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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

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.

What is the ruling on using a miswak (tooth-stick) during the day in Ramadan?

It is permissible to use a miswak before noon while fasting. However, according to the Shafi'i school, it is disliked (makruh) after noon in order to preserve the natural effect of fasting in the mouth, as the Prophetﷺ said in authentic hadith:
"The breath of a fasting person is more pleasant to Allah than the fragrance of musk."

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.

Is it permissible for a young man and a young woman to enter into a covenant as a married couple without having a true seclusion (Khalwah) until their marriage contract is officially concluded?

The relation which isn`t based on a marriage contract is forbidden, and entering into a covenant as a married couple is unaccounted for and is from the evil suggestions of the devil.