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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 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.

What is the ruling on one who vows to fast a specific or non-specific year? Are the two Eids, the days of Tashreeq, Ramadan, and the days of menstruation and postnatal bleeding included in them? And do these days break the consecutiveness if it was intended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
If someone makes a vow (Nadr) to fast a specific, designated year, this vow does not include the days of Eid, the days of Tashreeq (the three days following Eid al-Adha), Ramadan, or the days of menstruation (Hayd) and postnatal bleeding (Nifas). Furthermore, there is no requirement to make up (Qada) these specific days.
 
However, if someone vows to fast a year that is not specifically designated (i.e., any twelve-month period) and stipulates that the fasting must be consecutive, they are bound by that condition. They must not fast on the days of Eid, during Ramadan, or during menstruation, but they are required to make up these days afterward—with the exception of the days of menstruation and postnatal bleeding, which do not need to be made up.
 
It is stated in Hashiyat al-Bajuri ‘ala Sharh Ibn Qasim ({Vol.2/P.606): 'If one vows to fast a specific year, the Eid, Tashreeq, Ramadan, and days of menstruation or postnatal bleeding are not included. This is because Ramadan does not accept any fast other than its own, and the others do not accept fasting at all. Therefore, they do not enter into the vow, and no makeup is required for them because they are legally excluded—contrary to Al-Rafi’i regarding menstruation and postnatal bleeding.
 
If one vows to fast a non-designated year: if they stipulated consecutiveness (Tatuabu’) in their vow, they must fulfill it; otherwise, they are not bound to it. Consecutiveness is not broken by the days that do not enter into the specific year vow (Eid, Tashreeq, Ramadan, menstruation, and postnatal bleeding). However, one must make up the days missed—excluding the time of menstruation and postnatal bleeding—immediately following the end of the year. As for the time of menstruation and postnatal bleeding, it is not made up, contrary to Ibn al-Rif’ah, who argued that it must be made up just like Ramadan.' And Allah the Exalted knows best.

My father has debts and asked me to repay them years ago, and I promised him I would do so upon his death — is it permissible for me to go back on my promise given that I am unable to repay them, especially since he refuses to contribute to repayment on the grounds that the debt has become my responsibility by virtue of my promise?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
The established principle is that a father's debt is to be repaid from his own wealth, if he possesses sufficient means. As for the promise made by the son to repay it on his father's behalf, fulfilling such a promise is strongly recommended, and breaking it is considerably disliked. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Fulfilling a promise is emphatically recommended, and breaking it is severely disliked. The evidences for this from the Qurʾān and the Sunnah are well known." [Rawḍat al-Ṭālibīn,Vol. 2/P.278] Shaykh al-Islām Imām Zakariyyā al-Anṣārī, may Allah have mercy upon him, further states: "The reason fulfilling a promise is not obligatory and breaking it is not forbidden is that a promise is in the nature of a gift, and a gift does not become binding except upon receipt." [Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib,Vol. 2/P.487]
Given that the son does not possess the financial means to fulfil his promise to his father, breaking this promise falls beyond his capacity — and Allah does not burden a soul beyond what it can bear. Since the father himself possesses sufficient wealth to settle his own debt, repayment must be made from his own funds. Should he pass away before doing so, the debt is to be settled from his estate. And Allah the Almighty knows best.

Is it permissible for someone who is unable to fast to pay the fidyah (ransom/compensation payment) to himself, due to his own poverty?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is not permissible, nor does it fulfill the obligation, for a sick person who is currently and permanently unable to fast to pay the fidyah (ransom/compensation payment) to himself, since it is a financial obligation owed by him, established as a standing debt upon him — much like any other debt he owes. If he were to pay it to himself, it would not thereby be discharged. So if he cannot find [anyone eligible to] pay it to, it remains a standing obligation upon him, and is not thereby waived. If Allah, the Mighty and Majestic, later grants him wealth, it becomes obligatory upon him to pay it out to the poor and needy.
Imam al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "There is no difference in the obligation of the fidyah between the wealthy and the poor person; its benefit lies in its remaining established as a standing debt upon the poor person [until he is able to pay it] — and this is the more correct position (al-aṣaḥḥ), as indicated by the wording of ar-Rawḍah and its source text." [Mughnī al-Muḥtāj, Vol.2/P.174]
Accordingly: it is not permissible for a Muslim to pay the fidyah to himself while he remains poor. If the sick person is poor, he is not obligated to pay the fidyah immediately, and it remains a standing debt upon him until a time when he has sufficient means and wealth. And Allah, the Exalted, knows best.

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