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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

How to perform the witr prayer in terms of connection (wasl) and separation (fasl)?

 
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The Witr prayer has several forms that vary in terms of virtue:
 
The First Form: Separating every two units (rak‘ah) with a Tashahhud and a Taslim (salutation). This is superior to connecting the units, even if it is only a single rak‘ah. This is based on the Hadith of ‘Aishah (may Allah be pleased with her): 'The Messenger of Allah ﷺ used to pray eleven units between the end of the ‘Isha prayer and dawn, performing the Taslim after every two units and performing Witr with a single unit.' (Related by al-Bukhari & Muslim).
 
The Second Form: Connecting the units with only one final Tashahhud at the very end.
 
The Third Form: Connecting with two Tashahhuds—meaning reciting the Tashahhud before the final unit without performing the Taslim, then standing to complete the final unit. This form is considered the lowest in rank so that the Witr prayer remains distinct from the obligatory Maghrib prayer, as stated in the Hadith: 'Do not make the Witr resemble the Maghrib prayer.' (Narrated by Al-Daraqutni, who stated its narrators are trustworthy).
 
It is stated in Bushra al-Karim Sharh al-Muqaddimah al-Hadramiyyah: 'It is permissible to connect [the Witr] with one Tashahhud in the final unit—which is better—or with two Tashahhuds in the last two units, as both methods are established in Sahih Muslim from the actions of the Prophet ﷺ. In the connected method, more than two Tashahhuds are prohibited. Furthermore, separating (al-Fasl) is better than connecting (al-Wasl) if the number of units is the same, because the Hadiths supporting it are more numerous and it involves more devotional actions.' 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.

What is required of one who doubts the number of rakʿāt during prayer?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a person doubts the number of rakʿāt he has prayed, he should build upon the lesser number, as that is what he is certain of. He should then perform the prostration of forgetfulness (sujūd al-sahw) before the final salām at the end of the prayer. ʿAṭāʾ ibn Yasār narrated that the Messenger of Allah ﷺ said: "When any one of you is in doubt during his prayer and does not know whether he has prayed three rakʿāt or four, let him pray one more rakʿah and then perform two prostrations while seated before the salām. If the rakʿah he prayed was a fifth, these two prostrations will make it even; and if it was the fourth, then the two prostrations serve as a humiliation for the devil." (Reported by Abū Dāwūd.)
It is stated in al-Muqaddimah al-Ḥaḍramiyyah — one of the foundational texts of the Shāfiʿī school: "If one doubts whether he has prayed three rakʿāt or four, he is obliged to build upon the lesser number."
However, if such doubt recurs repeatedly and reaches the level of obsessive whispering (waswasah), he should not build upon the lesser number in that case — rather, he should build upon the greater number. And Allah the Almighty knows best.

What is the Islamic ruling on the aqiqa?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The 'aqīqah is a confirmed Sunnah (sunnah mu'akkadah). Two sheep are to be slaughtered for a newborn boy, and one sheep for a newborn girl. This is established by numerous Prophetic traditions, among them:
The narration of Samurah ibn Jundub, may Allah be pleased with him, who reported that the Messenger of Allah ﷺ said: "Every child is held in pledge for his 'aqīqah, which is slaughtered on his behalf on the seventh day, and he is named, and his head is shaved." — Narrated by al-Tirmidhī, who graded it as ḥasan ṣaḥīḥ.
And the narration of 'Ā'ishah, may Allah be pleased with her, who said: "The Messenger of Allah ﷺ commanded us to slaughter one sheep as 'aqīqah for a girl, and two sheep for a boy." — Narrated by Aḥmad and Ibn Mājah.
The imperative in these narrations is understood to denote recommendation rather than obligation, based on the ḥadīth of 'Amr ibn Shu'ayb, on the authority of his father, on the authority of his grandfather, who said: The Messenger of Allah ﷺ was asked about the 'aqīqah, whereupon he said: "Allah does not love 'uqūq" — as though he disliked the name itself — and then said: "Whoever has a child born to him and wishes to offer a sacrifice on their behalf, let them do so: two equivalent sheep for a boy, and one sheep for a girl." — Narrated by Aḥmad and Abū Dāwūd.
The legal inference drawn from this narration is that the Prophet ﷺ linked the slaughter to the wish and willingness of the individual, saying: "whoever wishes to offer a sacrifice... let them do so" — thereby indicating that the 'aqīqah is recommended (mustaḥabb) and not obligatory (wājib).
And Allah Almighty knows best.