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Statement Issued by the General Iftaa` Department
Author : The General Iftaa` Department
Date Added : 19-02-2023

 

From the Islamic perspective, the martyr is the one killed while fighting for Allah’s Word to become superior. Allah The Almighty Says {What means}: "And say not of those who are slain in the way of God: "They are dead." Nay, they are living, though ye perceive (it) not." [Al-Baqarah/154].

 

In addition, Abu Musa told that a man came to the Prophet and said, “One man fights for booty, one for the reputation of fighting, and one for his degree [of bravery] to be seen; which of them is in God’s path?” He replied: "The one who fights that God’s word may have preeminence is in God’s path." {Agreed upon}.

 

Accordingly, how can the Muslim killed by another Muslim be considered a martyr?! This is taking into consideration the fact that the Messenger of Allah (PBUH) said: "Reviling a Muslim is Fusuq (disobedience of Allah) and killing him is (tantamount to) disbelief." [Al-Bukhari and Muslim]. He (PBUH) also said: "The extinction of the whole world is less significant before Allah than killing a Muslim man." {Tirmithi}. 

 

In addition, inciting killing and destruction of property is considered a grave sin since the Messenger of Allah says: "… if anyone invites others to follow error, the sin, will be equivalent to that of the people who follow him (in sinfulness) without their sins being diminished in any respect." [Moslim].

 

Islamic Sharia prohibits taking life, except for a just cause, and transgressing against others property and honor. How could we judge that the Muslim killed by his fellow Muslim is a martyr! Allah The Almighty Says {What means}: "O ye who believe! Fear God and be with those who are true (in word and deed)." {At-Tawbah/119}. 

 

Consequently, it isn`t allowed for a Muslim to incite Muslims to kill each other then judge who goes to Heaven and who goes to Hell. This is since the Messenger of Allah {PBUH} says: "When two Muslims confront each other with their swords, both the slayer and the slain are doomed to Hell-Fire." {Agreed upon}.

 

As we know, a few months ago, citizens were given the permission to protest and express their opinions freely and they were treated respectfully to the extent that you would see them walking with the security forces side by side. It was a beautiful scene where the protestors expressed their opinions freely while the security forces provided protection to prevent sedition. Allah The Almighty Says {What means}: "but the plotting of Evil will hem in only the authors thereof." {Fatir/43}.

 

Both the protestors and the security forces are brothers and treated each other with mercy and kindness, and this is what we have actually seen on the ground. From an Islamic perspective, it is the duty of the scholars and thinkers to warn against seditions, revealed and concealed, since they will have serious repercussions on all members of society. Allah The Almighty Says {What means}: "And fear tumult or oppression, which affecteth not in particular (only) those of you who do wrong: and know that God is strict in punishment." {Al-Anfal/25}.

 

Prophet Muhammad (PBUH) said: "The happy man is he who avoids dissensions: happy is the man who avoids dissensions; happy is the man who avoids dissensions: but how fine is the man who is afflicted and shows endurance." [Related by Abu Dawood].

 

It is also the duty of the scholars to call people to preserve lives, properties, unity and avoid division and conflict. Allah, The Most Exalted Says {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}.

 

As Ramadan is about to begin, we invite fellow citizens to unite, cleanse their hearts from any feelings of hatred and animosity, and learn a lesson from the shedding of innocent blood and violation of sanctities that is happening in neighboring countries.

 

This is a call to help the poor, the needy and the sick, in addition to warning the people not to engage in obscene and false speech, and to urge them to abide by virtuous morality and right behavior, especially as we prepare for the holy month of Ramadan. The Prophet (PBUH) said: "If one does not eschew lies and false conduct, Allah has no need that He should abstain from his food and his drink."[Agreed upon]. It is also a duty to call others to good word since it is a charity.

 

We seek refuge in Allah from trials both open and secret and that He Bless this country and other Muslim countries with safety and stability.

 

And All perfect praise be to Allah The Lord of The Worlds.

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

What is required of a traveler or a sick person if they broke their fast and then their excuse ceased?

If a traveler settles or a sick person recovers after having broken their fast, it is recommended for them to refrain from eating and drinking for the rest of the day, but it is not obligatory.

What is the ruling of Islamic Law on leaving the Sunnah prayer of Dhuhr due to fatigue?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
According to the general rule, a Muslim should strive to maintain the Sunnah prayers before and after the obligatory prayers (al-sunan al-qabliyyah wa al-ba'diyyah). One is permitted to pray them sitting from the outset, but if one leaves them due to severe fatigue, there is no objection to doing so. It is recommended (mustahabb) to make up (qadā') a time-bound supererogatory prayer (nafl mu'aqqat) at any time if it was missed.
Al-Shirbīnī (may Allah have mercy on him) said: "If a time-bound supererogatory prayer is missed, it is recommended to make it up according to the more authoritative view (al-azhar), based on the hadith recorded in the two Ṣaḥīḥs: 'Whoever sleeps through a prayer or forgets it should pray it when he remembers it.' This is also supported by the fact that the Prophet (peace and blessings be upon him) made up the two rak'ahs of Fajr when he and his companions overslept in the valley and missed the dawn prayer until the sun had risen [narrated by Abū Dāwūd with an authentic chain]." And Allah, the Most High, knows best.

What is the ruling of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

What is the ruling on waiving a debt owed by a debtor and counting it toward zakāh?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Waiving a debt owed by a debtor, with the intention of counting it toward zakāh, does not fulfill the zakāh obligation. Rather, it constitutes an ordinary act of charity, for which Allah rewards the giver generously — since one of the conditions for the validity of zakāh is that the person paying it must form the intention of zakāh at the actual moment the wealth is paid out. In this case, the debt has already been established as a standing obligation upon the borrower, so it is not valid to simply redirect the intention toward zakāh after the fact.
It is preferable, instead, for the creditor to first collect the debt from the debtor, and then return to him the amount of money he is required to pay as zakāh — or a portion of it — if the debtor happens to fall under one of the eight categories that Allah, the Exalted, has commanded be given from zakāh.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]." And Allah, the Exalted, knows best.

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