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Mawlid: Revival of the Islamic Nation
Author : An Article by His Grace Dr. Mohammad Al-Khalayleh
Date Added : 19-11-2018

 

Mawlid: Revival of the Islamic Nation

 

Upon the arrival of the month of Rabi Al-Awwal, Prophet Mohammad`s birth anniversary (Mawlid) arouses overwhelming emotions in the hearts of all Muslims reminding them of a history, a present reality and a future.

That history started before the Prophet (PBUH) was even born in the Arabian Peninsula. He (PBUH) is a descendent of the Prophet Ismail (PBUH) from Bani Kinana, from Quraish, from Bani Hashim; the best of the best and the noblest of tribes in respect to lineage. 

While the Arabian Peninsula was preoccupied with tribal warfare, the Persians and the Romans were in the vanguard of civilizational procession; followed by the Greeks and the Indians. Those civilizations had their share of scientific, cultural and philosophical products that had a significant impact on the making of a full-fledged human civilization.

The Prophet (PBUH) was born on the 12th of Rabi al-Awwal, in the 'Year of the Elephant'. Upon his delivery, his Mother Aminah saw a light that illuminated what`s between the east and the west. A light that had later infiltrated the illiterate nation of the Arabian Peninsula: a light of knowledge, civilization, mercy, good morality and justice. The first verse revealed to the Prophet (PBUH) was (What means): "Read! In the Name of your Lord, Who has created (all that exists)?" It gave life to the illiterate nation as well as the Arabian Peninsula announcing a turning point from illiteracy to knowledge, civilization, urbanization, good conduct and universal values. The Islamic civilization was so advanced that it overshined that of the Persians, Romans, Greeks and the Indians. It has established the general principles of human civilization, and liberated human beings from the yoke of slavery and despotism. This is reflected in the words of the Caliph Omar Bin Al-Khattab (May Allah Be Pleased with Him) that states: "Since when did you enslave the people though they were born from their mothers in freedom?"

Islam has also created a system for the family, and established, for humanity, the principles of fraternity, religious tolerance, equity and equality.

The contributions of the Islamic nation in the fields of science, arts, literature and philosophy have enriched the human civilization, and this was even recognized by non-Muslims. For example, The German historian Siegrid Honke wrote the book "The Sun of the Arabs Shines over the West." Will Durant has also written the book "The Story of Civilization."

In his book, "Arabs Civilization," Gustave Le Bon said: "If we take a closer look at the Arab and Muslim civilization, scientific books, inventions and arts, we arrive at the conclusion that they have the credit for the spread of knowledge in the middle ages. For over than five centuries, they were the sole source of scientific knowledge for the west. They have even civilized Europe materially, intellectually and morally, in addition to taking the lead in the field of artistic creativity."

The Islamic civilization, whose foundations were set by non-other than Prophet Mohammad (PBUH), has addressed the various intellectual, psychological, spiritual, physical and material needs of humanity.

His call to Allah was founded on the achievements of the elite Muslim scholars in different fields, such as Al-Khawarizmi, Ibn Al-Haytham, Al-Idrisi,  Al-Rāzī , Ibn Sina… and many others; where the Europeans have utilized the latter`s achievements in building their own civilization. 

The orientalist George Sarton in his book: "Introduction to the History of Science", also recognized their distinguished accomplishments. He said:  "The greater portions of the tasks of the human intellect were shouldered by the Muslims: Al-Farabi is the greatest of philosophers, Al-Masoodi is the greatest of Geographers and Al-Tabari is the greatest of historians."

Yes, on this occasion we remember a past glory of the Arabs and the Muslims and feel a sense of superiority, dignity and pride. However, a quick overview of our current situation would make us feel disappointed. At present, Muslims and Arabs are living a bitter reality as division, weakness and intra-conflicts dominate them.  They have become in the rear of human civilization although they are the nation of (Read) and the seal of Messengers and Prophets.

In light of this harsh reality, we remember the beautiful attributes of our beloved Prophet (PBUH), and his tremendous efforts in elevating and uniting the Islamic nation. He (PBUH) said, "I have left two matters with you. As long as you hold to them, you will not go the wrong way. They are the Book of Allah and the Sunna of His Prophet."

No matter what the case may be, The Book of Allah and the Sunna of His Prophet (PBUH) are the one and only solution for all our problems and suffice to raise our morale. Allah, The Almighty, Said (What means): "And hold fast, all together, by the rope which God (stretches out for you), and be not divided among yourselves" [Al-Imran/103]. In addition, the Prophet (PBUH) said: "and seek help from Allah and do not lose heart." [Moslim]. Besides, Allah, The Almighty Said (What means): "Such days (of varying fortunes) We give to men and men by turns" [Al-Imran/140] and He Said (What means): "When will that be?" Say, "May be it will be quite soon!" [Al-Isra/`51].

