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Inspirations from Hijrah
Author : Dr. Ahmad Al-Hassnat
Date Added : 16-09-2018

 

All perfect praise be to Allah, The Lord of The Worlds, and may His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

 

Another lunar year has passed with all its ups and downs and a new one is about to begin, and this is Allah`s Way in this universe. He, The Almighty, Said (What means): "Such days (of varying fortunes) We give to men and men by turns…" [Al-Imran/140].

Whenever Muslims begin a new year, they remember the journey that the Prophet (PBUH) had undertaken and introduced Muslims into the history of humanity. It is his blessed migration or journey from Mecca to Yathrib, later renamed by him to Medina, that took its light from his (PBUH) and from there the ray of the light of guidance illuminated the whole universe which was living in sheer darkness.

It is true that Yathrib was living in darkness, but once the Prophet (PBUH) arrived, it over shined. To the people of that city, his face was more beautiful than a full moon in a dark night, so they sang the welcoming song "Tala Al Badru Alyna".  The light of Islam has emerged with his arrival and will continue to spread by the blessings of Allah, The Almighty, Who Said (What means): "Their intention is to extinguish God’s Light (by blowing) with their mouths: But God will complete (the revelation of) His Light, even though the Unbelievers may detest (it)." [As-Saf/8].

 

Hijrah was a turning point in the history of Islamic Dawa (Calling/Inviting people to Islam) and the Arab Nation. Not only that, it was also a turning point in the history of all humankind that was experiencing darkness, persecution, classism, in addition to moral and financial corruption. Humanity was looking for a way out of this dilemma. When Prophet Mohammad (PBUH) arrived, he freed people from slavery. They have become slaves only to their creator. They started working and became more productive. They moved from illiteracy to literacy. His achievements during the few years that he had spent in Medina were outweighed thousands of years in the lives of other nations. In those years, Islam was put to the test; it proved that religion isn`t about words or slogans. Rather, it is about reviving humanity and building the universe. 

 

This Hijrah led to the establishment of an Islamic state whose accomplishments gained the respect of other nations; even enemies. One enemy once said: "History hasn`t experienced a conqueror who is more merciful than the Muslim Arabs." Muslims are the holders of a Universal Message; a message of love and mercy to all humanity; as reflected in the following verse, whereas it states (What means): "We sent thee not, but as a Mercy for all creatures." [Al-Anbiya/107].

 

Our mentor and role model is Prophet Mohammad (PBUH) who had never avenged himself on anyone. Since he cared for all his people. He prayed that Allah guides and forgives them. Upon his return to Mecca, he said, indicating how valuable homeland is: "You are the closest land to my heart. Hadn`t your people driven me out, I wouldn`t have left." During his stay in Medina, he kept longing to Mecca. He kept imagining its hills and mountains. He remained in this state until Allah, The Exalted, blessed him with conquering it.

 

Despite being persecuted along with his companions at the hands of the disbelievers of Mecca, despite being fought in Badr and Uhud and despite them (disbelievers) having broken their vows and covenants, Prophet Mohammad (PBUH) forgave them, because he was a conqueror of hearts; not fortresses, minds; not bodies. He proved to be the Messenger of love and mercy. He said to them "You are free to go."

Given the different tragedies that our world is witnessing, we are in dire need to apply the teachings of our role model Prophet Mohammad (PBUH) for it is only through love and mercy that we can open hearts and minds.

 

Nowadays, the Muslim nation is experiencing moments of weakness similar to those, which the Prophet (PBUH) and his companions had in Mecca. However, this didn`t break them; despair couldn`t infiltrate into their hearts or souls, because they had trust in Allah. They had deep conviction that after hardship comes ease. In fact, exercising patience during trial is an act of worship for which a Muslim is rewarded. Also, doing one`s best to facilitate for that ease to come is, in itself, an act of worship. Abu Hurairah (May Allah Be Pleased with him) narrated that the Messenger of Allah (PBUH) said: "If anyone relieves a Muslim believer from one of the hardships of this worldly life, Allah will relieve him of one of the hardships of the Day of Resurrection….." [Moslim].

A true believer is one who combines action with hope, and never gives up on God`s mercy. Allah, The Almighty, Said (What means): "God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace: ’They will worship Me (alone) and not associate aught with Me. ’If any do reject Faith after this, they are rebellious and wicked." [An-Nur/55].

 

Allah and His apostle have spoken the truth; yes, we have to do our best and hope that Allah blesses us with success. Undoubtedly, Allah will never fail a nation whose Messenger is Prophet Mohammad (PBUH). We pray that the Prophet (PBUH) intercedes for us with Allah, the Almighty, at the Day of Judgment. We pray that He, the Exalted, spares us all afflictions and showers us with peace and stability, and makes us amongst those who will join the Prophet (PBUH) on the Day of Resurrection. And all perfect praise be to Allah, The Lord of The Worlds.

 

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Summarized Fatawaa

What is the ruling on one who doubts washing a limb before or after finishing ablution?

If a person performing ablution doubts leaving the washing of a limb from the limbs of ablution during his ablution, he must repeat washing that limb and wash what comes after it. If he doubts leaving the washing of a limb after finishing the ablution, there is nothing upon him. And Allah the Almighty knows best.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

What is the ruling of Islamic Law on one who died owing debts and left no wealth? Is it obligatory upon the heirs to settle these debts?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The general rule is that if a person dies owing rights to other people, such as debts, these are settled from his estate, if he left any wealth, before the estate is divided. The Prophet (peace and blessings be upon him) said: “The believer's soul is suspended by his debt until it is settled for him.” Graded ḥasan by al-Tirmidhī. Repayment of debts takes precedence over the heirs’ right to inheritance.
If the deceased left no estate, or left wealth that was insufficient to cover his debts, it is not obligatory for the heirs to pay from their own wealth, but it is recommended for them to do so, because the deceased’s dhimmah (legal liability) remains occupied by the debt. It is reported in some narrations that he remains held in suspension until his debt is paid, and it is not part of filial righteousness for a child to leave his father’s dhimmah burdened with debt.
All of the children may contribute to settling the debt on behalf of their father and cooperate in doing so, even in installments, according to their ability. And Allah Almighty knows best.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." And Allah the Almighty Knows Best.

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