tag:blogger.com,1999:blog-69519469728205194072024-03-20T17:44:52.771-07:00The Defenders of TruthUnknownnoreply@blogger.comBlogger13125tag:blogger.com,1999:blog-6951946972820519407.post-8064463877244921112010-02-19T06:41:00.000-08:002010-02-19T06:44:05.826-08:00Milad-un-Nabi (صلى الله عليه وآله وسلم)Birth of the Holy Prophet (Salal Lahu Alahi Wasalam) in light of the Qur’an and SunnahMilad-un-Nabi (صلى الله عليه وآله وسلم)<br /><br />The legal and religious status of celebrating the birth of the Holy Prophet (saw) in light of the Qur’an and Sunnah:<br /><br /><br />And Indeed everyone rejoices except for Shaytan and his counterparts, because:<br /><br />أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة<br /><br />Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah Fatiha was revealed [Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]<br /><br />Muslims rejoice on birth of Prophet (salallaho alaihi wasalam) because Allah has told us to rejoice on his bounties and mercies, This following text shall be based on A) Quran and its sciences B)Hadith literature C) Sayings of eminent scholars and fuqaha D) Counter refutation of proofs cited against Mawlid.<br /><br /><br /> <br /><br />A)Understanding through Al-Quran wal Furqan and Its sciences<br /><br /><br />Proof No.1 Quran states:<br /><br /><br />قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ<br /><br /> <br /><br />Say: "In the bounty of God. And in His Mercy, in that "LET THEM REJOICE" : that is better than the (wealth) they hoard (10:58)<br /><br /><br />Some might think with their wildest of imaginations that birth and sending of Prophet (salallaho alaihi wasalam) is not a mercy, some even falsely limit the Mercies of Allah by saying mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, for best answers we have to understand through Tafsir from Quran itself<br /><br /><br />Quran states at another place:<br /><br /><br />وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ<br /><br /><br />We have not sent you but as a “Mercy to the worlds” (21:107)<br /><br /><br />Hence without any shadow of doubt arrival of Prophet (saw) is mercy not only upon us but all worlds and creations of Allah and thus we should rejoice as told in 10:58<br /><br /> <br /><br />Imam Ibn Jawzi (rah) explains 10:58 in his Tafsir:<br /><br /><br />أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.<br /><br /><br />Translation: Dhahak narrated from Ibn Abbas (ra) that Bounty means Knowledge (i.e of Quran and Tawhid)whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, 4:40]<br /><br /><br />Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:<br /><br /><br />الفضل العلم والرحمة محمد صلى الله عليه وسلم<br /><br />Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam)[Tafsir Al-Bahr al Muheet, 5:171]<br /><br /><br />Imam Jalal uddin Suyuti (Rahimuhullah) says<br /><br /><br />وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى<br />{ وما أرسلناك إلا رحمة للعالمين }<br />[الأنبياء: 107].<br /><br /><br />Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam)Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur 4:330]<br /><br /><br />Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)<br /><br /><br />وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام<br /><br /><br />Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bountry refers to An-Nabi (Alaih Salatu Wassalam)[Al-Alusi in Ruh al Ma’ani 11:141] <br /><br /> <br /><br /> <br /><br />Proof No. 2 Quran states<br /><br /><br />ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ<br /><br /><br />That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty. (وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ )(62:4)<br /><br /><br />Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infite bounty” as:<br /><br />Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad (pbuh); and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings.<br /><br /> <br /><br />Proof No. 3 Quran states regarding Yahya (a.s):<br /><br /><br />وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا<br /><br /><br />So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)<br /><br /><br />So the days when Anbiya are born are days of Salam in sight of Allah.<br /><br /> <br /><br />Proof No. 4 Quran states:<br /><br /><br />We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light, and teach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ)." Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)<br /><br /><br />What are the Ayyam of Allah? Imam Baihaqi narrates in his Shuyab ul Iman that Prophet (saw) said: The Days of Allah are his blessings and Signs [Tafsir Ruh ul Ma’ani under 14:5]<br /><br /> <br /><br /> <br /><br />Istadlal from Ahadith<br /><br /><br />Proof No.1<br /><br /><br />Book 006, Number 2606 (Sahih Muslim)<br /><br /><br />Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.<br /><br /><br />This Hadith is also reported in by Imam Bahayqi in his “Sunnan ul Kubra” (vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.<br /><br /><br />It is clear from this Hadith that the Holy Prophet (saw) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.<br /><br /> <br />Proof No.2<br /><br /><br />Volume 7, Book 62, Number 38: (Sahih Bukhari)<br /><br /><br />Narrated 'Ursa; Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered? " Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."<br /><br /><br />Abu Lahab freed Thuwaiba on joy at birth of Prophet (salallaho alaihi wasalam), even the worst of Kufaar and greatest of enemies is given relaxation in his Adhaab due to freeing Thawaiba by pointing with his finger, so Imagine the situation of a momin who rejoices on Mawlid, detailed explanation of this hadith shall be given in the last section of Verdicts from classical scholars. <br /><br /> <br /><br />Proof No.3<br /><br />In Sahih Muslim, Volume 2, Page No. 147, Hadith No. 1130 (Dar ul Kutab al ILmiyyah)<br /><br />Ibn Abbas “Allah be pleased with him” reported: The Prophet “Allah’s blessing and peace be upon him” came to Madina and saw the Jews fasting on the tenth day of Muharram. They were asked about that. They replied: “This is the day, on which Allah made Moses and the children of Israel emerge victorious over Pharoah. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet “Allah’s blessing and peace be upin him” said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on it<br /><br />If Jews glorify their days to venerate Musa (a.s) then we Muslims have more right to venerate and rejoice on day when Prophet (saw) was born, this is an accepted analogy as Ulama have derived this specific ruling from the hadith, which shall be mentioned in the last section with detail.<br /><br /> <br />Proof No.4<br /><br />[Sunnan an Nasai’I, Volume 1, Page No. 450, Hadith No. 450]<br /><br />Hadrat Anas bin Malik (ra) narrates that Prophet (saw) while mentioning his journey of Miraaj said: Jibril (a.s) asked me to get off from Baraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (a.s) was born.<br /><br /> <br />So the Mawlid, the places where Prophets(A.S) are born are amongst Sha’ir (sings to be venerated) of Allah. <br /> <br /><br />Proof from righteous Ulama and Fuqaha<br /><br /><br />1. Imam Ibn Kathir (Rahimuhullah)<br /><br />He says regarding Shah Malik al-Muzzafar (rah) regarding whom Salafis spread deception by forging words of Ibn Kathir (rah) i.e. he was actually a Fasiq, cruel and Bidati ruler (Naudhobillah) but in reality Imam Ibn Kathir (rah) said this:<br /><br />أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى<br /><br />Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.<br /><br />Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets. [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]<br /><br /><br />2. Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) said:<br /><br />When it is said that Prophet (salallaho alaihi wasalam) was born at night time then the question arises which of the two nights is greater i.e. Night of Decree or Night of Prophet (salallaho alaihi wasalam)'s birth?<br /><br />The Night of Prophet (saw)'s birth is superior due to 3 reasons<br /><br />First: He (salallaho alaihi wasalam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards) , therefore the arrival of Prophet (saw) is greater than what has been granted to him, hence night of Mawlid is higher in virtue. <br /><br />Second: If Night of decree is vitreous night because Angels descend in it, then Night of Mawlid has the virtue of Prophet (salallaho alaihi wasalam) being sent to world. The Prophet (saw) is superior to Angels, therefore night of Mawlid becomes superior.<br /><br /><br />Third: Due to night of decree, the Ummah of Muhammad (salallaho alaihi wasalam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (salallaho alaihi wasalam) is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations.<br /><br />Reference: Imam Qastallani – Rahimuhuillah in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani – Rahimuhullah in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256<br /><br />Imam Qastallani (Rahimuhullah) also said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]<br /><br /> <br /><br />3. Imam Jalal ud din Suyuti (Rahimuhullah) writes:<br /><br />أن أصل عمل المولد الذي هو اجتماع الناس وقراءة ما تيسر من القرآن ورواية الأخبار الواردة في مبدأ أمر النبي صلى الله عليه وسلم وما وقع في مولده من الآيات ثم يمد لهم سماط يأكلونه وينصرفون من غير زيادة على ذلك هو من البدع الحسنة التي يثاب عليها صاحبها لما فيه من تعظيم قدر النبي صلى الله عليه وسلم وإظهار الفرح والاستبشار بمولده الشريف<br /><br />Translation: The reality of Mawlid is that people gather to recite Quran to the extent that is easy, also to discuss narrations which are regarding Prophet (salallaho alaihi wasalam), the signs which took place on his birth. Then dinning is arranged for them and they return without adding anything more to this "Bidat al Hasanah". The one who arranges it gets Thawab due to honoring Prophet (salallaho alaihi wasalam) and showing gratitude on his birth [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 292, Published by Maktaba al Asriya, Beirut, Lebanon]<br /><br /> <br />Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supercedes the sorrow of Prophet (saw) passing away on same date.<br /><br /><br />أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته<br /><br />Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]<br /><br /> <br /><br />4. Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani<br /><br /> <br /><br />The Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani was asked about the practice of commemorating the birth of the Prophet, and gave the following written reply: As for the origin of the practice of commemorating the Prophet's birth, it is an innovation that has not been conveyed to us from any of the pious early muslims of the first three centuries, despite which it has included both features that are praisweorthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praise worthy innovation, while if ones does not, it is not. An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram `Ashura ' [Husn al-Maqsad fi Amal al-Mawlid Page No. 63] [Continued in Next Page No 64]<br /><br /> <br /><br />So he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one's thanks on the anniversary of that day every year, giving thanks to Allah taking * any various forms of worship such as prostration, fasting, giving charity or reciting the Koran. Then what blessing is greather than the Birth of the Prophet, the Prophet of Mercy, on this day? in light of which, one should take care to commemorate it on the day itself in order to confrom to the above story of moses and the tenth of Muharram, [but] those who do not view the matter thus do not mind commemorating it on any day of the month, while some have expanded its time to any of day the year, whatever exception bay e taken at such a view. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64]<br /><br /> <br /><br />I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely :The hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated. Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birthday and that of his prophethood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65]<br /><br /> <br /><br />5. Imam Shams-ud-din Dimishqi (Rahimuhullah) writes:<br /><br />قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:<br /><br />إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا<br />أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا<br />فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا<br /><br />Translation: It is proven that Abu Lahab's punishment of fire is reduced on every Monday because he rejoiced on brith of Prophet (salallaho alaihi wasalam) and freed the slave-woman Thawba (RA)When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabad Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (momin) who has spent his life in rejoicing over birth of Prophet (saw) and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66] <br /><br /> <br /><br />6. Imam Ibn Jawzi (Rahimuhullah) also wrote a complete book on Mawlid where he said:<br /><br /><br />In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]<br /><br />7. Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah) mentions one of his all time wonderful experiences as:<br /><br /><br />I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forhead etc...) suddeny I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels [Fayudh al Haramayn, Pages 80-81] <br /><br /> <br /><br />8. Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:<br /><br /><br />The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed [ Fatawa al Azizi 1:123]<br /><br />9. Mullah Ali Qari (Rahimuhullah) said:<br /><br />Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honoring the time when Prophet (saw) arrived amongst us, therefore one should do dhikr (of Quran) to thank Allah. As for Samah and playing is concerned then that which is Mubah (i.e. allowed) could be made part of Mawliddue to happiness without any harm [Muallah Ali Qari in his Al Mawlid an Nabi, Page No. 17]<br /><br />10. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:<br /><br />To celebrate Mawlid is amongst the great tributes to Prophet (salallaho alaihi wasalam), but the condition is that it should be clear of evil things. Imam Suyuti (rah) has said: It is Mustahab for us to be happy on birth of Prophet (salallaho alaihi wasalam) [Tafsir Ruh ul Bayan, Volume 9, Page No. 52] <br /><br />11.The Poet of the East, Allama Muhammad Iqbal (Rahimuhullah) said:<br /><br />Milad un Nabi (salallaho alaihi wasalam) is amongst the sacred days for Muslims. According to my understanding it is very crucial for nourishment and treatment of human minds and hearts, Hence it is necessary for Muslims to keep in their sight the Aswa ur Rasul (salallaho alaihi wasalam). In the following three ways they can keep their emotions intact.<br /><br /> <br /><br />1. The first way is of sending Darood and Salaam which is part and parcel of Muslim's life, they try to find every possible time to send Darood. I have come to know about Arab world that if 2 people get into a fight in market then the third says loudly: Allah humma Sali Ala Sayyidna wa Barik Wassalim, hearing this the fight stops immediately, this is the power which Darood holds therefore it is necessary to embed the thought in heart of the person on whom Darood is sent (i.e. Prophet Salallaho alaihi wasalam)<br /><br />2. The second way deals with Gatherings i.e. Muslims should gather in great number and one person out of them (i.e. leader) who is fully versed regarding the Life and works of Pride to the worlds (i.e. Prophet Salallaho alaihi wasalam) should mention them in detail so that the devotion to follow the way of Prophet (saw) awakens in hearts of Muslims, for this purpose we have also gathered today.<br /><br />3. The third way is although difficult but still it to be mentioned is very important. It is that Prophet (salallaho alaihi wasalam) is remembered in such a way that our hearts (and ways) become Mazhar (signs) of different aspects of Nabuwah i.e. the feeling which was there about 1300 years ago due to literal presence of Prophet (salallaho alaihi wasalam), the same feeling arises in our hearts too. [Asaar e Iqbal, Pages. 306-307]<br /><br />11. Maulana Abdul Hai Luckhnawi (Rahimuhullah) said:<br /><br />When a kafir of Abu Lahab’s calibre gets rewarded upon rejoicing on birth of Prophet (saw), then an Ummati who gets happy on his birth and spends due to his love for him would of course be established on high standards, just like it has been mentioned by Ibn Jawzi (rahimuhullah) and Sheikh Muhadith Haq Dhelvi (Rahimuhullah) [Abdul Hai in Majmua al Fatawa, Volume 2, Page No. 282]<br /><br /> <br /><br />Khalil Ahmed Sahranpuri in Al-Muhannad broke all barriers when he said:: What are we, not even a single Muslim can consider Dhikr of birth of Prophet (saw), rather dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al Muhannad, Page No. 60, Question No. 21]<br /><br />12.The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:<br /><br />What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi Ul Awwal and they should not be left empty.<br /><br />He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]<br /><br />Note: No wonder our Salafis have not even spared their own people in Takfir, the above fatwa is an open takfir upon all Salafis who make sad faces on Mawlid and try to refute it (Note: Its has been mentioned in the beginning that Shaytan cried loudly on birth of Prophet saw)<br /><br /><br /><br />13. Sheikh ul Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes:<br /><br />The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised. [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202] <br /><br /> <br /><br />Counter refutation of Salafis<br /><br />Counter refutation of Salafi Muslims, they say: Mawlid was not practised or arranged by any of the Sahaba, nor is there any proof of it being done by Tabiyeen, these are the Islaaf whom we follow and choosing their way is the safest path.<br /><br />Answer: There are many things which were not practised by Sahaba and Tabiyeen, but later Ulama derived rulings on them looking at the principles, Therefore If anything does not contradict the principles of Shariah then it has always been allowed, for example the knowledge of Jirah wa Tadil in hadith, the knowledge of Asma ul Rijaal etc. The point is that their Asal is found in Shariah, similarly the Asal for rejoicing on Mawlid is found in Quran itself.<br /><br />Ques)Mawlid is Bidat al Dhalalah, Prophet (saw) said in rigorously authentic ahadith that All bidahs are misguidance and all misguidance are in the fire.<br /><br />Ans: This hadith is not general but rather specific as classical scholars have explained, such terminology is used in Shariah many times, for example Quran states: "Verily you and what you worship apart from Allah are the fuel of hell" (Qur'an 21:98)<br /><br />We all know that Jesus is worshipped by Christians, now if we make this ayah general then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (saw), the Bidahs which Prophet (saw) forbade were all new innovations which contradicted shariah, the dalil for this could be found in Sahih Bukhari<br /><br /><br />Volume 3, Book 49, Number 861: (Sahih Bukhari)<br /><br />Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."<br /><br /><br />The Important Usool<br /><br />we know from many ahadith that Prophet (saw) allowed new matters in deen, like few sahaba recited Fatiha on bite of snake, they had no knowledge of it from Prophet (saw), but on coming to Prophet (saw) it was approved, some people still argue that it was allowed in presence of Prophet (saw), whatever he allows and forbids we have to follow, the answer to this is that Prophet (saw) could never contradict in his sayings, If he has laid down a principle that all innovations are evil in mutlaqqan terms then there is no Jawaz of him accepting some himself, hence It is necessary to check everything according to principles of Shariah.<br /><br />One more answer to this is that Umar (ra) called combining sahaba behind 1 Qari as "Na’imul Bidah (i.e. Excellent Bidah)"... this is proof from Nass that every bidah is not bad, on this some people also argue that Umar (ra) was referring to Lughwi Bidah not Shari’i, they are asked to bring proof from hadith itself that Umar (ra) differentiated bidah between Lughwi and Shari’i, above all Usman (ra) started the second Adhaan for Jumma, Salafis reply to this as: They were Khulafa ar rashideen and we are bound to follow them as hadith states so, the answer to this is same i.e. had every bidah been evil then our pious predecessors would not have contradicated themselves.<br /><br />Ques) The day of Prophet (saw) ‘s birth is not confirmed to be 12th of Rabi Ul Awwal, rather his day of death is confirmed to be 12th Rabi Ul Awwal, hence to rejoice on a sad day is a wrong thing.<br /><br />Ans: First of all those who prove Mawlid always believe that Mawlid is not restricted to 1 date only, you can rejoice on any day, secondly the early most Seerah books like Seerat Ibn Ishaq (rah), Ibn Hisham (rah), Tabaqat Ibn Sa’d (rah) confirm the date of birth to be 12th Rabi ul Awwal, so does Imam Ibn Kathir (rah) in his book Sirat ar Rasul where he calls it mainstream opinion and calls other opinions as weak.... <br /><br /><br />Conclusion<br /><br />Ques).Mawlid is root cause of filthy things in ummah like drinking, intermixing of women, music etc…<br /><br />Ans: This type of ignorance is hurled at Muslims when opposite party is left with nothing to say, This is also answered in the article by the way, i.e. If someone does a wrong deed in Masjid this does not mean we stop going to Masjid atall, secondly would these things become Halal if not done in Milad? Hence Mawlid itself is allowed<br /><br />Ques) Imam Ibn Kathir (rah) called Mawlid as a grave innovation in Al Bidayah wan Nihaya, Malik Muzzafar ud din was as Bidati, Fasiq ruler?<br /><br />Ans: It’s a forgery as proven above <br /><br /> <br /><br /> <br /><br /> <br /><br /> 12 Rabi-ul-Awal: The Most Authentic Date of Milad<br /><br /><br />Some people claim that the exact date of birth of the Prophet (صلى الله عليه وآله وسلم) is not known and hence there is little room for the celebration of Eid-e-Milad- un-Nabi (صلى الله عليه وآله وسلم) on 12th of Rabi-ul-Awal.<br /><br />12 Rabi-ul-Awal is not only accepted as Milad Day from the classical and ancient scholars, it is also confirmed by the governments of the whole Islamic world. The holidays of almost 2 dozen Islamic countries, and except Iran ALL other countries celebrate it on 12 Rabi-ul-Awal. Iran celebrates it on 17 Rabi-ul-Awal, but this is because they coincide it with the birth date of Imam Jafar Sadiq (علیھ السلام).<br /><br /><br />Opinion of Renowned Historians about the Authentic Date of Milad<br /><br />1. Imam Ibn-e-Ishaq (85-151 H): Messenger of Allah (صلى الله عليه وآله وسلم) was born on 12 Rabi-ul-Awal in Aam-ul-Feel. (Ibn-e-Jozi in Al-Wafa, Page 87)<br /><br />2. Allama Ibn-e-Hasham (213 H): Messenger of Allah (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Ibn-e-Hasham in As-Sirat-un- Nabawiya, Vol. 1, Page 158)<br /><br /><br />3. Imam Ibn-e-Jareer Tabari (224-310 H): Messenger of Allah (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Tarikh-ul-Umam- wal-Muluk, Vol. 2, Page 125)<br /><br />4. Allama Abu-ul-Hasan Ali Bin Muhammad Al-Mawardi (370-480 H): Messenger of Allah (صلى الله عليه وآله وسلم) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi-ul-Awal. (Ailam-un-Nabuwa, Page 192)<br /><br />5. Imam Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H): Our leader and our Prophet Muhammad (صلى الله عليه وآله وسلم), the Messenger of Allah, was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Aayun-al-Asr, Vol.1, Page 33)<br /><br />6. Allama Ibn-e-Khaldun (732-808 H): Messenger of Allah (صلى الله عليه وآله وسلم) was born on 12 Rabi-ul-Awal in Aam-ul-Feel. It was the 40th year of Emperor Kasra Noshairwan. (Ibn-e-Khaldun in At-Tarikh Vol. 2, Page 394)<br /><br /> <br /><br />7. Muhammad As-Sadiq Ibrahim Arjoon: From various turaq (chains) it has been established as true that the Prophet (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel in the reign of Kasara Noshairwan. (Muhammad Rasool Ullah, Vol. 1, Page 102)<br /><br />8. Sheikh Abdul-Haq Muhadath Dehlvi (950-1052 H):Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that An-Hazrat (i.e. the prophet صلى الله عليه وآله وسلم) was born in Aam-ul-Feel … It is well known that the month was of Rabi-ul-Awal and its date was 12. Various scholars have shown their agreement with this (date). (Madarij-un- Nabuwa, Vol. 2, Page 14)<br /><br /><br />9. Nawab Muhammad Sadiq Hasan Khan Bohapalvi: The birth (of the Prophet صلى الله عليه وآله وسلم) was happened in Mecca at the time of Fajar on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. Majority of scholars holds this opinion. Ibn-e-Jozi has narrated a consensus (of scholars) on it. (Ash-Shumama- tul-Anbariya Fi Mowlid Khair-al-Bariya, Page 7)<br /><br />You can see that the historians / scholars from the first / second century of Hijri, as well as the scholars of later times, had been authenticating it. The list also includes the well known leader of Salafis, i.e. Nawab Sadiq Hasan Bohapalvi.