 

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Summarized Fatawaa

The Jurisprudential Significance of the Ḥadīth: "Whoever says, at the conclusion of the Fajr Prayer, while crossing his legs, before speaking..."
"Whoever says, at the conclusion of the Fajr prayer, while crossing his legs, before speaking: 'Lā ilāha illā Allāh, waḥdahu lā sharīka lah, lahu al-mulku wa lahu al-ḥamdu yuḥyī wa yumītu wa huwa ʿalā kulli shayʾin qadīr' ten times — ten good deeds will be recorded for him, ten bad deeds will be erased from him, he will be raised ten levels, he will spend that day in protection from everything disliked and guarded from the devil, and no sin will be able to befall him on that day except associating partners with Allah" — does this noble ḥadīth apply to the imam, and what is meant by "extraneous speech"?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended for both the imam and those praying behind him to recite, immediately after the final salām, the specific remembrance reported in the sunnah to be said before turning away from one's place of prayer. The imam then leaves his praying spot, and the act of "turning" is fulfilled when the imam faces the congregation — even without physically leaving his spot — by positioning his right side toward them and his left side toward the qiblah, and this applies even while he is engaged in supplication.
Al-ʿAllāmah Ibn Qāsim al-ʿAbbādī states in his Ḥāshiyah ʿalā al-Tuḥfah (Vol.2/P.105): "It is most virtuous for the imam, once he has given the salām, to rise from his place of prayer immediately afterward." He adds that an exception must be made for the remembrances that are specifically required to be recited before he turns away. He then notes, citing Sharḥ al-ʿUbāb: "Yes, an exception to this rising immediately after the salām applies to the Fajr prayer, due to the authentic report that the Prophet ﷺ, when he prayed Fajr, would remain seated until the sun rose." He further cites, from al-Khādim, the ḥadīth concerning one who recites, at the conclusion of the Fajr prayer while still in the position of crossing his leg to rise: "Lā ilāha illā Allāh, waḥdahu lā sharīka lah..." and the rest of the well-known ḥadīth. He comments that this makes explicit that this particular remembrance is to be recited before the worshipper turns his legs to leave, and the same applies to Maghrib and ʿAṣr, as reported in those contexts as well.
What is meant by "speech" in the relevant ḥadīth is extraneous worldly speech that is not called for after the prayer and for which there is no legitimate excuse. The remembrances reported to be recited upon concluding the prayer, however, do not fall under this category of extraneous speech, since they are themselves required by the sharīʿah.
Al-ʿAllāmah ʿAlī al-Shabrāmalsī states in his Ḥāshiyah ʿalā al-Nihāyah (Vol.1/P.551): "If someone greets a person with salām while he is occupied with reciting this remembrance [i.e., 'Lā ilāha illā Allāh...'], should he return the greeting — without this causing him to forfeit the promised reward, since he is engaged in an obligatory matter — or should he delay returning the greeting until he finishes, this being a legitimate excuse for the delay?" He continues: "I say: the more likely view is the former, and the prohibition on speech is to be understood as applying to extraneous speech for which there is no legitimate excuse. Based on this, should the worshipper give precedence to this remembrance ('Lā ilāha illā Allāh...') or to reciting Sūrat al-Ikhlāṣ ('Qul huwa Allāhu aḥad')? This requires consideration, though it is not unlikely that the remembrance takes precedence, given that the Lawgiver urged hastening to it through his words 'while crossing his leg.' This is not considered ordinary speech, since it is not extraneous to what is required after the prayer."
Accordingly, it is recommended for both the imam and those praying behind him to recite this remembrance and to give it precedence over the other remembrances of the prayer, ensuring it is said before they move from their place. And Allah the Almighty knows best.

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

What is the ruling on tasting food while fasting?

Tasting food while fasting is disliked (makruh). However, if any part of the food reaches the body cavity (jauf), the fast becomes invalid.

A man wishes to offer more than one uḍḥiyah (sacrificial offering), and intends by these sacrifices "on behalf of everyone whom Allah and His Messenger love." Is this intention valid?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The uḍḥiyah (sacrificial offering) is not valid with this intention, because if the sacrificial animal is from sheep or goats, it suffices for one person only; and if it is from cattle or camels, it suffices for seven persons.
However, one may sacrifice it on his own behalf, and then gift the equivalent of its reward to whomever he wishes.
Imam ar-Ramlī (raḥimahullāh) says: "Ash-Shāfi‘ī (raḍiyallāhu ‘anh) said: It is within the vastness of Allah's bounty, the Exalted, that He rewards the one giving charity as well. From this, the scholars of the madhhab said: it is recommended for a person to intend the charity on behalf of his parents, for example — for Allah, the Exalted, will reward them, without this diminishing his own reward in any way." He then relates, as the relied-upon position, the permissibility of saying: "O Allah, convey the reward of what I have recited specifically to so-and-so, and to the Muslims generally." Az-Zarkashī said: "For reward varies in degree — its highest form is what one designates specifically, and its lowest form is what one dedicates generally [alongside others]." [End of quote from Nihāyat al-Muḥtāj]. And Allah, the Exalted, knows best.

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