Articles

The Distortion of Islam`s Good Image by Enemies
Author : The Board of Iftaa`, Research and Islamic Studies
Date Added : 08-10-2014

 

The Distortion of The Tolerant Image of Islam`s by Enemies and Extremists

 

Islam is a comprehensive, global, divine religion with which Allah, The Almighty sent our Prophet Mohammad (PBUH) as a mercy to the Worlds and as a savior to humanity from temptation and straying from the right path through propagating what is right and just as well as calling people to follow the way of Allah with wisdom and beautiful preaching; therefore, the Prophet delivered the message of Allah and fulfilled His Trust. As a result, the bright image of Islam was reflected on the whole universe and Muslims started propagating the values of tolerance, justice, and human dignity in adherence to Allah`s injunction, whereas; He The Most Exalted Says in following verse (What means): "God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition." [An-Nahil/90].

Islam has done its part in establishing noble human values that propagate justice, tolerance, and mercy. Similarly, Muslims have done their part in founding human civilization throughout the different stages of history. However, nowadays, we can clearly notice the barbaric campaign, against this religion, which aims at degrading it and distorting its true image. This campaign is orchestrated by enemies and by some Muslims as well.

Enemies have manipulated extremist groups and so, they depicted Islam as their enemy, over distorted its image, and done wrong to its Prophet (PBUH). Consequently, , The Message of Amman-the message of the true Islam- was released in 2004 as a warning against this distortion, and as a denouncement to terrorism regardless of its form, or source, which is embodied in transgressing against human life through killing the innocent and terrorizing the peaceful.

Non-adherence to the righteous path by some doesn`t legitimize stigmatizing Islam and Muslims with extremism and terrorism. It is imperative that scholars, intellectuals, and people of bright minds clarify the true image of Islam as well as its great principles. They must also refute the suspicious matters of the extremists and reflect the true nature of extremism and methods of addressing it since a true Muslim is one who calls to the way of Allah with wisdom and beautiful preaching as He, The Most Exalted Says (What means): "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance." [An-Nahil/125].

We, The Board of Iftaa`, Research and Islamic Studies, stress a number of principles that can`t be manipulated under any circumstance. The most important of these is that any transgression against life, wealth and honor is forbidden since protecting them is among the aims of Islamic Law. Another principle is confirming the maintenance of social peace and security for the Prophet says in this regard: "He who sleeps safely among his people, enjoys good health, owns his daily food is as if he owns the whole world." A third principle is to bring forward the bright image of the moderate Islam, which is free from all aspects of extremism, terrorism and transgression.

Accordingly, we call on all Jordanians to unite steadfastly against calls of violence, extremism, bloodshed, and to be aware of biased rumors, and not to circulate them without considering the consequences and evils which could lead to the destruction of society and undermining its pillars.

We also call on the various means of mass media to carry out their role in portraying the true image of Islam, not to trust rumors, and to solidify the true Islamic values. This is because media shoulders a great responsibility as it represents the conscience of the nation and society. Thus, it is incumbent on those working in this field to do their job responsibly without distortion, counterfeiting, or exaggeration since a word is a dangerous weapon which can be double-edged since once it is true, reliable, and good it leads to goodness and construction, but once it is untrue, unreliable, and corrupt it leads to evil and destruction.

We beseech Allah The Almighty to keep our country safe and secure through the united efforts of its loyal citizens, Amen. And all perfect praise be to Allah The Lord of The Worlds.

 

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Summarized Fatawaa

My father has debts and asked me to repay them years ago, and I promised him I would do so upon his death — is it permissible for me to go back on my promise given that I am unable to repay them, especially since he refuses to contribute to repayment on the grounds that the debt has become my responsibility by virtue of my promise?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The established principle is that a father's debt is to be repaid from his own wealth, if he possesses sufficient means. As for the promise made by the son to repay it on his father's behalf, fulfilling such a promise is strongly recommended, and breaking it is considerably disliked. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Fulfilling a promise is emphatically recommended, and breaking it is severely disliked. The evidences for this from the Qurʾān and the Sunnah are well known." [Rawḍat al-Ṭālibīn,Vol. 2/P.278] Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, further states: "The reason fulfilling a promise is not obligatory and breaking it is not forbidden is that a promise is in the nature of a gift, and a gift does not become binding except upon receipt." [Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib,Vol. 2/P.487]
Given that the son does not possess the financial means to fulfil his promise to his father, breaking this promise falls beyond his capacity — and Allah does not burden a soul beyond what it can bear. Since the father himself possesses sufficient wealth to settle his own debt, repayment must be made from his own funds. Should he pass away before doing so, the debt is to be settled from his estate. And Allah the Almighty knows best.

Is it valid for the 'aqīqah to be performed using the newborn child's own wealth?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible for the guardian to perform the 'aqīqah using the newborn child's own wealth, because the 'aqīqah is a voluntary act of giving (tabarru'), and a guardian is prohibited from making voluntary expenditures from the child's wealth. Should he do so, he becomes financially liable for what he spent. And Allah Almighty knows best.

What is the ruling on a person who insists on praying in a specific spot and becomes angry if someone else prays there?

ruling on a person who persists in praying in a specific spot and becomes angry if someone else occupies it

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Our Master the Prophet ﷺ forbade a man from habitually claiming a specific spot in the mosque as a camel claims its place (to sit); scholars consider this to be among the disliked matters (Makruhat). It is therefore obligatory to advise this individual that whoever arrives at a spot first has the most right to it. And Allah the Exalted 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.