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Prophet Mohammad (PBUH) Declares Love
Author : Dr. Hassan Abu_Arqoub
Date Added : 24-09-2020

 

Prophet Mohammad (PBUH) Declares Love

 

A team of people perceives that adhering to religion and its provisions and love can`t be found in one person because they are contradictory; when one emerges, it blocks out the other and causes it to disappear. This perception represents a deviation from the right path and contradicts truth as well as reality.

If we take the life of the Prophet Mohammad (PBUH) into consideration, we find that it is replete with love for Allah and His creatures. Moreover, a quick look at the Prophetic Sunnah reveals that love was one of the most notable characteristics of human life and, as believers, we have to follow the Prophet (PBUH) for he is our role model.

He (PBUH) declared his love to his wives, children and grandchildren. One example of this is that Al-Bara' said, "I saw the Prophet, may Allah bless him and grant him peace, when al-Hasan was on his shoulder. He was saying, 'O Allah, I love him, so love him." Also, 'Amr b. al-'As reported that Allah's Messenger (PBUH) sent him in command of the army dispatched to Dhat-as-Salasil. When 'Amr b. al-'As came back to the Prophet (PBUH) he said: Who amongst people are dearest to you? He said: A'isha. He then said: Who amongst men? He said: Her father." {Agreed upon}.

He (PBUH) also declared his love to his Companions. It was narrated that Mu'adhbin Jabal said: "The Messenger of Allah (PBUH) took my hand and said: 'I love you, O Mu'adh!' I said: 'And I love you, O Messenger of Allah (PBUH).' Then the Messenger of Allah (PBUH) said: 'Never forget to say in every prayer: Rabbi a'inni 'ala dhikrika wa shukrika wa husni 'ibadatik (My Lord, help me to remember You, give thanks to You and worship You well.)" He (PBUH) also declared his love to Usama Bin Zaid and his father.

In addition, he (PBUH) directed his Companions to show their love to each other. Anas ibn Malik narrated: A man was with the Prophet (PBUH) and a man passed by him and said: Messenger of Allah! I love this man. The Messenger of Allah (PBUH) then asked: Have you informed him? He replied: No. He said: Inform him. He then went to him and said: I love you for Allah's sake. He replied: May He for Whose sake you love me love you!{Ahmad & Abu Dawoud}.

The Prophet (PBUH) also called for spreading love among people and tied that with the love of Allah. Al-Bara reported from the Messenger (may peace and blessing be upon him) that he remarked with regard to the Ansar: "None but the believer loves them, none but the hypocrite hates them. He who loves them loves Allah and he who hates them hates Allah." {Related by Bukhari}. Narrated Ya'la bin Murrah: that the Messenger of Allah (PBUH) said: "Husain is from me, and I am from Husain. Allah loves whoever loves Husain. " {Related by Tirmith & Ahmad Bin Hanbal}.

The Prophet (PBUH) also pointed out a person will be summoned with the one whom he loves since Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: The Prophet (PBUH) said, "A person will be summoned with the one whom he loves".

[Al-Bukhari and Muslim].

Love wasn`t only declared towards human beings; rather it was declared to inanimate objects as well since they are among the creations of Allah and they celebrate praise of Him. Anas narrated: The Prophet (PBUH) said, "This is a mountain that loves us and is loved by us." {Related by Bukhari}.

In conclusion, these are a handful of passing references to love in the life of the Prophet (PBUH). Thus, it is incumbent upon us to live love and not be ashamed to declare to others including one`s wife, child and friend since the word "love" has a magical effect in people`s hearts. 

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Summarized Fatawaa

What is the ruling on selling sacrificial animals (udhiyah) described with specific attributes and authorizing an agent to slaughter them?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Selling sacrificial animals (udhiyah) that are described with specific attributes is permissible. This falls under the category of a salam sale (forward sale) if conducted using the terminology of salam, and under the category of a regular sale if not using the terminology of salam.
 
As for authorizing the seller to slaughter the sacrificial animal, the basic principle is that it is permissible, because the agent (wakil) stands in the place of the principal (muwakkil) in achieving his objective. This is a contract that the principal (the buyer) is entitled to perform himself, so authorizing another (the seller) to do so on his behalf is valid.
 
However, it is a condition for authorization to slaughter that the intention (niyyah) is present either at the time of slaughter or at the time of handing over the sacrificial animal to the agent. The basic principle is that the sacrificial animal must be specifically designated, as it is an act of worship. It is not required to designate it at the time of slaughter; rather, it is valid to do so before that.
 