<br /><br /><br />This Date is Officially Recognized by Islamic World<br /><br />Milad-un-Nabi (صلى الله عليه وآله وسلم) is celebrated throughout the Islamic world, with the exception of a few countries. Interestingly, all the Islamic countries (except Iran, whose reason I mentioned above) celebrate it on 12th of Rabi-ul-Awal.<br /><br />Here is a list of 16 Islamic countries who hold an official holiday on 12th of Rabi-ul-Awal (the actual list is longer than this):<br /><br />اردن<br />امارات<br />بحرین<br />الجزائر<br />سوڈان<br />عراق<br />کویت<br />مرا کش<br />یمن<br />تونس<br />شام<br />عمان<br />لبنان<br />لیبیا<br />مصر<br />مورطانیہ<br /><br />Conclusion:<br /><br />The most authentic date of Milad-un-Nabi (i.e. Prophet (صلى الله عليه وآله وسلم)'s birth), as agreed upon by the classical and later scholars and historians, and as officially recognized by Islamic countries, is Monday 12 Rabi-ul-Awal.<br /><br /><br />Now Im going to prove from a scholar whom even Salafi consider the top most scholar in Tafsir and Tarikh and he not only says 12th is the mainstreem opinion but also relies with exact hadith for it<br /><br />ورواه ابن أبى شيبة في<br />مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله<br />صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول<br /><br />Translation: Ibn Abi Shaybah (rah) in his Musannaf narrates from Affan>>Sa’id>>Jabir and Ibn Abbas (ridhwan Allahu ajmain) who said: Rasul Ullah (salallaho alaihi wasalam) was born in the year of elephant on Monday, the 12th Rabi Ul Awwal [Ibn Kathir in Seerat un Nabi, Volume 1, Page No. 199]<br /><br /><br />Then he said:<br /><br />وهذا هو المشهور عند الجمهور<br />والله أعلم .<br /><br />This is what is famous amongst Majority and Allah knows the best [ibid] <br /><br /><br />Imam Qastallani (rahimuhullah) said: Rasul Ullah (saw) was born on 12th Rabi ul Awwal and People of Makkah follow it,on this same day they visit (your place of birth).. It is famous that you were born on 12th Rabi ul Awwal, the day was of Monday, Ibn Ishaq (rah) and others have narrated this too [Al Muwahib al Laduniya, Volume 1, Page No. 88]Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-50158602166288793262010-02-19T06:38:00.000-08:002010-02-19T06:39:46.996-08:00Commemorating the Noble Birth of the Holy Prophet Muhammad (Peace and Blessings be upon Him)ALLAH – IN THE NAME OF – THE MOST BENEFICENT, THE MOST MERCIFUL.<br /><br />Peace And Abundant Blessings Be Upon Our Master Mohammed (Peace and Blessings be upon Him) - The Leader Of The Creation – And Upon His Progeny, His Companions, And All His Followers.<br /><br />The issue of the celebrations of the noble birth of our Holy Prophet Mohammed (Peace and Blessings be upon Him) sparks much debate and questions are raised as to whether it is correct or otherwise to observe it. Indeed a lot has been argued on this subject, hence the need to clarify why Muslims from all over the world celebrate this occasion as an “Eid” (literally meaning happy occasion or festival).<br /><br />It is firmly established from various Qur’anic Verses, Prophetic Ahadeeth, Sunnah of the Companions, historical facts, and by consensus of the Ulema, that innovations could either be blameworthy or meritorious.<br /><br />This article is not an attempt to define the categories of “Bidat” – (what is a Good Innovation or a Blameworthy Innovation etc) – for that is an entirely different subject. What this article shall prove, with Allah’s help, is that this commemoration is not an innovation (Bidat) at all!! So the question of whether such a commemoration is good or blameworthy, simply does not arise!<br /><br />The issue of mixing these commemorations with forbidden (Haraam) acts is one that applies not only this, but universally to all forms of worship. Needless to say, forbidden acts must be abstained from at all times, not only during these commemorations. We cannot, obviously, leave any sort of worship because some people might mix it with forbidden acts. For example – offering Salaat is compulsory, but if the Niyah (intention) is for showing off (display), then this act of display is forbidden – but not the Salaat. So if the person indulging in these acts (in our example display) is to be advised, he should be advised to abstain from display – but not advised to forego Salaat altogether. Another example is that if a person steals something from a mosque, should we try to prevent the theft or should we just stupidly demolish the mosque?<br /><br />THE FOLLOWING PAGES WILL MAKE IT AMPLY CLEAR THAT :-<br /><br />* Allah, the Almighty, has Himself commemorated Mawlid of the Holy Prophet (Peace and Blessings be upon Him)<br />* Allah has gifted mankind with innumerable favours due to the Mawlid of the Holy Prophet (Peace and Blessings be upon Him), and that these favours shall continue. So this commemoration by Allah is still ongoing.<br /><br />So when such radiant and undisputable proofs are available from the Holy Qur’an what is the need to search for “historical” evidence as to when and where it was actually done by the Ummah?<br /><br /><br /><br />ALLAH COMMEMORATES MAWLID OF THE HOLY PROPHET (Peace and Blessings be upon Him)<br /><br />Proof # 1<br /><br />وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آَتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ<br />And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter?” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.” [Surah Aale I`mran 3:81]<br /><br />"Allah has never sent a prophet, from Adam onward, unless he took from Him the covenant regarding Mohammed (Peace and Blessings be upon Him) : if Mohammed (Peace and Blessings be upon Him) is sent in that prophet’s lifetime, he was to believe in him and support him, and that prophet was to take this covenant to his people as well." (Syedna Ibn Abbas)<br /><br />Proof # 2<br /><br />وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُبِينٌ<br />And remember when Eisa the son of Maryam said, “O Descendants of Israel! Indeed I am Allah’s Noble Messenger towards you, confirming the Book Torah which was before me, and heralding glad tidings of the Noble Messenger who will come after me – his name is Ahmed (the Praised One)”; so when Ahmed came to them with clear proofs, they said, “This is an obvious magic.” [Surah Saff 61:6]<br /><br />Proof # 3<br /><br />أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ<br />O dear Prophet, did you not see how did your Lord deal with the People of the Elephant? [Surah Feel 105:1]<br /><br />It is well known that Allah protected the Meccans from the attack of Abraha, and that this took place in the year of the Holy Prophet (Peace and Blessings be upon Him)’s birth. This event is an indication of the prestige of the Holy Prophet (Peace and Blessings be upon Him) , and a clear proof of Allah’s great favour in the year of the Holy Prophet (Peace and Blessings be upon Him)’s birth.<br /><br />Proof # 4<br /><br />وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ<br />And when the Book from Allah came to them, which confirms the Book in their possession - and before that they used to seek victory through the medium of this very Prophet (Mohammed (Peace and Blessings be upon Him)) over the disbelievers; so when the one whom they fully recognised came to them, they turned disbelievers - therefore Allah’s curse is upon the disbelievers. [Surah Baqarah 2:89]<br /><br />Proof # 5<br /><br />لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ<br />By your life O dear Prophet (Mohammed (Peace and Blessings be upon Him) [Surah Hijr 15:72]) - they are indeed straying in their intoxication.<br /><br />Note here that Allah has sworn upon the entire life of His Holy Prophet (Peace and Blessings be upon Him) – this includes the time of his noble birth!<br /><br />Proof # 6<br /><br />وَالْعَصْرِ<br />By oath of this era of yours (O dear Prophet Mohammed (Peace and Blessings be upon Him)). [Surah A`sr 103:1]<br /><br />How did Allah celebrate this on the DAY of the Prophet’s birth?<br /><br />1) He made the Ka’aba lean in prostration towards the place of the noble birth. <br />2) Allah caused the idols to fall down. <br />3) He extinguished the fires of Persia. <br />4) Only male children were born on that day. <br />5) The skies were illuminated. <br />6) Paradise was further decorated on this occasion. <br />7) Allah removed drought from Mecca, turned the earth green and made the trees bear fruit, and blessings came to the Quraish from every direction <br />8) Allah stopped sending down torments. <br />9) He sent down the maidens of Paradise to give company to Syeda Amina .<br />10) He sent down Angel Gibreel to carry the Holy Prophet (Peace and Blessings be upon Him), and announce his birth all over the world.<br /><br /><br /><br />ALLAH’S GIFTS TO MANKIND DUE TO THE COMING OF THE Holy Prophet (Peace and Blessings be upon Him)<br /><br />Proof # 1<br /><br />كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آَيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ<br />The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom, and teaches you what you did not know. [Surah Baqarah 2:151]<br /><br />Proof # 2<br /><br />لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ<br />Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale I`mran 3:164]<br /><br />Note that Allah has called the Holy Prophet (Peace and Blessings be upon Him) – as one of His greatest favours to Muslims.<br /><br />Proof # 3<br /><br />الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آَمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَئِكَ هُمُ الْمُفْلِحُونَ<br />“Those who will obey this Noble Messenger, the Herald of the Hidden who is untutored (except by Allah), whom they will find mentioned in the Taurat and the Injeel with them; he will command them to do good and forbid them from wrong, and he will make lawful for them the good clean things and prohibit the foul for them, and he will unburden the loads and the neck chains which were upon them; so those who believe in him, and revere him, and help him, and follow the light which came down with him - it is they who have succeeded." [Surah Aa`raf 7:157]<br /><br />Note that to honour the Holy Prophet (Peace and Blessings be upon Him) is part of faith. To disrespect him is blasphemy.<br /><br />Proof # 4<br /><br />هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ<br />It is He Who has sent among the unlettered people a Noble Messenger from themselves, who recites His verses to them and purifies them, and bestows them the knowledge of the Book and wisdom; and indeed before this, they were in open error. [Surah Juma`h 62:2]<br /><br />Proof # 5<br /><br />وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ<br />And it is not for Allah to punish them while you (O dear Prophet) are amongst them; and Allah will not punish them as long as they are seeking forgiveness. [Surah Anfal 8:33]<br /><br />Proof # 6<br /><br />وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ<br />And We did not send you (O dear Prophet) except as a mercy for the entire world. [Surah Ambiya 21:107]<br /><br />Note that Allah has named the Holy Prophet (Peace and Blessings be upon Him) “a mercy unto mankind”.<br /><br />How has Allah rewarded the Muslims after the day of the Prophet’s birth?<br /><br />1. He sent down the Holy Qur’an. <br />2. He sent down the sound Wisdom (i.e. the Prophet’s Sunnah) <br />3. He made the Holy Prophet (Peace and Blessings be upon Him) as a Mercy to all mankind.