Articles

The Celebration of the Prophet's Birth and the Renewal of the Pledge with Allah
Author : The Grand Mufti, Dr. Ahmad Ibrahim Al-Hasanat
Date Added : 17-09-2024

Every year, in the radiant month of Rabi' Al-Awwal, the Muslim Ummah throughout the world renews its celebration of a noble and momentous occasion that is deeply cherished by every believing Muslim: the birth of the Master of Creation and the Beloved of Allah, our Prophet Muhammad, peace be upon him. His birth illuminated the world with light and extinguished its darkness. Our celebration of the Prophet, peace be upon him, is not confined to a single day or month; rather, it is an enduring commemoration that spans generations. Our joy in him is a testament to our love for him. Allah Says in the Quran (What means): "Say, 'In the bounty of Allah and in His mercy, in that let them rejoice. It is better than anything they accumulate.'" [Yunus/58]. This love for the Prophet is an enduring, ever-renewing faith that is a hallmark of true belief. The Prophet, peace be upon him, said: "None of you truly believes until I am more beloved to him than his father, his child, and all people." [Agreed upon]. And when Umar Ibn Al-Khattab said to the Prophet: "You are more beloved to me than everything except myself," the Prophet replied: "No, O Umar, until I am more beloved to you than yourself." Umar said: "By Allah, you are now more beloved to me than myself." The Prophet said, "Now, O Umar." [Al- Bukhari]. Whoever fills their heart with love for the Prophet tastes the sweetness of faith. This sweet taste is experienced only by those whose hearts are filled with love for the Messenger of Allah. Love for the Prophet is not a mere optional act of devotion but a duty incumbent upon every Muslim. Indeed, everyone who truly knows the Prophet loves him, for he is the benefactor of this entire nation and of all humanity. Through him, we became a united nation that leads other nations and champions knowledge, civilization, and reason. He guided us out of the darkness of ignorance, superstition, and idol worship. He took humanity by the hand and invited them to the noblest of morals and values. He brought peace and balance to the human soul, ensuring harmony between its physical, spiritual, intellectual, and emotional aspects. He restructured social relations, eliminating disparities and class divisions, and established clear boundaries for rights and duties between leaders, institutions, individuals, men, and women. He established a just and equitable system that ensured equal opportunities for all. He built an economic system that preserved the nation's resources, eradicated poverty, and guaranteed a dignified life for the elderly, the disabled, widows, and orphans, both Muslim and non-Muslim. He eradicated harmful practices like usury, deceit, and hoarding. He established a political system and international relations based on strong foundations that ensured global peace. All of this and more is what we commemorate on the occasion of the Prophet's birth. Therefore, his birth was a pivotal point in the course of all humanity, and thus, loving him, peace be upon him, is obligatory upon everyone who knows him, for he is indeed a mercy to all the worlds. In addition, he worked to build individuals and, ultimately, a nation that was distinguished by its intellect and civilization, capable of leadership and pioneering in various fields. It became a model for other nations, fulfilling Allah's promise: "You are the best nation ever raised for mankind." [Al-Imran/110]. On the anniversary of his birth, we reflect on how he dealt with events, built the Islamic nation, confronted challenges and difficulties, planned for the nation's progress, and developed strategies and visions for the future. By celebrating his birth, we remember the glorious past of our nation, identify our shortcomings, seek remedies, and renew our determination. We follow the same path and approach that the Prophet, peace be upon him, and his noble companions charted. As a result, the nation united its goals, capabilities, and resources to achieve a dignified life for all humanity, befitting the divine honor bestowed upon them. The month of Rabi' Al-Awwal is a month for introspection. We examine our shortcomings, correct our course, and recommit ourselves to our mission. We identify our weaknesses and seek to address them. We learn from the reasons for the greatness of the Islamic nation and strive to emulate them. We discuss how the Prophet planned for this nation to be the leader of humanity and a pioneer in knowledge and civilization. Celebrating the Mawlid and commemorating the Prophet's attributes is not merely about singing his praises and expressing joy at his birth. Rather, it strengthens our resolve to adhere to his teachings and follow his Sunnah. It enables us to identify our problems and seek solutions in accordance with his methodology. Celebrating the Mawlid is a means of renewing our pledge to Allah and our covenant with the Prophet, always mindful of Allah's command, it Says (What means): "And say, 'Work, and Allah will see your work, and His Messenger, and the believers.'" (At-Tawba/105)."

