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Positive Human Participation
Author : Dr. Fadi Rabab`ah
Date Added : 16-01-2024

Positive Human Participation

 

From the beginning of its call, Islamic Sharia has called for adhering to values, extending beyond its initial call in Mecca, reaching far and spreading its goodness to the entire world. This is exemplified by the stance of the Islamic ambassador, Jafar ibn Abi Talib, the cousin of the Prophet (PBUH) and a noble companion. He was sent as an ambassador to the Negus, the ruler of Abyssinia, who followed the Christian faith.

 

This is reflected in the statement of Ja'far ibn Abi Talib, found in [Musnad Ahmad, Hadith No. 1699] and [Sahih Ibn Khuzayma, No. 2073], when he addressed the Negus about their state during the era of ignorance, highlighting their immoral practices and their transformation after the Prophet was sent to them. Ja'far said: "O King, we were a people in the era of ignorance, worshipping idols, consuming carrion, engaging in immoral deeds, severing family ties, and mistreating neighbors. The strong among us would oppress the weak." He continued, "We persisted in this state until Allah sent to us a Messenger whose lineage, truthfulness, trustworthiness, and chastity we knew."

 

Ja'far ibn Abi Talib then explained the values to which the Prophet Mohammad (peace be upon him) invited them. He said: "He invited us to worship Allah alone and abandon what we and our ancestors used to worship besides Him, such as stones and idols. He commanded us to speak the truth, fulfill trusts, maintain family ties, show kindness to neighbors, refrain from unlawful acts and shedding blood. He forbade us from committing immoral deeds, lying, consuming the wealth of orphans, slandering chaste women, and ordered us to worship Allah alone, associating nothing with Him. He commanded us to perform prayers, give zakat, and observe fasting."

 

Then Ja'far described the believers' response to this call, saying: "So we believed in him, affirmed the truth of his message, and followed him in what he brought. We worshiped Allah alone, associating nothing with Him, prohibited what He forbade, and allowed what He made permissible."

He continued, "Our people then transgressed against us, tortured and tempted us to forsake our religion and return to the worship of idols instead of Allah, and to resume the permissibility of what Allah had made forbidden for us."

 

He concluded his speech with wisdom, indicating the reason they sought refuge in Abyssinia, saying, "When they oppressed us, treated us unjustly, made life difficult for us, and stood between us and our religion, we left for your country, choosing you above all others, seeking your protection, and hoping not to be wronged under your rule, O king."

 

So, the Negus turned to the delegation from the Quraysh who came to take back the companions and said, "Go away, by Allah, I will never surrender them to you."

 

The Prophet (peace be upon him) requested his companions to migrate from their land due to the persecution and harm they were facing, ensuring their safety and freedom to choose their beliefs. This underscores the positive and humanitarian engagement of Islam, and its openness to other societies, especially those where justice is upheld. The Prophet (peace be upon him) praised the just rule of the Negus, emphasizing the universal value of justice that respects human beings, their freedom, lives, and ensures fairness. Thus, the Prophet (peace be upon him) acknowledged the justice of the Negus and commended him for it.

 

What confirms the profound positive human engagement of Islam is the Prophet Mohammad`s (peace be upon him) participation in an alliance known as the "Hilf al-Fudul" in Mecca, even before his prophethood and the call to Islam. Its purpose was to support the oppressed, resist injustice, and the Prophet praised this alliance, saying, "I participated with my uncles in a pact at the house of Abdullah ibn Jada'an, which I would not exchange for the choicest camels." (Narrated by Imam Ahmad).

 

The "Hilf al-Fudul" alliance was formed four months after the Sacrilegious wars (Harb-ul-Fijar). The reason behind it was that a man from Zubaid (a town in Yemen) came to Mecca with merchandise, which Al-As ibn Wa'il purchased from him. However, Al-As denied him his rightful due, and the Zubaidi sought justice against him. The nobles of Quraysh did not support him due to the high status of Al-As among them. The Zubaidi sought help at the Kaaba, and appealed to the Banu Fihr and other honorable people. Al-Zubair ibn Abd al-Muttalib asked why this man was left helpless. The Banu Hashim, Zuhra, and Banu Taym ibn Murah gathered at the house of Abdullah ibn Jada'an and prepared a meal for them. They formed an alliance and pledged by Allah to stand as one hand with the oppressed against the oppressor until his right was restored. Then they went to Al-As ibn Wa'il, took back the goods from him, and returned them to the Zubaidi, establishing this alliance known as "Hilf al-Fudul." It was named so because those who participated in it were named Fadl, such as Fadl ibn al-Harith, Fadl ibn Wada'a, and Fadl ibn Fadala.

