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Jerusalem in the Muslims Eyes
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 06-12-2017

Jerusalem in the Muslims Eyes

 

 

An Article by His Grace Mufti Abdulkareem Al-Khasawneh

 

The relationship between Muslims and Al-Aqsa Mosque is religious since it is the place from where our Prophet (PBUH) embarked on his nocturnal journey (Israa wal Me’raaj), the Mosque of the Two Qiblas, the third holiest site in Islam, a blessed place where good deeds are multiplied, the reward of one Raka in Al-Aqsa Mosque equals the reward of five hundred Rakas and its environs are blessed since it is where Prophets (PBUT) settled and the angels descended. Allah, The Exalted, Said (What means): "whose precincts We did bless," [Al-Isra`/ 1]. Moreover, in Jerusalem and its environs, a group of the Muslim Ummah (Nation) will continue to prevail and they will never be harmed by those who forsake them, until the Hour begins.

 

This significant status of Al-Aqsa Mosque has settled in the hearts of  all Muslims, so it became an integral part of their creed since every morning and evening they recite the verse (What means): "Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque" [Al-Isra`/1].

 

In these difficult times, which the Muslim Ummah is experiencing, Allah, The Almighty, admonishes His salves to obey Him and His Prophet (PBUH) in all that they say and do, and forbids disobeying Him or His Prophet (PBUH). Almighty Allah has also warned the Ummah against disputing among themselves because that weakens their position and makes them vulnerable. Therefore, He, The Almighty, Said (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-Anfal/46].

 

When the Prophet (PBUH) immigrated from Makkah to Medina, leaving a land so dear to his heart, he aimed, first, to unite Muslims by building his mosque. Next, he established brotherly ties between the Muhajirin and the Ansar, so he managed to put affection in  their hearts instead of animosity and hatred. Allah, The Almighty, Said (What means): "And (moreover) He hath put affection between their hearts" [Al-Anfal/63]. Commenting on this verse, Al-Qortobi said: "Managing to put affection between the hearts of the Arabs is among the miracles and signs of the Prophet (PBUH)."

 

The Israeli atrocities against the Palestinians, and banning them from praying at Al-Aqsa Mosque are indicative of a greater good to come since Allah, The Almighty, Said (What means): "And who does greater evil than he who bars God's places of worship, so that His Name be not invoked in them, and strives to ruin them?; such men might never enter them, save in fear; for them in this world is degradation; and in the Hereafter a mighty chastisement." [Al-Baqarah/114]. This verse condemns such a heinous crime and shows that none does greater evil than he who bars God's places of worship, so that His Name be not invoked in them, and strives to ruin them.

 

When Israel exercises its atrocities in Jerusalem, it targets Muslims as well as Christians. Nonetheless, both will protect their sanctities by tooth and nail.

 

Al-Aqsa Mosque will remain a symbol of Islam regardless of the trials and the killings. It will remain alive in the hearts of all Muslims and liberating it will remain on top of their priorities no matter what the case may be. Actually, this is embodied in the moral and financial support provided by the Hashemite leadership, emanating from their custodianship to Al-Aqsa Mosque, the Dome of the Rock, and the other sanctities of Jerusalem. This wise leadership has made available all means of support to the Palestinians in order to remain steadfast in Jerusalem in addition to providing guards for the Mosque.

 

Clearly, His Majesty King Abdullah the 2nd has played a key role in bringing the Palestinian question to the forefront of the international arena. His prime concern is to unite the international views in favor of the Palestinian question in order to reach a comprehensive and just solution to this thorny issue.

 

We pray that Allah safeguards Al-Aqsa Mosque against all plots, and liberates it from the Jews. Amen to that.

 

 

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Summarized Fatawaa

 
Are the mother's maternal and paternal uncles, and the father's maternal and paternal uncles, considered among the unmarriageable kin (Maharim)?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
A mother’s maternal uncle and her paternal uncle, as well as a father’s maternal uncle and his paternal uncle, are all considered among the unmarriageable kin (Maharim). And Allah the Exalted knows best.

I bought an apartment, and I am saving money to pay the remaining balance of its price — is zakāh obligatory on this money?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on all saved/hoarded wealth. Once the total wealth reaches the niṣāb (minimum threshold liable for zakah— equivalent to the value of 85 grams of pure 24-karat gold) and a full ḥawl (lunar year) has elapsed over it, zakāh becomes obligatory at a rate of (2.5%) — even if the wealth is earmarked for basic future needs, and even if the wealth's owner is in debt. Debt does not prevent the obligation of zakāh, nor is it deducted when calculating the zakāh due, based on the general and unrestricted wording of all the Qur'anic verses commanding zakāh, which draw no distinction between someone in debt and anyone else.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone possesses exactly the niṣāb, and owes an equivalent amount in debt, zakāh remains obligatory on what is in his possession, and the debt does not prevent this obligation" — meaning, the obligation of zakāh on what is presently in his possession.
The ḥawl (annual cycle) recognized for zakāh, as well as for the other sharī‘ah obligations that Allah, the Exalted, has imposed upon Muslims, is the Hijrī (lunar) year. And Allah, the Exalted, knows best.

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

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