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Gentleness with the Questioner
Author : Dr. Mohammad Al-Hunaiti
Date Added : 23-08-2023

Gentleness with the Questioner

All perfect praise be to Allah the Lord of the Worlds. May His peace and blessings be upon our Prophet Mohammad and upon all his family and companions.

'A'isha (May Allah Be Pleased with her), the wife of Allah's Apostle (PBUH), reported that Allah's Messenger (PBUH) said: "A'isha, verily Allah is Kind and He Loves kindness and Confers upon kindness that which he does not confer upon severity and does not confer upon anything else besides it (kindness)." [Moslim]. The Messenger (PBUH) also said: "Verily Allah is kind and He loves kindness and confers upon kindness that which he does not confer upon severity." [Abu Dawood].

Based on these noble Prophetic guidelines, the General Iftaa' Department in the Hashemite Kingdom of Jordan is committed to interacting with its audience of questioners, foreign and domestic, by providing its religious rulings (Fatwas) with compassion and mercy. Moreover, the Department endeavors to offer extra counselling and sincere advice, while maintaining utmost respect for the questioner's individuality, regardless of their status or educational level, and ensuring the confidentiality of their information.

This wise policy, pursued by the General Iftaa' Department, and its approach characterized by gentleness towards its audience of questioners, is evident across all the tools and channels used by the Department to provide religious rulings to the inquirers. This applies through telephone communications, personal interviews, and electronic messages facilitated by the Department's official website.

The Approach adopted by the Department cannot be otherwise, as it is guided by the noble Prophetic guidance. The Prophet, peace be upon him, emphasized through his words and actions the importance of gentleness in dealing with people. His Prophetic teachings necessitate that anyone who is engaged in calling to Allah should make gentleness a path for their mission. Allah The Almighty Says (What means): "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance." [An-Nahil/125]. Furthermore, the Prophet, peace be upon him, was keen on advising his family to adopt gentleness in their interactions with people. We see him advising his wife Aisha, may Allah be pleased with her, by saying: "O Aisha, be gentle! Be cautious of being harsh and vulgar." [Al-Bukhari]. He also tells her: "O Aisha, show gentleness, for whenever kindness is in something, it adorns it; and when it is taken out from something, it leaves it disgraced." [Ahmad]. This Prophetic guidance underscores that gentleness is an educational matter, one that parents should instill in their children. A child who grows up in a home filled with love, kindness, compassion, and tolerance will become a compassionate and forgiving individual in society. On the other hand, a child raised in an environment of harshness, violence, and negativity will likely display aggression and cruelty in the future. This is what is known as domestic violence, a phenomenon that child and women's rights organizations strongly oppose.

Certainly, domestic violence can give rise to what is known as school violence, then university violence, and eventually societal violence. Therefore, gentleness, especially when practiced by those who call to the path of Allah, is crucial for the success of their mission and for people rallying around them. Allah The Almighty Says (What means): "Wert thou severe or harsh-hearted, they would have broken away from about thee."[Al-Imran/159]. In this noble verse, there is a wise directive for every caller to make gentleness a guide to reach people's hearts. People tend to accept and gather around those who treat them with gentleness, and they listen to them. Conversely, those who are harsh, belittle others, and behave in an unkind manner push people away from them. In addition, the Prophet, peace be upon him, said: "Indeed, there are vessels among the vessels of Allah on Earth. The vessels of your Lord are the hearts of His righteous servants. And the most beloved of them to Him are the softest and most tender ones." [At-Tabarani].

Indeed, the Prophet, peace be upon him, was a great example of applying the principle of gentleness in dealing with those he called to Islam, both in his words and deeds. In the authentic narrations, Anas Bin Malik, may Allah be pleased with him, reported that a Bedouin man urinated in the mosque. The companions were about to reprimand him, but the Prophet, peace be upon him, said: "Do not interrupt him." Then, he called for a bucket of water and poured it over the area." [Al-Bukhari].

Another example is the story of Abu Umamah, may Allah be pleased with him, who narrated: "A young man came to the Messenger of Allah, peace be upon him, and said: "O Messenger of Allah, give me permission to commit adultery." The people raised their voices and said: "Stop! Stop!" But the Prophet, peace be upon him, said: "Come close." The young man approached and sat in front of the Prophet. The Prophet, peace be upon him, asked him: "Would you like that for your mother?" He replied: "No." The Prophet then asked: "Would you like that for your daughter?" He replied: "No." The Prophet continued: "Would you like that for your sister?" He replied: "No." The Prophet asked again: "Would you like that for your aunt?" He replied: "No." The Prophet finally said: "Likewise, people do not like that for their mothers, daughters, sisters, or aunts. So, dislike for them what you dislike for yourself, and wish for them what you wish for yourself." The young man said: "O Messenger of Allah, supplicate to Allah to purify my heart." The Prophet placed his hand on the young man's chest and said: "O Allah, forgive his sin, purify his heart, and guard his chastity." After that, the young man did not look at anything sinful." [At-Tabarani].

Observing these two practical examples, one marvels at the actions of the Chosen One, peace be upon him, how he did not reprimand or harm any of them through word or deed. Instead, he advised the noble Companions not to harm or mistreat them in any way.

