The Hashemite Flag

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What is the ruling on ablution if vaginal discharge is expelled, and is it impure?

If these discharges exit from the external genitalia (apparent part of the vagina), they are not impure and do not invalidate ablution. If they exit from the internal part, they are impure and do invalidate ablution. If it is uncertain whether they are from the internal or external part, they are not impure and do not invalidate ablution.

The apparent part is what becomes visible when sitting, and what the husband's penis reaches during intercourse is considered part of the apparent. The internal part is what is beyond that. And Allah the Almighty knows best.

What is the ruling on praying behind a disliked Imam?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

It is mildly disliked (Makruh Tanzihan) for a man—other than the permanent designated Imam (Imam Ratib)—to lead people in prayer if the majority of them dislike him due to a religiously blameworthy reason (Amr Madhmum Shar‘an), such as associating with open sinners (Fussaq), for example. As for the followers who dislike him, the prayer behind him is not disliked for them. However, if less than the majority dislike him, or if the majority dislike him for a reason that is not religiously blameworthy, then his leading the prayer is not disliked. And Allah the Exalted knows best.

What is the ruling on the cessation of blood after (40) days from delivery, but later continued sporadically during two days of Ramadan?

Once postpartum bleeding (Nifas) ceases, and the woman is certain that it won`t reoccur, then she becomes ritually pure and so she is free to make Ghusl (purificatory bath), pray, and fast. If the bleeding reoccurs before fifteen days from its cessation, and before the end of (60) days after delivery, then the ruling on postpartum bleeding is effective, and her fasting and prayer are null and void, thus she must make up the fasting that she missed and not the prayer during those particular days.

What is the ruling of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.

The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."

Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].

However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.

Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].

Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].

If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.

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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 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 are the Sunnahs and etiquettes recommended for the person offering the Udhiyah?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.

There are several Sunnahs (prophetic traditions) and etiquettes that are highly recommended for the person offering an Udhiyah (sacrificial offering) to observe:

First:

It is a Sunnah for anyone intending to offer a sacrifice to refrain from cutting or removing any of their hair or nails once the first ten days of Dhul-Hijjah begin. This is based on the statement of the Prophet (peace and blessings be upon him): "When the ten days [of Dhul-Hijjah] begin and one of you intends to offer a sacrifice, let him not touch any of his hair or skin." (Narrated by Muslim)

However, if someone does happen to remove any hair or nails, they have not committed a sin, and their sacrifice remains perfectly valid.

Second:

The person offering the sacrifice should ideally slaughter the animal themselves. If they are unable to do so, they should at least witness its slaughter. This is drawn from what our Master, the Messenger of Allah (peace and blessings be upon him), said to Lady Fatima (may Allah be pleased with her):

"Stand up and witness your sacrifice, for with its very first drop of blood, every sin you have committed will be forgiven." (Narrated by Al-Tabarani in his Mu'jam, Al-Hakim in his Mustadrak, and Al-Bayhaqi in his Sunan)

Third:

Face the Qiblah (the direction of prayer) at the time of slaughtering, as the Qiblah is the most honorable of directions.

Fourth:

Pronounce the name of Allah (Tasmiyah) at the moment of slaughter by saying: "Bismillah ar-Rahman ar-Rahim" (In the Name of Allah, the Most Gracious, the Most Merciful). Even if one forgets to say it, the meat remains lawful (Halal) to eat. Allah, Blessed and Exalted is He, says:

"So eat of that [meat] upon which the name of Allah has been mentioned." (Al-An'am: 118)

It is also recommended to send blessings upon our Master, the Messenger of Allah (peace and blessings be upon him), and to follow it with the Takbeer (Allahu Akbar).

Fifth:

Supplicate for acceptance by saying: "Allahumma hadhihi minka wa ilayka, fa-taqabbal minni" (O Allah, this is a blessing from You and is offered back to You, so please accept it from me). This means: This sacrifice is a blessing that originated from You, and I am offering it to draw closer to You. And Allah the Almighty Knows Best.

What is the ruling on performing ablution (wudu') and ritual bathing (ghusl) with Zamzam water?

It is permissible to perform ablution and ritual bathing with Zamzam water. However, scholars disliked using it for cleaning after relieving oneself (istinja'). And Allah the Almighty knows best.

What is the ruling on someone who combines two prayers as an early combination (jam‘ taqdīm), and then arrives at his place of residence during the time of the second prayer — is he obligated to repeat it?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.

Whoever combines Ẓuhr and ‘Aṣr while traveling — that is, before he has reached the built-up boundaries of his hometown [upon returning] — his combination (jam‘) of the two prayers remains valid, even if he arrives at his place of residence before the time for the second prayer has actually begun. This is because the combination was already validly completed with its proper conditions fulfilled, and he is not obligated to repeat the second prayer [upon arrival].

A traveler is permitted to make use of the concessions of shortening (qaṣr) and combining (jam‘) prayers once the distance of travel reaches (81 km) or more, provided that his journey is a permissible one, and that he begins shortening and combining only after actually setting out on the journey and passing beyond the built-up limits of the city in which he resides. And Allah, the Exalted, knows best.