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About the Drawing Offending Almighty Allah
Author : The General Iftaa` Department
Date Added : 25-06-2023

About the Drawing Offending Almighty Allah

 

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

Islam has played a great role in human life as well as in building noble values that spread justice, tolerance, and mercy. Muslims have carried this noble mission throughout the ages, spreading justice and mercy and fulfilling their role in building human civilization. They were torches of guidance and light wherever they settled and traveled.

 

A group of people exploited the call to confront violence and extremism and attacked Almighty Allah and religious symbols. They launched a fierce attack on Islam in a bid to undermine it and distort its concepts under the pretext of confronting violence and extremism, exploiting the actions of extremists and criminal Takfiris (Those who accuse Muslims to be disbelievers). They portrayed Islam as their enemy and exceeded limits in distorting its image. They sometimes offended Almighty Allah and sometimes our Prophet Muhammad, peace be upon him. In doing so, they are no less extreme than the extremists themselves. In fact, they are working to fan the flames of extremism and ignite sedition and division within society.

 

We have already stated that extremism has no religion or sect, and that it is strange to Islam, all religions and heavenly laws. Jordan was ahead in warning against this distortion by launching the Amman Message, the message of tolerant Islam, in 2004.

 

The mockery of Almighty Allah that has been published by some people incites hatred and spreads sedition in the country. This is something that must be stood up against with all firmness and determination. All Muslims bear the responsibility of defending Almighty Allah and speaking out against those who mock Him. This can be done by upholding Quranic ethics, presenting the luminous image of Islam to the world, refuting the doubts that are directed at it, avoiding violence, terrorism, and killing for these things only serve to distort the image of Islam and Muslims.

 

We, at the General Iftaa` Department, appreciate the measures taken by the government and security agencies to hold accountable those who have insulted Almighty Allah and religious symbols. We also demand that the penalties for those who insult religions be increased within the framework of the law and public order. We also demand that they refrain from inciting sedition and sectarian tensions, so that the call to Allah the Almighty continues to be conducted with wisdom and fair preaching, away from all forms of violence that ignite the fire of sedition.

 

We call on fellow Jordanians to stand together in the face of calls for violence and extremism and to stay away from spreading malicious rumors and repeating them without considering the consequences and evils that result from them, which could lead to the destruction of society and the undermining of its foundations.

 

We stress the need to resist all forms of extremism and to fortify our Jordanian society against its diseases, regardless of its source or form.

 

We also call on the media to play its role in conveying the correct image of Islam and not to follow rumors, and to be careful to consolidate the values of tolerant Islam and highlight its bright image. Experts of this field are responsible for bearing this trust in the best way without distortion, falsification or exaggeration. The word is a dangerous weapon that has two edges. If it is honest, trustworthy and good, it will lead to good and construction. If it is false and corrupt, it will lead to evil and destruction.

 

We ask Allah the Almighty to keep our country safe and secure, and to protect it from all evils and forms of sedition, revealed and concealed. Indeed, He is the All-Hearing and answers the call of those who invoke Him. And all praise is due to Allah, the Lord of the Worlds.

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

Does Laylat al-Qadr move between the nights of Ramadan?

Laylat al-Qadr is definitely in Ramadan, and it is most likely in the last ten nights, especially on the odd-numbered nights.
For this reason, the Prophet ﷺ commanded observing worship in the last ten nights, and he himself used to dedicate those nights to worship. Many people put special effort into the 27th night of Ramadan, and they are rewarded in any case, whether they actually coincide with Laylat al-Qadr or not, because worshiping on any night of Ramadan carries great rewards.
 

What is the ruling on someone who is uncertain whether he omitted one of the ab‘āḍ of the prayer, such as being uncertain whether he omitted the first tashahhud?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ab‘āḍ include the middle tashahhud and the qunūt in Fajr prayer — for which sujūd as-sahw (the prostration of forgetfulness) is prescribed if left out. Whoever is uncertain, during the prayer, whether he omitted one of these elements, should proceed on the assumption that he did not perform it, and should perform sujūd as-sahw accordingly.
It is stated in ‘Umdat as-Sālik (p. 63): "If he is uncertain... whether he omitted a specific ab‘āḍ element, or whether he performed sujūd as-sahw, or whether he prayed three or four rak‘ahs — he proceeds on the assumption that he did not do it, and performs sujūd as-sahw."
The original principle (al-aṣl) for someone uncertain about [having performed] the first tashahhud is that he assumes he did not perform it. And Allah, the Exalted, knows best.

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

Is "Bismillāhir-Raḥmānir-Raḥīm" a verse (āyah) of Sūrat al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The basmalah ("Bismillāhir-Raḥmānir-Raḥīm") is, without question, a verse (āyah) of the Noble Qur'an, and according to the Shāfi‘ī school, it constitutes a verse of Sūrat al-Fātiḥah itself. Al-Fātiḥah is a pillar of the prayer, and it consists of seven verses, of which the basmalah is one. The prayer is not valid without reciting it, nor if any of the Fātiḥah's verses, letters, or shaddahs (consonant doublings) are omitted or altered.
It is stated in Bushrā al-Karīm (Vol.1/p.202), from the books of the Shāfi‘ī school: "The basmalah is a complete verse of it [i.e., of al-Fātiḥah] in practice — and it suffices, for this to be established, that there be strong probability (ẓann), especially given that this has come very close to certainty (yaqīn), due to the consensus (ijmā‘) of the Companions on its inclusion in the muṣ-ḥaf [the written text of the Qur'an] in its script, despite their extreme diligence in excluding from it anything that did not genuinely belong to it — to the point that they even [carefully regulated] its diacritical dots and vowel markings." And Allah, the Exalted, knows best.

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