<br />4. He lessened the punishments of Muslims sins. <br />5. He increased the rewards tenfold for Muslims’ good deeds. <br />6. He lessened the burdens on the necks of Muslims. <br />7. He accepts forgiveness who seek it from him, and for whom the Holy Prophet (Peace and Blessings be upon Him) seeks forgiveness. <br />8. He has kept open the doors of forgiveness till the very end. <br />9. He has promised first entry in to Paradise for the Muslims. <br />10. This list is endless. <br /><br />From the above it is proven that Allah has gifted mankind with innumerable favours due to the Mawlid of the Holy Prophet (Peace and Blessings be upon Him) , and that these favours shall continue. So this commemoration by Allah is still ongoing. This also proves that any day can be chosen to commemorate this auspicious occasion, because the gifts and commemoration from Allah are continuous, every day, every hour, every moment. Muslims usually choose the 12th day of Rabi-ul-Awwal, because that is the day the Holy Prophet (Peace and Blessings be upon Him) was born, and is the easiest to remember. Any other day can also been chosen. And we all know that unless something is scheduled, it is human nature to keep postponing it or to simply forget it.<br /><br /><br /><br />ALLAH COMMANDS US TO REMEMBER HIS FAVOURS, TO INCREASE HIS WORSHIP ESPECIALLY ON THE GREAT DAYS, AND TO REJOICE UPON HIS FAVOURS & MERCY.<br /><br />Proof # 1<br /><br />فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ<br />Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful [Surah Baqarah 2:152]<br /><br />Proof # 2<br /><br />إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ<br />Undoubtedly Safa and Marwah are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj of this House (of Allah) or the Umrah to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative, the All Knowing. [Surah Baqarah 2:158]<br /><br />Note here that Allah has promised excellent reward for those who good deeds of their own accord (increase their non-obligatory worship) - for such Allah will be “Most Appreciative”.<br /><br />Proof # 3<br /><br />يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ<br />O Descendants of Israel! Remember My favour which I bestowed upon you, and fulfil your covenant towards Me, I shall fulfil My covenant towards you; and fear Me alone. [Surah Baqarah 2:40]<br /><br />Proof # 4<br /><br />يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ<br />O Descendants of Israel! Remember the favour of Mine, which I bestowed upon you and gave you superiority over others of your time. [Surah Baqarah 2:47]<br /><br />Note the superiority is by the sending of the Noble Messengers.<br /><br />Proof # 5<br /><br />وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا وَمَنْ يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ وَلَا تَتَّخِذُوا آَيَاتِ اللَّهِ هُزُوًا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ<br />And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; keep fearing Allah and know well that Allah knows everything. [Surah Baqarah 2:231]<br /><br />The favour separately mentioned here is the advent of the Holy Prophet (Peace and Blessings be upon Him)<br /><br />Proof # 6<br /><br />لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ<br />Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale I`mran 3:164]<br /><br />Note that the Holy Prophet (Peace and Blessings be upon Him) is one of Allah’s greatest favours to mankind.<br /><br />Proof # 7<br /><br />وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآَتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ<br />And when Moosa said to his people, “O my people! Remember Allah’s favour upon you, that He created Prophets among you, and made you kings, and has now given you what He has not given to any one else in this world.” [Surah Maidah 5:20]<br /><br />Note that the creation of Prophets is mentioned as a separate favour.<br /><br />Proof # 8<br /><br />يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۔۔۔ قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ<br />O mankind! The advice has come to you from your Lord and a cure for the hearts - and guidance and mercy for believers. Say, “Upon Allah’s munificence and upon His mercy - upon these should the people rejoice”; this is better than all the wealth they hoard. [Surah Yunus 10:57-58]<br /><br />Proof # 9<br /><br />وَلَقَدْ أَرْسَلْنَا مُوسَى بِآَيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِكُلِّ صَبَّارٍ شَكُو<br />And indeed We sent Moosa along with Our signs that, “Bring your people from the realms of darkness into light - and remind them of the days of Allah; indeed in them are signs for every greatly enduring, grateful person.” [Surah Ibrahim 14:5]<br /><br />The “days of Allah” refers to days when various favours were bestowed.<br /><br />Proof # 10<br /><br />وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ<br />And abundantly proclaim the favours of your Lord. [Surah Duha 93:11]<br /><br />Note that we are commanded here to keep proclaiming the “favours” of our Lord Allah.<br /><br /><br /><br />BY GRACE OF ALMIGHTY ALLAH, FROM THE ABOVE, IT IS HAS BEEN AMPLY PROVEN THAT:-<br /><br />* Allah, the Almighty, has Himself commemorated Mawlid of the Holy Prophet (Peace and Blessings be upon Him).<br />* Allah has gifted mankind with innumerable favours due to the Mawlid of the Holy Prophet (Peace and Blessings be upon Him), and that these favours shall continue. This commemoration by Allah is still ongoing. <br />* Allah wants us to remember His favours, His Prophets, His “days” etc. <br />* So in light of the above, Mawlid commemoration is not an innovation at all. <br />* Other than 2 compulsory Eids, there are other non-obligatory “Eids” (days of joy) in Islam. <br />* Fixing a date for commemorating any of Allah’s favours, is not against Islamic law. <br />* We are in fact through Mawlid refuting the wrong Christian belief, and upholding Tawheed. <br /><br />AND ALLAH KNOWS THE BEST.<br /><br />Peace And Abundant Blessings Be Upon Our Master Mohammed (Peace and Blessings be upon Him) - The Leader Of The Creation – And Upon His Progeny, His Companions, And All His Followers.<br /><br />May Allah keep us on the Straight Path and Protect our Faith from the misled. Aameen.<br /><br /> <br /> <br />ASSLAM-U-ALIKUM,<br /> <br />جزاک اللہ خیرا<br />والسلام مع الاکرام<br />----------------------------------------------------------- <br />"I must strive to rectify myself and to rectify all the people of the world! Insha'Allah Azzawajal"Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-91238432674047264092008-10-13T10:59:00.001-07:002008-10-13T10:59:38.588-07:00Should we celebrate Mawlid?Bismillah ir-Rahman ir-Rahim<br /><br />Should we celebrate Mawlid <br />(The Prophet's (s) birthday)?<br />Yes we should celebrate it every year <br />And every month and every week<br />And every hour and every moment.<br /><br />Dr. `Isa al-Mani` al-Humayri, Department of Awqaaf, Dubai<br /><br />Office of Religious Endowments and Islamic Affairs, Dubai <br />Administration of Ifta' and Research <br /><br /><br />We find nowadays publications filled with lies and deception which mislead many Muslims into thinking negatively about the honorable Mawlid of the Prophet. These publications claim that to celebrate the Mawlid is an act of innovation that goes against Islam. This is far from the truth, and it is therefore necessary for those who can speak clearly to help clarify and reverse the doubts surrounding this most blessed day. It is with this humble intention that I present the following proofs in support of celebrating our beloved Prophet's birthday.<br /><br />The Prophet said, "He who innovates something in this matter of ours that is not of it will have it rejected." He also said, "Beware of innovations, for every innovation (kul bida`) is misguidance."<br /><br />Those opposed to Mawlid cite this saying and hold that the word every (kul) is a term of generalization, including all types of innovations, with no exception, and that therefore, celebrating Mawlid is misguidance. By daring to say that, they accuse the scholars of Islam of innovation. At the top of the list of those they have accused, then, is our Master `Umar (r). Those in opposition to Mawlid quickly reply to this, "But we did not mean the Companions of the Prophet Muhammad."<br /><br />It follows, then, that the meaning of every (kul) cannot be taken in its general sense. Therefore, although the Prophet may not have said to celebrate his blessed birthday, it is nonetheless not innovation to do so. For, as the following examples show, there were many actions and practices instituted by his close followers after his time that are not deemed innovation.<br /><br />Compiling the Qu'ran. <br />(From a Prophetic saying related by Zaid Ibn Thabit.(r)) "The Prophet died and the Qu'ran had not been compiled anywhere. `Umar (r) suggested to Abu Bakr (r) to compile the Qu'ran in one book. When a large number of Companions were killed in the battle of Yamama, Abu Bakr wondered, "How could we do something that the Prophet did not do?' `Umar said, "By Allah, it is good.' `Umar persisted in asking Abu Bakr until Allah expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qu'ran." Zaid said, "By Allah if they had asked me to move a mountain, it would not have been more difficult than to compile the Qur'an." He also said, "How could you do something that the Prophet did not do?" Abu Bakr said, "It is good, and `Umar kept coming back to me until Allah expanded my chest for the matter." The saying is narrated in Sahih Al Bukhari.<br /><br />The Maqam of Ibrahim (as) in relation to the Ka'ba. <br />(Al Bayhaqi narrated with a strong chain of narrators from Aisha.) "The Maqam during the time of the Prophet and Abu Bakr was attached to the House, then `Umar moved it back." Al Hafiz Ibn Hajar said in Al Fath, "The Companions did not oppose `Umar, neither did those who came after them, thus it became unanimous agreement." He was the first to build the enclosure (maqsura) on it, which still exists today.<br /><br />Adding the first call to prayer on Friday. <br />(From Sahih Al Bukhari, from Al Sa'ib bin Yazid.) "During the time of the Prophet (s), Abu Bakr (r) and `Umar (r), the call to Friday prayer used to occur when the Imam sat on the pulpit. When it was Othman's (r) time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it proceeds the call to the Friday prayer.)"<br /><br />Salutations on the Prophet composed and taught by our Master `Ali (r). <br />The salutations have been mentioned by Sa'id bin Mansoor and Ibn Jareer in Tahzeeb al Aathar, and by Ibn Abi Assim and Ya'qoob bin Shaiba in Akhbar `Ali and by Al Tabarani and others from Salamah Al Kindi.<br /><br />The addition to the tashahhud by Ibn Mas'ud. <br />After "wa rahmatullahi wa barakatu," and the Mercy of Allah and Blessings, he used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majma' Al Zawa'id.<br /><br />The addition to the tashahhud by Abdullah Ibn `Umar. <br />He added the basmalah at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa'daika wal khayru bi yadayka wal raghba'u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al. <br /><br />These are some of the developments instituted by the Prophet's Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet, and which they deemed good. Are they, then, misguided and guilty of bad innovation?<br /><br />As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim. <br /><br />Imam Nawawi said in Sahih Muslim (6-21) <br />"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."<br /><br />Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said, <br />"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."<br /><br />Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying, <br />"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"<br /><br />Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said, <br />"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."<br /><br />Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id, <br />"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."