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Values of Civilization in Islam (Pioneers of Values)
Author : Dr. Fadi Rabab`ah
Date Added : 11-08-2022

Values of Civilization in Islam (Pioneers of Values)

 

When addressing values, it is imperative to refer to the pioneers who have called for these values and implemented them in their daily practices. A fair researcher of the history of civilizations, sociology, and education would arrive at the conclusion that these pioneers are the Prophets (PBUT) since all of them have called for and had the same values. In fact, values are common denominators where there is no contradiction between a value called for by a Prophet and another. Therefore, you wouldn`t have a Prophet calling for truthfulness and another calling for the opposite.

 

We could divide values into the following: Values pertaining to the intellect, reason, and belief, such as rejecting myths, abandoning the worship of idols and creatures. Values pertaining to the purification of the self, cleansing of the hearts, the senses and dealing with others, the universe, life, and all that exists.

In addition to calling for the greatest value, which is The Oneness of Allah and moving from worshipping the created to worshipping the creator, the pioneers, the Prophets, have called for comprehensive values and were characterized by them, even before they were sent with the Divine Message.

 

They are both a mercy and a blessing from Almighty Allah Who sent them to address people in their own language and guide them to the right thing in religious and worldly matters.

 

An example of these values is showing mercy to people, feeling sympathy for them, and dealing with them humbly, in addition to serving them, admonishing them, guiding them, and enjoining kindness and forbidding iniquity in a general sense that encompasses all values of kindness.

 

Moreover, Prophets did this for no wealth or reward in return. Almighty Allah Says (What means): "And O my people! I ask you for no wealth in return: my reward is from none but God: But I will not drive away (in contempt) those who believe: for verily they are to meet their Lord, and ye I see are the ignorant ones!" [Hud/29].

 

For example, Prophet Noah (PBUH) spent fifty years, day and night, calling his people to worship Allah. He, The Almighty Says (What means): "We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin." [Al-Ankabut/14]. Moreover, Prophet Ibrahim (PBUH) called his people to abandon the worship of idols, planets, and stars. Allah The Almighty Says (What means): "We bestowed aforetime on Abraham his rectitude of conduct, and well were We acquainted with him. Behold! he said to his father and his people: "What are these images, to which ye are (so assiduously) devoted?" They said: "We found our fathers worshipping them." He said: "Indeed ye have been in manifest error - ye and your fathers." [Al-Anbiyaa`/ 51-54].

 

Furthermore, Prophet Yousef (PBUH) curbed his desires and didn`t fall for the temptation of the wife of the King of Egypt, because the latter had put his trust in him. Allah Says (What means): "But she in whose house he was, sought to seduce him from his (true) self: she fastened the doors, and said: "Now come, thou (dear one)!" He said: "God forbid! truly (thy husband) is my lord! he made my sojourn agreeable! truly to no good come those who do wrong!" And (with passion) did she desire him, and he would have desired her, but that he saw the evidence of his Lord: thus (did We order) that We might turn away from him (all) evil and shameful deeds: for he was one of Our servants, sincere and purified. So they both raced each other to the door, and she tore his shirt from the back: they both found her lord near the door. She said: "What is the (fitting) punishment for one who formed an evil design against thy wife, but prison or a grievous chastisement?" He said: "It was she that sought to seduce me - from my (true) self." And one of her household saw (this) and bore witness, (thus):- "If it be that his shirt is rent from the front, then is her tale true, and he is a liar." [Al-Qasas/23-26].

 

This is the situation of all the Prophets (PBUT) for they have called people to get out of the darkness of ignorance and vice to the light of knowledge and righteousness. Later on, Prophet Mohammad came as the Seal of all Messengers. He was known among his people, before being sent with the Message of Islam,  as the truthful and the trusted and of noble human values; some of which are reflected by the words of `Khadija (May Allah Be Pleased with her): "Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones." [Al-Bukhari].

 

Prophets (PBUT) are the pioneers of values and the role model that should be followed. Almighty Allah Says (What means): "Those were the (prophets) who received God’s guidance: Copy the guidance they received; Say: "No reward for this do I ask of you: This is no less than a message for the nations." [Al`Ana`am/90]. He also Says (What means): "Ye have indeed in the Apostle of God a beautiful pattern (of conduct) for any one whose hope is in God and the Final Day, and who engages much in the Praise of God." [Al-Ahzab/21].

 

These values, embodied in the life and manners of the Prophets, suffice to raise the status of nations and be a measuring stick for the progress of human civilization. Indeed, nations prevail as long as they preserve their morals. If their morals are gone, they perish.

 

The published article reflects the opinion of its author

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Summarized Fatawaa

Does the clipping of nails nullify ablution?

No, it does not, and it is preferable to wash the hands afterwards.

