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If a Man Fights or Abuses him, he should Say: "I`m Fasting. I`m Fasting"
Author : His Grace Shiekh Abdulkareem Al-Khasawneh
Date Added : 02-11-2022

If a Man Fights or Abuses him, he should Say: "I`m Fasting. I`m Fasting"

 

The advancement of nations lies in their good morals. One poet once said:

Nations live as long as morals do. When their virtues die nations do.

Morals are one pillar of magnanimity. Al-Shafie (May Allah have mercy on him) said: Magnanimity has four pillars: good manners, humility, generosity and asceticism.

Allah The Almighty Has Combined all virtues and perfections in our role model, Prophet Mohammad (PBUH) where He Said (What means): "And thou (standest) on an exalted standard of character." [Al-Kalam/4].

 

One of the best examples in this regard is the story of the Bedouin who came to the Prophet and said to him: "O Muhammad, give me some of Allah's wealth that you have with you. It doesn`t belong to your father nor mother." The Prophet turned to him and said: "Indeed. The wealth is Allah`s, the earth is Allah`s, and the people are the servants of Allah." Obviously, the Prophet`s response indicates patience and forbearance. However, after the Prophet ordered some food for that Bedouin, he politely held him accountable for his harsh language. Then the Bedouin said: "How could you reprimand me for offending you while Allah Said about You (What means): "And thou (standest) on an exalted standard of character." In fact, people vary as far as good morals are concerned. Not harming others and treating neighbors with kindness indicate beautiful morals. 

 

Even more beautiful than this is exercising patience and forbearance when harmed by others. Narrated Abu Huraira: Allah's Messenger (PBUH) said: "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting." [Al-Bukhari]. 

 

The one who stands on an exalted standard of character is patient, forbearing, and controls himself in a fit of rage. In addition to this, he is forgiving and turns away from the ignorant. Messenger of Allah (PBUH) said: "The strong man is not one who is good at wrestling, but the strong man is one who controls himself in a fit of rage." [Al-Bukhari].

 

Allah the Almighty has clarified that the person of great moral character is the one who can-with his ability and kindness-repel rage with patience, ignorance with forbearance, and abuse with forgiveness. Allah The Almighty Says (What means): "Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become, as it were thy friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint, - none but persons of the greatest good fortune." [Fussilat/34-35].

Definitely, goodness and evil can`t be equal. Rather, there is a huge difference between them in the reward (Repel (Evil) with what is better). A divine guidance to repel evil with what is better. Ibn Abbas (May Allah be leased with them) said: "Repel ignorance with patience. Repel (Evil) with what is better refers to maintaining the relation with him who severed the relation with you, showing kindness to him who abused you, and being patient with the ignorant. If you do all of these things, then will he between whom and thee was hatred become as it were thy friend and intimate!. This elevated rank is only bestowed upon the most blessed."

 

In addition, once Al-Ahnaf was walking to his village, a vulgar man followed him and kept shouting insults against him. The Ahnaf kept silent and never looked at that man until he became close to the village. Then he said to him to take out whatever insults are left against him because that if a member of Al-Ahnaf`s hears him then he will be in big trouble. The man stopped for a moment, grew a conscience, started sweating and felt greatly ashamed, rushed towards Al-Ahnaf kissing his hands, crying, saying that he was sorry, and asking to be forgiven and pledged before Allah not to insult anyone again.

 

 

 

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Summarized Fatawaa

Is it permissible to offer an Udhiyah on behalf of the deceased?

In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Offering an Udhiyah (sacrificial animal) on behalf of a deceased person is permissible. This is the official position of the Hanbali school (as stated in Kashshaf al-Qina’ by al-Bahuti,Vol.6/P.428) and was also upheld by the prominent Shafi'i scholar Al-’Abbadi (mentioned in Bidayat al-Muhtaj by Ibn Qadi Shuhbah,Vol. 4/P.358). It has likewise been narrated as a valid view among some Maliki and Hanafi scholars.
 
In fact, Imam Abu Dawud dedicated an entire chapter in his Sunan collection entitled, "Chapter on Sacrificing on Behalf of the Deceased." In it, he recorded a narration from Hanash, who said: "I saw 'Ali sacrificing two rams, so I asked him, 'What is this?' He replied, 'The Messenger of Allah (peace and blessings be upon him) commanded me to offer a sacrifice on his behalf, so I am sacrificing on his behalf.'"
 
Imam Abu Dawud also narrated from Jabir (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said: "O Allah, this is from You, for You, and on behalf of Muhammad and his Ummah (community). In the Name of Allah, and Allah is the Greatest," and he then slaughtered the animal.
 
The textual evidence here lies in the fact that our Master, the Prophet (peace and blessings be upon him), offered a sacrifice on behalf of his entire community—and it is well-established that his community includes those who have already passed away.
 
Furthermore, there is an abundance of sacred texts demonstrating that the rewards of righteous deeds reach the deceased. For instance, it is permissible to fast on behalf of a deceased person who passed away with missed obligatory fasts, and it is equally permissible to perform Hajj on their behalf, both of which are firmly established in authentic Hadiths. Therefore, if the reward of fasting (which is a purely physical act of worship) and Hajj (which is a joint physical and financial act of worship) can reach the deceased, then the reward of an Udhiyah reaches them with greater reason (by way of A Fortiori argument). This is because it is a purely financial act of worship, falling under the general category of charity (Sadaqah).
 
Additionally, scholars have reached a consensus (Ijma') that the rewards of charity reach the deceased, and since the Udhiyah is inherently an act of charity, it falls under the same ruling. Consequently, based on all the aforementioned evidence, we hold the view that offering a sacrifice on behalf of the deceased is entirely permissible. And Allah the Almighty Knows Best.

Is it permissible for one who sacrifices on behalf of another, with the latter's permission, to eat from the sacrifice?

It is permissible for someone who sacrificed on behalf of another with their permission to eat from it with their permission, and they stand in their place (act as their representative) in distributing it.
 
It is stated in Nihayat al-Muhtaj ila Sharh al-Minhaj (Vol.8/P.141): "And he—meaning the one sacrificing on his own behalf, provided he has not apostatized—has the right to eat from a voluntary sacrifice and his sacrificial gift; rather, it is recommended. As for an obligatory sacrifice, it is forbidden for him to eat from it, whether it was designated as such initially or as a liability in his dhimmah. And excluded by what has preceded is if he sacrifices on behalf of another, or if he apostatized, then it is not permissible for him to eat from it, just as it is absolutely impermissible to feed a disbeliever from it."(The text I found indicates the impermissibility of eating) ???
 
And it is stated in Hashiyat al-Jamal ‘ala Sharh al-Manhaj (Vol.5/P.262): "If a person offers a sacrifice on behalf of a living person with their permission, does he act as their representative in distributing it—on the grounds that permission to sacrifice is permission to distribute it—or does it depend on their explicit permission? This requires consideration, but the first view is not far-fetched." And Allah the Almighty knows best.

Who is responsible for performing the aqiqah?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
The one upon whom the 'aqīqah is incumbent is whoever is obligated to financially maintain the newborn — whether the father, paternal grandfather, or mother. It is to be performed from their own wealth, not from the wealth of the newborn child.
As for one upon whom the financial maintenance of the newborn is not obligatory, they may not perform the 'aqīqah except with the permission of the one upon whom it is obligatory — namely, the father. And Allah Almighty knows best.

If the menses lasted for over than 9 to 10 days, considered menstruation?

If the duration of the bleeding does not exceed fifteen days, it is all considered menstruation, even if the usual pattern changes.

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