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The Series of Values in Islamic Civilization... Joy
Author : Dr. Fadi Rabab`ah
Date Added : 11-10-2023

The Series of Values in Islamic Civilization... Joy

 

In this worldly life, every person experiences two states: a state of blessings and joy or a state of trials and sorrow. Both of these states are good for a believer. This is what the Prophet Mohammad, peace be upon him, mentioned when he said: "Amazing is the affair of the believer, for all of his affairs are good, and this is for no one except the believer. If something good happens to him, he is thankful, and that is good for him. If something harmful happens to him, he is patient, and that is good for him." {Transmitted by Muslim}. In Islam, there are two types of joy: praised joy and blameworthy joy.

 

Praised joy can be experienced for various reasons, whether related to the blessings of this world or the rewards of the Hereafter.

 

An example of praised joy from the blessings of the Hereafter is the joy experienced by believers during acts of worship, such as the happiness at the end of the fasting month of Ramadan with the celebration of Eid al-Fitr, the joy of performing the Hajj pilgrimage, and the blessed celebration of Eid al-Adha. On the other hand, an example of praised joy from the blessings of this world includes celebrating happy occasions such as birthdays, weddings, successful achievements, obtaining a job, or accomplishing a significant project in one's life, as long as these celebrations align with the moral and cultural norms recognized by society. Allah, in the Quran, encourages believers to express their joy by saying, " Say: "In the bounty of God. And in His Mercy,- in that let them rejoice": that is better than the (wealth) they hoard.'" {Yunus, 58}.

 

One of the common joys for all Muslims and for all rational and fair-minded individuals among humanity is the celebration of the birth of the Prophet Mohammad (peace be upon him). Allah, the Most High, described the Prophet as a source of mercy. He said: "We sent thee not, but as a Mercy for all creatures." {Al-Anbiya, 107). The mission of the Prophet Mohammad (peace be upon him) is indeed a blessing and favor from Allah. Allah says {what means}: "God did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of God, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error." {Al-Imran, 164}. Allah also 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;- As well as (to confer all these benefits upon) others of them, who have not already joined them: And He is exalted in Might, Wise. Such is the Bounty of God, which He bestows on whom He will: and God is the Lord of the highest bounty." {Al-Jumu`a, 2-4}.The Prophet Mohammad's (peace be upon him) birth is a cause for great joy and celebration, as it is a manifestation of the divine mercy and grace.

 

In the context of celebrating the birth of prophets and righteous individuals, Allah has mentioned in the Quran the joy and blessings associated with their births. For example, when describing the birth of the Prophet John (Yahya) (peace be upon him), it is said: " So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!." {Maryam, 15}. Similarly, when talking about the birth of the Prophet Jesus (Isa) (peace be upon him), Allah says: " So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!." {Maryam, 33}.

Even before that, the Quran narrates the birth of the righteous lady Mary (Maryam) (peace be upon her) with a graceful and joyful expression. Allah says {What means}: "Behold! a woman of ’Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things." When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and God knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected." Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From God: for God Provides sustenance to whom He pleases without measure."{Al-Imran, 35-37}.

 

The Prophet Mohammad (peace be upon him) himself expressed joy at the day of his birth. Abu Qatada reported: "O Messenger of Allah, what do you think about fasting on Monday?" He said, "On that day, I was born, and on it, the Quran was sent down to me." {Transmitted by Abu Dawood}.

 

Additionally, the companions of the Prophet (peace be upon him) inquired about him, and he responded: "I am the supplication of my father Abraham, the good news for Jesus, and my mother was given the glad tidings with a light by which palaces of Sham were illuminated for her when she was pregnant with me." {Transmitted by Ibn Hibban}.

 

The mention of Abraham and good news for Jesus refers to the Quranic verses. In the case of Abraham, it points to the supplication he made to Allah for the sending of a Messenger among his descendants: "Our Lord! send amongst them an Apostle of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." {Al-Baqara, 129}.

