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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

Must a person refrain from eating for the rest of the day if they break a fast of a vow (nadhr) or a make up fast (qada)?

 

Whoever observes a vowed fast (nadhr) or a makeup fast (qada) is prohibited from breaking it without a valid excuse. If they break it without a legitimate reason, they are sinful.
However, they are not required to refrain from eating for the rest of the day, because such restraint is only required out of respect for the month of Ramadan, not for other types of fasting.

What is the ruling of Islamic Law regarding one who purchases a sacrificial animal (uḍḥiyah) and it then develops a defect before slaughter?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
If a defect that invalidates the sacrifice (uḍḥiyah) arises after its purchase — for example, if one purchased a sound, defect-free animal, and it then developed a limp, blindness in one eye, or a similar defect before slaughter — it does not fulfill the requirement of a valid uḍḥiyah, according to the Shāfi'ī school.
It is stated in Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib (Vol.1/P.535): "Even if the limp develops [in the animal] while the knife is upon it, it still does not fulfill the requirement, because it is lame at the moment of slaughter — this is analogous to a case where a sheep's leg breaks and one hastens to slaughter it [in that condition]."
The Ḥanbalī school, however, held that if the one offering the sacrifice purchased the animal while it was sound and defect-free, and a defect then befell it afterward, the sacrifice remains valid and there is no obligation to replace it.
It is stated in Masā'il al-Imām Aḥmad, one of the Ḥanbalī reference works (Vol.8/P.4021): "I said: If a person purchases the sacrificial animal while it is sound, and it is then afflicted with illness, blindness in one eye, or a broken limb [before slaughter]? He [Imam Aḥmad] said: It is said that it still fulfills the requirement. Isḥāq said likewise, because he purchased it while sound, and the defect befell it only afterward, so it remains sufficient on his behalf." [End of quote]
Accordingly, a sheep afflicted with a defect that invalidates the sacrifice does not fulfill the requirement of a valid uḍḥiyah — whether the defect arose after purchase or during the slaughter itself — according to the Shāfi'ī school. However, there is no objection to following the Ḥanbalī position on this matter [as a valid alternative]. And Allah, the Most High, knows best.

What is the ruling on reciting aloud (*jahr*) in a silent (*sirriyyah*) prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Reciting aloud (jahr) in the Fajr prayer, in the first two rakʿahs of Maghrib and ʿIshāʾ, and reciting silently (isrār) in the Dhuhr and ʿAṣr prayers is a sunnah. If the worshipper recites aloud where silence is prescribed, or the reverse, his prayer is valid, although it is better to follow the sunnah, in imitation of the Prophet (peace and blessings be upon him). Abū Hurayrah (may Allah be pleased with him) said: “In every prayer there is recitation. What the Messenger of Allah (peace and blessings be upon him) let us hear, we let you hear, and what he concealed from us, we conceal from you. If you add nothing to Umm al-Qurʾān (al-Fātiḥah), it suffices, and if you add to it, it is better.” Narrated by al-Bukhārī.
Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said in al-Majmūʿ (Vol.3/389): “The sunnah is to recite aloud in the two rakʿahs of Ṣubḥ (Fajr), Maghrib, and ʿIshāʾ, and in the Friday prayer, and to recite silently in Dhuhr, ʿAṣr, the third rakʿah of Maghrib, and the third and fourth of ʿIshāʾ. All of this is by the consensus of the Muslims, together with the mutually reinforcing authentic ḥadīths on the matter. This is the ruling for the imam. As for the individual worshipper (munfarid), it is sunnah for him to recite aloud according to us and according to the majority… If he recites aloud where silence is prescribed, or the reverse, his prayer is not invalidated, nor is there a prostration of forgetfulness (sujūd al-sahw) for it, but he has committed something disliked (makrūh).” And Allah Almighty knows best.

What is the ruling on the cessation of blood after (40) days from delivery, but later continued sporadically during two days of Ramadan?

Once postpartum bleeding (Nifas) ceases, and the woman is certain that it won`t reoccur, then she becomes ritually pure and so she is free to make Ghusl (purificatory bath), pray, and fast. If the bleeding reoccurs before fifteen days from its cessation, and before the end of (60) days after delivery, then the ruling on postpartum bleeding is effective, and her fasting and prayer are null and void, thus she must make up the fasting that she missed and not the prayer during those particular days.

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