<br /><br />Clearly we see from the opinions of these righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them Imam Nawawi and Ash-Shafi'i, declared that innovations could be divided into good and bad, based on their compliance or deviance with religious law. <br /><br />Moreover, the following Prophetic saying is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least." Therefore it is permissible for a Muslim to originate a good practice, even if the Prophet didn't do it, for the sake of doing good and cultivating the reward. The meaning of inaugurate a good practice (sanna sunnatun hasana) is to establish a practice through personal reasoning (ijtihad) and derivation (istinbat) from the rules of religious law or its general texts. The actions of the Prophet's Companions and the generation following them which we have stated above is the strongest evidence. <br /><br />The ones prejudiced against celebrating the Prophet's birthday have paved the way for their falsehood by deceiving the less-learned among the Muslims. The prejudiced ones claim that Ibn Kathir writes in his Al Bidaya wal Nihaya (11-172) that the Fatimide-Obaidite state, which descends from the Jew, Obaidillah Bin Maimoon Al Kaddah, ruler of Egypt from 357-567 A.H., innovated the celebration of a number of days, among them, the celebration of the Prophet's birthday. This treacherous lie is a grave insult to the scholarship of Ibn Kathir and the scholarship of all Islam. For in truth, Ibn Kathir writes about the Prophet's birthday in Al bidaya wal nihaya [13-136] "The victorious king Abu Sa'id Kawkaburi, was one of the generous, distinguished masters, and the glorious kings; he left good impressions and used to observe the honorable Mawlid by having a great celebration. Moreover, he was chivalrous, brave, wise, a scholar, and just." Ibn Kathir continues, "And he used to spend three hundred thousand Dinars on the Mawlid." In support, Imam Al Dhahabi writes of Abu Sa'id Kawkaburi, in Siyar A'laam al nubala' [22-336] "He was humble, righteous, and loved religious learned men and scholars of Prophetic saying."<br /><br />Following are some sayings of the rightly guided Imams regarding the Mawlid.<br /><br />Imam Al Suyuti, from Alhawi lil fatawi, wrote a special chapter entitled "The Good Intention in Commemorating the Mawlid," at the beginning of which he said, <br />"There is a question being asked about commemorating the Mawlid of the Prophet in the month of Rabi' Al Awal: what is the religious legal ruling in this regard, is it good or bad? Does the one who celebrates get rewarded or not?" The answer according to me is as follows: To commemorate the Mawlid, which is basically gathering people together, reciting parts of the Qu'ran, narrating stories about the Prophet's birth and the signs that accompanied it, then serving food, and afterwards, departing, is one of the good innovations; and the one who practices it gets rewarded, because it involves venerating the status of the Prophet and expressing joy for his honorable birth.<br /><br />Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (pg. 266) <br />"Likewise, what some people have innovated, in competition with the Christians in celebrating the birth of Jesus, or out of love and veneration of the Prophet⦣128;榱uot; and he continues "⦣128;æ´¨at the predecessors didn't do, even though there is a reason for it, and there is nothing against it." This is a saying of someone who set fanaticism aside and sought to please Allah and his Prophet. As far as we are concerned, we commemorate the Mawlid for no other reason but what Ibn Taymiya said, "Out of love and veneration of the Prophet." May Allah reward us according to this love and effort, and may Allah bless the one who said, "Let alone what the Christians claim about their Prophet, and you may praise Muhammad in any way you want and attribute to his essence all honors and to his status all greatness, for his merit has no limits that any expression by any speaker might reach." <br /><br />In the same source previously mentioned, Al Suyuti said, <br />"Someone asked Ibn Hajar about commemorating the Mawlid. Ibn Hajar answered, "Basically, commemorating the Mawlid is an innovation that has not been transmitted by the righteous Muslims of the first three centuries. However, it involves good things and their opposites, therefore, whoever looks for the good and avoids the opposites then it is a good innovation.' It occurred to me (Al Suyuti) to trace it to its established origin, which has been confirmed in the two authentic books: Al Sahihain. When the Prophet arrived in Medina he found that the Jews fast the day of Aashura; when he inquired about it they said, "This is the day when Allah drowned the Pharaoh and saved Moses, therefore we fast it to show our gratitude to Allah.' From this we can conclude that thanks are being given to Allah on a specific day for sending bounty or preventing indignity or harm." Al Suyuti then commented, "What bounty is greater than the bounty of the coming of this Prophet, the Prophet of Mercy, on that day?" <br /><br />"This is regarding the basis of Mawlid. As for the activities, there should be only the things that express thankfulness to Allah, such as what has been previously mentioned: reciting Qu'ran, eating food, giving charity, reciting poetry praising the Prophet or on piety which moves hearts and drives them to do good and work for the Hereafter." <br /><br /><br />These are the derivations that those opposed to Mawlid call false conclusions and invalid analogies. <br /><br />Imam Mohammed bin Abu Bakr Abdullah Al Qaisi Al Dimashqi. <br />Jami' Al Athar fi Mawlid, Al Nabiy Al Mukhtar, Al lafz al ra'iq fi Mawlid khayr al khala'iq, and Mawlid al sadi fi Mawlid Al Hadi, <br /><br />Imam Al `Iraqi. <br />Al Mawlid al heni fi al Mawlid al sani. <br /><br />Mulla `Ali Al Qari. <br />Al Mawlid Al rawi fil Mawlid al Nabawi.<br /><br />Imam Ibn Dahiya. <br />Al Tanweer fi Mawlid Al basheer Al Nadheer.<br /><br />Imam Shamsu Din bin Nasir Al Dimashqi. <br />Mawlid al Sadi fi Mawlid Al Hadi. He is the one who said about the Prophet's estranged uncle, Abu Lahab, "This unbeliever who has been dispraised, "perish his hands" [111: 1], will stay in Hell forever. Yet, every Monday his torment is being reduced because of his joy at the birth of the Prophet." How much mercy can a servant expect who spends all his life joyous about the Prophet and dies believing in the Oneness of Allah?<br /><br />Imam Shamsu Din Ibn Al Jazri. <br />Al Nashr fil Qira'at Al `Ashr, `Urf Al Ta'reef bil Mawlid al shareef.<br /><br />Imam Ibn Al Jawzi <br />Imam Ibn Al Jawzi said about the honorable Mawlid, "It is security throughout the year, and glad tidings that all wishes and desires will be fulfilled."<br /><br />Imam Abu Shama <br />Imam Abu Shama (Imam Nawawi's shaykh) in his book Al ba'ith ala Inkar Al bida` wal hawadith (pg.23) said, "One of the best innovations in our time is what is being done every year on the Prophet's birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been sent as a Mercy to the worlds."<br /><br />Imam Al Shihab Al Qastalani<br />Imam Al Shihab Al Qastalani (Al Bukhari's commentator) in his book Al mawahib Al Ladunniya (1-148) said, "May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into festivities in order to decrease the suffering of those whose hearts are filled with disease and sickness." <br /><br />There are others who wrote and spoke about Mawlid, such as Imam Al Sakhawi, Imam Wajihu Din bin `Ali bin al Dayba' al Shaybani al Zubaidi, and many more, which we will not mention due to the limited space available. From these many evidences, it should be clear by now that celebrating the Mawlid is highly commendable and allowed. Surely we cannot simply shrug off as heretics the scholars and dignitaries of this nation who approved the commemoration of the Mawlid and wrote countless books on the subject. Are all these scholars, to whom the whole world is indebted for the beneficial books they have written on Prophetic sayings, jurisprudence, commentaries, and other sorts of knowledge, among the indecent who commit sins and evil? Are they, as those opposed to Mawlid claim, imitating the Christians in celebrating the birth of Jesus? Are they claiming that the Prophet did not convey to the nation what they should do? We leave answers to these questions up to you.<br /><br />And yet we must continue to examine the errors which those opposed to Mawlid utter. They say "If celebrating the Mawlid is from the religion, then the Prophet would have made it clear to the nation, or would have done it in his lifetime, or it would have been done by the Companions." No one can say that the Prophet did not do it out of his humbleness, for this is speaking evil of him, so they cannot use this argument. <br /><br />Furthermore, that the Prophet and his Companions did not do a certain thing does not mean they made that thing prohibited. The proof is in the Prophet's saying, "Whoever establishes, in Islam, a good practice..." cited earlier. This is the strongest evidence that gives encouragement to innovate whatever practices have foundations in religious law, even if the Prophet and his Companions did not do them. Al Shafi'i said, "Anything that has a foundation in religious law is not an innovation even if the Companions did not do it, because their refraining from doing it might have been for a certain excuse they had at the time, or they left it for something better, or perhaps not all of them knew about it." Therefore, whoever prohibits anything based on the concept that the Prophet did not do it, his claim has no proof and must be rejected.<br /><br />Thus we say to the rejecters of Mawlid: based on the rule you have attempted to found, that is, that whoever does anything that the Prophet or his Companions did not do is committing innovation, it would follow that the Prophet did not complete the religion for his nation, and that the Prophet did not convey to the nation what they should do. No one says this or believes this except a heretic defecting from the religion of Allah. To the doubters of Mawlid we declare, "Based on what you say, we convict you." For you have innovated in the basics of worship a large number of things that the Prophet did not do⦣128;⦣128;Â?nor did his Companions, the Generation after the Companions, or the Generation after them. For instance:<br /><br />Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques. <br /><br />Reciting the Prayer of Completion of the Qu'ran in Salat al Tarawih and also in Salat al Tahajjud. <br /><br />Designating the 27th night of Ramadan to complete reading the entire Qu'ran in the two Holy Mosques. <br /><br />A caller saying, after Salat al Tarawih, in the Qiyam prayer, "May Allah reward you."<br /><br />Founding organizations which did not exist in the time of the Prophet, such as Islamic universities, societies for committing the Qu'ran to memory, and offices for missionary work, and committees for enjoining good and forbidding evil. We are not objecting to these things, since they are forms of good innovation. We merely list these innovations to point out that those who oppose Mawlid clearly contradict their own rule stating that anything that neither the Prophet nor his Companions did is innovation. And since they claim that all innovation is bad, they themselves are guilty.<br /><br />Yet another claim they make is to say that those who commemorate the Mawlid are mostly indecent and immoral. This is a vulgar statement and it only reflects the character of the one saying it. Are all the distinguished scholars that we have mentioned, from the point of view of those opposed to Mawlid, indecent and immoral? We won't be surprised if this is what they believe. This is a most serious slander. We say, as the poet said, "When Allah wants to spread a virtue that has been hidden, He would let a tongue of an envious person know about it."<br /><br />Those opposed to Mawlid, may Allah guide them, have confused some expressions, and claim that some religious scholars associate partners with Allah. Take for example the plea of Imam Al Busiery to Prophet Muhammad, "Oh, most generous of creation, I have no one to resort to, save You, when the prevailing event takes place." They must examine carefully the saying of Imam Al Busiery: inda hulul il amim, when the prevailing event takes place. What is al Amim? It means that which prevails over the whole universe, and all of creation, in referring to the Day of Judgment. Imam Al Busiery is asking intercession from the Prophet on the Day of Judgment because on that Day we will have no one to resort to, or appeal to. Imam Al Busiery seeks his intercession to Allah through the Prophet, for when all other Messengers and Prophets will be saying, "Myself, myself," the Prophet will be saying, "I am the one for it, I am for it [the Intercession]" It becomes even more clear now that the doubts of those opposed to Mawlid are unfounded, just as their charges of associating partners with Allah are unfounded. This is due to their blindness, both physical and spiritual. <br /><br />Another similar example can be found in the well-known saying transmitted by the distinguished Imam Al Kamal bin Al Hammam Al Hanafi, author of Fath il Qadeer fi manasik al Farisi, and Sharh al Mukhtar min al sada al ahnaf. When Imam Abu Hanifa visited Medina, he stood in front of the honorable grave of the Prophet and said, "O, most honorable of the Two Weighty Ones (humankind and jinn)! O, treasure of mankind, shower your generosity upon me and please me with your pleasure. I am aspiring for your generosity, and there is no one for Abu Hanifa in the world but you." Again, we must not misinterpret this entreaty, but realize its true meaning.