 

In the case of Jesus, it refers to a similar verse that alludes to Jesus (peace be upon him) giving the glad tidings of the coming of a Messenger after him: " And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the apostle of God (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of an Apostle to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!". {As-Saff, 6}.

 

These narrations and Quranic verses emphasize the significance of the Prophet Mohammad (peace be upon him) and the joy of his birth, as he was foretold and blessed by the previous Prophets.

Due to the significance of the birthday of the Prophet Mohammad (peace be upon him), many Islamic scholars have written special works dedicated to his birth. Some of these works include:

Imam Ibn Hajar al-Haytami's book "Al-Ni'ma Al-Kubra Ala Al-Alam Bi Mawlid Sayyid Adam."

 

Imam Al-Qastallani's book "Al-Mawahib Al-Laduniya Bi Al-Minah Al-Muhammadiya," in which he mentioned that the night of the Prophet's birth is superior to the Night of Decree (Laylat al-Qadr).

Imam Ibn Kathir, Imam Al-Suyuti, Imam Ibn Dayba Al-Shaibani, Al-Birzangi, Al-Samhudi, and Imam Ibn Al-Jazari, among others, have also written on this topic.

 

Additionally, celebrating and rejoicing in the birth of the Prophet (peace be upon him) is a common practice among Muslims, both on an official level in many Islamic countries and on a popular level. The birthday of the Prophet (peace be upon him) remains a day of joy, celebrating the mercy, blessings, and grace of Allah upon humanity.

 

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

 

 

 

 

 

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Summarized Fatawaa

What is the ruling on Jumu‘ah (Friday) prayer for a traveler, and what are the conditions for it to be waived from him?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Jumu‘ah (Friday) prayer is not obligatory upon a traveler, whether on a long or short journey, provided that — according to the Shāfi‘ī school — he departs from his place of residence before the time for Fajr prayer begins, and that he does not intend to stay in the place he travels to for four days or more, excluding the day of arrival and the day of departure. If he intends to stay longer than that, he may not make use of the travel concession simply by arriving in that town. If he begins his journey after the adhān for Fajr has already been called, then Jumu‘ah prayer remains obligatory upon him, whether in his own town or in any town where Jumu‘ah is being held.
It is stated in Bushrā al-Karīm (Vol.1/p.383), from the books of the Shāfi‘ī school: "Jumu‘ah [prayer] is not obligatory upon a traveler on a permissible journey, whether long or short, if he departs from his place of residence before Fajr."
A "short journey" refers to travel covering a distance shorter than that of a long journey — that is, less than (81 km). The traveler begins to be entitled to travel concessions once he passes beyond the built-up limits of his town. And Allah, the Exalted, knows best.

What is the ruling of Islamic Law on sitting between the two prostrations, and what is the ruling on the dhikr recited during it?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
Sitting between the two prostrations (al-jalsah bayna al-sajdatayn) is one of the pillars (arkān) of the prayer, while the dhikr recited during it is Sunnah according to the Shāfi'ī scholars. It is recommended (mustahabb) to say what was narrated from Ibn 'Abbās (may Allah be pleased with him), who said: "The Messenger of Allah (peace and blessings be upon him) used to say between the two prostrations in the night prayer: 'Rabbi ighfir lī, warhamnī, wajburnī, warzuqnī, warfa'nī' (My Lord, forgive me, have mercy on me, make good my deficiencies, provide for me, and raise me)." If one were to say a different supplication instead, such as "Rabbi ighfir lī" (My Lord, forgive me), the prayer would still be valid.
If the worshipper omits this dhikr between the two prostrations, whether intentionally or out of forgetfulness, their prayer remains valid and nothing is required of them, though they miss the reward of following the Sunnah. Leaving it out does not necessitate the prostration of forgetfulness (sujūd al-sahw).
It is stated in Hāshiyat al-Bājūrī 'alā Sharḥ Ibn Qāsim 'alā Matn Abī Shujā' (Vol.1/P.298): "The eleventh — i.e., of the eighteen pillars — his statement: 'sitting between the two prostrations,' meaning even in a supererogatory (nafl) prayer... his statement: 'with the supplication that has been narrated concerning it,' meaning: 'Rabbi ighfir lī, warhamnī, wajburnī, warfa'nī, warzuqnī, wahdinī, wa 'āfinī' (My Lord, forgive me, have mercy on me, make good my deficiencies, raise me, provide for me, guide me, and grant me well-being). Al-Ghazālī added: 'wa'fu 'annī' (and pardon me). Al-Mutawallī also added: 'Rabbi hab lī qalban taqiyyan, naqiyyan min al-shirk, bariyyan lā kāfiran wa lā shaqiyyan' (My Lord, grant me a heart that is God-fearing, pure from associating partners with You, innocent, neither disbelieving nor wretched)."And Allah, the Most High, knows best.

