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The Prophet's Birthday is a School for Raising the Younger Generation
Author : Dr. Ahmad Al-Harasees
Date Added : 23-09-2024

The Prophet's Birthday is a School for Raising the Younger Generation

 

The commemoration of the Prophet's noble birth is an opportunity to sow the seeds of love and familiarity with the Messenger of Allah in the hearts of the younger generation, especially children. For it is human nature to love those who have done good to them, to follow role models, and to seek practical examples to emulate.

In addition, the noble birth of the Prophet is an opportunity for parents and educators to highlight the prophetic model in all its depths, manifestations, greatness, morals, mercy, and attributes. This is done by discussing his blessed biography, dealings, and skills.

Moreover, the first steps are to sow the seeds of love and attachment to him, peace be upon him, and to increase the reading of his biography, speaking about him, and sending blessings upon him. These matters give birth to love, as it has been said: "Whoever loves something, mentions it often." Furthermore, love represents the second part of the Shahada, "I bear witness that Muhammad is the Messenger of Allah."

Love is a sign of complete faith. The Prophet, peace be upon him, said: 'None of you truly believes until I am dearer to him than his father, his son, and all of mankind.' This love and following his example, peace be upon him, serve as a strong shield against being carried away or imitating improper role models in society.

We can outline a simple, concise methodology or work plan within our celebration of the Prophet's noble birth to achieve the goals, meanings, and secrets of this great commemoration, and to establish a spiritual and heartfelt connection between the generation and the one whose birth is being commemorated, peace be upon him. For example:

Exalting this commemoration and the virtue of this day, and explaining the virtue of the Prophet, peace be upon him, that he is the chosen Prophet and a mercy to all the worlds. Allah Says (What means): "Say, "In the grace of Allah and in His mercy – in that let them rejoice. It is better than anything they accumulate." [Yunus/58].

We also explain to them that the Noble Quran has recorded these commemorations and commanded us to remember them. Allah Says (What means): "And remind them of the days of Allah." [Ibrahim/5], and that the one being commemorated celebrated it himself, as it is reported in a hadith about the reason for his fasting on Mondays, the Prophet (PBUH) said: "That is the day I was born." [Moslim].

Another practical method is to gather the family and children at home for a knowledge-based gathering, mentioning the Prophet's noble characteristics, and some of his biography and life, peace be upon him.

This is in addition to the importance of attending celebrations held in mosques and centers, which include guidance, chanting, and an atmosphere of joy and companionship with the one being commemorated.

Moreover, engaging competitions can be held, including questions about the Prophet's biography, with encouragement through the distribution of prizes and both material and moral incentives.

Another practical step that is suggested is to encourage children to frequently send blessings upon the Prophet, peace be upon him, explaining the great reward for that in both the worldly life and the hereafter. Moreover, encouraging those who send blessings upon him frequently with a material reward, even if small, instills a spirit of competition in doing good deeds. In addition, spending generously on one's family on this occasion reinforces the meaning of love and attachment to the Prophet's noble self.

The occasion of the Prophet's noble birth is a delightful station, a clear and distinguished opportunity that cannot be surpassed; for it derives its greatness from the one being commemorated. It is a means of cultivating love and affection and framing the meanings of friendship and kindness in the hearts of the generation. The goal is to connect the generation with the one being commemorated. Moreover, it is the responsibility of the educator to find the means to achieve these goals. And all praise is due to Allah, The Lord of The Worlds.

 

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Summarized Fatawaa

Is it permissible to divide one mudd of fidyah between two people?

No, it is not permissible to divide one mudd between two people, because it would not count as a full meal for either of them.

What is the ruling of Islamic Law on a latecomer who joins the imam during the standing position of the first rakʿah but was unable to complete the recitation of al-Fātiḥah?

All praise is due to Allah, and peace and blessings be upon our master the Messenger of Allah ﷺ.
If a latecomer (masbuq) joins the prayer while the imam is standing, he should begin reciting Sūrat al-Fātiḥah immediately, without pausing to recite the opening supplication (duʿāʾ al-istiftāḥ) or the seeking of refuge (taʿawwudh). If the imam bows before he completes al-Fātiḥah, he follows the imam into the bow and leaves whatever remains of al-Fātiḥah — the imam bears it on his behalf.
It is stated in ʿUmdat al-Sālik (p. 47): "If a latecomer finds the imam standing and is confident that he has enough time to recite the taʿawwudh and al-Fātiḥah in full, he may do so. If he is uncertain, he should neither recite the opening supplication nor the taʿawwudh, but rather begin directly with al-Fātiḥah. If the imam bows before he completes it, he follows him into the bow — provided he had not already begun the opening supplication or the taʿawwudh. If he had begun either of them, he continues reciting al-Fātiḥah for as long as he spent on them." And Allah the Almighty knows best.

What is the ruling on offering the sacrifice (uḍḥiyah) using the wealth of a minor or a legally incompetent person (safīh)?

Praise be to Allah, and peace and blessings upon our master, the Messenger of Allah.
It is not permissible for the guardian (walī) of an orphan or a legally incompetent person (safīh) to offer the sacrifice (uḍḥiyah) on behalf of the minor or the safīh using their wealth, because the guardian is charged with exercising caution over their wealth and is prohibited from giving any of it away voluntarily, and the udḥiyah is a voluntary act of charity (tabarru'). The guardian may, however, offer the sacrifice using his own personal wealth. And Allah, the Most High, knows best.

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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