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Al-Mawlid and the Messages of Glad Tidings and Victory
Author : Secretary General Dr. Zaid Al-Kilani
Date Added : 17-09-2024

Al-Mawlid and the Messages of Glad Tidings and Victory

The anniversary of the birth of the Master of Creation, peace be upon him, shines upon us, laden with messages of glad tidings and victory. These messages fill the believer's heart with certainty, trust, good hope in Allah that victory is near, that ease will follow hardship, and that the generous Giver, the Almighty, is near to the doers of good.

What is the connection between the birth of our Prophet, peace be upon him, in the Year of the Elephant, and the message of glad tidings? What is the relation of that historical event to hope? What is the significance of that date as we witness the aggression of the aggressor, the occupation of the occupier against our people in Gaza, Jerusalem, and the West Bank, and as we see their attempts to Judaize the Al-Aqsa Mosque? What is the significance of the promising Mawlid amidst these events?

How does the day of the Mawlid carry that meaning that every believer experiences when reciting Allah's Words (What means): "Verily, with hardship comes ease. Verily, with hardship comes ease." [Ash-Sharh, 5/6]? How do we live with the birth of our Prophet, illuminated by Allah's Words (What means): "And remind them of the days of Allah" [Ibrahim/5] - the days of His victory for His friends, the days of His defeat of His enemies, the days of relief for the patient, the days of reward for those who persevere in this religion?

The Prophet, peace be upon him, was born on the twelfth of Rabi' Al-Awwal in the Year of the Elephant - the year of the attack on the Kaaba, the year of oppression, the year of tyranny, the year of aggression. Yet, it turned into the year of birth, the shining of light, and the beginning of glad tidings that would be followed by victory and reward.

It all began in the Year of the Elephant, the year when Abraha moved with his massive armies and their unprecedented weapons, aiming for the Holy Kaaba, the last symbol that reminded the Arabs, from generation to generation, of the rituals they had received from the Prophet Ibrahim, peace be upon him. This was the final landmark reminding them of monotheism and its rituals. Abraha wanted to defile, erase, and destroy it, so that people would gather around him and under his banner, and so that their attachment to the Kaaba and the remaining vestiges of the religion of Ibrahim, peace be upon him, would be severed.

Thus, the beginnings were designed to determine the endings, to make that year the year of the destruction of the Kaaba, the erasure of landmarks, and the destruction of the last reminder of monotheism. Let us now draw a comparison to see the situation of the occupying aggressor today, who uses his weapons and tyranny to kill and destroy, believing that he will expel the people from their land, deprive them of their rights, erase their identity, Judaize their holy sites, and triumph over their beliefs. This is a comparison between the two armies, between the two beginnings, and between the two delusions.

Abraha thought he could conquer the Holy Kaaba, that he could end the last symbol of monotheism. Abraha had a massive army and unprecedented weapons, and the occupier today has deadly weapons with which he attacks our people, believing that through his aggression he can deprive them of their rights, erase their identity, and remove their belief from their hearts. This comparison, this similarity in beginnings, will have the same endings and conclusions, by the permission of Allah The Exalted, Who Said (What mean): "And indeed, Our word had already gone forth to Our messengers: Indeed, they will be supported. And indeed, Our soldiers - it is They who will overcome." [As-Saffat, 171-173].

Let us return to Abraha to see the glad tidings, the results, and the outcome. Historical sources tell us about the attempts of some Arab tribes to confront Abraha, and the same sources tell us that some Arabs guided Abraha to the best way to reach the Holy Kaaba, out of treachery to gain some favor from Abraha, like Abu Rgghal who became a byword for treachery!

As for the Quraysh tribe, they decided to defend the House in the way they could, through what is known today as "guerrilla warfare." They would go to the mountains, attack Abraha's army, and then return to the mountains. The leader of Mecca, Abd Al-Muttalib, the grandfather of the Prophet, peace be upon him, stood in front of Abraha, warning and reminding him, saying: "The House has a Lord who protects it." Then he turned to Allah and said: "O Lord, the servant protects his camel, so protect Your camel."

Then came the divine aid that is deeply rooted in our hearts: that Allah is The Protector of His religion and the Perfecter of His Light. So Allah Sent the birds of the abyss: "Have you not seen how your Lord dealt with the companions of the elephant? Did He not make their plot go astray? And He sent against them birds in flocks, which pelted them with stones of Sijjil, and made them like straw eaten up." [Al-Fil, 1-5].   