<br /><br />Yet another misconception those opposed to Mawlid hold can be seen in their statements such as these: "What occurs during Mawlid is mixing between men and women, singing and playing musical instruments, and drinking alcohol." I myself know this to be a lie, for I have attended many Mawlids and have not seen any mixing, and never heard any musical instruments. And as for drunkenness, yes, I have seen it, but not that of worldly people. We found people intoxicated with the love of the Prophet, a state surpassing even the agony of death, which we know overcame our master Bilal at the time of his death. In the midst of this sweet stupor he was saying, "Tomorrow I shall meet the loved ones, Muhammad and his Companions."<br /><br />To continue, those opposed to Mawlid say, "The day of the Prophet's birth is the same day of the week as his death. Therefore, joy on this day is no more appropriate than sorrow, and if religion is according to one's opinion, then this day should be a day of mourning and sorrow." This kind of lame eloquence, is answered by the Imam Jalal al Din al Suyuti, in Al hawi lil fatawi (pg.193), "The Prophet's birth is the greatest bounty, and his death is the greatest calamity. Religious law urges us to express thankfulness for bounties, and be patient and remain calm during calamities. Religious law has commanded us to sacrifice an animal on the birth of a child [and distribute the meat to the needy], which is an expression of gratitude and happiness with the newborn, while it did not command us to sacrifice at the time of death. Also, it prohibited wailing and showing grief. Therefore, the rules of Divine Law indicate that it is recommended to show joy during the month of the Prophet's birth, and not to show sorrow for his death." <br /><br />Furthermore, Ibn Rajab, in his book Al lata'if, dispraising the rejecters of Mawlid based on the above argument, said, "Some designated the day of Aashura as a funeral ceremony for the murder of Al Hussein. But neither Allah nor His Prophet commanded that the days of the prophets' great trials or deaths should be declared days of mourning, let alone those with lesser rank."<br /><br />We conclude this article with a saying of the Prophet, which has been narrated by Abu Ya'la, from Hudhaifa and about which Ibn Kathir said, "It's chain of transmission is good." Abu Ya'la said, "The Prophet has said, "One of the things that concerns me about my nation is a man who studied the Qu'ran, and when its grace started to show on him and he had the appearance of a Muslim, he detached himself from it, and threw it behind his back, and went after his neighbor with a sword and accused him of associating partners with Allah.' I then asked, "Oh, Prophet of Allah, which one is more guilty of associating partners with Allah, the accused or the accuser?' The Prophet said, "It is the accuser.'" <br /><br />Completed, with all Praises to Allah and salutations and peace be upon our master Muhammad and the family of Muhammad and his Companions.<br /><br />Copyright The Muslim Magazine, 1998Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-47757924263506540132008-05-14T16:24:00.000-07:002008-05-14T16:25:16.127-07:00Qasida BurdahQasida Burdah<br /><br />(The poem of the scarf)<br /><br />The reason for writing this poem<br /><br />The writer HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULIAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasuluallah Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah Ta'alaa to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity/ began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina. Rasuluallah Sallallhu Alayhi Wasallam. He told Sayyidina Rasuluallah Sallallhu Alayhi Wasallam of his illness whereupon Sayyidina Rasuluallah Sallallhu Alayhi Wasallam passed his blessed hand over Imam Busairi's body. Through the barakat and blessing of Sayyidina, Rasuluallah Sallallhu Alayhi Wasallam Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasuluallah Sallallhu Alayhi Wasallam place on his paralysed limbs. This resulted in the poem being named "Qasidah Burdah" (The Poem of the Scarf).<br /><br />In the morning when due to some necessity. he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the qasidah which he had composed in praise of Sayyidina Rasuluallah Sallallahu Alayhi Wasallam The poet said that I have composed many poems in praise of Rasuluallah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: 'The one which begins with, A-min Tazak-kurin (i.e. Qasidah Burdah)". Upon this request the poet became wonder struck and said, "I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?" The dervish replied, "I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasuluallah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta'alaa granted you complete cure from your ailment".<br /><br />When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all.<br /><br />When this poem reached Baha-ud-deen the governor of the country named Tahir, he so highly regarded and respected it that he would stand while listening to it.<br /><br />It is also narrated that Sa'aadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa'aadud-deen placed it on his eyes. Through its barakat Allah Ta'alaa granted him complete cure and restored his eyesight.<br /><br /> <br /><br />The virtues and specialities of Qasidah Burdah<br /><br />The virtues of Qasidah Burdah are innumerable.<br /><br />Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:<br /><br /> 1. For blessings in life (1ong life) recite 1001 times.<br /><br /> 2. For the removal of difficulties recite 71 times.<br /><br /> 3. To remove drought recite 300 times.<br /><br /> 4. For wealth and riches recite 700 times.<br /><br /> 5. To have male children recite 116 times.<br /><br /> 6. To make easy all difficult tasks. recite 771 times.<br /><br /> 7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.<br /><br /> 8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.<br /><br /> 9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.<br /><br /> <br /><br /> 10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.<br /><br /> 11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.<br /><br /> 12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.<br /><br /> 13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.<br /><br /> 14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.<br /><br /> 15. The house in which it is read 3 times daily, will be protected from most difficulties.<br /><br /> 16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.<br /><br /> 17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.<br /><br /> 18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.<br /><br /> 19. whoever reads it over rose water and sprinkles it over his clothes, will become respected<br /><br />and loved by the creation of Allah Ta'alaa.<br /><br /> 20. On a journey if recited once daily, one will be protected from ail hardships of travel.<br /><br /> 21. Whoever Is in debt should recite it 1000 times.<br /> 22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.<br /><br /> 23. The house in which this qasidah is read regularly will be saved from seven things:<br /><br /> 1. From the evil of Jinn.<br /><br /> 2. From plague and epidemics.<br /><br /> 3. From smallpox.<br /><br /> 4. From diseases of the eyes.<br /><br /> 5. From misfortune.<br /><br /> 6. From insanity.<br /><br /> 7. From sudden death.<br /><br /> 20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:<br /><br /> 1. Long life.<br /><br /> 2. Abundance in sustenance.<br /><br /> 3. Good health.<br /><br /> 4. Help (from Allah).<br /><br /> 5. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.<br /><br /> 6. Wealth.<br /><br /> 7. Happiness and contentment.<br /><br /> 20. Whoever wishes to know whether he will derive benefit or harm from a journey9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.<br /><br /> 21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.<br /><br /> 22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.<br /> 23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.<br /> 24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.<br /> 25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.<br /> 26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.<br /> 27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. wherever the sand falls, that land will not be infested again.<br /><br />In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-2864579988647066282007-09-24T03:59:00.000-07:002007-09-24T04:05:10.103-07:00Benefits of the Month of RamadhanBenefits of the Month of Ramadhan<br />By Al Ghawth al Adham Shaykh Abd'al-Qadir al-ilani Radi Allahu ta'ala anhu<br /><br /><br /><br />O young man, the word Ramadhan [1] consists of five letters: ra?, meem, dhad, alif and noon. The ra? is derived from rahma [mercy], the meem from mujazat [recompense], mahabba [love] and minna [favour], the dhad from dhaman lilthawab [assurance of reward], the alif from ulfa [affinity] and qurb [nearness] and the noon from nur [light] and nawal [the receiving (of grace)]. If you give this month its due and act properly during it, these things will come to you from the True One (?Azza wa Jall). They will come to you in this world as strengthening and enlightening for your hearts, and as favor and receiving of grace, outwardly and inwardly. In the hereafter there will come to you what no eye has ever seen, no ear has ever heard and has never occurred to any human heart. Most of you are out of touch with Ramadhan. Respect for a command comes in proportion to the respect shown to the commander. As for anyone who is out of touch with Allah (?Azza wa Jall), His Messenger, His Prophets and the righteous among servants (Salawat Allah wa salamuh ?alayhim ajma?een), how can he be in touch with this month? Most of you have seen their fathers, mothers and neighbors fast, so they joined them in fasting, as a matter of habit not worship. They think that fasting is merely abstaining from food and drink, so they do not fulfill its conditions and requirements.<br /><br />O people, give up habitual practice and keep to worship. Fast for the sake of Allah (?Azza wa Jall). Do not get bored of fasting and worshipping in this month. Do righteous deeds during it, and make sure that you act with sincerity. Make a regular practice of the prayers of taraweeh.[2] Illuminate the mosques, for this will be a light for you on the Day of Resurrection. If you obey and respect Allah (?Azza wa Jall) in this month, it will be an intercessor on your behalf in the presence of your Lord (?Azza wa Jall) on the Day of Resurrection. It will beg Him to grant you a share of His favor, His generosity, His blessings, His grace, His graciousness, His subtle kindness and His safekeeping.<br /><br /> <br /><br />Woe unto you! What benefit would you derive from fasting if you break it on unlawful food and sleep during these noble nights having committed acts of disobedience? You fast out of dissimulation and hypocrisy as long as you are among creatures, and once you are on your own you break your fast! Then you come out and say: ?I am keeping the fast?, while throughout the day you are involved in verbal abuse, leveling defamatory accusations, swearing false oaths and taking people?s money by way of defrauding, trickery and exaction. This sort of behavior makes you no good at all and does not count as a fast. The Beloved Prophet (Salla Allah ta?ala ?alayhi wa sallam) said: ?There are so many people who fast yet get nothing out of their fasting other than hunger and thirst and there are so many people who spend the night in worshipful acts yet earn nothing out of their worship other than fatigue and vigil?.