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A Hundred Years of Moderation and Dialogue had Written the History of the Hashemite Family
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 22-09-2022

A Hundred Years of Moderation and Dialogue had Written the History of the Hashemite Family

 

Praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

As we stand on the threshold of the two hundredth anniversary of the Hashemite Kingdom of Jordan, we stress that this blessed country rests on established rules of intrinsic values and principles of citizenship laid down by the Hashemite family, leading to unity and cooperation in kindness and righteousness.

 

Since coming to power, the Hashemites adopted the methodology of their grand grandfather, Prophet Mohammad (PBUH) whom Allah sent as mercy to all creatures, to guide the corrupted, to call to the righteous path with wisdom and fair preaching, and disseminate the values of tolerance and mercy amongst the people. This methodology was passed down from generation to generation until the era of Sherif Al-Hussein Bin Ali who led the renaissance of truth and justice and his revolt celebrated the values of tolerance and moderation as well as the dissemination of knowledge and virtue in a community which lacked these for so long.

 

Since its establishment by the late king Abdullah I-who was martyred defending Palestine, Islamic sanctities, and Al-Aqsa mosque-Jordanians have united with their leadership on uplifting their country. This goodness was continued by the Hashemites who derive their legitimacy from being direct descendants of the Prophet Mohammad (PBUH). The reign of King Talal and King Hussein (May Allah have mercy on them) witnessed insistence on national principles and defending values of mercy and tolerance brought by Islam. The Battle of Karama, Latron, and Bab Al-Waad are clear examples on the sacrifices made by Hashemite family and the Arab Army.

 

When King Abdullah II assumed his constitutional powers, he shouldered his responsibilities effectively and efficiently and delivered the message of his fathers and grandfathers with determination and relentless effort, on the local and international levels. He defended the truth in all forums, spreading values of security and tolerance to make people happy, fought falsehoods and refuted suspicious matters, which people of extremist views tried to pin on him. This is reflected in launching "The Amman Message," which depicts the true Islam, in addition to "Kalima Sawaa`" (a common ground). The latter initiative represents a vision and a basis for coexistence between followers of different faiths from the same society, regardless of their religious affiliations and intellectual tendencies. Another initiative was "World Interfaith Harmony Week."  It is an annual event observed during the first week of February (1-7 February). It reminds that values of love and harmony should prevail in all communities, that the religion should be a driver for happiness and unity, not misery and division. In fact, this is the essence of the message of Islam since Almighty Allah Says (What means): "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other)." [Al-Hujurat/13]. Jordan along with its Hashemite leadership are the best example and embodiment for the meaning of this verse. This can be noticed in the unity of Jordanians who warmly welcomed refugees from different Arab and Muslim countries. The latter came only because they knew that Jordan is an oasis of peace and stability ruled by a fair King.

 

We pray that Allah confers His blessings upon Jordan, preserves the unity of its people, and keeps it a role model for the values of justice, tolerance, and moderation.

 

 

 

 

 

 

 

 

 

 

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Summarized Fatawaa

What is the ruling if hemorrhoid blood exits after completing ablution?

If this blood is exiting from outside the anus (due to the hemorrhoid protruding), it does not invalidate ablution, because blood exiting from the body from other than the two orifices does not invalidate ablution. If it exits from the anus (meaning from inside it), it invalidates ablution, and one must perform istinja' from it, wash the area of impurity, and repeat the ablution.
However, if this blood exits continuously such that no time remains sufficient for purification and prayer without it flowing, then it takes the ruling of urinary incontinence (sals al-bawl). One then cleanses from it after the time for each prayer enters, performs ablution immediately thereafter, and performs the obligatory prayer immediately. There is no liability upon him after that if something of it flows, and he may pray as many voluntary prayers as he wishes. If he wants to pray another obligatory prayer, he must cleanse himself and perform ablution. And Allah the Almighty knows best.

I vowed to give a specific charity if a certain matter came to pass — what is the ruling on giving that charity before the matter is realised?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Fulfilling a vow (nadhr) is obligatory, in accordance with the word of Allah the Almighty: "And let them fulfil their vows." [Al-Ḥajj/ 29] And the saying of our master the Messenger of Allah ﷺ: "Whoever vows to obey Allah, let him obey Him; and whoever vows to disobey Him, let him not disobey Him." (Reported by al-Bukhārī.)
The Shāfiʿī scholars distinguished between a financial vow (nadhr mālī) and a bodily vow (nadhr badanī). They permitted the fulfilment of a financial vow to be brought forward — before the stipulated condition is met — but did not permit the same for a bodily vow, which may only be fulfilled after the condition has actually been realised.
Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, states: "It is permissible to bring forward the fulfilment of a financial vow before the condition stipulated in it is met — such as saying: 'If I am healed, I vow to free a slave' or 'to give such-and-such in charity' — just as it is permissible to pay zakāh in advance. This is unlike a bodily vow, such as fasting." [Asnā al-Maṭālib, vol. 4/P.246]
Imām al-Bājūrī, may Allah have mercy upon him, states: "Like expiation other than fasting, a financial vow — such as saying: 'If Allah heals my sick one, I vow to free a slave for the sake of Allah,' or 'If Allah heals my sick one, I vow to free a slave on the Friday following the recovery' — it is permissible to bring it forward before the recovery in the first case, and before the Friday following the recovery in the second case." [Ḥāshiyat al-Bājūrī ʿalā Sharḥ Ibn Qāsim, Vol.2/P.596] And Allah the Almighty knows best.

What is the ruling on purchasing sacrificial animals and authorizing their slaughter via telephone?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is preferable for the one offering a sacrifice (udhiyah) to slaughter the animal himself, in adherence to the Sunnah, or to be present at the slaughter if possible.
 
It is valid to authorize a butcher to purchase a sacrificial animal on his behalf and slaughter it, regardless of whether the animal is owned by the butcher or the butcher is acting as an agent in its sale—according to the Hanbali school—provided that the butcher specifically designates and purchases the animal for the person offering the sacrifice before slaughtering it. And Allah Almighty knows best.

Is it permissible for a praying person to make supplication in each Sajdah (a prostration) of obligatory prayer?

It is permissible for a praying person, whether praying individually, or in congregation, to make supplication during Sujood (prostration) in obligatory, or voluntary prayers. However, it is disliked for the Imam to do so since he is required to spare the prayer performers any sort of hardship, unless he is leading a certain group who don`t mind him extending the prayer.