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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

When is the prayer considered *adāʾ* (performed within its time): upon rising from the bowing (*rukūʿ*), or after rising from the prostration (*sujūd*)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Whoever catches one complete rakʿah within the prayer's time has caught the prayer as an on-time (adāʾ) prayer. The rakʿah is complete when the worshipper raises his head from the second prostration (sajdah), even if he has not yet reached the degree of standing in which the recitation is valid.
It is stated in Nihāyat al-Muḥtāj (Vol.1/p.378): "What is meant by the rakʿah is the completion of all of it, with its two prostrations." End quote.
And in Ḥāshiyat al-Shabrāmallisī: "(His saying: 'a rakʿah') means that he raises his head from the second prostration, even if he has not reached the degree in which the recitation is valid." And Allah Almighty knows best.
________________________________________
Note on terminology: Adāʾ refers to performing the prayer within its prescribed time, as opposed to qaḍāʾ (making it up after its time has ended).

When does the time for the 'aqīqah lapse and pass?

All praise is due to Allah, and may peace and blessings be upon our Master, the Messenger of Allah.
If the guardian was financially capable (mūsir) during the majority of the postnatal period (nifās) — which is sixty days — then the obligation of the 'aqīqah remains upon him until the child reaches the age of maturity (bulūgh). Once the child reaches maturity, the demand falls away from the father and those like him. At that point, it becomes Sunnah for the child himself to perform the 'aqīqah on his own behalf.
However, if the guardian was financially incapable (mu'sir) during the postnatal period, and then became financially capable after its expiry — that is, after sixty days — the 'aqīqah is no longer required of him. And Allah Almighty knows best.

What is the ruling on congregational prayer performed outside the mosque, and is it a condition that it be performed in a mosque in order to attain the full reward?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
It is not a condition for attaining the reward of congregational prayer that it be performed in a mosque; however, a Muslim should still be keen to perform his prayers in the mosque, so as not to miss out on immense reward. This is due to the virtue of the mosque and of spending time there (i‘tikāf), the typically larger number of worshippers present, and the additional reward gained through walking to and from the mosque. On the authority of Abū Hurayrah (raḍiyallāhu ‘anh), the Messenger of Allah ﷺ said: "Whoever purifies himself in his house, then walks to one of the houses of Allah to fulfill one of the obligations Allah has prescribed, one of his steps will erase a sin, and the other will raise him a degree [in status]." (Related by Muslim)
Whoever misses congregational prayer at the mosque should still strive to pray in congregation at his workplace, or together with the members of his household. And Allah, the Exalted, knows best.

Which is more excellent for a woman: to pray in the mosque or in her house?

Praise be to Allah, and peace and blessings be upon our Master, the Messenger of Allah.
 
Our Master the Prophet ﷺ said: 'It is more excellent for a woman to pray in her house than in her courtyard, and more excellent for her to pray in her private chamber than in her house.' Therefore, a woman’s adherence to her home and her refraining from going to the mosques—in obedience to the command of Allah the Exalted—attains a great reward and abundant recompense. Furthermore, women praying in congregation within their homes is better than their attendance at the mosques, based on the aforementioned Hadith. And Allah the Exalted knows best.

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