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A Message in the Wrong Direction
Author : Dr. Mohammad Al-Khalayleh
Date Added : 06-01-2026

A Message in the Wrong Direction

The message directed by the modern-day Khawarij toward Jordan and its people is, without question, a message in the wrong direction. It could only be issued by those who have lost their moral compass, whose vision is clouded, and who have strayed far into deep misguidance. This message failed for two fundamental reasons:

First: The religious arguments presented in the message are completely antithetical to Islam and possess no connection to its teachings. We have repeatedly emphasized that the texts of the Holy Qur'an and the Prophetic Sunnah, in their collective essence, explicitly call for mercy, affection, and the honoring of human dignity. The Prophet (peace and blessings be upon him) was not sent to threaten people, vow to drink their blood, or decapitate them.

This terrorist organization attempted to justify its atrocities by citing certain historical accounts. However, it is not established that any of the Noble Companions (may Allah be pleased with them) ever burned an opponent. They were strictly committed to the guidance of the Prophet (peace and blessings be upon him), who said: "None punishes with fire except the Lord of the Fire," and "Do not punish with the punishment of Allah."

Refuting Historical Fabrications:

• Abu Bakr al-Siddiq: The false claims that he ordered the burning of apostates are known to scholars of Hadith and historical critics as fabrications. Such claims only expose the group’s ignorance of the fundamental principles of Shariah sciences.

• Khalid ibn al-Walid: No authentic report suggests he burned apostates. Historical records do not attribute such acts to him with a chain of narration (Isnad) that can be scientifically scrutinized or relied upon. These claims are forgeries that contradict both reason and religion.

• Ali ibn Abi Talib: Those who cite that he used fire as a punishment often omit the full context to deceive the public. When Ali (may Allah honor him) acted against those who claimed he possessed divinity, the great Companion Abdullah ibn Abbas—the "Scholar of the Ummah" for whom the Prophet prayed for deep religious understanding—objected. Ibn Abbas reminded him of the Prophetic prohibition against punishing with fire. Upon being reminded, Ali expressed regret and accepted the truth brought by Ibn Abbas, acknowledging that he had momentarily forgotten the specific Hadith which Ibn Abbas had memorized.

In the rules of Shariah science, an authentic evidence from the Qur'an or Sunnah cannot be countered by historical anecdotes. On the contrary, history must be critiqued using the standards of Revelation. Even if such acts were historically proven, they would be considered personal legal reasonings (Ijtihad) by individuals to whom the prohibition had not reached or who had forgotten it. As Muhammad ibn Sirin said: "Indeed, this knowledge is religion, so look to whom you take your religion from." Imam Malik stated: "The words of anyone can be accepted or rejected, except for the occupant of this grave," referring to the Prophet (PBUH). A Companion’s Ijtihad is not a binding Shariah proof in itself if it contradicts a clear text (Nass), for no individual is infallible.

The misguidance of the modern Khawarij begins when they seek out anomalous (Shadh) or fabricated historical reports to justify their barbaric crimes, disregarding the established Shariah texts and jurisprudential rules that form the basis of our tolerant faith. It is impermissible to reject authentic Hadiths prohibiting torture by fire or to think ill of the Companions by attributing such acts to them without proof.

Furthermore, framing the immolation of the heroic pilot as "Retribution" (Qisas) is a glaring legal error. Retribution has no place in the context of combat or in the treatment of a captive. Anyone who believes Qisas applies to a prisoner of war is ignorant of the basic alphabet of Islamic Jurisprudence (Fiqh). It is equally ignorant to discuss this under the door of "Mutilation" (Muthlah); jurists define Muthlah as something that occurs to a corpse after death. Islamic Fiqh dictates that once a prisoner is subdued, they are subject to specific humanitarian rulings, not retribution or mutilation.

The second reason this message was misdirected is that it targeted Jordan and its tribes without understanding the nature of the Jordanian people, their deep understanding of their religion, their attachment to their homeland, and their loyalty to their Hashemite leadership, whose legitimacy is directly linked to the Prophet Muhammad (peace and blessings be upon him).

