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The Series of Values in Islamic Civilization... Joy
Author : Dr. Fadi Rabab`ah
Date Added : 11-10-2023

The Series of Values in Islamic Civilization... Joy

 

In this worldly life, every person experiences two states: a state of blessings and joy or a state of trials and sorrow. Both of these states are good for a believer. This is what the Prophet Mohammad, peace be upon him, mentioned when he said: "Amazing is the affair of the believer, for all of his affairs are good, and this is for no one except the believer. If something good happens to him, he is thankful, and that is good for him. If something harmful happens to him, he is patient, and that is good for him." {Transmitted by Muslim}. In Islam, there are two types of joy: praised joy and blameworthy joy.

 

Praised joy can be experienced for various reasons, whether related to the blessings of this world or the rewards of the Hereafter.

 

An example of praised joy from the blessings of the Hereafter is the joy experienced by believers during acts of worship, such as the happiness at the end of the fasting month of Ramadan with the celebration of Eid al-Fitr, the joy of performing the Hajj pilgrimage, and the blessed celebration of Eid al-Adha. On the other hand, an example of praised joy from the blessings of this world includes celebrating happy occasions such as birthdays, weddings, successful achievements, obtaining a job, or accomplishing a significant project in one's life, as long as these celebrations align with the moral and cultural norms recognized by society. Allah, in the Quran, encourages believers to express their joy by saying, " Say: "In the bounty of God. And in His Mercy,- in that let them rejoice": that is better than the (wealth) they hoard.'" {Yunus, 58}.

 

One of the common joys for all Muslims and for all rational and fair-minded individuals among humanity is the celebration of the birth of the Prophet Mohammad (peace be upon him). Allah, the Most High, described the Prophet as a source of mercy. He said: "We sent thee not, but as a Mercy for all creatures." {Al-Anbiya, 107). The mission of the Prophet Mohammad (peace be upon him) is indeed a blessing and favor from Allah. Allah says {what means}: "God did confer a great favour on the believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of God, sanctifying them, and instructing them in Scripture and Wisdom, while, before that, they had been in manifest error." {Al-Imran, 164}. Allah also says {What means}: "It is He Who has sent amongst the Unlettered an apostle from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in Scripture and Wisdom,- although they had been, before, in manifest error;- As well as (to confer all these benefits upon) others of them, who have not already joined them: And He is exalted in Might, Wise. Such is the Bounty of God, which He bestows on whom He will: and God is the Lord of the highest bounty." {Al-Jumu`a, 2-4}.The Prophet Mohammad's (peace be upon him) birth is a cause for great joy and celebration, as it is a manifestation of the divine mercy and grace.

 

In the context of celebrating the birth of prophets and righteous individuals, Allah has mentioned in the Quran the joy and blessings associated with their births. For example, when describing the birth of the Prophet John (Yahya) (peace be upon him), it is said: " So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!." {Maryam, 15}. Similarly, when talking about the birth of the Prophet Jesus (Isa) (peace be upon him), Allah says: " So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)!." {Maryam, 33}.

Even before that, the Quran narrates the birth of the righteous lady Mary (Maryam) (peace be upon her) with a graceful and joyful expression. Allah says {What means}: "Behold! a woman of ’Imran said: "O my Lord! I do dedicate unto Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things." When she was delivered, she said: "O my Lord! Behold! I am delivered of a female child!"- and God knew best what she brought forth- "And no wise is the male Like the female. I have named her Mary, and I commend her and her offspring to Thy protection from the Evil One, the Rejected." Right graciously did her Lord accept her: He made her grow in purity and beauty: To the care of Zakariya was she assigned. Every time that he entered (Her) chamber to see her, He found her supplied with sustenance. He said: "O Mary! Whence (comes) this to you?" She said: "From God: for God Provides sustenance to whom He pleases without measure."{Al-Imran, 35-37}.

 

The Prophet Mohammad (peace be upon him) himself expressed joy at the day of his birth. Abu Qatada reported: "O Messenger of Allah, what do you think about fasting on Monday?" He said, "On that day, I was born, and on it, the Quran was sent down to me." {Transmitted by Abu Dawood}.

 

Additionally, the companions of the Prophet (peace be upon him) inquired about him, and he responded: "I am the supplication of my father Abraham, the good news for Jesus, and my mother was given the glad tidings with a light by which palaces of Sham were illuminated for her when she was pregnant with me." {Transmitted by Ibn Hibban}.

 

The mention of Abraham and good news for Jesus refers to the Quranic verses. In the case of Abraham, it points to the supplication he made to Allah for the sending of a Messenger among his descendants: "Our Lord! send amongst them an Apostle of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise." {Al-Baqara, 129}.

 

In the case of Jesus, it refers to a similar verse that alludes to Jesus (peace be upon him) giving the glad tidings of the coming of a Messenger after him: " And remember, Jesus, the son of Mary, said: "O Children of Israel! I am the apostle of God (sent) to you, confirming the Law (which came) before me, and giving Glad Tidings of an Apostle to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs, they said, "this is evident sorcery!". {As-Saff, 6}.

