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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

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 ruling of Islamic Law on performing ṭawāf on the upper floors of al-Masjid al-Ḥarām, given that these floors are situated above the level of the Ka‘bah, and that the one performing ṭawāf passes by certain barriers, such as pillars and walls, during the ṭawāf?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
There are numerous conditions for the validity of ṭawāf (circumambulation around the Ka‘bah), among them: that the one performing ṭawāf be inside the Masjid (al-Masjid al-Ḥarām) — even if the Masjid has been expanded, so long as the expansion does not extend out into al-ḥill (land outside the sanctuary boundaries). It suffices for the ṭawāf to be performed in the airspace of the Masjid or upon its roof, even if that roof is higher than the Ka‘bah (the House) itself.
Al-Khaṭīb ash-Shirbīnī (raḥimahullāh) said: "It [ṭawāf] is valid upon the roof of the Masjid, even if the roof of the Masjid is higher than the House — just as prayer [is valid] upon Mount Abū Qubays despite its elevation above the House. This is the relied-upon (mu‘tamad) position." [Mughnī al-Muḥtāj, Vol.2/P.246]
The validity of the tawaf isn`t affected by the pillars and walls standing between the one performing ṭawāf and the House, since the condition is only that the person performing ṭawāf be within the boundaries of the Masjid and outside the boundaries of the Ka‘bah itself.
Ash-Shirbīnī said: "It [ṭawāf] is valid inside the Masjid, even if it is expanded, and even if a barrier stands between the one circumambulating and the House — such as a water-supply structure (saqāyah) or pillars (sawārī)." [Mughnī al-Muḥtāj, Vol. 2/P.246]
Accordingly, ṭawāf performed on the upper floors is valid, and the presence of barriers such as pillars and walls during the ṭawāf does not affect its validity. And Allah, the Exalted, knows best.

What is the ruling on fasting for those with diabetes, heart disease, high blood pressure, kidney disease, or ulcers?

● A sick person who is completely unable to fast is exempted from fasting and must offer fidyah (feeding a needy person), as Allah Almighty says {what means}: "and [in such cases] it is incumbent upon those who can afford it to make sacrifice by feeding a needy person." [Al-Baqarah/184]. They are not required to make up for the missed fasts.
● A sick person who can fast on some days but not others should fast when able and make up the missed days after Ramadan when possible. No fidyah is required in this case.
● If fasting during the long, hot summer days is too difficult for a sick person, but they can make up the fasts during the shorter, cooler winter days, they should break their fast and make up for it when they are able, without fidyah.

Is it permissible to participate in an Udhiyah?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
Regarding the sacrificial offering (Udhiyah), if it is a sheep or a goat, it only avails for one person. However, if it is a cow or a camel, it avails for seven people. It is permissible for the seven participants to have different intentions; for example, some may intend the sacrifice (Udhiyah), some the ’Aqiqah (sacrifice for a newborn), and others may simply intend to obtain meat.
 
It is stated in Hashiyat Qalyubi ‘ala Sharh al-Mahalli (Vol.4/P.256) and in Bushra al-Karim (p. 706):
 
"If one slaughters a camel or a cow on behalf of seven... it is permissible. Likewise, it is permissible if some of them intend their seventh for meat, and others intend their seventh for ’Aqiqah." And Allah the Almighty knows best.

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