Articles

Underestimating People of Specialty
Author : Dr. Hassan Abu_Arqoub
Date Added : 10-05-2023

Underestimating People of Specialty

 

There is no doubt that every person can determine right from wrong in his/her field of specialty. Of course, this is based on a set of rules and foundations on which that specialty rests. He/she also have the competence to determine the experts and the non-experts of that field.

One stunning matter of this era is that some unspecialized and unqualified individuals judge people of specialty. This isn`t new since similar it also existed in past times. For example, some questioned the knowledge of Al-Ghazali and claimed that he wasn`t qualified as a jurist. When this news reached Imam Sayooti, he gave a full answer and it read as follows:

"The ignorant who said that Al-Ghazali wasn`t qualified to be a jurist deserves to be severely whipped and imprisoned for a long time to stop similar people from daring to criticize this great Imam of Islam. His saying as such about this eminent scholar emanates from extreme ignorance and lack of religiosity, so he is the most ignorant of the ignorant and the most evil of the evil sinners. During his time, Al-Ghazali was called Hujjat al-Islam (An honorific title meaning "authority on Islam" or "proof of Islam) and the Master of Jurists. He wrote valuable books on Fiqh and the Shafie Madhab rests on his works. Al-Ghazali revised and edited the Shafie Madhab where he removed irregular Fatwas and weak sayings and summarized it (Madhab) in the books: Al-Baseet, Al-Waseet, Al-Wajeez, and Al-Kholasah. Moreover, the books of the two Sheikhs are adopted from Al-Ghazali`s books.

Accordingly, the person who said the above about al-Ghazali was controlled by ignorance, stupidity and sin. It is safer to ignore what he said and leave his punishment in the Hands of Allah.

The above text indicates that transgression against the scholars existed in the past, still exists, will exist and isn`t something strange since Prophets and Messenger (PBUT) were subjected to worse that by the incompetent.

Al-Sayooti described such person as "Ignorant" and "Stupid", so he is considered as an evil sinner. Therefore, from an Islamic perspective such person has sinned and must make sincere repentance.

Al-Sayooti suggests a solution for such an audacity by disciplining this person and applying a discretionary punishment embodied in "Whipping" and "Imprisonment" to be an example for others and avoid transgressing against the scholars. This punishment is also meant to prevent the spread of such ill behavior amongst the members of society and prevent other ignorant individuals from undermining the people of knowledge and specialty. However, this disciplining and discretionary punishment is within the jurisdiction of the Muslim ruler or the authorities representing him. This clearly shows that it is the duty of government to defend the people of knowledge and specialty.

Finally, Al-Sayooti seized this opportunity to clarify the grace-virtue of Al-Ghazali and described him as "Hujjat al-Islam". Here, Al-Sayooti is teaching us to defend the people of grace-virtue and never accept undermining them in any form, and this is the duty of all the members of society.

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Summarized Fatawaa

Is it obligatory to have the intention for each day of fasting, or is one intention sufficient for the whole month?

The intention is obligatory for each day of Ramadan because each day is an independent act of worship separate from the others.
The intention must be made at night before the break of dawn, as the Prophetﷺ said: "Whoever does not intend fasting at night, there is no fast for him." [An-Nasa’i] 
And he also said: "Whoever does not firmly resolve to fast before dawn, there is no fast for him." [At-Tirmidhi, Abu Dawood, and An-Nasa’i]
Whoever wakes up and eats Suhoor while mindful of fasting has made the intention. Likewise, one who firmly intends at any moment during the night to fast the next day has also fulfilled the intention.

What are the legal and religious consequences for a charitable organization in the event that a sacrificial animal is damaged or spoiled after slaughter?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
Charitable organizations entrusted with slaughtering sacrificial animals (uḍḥiyyah) and distributing their meat on behalf of their owners are obligated to safeguard the meat from spoilage, damage, theft, and any other harm. This is because such organizations act as agents (wukalā') on behalf of those offering the sacrifice, and an agent holds what is entrusted to them in trust (amānah) — whether they receive a wage for their work or act on a voluntary basis.
If the sacrificial animal is damaged after slaughter during the processes of packaging, transportation, or storage due to negligence or oversight — whether on the part of the organization's own staff overseeing the operation, or on the part of third parties contracted by the organization such as transport or shipping companies — then liability falls upon the negligent party, who is required to compensate for the value of the sacrifice. It is not permissible to cover such compensation from the organization's other donor funds.
However, if the damage to the sacrificial animal occurs without any negligence in its preservation and storage on the part of any party involved in the transportation, shipping, or storage process, and is instead attributable to force majeure circumstances beyond their control, then no financial liability is borne by any party in such a case. And Allah Almighty knows best.

Is washing the private part after urinating (Istinjaa`) a condition, and is it done with water and soap, or with water only?

Istinjaa` is obligatory for removing impurity, and it can be done with toilet paper, or a stone, or water. It is preferable to do Istinjaa` first with paper, or stone, or the like, then to wash the private part with water until making sure that the impurity has been removed. Using soap is not a condition, but there is no harm in doing so provided that it is washed off with water. It is also permissible to use either water, or paper if impurity is removed by any.

When does the time for Udhiyah begin?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
The permissible timeframe for Udhiyah (sacrificial offering) begins on the day of Eid al-Adha—the 10th of Dhul-Hijjah—once the sun has risen and a period of time sufficient to perform two brief prayer units (Rak'ahs) and two short sermons (Khutbahs) has passed. This window remains open until the sun sets on the final day of Tashreeq, which is the 13th of Dhul-Hijjah.
 
Our Master, the Messenger of Allah (peace and blessings be upon him), said: "Every valley of Mina is a place of sacrifice, and slaughtering may be done throughout all the days of Tashreeq." (Narrated by Al-Bayhaqi and Ibn Hibban)
 
The days of Tashreeq refer to the 11th, 12th, and 13th of Dhul-Hijjah.
 
The most virtuous time to perform the sacrifice is immediately after concluding the Eid prayer, based on the statement of the Prophet (peace and blessings be upon him): "The first thing we do on this day of ours is to pray, then we return and offer our sacrifice. Whoever does that has acted in accordance with our Sunnah (tradition), and whoever slaughters before that, it is merely meat he has provided for his family; it has nothing to do with the ritual sacrifice." (Reported by Al-Bukhari and Muslim)
 
What is meant here is an estimation of time rather than the actual performance of the prayer itself, as our Master, the Messenger of Allah (peace and blessings be upon him), used to offer the Eid al-Adha prayer immediately after sunrise.
 
The sacrifice is valid if performed at any time during these designated days, whether by day or by night, though slaughtering at night is considered disliked (Makruh). And Allah the Almighty Knows Best.