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Glimpses on the Birth of Brightness
Author : An Article by the Secretary General Dr. Ahmad Al-Hassanat
Date Added : 19-11-2018

Glimpses on the Birth of Brightness

 

Allah, The Almighty has ordained sending Prophets and Messengers for all mankind to lead them to the righteous path where He, The Almighty, Said (What means): "Apostles who gave good news as well as warning, that mankind, after (the coming) of the apostles, should have no plea against God: For God is Exalted in Power, Wise." [An-Nisa/165]. He, The Exalted, also Said (What means): "nor would We visit with Our Wrath until We had sent an apostle (to give warning). [Al-Isra'/15].

 

Moreover, those Prophets (PBUT) are the best of the best when it comes to manners or shapes, and this enables them to keep up with the noble task entrusted to them and that is calling people to the way of Allah, The Exalted.

In addition, Allah sent to every nation a Prophet of their own in order for them to accept and understand his message easily. However, the end of that Prophet`s message and life were inseparable.

Therefore, a continuous message to the end of days(Judgment day) was a pressing need; thus Allah chose for this great message a great man who had favors upon all Prophets to the end of days; Mohammad Ibn Abdullah Ibn Abdulmattalib Ibn Hashim Ibn Abdmanaf  whose lineage extends to Prophet Ismaiel (PBUT).

The period of sending Prophets to people/nations was somehow specified, but the period before the birth of the Prophet Mohammad (PBUH) till the beginning of his message was the longest compared to other Prophets. Allah, The Exalted, used to send one Prophet after the other and, sometimes, more than one were sent at the same time and He, The Almighty, has never took a Prophet's soul without replacing him with another one.

Further, during the long period before sending Prophet Mohammad (PBUH), humanity has encountered many negative aspects namely intellectual, religious and behavioral corruption. As a result, injustice, classism and the breaking of kinship ties have prevailed, in addition to the fact that humanity was lacking in societies.

Therefore, Allah sent His Prophet (PBUH) to correct humans` way of life, and be a safe haven to humankind by preventing injustice, putting an end to slavery, restoring the sense of humanity to people and revealing the divine mercy on his hands. Allah, The Most Exalted, Said (What means): We sent thee not, but as a Mercy for all creatures." [Al-Anbiya'/107].

The face of the world has changed when the Prophet (PBUH) was born. The throne of Anushirvan cracked, the Magians` fire extinguished and the lake of Sawa dived deeper. Amina, the mother of Prophet (PBUH), narrated: "When she was pregnant with him she dreamed that a great light came out of her and illuminated all the castles in Al-Sham." [Mosanaf Abdel-Razaq]. This shows that his reign is going to reach Al-Sham, so his birth was not a normal one; rather it was a sign for a nation's birth. Further, he (PBUH) was divinely raised and disciplined; he had neither a father, a mother nor a grandfather.

He (PBUH) was sent as a Seal of Prophets and a guidance to all mankind since Allah, Said (What means): "We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin)." [Saba/28] and He, The Exalted, Said (What means): "but (he is) the Apostle of God, and the Seal of the Prophets." [Al-Ahzab/40].

Indeed, he had to be the Seal of all Prophets and Messengers since no other Prophet or Messenger had his shape or manners. His shape was perfect and his mercy has encompassed all creatures for Allah, The Most Exalted, Said (What means): "We sent thee not, but as a Mercy for all creatures." [Al-Anbiya/107] and He Said (What means):" to the Believers is he most kind and merciful." [Al-Tawbah/128]. 

Besides, he (PBUH) has transferred the Arab nation from the state of illiteracy to literacy by urging them to seek knowledge, castaway myths and use their minds. He made seeking knowledge incumbent upon every Muslim where He (PBUH) said (What means):" Seeking knowledge is a duty upon every Muslim." [Sunn Ibn Majah].This is because it is only through knowledge that societies could flourish and prosper.

Therefore, it is imperative that we adhere to good character as basis for our religion, since the Prophet (PBUH) said (What means): "I was sent to perfect good character." [Musanaf Ibn Shyiba]. In fact, nations will never be able to achieve prosperity, unless they abide by good character and seek knowledge.

Nowadays; Muslims are in desperate need to follow the teachings of the Prophet (PBUH) in dealing with others regardless of their cultural background and ways of thinking. This is because winning people's hearts and minds is far more important than conquering fortresses and castles.

In conclusion, we do need to follow the teachings of the Prophet (PBUH) in everything, since Allah, The Exalted (What means): "And know that among you is God’s Apostle." [Al-Hujurat/7]. Further, when Muslims celebrate his birth, they show gratitude to Allah, The Exalted, for His endless generosity that lies in choosing and allocating them to be the best to enjoin what is right and forbid what is wrong. He, The Almighty, Said (What means): "In the bounty of God. And in His Mercy, - in that let them rejoice": that is better than the (wealth) they hoard." [Yunus/58].

 

 

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Summarized Fatawaa

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.

I bought an apartment, and I am saving money to pay the remaining balance of its price — is zakāh obligatory on this money?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Zakāh is obligatory on all saved/hoarded wealth. Once the total wealth reaches the niṣāb (minimum threshold liable for zakah— equivalent to the value of 85 grams of pure 24-karat gold) and a full ḥawl (lunar year) has elapsed over it, zakāh becomes obligatory at a rate of (2.5%) — even if the wealth is earmarked for basic future needs, and even if the wealth's owner is in debt. Debt does not prevent the obligation of zakāh, nor is it deducted when calculating the zakāh due, based on the general and unrestricted wording of all the Qur'anic verses commanding zakāh, which draw no distinction between someone in debt and anyone else.
It is stated in ‘Umdat as-Sālik, from the books of the Shāfi‘ī school: "If someone possesses exactly the niṣāb, and owes an equivalent amount in debt, zakāh remains obligatory on what is in his possession, and the debt does not prevent this obligation" — meaning, the obligation of zakāh on what is presently in his possession.
The ḥawl (annual cycle) recognized for zakāh, as well as for the other sharī‘ah obligations that Allah, the Exalted, has imposed upon Muslims, is the Hijrī (lunar) year. And Allah, the Exalted, knows best.

What is the ruling on performing dry ablution (tayammum) instead of the ritual bath due to severe cold?

Whoever is sick such that he cannot use water, or finds the water cold and heating it is not possible, and the person would be harmed by using cold water, it is permissible for him to perform tayammum. He must make up what he prayed with tayammum, because this is a place where there is water. And Allah the Almighty knows best.

What is the ruling on forgetting an integral of the prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Whoever forgets an integral (Rukn) of the prayer and remembers it before reaching the equivalent point in the subsequent unit (Rak'ah), must return to it (i.e., perform it) and complete his prayer, then perform the prostration of forgetfulness (Sujud al-Sahw) at the end of his prayer. However, if he remembers it after reaching the equivalent point in the subsequent unit, the Rak'ah in which the integral was forgotten is invalidated, and the current unit takes its place; he then completes a full Rak'ah to compensate and performs the prostration of forgetfulness.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.1/P.543): 'If he becomes certain at the end of his prayer, or after the Salam—provided the interval is not long according to custom and he has not stepped on an impurity—that he omitted a prostration from the final Rak'ah, he must perform it and repeat the Tashahhud, as his previous Tashahhud occurred before its proper place. If the omission was from a Rak'ah other than the final one, he must perform a full Rak'ah, because the deficient unit was completed by a prostration from the subsequent one, rendering the rest of that subsequent unit void.' And Allah the Exalted knows best.