Articles

The Hashemite Flag
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 04-05-2023

The Hashemite Flag

 

 

All perfect 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.

 

Displaying the flag isn`t a formality; rather, it carries significant meanings known to past and future generations. When Islam came, Prophet Mohammad (PBUH) displayed flags and banners, so they were the best and the truest ever held, in addition to those held by the Hashemites after him. The Prophet (PBUH) had several flags in the sense that each clan and people had their own flag, so the Muhajirun (The converts to Islam and the Islamic Prophet Muhammad's advisors and relatives, who emigrated from Mecca to Medina, the event known in Islam as the Hijra) had their flag and so did the Ansar (The early Muslims from Medina). Nowadays, each battalion has its flag known and honored by its members. The General Command of the Jordan Armed Forces had a flag called "The Mother of War." At time of war, a flag is an encouraged Prophetic Sunnah and diversity in the forms of flags isn`t banned by Sharia. Members of a battalion gather under the flag for noble purposes to the sense that their being merciful among themselves and showing love among themselves and being kind, resembling one body. They are keen on keeping that flag sky high and compete for martyrdom in battlefields. This reflects their strength, preparedness, and combat-readiness to strike terror into the heart of their and Allah`s enemies.

 

Uniting under the flag is a good deed loved by Allah and His Messenger. Allah says {What means}:  "Truly God loves those who fight in His Cause in battle array, as if they were a solid cemented structure." {As-Saf, 4}.

 

As for the color of the flag, it was narrated from Asim in the Book of Jihaad from the Hadith of Karz Ibn Usamah that the Prophet tied the red flag for Bani Saleem. Moreover, it was reported from Yazid Bin Bilal who said that he saw Ali holding a red flag on which was written "Mohammad, the Messenger of Allah."

 

Maziyadah reported that he was sitting with Allah`s Messenger and he tied the red flag for the Ansar. Ibn Omar (May Allah be pleased with them) reported that when the Prophet tied a flag he would choose the white-colored and his flag was white as well and was called Alokaab (The Vulture).

 

The Hashemites are the leaders of the flag in times of peace, war, difficulty, prosperity, hardship and ease. They exert every effort possible to keep the flag of Islam raised high. Narrated Sahl bin Sa`d:

That he heard the Prophet (PBUH) on the day (of the battle) of Khaibar saying, "I will give the flag to a person at whose hands Allah will grant victory." So, the companions of the Prophet (PBUH) got up, wishing eagerly to see to whom the flag will be given, and every one of them wished to be given the flag. But the Prophet asked for `Ali. Someone informed him that he was suffering from eye-trouble. So, he ordered them to bring `Ali in front of him. Then the Prophet (PBUH) spat in his eyes and his eyes were cured immediately as if he had never any eye-trouble. `Ali said, "We will fight with them (i.e. infidels) till they become like us (i.e. Muslims)." The Prophet (PBUH) said, "Be patient, till you face them and invite them to Islam and inform them of what Allah has enjoined upon them. By Allah! If a single person embraces Islam at your hands (i.e. through you), that will be better for you than the red camels."

 

During the battle of Mootah (8 Hijri), Zayd took the Apostle's standard and was killed almost at once, the first Muslim to die for the faith on foreign soil.

 

The command of the army then passed to Jaafer ibn Abi Talib, the elder brother of Ali. He fought most gallantly and for a long time, killing so many of the enemy that their bodies were stacked like cordwood all around him. But then a Roman soldier crept up from behind, unseen, and struck a blow with his sword at his right arm, and severed it. Jaafer didn't let the banner fall, and kept pressing the enemy.

A little later, another Roman came from behind, and with a blow of his sword, cut his left arm also. The hero, still undismayed, held the banner under his chin, and kept advancing. But with both arms gone, he was unable to defend himself, and in a few moments, a third Roman approached him, and killed him with a blow of his mace on his head. After Jaafer's death, Abdullah bin Rawaha took charge of the army, and he too fell fighting against heavy odds.

 

In the vicinity of late King Husseni`s Mosque (On the 22nd of Sha`ban, 1436 H; corresponding to 9, June, 2015), with determination and following the Sunnah of the Prophet Mohammad (PBUH),  the Hashemite banner-holding Chapter Al-Fatehah and the testimonies of faith was handed to the Arab Army with pride and glory. 

 

This is the practice of the Hashemites. They inherited banners generation after generation indicating that they have devoted themselves to please Allah and confirming their role in spreading the Message of true Islam and custodianship over Muslim and Christian sanctities.

 

In addition, it is the right of Jordanians to take pride in the Hashemite flag embellished with chapter al-Fatehah and the testimonies of faith, held by His Majesty King Abdullah II, and handed to the Arab Army. This is in order for to continue their role in maintaining peace and stability and protecting borders against enemies for they are the shield of the Ummah and the fortress of the country.

 

All perfect praise be to Allah the Lord of the Worlds.

 

 

 

 

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Summarized Fatawaa

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."

What is the ruling on the use of an inhaler by a *muḥrim* (a person in the state of *iḥrām*)? [An inhaler is a medicinal device used for inhalation, containing various herbal ingredients.]؟

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is permissible for the muḥrim (a person in the state of iḥrām) to use incense (bakhūr), sprays, and inhalers that contain aromatic substances for the purpose of treatment, because the intention is medical treatment, not the use of perfume (taṭayyub). No expiation (fidyah) is required of him for doing so.
It is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.2/p.455): “That which is intended for eating or for medical treatment, even if it has a pleasant scent, such as apples, spikenard (sunbul), and the various fragrant spices such as mastic (muṣṭakā), is not forbidden, and no fidyah is due for it, because what is intended for eating or treatment carries no fidyah.”. And Allah 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 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.