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A Statement on the Importance of the Muslim Nation`s Unity and the Need to Discard Disputes
Author : The General Iftaa` Department
Date Added : 17-08-2015

A Statement on the Importance of Muslim Nation's Unity and the Need to Discard Disputes  

 

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.

 

Based on Allah`s words (What means): "Verily, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher: therefore serve Me (and no other)." [Al-Anbia`/92], in adherence to His injunction (What means): "And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves;" [Al-Imraan/103], as well the decisive heavenly guidance (What means): "And obey God and His Apostle; and fall into no disputes, lest ye lose heart and your power depart; and be patient and persevering: For God is with those who patiently persevere." [Al-Anfaal/46].

 

Out of the religious, historic, and human responsibility, which makes it imperative upon Muslims to be candid and advise one another through calling for maintaining the nation`s unity, man`s dignity, and the security of the Muslim countries, the General Iftaa` Department in the Hashemite Kingdom of Jordan-which is closely watching the dangers threatening our nation, the voices calling for revenge, the statements released through mass media inciting to trial, fanaticism and hatred-turns to our brothers in Egypt, Syria, Iraq, Libya, Yemen and other Muslim countries to stress the following:

 

First: Today, the Muslim nation has arrived at a situation, which contradicts with the teachings of Islam as regards belief, adherence to observing obligatory acts of worship, and the intentions of Sharia that call for unity and forbid bloodshed. This situation also contradicts with the historic models of our bright Islamic experience, which rested on values of brotherhood, advice and maintaining man`s dignity. Allah, The Almighty, Said (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].

 

Second: The nation`s unity, which was a reality over centuries as well as a dream for its sons, is experiencing a severe trial and repeated attempts to undermine it; therefore, it is the duty of its sons; especially the wise to be aware of this grave danger and stand up to it, in response to the call for brotherhood (What means): "The Believers are but a single Brotherhood" [Al-Hujuraat/10].

 

Third: The call for firmly establishing the nation`s unity dictates ending various political conflicts and Fatwas, which call for shedding blood, labeling Muslims as disbelievers (Takfeer), and undermining the peace and security of societies.

 

Fourth: We call on the scholars as well as the thinkers of the Muslim nation to favor the nation`s interest, maintain its solidarity and resort to reason in order to stop the killing of Muslims and to render the plots of those trying to undermine the internal peace and security of our societies a failure.

 

Fifth: We call on our Muslim nation to ignore voices that call for accusing Muslims with disbelief and treason, and to abide by the teachings of our true religion, which promotes the values of brotherhood, solidarity, cooperation and reconciliation.

 

We remind our nation with the themes of the Amman Message, which was launched by His Majesty King Abdullah the 2nd. It calls for adherence to the way of Islam in inviting people to Allah through wisdom, beautiful preaching, mercy and good deeds. Moreover, Islam forbids killing people and calls for discarding all forms of violence and extremism and at the same time expressing the importance human's dignity and sanctity which is one of Sharia objectives, as Allah, The Most Exalted Said (What means): We have honoured the sons of Adam." [Al-Israa'/70].

 

Sixth: In order for our nation to free itself from the trial that it is experiencing, its scholars and rulers are required to exert every effort possible to stop all forms of conflict, and resort to wisdom through constructive dialogue and giving priority to the nation`s interest over that of the individual`s. This in order for it to regain trust in itself, enhance the common aspects and delay disputes, as stipulated in the Sharia maxim: warding off harm takes precedence over making benefit, since the Prophet (PBUH) said: "

Whoever helps to kill a believer, even with half a world, he will meet Allah (PBUH) with (the words) written between his eyes, 'He has no hope of the mercy of Allah (PBUH).” [Ibn Majah].

 

We pray that Allah unites all Muslims, spares their lives, and bestows peace and security upon Jordan and the rest of the Muslim countries.

The General Iftaa` Department

 