 

Regarding this alliance, Al-Zubair ibn Abd al-Muttalib says:

They pledged and allied in unity, 

That in Mecca, oppression should not stand. 

Neighbor and guest, both shall be free,

 An oath upon which they firmly band.

 

Islam promotes the value of positive human participation on a global scale and condemns isolationism without necessity. Its call is a universal mercy to all people, as described by Allah in the Quran: "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [Quran, 21:107]. Islam encourages participation in international organizations and humanitarian associations that uphold human rights, people's freedom, and work towards establishing justice while respecting human dignity, in alignment with the values and principles of Islamic law.

 

 

 

 

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Summarized Fatawaa

What is the ruling of Islamic Law on colleagues alternating overtime shifts and receiving wages for absent days?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
An employee is religiously obligated to abide by the instructions and regulations pertaining to overtime hours. Furthermore, it is mandatory to adhere to honesty and avoid deceit, circumvention, and falsehood. Allah Almighty says (what means): "O you who have believed, be conscious of Allah and be with those who are truthful."
(At-Tawbah/119).
 
Therefore, whoever is assigned to work overtime must remain present at the designated workplace, even if no active tasks are required of them during that time.
 
Likewise, the official authorized to approve overtime work must comply with all established conditions and regulatory guidelines. It is impermissible for them to grant overtime hours in violation of system regulations. Should any compensation be disbursed in contravention of these official rules, it is unlawful to accept or consume such wages. And Allah Almighty knows best.

I wish to purchase an online account (a gaming account), and its ownership will be transferred to me. However, my friend will purchase it on my behalf, and I will repay him in deferred installments with an added profit margin to account for the installment sale. What is the ruling of Islamic Law on this transaction?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The ruling on selling electronic games depends on the ruling of the game itself: if the game is permissible, then selling it is likewise permissible. However, if the game contains Sharia violations that render playing it impermissible, then selling it in that case is neither valid nor permissible. Therefore, we advise the necessity of reviewing the Sharia guidelines for electronic games set forth in Fatwa No. (3369).
 
Accordingly, if the game is permissible, a person may purchase it, take legal possession of it, and subsequently sell it in deferred installments for a price higher than its purchase price. The General Iftaa' Department has permitted dealing through Murabaha, while emphasizing the necessity of observing the Sharia conditions required for this transaction; please refer to Fatwa No. (2861). And Allah Almighty knows best.

What is the ruling on someone who is uncertain whether he omitted one of the ab‘āḍ of the prayer, such as being uncertain whether he omitted the first tashahhud?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ab‘āḍ include the middle tashahhud and the qunūt in Fajr prayer — for which sujūd as-sahw (the prostration of forgetfulness) is prescribed if left out. Whoever is uncertain, during the prayer, whether he omitted one of these elements, should proceed on the assumption that he did not perform it, and should perform sujūd as-sahw accordingly.
It is stated in ‘Umdat as-Sālik (p. 63): "If he is uncertain... whether he omitted a specific ab‘āḍ element, or whether he performed sujūd as-sahw, or whether he prayed three or four rak‘ahs — he proceeds on the assumption that he did not do it, and performs sujūd as-sahw."
The original principle (al-aṣl) for someone uncertain about [having performed] the first tashahhud is that he assumes he did not perform it. And Allah, the Exalted, knows best.

What should someone do whose gums are bleeding?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Whoever experiences bleeding gums while fasting must spit until his saliva runs clear — that is, until the bleeding has stopped — and then rinse his mouth to purify it.
If any of the blood enters his internal cavity (jawf) unintentionally, then his fast remains valid. And Allah, the Exalted, knows best.

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