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A Message to all Muslims Regarding Justice among Children
Author : Dr Noah Ali Salman
Date Added : 30-08-2023

A Message to all Muslims Regarding Justice among Children

 

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

 

This is an advice that we remind ourselves and all our fellow Muslims of, emphasizing the importance of fearing Allah both in private and in public, and the obligation to treat people with justice and kindness. Indeed, Allah, the Most Exalted, has commanded this in His Noble Book, saying: "God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition." (An-Nahl, 90).

 

And He, glorified be He, informed that He loves those who treat people with equity, as He said: "and be fair; For God loves those Who are fair (and just)." ( Al-Hujurat, 9).

 

Indeed, Allah, the Almighty, has also informed that He sent messengers and revealed scriptures to establish justice on earth among people. He said: "We sent aforetime our apostles with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice." (Al-Hadid, 25).

 

Undoubtedly, one of the foremost matters in which justice should be observed is justice among children. There should be no distinction between one child and another in terms of financial provision, gifts, or affection. The righteous predecessors, may Allah be pleased with them, used to emphasize justice even in the smallest matters. Justice in financial matters and in matters of worship takes precedence and is obligatory.

 

An-Nu'man b. Bashir told that his father brought him to God’s Messenger and said, "I have given this son of mine a slave.” He asked whether he had given all his children the same, and when he replied that he had not, he told him to take him back. A version reports him as asking, "Would you like them to show you equal filial piety?” When he replied that he would, he said, "Don’t do it then.” In a version he said that his father gave him a gift, but' Amra daughter of Rawaha said, "I shall not be satisfied till you call God's Messenger as witness.” So he went to him and said, "I have given my son from ‘Amra daughter of Rawaha a gift and she has ordered me to call you as witness, Messenger of God.” He asked whether he had given the rest of his children the same, and when he replied that he had not, he said, "Fear God and act equally with your children.” He said that he then returned and took back his gift. A version quotes him as saying, "I shall not be a witness to oppression.” {Transmitted by Bukhari & Muslim}.

 

And it is important to understand in this regard that justice entails considering the circumstances and conditions of the children. A poor child is not like a wealthy child, and the one in need of covering educational, medical or marriage expenses is not like the one who does not require such assistance. A child who has contributed to their parents and siblings through their efforts and work is not the same as someone who has not made such contributions or had the opportunity to support their family. Similarly, an obedient and righteous child is not like a disobedient and sinful child. The jurists have stated that justice in these scenarios and others does not prevent a parent from differentiating in their gifts and expenditures among their children. However, this should not be used as an excuse to differentiate among them without reason or necessity. Allah, glorified and exalted be He, knows what is within a person, is aware of their heart, and will indeed reward each soul according to its deeds on the Day of Judgment.

 

As for the children, it is incumbent upon them to fear Allah in their dealings with their siblings and to fulfill their rights in kindness, maintaining family ties, and showing affection. Allah does not expect anything from them except sincerity, loyalty, and love towards their siblings. Moreover, they should hold their sisters in even higher regard. Allah, exalted is He, said in a divine narration while addressing family ties: "Wouldn't you like me to mend relationships with those who mend relationships with you and sever ties with those who sever ties with you?" She responded, "Certainly, O Lord!" He then said, "That is for you." {Transmitted by Bukhari & Muslim}.

 

It is an act of kindness from the children towards their siblings and a form of sincere advice towards their parents not to accept gifts or favors from their father if they perceive any injustice or unfairness in it. They should also offer advice to their father to prevent him from engaging in what Allah has forbidden. If the father insists on giving a gift to one of them, it is recommended for the recipient to share it with their siblings. Ibn Qudamah, may Allah have mercy on him, stated, "There is no difference of opinion that it is recommended for the one who is given a gift to make it equal with what his brother received. That is why Abu Bakr and Umar, may Allah be pleased with them, ordered Qais bin Sa'd to return his father's gift to equally divide it, in order to treat fairly the child born after his father's death." (Al-Mughni, Vol. 5, Page 394).

 

In this way, everyone attains the pleasure of Allah, and Allah, the Exalted, safeguards families and households from disputes and discord. Each of us will stand before our Lord with hearts devoid of resentment or animosity towards any of our relatives or fellow Muslims.

 

We beseech Allah, the Most High, to grant us and all Muslims success in what He loves and is pleased with. And Allah, the Most High, knows best.

