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Extremism
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 12-07-2023

Extremism

 

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.

 

Islam prohibits extremism and strongly condemns it. The extremists deviate from the path and methodology of Muslims because they neglect the Sunnah (traditions) of Islam and emphasize only on its mandatories. In this regard, three men came to the houses of the wives of the Prophet (PBUH) to inquire about the worship of the Prophet (PBUH). When they were informed, they considered their worship insignificant and said: "Where are we in comparison with the Prophet (PBUH) while Allah has forgiven his past sins and future sins". One of them said: "As for me, I shall offer Salat all night long." Another said: "I shall observe Saum (fasting) continuously and shall not break it". Another said: "I shall abstain from women and shall never marry". The Prophet (PBUH) came to them and said: "Are you the people who said such and such things? By Allah, I fear Allah more than you do, and I am most obedient and dutiful among you to Him, but still I observe fast and break it; perform Salat and sleep at night and take wives. So whoever turns away from my Sunnah does not belong to me." 

 

This exaggeration in worship is considered extremism and strictness. The Messenger of Allah said: "Beware! The extremists perished." Imam Nawawi said: "The extremists are those who adopt strictness where it is not required. Being extreme and being strict are synonymous with extremism, and whoever becomes excessively strict, Allah will be strict with him." The Prophet Muhammad (PBUH) said: "Do not impose austerities on yourselves and so have God imposing austerities on you; for people have imposed austerities on themselves and God has imposed austerities on them."

 

Anyone who transfers people from ease to difficulty, from spaciousness to narrowness, or from relief to distress is an extremist and a radical. This severely goes against the divine methodology because extremists move people from facilitation and ease to hardship. Allah Almighty Says (What means): "God intends every facility for you; He does not want to put to difficulties." [Al-Baqarah/185].

 

Indeed, Allah has not placed upon us in this religion any hardship or difficulty and He has not imposed upon us what we cannot bear. Rather, Islam came with the Hanifiyyah al-Sahmah (Implies a generous comportment with “others” (whether others in religion, or others in humanity), so hardship is lifted from the Ummah. Allah Said (What means): "And He has not placed upon you in the religion any hardship." Sheikh Al-Shatibi (May Allah have mercy on him) said: "Know that hardship is lifted from the mukallaf (Responsible person in Islam) for two reasons: the first is the fear of being cut off from the path, hating worship and disliking the obligation." This meaning includes the fear of introducing corruption into his body, mind, wealth, or condition.

 

The second is the fear of falling short when competing with the different types of functions related to the servant, such as: his responsibility for his child and family to other tasks that come along the way. Perhaps delving into some of the work would be a distraction from them and would cut off the mukallaf from them. And perhaps he wanted to carry both parties to exaggeration in the investigation, and he was cut off from them.

 

As for the first: Allah made this blessed Shari'ah, Hanifiyyah, easy and tolerant, in which He preserved the hearts of the creation and made it dear to them. If they had acted contrary to ease, what they were charged with would have entered into them, which would not have purified their works. Do you not see that He Says (What means): "And know that among you is God’s Apostle: were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune." [Al-Hujuraat/7].

 

The verse has informed us that Allah has made faith dear to us by facilitating and simplifying it, and has beautified it in our hearts by that and the sincere promise of reward for it. So, you have to perform acts that you can bear since Allah does not tire until you tire.

 

It is sad that extremists believe that extremism is the general rule and that facilitation is not part of Islam at all. They thought that their word is the final word and their opinion is the right one. Therefore, they treated people with harshness and rudeness, and they appointed themselves as guardians over Muslims, contrary to the saying of Allah The Almighty (What means): "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance." [An-Nahl/125]. Imam Ali (May Allah be pleased with him) said: "The true jurist is the one who does not cause people to despair of Allah`s mercy and does not give them permission to commit sins."

 

However, the extremists did not follow the Messenger (PBUH) and they thought evil of people. Consequently, they described those who disagreed with them as infidels and misguided, and denied them faith and guidance. Moreover, they regarded them out of the path of the magnanimous Shari'ah and the religion of mercy. Therefore, they made taking lives and wealth lawful. This is although the Messenger (PBUH) said: "Do not revert to disbelief after me by striking (cutting) the necks of one another."

 

The solution to this crisis is not difficult since our children know that religion is applicable to every time and place, deals with religious, cultural, and sexual diversity and accepts it. This religion has embraced different peoples: Arabs, Abyssinians, Persians, and Romans; among them are white and black living as loving brothers. There is no superiority of an Arab over a non-Arab except through righteousness. Each one of them strives to excel in the universe and encourages humans to develop their creative abilities and diligent efforts, and to perform righteous deeds in this life and the hereafter.

 

Indeed, extremists have misrepresented Islam and Muslims through their harsh treatment, rude behavior, and radical ideology; misleading Islam's enemies into thinking that Islam is an extremist religion that fights against mercy and gentleness.

 

Thanks to God, Jordan had an early start in combating extremism and Takfir (Accusing Muslims of disbelief). Therefore, The Amman Message was launched clarifying the matter and warning against their harmful effects. It emphasized that one of their qualities is harshness and cruelty, and their hearts are filled with hatred and extremism, devoid of mercy and compassion, as they terrorize people through torture, killing, burning, and persecution in the name of religion. However, the religion is innocent of them since it is all about mercy and peace.