It is permissible for the principal either to delegate the intention to the agent or to formulate it himself when authorizing the agent to slaughter. However, the sacrificial animal must be designated, even if at the time of slaughter, by the agent.
 
It is obligatory to designate the sacrificial animals so that each person offering a sacrifice receives his own specific animal. Therefore, charitable organizations and companies must take this into consideration and establish a specific mechanism that ensures no mixing of sacrificial animals occurs, so that each person offering a sacrifice receives his own designated animal. And Allah Almighty knows best.

What is the ruling of Islamic Law on following the actions of the imam in prayer and how this following is achieved?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The follower (ma'mum) is required to follow his imam in the actions of the prayer. This "following" (mutaba'ah) means that the follower performs each action of the prayer after the imam has begun it but before he has finished it. For example, the follower bows (in ruku') after the imam has reached the position of bowing, then rises after the imam has risen. The Prophet, peace and blessings be upon him, said: "The imam is only appointed to be followed, so when he says the takbir, say the takbir; and when he bows, then bow; and when he prostrates, then prostrate" (agreed upon, i.e., reported by both al-Bukhari and Muslim).
It is stated in Mughni al-Muhtaj (1/505): "Among the conditions of valid congregational prayer (iqtida') is following the imam in the actions of the prayer... meaning that following the imam is obligatory in the physical actions of the prayer, not in its verbal utterances... Complete following (kamal al-mutaba'ah) is achieved when the follower's beginning of an action comes after the imam's beginning of that same action, while the follower's beginning of the action precedes the imam's completion of it" — end of quote, with slight paraphrasing.
And Allah, the Exalted, knows best.

What is the ruling on someone who is uncertain whether he omitted one of the ab‘āḍ of the prayer, such as being uncertain whether he omitted the first tashahhud?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
The ab‘āḍ include the middle tashahhud and the qunūt in Fajr prayer — for which sujūd as-sahw (the prostration of forgetfulness) is prescribed if left out. Whoever is uncertain, during the prayer, whether he omitted one of these elements, should proceed on the assumption that he did not perform it, and should perform sujūd as-sahw accordingly.
It is stated in ‘Umdat as-Sālik (p. 63): "If he is uncertain... whether he omitted a specific ab‘āḍ element, or whether he performed sujūd as-sahw, or whether he prayed three or four rak‘ahs — he proceeds on the assumption that he did not do it, and performs sujūd as-sahw."
The original principle (al-aṣl) for someone uncertain about [having performed] the first tashahhud is that he assumes he did not perform it. And Allah, the Exalted, knows best.

What is the ruling on combining more than one intention in the prayer, such as combining the *sunnah* of wuḍūʾ with the pre-Dhuhr *sunnah*, or combining the *sunnah* of greeting the mosque (*taḥiyyat al-masjid*) with the pre-Dhuhr *sunnah*?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Combining two intentions in a single act of worship, which some jurists call the “overlapping of acts of worship”, has several cases and precise rules. These can be consulted in the books of legal maxims, such as al-Manthūr fī al-Qawāʿid al-Fiqhiyyah by al-Zarkashī and al-Ashbāh wa’l-Naẓāʾir by al-Suyūṭī. Among the most important of these rules:
First: If all of the acts of worship that one wishes to combine under one intention are obligatory, the intentions do not overlap. An example is combining the intention of the obligatory ʿAṣr prayer with that of the obligatory Dhuhr prayer. The intentions do not overlap in this case.
Second: If the two acts are specified supererogatory prayers (nawāfil muqayyadah) that are aimed at in themselves because of a particular time, occasion, or cause, or if they are an obligatory prayer and a specified supererogatory prayer, the intentions again do not overlap. An example is the Duha prayer, which may not be combined with, for instance, the regular sunnah of Dhuhr.
It is stated in Bushrā al-Karīm: “Whatever is not, in meaning, an absolute voluntary prayer, such as the Duha sunnah… is not subsumed under another. Rather, if he intends something else along with it… the prayer is not validly entered. This is because combining two obligations, two specified supererogatory prayers, or an obligation and a specified supererogatory prayer invalidates the prayer in cases not built upon overlapping, as ritual purification (ṭahārah) is.”
Third: If the two acts are absolute voluntary prayers (nawāfil muṭlaqah), or one of them is, where the texts of the Sharīʿah show that the aim of the voluntary act is to fill the time with worship, then overlapping of intentions is permissible. An example is the obligatory Dhuhr prayer together with the sunnah of greeting the mosque (taḥiyyat al-masjid). And Allah Almighty knows best.

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