<br /><br /> <br /><br />There are among you those who are Muslims outwardly but like idol worshippers inwardly. Woe unto you! Renew your Islam, your repentance, your apology and your sincerity in order that your Master (?Azza wa Jall) will accept you and pardon your past sins. O you who are fasting, thank your Lord (?Azza wa Jall) for preparing you for fasting and enabling you to keep it! When one of you fasts, let his ears, his sight, his hands, his legs, his limbs and organs and his heart all fast. Let all his outward and all his inward fast. When you fast, give up lying, giving false witness, backbiting, defaming people and embezzling their properties. In principle, you fast in order to purify yourselves of your sins and keep away from them, so what benefit could you derive from your fasting if you commit these sins yet again? Have you not heard the Prophet?s (Salla Allah ta?ala ?alayhi wa sallam) saying: ?Fasting is a suit of armor [junna]?, for it protects and covers the person who wears it. This is why the shield is called mijanna, as it protects its owner and prevents the arrows from striking him, and the person who is out of his mind is called majnun, as his mind has been covered up.[3] The fast is a suit of armour for anyone who fasts with pious restraint, fear of Allah and sincerity, for in this case it will prevent the tribulations of this world and the hereafter from striking him.<br /><br /> <br /><br />O you who are fasting, comfort the poor and the needy with a share of your food at the time of breaking your fast for it increases your reward and it is a sign of acceptance of your fast at the time of breaking it! All this will disappear and nothing will remain other than that which you do in preparation for yourselves in the hereafter. Therefore, do such preparations as long as you are able to prepare. On the Day of Resurrection, you will be gathered hungry, thirsty, naked, afraid, ashamed and terrified. The person who feeds the poor and the needy in this world will be fed on that Day. The person who provides clothing for the poor and the needy in this world will be supplied with clothes on that Day. The person who is afraid and feels ashamed before the True One (?Azza wa Jall) in this world will be made to feel safe on that Day. As for the person who is merciful to others in this world, Allah (?Azza wa Jall) will be merciful to him on that Day.<br /><br /> <br /><br />In this month, there is a night that is the greatest night of the year, which is Laylat al-Qadr. [4]This night has signs that the righteous can recognize. Among the servants of Allah (?Azza wa Jall) there are those who have the veil removed from their eyes so they see the lights of divinity that is held in the hands of the angels, the light of their faces, the light of the doors of heaven and the light of the countenance of the True One (?Azza wa Jall), because on that Night He manifests Himself to the people of the earth.<br /><br /> <br /><br />O people, do not make obtaining your food your concern because it is a low concern. You have been put to test through eating and drinking, but you have been saved the trouble of securing sustenance, so do not have any concern about it. Glory be to the Self Sustained One who never eats, drinks or sleeps. Your greedy keenness has increased, while your pious restraint and faith have decreased. Woe unto you! This world lasts for only one hour, so spend it in obedience.<br /><br /> <br /><br />[1] As written in the Arabic script.<br />[2] The taraweeh prayers are special prayers that are performed in the month of Ramadhan.<br />[3] The Arabic words mijanna and majnun both share with junna the same root.<br />[4] Laylat al-Qadr (Night of Power) is the night on which the first verses of the Noble Qur?an were revealed to the Prophet Muhammad (Salla Allah ta?ala ?alayhi wa sallam).Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-12670403035164589072007-08-15T08:02:00.000-07:002007-08-15T08:10:42.855-07:00Virtues & Blessing of Holy month of ShabanOur Holy Prophet Mohammed (sallal laahu alaihi wasallam) said, “Shaban-ul-Azam is a very Holy month and there is an immense reward for the prayers offered this month”. Allah Almighty has divided the 12 months in three phrases. Muharram, Rajab, Dhu-ul-Qaddah and Dhu-ul-Hajj are the month of Almighty Allah Ta'ala. Rab’I, Shaban, Shawwal and Jamd'II are the months of Holy Prophet Mohammed (sallal laahu alaihi wasallam). Rab’II, Jamd’I, Safar and Ramadan are the months for the Muslims. Shaban is the month which has great piousness because it is a month of “The lord of the entire world” Holy Prophet Mohammed (sallal laahu alaihi wasallam). This Hadith is narrated from Hazrat Aysha Siddique (r.a.) that "Once I saw that at night beloved Messenger of Allah (sallal laahu alaihi wasallam) went to Janat-ul-Baqi and prayed for all those Muslims which have been passed away". After that it was a Routine of Sahiba Akrams that they used to visit the graveyard and pray for all the passed Muslims, because it was Sunnate Nabawi (sallal laahu alaihi wasallam).<br /><br />Event in the of Shaban ul Azam:-<br /><br />Shaban ul Azam is one the most important and precious month because of the following reasons:-<br /><br />Nife-Shaban (15th of Shaban) is the most virtuous night famously known as Shabe Barat. Shabe Barat is famous because of the following reason. Prophet Mohammed (sallal laahu alaihi wasallam) ordered that the night of Shabe Barat is very pious. At this night Allah Ta'ala opens the doors of His benevolence. Allah have said that who is the one who seek for his giveness that He shall bestow him with His blessings. Hazrat Mohammad Mustafa "The lord of entire heavens" (sallal laahu alaihi wasallam), ordered “If any person prays whole heartily in this pious night, Allah Almighty shall prohibited the fire of hell upon him".<br /><br />Hazrat Mola Ali (r.a.) was born in this precious month on 13th of Shaban-ul-Azam.<br /><br />Zikar in the month of Shaban:-<br /><br />Mostly much of the prayers are given in the Wazaifs but some of the most momentous prayers for this pious month which are granted by Hazrat Bawa Tajuddin Aulia (r.a.) are as follows:-<br /><br />The Holy Quran must be recited daily. Mostly the Wirde (continues recitation) of Istagfar (Deprecation) must be done. Extra Nawafil must be prayed for the Raza (contented) of Allah Almighty. The recitation of Surrah Fatiha, Maryam, Muzammil, Taha and Ayatal Kursi should be done. Usually, the Wirde (continues recitation) of Daruud Sharif must be continuous.<br /><br />Superiority of this month is Allah Almighty avowal the Dua and prayers offered by a person whole heartedly by the Sadqua (Sake) of Prophet Mohammed (sallal laahu alaihi wasallam) and by His Holy Friends (Aulia, Sufi, Saints or Wali).<br /><br />Additional Links<br />1.<a href="http://www.dawateislami.org/library/download/pdf/2007/lit-366-1.pdf" target="_blank"> Small Booklet about benefits of Holy of Shaban</a><br />2.<a href="http://www.islam786.org/shabaan.htm" target="_blank">The Eighth month in the Islamic Calendar</a><br />3.<a href="http://www.deenislam.co.uk/dua/Shaban_1.htm" target="_blank">Night of 15th Shaban Laylatul Baraa'ah</a><br />4.<a href="http://www.nooremadinah.net/Media/Speeches/IlyasAttarQadri/FazaileShaban/FazaileShaban.mp3" target="_blank">Speech in Urdu on Benefits of Holy month of Shabaan</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-62925420339045527432007-07-15T14:54:00.000-07:002007-07-15T15:00:46.134-07:00Rajab is the month of Allah Ta'ala<span style="font-weight:bold;">Rajab 7th Islamic Month</span><br /><br />Rajab is one of the most holy month among all the Islamic months. Rajab is the month of Allah Ta'ala. Our Holy Prophet Mohammed (sallal laahu alaihi wasallam) has ordered that “Rajab is a month which has extreme excellence”. The prayers of this month are very precious even much more precious than gold.<br /><br /><span style="font-weight:bold;">Merciless in the month of Rajab:-</span><br /><br />Rajab is one of the most pious month because of the following reasons:-<br /><br />Rajab is the month which is worth due to “Shab-e-Maraje”. The holy night in which our Holy Prophet Mohammed (sallal laahu alaihi wasallam) was invited by His Allah on Arsh (Throne of Allah) and Allah blessed His beloved Prophet by His sight. This journey from earth to heavens to Allah’s throne is remembered as “Maraje”. The Night and day of 27th Rajab is a cherished holy night in which Allah Ta'ala is extremely kind to a true Muslim believer.<br /><span style="font-weight:bold;"><br />Zikar in the month of Rajab:-</span><br /><br />Some are the momentous prayers for the pious month of Rajab are as follows:-<br /><br />The Holy Quran must be recited daily. Mostly the Wirde (Continuous reciting, Errand) of Istagfar (Deprecation) must be done. Surrat ul Rehman, Ikhlas, Muzamil, Mohammed, Waqia and Yasin must be recited. Usually, Daruud Sharif must be Wirde (Continuous reciting, Errand). Extra Nawafil must be prayed for the Raza (contented) of Allah Almighty.<br /><br />Superiority of this month is Allah Almighty avowal the Dua and prayers offered by a person whole heartedly by the sake of Prophet Mohammed (sallal laahu alaihi wasallam) and by His Holy Friends (Aulia, Sufi, Saints or Wali). Hazoor Karim “The lord of all the heavens” said, that “it is very pious to fast on 27th of Rajab. The one who fast on 27th of Rajab will be kept away from the fire on the Day of Judgment and will be in peace in his grave”. The virtue of fasting a single day of Rajab is equal to thousand fasts. <br /><span style="font-weight:bold;"><br />27th Rajab is the Month of God - Isra and Mi`raj</span><br /><span style="font-style:italic;"><br />The Night Journey The Spiritual Significance of Isra and Mi`raj<br />By Shaykh Hisham Muhammad Kabbani</span><br /><br />Bismillah ir-Rahman ir-Raheem<br />Glory be to Him Who made His servant to go on a night from the Inviolable Mosque to the Far-Distant Mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. [17: 1]<br /><br />Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship, whose precincts We have blessed, that We might show him of Our Signs! Lo! He, only He, is the Hearer, the Seer. [17:1]<br /><br /><br /><br />Allah (swt) has revealed this as the first verse of Quran's chapter al-Isra, Night Journey, which is also known as the chapter of the Children of Israel or the chapter of Glorification ( Subhan ). In it Allah mentions the Night Journey ( Isra ) in which He called the Prophet (s) to His Divine Presence.<br /><br />As Allah opened the Holy Qur'an in the Opening chapter Surat al-Fatiha, with the words “ Al-Hamdu Lillah - Praise be to Allah,” in this verse of Surat al-Isra (17:1), He opens the chapter of the Night Journey with, “ Subhana - Glory be to Allah (swt)."<br /><br />Allah is glorifying Himself saying, “ Subhana alladhi asra'” which means “Glory to Me, the One who brought the Prophet on the Night Journey calling him to My Divine Presence.” This is beyond the comprehension of the human mind. Allah is not just reminding us about this event, rather, He is glorifying Himself on account of it. That is because the Night Journey, moving almost instantaneously from Makka to Masjid al-Aqsa and the Ascension, traversing in an incredibly short span of time the worldly domain of this universe and beyond, transcend the laws of physics governing movement. There is no way for any scientist's mind to comprehend how the Prophet (s) moved across the globe and was then carried to Allah's Divine Presence. Such a journey is beyond the scope of imagination. Therefore Allah (swt) glorifies Himself saying, "Yes it happened! Glory to Me Who can do this! I am beyond these laws and systems. I am the Creator of all systems."<br /><br />Malik bin Anas (r) related that the Prophet (s) said, “I was lying in the hijr (of the Inviolable Mosque of Makka) when someone [the archangel Jibril (as)] came to me and cut open my chest from throat to belly. He removed my heart and cleaned it with the water of the well of Zamzam before putting it back in its place. Then he brought me a white creature called al-Buraq by whose means I was lifted.”<br /><br />Another narration relates that the two archangels “Jibril and Mika'il (as) came to the Prophet (s) when he was laying down in al-Hijr [of the Inviolable Mosque in Makka] and carried him to the well of Zamzam. They laid him down on his back and Jibril (as) opened his chest from top to bottom, despite which there was no bleeding. He said to Mika'il (as), ‘Get me water from Zamzam,' which he did. Jibril (as) took the Prophet's heart and washed it thrice before putting it back. He filled it with faith and wisdom. Then he closed his chest and they took him out from the door of the masjid to where the buraq was waiting.”