What is the ruling on forgetting an integral of the prayer?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Whoever forgets an integral (Rukn) of the prayer and remembers it before reaching the equivalent point in the subsequent unit (Rak'ah), must return to it (i.e., perform it) and complete his prayer, then perform the prostration of forgetfulness (Sujud al-Sahw) at the end of his prayer. However, if he remembers it after reaching the equivalent point in the subsequent unit, the Rak'ah in which the integral was forgotten is invalidated, and the current unit takes its place; he then completes a full Rak'ah to compensate and performs the prostration of forgetfulness.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.1/P.543): 'If he becomes certain at the end of his prayer, or after the Salam—provided the interval is not long according to custom and he has not stepped on an impurity—that he omitted a prostration from the final Rak'ah, he must perform it and repeat the Tashahhud, as his previous Tashahhud occurred before its proper place. If the omission was from a Rak'ah other than the final one, he must perform a full Rak'ah, because the deficient unit was completed by a prostration from the subsequent one, rendering the rest of that subsequent unit void.' And Allah the Exalted knows best.

What is the ruling on men wearing rings (those made of silver and of other metals, such as iron), and are there conditions for men wearing rings?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is sunnah for men to wear a silver ring on the right hand, following the practice of the Prophet (peace and blessings be upon him). It is reported in Ṣaḥīḥ al-Bukhārī, on the authority of Anas ibn Mālik (may Allah be pleased with him), that the Messenger of Allah (peace and blessings be upon him) took a silver ring and had “Muḥammad Rasūl Allāh” engraved on it. He said: “I have taken a ring of silver and had ‘Muḥammad Rasūl Allāh’ engraved on it, so let no one engrave the like of its engraving.”
It is a condition that the silver ring not exceed the size customary in the local norm (ʿurf). If it does, that is extravagance (isrāf). A ring made of a metal other than silver, such as iron or copper, is permissible to wear without disapproval (karāhah), except gold, which is forbidden (ḥarām) for a man to wear.
It is stated in Mughnī al-Muḥtāj (Vol.1/p.586): “It is permissible, without disapproval, to wear a ring of iron or lead. It is sunnah for a man to wear a silver ring on the little finger of his right or left hand. Wearing it on the right is better, and it is permissible on the left, and on both together.”
It is also stated in Mughnī al-Muḥtāj (Vol.2/p.97): “It is lawful for him, that is, the man, and likewise the khunthā (person of indeterminate sex), indeed all the more so, to wear a ring of silver, by consensus (ijmāʿ), because the Prophet (peace and blessings be upon him) took a ring of silver, narrated by the two Shaykhs (al-Bukhārī and Muslim). Wearing it is in fact sunnah, whether on the right or the left, though the right is better according to the sound position, as stated in the chapter on clothing in al-Rawḍah… The Shāfiʿī jurists did not specify the permitted size of the ring, and they probably relied on custom (ʿurf), that is, the custom of that country and the habit of people of his standing in it. Whatever exceeds that is extravagance, as they said regarding a woman’s anklet. This is the reliable position (al-muʿtamad).” And Allah Almighty knows best.

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