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Values of Civilization in Islam (Pioneers of Values)
Author : Dr. Fadi Rabab`ah
Date Added : 11-08-2022

Values of Civilization in Islam (Pioneers of Values)

 

When addressing values, it is imperative to refer to the pioneers who have called for these values and implemented them in their daily practices. A fair researcher of the history of civilizations, sociology, and education would arrive at the conclusion that these pioneers are the Prophets (PBUT) since all of them have called for and had the same values. In fact, values are common denominators where there is no contradiction between a value called for by a Prophet and another. Therefore, you wouldn`t have a Prophet calling for truthfulness and another calling for the opposite.

 

We could divide values into the following: Values pertaining to the intellect, reason, and belief, such as rejecting myths, abandoning the worship of idols and creatures. Values pertaining to the purification of the self, cleansing of the hearts, the senses and dealing with others, the universe, life, and all that exists.

In addition to calling for the greatest value, which is The Oneness of Allah and moving from worshipping the created to worshipping the creator, the pioneers, the Prophets, have called for comprehensive values and were characterized by them, even before they were sent with the Divine Message.

 

They are both a mercy and a blessing from Almighty Allah Who sent them to address people in their own language and guide them to the right thing in religious and worldly matters.

 

An example of these values is showing mercy to people, feeling sympathy for them, and dealing with them humbly, in addition to serving them, admonishing them, guiding them, and enjoining kindness and forbidding iniquity in a general sense that encompasses all values of kindness.

 

Moreover, Prophets did this for no wealth or reward in return. Almighty Allah Says (What means): "And O my people! I ask you for no wealth in return: my reward is from none but God: But I will not drive away (in contempt) those who believe: for verily they are to meet their Lord, and ye I see are the ignorant ones!" [Hud/29].

 

For example, Prophet Noah (PBUH) spent fifty years, day and night, calling his people to worship Allah. He, The Almighty Says (What means): "We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin." [Al-Ankabut/14]. Moreover, Prophet Ibrahim (PBUH) called his people to abandon the worship of idols, planets, and stars. Allah The Almighty Says (What means): "We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him. Behold! he said to his father and his people: "What are these images, to which ye are (so assiduously) devoted?" They said: "We found our fathers worshipping them." He said: "Indeed ye have been in manifest error - ye and your fathers." [Al-Anbiyaa`/ 51-54].

 

Furthermore, Prophet Yousef (PBUH) curbed his desires and didn`t fall for the temptation of the wife of the King of Egypt, because the latter had put his trust in him. Allah Says (What means): "But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "God forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!" And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and purified. So they both raced each other to the door, and she tore his shirt from the back: they both found her lord near the door. She said: "What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement?" He said: "It was she that sought to seduce me - from my (true) self." And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar." [Al-Qasas/23-26].

 

This is the situation of all the Prophets (PBUT) for they have called people to get out of the darkness of ignorance and vice to the light of knowledge and righteousness. Later on, Prophet Mohammad came as the Seal of all Messengers. He was known among his people, before being sent with the Message of Islam,  as the truthful and the trusted and of noble human values; some of which are reflected by the words of `Khadija (May Allah Be Pleased with her): "Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones." [Al-Bukhari].

 

Prophets (PBUT) are the pioneers of values and the role model that should be followed. Almighty Allah Says (What means): "Those were the (prophets) who received God’s guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations." [Al`Ana`am/90]. He also Says (What means): "Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day, and who engages much in the Praise of God." [Al-Ahzab/21].

 

These values, embodied in the life and manners of the Prophets, suffice to raise the status of nations and be a measuring stick for the progress of human civilization. Indeed, nations prevail as long as they preserve their morals. If their morals are gone, they perish.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

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.

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.

Who is the "Capable Person" for whom the Udhiyah is recommended?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

The "Capable Person" (Al-Qadir): This refers to anyone who possesses surplus wealth beyond their own essential needs and the financial maintenance of their wife, children, or whoever is under their legal care, during the day of Eid and the three days of Tashreeq (the 11th, 12th, and 13th of Dhul-Hijjah), as this is the designated timeframe for the sacrifice. And Allah 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.