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The Celebration of the Prophet's Birth and the Renewal of the Pledge with Allah
Author : The Grand Mufti, Dr. Ahmad Ibrahim Al-Hasanat
Date Added : 17-09-2024

Every year, in the radiant month of Rabi' Al-Awwal, the Muslim Ummah throughout the world renews its celebration of a noble and momentous occasion that is deeply cherished by every believing Muslim: the birth of the Master of Creation and the Beloved of Allah, our Prophet Muhammad, peace be upon him. His birth illuminated the world with light and extinguished its darkness. Our celebration of the Prophet, peace be upon him, is not confined to a single day or month; rather, it is an enduring commemoration that spans generations. Our joy in him is a testament to our love for him. Allah Says in the Quran (What means): "Say, 'In the bounty of Allah and in His mercy, in that let them rejoice. It is better than anything they accumulate.'" [Yunus/58]. This love for the Prophet is an enduring, ever-renewing faith that is a hallmark of true belief. The Prophet, peace be upon him, said: "None of you truly believes until I am more beloved to him than his father, his child, and all people." [Agreed upon]. And when Umar Ibn Al-Khattab said to the Prophet: "You are more beloved to me than everything except myself," the Prophet replied: "No, O Umar, until I am more beloved to you than yourself." Umar said: "By Allah, you are now more beloved to me than myself." The Prophet said, "Now, O Umar." [Al- Bukhari]. Whoever fills their heart with love for the Prophet tastes the sweetness of faith. This sweet taste is experienced only by those whose hearts are filled with love for the Messenger of Allah. Love for the Prophet is not a mere optional act of devotion but a duty incumbent upon every Muslim. Indeed, everyone who truly knows the Prophet loves him, for he is the benefactor of this entire nation and of all humanity. Through him, we became a united nation that leads other nations and champions knowledge, civilization, and reason. He guided us out of the darkness of ignorance, superstition, and idol worship. He took humanity by the hand and invited them to the noblest of morals and values. He brought peace and balance to the human soul, ensuring harmony between its physical, spiritual, intellectual, and emotional aspects. He restructured social relations, eliminating disparities and class divisions, and established clear boundaries for rights and duties between leaders, institutions, individuals, men, and women. He established a just and equitable system that ensured equal opportunities for all. He built an economic system that preserved the nation's resources, eradicated poverty, and guaranteed a dignified life for the elderly, the disabled, widows, and orphans, both Muslim and non-Muslim. He eradicated harmful practices like usury, deceit, and hoarding. He established a political system and international relations based on strong foundations that ensured global peace. All of this and more is what we commemorate on the occasion of the Prophet's birth. Therefore, his birth was a pivotal point in the course of all humanity, and thus, loving him, peace be upon him, is obligatory upon everyone who knows him, for he is indeed a mercy to all the worlds. In addition, he worked to build individuals and, ultimately, a nation that was distinguished by its intellect and civilization, capable of leadership and pioneering in various fields. It became a model for other nations, fulfilling Allah's promise: "You are the best nation ever raised for mankind." [Al-Imran/110]. On the anniversary of his birth, we reflect on how he dealt with events, built the Islamic nation, confronted challenges and difficulties, planned for the nation's progress, and developed strategies and visions for the future. By celebrating his birth, we remember the glorious past of our nation, identify our shortcomings, seek remedies, and renew our determination. We follow the same path and approach that the Prophet, peace be upon him, and his noble companions charted. As a result, the nation united its goals, capabilities, and resources to achieve a dignified life for all humanity, befitting the divine honor bestowed upon them. The month of Rabi' Al-Awwal is a month for introspection. We examine our shortcomings, correct our course, and recommit ourselves to our mission. We identify our weaknesses and seek to address them. We learn from the reasons for the greatness of the Islamic nation and strive to emulate them. We discuss how the Prophet planned for this nation to be the leader of humanity and a pioneer in knowledge and civilization. Celebrating the Mawlid and commemorating the Prophet's attributes is not merely about singing his praises and expressing joy at his birth. Rather, it strengthens our resolve to adhere to his teachings and follow his Sunnah. It enables us to identify our problems and seek solutions in accordance with his methodology. Celebrating the Mawlid is a means of renewing our pledge to Allah and our covenant with the Prophet, always mindful of Allah's command, it Says (What means): "And say, 'Work, and Allah will see your work, and His Messenger, and the believers.'" (At-Tawba/105)."

