Articles

A Statement on Al-Aqsa Mosque
Author : The General Iftaa` Department
Date Added : 24-12-2014

All perfect praise be to Allah, the Lord of the Worlds; and may His blessings and peace be upon our Prophet Mohammad and upon all His family and Companions.

The General Iftaa` Department of the Hashemite Kingdom of Jordan denounces the untrue views circulated by some media websites, calling for dedicating a place of worship for the Jews within the yard of Al-Aqsa mosque, because they were expressed by a person who holds no degree in religious sciences, his views are unfounded in Sharia and he enjoys no consideration in all juristic schools.

Al-Aqsa mosque is a purely Islamic endowment (Waqf) that will remain until the Day of Resurrection, it can`t be made otherwise by the ignorance of an ignorant, or the aggression of a usurper. It is mentioned in the Holy Quran at the beginning of Al-Isra chapter (Al-Aqsa mosque) and it is referred to as Al-Haram Ash-Sharif in Jerusalem: both words are synonymous, so any of them covers the whole Islamic site located in the far southern-eastern corner of the Old City stretching over a hundred and forty four dunums. It covers Al-Jamie` Al-Quibli, the dome of the rock mosque, Al-Mosala Al-Marawani and many other Islamic endowments. Each inch of Al-Aqsa mosque, constructed or not, is an integral part of its sanctity as it is the place from where our Prophet Mohammad (PBUH) embarked on His nocturnal journey. In fact, an Islamic endowment covers the area below and above it. It also covers all properties pertaining to Al-Aqsa mosque even those beyond its walls such as: Sahat Al-Bouraq, Harat Al-Magharibah and Tareeq Bab Al-Magharibah.

None can deny that Umar Bin Al-Khatab treated non-Muslims with mercy and justice (Pact of Umar), and by doing so, he has preserved the holy sites and the Islamic endowments. He made a condition, as stated in history books, that no places of worship for non-Muslims are to be built in an Islamic endowment (Waqf). He recognized the built churches at that time and on their own land, so justice was accomplished by respecting the already built sacred places. Any violation of this is simply an act of aggression and tyranny based on unlawful occupation and suppression of people.

Accordingly, that person`s views have neither Islamic nor historical foundations, and they have no consideration by former and contemporary scholars, jurisprudence assemblies, religious organizations and Islamic conferences.

On its part, the General Iftaa` Department emphasizes that each inch of Al-Aqsa mosque is sacred, and none has the right to abdicate it, or take it out of its mosque character. It also emphasizes the Hashemite's religious and historical guardianship over Al-Aqsa mosque and the holy sites of Jerusalem; therefore, it will initiate legal action against the previously mentioned person. And All praise be to Allah, The Lord of The Worlds.

 

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Summarized Fatawaa

What is the ruling on performing Tahajjud after the Witr?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible for one who has prayed the Witr to perform voluntary (Nafl) prayers after it. However, it is preferable for the Witr to be the final prayer of the night. Therefore, if a person is confident that they will wake up during the night for Tahajjud, it is recommended for them to delay the Witr until after the Tahajjud. Conversely, if one fears they may not wake up, they should perform the Witr before sleeping.
 
Al-Khatib al-Shirbini (may Allah have mercy on him) stated: 'It is not disliked (Makruh) to perform Tahajjud after the Witr, but it is not recommended to do so intentionally.' [Mughni al-Muhtaj, Vol. 1/P.454]. And Allah the Exalted knows best."

 

 

How is the niṣāb (minimum threshold) of gold calculated when one owns gold of multiple different karats?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on cash and on gold designated for saving or for trade, provided the total reaches the niṣāb (minimum threshold liable for Zakah), and a full ḥawl (lunar year) has elapsed over it. The niṣāb is (85) grams of 24-karat gold; for 21-karat gold, the niṣāb equals (97) grams; and for 18-karat gold, it equals (113) grams.
If one owns gold of multiple different karats, the person paying zakāh should calculate the monetary value of all the gold he owns, combining these values together to determine whether the total reaches the niṣāb. He then pays zakāh on this combined monetary value, once the total reaches the niṣāb. The relied-upon position is to calculate the zakāh based on the buying price [i.e., the price the gold merchant would pay the owner to purchase the gold from him] on the day the zakāh obligation is due. And Allah, the Exalted, knows best.

What is the ruling on a Friday sermon in which the khaṭīb did not explicitly exhort the congregation to be conscious of Allah (taqwā) in both sermons, but sufficed with commanding them to obey Allah and refrain from disobeying Him?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
For the Friday sermon (khuṭbat al-Jumʿah) to be valid, certain essential pillars (arkān) must be fulfilled. Among these is the exhortation to be conscious of Allah (waṣiyyah bi-taqwā Allāh), which must be present in both sermons. Alongside this pillar, the praising of Allah (ḥamdallah) and the sending of blessings upon the Messenger of Allah ﷺ are equally required.
Shaykh al-Islām Imām Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "These three are pillars in each of the two sermons, because each sermon is independent and separate from the other." [Tuḥfat al-Muḥtāj,Vol.4/P.447]
It is not a condition that the exhortation be expressed in any specific wording, nor is it required that the word "taqwā" itself be used — such as saying "I exhort you to be conscious of Allah." Rather, this pillar is fulfilled by any expression that contains a command to obey Allah the Almighty and to abstain from what He has prohibited.
Imām al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "The third pillar is the exhortation to taqwā... The specific wording of this exhortation is not required, according to the most correct view, because the purpose is admonition and the urging of obedience to Allah the Almighty. Therefore, any expression that conveys admonition suffices — whether long or short — such as: 'Obey Allah and be ever mindful of Him.'" [Mughnī al-Muḥtāj,Vol.1/P.550]
Accordingly, what the khaṭīb has done — by commanding obedience to Allah and forbidding disobedience to Him in both sermons — is valid and sufficient. And Allah the Almighty knows best.

What is the ruling of Islamic Law on continuity (muwalah) in the ritual bath?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Continuity (muwālāh) means washing each part of the body immediately after the previous one, without leaving a gap long enough for the first part to dry before the second is washed. According to the Shāfiʿī school, continuity is a recommended act (sunnah) in both the ritual bath (ghusl) and ablution (wuḍūʾ) — it is not obligatory.
It is stated in Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj: "Likewise, continuity in the ritual bath is recommended, just as it is in ablution."
Accordingly, continuity in the ritual bath is a sunnah. And Allah the Almighty knows best.