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The Final Act of the Fourth Iftaa' Forum Entitled "The Role of Islamic Culture in Forming Individuals and Societies"
Author : The General Iftaa` Department
Date Added : 15-11-2017

The Final Act of the Fourth Iftaa' Forum Entitled "The Role of Islamic Culture in Forming Individuals and

Societies"

  

 

On the occasion of choosing Amman as The Capital of Islamic Culture/2017 by The Islamic Educational Scientific and Cultural Organization (ISESCO), the General Iftaa' Department held The Fourth Scientific Forum entitled "The Role of Islamic Culture in Forming Individuals and Societies" on 14/11/2017 in collaboration with Ministries of Education, Culture,  Awqaf and Islamic Affairs and the Supreme Judge Department. 

The generous sponsorship of the Forum by his Royal Highness Prince Ghazi Bin Muhammad was appreciated by the attendants and they remembered the Hashemite efforts as well as the anniversary of the late king Hussein(May Allah have mercy on his soul) in enhancing the values of Islamic culture, which is based on tolerance, through building the modern Jordan, which rests on principles and constants, in addition to showing the bright picture of Islam.

The participants have come up  with the following suggestions and recommendations:

First: The Islamic culture is the spirit of the nation of  divine revelation, connected to the Prophecy of Mohammad and extended through the whole world and for all people. Yet, it is not meant for a certain party, sect, country or geography. On the contrary, the Islamic culture has eliminated all differences while preserving the constants of Islam and the Arab world.

Second: The aforementioned culture highlighted the meaning of freedom, eliminated slavery, protected the poor and depressed reflecting the most advanced concept of culture.

Third: The Islamic culture in Jordan adopts the concept of moderation and the methodology highlighting the bright image of Islam and its tolerant values founded by the Hashemite Family since the constitution of Jordan. In addition, it is linked with the roots of the nation and the Hashemite descendants of the Prophet(Peace be upon him).

Fourth: The Islamic culture in Jordan is compatible with the Islamic religion and the teachings of the Prophets who passed by Jordan. Therefore, this culture has to be applied.

Fifth: The aforementioned culture should be based on innovation that motivates people to make reform and accomplishment, and this can be achieved through enhancing the Islamic cultural programs at all levels: educational, social, political and media.   

 

Sixth: Calling for continued cooperation amongst institutions entrusted with cultural activities and turning it into fieldwork. This can be done through implementing ideas that touch upon the core function of the afore organizations.

Seventh: Promoting Islamic culture is a joint responsibility that should be shouldered, on the individual level, by every Muslim. On organization level, it should be shouldered by universities, schools, Masjids, libraries, research centers, cultural societies, elite groups and social activities.

Eighth: Increasing cultural awareness, tying it with Islamic values of tolerance, and advancing this culture through institutional partnerships and available means, constitute the safety valve for society, protecting it against extreme views and maintaining its peace and stability.

Nine: Promoting the value of the "Role Model" in the Muslim society, tying it with its deeply-rooted heritage and values, preparing future generations to have a sense of responsibility towards the challenges facing their nation to adapt with the emerging cultural issues on basis of openness and renewability. 

Tenth: Governmental and non-governmental organizations along with all members of society should participate in the advancement of the Muslim nation, and enhancing the true values of Islamic culture in fulfilling the divine command where Allah has enjoined Muslims to deliver the message of Islam by lawful means and in the most correct and  respectable manners. 

Eleventh: Calling upon national institutions to reflect the Islamic-cultural identity of the city of Amman, in particular, and the Hashemite Kingdom of Jordan, in general, addressing future generations through promoting the themes of the Amman Message, the message of tolerace, adopting its values and applying them in everyday life. This is in addition to applying the values embodied in the initiative "Kalima Sawa`" so that we reach safety by creating a society that is conscious, tolerant and accepts the other. And all perfect praise be to Allah, The Lord of The Worlds.

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Summarized Fatawaa

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.

Does the intention (niyyah) of the principal (muwakkil) suffice for the sacrifice (dhabḥ) of the udhiyyah?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a person appoints an agent (wakīl) to perform the slaughter (dhabḥ) on their behalf, the intention (niyyah) of the principal (the one appointing the agent) suffices, and there is no need for the agent to have this intention himself. In fact, even if the agent is unaware that he is performing the sacrifice on someone's behalf as an udhiyyah (sacrificial offering), this does not affect its validity. And Allah, the Most High, knows best.

Does post-natal bleeding (Nifas) stop before forty days after childbirth?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Yes, post-natal bleeding (Nifas) can cease before the completion of forty days. If the bleeding stops completely and its return is not expected, the woman has attained ritual purity (Taharah), even if forty days have not yet passed. And Allah the Exalted knows best.

What is the ruling on making up missed prayers during prohibited times?

 

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is permissible to make up (qada’) missed prayers at any time, even during the periods when prayer is generally prohibited. The prayers that are forbidden and considered invalid during these times are 'absolute voluntary prayers' (nafl mutlaq)—which have no specific cause—and voluntary prayers whose cause follows the prayer itself, such as the Sunnah of entering Ihram or the Sunnah of the Istikharah prayer. Furthermore, no prayer is considered disliked (makruh) during these prohibited times when performed within the Meccan Sanctuary (Makkah al-Mukarramah).
 
It is stated in Bushra al-Karim (Vol.1/P.181), one of the Shafi’i texts: 'It is not forbidden to perform prayers that have a cause that is not delayed (i.e., the cause is preceding), such as making up a missed prayer (fa’itah)—even if it was a voluntary one—and the funeral prayer (janazah); or a cause that is simultaneous, such as the prayer for rain (istisqa’) or the eclipse prayer (kusuf)... and the Sunnah of wudu, the greeting of the mosque (tahiyyat al-masjid), the Sunnah of circumambulation (tawaf), the Sunnah of arrival, and the prostrations of recitation (tilawah) or thankfulness (shukr). These mentioned prayers and their like are not forbidden provided that one does not specifically intend (ta'ammud) to perform them during the disliked time because it is a disliked time. If one does so intentionally, it becomes forbidden, even if it is a mandatory makeup prayer that is due immediately; because in that case, one is acting in defiance of the Sharia. This is in contrast to when one does not specifically seek out that time, even if the prayer happens to fall within it, or if one seeks it for another purpose—such as delaying a funeral prayer to that time so that a larger number of people may pray over the deceased; in such cases, it is permissible and valid... And it is forbidden to perform prayers with no cause at all, like absolute nafl, or those with a delayed cause, such as the Istikharah prayer, the prayer for Ihram, the prayer for a need (hajah), the prayer before leaving the house, or the prayer before execution; because their causes occur after the prayer itself.' And Allah the Exalted knows best."

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