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The Culture of Building
Author : Dr. Hassan Abu_Arqoub
Date Added : 03-02-2019

The Culture of Building 

 

Work, building, and development are key features of civilized countries as it is highly unlikely for one to find an civilized country whose progress rests on the ignorance or laziness of its citizens. Actually, countries are built through quality education and hard work, and this is Allah`s Law in the universe. Further, Allah has combined means to results and ordered us to make use of all available means and to do whatever is possible in order to get the result that we aspire to. At the same time, we should believe, deep down, that Allah will help us when using those means. However, belief alone isn`t sufficient; rather, it must be accompanied with actual work where available means are taken advantage of, as enjoined by our Islamic creed. 

 

If we ponder on the biography of our role model, Prophet Mohammad (Blessings and peace be upon him), we can`t help but to notice that it is replete with lessons urging us to building and development. When the Prophet (PBUH) entered Medina and wanted to build a mosque, he helped his companions in moving stones and this is a practical example of how the role model should be. After a while, it was brought to his attention that one of the companions was very good in mixing and preparing mud, so he made him in charge of that task. Actually, many benefits can be derived from this narration: A leader should be familiar with every skill that his followers have, appoint the right person in the right position, and choose individuals according to their skill and knowledge, and not according to the degree of kinship or love. 

 

This is how the Prophet (PBUH) taught us to explore and invest other`s capacities. Therefore, if a person is good at particular thing, then he should be set apart on that basis. This reflected in the following narration: In which Anas Ibn Malik (May Allah be pleased with him) narrated that the Prophet (PBUH) said: "The most merciful of my nation to my nation is Abu Bakr, and the most severe of them concerning the order of Allah is 'Umar and the most truly modest of them is 'Othman bin 'Affan. The best reciter (of the Qur'an) among them is Ubayy bin Ka'b, the most knowledgeable of them concerning (the laws of) inheritance is Zaid bin Thabit, the most knowledgeable of them concerning the lawful and the unlawful is Mu'adh Bin Jabal. Truly, every nation has a trustworthy one, and the trustworthy one of this nation is "Abu 'Ubaidah Bin Al-Jarrah."  Therefore, as mentioned above, a leader should discover the skills of his followers and choose them accordingly.

 

Further, he (PBUH) taught us how to make use of other nations' experiences, and never criticize any unfamiliar or weird experience based on its source. This is because, during Al-Ahzab battle, Salman Al-Farisi (May Allah be pleased with him), suggested digging a ditch as a defensive line for Al-Medina since the Persians have used this strategy in warfare, so the Prophet (PBUH) approved of that. Furthermore, a wise word is the lost property of the believer, so wherever he finds it, he has more right to it, therefore, making use from other nations experiences and developing them, is one of a successful leader's aspects.

 

Moreover, he (PBUH) is our role model when it comes to consulting others and not listening only to one`s-self, although none will blame him for that, since he is Allah's Messenger and many of his acts and words are divinely inspired. Nevertheless, he used to consult his companions and listen to what they have to say in almost every matter. This is reflected in the following examples:

 

The Prophet (PBUH) Took Al-Habab Ibn Al-Monther's opinion regarding the spot that the Muslim army should be stationed at in the battle of Bader, gave the companions the permission to negotiate with the disbelievers regarding the prisoners, consulted them in the battle of Ohoud and took Salman's opinion as mentioned earlier. Thus, a good leader should be keen on consulting his followers and listening to what they have to say, and this can only be achieved in an atmosphere full of freedom and respect, and finding such an atmosphere is a leader`s prime responsibility..

 

In conclusion, every person is a leader in his position-capable of changing and developing- and all we need to do is to take the initiative towards that end [Allah guideth whom He will unto a straight path.] So is it time for hard work? 

