if menstrual blood flows?

If a woman reaches the age of menopause (which is usually sixty-two) and her menses have ceased, then she sees blood after that, and its duration is not less than a day and a night (24 hours), it is menstruation (hayd). If it is less than a day and a night, she is considered as having non-menstrual vaginal bleeding (mustahada), so she fasts and prays. However, she must perform ablution for every obligatory prayer after its time enters, pray immediately, and be treated as a person with a continuous condition. There is no specific end limit for a woman's menstruation; it is possible as long as the woman is alive. And Allah the Almighty knows best.

What is the Sharia basis of the Udhiyah?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
The Sharia basis of the Udhiyah (sacrificial offering) is firmly established through the Quran, the Sunnah, and the Consensus (Ijma') of the Muslims:
1. Evidence from the Holy Quran
Allah the Exalted says {what means}: "And the camels and cattle We have appointed for you as among the symbols of Allah; for you therein is good." [Al-Hajj/36]. He also says {what means}: "So pray to your Lord and sacrifice [to Him alone]" [Al-Kawthar/2]. According to the most well-known scholarly interpretations of this verse, "prayer" refers to the Eid prayer, and "sacrifice" refers to the slaughtering of the Udhiyah.
2. Evidence from the Sunnah
Al-Bara' bin 'Azib (may Allah be pleased with him) narrated that the Prophet ﷺ said: "The first thing we start with on this day of ours is to pray, then we return and sacrifice. Whoever does that has followed our Sunnah, and whoever slaughters before [the prayer], it is merely meat he has provided for his family; it is not part of the ritual sacrifice in any way" [Reported by Bukhari & Muslim].
Anas (may Allah be pleased with him) narrated: "The Prophet ﷺ sacrificed two white rams with horns. He slaughtered them with his own hand, mentioned the name of Allah (Tasmiyah), and said the Takbir" [Reported by Bukhari & Muslim].
3. Evidence from Scholarly Consensus (Ijma')
The Muslims have reached a unanimous consensus on the Sharia basis of the Udhiyah, and no one among the scholars has disagreed with this. [Al-Sherbini, Mughni al-Muhtaj, Vol.6/P.122].And Allah the Exalted knows best.

Must a person refrain from eating for the rest of the day if they break a fast of a vow (nadhr) or a make up fast (qada)?

 

Whoever observes a vowed fast (nadhr) or a makeup fast (qada) is prohibited from breaking it without a valid excuse. If they break it without a legitimate reason, they are sinful.
However, they are not required to refrain from eating for the rest of the day, because such restraint is only required out of respect for the month of Ramadan, not for other types of fasting.

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