Articles

Teacher of Goodness
Author : An Article by His Grace Dr. Mohammad Al-Khalayleh
Date Added : 07-11-2019

Teacher of the Goodness 

 

 

Praise be to the Lord of all worlds. Prayers and peace be upon our Prophet, Muhammad, his family and all of his companions.

 

Allah the Almighty has sent His Prophets (PBUT) to take human beings out of the darkness of ignorance into the light of knowledge and guide them to all that is good in this life and the next. He The Almighty Says (What means): "And before thee also the apostles We sent were but men, to whom We granted inspiration: if ye realise this not, ask of those who possess the Message." [An-Nahl/43].

 

Prophet Mohammad (PBUH) was the seal of all Prophets and Messengers. As humanity was in a state of ignorance and manifest error, Allah sent him as a teacher and a guide to the truth and the straight path. With knowledge and faith, he (PBUH) watered the seed of goodness instilled in society and abolished the concepts and convictions that led it to ignorance and backwardness.  Allah The Almighty Says (What means): "It is He Who has sent amongst the Unlettered an apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error;" [Al-jumu`ah/2].

 

He (PBUH) was the best to carry the message of education and work for building a new nation guided by the light of knowledge and insight. His efforts have paid off for he (PBUH) managed to make it literate. This is reflected in the fact that first Surah that was revealed to Prophet Muhammad (PBUH) in Mecca at cave of Hira (The name of the cave located in Mecca) located at Mountain Jabal Al-Nour was Al-Alaq, which reads as follows: "Proclaim! (Or read!) in the name of thy Lord and Cherisher, Who created-Created man, out of a (mere) clot of congealed blood: Proclaim! And thy Lord is Most Bountiful,- He Who taught (the use of) the pen,- Taught man that which he knew not." [Al-Alaq/1-5].

 

It wasn`t easy for him to accomplish this difficult mission for life isn`t a bed of roses. It is difficult to raise a generation equipped with knowledge and faith particularly when ignorance is driven by personal interest and tribalism, which dominated that society. As a result, he (PBUH) was exposed to many forms of materialistic and non-materialistic resistance embodied in carrot-stick practices. His response to Quraish was decisive where he said to his uncle Abu Talib: "O my uncle! by God if they put the sun in my right hand and the moon in my left on condition that I abandon this course, until God has made me victorious, or I perish therein, I would not abandon it."

 

The Prophet (PBUH) has elevated the status of knowledge and the learned. He said: "The learned are the heirs of the Prophets who bequeath neither dinar nor dirham but only that of knowledge; and he who acquires it, has in fact acquired an abundant portion." [At-Tirmidhi]. This is because the learned are the corner stone for the advancement of the nation. They understand clearly the truth about the Prophet`s message and its teachings, which lead to reforming self by believing in Allah the Almighty and trusting that He will bless it with success. It also leads to building civilization and achieving progress in light of adhering to the injunctions of Allah The Almighty in everything. Allah Says (What means): "Those truly fear God, among His Servants, who have knowledge: for God is Exalted in Might, Oft-Forgiving." [Fatir/28].

 

He (PBUH) was the role model in teaching goodness. He was a source of guidance and inspiration. His character was the Quran. He practiced everything that he preached. He was an embodiment of the message; all of the verses of grace, ethics, and beauty were embodied in his example. He also established the values of truth and justice. His whole life was a practical valuable lesson to humanity. He was merciful, truthful, honest, polite and kind. He passed advice with wisdom and fair exhortation. He (PBUH) said: "God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy." [Moslim]. Moreover, Mu'awiya B. Al-Hakam said: "While I was praying with the Messenger of Allah (PBUH), a man in the company sneezed. I said: Allah have mercy on you! The people stared at me with disapproving looks, so I said: Woe be upon me, why is it that you stare at me? They began to strike their hands on their thighs, and when I saw them urging me to observe silence, (I became angry) but I said nothing. When the Messenger of Allah (PBUH) had said the prayer (and I declare that neither before him nor after him have I seen a leader who gave better instruction than he for whom I would give my father and mother as ransom). I swear that he did not scold, beat or revile me but said: Talking to persons is not fitting during the prayer, for it consists of glorifying Allah, declaring his Greatness. and recitation of the Qur'an or words to that effect….." [Moslim].

 

He also taught us the etiquette of giving rights and claiming them. This is reflected in the story of the infuriated man who took the Prophet by the shirt and said to him: "Give me my right, O Mohammad." Omar wanted to kill him for that, but the Prophet told him: "O, Omar! You should have ordered him to collect well and ordered me to pay back well."

