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Lessons from the Birth Anniversary of Prophet Mohammad (PBUH)
Author : Dr. Hassan Abu_Arqoub
Date Added : 19-11-2018

Lessons from the Birth Anniversary of Prophet Mohammad (PBUH)

 

 

The birth anniversary of Prophet Mohammad is very close to the heart of every Muslim. Worldwide, Muslims dwell upon the Prophetic biography praising the Prophet (PBUH) in prose and poetry, sending prayers upon him and giving food in celebration.

 

His birth (Mawlid) teaches us that calling people to the way of Allah requires patience and is never a walk in the park. When a person undertakes this sacred task, he should expect aggression from the stupid and mockery from the common. He could even be attacked by the closest of kin. This is the situation that was experienced by the Prophets (PBUT) including Mohammad (PBUH). In simple terms, this is the legacy of Prophethood, and whoever continues this mission will have a taste of it.

 

We also learn that good morality has a great impact on people`s acceptance of this call and this is why the Prophet (PBUH) had the best of morals: merciful, lenient, kind, loving, pious, generous, truthful and honest. People loved him for these beautiful attributes and thus entered into Allah`s religion in crowds. In light of this occasion, the lesson that we should learn is that good morality for the one calling to the way of Allah is like the capital for the trader: once that capital is lost, the trade is rendered stagnant.

 

Moreover, such a person should have one face, be it with his household or society since, nowadays; we can notice that many people have two faces. This double personality wasn`t part of our Prophet`s morals and thus it doesn`t befit those who are entrusted with continuing his message. Accordingly, a caller to the way of Allah must have one face everywhere and at all times.

 

Further, we realize that this call entails the exertion of time, effort and wealth on the part of the caller and this is one of the best types of Jihad as calling to the way of Allah and guiding people to the right path become his one and only concern. By this, he alienates his ego and absorbs others because he means to guide them and achieve what`s best for them. 

 

In addition, we learn that companionship is of key importance, because a person is known by the company he keeps. If his companions are evil, he will be as such, but if they are good, he will be as such too. Accordingly, one should be extra careful when choosing his company, because, obviously, it has a direct effect on the life of the individuals as well as the society. When the Prophet (PBUH) wanted to build the nation of Islam, he was keen on choosing the company that was fit for that mission, and they did succeed in achieving that.

 

The Prophet`s birth isn`t a mere anniversary; rather, it is a lesson from his biography that we remind ourselves with so that it remains present in our minds. It is similar to a lighthouse that guides one though the pitch-black nights. The Prophet (PBUH) is our role model and the lantern of the truthful callers to Allah.

 

Celebrating this anniversary stresses the tight bond between the Muslim nation and its leader Prophet Mohammad (PBUH). Year after year, we renew our pledge of loyalty to this honorable Prophet (PBUH) and pray that Allah, The Almighty, gathers us with him on the Day of Resurrection, Amen to that.

 

 

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on storing the meat of sacrificial animals and distributing it throughout the year?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is disliked (makruh) to store or preserve the meat of sacrificial animals (udhiyah), whether for a short or long period, provided that the sacrifice is slaughtered within its prescribed lawful time, while also taking care to prevent the meat from spoiling. And Allah Almighty knows best.

What is the ruling on the prayer of one who said "Subḥāna Rabbiya al-ʿAẓīm" in prostration (*sujūd*) and forgot to correct it?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Saying “Subḥāna Rabbiya al-ʿAẓīm” in bowing (rukūʿ) and “Subḥāna Rabbiya al-Aʿlā” in prostration (sujūd) is one of the hayʾāt (non-essential sunnahs) of the prayer. Whoever omits it, whether deliberately or by forgetfulness, or replaces it with another remembrance (dhikr), his prayer is valid and he does not perform sujūd al-sahw. Shaykh al-Islām Imam al-Nawawī (may Allah have mercy on him) said: “Our school holds that one does not prostrate for omitting the audible or silent recitation, the tasbīḥ, and the rest of the hayʾāt.” [al-Majmūʿ, Vol.4/p.127]
If he performs sujūd al-sahw for something that does not call for it, his prayer is invalidated, because he introduced a prostration of forgetfulness without a cause, and he must repeat the prayer. The exception is one who did so out of forgetfulness or ignorance, whether because he recently entered Islam or because he lives far from scholars; he is excused and his prayer is not invalidated.
It is stated in Mughni al-Muḥtāj (Vol.1/p.417): “It is stated in al-Anwār: If he does something that does not call for sujūd al-sahw, thinking that it does, and then prostrates, his prayer is not invalidated if he is ignorant because he recently entered Islam or because he is far from scholars.”
Since this issue is hidden from the laity, as it is among the subtleties of knowledge, and the laity are excused for ignorance of whatever is of such a nature, and their act of obedience is not invalidated because of it, it may be said that the prayer of one who has not acquired knowledge of the issue is not invalidated. As for after knowing it, the prayer is invalidated.
Whoever realizes while still in the prayer that his prostration was out of place, it is sunnah for him to perform sujūd al-sahw. 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.

What is the ruling of Islamic Law on compensating the patient in case of medical error on the part of the treating physician?

 
All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
The foundational principle is that every mistake issued by a physician that causes harm to another due to his negligence or lack of expertise obligates him to guarantee liability and compensate the harmed party. The Sharia maxim, in this regard, states: "The direct actor is liable."
 
Ibn Qudamah (may Allah have mercy on him) says: "As for if he was skilled but his hand committed an error—such as exceeding the proper limit of incision, cutting in an incorrect site, cutting with an instrument that inflicts excessive pain, or cutting at an unsuitable time—he is liable, because it is destruction (Itlaf) whose liability does not differ between intent and mistake, thus resembling the destruction of property; and because it is a prohibited act, so he guarantees liability for its secondary effects." [Al-Mughni].
 
However, if the physician performed what was necessary in the most complete manner and took all measures of care and caution, but complications occurred that could not be avoided according to specialists, then no liability rests upon him.
 
Shaykh al-Islam Imam al-Nawawi (may Allah have mercy on him) says: "The cupper and the circumciser bear no liability if they have not been negligent, and likewise the veterinarian if he bleeds an animal and it perishes." [Rawdat al-Talibin].
 
Al-Khattabi (may Allah have mercy on him) said: "I know of no disagreement that if the practitioner transgresses and the patient perishes, he is liable. Anyone who undertakes knowledge or practice he does not know is a transgressor; so if perishing arises from his action, he is liable for the blood-money (Diyah) while capital retaliation (Qisas) is dropped from him, because he did not act independently without the patient's permission. And the physician’s offense in the view of the generality of jurists is borne by his agnates ('Aqilah*)."* [Ma'alim al-Sunan].
 
If negligence or transgression is established against the physician, it is necessary to compensate the patient or seek forgiveness from him. And Allah Almighty knows best.

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