عربي
Home


Articles

Articles

A Message in the Wrong Direction
Author : Dr. Mohammad Al-Khalayleh
Date Added : 06-01-2026

A Message in the Wrong Direction

The message directed by the modern-day Khawarij toward Jordan and its people is, without question, a message in the wrong direction. It could only be issued by those who have lost their moral compass, whose vision is clouded, and who have strayed far into deep misguidance. This message failed for two fundamental reasons:

First: The religious arguments presented in the message are completely antithetical to Islam and possess no connection to its teachings. We have repeatedly emphasized that the texts of the Holy Qur'an and the Prophetic Sunnah, in their collective essence, explicitly call for mercy, affection, and the honoring of human dignity. The Prophet (peace and blessings be upon him) was not sent to threaten people, vow to drink their blood, or decapitate them.

This terrorist organization attempted to justify its atrocities by citing certain historical accounts. However, it is not established that any of the Noble Companions (may Allah be pleased with them) ever burned an opponent. They were strictly committed to the guidance of the Prophet (peace and blessings be upon him), who said: "None punishes with fire except the Lord of the Fire," and "Do not punish with the punishment of Allah."

Refuting Historical Fabrications:

• Abu Bakr al-Siddiq: The false claims that he ordered the burning of apostates are known to scholars of Hadith and historical critics as fabrications. Such claims only expose the group’s ignorance of the fundamental principles of Shariah sciences.

• Khalid ibn al-Walid: No authentic report suggests he burned apostates. Historical records do not attribute such acts to him with a chain of narration (Isnad) that can be scientifically scrutinized or relied upon. These claims are forgeries that contradict both reason and religion.

• Ali ibn Abi Talib: Those who cite that he used fire as a punishment often omit the full context to deceive the public. When Ali (may Allah honor him) acted against those who claimed he possessed divinity, the great Companion Abdullah ibn Abbas—the "Scholar of the Ummah" for whom the Prophet prayed for deep religious understanding—objected. Ibn Abbas reminded him of the Prophetic prohibition against punishing with fire. Upon being reminded, Ali expressed regret and accepted the truth brought by Ibn Abbas, acknowledging that he had momentarily forgotten the specific Hadith which Ibn Abbas had memorized.

In the rules of Shariah science, an authentic evidence from the Qur'an or Sunnah cannot be countered by historical anecdotes. On the contrary, history must be critiqued using the standards of Revelation. Even if such acts were historically proven, they would be considered personal legal reasonings (Ijtihad) by individuals to whom the prohibition had not reached or who had forgotten it. As Muhammad ibn Sirin said: "Indeed, this knowledge is religion, so look to whom you take your religion from." Imam Malik stated: "The words of anyone can be accepted or rejected, except for the occupant of this grave," referring to the Prophet (PBUH). A Companion’s Ijtihad is not a binding Shariah proof in itself if it contradicts a clear text (Nass), for no individual is infallible.

The misguidance of the modern Khawarij begins when they seek out anomalous (Shadh) or fabricated historical reports to justify their barbaric crimes, disregarding the established Shariah texts and jurisprudential rules that form the basis of our tolerant faith. It is impermissible to reject authentic Hadiths prohibiting torture by fire or to think ill of the Companions by attributing such acts to them without proof.

Furthermore, framing the immolation of the heroic pilot as "Retribution" (Qisas) is a glaring legal error. Retribution has no place in the context of combat or in the treatment of a captive. Anyone who believes Qisas applies to a prisoner of war is ignorant of the basic alphabet of Islamic Jurisprudence (Fiqh). It is equally ignorant to discuss this under the door of "Mutilation" (Muthlah); jurists define Muthlah as something that occurs to a corpse after death. Islamic Fiqh dictates that once a prisoner is subdued, they are subject to specific humanitarian rulings, not retribution or mutilation.

The second reason this message was misdirected is that it targeted Jordan and its tribes without understanding the nature of the Jordanian people, their deep understanding of their religion, their attachment to their homeland, and their loyalty to their Hashemite leadership, whose legitimacy is directly linked to the Prophet Muhammad (peace and blessings be upon him).

Following the martyrdom of Pilot Muath al-Kasasbeh—who was burned while reciting the Book of Allah—Jordanians did not fracture. Instead, they grew in strength, unity, and adherence to the "Rope of Allah," which leads humanity toward dignity and stability. Public opinion polls confirmed this; a study by the Center for Strategic Studies at the University of Jordan showed that 95% of Jordanians view "Daesh" as a terrorist movement, and 83% believe its actions threaten regional security.

The threat served only to display a profound cohesion among Jordanians of all backgrounds. They rallied around their leadership, reaffirming their commitment to the King in the defense of Islam and its tolerant image. The organization’s actions backfired, turning the Jordanian people into a global example of heroism and resilience. The tragedy did not break their resolve; it fortified their determination to confront and eradicate terrorism.

Finally, the group’s attempt to address Jordanian tribes through one of their own was met with nothing but ridicule and disgust. Jordanians recognize these criminals and are not deceived by their absurdities. This only increased their love for the "Mustafawi" Arab Army, following the path of their forefathers who sacrificed their lives for the soil of Jordan and Palestine. They continue to offer sacrifices today in defense of the great principles and tolerant values of Islam.

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

What are the Sunnahs and etiquettes related to the slaughtering of an animal?

 

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
1-Avoid terrifying the animal before it is slaughtered.
 
2-Do not slaughter the animal in front of others of its kind.
 
3-Offer water to the animal before the sacrifice.
 
4-Sharpen the knife thoroughly prior to slaughtering to ensure the cut is made as quickly and cleanly as possible. This is in accordance with the statement of our Master, the Prophet (peace and blessings be upon him): "Indeed, Allah, the Almighty and Majestic, has prescribed excellence (Ihsan) in all things. So when you kill, kill well; and when you slaughter, slaughter well. Let each of you sharpen his blade, and let him put his sacrificial animal at ease." (Narrated by Muslim)
 
Do not begin skinning the carcass until you are absolutely certain that the animal has completely passed away.
 
Slaughter cattle, sheep, and goats while they are lying down on their left side, facing the Qiblah (direction of prayer). Leave the right leg untied so the animal can move it, helping it rest more easily during its final moments. For camels, however, the preferred method (Nahr) is to slaughter them while they are standing up, with their left knee tied. And Allah the Almighty Knows Best.

What should a person do if they suffer from an incurable illness that prevents them from fasting?

A person who has an illness that is not expected to be cured and prevents them from fasting must feed a needy person one mudd (600 grams) of food (such as wheat or rice) for each missed day instead of fasting.
Allah Almighty says {what means}: "and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person." [Al-Baqarah/184].

See More