A group of about thirty young men will go to a farm on Friday. Is it permissible for one of us to deliver the sermon (*khuṭbah*) and lead us in the Friday prayer, or is it necessary to go to the nearest mosque?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The Friday prayer (Jumuʿah) is not obligatory upon a traveler, whether his journey is long or short, if he leaves his place of residence before the time of Fajr begins, according to the Shāfiʿī school. If, however, he sets out on his journey after the Fajr adhān, then he is obliged to perform the Friday prayer, whether in his own town or in any town where the Friday prayer is held.
It is stated in Bushrā al-Karīm (Vol.1/p.383), one of the books of the Shāfiʿī school: “[The Friday prayer] is not obligatory upon a traveler on a permissible journey, whether long or short, if he departs from his place of residence before dawn.” End quote.
Accordingly, if you set out on your journey after Fajr, you are obliged to perform the Friday prayer in the mosque. The same applies if you set out after that, since you would not have fulfilled the conditions for the validity of the Friday prayer, among them: that it be attended by forty men who are free, adult (bāligh), sane, and settled residents of the place where Friday is held. It must be held within a cluster of connected buildings, whether a city, a village, or a district (liwāʾ), for what counts is the gathering of the buildings. And Allah Almighty knows best.

What is the ruling on performing the night prayer (*qiyām al-layl*) between the first and second adhān of Fajr? And which is better: delaying the prayer until shortly before the Fajr adhān, or performing it earlier than that?

 

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
The time for night prayer (qiyām al-layl) begins after the Maghrib prayer and lasts until the second adhān of Fajr. The best time for it is the last third of the night, and best of all are the fourth and fifth sixths of the night. If the night is divided into two halves, the latter half is better.
Whoever intends to pray at night is encouraged to delay the Witr until he has prayed the night prayer. If he knows that he will not wake up, it is better for him to pray and perform Witr before sleeping, so that he does not miss both the night prayer and the Witr.
It is stated in Mughnī al-Muḥtāj (Vpl.1/p.462): “I say: The voluntary prayer of the night, that is, the absolute voluntary prayer (al-nafl al-muṭlaq), is better than the absolute voluntary prayer of the day, because of the report in Muslim: ‘The best prayer after the obligatory prayer is the night prayer.’ In another narration of his: ‘In the night there is an hour that no Muslim man meets while asking Allah for any good of this world and the next except that He gives it to him, and that is every night.’ It is also because the night is a time of heedlessness. I restricted the voluntary prayer to the absolute kind following the commentator, although what the ḥadīth and the underlying meaning require is that the night rawātib be preferred over the day rawātib, since the jurists preferred the two rakʿahs of Fajr over everything except Witr. The middle of the night is better than its two ends if it is divided into thirds, because heedlessness is greatest then and worship is hardest. If he wishes to pray during some third, the best is the fourth and fifth sixths, based on the ḥadīth in the two Ṣaḥīḥs: ‘The most beloved prayer to Allah the Exalted is the prayer of Dāwūd: he would sleep half the night, stand for a third of it, and sleep for a sixth.’ Then the latter part is better than the first if he divides it into two halves, because of the saying of Allah the Exalted: ‘And in the hours before dawn they would ask forgiveness’ [al-Dhāriyāt: 18], and the report of the two Shaykhs: ‘Our Lord, Blessed and Exalted, descends,’ meaning His command descends, ‘to the lowest heaven when the last third of the night remains, and says: Who calls upon Me, that I may answer him? Who asks of Me, that I may give him? Who seeks My forgiveness, that I may forgive him?’”
It is also stated in ʿUmdat al-Sālik (p. 60): “It is better to perform it [the Witr] immediately after the sunnah of ʿIshāʾ, unless he has tahajjud, in which case it is better to delay it so that he performs Witr after it. If he performs Witr and then wishes to pray tahajjud, he prays two rakʿahs at a time and does not repeat the Witr, nor does he need to cancel it with a single rakʿah before the tahajjud. It is recommended that he not deliberately pray after it.”
Qiyām al-layl is a term applied to any prayer performed at night. Tahajjud, on the other hand, refers to the night prayer that follows sleep, whether it is prayed after Maghrib or after ʿIshāʾ, or the prayer performed after ʿIshāʾ without sleep. On this basis, the Witr is also called tahajjud, since it is only prayed after ʿIshāʾ.
It is stated in al-Majmūʿ (Vol.4/p.84): “The sound position, as stated in al-Umm and al-Mukhtaṣar, is that the Witr is called tahajjud.”
It is stated in Nihāyat al-Zayn (Vol.1/p.114): “Among the absolute voluntary prayers is qiyām al-layl. If it is performed after sleep, even during the time of Maghrib and after having prayed ʿIshāʾ early (taqdīman), it is called tahajjud.”
And it is stated in Ḥāshiyat al-Bujayrimī ʿalā al-Khaṭīb (Vol.1/p.418): “His statement: ‘(the night prayer)’: the genitive construction (iḍāfah) carries the sense of fī, meaning a prayer in the night. His statement: ‘(it would be more fitting)’: the reason it is more fitting is that the night prayer includes both tahajjud and other prayers.” 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.