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Statement on Preserving Country and Expressing Opinion through Peaceful Means
Author : The General Iftaa` Department
Date Added : 22-02-2023

 

All perfect praise be to Allah The Lord of The Worlds. Blessings and peace be upon our Prophet Mohammad, his family and noble companions.

Jordanians take pride in their country as an oasis of security and stability, being the country of the Muhajirin (emigrants) and the Ansar (helpers), and a safe haven for those in distress. God willing, Jordan will continue as such beating on the awareness of its people and the wisdom of its youth who built it with tenacity and ability. In these times, we are going through; we affirm that it is the right of citizens to express their views and attitudes through peaceful and legal methods. However, we call on all Jordanians to unite and cooperate in piety and righteousness, preserve national unity, maintain security and stability, and prevent any transgression against public or private property. Help ye one another in righteousness and piety, but help ye not one another in sin and rancour: fear Allah. For Allah Is Strict in punishment. {Al-Mai`dah/2}.

 

The General Iftaa` Dept. affirms that it is obligatory to abide by the rules of Sharia, resort to reason and logic, observe interests of citizens and country, preserve public and private property, protect national achievements, and carry out comprehensive reform in various spheres of life. This is to achieve what Allah Stated in the following verse: "I only desire (your) betterment to the best of my power; and my success (in my task) can only come from God. In Him I trust, and unto Him I look." {Hud/88}.

 

This great religion, Islam, forbids aggression against funds and property, both public and private, honor and life. It also forbids intimidating people and regards such an act one of the grave sins. The Messenger of Allah Says (What means): "Everything belonging to a Muslim is inviolable for a Muslim; his honor, his blood and property." {Transmitted by Muslim}. He also Says (What means): "Verily your blood, your property and your honor are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours." {Transmitted by Bukhari}.

 

We call upon the scholars of the nation, the wise and the people of consequence to play their guiding and reformist role and take the supreme interests of the nation and country into consideration. We ask The Almighty to Keep our country safe and secure, Spare it along with the rest of the Muslim countries seditions, visible and invisible. Indeed, He Is The Best to Protect and The Best to help.

 

 

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Summarized Fatawaa

What is the ruling on the cessation of blood after (40) days from delivery, but later continued sporadically during two days of Ramadan?

Once postpartum bleeding (Nifas) ceases, and the woman is certain that it won`t reoccur, then she becomes ritually pure and so she is free to make Ghusl (purificatory bath), pray, and fast. If the bleeding reoccurs before fifteen days from its cessation, and before the end of (60) days after delivery, then the ruling on postpartum bleeding is effective, and her fasting and prayer are null and void, thus she must make up the fasting that she missed and not the prayer during those particular days.

What is the ruling of Islamic Law on a menstruating woman (ḥā'iḍ) reciting the Islamic ruqyah (Qur'anic/spiritual healing)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is permissible for a person in a state of janābah (major ritual impurity), or a menstruating woman (ḥā'iḍ), or a woman in postpartum bleeding (nufasā'), to recite for the purpose of ruqyah (spiritual/Qur'anic healing), even if this includes some verses of the Noble Qur'an — whether recited from memory or by looking at the Muṣ-ḥaf (the physical copy of the Qur'an) without touching or carrying it — provided that the intention behind the recitation is ruqyah, protection (taḥṣīn), and remembrance (dhikr), not the intention of tilāwah (Qur'anic recitation as an act of worship in itself). This remains permissible even if what is recited is an entire sūrah, such as Sūrat al-Mulk.
Imam al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It is lawful for a person in janābah to utter its [the Qur'an's] remembrances and other content — such as its admonitions, its narratives, and its rulings — so long as it is not with the intention of [reciting] Qur'an. [This is] like his saying upon mounting [a vehicle]: 'Glory be to Him Who has subjected this to us, and we could never have accomplished this [by ourselves]' [Sūrat az-Zukhruf: 13] — meaning, [could never have] been capable of it — or upon a calamity: 'Indeed we belong to Allah, and indeed to Him we shall return'... In fact, my teacher, ash-Shihāb ar-Ramlī, issued a fatwā that even if he recited the entire Qur'an without the intention of [reciting] Qur'an, it would be permissible." [Summarized from Mughnī al-Muḥtāj, Vol. 1/P.217] And Allah, the Exalted, knows best.

The Prophet ﷺ said: "There will emerge from my nation people who will drink the Qurʾān as they drink milk" — is this ḥadīth authentic, and what does it mean?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
ʿUqbah ibn ʿĀmir, may Allah be pleased with him, narrated that the Messenger of Allah ﷺ said: "There will emerge from my nation people who will drink the Qurʾān as they drink milk." (Reported by al-Ṭabarānī in al-Muʿjam al-Kabīr, and cited by al-Haythamī in Majmaʿ al-Zawāʾid, who stated: "Its narrators are trustworthy.")
The meaning of this ḥadīth is that there will emerge from this blessed nation people who recite the Holy Qurʾān without reflecting upon its meanings or pondering its rulings — the noble verses passing over their tongues just as milk passes over them when it is drunk, leaving no trace of thought, understanding, or contemplation behind. [See: al-Taysīr bi-Sharḥ al-Jāmiʿ al-Ṣaghīr,Vol.2/P.63] And Allah the Almighty knows best.

A person prays in a certain spot within the rows of the mosque, and gets angry if someone else prayed at his spot. What is the ruling on this behavior?

All Perfect Praise be to Allah The Lord of The Worlds and may His Peace and blessings be upon our Prophet Muhammad and upon all of his family and companions                                                                                                                                                                                                                              Prophet Mohammad (PBUH) make it prohibited for a Muslim from having/taking a certain spot in the mosque when performing prayers if they arrived and find it occupied, furthermore; it is the religious duty on others (praying people) to offer a piece of advice to alert the ones who don't know, that whoever reaches a spot first at the mosque having a priority/privilege upon others in that spot. And Allah Knows Best.

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