In the story of Muawiyah Ibn Al-Hakam Al-Sulami, may Allah be pleased with him, there is a clear example of the Prophet's gentle treatment of the ignorant. Muawiyah (May Allah Be Pleased with him) narrates: "While I was praying with the Messenger of Allah, peace be upon him, a man from the people sneezed, so I said: "May Allah have mercy on you!" The people gave me disapproving looks. I said: "What is wrong with you that you are looking at me?'' They began striking their thighs with their hands, and when I saw that they were trying to make me silent, I remained quiet. When the Messenger of Allah, peace be upon him, finished his prayer, I had never seen a teacher better than him. He did not scold, hit, or insult me." The Prophet, peace be upon him, then said: "In this prayer, nothing of the talk of people is permissible; it is only glorification, magnification, and the recitation of the Qur'an." [Moslim].

Indeed, there are even more remarkable instances, and one of the greatest examples is the famous incident that took place on the day of the Conquest of Mecca. The Prophet, peace be upon him, stood at the door of the Kaaba with the leaders of the Quraysh in front of him. He was the victorious conqueror, and they were the ones who had spared no effort in fighting against him, opposing him, and expelling him from his beloved city. Despite all this, he stood before them and asked: "What do you think I should do with you?" They responded: "You are a noble brother and the son of a noble brother." He then said: "Go, for you are free." [The Biography of Ibn Hisham/Vol. 2/Page 412].

Absolutely, the Prophet Muhammad, peace be upon him, did not resort to killing, torturing, seeking revenge, scolding, or admonishing in a harsh manner. His character was marked by mercy, forgiveness, and gentleness. Therefore, anyone who delves into the life of the Prophet, peace be upon him, should strive to emulate his approach. This approach rests on kindness, gentleness, and inviting people to the way of Allah The Almighty with wisdom and fair preaching.

In the context of discussing the qualities that a Mufti (Islamic jurist) or a caller to Allah should possess, the story of the Hadith recorded by Al-Imam Moslim in Sahih comes to mind. It narrates the story of a man who had killed ninety-nine people and sought repentance. He inquired about the most knowledgeable person on earth and was directed to a monk. However, this monk was not qualified to guide him to Allah, so he scolded and berated the man, telling him that there was no chance of repentance for him. The man's desperation led him to kill the monk, making his tally of killings a hundred. Later, a spark of guidance illuminated his heart, and he earnestly desired to repent. He asked again for guidance to the most knowledgeable person on earth, and this time he was directed to a knowledgeable scholar. He confessed his sins and the atrocities he had committed, asking whether there was any hope for him to repent. The scholar, fully aware of Allah's Vast Mercy, responded with words that reflected his understanding of The Extent of Allah's Compassion: "Who stands between you and the mercy of Allah? Go to such and such land; there are people there who worship Allah. Join them in worship, and do not return to your land, for it is an evil place." Upon hearing this, the man set out on a path of sincere repentance. However, before he could complete his journey, Allah Took his soul.

Certainly, it is essential for anyone who is responsible for issuing religious verdicts/rulings to listen attentively to the inquirer and make them feel valued and respected. This is especially crucial since the individual is seeking guidance on matters pertaining to their faith. The one giving the Fatwa should show respect and consideration, acknowledging the importance of the person's question. After attentively listening, the Mufti should provide a clear and accurate answer to the question, guiding the inquirer towards what is beneficial for them both in the short and long term. All of these actions fall under the general principle conveyed by the Prophet Muhammad (peace be upon him) in his saying: "Religion is sincere advice." [Al-Bukhari].

And all perfect praise be to Allah The Lord of The Worlds.

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Summarized Fatawaa

What is the ruling on praying while wearing shoes?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.

There is no sin for a Muslim to perform prayer while wearing their sandals or shoes, provided they are free from any impurities (najasa). It was narrated that Anas bin Malik (may Allah be pleased with him) was asked: 'Did the Prophet ﷺ pray in his sandals?' He replied: 'Yes.'" (Related by Al-Bukhari).

It is stated in Fath al-Bari (Vol.1/P.494) by Ibn Hajar (may Allah have mercy on him): "Regarding the phrase 'praying in his sandals,' Ibn Battal said: 'This is understood to apply as long as there is no impurity on them; furthermore, this is considered one of the legal concessions (rukhas)." And Allah the Almighty knows best.

 
What is the ruling on someone who eats or drinks thinking that the sun has set, then realizes that it has not yet set?

Whoever eats or drinks believing that the sun has set, then later discovers that it has not yet set, their fast is invalid, and they must make up that day after Ramadan. It is not permissible to break the fast before confirming sunset—either by seeing it, through personal reasoning, or by relying on the statement of someone trustworthy in their religious commitment.

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.

Is it enough to say Tasbeeh (Saying Subhaana Rabbiya Al-‘Atheem during Rukoo`, and saying Subhaana Rabbiya Al-A‘laa during Sujood ) once, or twice during Rukoo`(Bowing in prayer) and Sujood (Prostration)?

All perfect praise be to Allah, The Lord of The Worlds                                                                                                                                                                  Yes, saying Tasbeeh once during Rukoo` and Sujood is enough, provided that the worshiper`s attentiveness of the heart isn`t undermined during each. As regards the recompense, it depends on the number of Tasbeeh. And Allah Knows Best.

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