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Summarized Fatawaa

If a person enters a mosque and finds the congregation in the final tashahhud, which is more virtuous — joining them or waiting for a second congregation to catch the opening takbīr (takbīrat al-iḥrām)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a worshipper finds a congregation that is about to finish its prayer, and he hopes to catch the entire prayer from the beginning with another congregation, it is more virtuous for him to pray with this first congregation and then repeat the prayer with the second one — provided he does not intend to confine himself to a single prayer. If, however, he intends to perform only one prayer, then it is more virtuous for him to wait for the second congregation rather than joining the first, so that he may attain the reward of congregational prayer for every single rakʿah.
Al-Khaṭīb al-Sharbīnī, may Allah have mercy upon him, states: "If members of a congregation enter the mosque while the imam is in the final tashahhud, al-Qāḍī Ḥusayn held that it is recommended for them to join him in prayer, and that they should not delay in order to form a second congregation. Al-Mutawallī, however, affirmed the opposite view, and al-Qāḍī's own statement elsewhere supports this latter position, which is the relied-upon view. In fact, it is more virtuous for a person who has missed part of the prayer with one congregation, and who hopes to catch another congregation with whom he can attain the entire prayer within its proper time, to delay so that he may catch it in full with them. This applies when he intends to confine himself to a single prayer; otherwise, it is more virtuous for him to pray with the first group and then repeat the prayer with the others." [Mughnī al-Muḥtāj,Vol. 3/P.186] And Allah the Almighty knows best.

What is the ruling on having an intention (Niyyah) for every prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Intention (Niyyah) is a pillar (Rukn) without which the prayer is not valid. The worshiper must have an intention for every prayer, meaning they must consciously intend the act of worship they are performing. Its timing must coincide with the opening Takbir (Takbirat al-Ihram). It is not a requirement to utter it verbally; rather, doing so is considered a recommended Sunnah. There are three levels of intention:
 
1-If the prayer is obligatory (Fard): It is mandatory to include the Intent (to pray), the Specification (which prayer, e.g., 'Asr), and the Obligation (recognizing it as a Fard). For example, one should bring to mind or say: 'I intend to pray the Fard of 'Asr.'
 
2-If it is a voluntary prayer restricted by a specific time or cause (Sunnah Muqayyadah): It is mandatory to include the Intent and the Specification. For example: 'I intend to pray the Sunnah before Zuhr' or 'I intend to pray Duha.'
 
3-If it is an absolute voluntary prayer (Nafl Mutlaq): It is sufficient to simply have the Intent to pray. For example: 'I intend to pray.'
 
And Allah the Exalted knows best.

In the Sharia-compliant viewing  at a prospective bride (*al-naẓrah al-sharʿiyyah*), is it permissible for the man to see the woman without a veil (*ḥijāb*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for the suitor to see the woman he is seeking to marry within the limits the Sharīʿah permits, namely looking at the face and the hands (palms and backs), based on the saying of the Prophet (peace and blessings be upon him): “Look at her, for it is more likely to bring about harmony between you.” Narrated by al-Tirmidhī.
The suitor may also ask one of the women to look at the woman he is seeking to marry. In that case, she is permitted to see of her what she is normally permitted to see, which is not limited to the face and hands, and she then describes these matters to the suitor. It is narrated on the authority of Anas (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) sent Umm Sulaym to look at a girl, and said: “Smell her breath, and look at her heels.” Narrated by Aḥmad in his Musnad.
It is stated in Tuḥfat al-Muḥtāj (Vol.7/p.192): “For one who cannot easily look, or does not wish to look himself, it is sunnah to send someone who is permitted to look at her, to observe her and describe her to him, even regarding what he himself is not permitted to look at. He thereby gains through the sending what he would not gain through looking. Because of the added need for this, it is excepted from the prohibition of a woman describing another woman to a man.”
The permissibility of looking is conditional upon his resolve to marry her once he is able to, his predominant assumption that his proposal will be accepted, and his assumption that the woman is free of marriage and of a waiting period (ʿiddah). Otherwise, looking is forbidden.
Accordingly, it is not permissible for the suitor to look at anything other than the face and hands. He may ask one of his maḥram women, such as his mother or sister, to see the woman unveiled, and the Sharia-compliant viewing (of a prospective bride) must take place in the presence of one of the woman’s maḥrams. And Allah Almighty knows best.

Is it permissible to use unscented petroleum jelly (Vaseline) during ‘Umrah, in order to prevent skin chafing or irritation?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
According to the Shāfi‘ī school, it is permissible for someone in the state of iḥrām to use oils and creams free of perfume/fragrance on parts of the body other than the head and beard, for a genuine medical need — such as preventing skin chafing or irritation. However, applying them to the head or beard remains unlawful.
Shaykh al-Islām, Imam an-Nawawī (raḥimahullāh), says in al-Majmū‘ (Vol.7/P.279): "Oils are of two types: the first is an oil that is neither perfumed itself nor contains any perfume — such as olive oil, sesame oil, ghee, butter, walnut oil, almond oil, and similar oils. The use of this type is not unlawful anywhere on the body, except on the head and beard — where its use is unlawful without any disagreement [among the scholars]." And Allah, the Exalted, knows best.

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