 

These narrations and Quranic verses emphasize the significance of the Prophet Mohammad (peace be upon him) and the joy of his birth, as he was foretold and blessed by the previous Prophets.

Due to the significance of the birthday of the Prophet Mohammad (peace be upon him), many Islamic scholars have written special works dedicated to his birth. Some of these works include:

Imam Ibn Hajar al-Haytami's book "Al-Ni'ma Al-Kubra Ala Al-Alam Bi Mawlid Sayyid Adam."

 

Imam Al-Qastallani's book "Al-Mawahib Al-Laduniya Bi Al-Minah Al-Muhammadiya," in which he mentioned that the night of the Prophet's birth is superior to the Night of Decree (Laylat al-Qadr).

Imam Ibn Kathir, Imam Al-Suyuti, Imam Ibn Dayba Al-Shaibani, Al-Birzangi, Al-Samhudi, and Imam Ibn Al-Jazari, among others, have also written on this topic.

 

Additionally, celebrating and rejoicing in the birth of the Prophet (peace be upon him) is a common practice among Muslims, both on an official level in many Islamic countries and on a popular level. The birthday of the Prophet (peace be upon him) remains a day of joy, celebrating the mercy, blessings, and grace of Allah upon humanity.

 

And Allah perfect praise be to Allah the Lord of the Worlds.

 

 

 

 

 

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Summarized Fatawaa

What is the ruling on swearing on the Holy Quran and breaking that oath?

It is impermissible to swear on the Holy Quran in vain, and it is also impermissible to subject it to such an act since breaking the oath after swearing on the Quran entails an expiation.

I can`t afford to get married, what should I do to curb my sexual drives?

You should offer a lot of voluntary fasting, keep busy with useful and permissible acts and make supplication to Allah, The Exalted.

What are the conditions for a valid Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
First: The age of the animal must meet the Sharia requirements. These requirements vary depending on the type of sacrifice:
 
Camels: Must have completed five years and entered their sixth.
 
Cows: Must have completed two years and entered their third.
 
Goats: Must have completed two years and entered their third. As for Sheep, they must have completed one year and entered their second.
 
Some scholars have permitted goats that have completed one year and entered their second.
 
The Hanafi school, along with an opinion in the Maliki school, permits sacrificing sheep that are at least six months old, provided they are healthy and physically substantial. According to the Shafi’i school, it is permissible if the sheep sheds its front teeth (ajdha') before reaching one year [Al-Iqna’, by Al-Shirbini (Vol.2/P.588)].
 
Second: Soundness and freedom from defects. The animal must be free from any defect that causes a decrease in its meat or market value. This is based on the hadith narrated by Al-Bara' bin 'Azib, that the Prophet (peace be upon him) said:
 
"Four [defects] are not permissible in sacrifices: A one-eyed animal whose blindness is evident, a sick animal whose illness is evident, a lame animal whose lameness is evident, and an emaciated animal that has no marrow in its bones." [Reported by Abu Dawood and Al-Tirmidhi, who graded it as authentic].
 
These defects are detailed as follows:
 
Evident Lameness: It is not permissible to sacrifice a lame animal if the lameness is severe enough to prevent it from walking to the pasture or seeking food, as this leads to a decrease in its meat. However, slight lameness that does not hinder its grazing is overlooked.
 
Evident Blindness (One-eyed): It is not permissible to sacrifice a sheep, cow, or camel that has a white film over its eye blocking light, or one that has lost an eye entirely. Weak vision that does not affect its ability to eat does not prevent the sacrifice from being valid.
 
Evident Illness: An animal with a clear sickness that prevents it from eating or moving is not valid. This includes severe mange (Jarab) that spoils the meat.
 
Extreme Emaciation: An animal so thin that there is no marrow left in its bones is invalid. The standard for emaciation that invalidates the sacrifice is that which spoils the quality of the meat to the point that people would find it undesirable even in times of plenty.
 
Additional Considerations:
These are the defects mentioned in the Prophetic tradition, and any defect that causes emaciation or reduces the meat or value is compared to them by analogy. This includes animals that are mentally unstable (diseased), those with mange, or those with a missing ear. In contrast, a slit or pierced ear does not affect the validity of the sacrifice. And Allah the Almighty knows best.

Which is superior: The Udhiyah (Sacrificial Offering) or giving its value in Charity (Sadaqah)?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Performing the Udhiyah (sacrificial offering) is superior to giving its monetary value as charity (Sadaqah) to the poor and needy. This is because the Udhiyah is one of the manifest symbols of the religion. Allah the Almighty says {what means}: "That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts." [Al-Hajj/32]. This is further supported by the explicit and authentic Hadiths regarding its virtue, and the fact that the Prophet ﷺ and the Rightly Guided Caliphs after him consistently performed the sacrifice. And Allah the Exalted knows best.

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