 

Finally, his message has paid off. It produced a generation that managed to elevate the Muslim nation to the vanguard of international procession. Allah The Almighty Says (What means): "Say: "Are those equal, those who know and those who do not know?" [Az-Zumar/9]. Our nation used the intellect to conquer hearts and minds.  Its kind treatment to people from different races, backgrounds and affiliations constitutes a valuable lesson to humanity. It didn`t celebrate oppressing others or transgressing against them. Rather, it is all about collecting well and paying back well. Moreover, the Muslim nation has the capacity to continue the message of the Prophet (PBUH), adhere to his guidance and methodology as well as preserve his legacy. We are proud to have millions of learned men who pave the way for a brighter future to our nation and children. And all praise be to Allah The Lord of The Worlds.

 

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Summarized Fatawaa

What is the ruling on praying in congregation at the mosque?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Congregational prayer (Salat al-Jama‘ah) is a communal obligation (Fard Kifayah) for resident men regarding the performance of the prescribed (obligatory) prayers. For men, praying in congregation at the mosque is better than praying elsewhere, such as at home. On the authority of Abdullah bin Umar, the Messenger of Allah ﷺ said: 'Prayer in congregation is twenty-seven degrees more excellent than the prayer of a person alone' (Reported by Bukhari & Muslim). Furthermore, on the authority of Abu Hurayrah, the Messenger of Allah ﷺ said: 'Shall I not tell you that by which Allah erases sins and raises ranks?' They said, 'Of course, O Messenger of Allah.' He said: 'Performing wudu thoroughly despite difficulties, taking many steps toward the mosques, and waiting for the next prayer after the prayer; that is your Ribat (steadfastness)' (Narrated by Muslim).
 
As for a woman, her praying in congregation at home is better for her than in the mosque, according to the saying of our Master the Prophet ﷺ: 'Do not prevent your women from attending the mosques, but their homes are better for them' (Narrated by Abu Dawood). Young boys should be encouraged to attend the mosques and congregational prayers so they may become accustomed to them. And Allah the Exalted knows best.

What is the recommended supplication (Du'a) upon breaking the fast, and is it recited before or after breaking it?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is recommended (Mustahabb) for a fasting person to recite upon breaking the fast—that is, immediately after eating or drinking—the supplication: "Allahumma laka sumtu wa 'ala rizqika aftartu" (O Allah, for You I have fasted, and with Your provision I have broken my fast).
 
This is because our master, the Prophet (peace and blessings be upon him), used to say this. The narration was recorded by Abu Dawud with a good (Hasan) chain of transmission, albeit in a Mursal form (a narration where a Successor reports directly from the Prophet). Shaykh al-Islam Imam Ibn Hajar al-Haytami (may Allah have mercy upon him) stated: "Its Mursal status is inconsequential, as it pertains to virtuous deeds (Fada'il); furthermore, it was connected (Mawsul) through another chain of transmission." [Tuhfat al-Muhtaj, Vol.3/P.425]
 
It is also recommended to recite: "Dhahaba al-dhama'u wa ibtallat al-'uruqu wa thabata al-ajru in sha' Allah" (The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills).
 
This was recorded by Abu Dawud with a good (Hasan) chain. Our leading jurists (Imams) have explicitly stated that it is recommended for the fasting person to combine both supplications.
 
Imam al-Bajuri (may Allah have mercy upon him) stated:
 
 
"And his saying following his breaking of the fast—that is, it is recommended to say: 'O Allah, for You I have fasted, upon Your provision I have broken my fast, in You I have believed, to You I have submitted, and upon You I have relied. The thirst has gone, the veins are moistened, and the reward is confirmed, if Allah wills. O You of vast bounty, forgive me. Praise be to Allah Who aided me so that I fasted, and provided for me so that I broke my fast. O Allah, grant us success in fasting, enable us to stand in night prayer during it, and aid us in it while people sleep, and admit us to Paradise in peace.'" [Hashiyat al-Bajuri, Vol.1/P.562]
 
Furthermore, the fasting person may supplicate with whatever good he or she wishes, for the supplication of a fasting person is answered. Al-Bayhaqi recorded on the authority of Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Three supplications are not rejected: the supplication of a parent for his child, the supplication of a fasting person, and the supplication of a traveler." And Allah Almighty knows best.

When does the time for the 'aqīqah lapse and pass?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
If the guardian was financially capable (mūsir) during the majority of the postnatal period (nifās) — which is sixty days — then the obligation of the 'aqīqah remains upon him until the child reaches the age of maturity (bulūgh). Once the child reaches maturity, the demand falls away from the father and those like him. At that point, it becomes Sunnah for the child himself to perform the 'aqīqah on his own behalf.
However, if the guardian was financially incapable (mu'sir) during the postnatal period, and then became financially capable after its expiry — that is, after sixty days — the 'aqīqah is no longer required of him. 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.