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Summarized Fatawaa

Is it permissible to authorize charitable organizations to perform the Udhiyah on one`s behalf?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is permissible to authorize charitable organizations to perform the sacrifice (Udhiyah) on one’s behalf. However, if these organizations undertake the slaughtering for a group of people, those in charge of the slaughtering must maintain lists of the names of those who authorized them. Furthermore, at the time of slaughter, the slaughterer must intend that the specific sacrifice is on behalf of a specific person. And Allah the Almighty knows best.

What is the waiting period ('Iddah) for a woman whose husband has passed away, and what is the ruling on her wearing gold?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
The waiting period ('Iddah) for a woman whose husband has passed away is four months and ten days for one who is not pregnant. As for a pregnant woman, her waiting period lasts until she gives birth. It is obligatory for her to remain in the marital home, only leaving for a necessity. During this time, it is prohibited (Haram) to display any form of adornment on the body or clothing; this includes wearing kohl, gold, all types of perfume, and dyeing the hair. Likewise, it is prohibited to receive a direct marriage proposal or to marry during this period.
 
It was narrated by Umm 'Atiyyah that the Prophet ﷺ said: 'We were forbidden to mourn for a deceased person for more than three days, except for a husband, for whom the mourning period is four months and ten days. During this time, we were not to use kohl, nor wear perfume, nor wear dyed clothing except for garments made of 'Asb (coarsely dyed yarn). We were, however, granted a concession at the time of purification—when one of us bathed following her menses—to use a small amount of Kust (costus) or Azfar (fragrant substances). We were also forbidden from following funeral processions.' (Narrated by Al-Bukhari). And Allah the Exalted knows best."

A pious man proposed to me and my father was hesitant in this regard because he is black, am I sinful if I accepted his proposal?

If the suitor is pious, color isn`t a drawback. However, try talking to your father kindly, so that he approves of your marriage with contentment, and that is better for you.

Is it permissible to agree with a butcher to purchase the meat of an animal after it has been slaughtered — for instance, by buying the meat of a sheep at a price determined by the weight of its meat following slaughter, at a fixed rate per kilogram? And what is the ruling if the animal is being purchased with the intention of it being an uḍḥiyyah (sacrificial offering)?

 
 
 
 
 

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
It is not permissible to sell livestock in the manner of pricing each kilogram of meat after slaughter at a fixed rate, because the meat within the animal prior to slaughter is unseen and unknown. This leads to jahālah (ignorance of the subject matter) and gharar (contractual uncertainty), both of which are among the invalidating factors in sales transactions.
However, it is permissible for the buyer to issue a promise to purchase the meat of the animal after slaughter at a specified price per kilogram, with the actual sale being concluded at the time of weighing the meat — at which point both the quantity of the goods and the total price become known. There is no Sharī'ah objection to this arrangement.
The jurists have stipulated that for a sale to be valid, both countervalues must be present and observable. Al-Khaṭīb al-Shirbīnī, may Allah have mercy upon him, states:
"It is valid to sell a heap of grain whose total measure is unknown to both contracting parties at a rate of one sā' per dirham. This sale is valid because the subject of sale is present and observable, and ignorance of the total price is not harmful since it is known in detail — and uncertainty is thereby lifted."— [Mughnī al-Muḥtāj, Vol.2/P.355]
As for the uḍḥiyyah, the 'aqīqah, and vowed blood sacrifices (al-dam al-mandhūr) — full ownership of the animal must be established prior to slaughter. It is not valid for such animals to be slaughtered while still in the ownership of the butcher. Rather, the animal must be purchased alive and then slaughtered with the intention of uḍḥiyyah or the like. And Allah Almighty knows best.

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