 

The published article reflects the opinion of its author

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Summarized Fatawaa

What is the ruling on reciting the Noble Qur’an during menstruation?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
It is impermissible for a woman in menses, a woman in postnatal bleeding, or a person in a state of major ritual impurity to recite any part of the Noble Qur’an with the intention of recitation, even from a mobile phone or a computer, and even if the recitation is from memory. It is narrated on the authority of ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) “was not prevented, or he said kept back, from the Qur’an by anything except janābah (major ritual impurity).” It was narrated by Abū Dāwūd and al-Tirmidhī, who said: “Ḥasan ṣaḥīḥ.”
Janābah and menstruation are one and the same in that both constitute a major ritual impurity. Just as a woman is commanded by Allah Almighty to pray, fast, and recite the Noble Qur’an during her period of purity, she is likewise commanded to refrain from these during the period of her excuse.
For further reference, see the fatwas: (Fatwas of Shaykh Nūḥ, Fatwa no. 27) and (248). And Allah Almighty knows best.

What is the ruling on wiping the front of the head beneath the ḥijāb, and is it permissible to wipe over the ḥijāb if it was put on while in a state of purification (wudu`)?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is permissible to wipe the front portion of the head (nāṣiyah) with the fingertips. It is likewise sufficient to place a wet hand over a head covering (ḥijāb), provided the moisture actually reaches the hair beneath it — if it does not, it does not suffice. A head covering is not treated in the same manner as leather socks (khuff) and may not be wiped over in lieu of the head itself.
Imām al-Nawawī, may Allah have mercy upon him, states in al-Majmūʿ (Vol.1/P.407): "If a person is wearing a turban and does not wish to remove it — whether for a valid reason or otherwise — he should wipe the entire front portion of the head... The same ruling applies to whatever a woman wears on her head. If, however, he confines himself to wiping over the turban without wiping any part of the head itself, this does not suffice — and there is no disagreement among us on this point." He further states: "A woman is like a man in the manner of wiping the head... She should insert her hand beneath her head covering so that the wiping falls upon the hair itself. If she places her wet hand over her head covering, our scholars stated: if the moisture does not reach the hair, it does not suffice her." And Allah the Almighty knows best.

What is the ruling on forgiving a tenant next month's rent, with the intention of counting it toward zakāh al-māl?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It does not fulfill the obligation to count the rent owed on a house, or a portion of it, in lieu of zakāh. Rather, it is necessary to first transfer ownership of the zakāh amount to the poor person directly; only afterward may he be asked to pay the rent [from that money].
It is stated in ‘Umdat as-Sālik (p. 112): "If someone gives [money] to a poor person, stipulating that the recipient return it to him in payment of a debt owed to him, or says, 'I am making what you owe me into zakāh, so take it [as such]' — this is not valid. But if he gives it to him with the [unstated] intention that the recipient will use it to repay him, or says, 'Repay what you owe me, so that I may [then separately] give it to you as zakāh,' or the debtor himself says, 'Give it to me, so that I may [then] repay you with it' — this is valid, and there is no binding obligation for the recipient to actually fulfill this [informal understanding]."
We would also remind [the reader] of the ḥadīth of the Prophet ﷺ: "The Muslim is the brother of the Muslim: he does not wrong him, nor does he abandon him [to harm]. Whoever attends to the needs of his brother, Allah, the Mighty and Majestic, will attend to his needs. Whoever relieves a Muslim of a hardship, Allah, the Mighty and Majestic, will relieve him of one of the hardships of the Day of Resurrection. And whoever conceals [the faults of] a Muslim, Allah will conceal him on the Day of Resurrection." (Agreed upon). And Allah, the Exalted, knows best.

When is it Sunnah to slaughter the 'aqīqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is Sunnah for the 'aqīqah to be slaughtered on the seventh day from the birth of the newborn. According to the sounder position, the day of birth itself is counted as the first of the seven days. Thus, for example, if the child is born on a Saturday, the 'aqīqah is to be slaughtered on the following Friday. If the child is born at night, the count begins from the day that follows. And Allah Almighty knows best.

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