 

Abraha was defeated and the divine aid did not stop there; rather, the command was given to send the Master of Creation, peace be upon him, into the world - the raiser of the banner of monotheism, the continuation of the mission of Ibrahim, who would fill the earth with justice and light. In the same year - the Year of the Elephant - which was planned to be the year of the destruction of the Kaaba, it became the year of preserving the Kaaba and the birth of our Prophet, peace be upon him!

This teaches us that Allah's way in the universe is that dawn comes after the darkest night, and that no matter how long the oppression lasts, the light of truth will shine, He Says (What means): "Verily, with hardship comes ease. Verily, with hardship comes ease." It also teaches us that the victory and relief of Allah for our people in Palestine is inevitable.

The armies that came with their massive and fortified weapons, symbolizing their victory, turned out to be a symbol of their defeat! They became like the remains of eaten straw, with no weight or value.

This verse, this message, and this meaning, we remember on the birth of our Prophet, peace be upon him, because the day of the Mawlid carries glad tidings for the group who has been given the glad tidings, just as our Prophet was born in the year when Abraha thought he could conquer the House of Allah! So Abraha was defeated, and the Master of Creation was born, peace be upon him!

Thus, the Mawlid gives us the glad tidings that victory is near. It gives glad tidings to our people in Palestine, the people who have been promised by the Messenger of Allah, peace be upon him, whereas, he said: "There will always be a group from my nation who will be openly on the truth, victorious over their enemies." We have seen them openly on the truth, and we will see them victorious over their enemies, and we will see them praying in liberation in Al-Aqsa, by Allah's permission.

This is the anniversary of the Mawlid, and this is one of its messages. This is a renewal of the covenant on the day of the birth of our Prophet, peace be upon him.

 

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Summarized Fatawaa

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.

What is the wisdom behind the legislation of fasting?

Fasting is a divine school from which the believer learns much and trains in virtues that may be needed in life. Among these virtues is patience, as it is the month of patience. Fasting also teaches honesty and consciousness of Allah in both private and public, for there is no observer over the fasting person in abstaining from lawful pleasures except Allah alone.
Fasting strengthens willpower, sharpens determination, and nurtures mercy and compassion among the servants of Allah. It is a struggle against the self, a restraint of desires, a purification of the soul, and a cultivation of goodness.
The Prophetﷺ said: "Allah, the Almighty, said: ‘Every deed of the son of Adam is for him, except for fasting; it is for Me, and I shall reward for it. Fasting is a shield. So when one of you is fasting on a day, let him not engage in obscene speech or raise his voice in anger. If someone insults him or fights him, let him say: I am a fasting person. By Him in whose hand is the soul of Muhammad, the breath of the fasting person is more pleasant to Allah than the fragrance of musk.’" [Bukhari and Muslim]
 

What is the ruling on purchasing sacrificial animals and authorizing their slaughter via telephone?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
It is preferable for the one offering a sacrifice (udhiyah) to slaughter the animal himself, in adherence to the Sunnah, or to be present at the slaughter if possible.
 
It is valid to authorize a butcher to purchase a sacrificial animal on his behalf and slaughter it, regardless of whether the animal is owned by the butcher or the butcher is acting as an agent in its sale—according to the Hanbali school—provided that the butcher specifically designates and purchases the animal for the person offering the sacrifice before slaughtering it. And Allah Almighty knows best.

I work overtime after regular working hours and may become occupied with my phone or the work computer for personal matters — what is the ruling on this?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
It is obligatory upon an employee to abide by the instructions and regulations governing overtime hours, and equally obligatory to uphold honesty and avoid all forms of deception and dishonesty. Allah the Almighty says {what means}: "O you who have believed, be mindful of Allah and be with the truthful." [Al-Tawbah/ 119]
Whoever is assigned to work overtime must be present at his workplace — even if he has no specific tasks to carry out at that time. In such a case, he should strive as best he can to spend that time in a manner that benefits the institution he works for. If there is genuinely no work for him to do, there is no objection to occupying his time with something beneficial — such as reciting the Holy Qurʾān, reading, or listening to educational lessons — provided he has already completed all the responsibilities assigned to him.
If, however, he does have work to complete, he must spend that time fulfilling it. He may attend to phone calls or other personal matters to the extent that is customarily acceptable, as long as this does not result in delaying or postponing his work. If he delays his work on account of personal preoccupations, the wages he received for that wasted time are not lawfully his to keep, and he is obliged to return the equivalent amount to the institution by whatever means available to him. And Allah the Almighty knows best.

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