Following the martyrdom of Pilot Muath al-Kasasbeh—who was burned while reciting the Book of Allah—Jordanians did not fracture. Instead, they grew in strength, unity, and adherence to the "Rope of Allah," which leads humanity toward dignity and stability. Public opinion polls confirmed this; a study by the Center for Strategic Studies at the University of Jordan showed that 95% of Jordanians view "Daesh" as a terrorist movement, and 83% believe its actions threaten regional security.

The threat served only to display a profound cohesion among Jordanians of all backgrounds. They rallied around their leadership, reaffirming their commitment to the King in the defense of Islam and its tolerant image. The organization’s actions backfired, turning the Jordanian people into a global example of heroism and resilience. The tragedy did not break their resolve; it fortified their determination to confront and eradicate terrorism.

Finally, the group’s attempt to address Jordanian tribes through one of their own was met with nothing but ridicule and disgust. Jordanians recognize these criminals and are not deceived by their absurdities. This only increased their love for the "Mustafawi" Arab Army, following the path of their forefathers who sacrificed their lives for the soil of Jordan and Palestine. They continue to offer sacrifices today in defense of the great principles and tolerant values of Islam.

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Summarized Fatawaa

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

What are the conditions governing the portion that must be distributed to the poor from a voluntary uḍḥiyyah (sacrificial offering)?

 
 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The following conditions apply to the portion distributed to the poor from the sacrificial animal:
First: It must be meat — it isn`t valid to give the poor organs or offal such as the liver.
Second: It must be given raw — cooked meat does not fulfil the requirement.
Third: It must amount to no less than half a kilogram. And Allah Almighty knows best.

The imam recited a verse containing a prostration of recitation (*sajdat al-tilāwah*) but did not prostrate. After the imam's *salām*, a follower (*maʾmūm*) performed a prostration of forgetfulness (*sujūd al-sahw*) because the imam had not performed the prostration of recitation. Is it permissible to go against the imam in this way?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
There is no sin on the imam if he omits the prostration of recitation (sujūd al-tilāwah), even deliberately. The maʾmūm (the one following the imam) is obliged to follow the imam in the prayer, so if the imam does not perform the prostration of recitation, it is not permissible for the follower to prostrate, because the imam is appointed only to be followed.
If the follower introduces a prostration after the imam’s salām but before his own salām, in a case where there is no prostration of forgetfulness (sujūd al-sahw), his prayer is invalidated if he knew it to be prohibited. Otherwise, he is excused on account of his ignorance and his prayer is not invalidated.
It is stated in Ḥāshiyat al-Imām al-Jamal ʿalā Fatḥ al-Wahhāb: “His statement: ‘So the omission of the hayʾāt (the non-essential sunnahs of the prayer) is not compensated for by prostration; if one prostrates for any of them deliberately, his prayer is invalidated, unless he is excused due to his ignorance.’”
Since this issue is one that is hidden from the laymen, as it is among the subtleties of knowledge, and the laymen are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of this issue is not invalidated, with the necessity of learning the rulings remaining. As for after knowing it, the prayer is invalidated. And Allah Almighty knows best.

What is the ruling on a person in a state of major impurity (junub) or a menstruating woman (ha'id) reciting the Quran from memory?

It is not permissible for a menstruating woman, a postpartum woman, or a person in a state of major impurity to recite anything from the Quran, whether from memory, from the Quran, from a phone, or a computer. It is also not permissible for them to touch the Quran, based on what was reported from Ali bin Abi Talib that the Prophet (peace be upon him) was not prevented from anything regarding the Quran except major impurity (janabah). (Reported by al-Tirmidhi who said it is a hasan sahih hadith). Menstruation and postpartum bleeding are analogous to major impurity (janabah) as they are all major impurities (hadath akbar).
For those mentioned, it is permissible to mention Allah and supplicate even with verses from the Quran, provided they do not intend them as recitation of the Quran, but intend them as remembrance (dhikr) or supplication (du'a). And Allah the Almighty knows best.

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