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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 of Islamic Law on the prayer of zawal?

 

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is recommended (sunnah) to pray four rakʿāt — either with a single tasleem or as two separate sets of two rakʿāt — immediately following the sun's decline from its zenith (zawāl). This prayer is distinct from the regular Sunnah prayer of Ẓuhr (sunnat al-ẓuhr al-rātibah), as explicitly stated by the Shāfiʿī jurists.
It is mentioned in Nihāyat al-Muḥtāj: "The prayer of zawāl is offered after the sun's decline — so were one to perform it before that, it would not count. It consists of two or four rakʿāt and is distinct from the Sunnah of Ẓuhr, as is evident from the fact that it is mentioned separately after the regular Sunnah prayers, and it becomes a make-up prayer (qaḍāʾ) if a long period of time passes by customary reckoning... Al-ʿAlqamī stated: 'Scholars refer to this as the Sunnah of Zawāl, and it is distinct from the four rakʿāt that constitute the Sunnah of Ẓuhr.' Our shaykh said: Al-Ḥāfiẓ al-ʿIrāqī stated that among those who explicitly affirmed its recommendation was al-Ghazālī in al-Iḥyāʾ, in the chapter on devotional litanies, noting that there is no tasleem between them — meaning there is no break between each pair of rakʿāt."
The time of the sun's decline (zawāl) marks the very beginning of the time for the Ẓuhr prayer.
And Allah the Almighty knows best.

What is the ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

How do I deal with whispers (waswasa) in ablution and purification?

Whispers in ablution are from Satan, and the Muslim should not pay attention to them. He is not required to re-perform ablution or repeat washing a limb because of waswasa. He should always base his purification on its being valid. It is recommended for him to frequently say "La ilaha illa Allah" (There is no god but Allah), because Satan recoils when Allah is mentioned. And Allah the Almighty knows best.

What is Aqeeqah?

It is the sheep slaughtered on the seventh day from the child`s birth, and it is a confirmed Sunnah after the Prophet (PBUH).

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