 

Therefore, we are in desperate need for enlightened and moderate scholars of Islamic knowledge who have insight into textual interpretation and understand the higher objectives of Sharia. They should prioritize sound religious discourse, abandon sectarian discourse and make clear that the system of worship and customs is not limited to the hereafter alone. In general, we are in dire need for finding diligent, earnest, and sincere individuals dedicated to their religion and homeland.

 

These truths must become the focus of scholars, writers, imams, preachers, educators, and teachers because anyone who deviates from the guidance of Allah and follows deviant opinions is seeking to sow discord. Allah, The Exalted Says (What means): "Then let those beware who withstand the Apostle’s order, lest some trial befall them, or a grievous penalty be inflicted on them." [An-Nur/ 63].

 

The call of His Majesty King Abdullah II, may Allah protect him, in his meetings and directives was not limited to those individuals, but it addressed every citizen in this blessed country, urging them to feel the responsibility entrusted to them and to be vigilant in safeguarding the nation from any harm. We are in need for strong, trustworthy, knowledgeable employees who fulfill their duties without feebleness or negligence, treat all citizens with equality, justice, and sincerity and love for their brothers what they love for themselves.

 

We are in need for an honest media that carries the true message, where we only hear goodness and truth from it. Its motto is in the following verse (What means): "And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)." [Al-Isra`/36].

 

We are in need for a writer and thinker who carries responsible and kind words through constructive and purposeful criticism, advocating for goodness, wisdom, and scientific dialogue, to build a strong and cohesive nation. In contrast, we do not need a writer who throws poisoned arrows, casting doubt on the Quran and Sunnah, and criticizing Allah The Almighty in His rulings.

 

A significant role awaits us in confronting errors and corruption, instilling morals, love of the homeland, and promoting harmony, love, and unity, rejecting extremism and terrorism. We should thank Allah the Almighty for the blessing of living in a safe and secure country while people around us are facing abduction.

 

And All perfect praise be to Allah, The Lord of The Worlds.

 

 

 

 

 

 

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Summarized Fatawaa

What is the ruling on reciting the takbīr from Sūrat aḍ-Ḍuḥā to Sūrat an-Nās upon completing the recitation of the Qur'an (khatm)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is recommended to recite the takbīr from the beginning of Sūrat aḍ-Ḍuḥā through to the end of Sūrat an-Nās, and this is the recitation practice of the people of Makkah.
It is stated in Nihāyat az-Zayn (p. 65): "It is sunnah to begin each sūrah with the basmalah, since it constitutes a verse of it. It is also sunnah to say, before each sūrah — from aḍ-Ḍuḥā to the end of the Qur'an — 'Lā ilāha illallāh, wallāhu akbar' (There is no god but Allah, and Allah is the Greatest), based on what has been narrated regarding Imam ash-Shāfi‘ī (raḍiyallāhu ‘anh), who heard a man reciting this takbīr in prayer, and said to him: 'You have done well, and you have hit upon the sunnah.'"
And Allah, the Exalted, knows best.

What is the ruling of Islamic Law on the colored discharges that appear one or two days before the menstrual cycle?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Colored discharges carry the same Islamic ruling as blood, whether they appear at the beginning or the end of the menstrual period. This remains true even if the discharge is intermittent—appearing for some days and stopping for others before returning—provided that the total duration does not exceed fifteen days nor fall short of a day and a night (24 hours). This is because the minimum duration of menstruation (Hayd) is one day and a night, while its maximum duration is fifteen days. Furthermore, the minimum period of purity (Tuhr) between two menstrual cycles is fifteen days, and there is no maximum limit for it. And Allah the Exalted knows best."

Is it permissible to sleep before the time of the Fajr prayer begins, with the intention of waking up shortly afterward?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is permissible for a Muslim to sleep before the time of the Fajr prayer begins, intending to wake up and perform the prayer, by setting an alarm or asking someone to wake him. What is to be avoided is that a person sleeps while he predominantly assumes that he will not wake up for the prayer.
If he does not wake up until the time of the prayer has ended, he must make it up. It is recommended that he hasten to make it up as soon as he wakes, and likewise recommended that he make up its sunnah along with it.
It is stated in al-Majmūʿ by Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him): “Whoever was obliged to pray and did not pray until the time passed must make it up, because of the saying of the Prophet (peace and blessings be upon him): ‘Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it.’ It is recommended that he make it up immediately, because of the ḥadīth we have mentioned. If he delays it, that is permissible, because it is reported that the Prophet (peace and blessings be upon him) missed the Fajr prayer and did not pray it until he had left the valley. Had it been required immediately, he would not have delayed it. Abū Is-ḥāq said: If he left it without a valid Sharia excuse, he must make it up immediately, because he was negligent in delaying it.”
It is therefore the duty of every Muslim to keep the prayer in its proper time, seeking help from Allah the Exalted and striving against the self to do so. And Allah Almighty knows best.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” And Allah Almighty knows best.

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