Articles

Prophet Mohammad`s Birth Anniversary: "A Light that Shone in the Hearts of the Believers"
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 26-09-2023

 

Prophet Mohammad`s Birth Anniversary:

"A Light that Shone in the Hearts of the Believers"

 

Praise be to Allah, the Lord of all worlds. Blessings and peace be upon the master of the first and the last, the one sent as a mercy to all the worlds, and the leader of the honored prophets, our master Mohammad, and upon his family, companions, followers, and all those who follow them in goodness until the Day of Judgment:

 

In the blessed atmosphere enveloping the Prophet's noble birth, believers experience moments of deep faith, surrounded by the fragrance of the Beloved, the Chosen one, peace be upon him. In these moments, a spark of the pure prophethood shines upon them, and the radiance spreads from the east to the west of the earth. Allah, the Most High, says, "O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings, and Warner,- And as one who invites to God’s (grace) by His leave, and as a lamp spreading light." {Al-Ahzab, 45-46}.

 

The birth of the Prophet, peace be upon him, was indeed an extraordinary event and a momentous occasion. Humanity had awaited it after a long period of darkness, marked by ignorance and blind misguidance. The advent of the Prophet, the Guide and Bringer of Good News, came to restore balance to humanity and faith to their hearts, dispelling the pitch-black night. Hope for relief often arises after the intensification of hardships.

 

As the Prophet, peace be upon him, said, "I am the seal of the prophets, and it is through me that the line of prophets began. Let me tell you about the beginning of this: it was the supplication of my father, Ibrahim, the glad tidings of Isa, and the dream of my mother when she gave birth to me. She saw a light emitting from her that illuminated the palaces of Greater Syria."

 

Indeed, commemorating this blessed occasion signifies the connection of believers with their Prophet, peace be upon him. The light that shone on the day of his birth continues to illuminate hearts with the light of monotheism, love for Allah, love for His Prophet, peace be upon him, and enlightens minds with the guidance, wisdom, and insight. Our mosques come alive with the remembrance of this love, and the practical manifestations of this love are evident in the actions that kindle the flames of hope for the Muslim Ummah. It reminds us that we have a beloved and noble Prophet among us, whose memory never fades, whose light never dims, whose message remains steadfast, and whose call endures unwaveringly.

 

The commemoration of the Noble Prophet's birth is a remembrance of the essence of true Islam. It is a call to honor humanity and spread mercy among people. The Prophet, peace be upon him, came to rectify misconceptions, establish justice among people, and clarify that every human being is dignified, and their sanctity cannot be violated, nor can their honor be diminished, regardless of their religion, color, or ethnicity. This is what Allah, the Most High, emphasized in His saying: "We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation." {Al-Isra, 70}. In fact, it was one of the last instructions given by the Prophet, peace be upon him, in his Farewell Sermon during the Hajj season. He said: "No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over an Arab; no white person has any superiority over a black person, nor does a black person have any superiority over a white person; none have superiority over another except by piety." People are all descended from Adam, and Adam was created from dust."

Commemorating this occasion is an opportunity to revive the meanings of mercy in our hearts. It is the very purpose for which the Prophet, peace be upon him, was sent – to be a mercy from Allah, the Almighty, to all of creation. This mercy encompasses the upbringing, purification, education, and guidance of humanity towards the straight path. Allah, the Most High, says, "And We have not sent you, [O Muhammad], except as a mercy to the worlds." {Al-Anbiya, 107}. The Prophet, peace be upon him, said, "I have only been sent as a gift of mercy."

 

Nowadays, there is a great need to reflect upon these profound meanings of the birth of the Guiding Prophet. He called us to goodness in this world and the Hereafter and advised us to show compassion towards one another. Let us remain a community where brotherhood and love prevail. May his birth anniversary, peace be upon him, be an occasion for us to renew these noble values and to be reminded of the qualities of prophethood. Thus, we may remain as Allah, the Most High, described us: "You are the best nation produced [as an example] for mankind. You enjoin what is right and forbid what is wrong and believe in Allah." {Al-Imran, 110}.

 

And all perfect praise be to Allah the Lord of the Worlds.

Article Number [ Previous | Next ]

Read for Author




Comments


Captcha


Warning: this window is not dedicated to receive religious questions, but to comment on topics published for the benefit of the site administrators—and not for publication. We are pleased to receive religious questions in the section "Send Your Question". So we apologize to readers for not answering any questions through this window of "Comments" for the sake of work organization. Thank you.




Summarized Fatawaa

Is it permissible for a woman in her menstrual period to recite from the Mus-haf (copy of the Quran ), or to recite by heart?

A menstruating woman is permitted neither to recite nor to touch the Quran according to what Ali Bin Abi Talib (May Allah be pleased with him) reported about the Prophet (PBUH) who was only held from reciting the Holy Quran by Janabah (Major impurity) [Al-Tirmizi in a sound Hadith]. Although Janabah and menstruation are major impurities, a menstruating woman is permitted to supplicate Allah (Duaa`) and make Zikr (Tasbihat ), even if these involved saying words from the Holy Quran, provided that she does not mean the words for themselves but as a supplication, or Zikr. Moreover, she is rewarded for not reciting the Quran during her menstrual period because she abided by the injunctions of Allah.

If someone regularly fasts the six days of Shawwal, are they obligated to fast them every year?

A person is not obligated to fast the six days of Shawwal every year, even if they have made it a habit. However, someone who regularly performs a good deed should not abandon it as long as they are able.

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.

I have a date farm, and the dates come in different categories, and within each category there are different sizes. How is zakāh paid on the yield?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
If the yield reaches the niṣāb (the minimum threshold for zakāh to become obligatory) — which is five awsuq (plural of wasq), equivalent to (611) kg — then zakāh becomes obligatory upon it, at a rate of one-tenth ('ushr) if irrigated by rainwater (i.e., naturally, without the use of machinery), or one-twentieth (half of the 'ushr) if irrigated using machinery/equipment.
If the yield of dates consists of different varieties, then zakāh should be paid from each variety according to its respective proportion. If this proves difficult, it is permissible to pay from a medium-quality variety [representative of the average].
It is stated in Ḥāshiyatā Qulyūbī wa ‘Umayrah (Vol.2/P.22): "Different varieties are combined together [for the purpose of calculating the niṣāb] — such as the various types of dates, the various types of raisins, and so on — and zakāh is paid from each type according to its respective proportion. However, if this becomes difficult due to the large number of varieties and the small quantity of each individual type, then zakāh should be paid from a medium-quality variety among them — neither the best nor the worst — out of consideration for both sides [the giver and the poor recipient]. If one goes to the trouble of paying from each variety according to its proportion, this is also permissible." And Allah, the Exalted, knows best.