 

 

 

 

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Summarized Fatawaa

What is the ruling on swearing an oath by the Prophet ﷺ, and does such an oath take effect according to Imām Aḥmad ibn Ḥanbal, requiring expiation upon its breach?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
Swearing an oath by a created being is disliked (makrūh) in our Shāfiʿī school. Shaykh al-Islām Imām al-Nawawī, may Allah have mercy upon him, states: "Swearing by a created being is disliked — such as swearing by the Prophet, the Kaʿbah, Jibrīl, the Companions, or the Prophet's family. Al-Shāfiʿī, may Allah have mercy upon him, said: 'I fear that swearing by other than Allah the Almighty may constitute an act of disobedience.' The scholars of the school explained this to mean: that is, something forbidden and sinful — indicating that he had some hesitation in the matter. Al-Imām stated: the established position of the school is that it is categorically not forbidden, but rather disliked. Furthermore, whoever swears by a created being, his oath does not take effect and no expiation (kaffārah) is required if he breaks it." [Rawḍat al-Ṭālibīn wa ʿUmdat al-Muftīn, Vol. 11/P.6]
According to the Ḥanbalī school, however, expiation becomes obligatory upon one who swears by our master the Prophet ﷺ and then breaks his oath. Imām al-Bahūtī al-Ḥanbalī, may Allah have mercy upon him, states: "No expiation is required for swearing by other than Allah the Almighty, even if the oath is broken — because expiation was made obligatory for swearing by Allah and His attributes, out of reverence for His names, and nothing else is equal to Him in this regard... except in the case of swearing by our Prophet Muḥammad ﷺ, for expiation becomes obligatory when one swears by him and then breaks the oath. This was explicitly stated in the narration of Abū Ṭālib, because he is one of the two conditions of the two testimonies of faith by which a disbeliever becomes a Muslim. Ibn ʿAqīl held the view that swearing by any of the other prophets, peace and blessings be upon them all, carries the same ruling." [Sharḥ Muntahā al-Irādāt, Vol. 3/P.441]. And Allah the Almighty knows best.

What is the ruling on offering a sheep as a sacrifice (Udhiyah) if its fat-tail is sound, except that when it was young, the tip of its fat-tail was cut so that it would grow larger? And what is the ruling in case of doubt regarding the amount that was cut?

 
In the Name of Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
 
Cutting a minor, insignificant portion from the tip of an animal's fat-tail (al-alyah) to encourage it to grow larger is not considered a defect, and it does not prevent the animal from being valid for sacrifice (Udhiyah).
 
It is stated in Tuhfat al-Muhtaj (Vol.9/P.352): "There is some scholarly deliberation regarding the common practice of cutting the tip of the fat-tail so that it grows larger. It could potentially be likened to a partial cut of the ear—supported by the jurists' general rule: 'even if it is a small amount.' On the other hand, if it is an exceptionally minor cut, it might have no effect on validity. This is explicitly clarified by the juristic exception to the general rule, which states that cutting a tiny piece from a large limb causes no harm. This latter view is more well-founded.
 
Furthermore, I found that some scholars investigated this matter and concluded: 'It should not affect validity if a custom-sanctioned portion of its fat-tail is removed during its youth to make it grow larger and look better, just as castrating a male animal causes no harm.' However, applying this unconditionally contradicts the established texts of the jurists, as understood from what I have laid out; thus, the restriction I specified is what must be relied upon."
 
Similarly, it is mentioned in Nihayat al-Muhtaj (8/135): "If a small piece is cut from the fat-tail to help it grow larger, the most well-founded view is that the sacrifice remains valid, as was given in a formal legal verdict (Fatwa) by my father [Shihab al-Din al-Ramli], may Allah be pleased with him. This is proven by the jurists' maxim: 'The loss of a tiny piece from a large limb causes no harm.'"
 
In cases where there is doubt as to whether the portion cut was large or small, the animal is still deemed valid for sacrifice. It is noted in Hashiyat al-Shubramallisi ‘ala Nihayat al-Muhtaj (Vol.8/P.135):
 
"This matter requires careful consideration, but the closer and more correct view is that it is valid. This is because soundness is the default state for the animal from which the piece was cut, and it aligns with what usually occurs—namely, that the part removed to help the fat-tail grow larger is naturally very small." 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.

If the bleeding ceases after 40 days following childbirth, but then returns intermittently during two days of fasting, what is the ruling?

 
Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Whenever the post-natal bleeding (Nifas) ceases and the woman is certain it will not return, she has become pure; therefore, she must perform the ritual bath (Ghusl) and resume praying and fasting. However, if the blood returns within fifteen days of its cessation and before sixty days have passed since the delivery, the ruling of Nifas applies once again. Consequently, any fasting or prayer performed during that interval of purity is rendered invalid; she must make up for the missed fasts of those days, but she is not required to make up for the prayers. And Allah the Exalted knows best.

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