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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 on performing the Istikhara prayer after the Witr paryer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Istikhara prayer (Prayer for seeking guidance) is a Sunnah. It consists of two units (rak’ahs) performed outside of the obligatory prayers, after which the person supplicates with the traditionally narrated du’a. It is permissible to perform it before or after the Witr prayer, as the Istikhara prayer is recommended at all times except during the disliked times—the periods in which prayer is prohibited. This is because its specific reason (the Istikhara and supplication) occurs after the prayer itself, and any prayer with a subsequent reason is not permitted during the prohibited times. It should be noted that the two rak’ahs of Istikhara are not fulfilled by performing only one rak’ah, nor by a prostration of recitation (Sajdat al-Tilawah), nor by a funeral prayer (Janazah). And Allah the Exalted knows best.

My brother works in a conventional bank and gave me one of the gifts distributed to bank employees — what is the ruling on accepting it?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
There is no objection to accepting such gifts, because the physical gift itself does not carry any inherent prohibition — unlike stolen property. Sin does not transfer or extend to the one who receives the gift, for Allah the Almighty says {what means}: "And no bearer of burdens shall bear the burden of another." [Al-Anʿām/164]
The evidence for this is that the Prophet ﷺ himself ate from the food of the Jews, conducted transactions with them, and purchased from them — and it is well known that their wealth was intermingled with ribā. Similarly, the wealth of conventional ribā-based banks is a mixture of the lawful and the unlawful.
Ibn Ḥajar al-Haytamī, may Allah have mercy upon him, states: "It is not forbidden to transact with one whose wealth is predominantly unlawful, nor to eat from it — as al-Nawawī affirmed in al-Majmūʿ." [Tuḥfat al-Muḥtāj, Vol. 9/P.389] And Allah the Almighty knows best.

What is the ruling on Jumu‘ah (Friday) prayer for a traveler, and what are the conditions for it to be waived from him?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Jumu‘ah (Friday) prayer is not obligatory upon a traveler, whether on a long or short journey, provided that — according to the Shāfi‘ī school — he departs from his place of residence before the time for Fajr prayer begins, and that he does not intend to stay in the place he travels to for four days or more, excluding the day of arrival and the day of departure. If he intends to stay longer than that, he may not make use of the travel concession simply by arriving in that town. If he begins his journey after the adhān for Fajr has already been called, then Jumu‘ah prayer remains obligatory upon him, whether in his own town or in any town where Jumu‘ah is being held.
It is stated in Bushrā al-Karīm (Vol.1/p.383), from the books of the Shāfi‘ī school: "Jumu‘ah [prayer] is not obligatory upon a traveler on a permissible journey, whether long or short, if he departs from his place of residence before Fajr."
A "short journey" refers to travel covering a distance shorter than that of a long journey — that is, less than (81 km). The traveler begins to be entitled to travel concessions once he passes beyond the built-up limits of his town. And Allah, the Exalted, knows best.

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

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