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Summarized Fatawaa

What is the ruling on a suitor (khāṭib) going out alone with his fiancée before the marriage contract is concluded?

It is unlawful for a suitor, prior to the marriage contract , to do anything that would be unlawful for any non-maḥram man — including touching his fiancée, being secluded with her (khalwah), or seeing her without her complete sharī‘ah-compliant covering — even after the recitation of al-Fātiḥah (This is a cultural custom to seek Allah's blessing (barakah) and mark mutual consent) and the family's approval [of the engagement]. This is because the engagement, without the formal marriage contract, does not render unlawful matters permissible. And Allah, the Exalted, knows best.

A man wishes to offer more than one uḍḥiyah (sacrificial offering), and intends by these sacrifices "on behalf of everyone whom Allah and His Messenger love." Is this intention valid?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The uḍḥiyah (sacrificial offering) is not valid with this intention, because if the sacrificial animal is from sheep or goats, it suffices for one person only; and if it is from cattle or camels, it suffices for seven persons.
However, one may sacrifice it on his own behalf, and then gift the equivalent of its reward to whomever he wishes.
Imam ar-Ramlī (raḥimahullāh) says: "Ash-Shāfi‘ī (raḍiyallāhu ‘anh) said: It is within the vastness of Allah's bounty, the Exalted, that He rewards the one giving charity as well. From this, the scholars of the madhhab said: it is recommended for a person to intend the charity on behalf of his parents, for example — for Allah, the Exalted, will reward them, without this diminishing his own reward in any way." He then relates, as the relied-upon position, the permissibility of saying: "O Allah, convey the reward of what I have recited specifically to so-and-so, and to the Muslims generally." Az-Zarkashī said: "For reward varies in degree — its highest form is what one designates specifically, and its lowest form is what one dedicates generally [alongside others]." [End of quote from Nihāyat al-Muḥtāj]. And Allah, the Exalted, knows best.

Is it permissible to pay the Fitr Zakah (obligatory charity) of Ramadan on behalf of a dead person?

The Fitr Zakah of Ramadhaan isn`t due on one who had passed away before the sunset of the last day of Ramadan. And Allah Knows Best.

What is the Islamic ruling on the aqiqa?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is a confirmed Sunnah (sunnah mu'akkadah). Two sheep are to be slaughtered for a newborn boy, and one sheep for a newborn girl. This is established by numerous Prophetic traditions, among them:
The narration of Samurah ibn Jundub, may Allah be pleased with him, who reported that the Messenger of Allah ﷺ said: "Every child is held in pledge for his 'aqīqah, which is slaughtered on his behalf on the seventh day, and he is named, and his head is shaved." — Narrated by al-Tirmidhī, who graded it as ḥasan ṣaḥīḥ.
And the narration of 'Ā'ishah, may Allah be pleased with her, who said: "The Messenger of Allah ﷺ commanded us to slaughter one sheep as 'aqīqah for a girl, and two sheep for a boy." — Narrated by Aḥmad and Ibn Mājah.
The imperative in these narrations is understood to denote recommendation rather than obligation, based on the ḥadīth of 'Amr ibn Shu'ayb, on the authority of his father, on the authority of his grandfather, who said: The Messenger of Allah ﷺ was asked about the 'aqīqah, whereupon he said: "Allah does not love 'uqūq" — as though he disliked the name itself — and then said: "Whoever has a child born to him and wishes to offer a sacrifice on their behalf, let them do so: two equivalent sheep for a boy, and one sheep for a girl." — Narrated by Aḥmad and Abū Dāwūd.
The legal inference drawn from this narration is that the Prophet ﷺ linked the slaughter to the wish and willingness of the individual, saying: "whoever wishes to offer a sacrifice... let them do so" — thereby indicating that the 'aqīqah is recommended (mustaḥabb) and not obligatory (wājib).
And Allah Almighty knows best.