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The General Iftaa` Department Commends the Decisive Security Operation: Jordan is Impervious to Terrorism and Terrorists
Author : The General Iftaa` Department
Date Added : 26-10-2026

The General Iftaa` Department Commends the Decisive Security Operation: Jordan is Impervious to Terrorism and Terrorists

 

The General Iftaa` Department commends the major security achievement of all our security agencies in apprehending the perpetrators of the cowardly terrorist attack that struck Karak Governorate. This highly coordinated operation reaffirms that Jordan possesses highly ready, vigilant, and capable security services, and that the long arm of the law can reach anyone who attempts to compromise national security and stability.

The Department expresses its profound appreciation and pride in the courage, professionalism, and high competence demonstrated by the security agencies in handling this terrorist crime—tracking down, locating, and arresting its perpetrators. This stance reaffirms that the security of Jordanians and the protection of their lives and property constitute a red line that will not be crossed or compromised.

This security achievement sends a clear and decisive message to anyone tempted to target Jordan or terrorize its people: no criminal will escape justice, terror will never prevail over the authority of the state, and Jordan will remain impervious to all attempts at sabotage, sedition, and extremist ideology.

The Department affirms that this terrorist crime, which targeted innocent people, has absolutely no connection to Islam. Taking a life that Allah has made sacred, terrorizing peaceful citizens, and attacking people or places of worship are heinous crimes strictly forbidden by the Sharīʿah and condemned on both humanitarian and moral grounds.

The Department salutes the Nashāmā (the valiant personnel) of the Jordanian Armed Forces (the Arab Army), the Public Security Directorate, the General Intelligence Department, and all other security agencies, as well as everyone who contributed to this operation and the ongoing efforts to protect the homeland. It affirms that their dedication serves as Jordan's impregnable shield and fortress against terrorism, extremism, and crime.

The Department further affirms that Jordan—under its wise Hashemite leadership, sustained by the awareness and cohesion of its people, and protected by the strength of its military and security institutions—will always prevail over terrorism and its adherents. The nation's security, stability, and national unity will forever remain paramount, rising above all other considerations.

The Department reaffirms its unwavering solidarity with His Majesty King Abdullah II ibn al-Hussein and our military and security institutions in protecting Jordan and safeguarding its security and stability. It prays to Allah the Almighty to protect our beloved homeland, grant mercy to our nation's fallen heroes, grant swift healing to the wounded, and continue to bless Jordan with enduring peace and safety. May Allah protect Jordan and its Hashemite leadership, preserve the Nashāmā of our security and military forces, and keep this homeland impervious to all terrorism, sedition, and tampering.

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Summarized Fatawaa

What is the ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

I read the Qudsī ḥadīth: "Whoever breaks his wuḍūʾ and does not perform ablution has shown me harshness; whoever performs ablution and does not pray has shown me harshness; whoever prays and does not supplicate to Me has shown me harshness; and whoever supplicates to Me and I do not answer him, then I have been harsh to him, and I am not a harsh Lord." What is the authenticity of this ḥadīth?

 

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
This ḥadīth was mentioned by al-Ṣaghānī (may Allah have mercy on him) in al-Mawḍūʿāt (p. 43), where he said: “Among them is their saying: ‘Whoever breaks his wuḍūʾ and does not perform ablution has shown me harshness; whoever performs ablution and does not pray has shown me harshness; (whoever prays and does not supplicate to Me has shown me harshness); and whoever supplicates to Me and I do not answer him, then I have been harsh to him, and I am not a harsh Lord.’”
Al-ʿAjlūnī (may Allah have mercy on him) cited what al-Ṣaghānī said in Kashf al-Khafāʾ (Vol.2/p.264). And Allah Almighty knows best.

A person who has recently embraced Islam is afraid of undergoing circumcision (khitān) — what should he do?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If this person would be harmed by undergoing circumcision, based on the assessment of a trustworthy physician, then he is not obligated to undergo it. However, if the matter is simply a fear of the procedure itself, then it may be postponed until he feels at ease and settled about it, provided this does not lead him to become averse to Islam — while still taking care to remove any impurity from the concealed area [beneath the foreskin]. And Allah, the Exalted, knows best.

"I told my family at night: 'I will fast tomorrow as qaḍā' (a make-up fast),' but I forgot to make the intention before sleeping. Is my fast valid?"

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
 
The intention is obligatory in acts of worship. For obligatory fasting, the required intention is to resolve to fast during the night [before dawn]. Its proper locus is the heart, while verbalizing the intention out loud in acts of worship is a sunnah — so that the tongue may align with the heart. If the intent behind the statement in question was the intention to fast, then it is valid; but if the intent was merely to inform someone, or reflected hesitation or doubt, then it is not valid.
 
It is stated in *Bushrā al-Karīm* (Vol.1/P.216): "It is a sunnah to verbalize the intention — that is, whatever has already been intended in the heart, whether an obligatory or a voluntary act — such as specifying the number of rak‘ahs, just before the opening takbīr — so that the tongue may assist the heart, and because this is further removed from whispered doubts (waswasah), and in order to accommodate the view of those who held it obligatory in every act of worship that requires an intention (even though this is a minority position), by analogy with Ḥajj."
 
Accordingly: if the intention to fast arose in your heart before the second adhān [i.e., before Fajr], then your fast is valid.
 
And Allah, the Exalted, knows best.