<br /><br />Archangel Jibril could have removed the Prophet's heart miraculously by means of a small opening or without opening his chest at all. Yet we see in this Tradition of the Prophet (s) a hint of how to perform open heart surgery. This same technique of opening the entire chest cavity is used by heart surgeons today.<br /><br />How did Allah describe the one whom He brought on the Night Journey? He describes him (as) as "His servant." Abu Qasim Sulayman al-Ansari said that when the Prophet (s) reached the highest levels and distinguished stations, Allah revealed to him, “With what shall I honor you?” The Prophet said, “By relating me to you through servanthood ( ‘ubudiyya ).” This is why Allah revealed this verse of the Holy Qur'an honoring the Prophet (s) by the title "His servant ” when describing the Night Journey. Allah did not grant such an honor to Moses. Rather He said, "And when Moses came to Our appointed tryst…" [7: 143] referring to Moses (as) by his name. Instead of saying, “ Glory be to Him Who made Muhammad to go …”Allah honored the Prophet (s) by referring to him as “` abdihi ", His servant.”<br /><br />Another subtle inference from Allah's use of the term “` Abdihi” - a construct in the absent form or third person - is the meaning that, ‘He called the Prophet to a void where there was nothing except His Own Presence.' Allah called the Prophet to a point where there is no place and there is no time, no ‘where' and no ‘when.' More miraculous than calling the Prophet (s) to His Presence was His bringing the Prophet's (s) body and soul, which exist in time and place, to where there is no time and place. Allah brought His sincere servant, our master Muhammad (as), from a physical form of this worldly life to the completely abstract Divine Presence which is beyond any laws of science and physics which govern the universe.<br /><br />The verse goes on to describe the Prophet's movement through xxxx stations. Allah's description of the Prophet (as) as servant ‘ abd, precedes His mention of the two mosques: the Inviolable Mosque (Masjid al-Haraam) and the Far Distant Mosque (Masjid al-Aqsa). Having perfected his character through constant worship, ` ubudiyya, the Inviolable Mosque, or Holy Sanctuary, is here an indication of the Prophet's (s) having already been elevated beyond all sin. Allah did not say His Servant was taken “from Makka,” rather He said, “from the Inviolable Mosque.” “Inviolable” means that no sin is permitted within its precincts, nor backbiting, cheating, or lying. There one must be ever mindful of Allah's (swt) Presence. Masjid al-Haraam is a station where those sins which signify the animal life, can never be committed. 'Aqsa' in Arabic means 'the Farthest'. Thus Masjid al-Aqsa here is named as the farthest mosque in relation to Masjid al-Haraam and symbolizes the spiritual realm. The literal meaning is, ‘He brought His servant from Masjid al-Haraam to the mosque at the farthest end.' Symbolically, Allah brought the Prophet away from that which is forbidden, things of this earthly life, haraam , to the place furthest away from it - al-Aqsa. The furthermost point from the animalistic life is the spiritual dimension.<br /><br />The contrast between these 'stations' is further demonstrated by the famous stone at each of these holy sites. In Masjid al-Haraam the Black Stone is a stone governed by physical constraints, held up in an encasement, having fallen from heaven and been darkened by the sins of humanity. At Masjid al-Aqsa the holy stone marking where the Prophet (as) ascended to the heavens is miraculously suspended in the air, disregarding the physical law of gravity, seeking to leave the earthly pull of gravity to soar towards the Divine Presence.<br /><br />The subtle meaning derived from the order of the words here is that Allah's one true servant, the Prophet (s) began from station of `abdiyya, servanthood, for which he was created, allowing him to begin from the station of perfected and flawless character (`ismat) and move from there to the farthest station, the highest rank of all creation, as indicated by the station of the farthest mosque.<br /><br />Allah brought Prophet Muhammad (s) to Masjid al-Aqsa in Palestine from which most of the prophets hail. There he found all of the prophets gathered there, and they prayed in congregation behind him (as). From there Allah raised him to the heavens, as if saying, ‘O My prophets! I did not raise any one from Masjid al-Aqsa as I am raising Muhammad (s).' This was in order to demonstrate to them Prophet Muhammad's (as) ascendancy - unlike any one of them he was not restricted by the laws of this universe.<br /><br />Allah then moved him from Masjid al-Aqsa by means of the Miraj, lifting him up to His Divine Presence. Why did Allah use the words, ‘ laylan - by night'? Why didn't He say, ‘ naharan - by day'? ‘ Laylan' here illustrates the darkness of this world which becomes illumined only by the bright moon of the Prophet (s) to illuminate every darkness.<br /><br />Subhan alladhee asr'a bi `abdihi laylan . "Glorified be He Who carried His servant by night…" Look at every word of this holy verse. First Allah praised Himself in the third person, in absence. Allah then miraculously moved the Prophet ( asra' ) from Makka to Masjid al-Aqsa. Then He referred to the Prophet as ‘ 'abd, servant', distinguishing him through that elevated title as being related to the spiritual life, not the animal life.<br /><br />The message of Prophet Muhammad (s) completed and perfected both the physical discipline and jurisprudence ( shariah ) of Musa and the spirituality ( rawhaniyya ) of ‘Isa. The shariah of Musa relates to the worldly life and the spirituality of ‘Isa relates to the heavenly life. By passing from the worldly life, represented by the Night Journey, to heavenly life, represented by the Ascension, the Prophet (s) was carried on these two wings. No prophet was carried on both except our master Muhammad (s).<br /><br />In his Musnad Imam Ahmad said that the Dajjal (Anti-Christ) would be prevented from entering four places: Masjid al-Haraam in Makka, Masjid an-Nabawiyy in Madina, Masjid al-Aqsa and Tur, Mount Sinai where Moses used to speak to Allah.<br /><br />Imam Ahmad says in his Musnad that Maymuna said she asked the Prophet about Bayt al-Maqdis. He said, “It is the place of Judgment Day where everyone will be called. Come to it and pray in it because one prayer in it is like 1,000 prayers anywhere else.”<br /><br />In another hadith the Prophet said that “One prayer in Masjid an-Nabawiyy is like 10,000 prayers elsewhere. One prayer in Masjid al-Haraam is like 100,000 prayers elsewhere.”<br /><br />In another narration of Ahmad one of the Prophet's wives asked what one should do if they are not able to go to Masjid al-Aqsa. He said, “If someone is not able to go let them send lamp oil there to give light in the mosque. If anyone sends lamp oil to light the mosque it is as if you went and prayed there.”<br /><br />According to this hadith one can send something to the mosque from far away attain the reward of one having reached the masjid despite not going there oneself, this though it is not a human being, but only four walls. This is one of many text proofs that intercession in Islam is accepted.<br /><br />Allah mentioned in the Holy Qur'an “whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.” [3: 36] Allah then stresses the importance of this place, “ There did Zakariya pray to his Lord…” [3: 37] as one in which prayers are answered, having become holy as Maryam's place of worship. Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings and rewards to those who worship in it or send oil to, in the case of Masjid al-Aqsa. This is for a place, consisting of nothing more than four inanimate walls, what then of asking a pious person for dua? That is the case of the intercession of the Prophet (s).<br /><br />There is another narration from Abu Dawud in which the Prophet was asked by Abu Dharr which was the first masjid placed on earth. The Prophet replied, “Al-Masjid al-Haraam.” (The mosque Sayyidina Ibrahim made in Makka). Then he asked which was next. “Masjid al-Aqsa.” (in Jerusalem). Abu Dharr asked how much time was in between the two. “Forty years. Sayyidina Ibrahim made the Mosque in Makka, Sayyidina Y'aqub founded Masjid al-Aqsa then his son Sayyidina Sulayman finished it.”<br /><br />One of the great scholars of Quranic exegesis, al-‘Ala'i said, ‘On the Night of Ascension the Prophet had five different vehicles. The first was the Buraq, a winged creature which carried him from Makka to Masjid al-Aqsa. The second was the Ascension by which the Prophet (s) reached the sky of this world, as- sama' ad-dunya .' There are two explanations for Mi`raj: either the Buraq carried the Prophet (s) up or a ladder that descended and took the Prophet up very rapidly. ‘The third vehicle was the wings of angels taking the Prophet up to the seventh heaven. The fourth vehicle was the wings of Jibril (as) from the seventh heaven to sidrat al-muntaha . The fifth vehicle was ar-raf raf to ka`ba kawsayn .' The Prophet (s) stopped in ten different stations: the seven heavens and the eighth at the Furthermost Lote Tree, sidrat al-muntaha. The ninth is where he heard the sound of the angels' pens writing people's actions. The tenth level was at the Throne. And Allah knows best.' ( Tafsir ruh al maani. Al-alusi. Dar al-fikr. Tafsir surat bani israil )<br /><br />Allah supports His prophets with miracles ( m'ujizat ) to be able to go beyond the laws of physics and beyond the constraints of our human realities. If Allah grants a miracle we should not view it as something improbable otherwise we will be like scientists who cannot understand anything beyond the physical laws of the universe.<br /><br />These miraculous events happened on the Night of the Night Journey and Ascension, Laylat al Isra wal Miraj. The many hadith of Isra were authenticated by numerous huffaz (hadith masters) such as Ibn Shihab, Thabit al-Banani, and Qatada. Some scholars have different opinions on when this night occurred. Imam Nawawi said that it happened in Rajab. In ar-Rawda, Nawawi says it happened 10 years and 3 months after the beginning of the prophecy, while in Fatawa he states it was after five or six years of prophecy. Whatever the case, all scholars say that the Isra and Miraj took place both in body and spirit.<br /><br /><br /><br />Allah said in the Holy Qur'an<br /><br /><br /><br />75. So also did We show Ibrahim the malakut kingdom and glories behind the magnificent powers and laws of the physical universe that he might have certitude.<br /><br />76. When the night covered over him he saw a star. He said ‘This is my lord.' But when it set he said, ‘I do not love those that set.'<br /><br />77. When he saw the moon rising in splendor he said, ‘This is my lord.' But when the moon set he said, ‘Unless my Lord guides me I shall surely be among those who go astray.'<br /><br />78. When he saw the sun rising in splendor he said, ‘This is my lord.' But when the sun set he said, ‘O my people, I am innocent and free from the sin of you giving partners to Allah.<br /><br />79. ‘For me I have set my face firmly and truly towards the One Who created the heavens and the earth, and I am not one who gives partners to Allah.' (Al-An'am 6:75-79).<br /><br />Allah opened the kingdom of heavens and earth to Sayyidina Ibrahim without an Isra or Miraj. He opened Prophet Ibrahim's baseera (spiritual vision) to see the wonders of the universe from where he was on earth. Allah showed him what is beyond the laws of the physical universe through the eyes of his heart. Yet immediately after this verse where Allah has shown Ibrahim the glories behind the physical universe, in verse 76 Ibrahim sees a star and says, ‘This is my lord!' In verses 77 and 78 he similarly “mistakes” the moon and sun for his lord.<br /><br />Allah showed Ibrahim (as) the truth, and he is conveying the heavenly message. If he tried to directly present unseen spirituality to those who worship only physical objects, they would not understand it. How could he explains the heavens and glorifying the Lord to those who only understand literal meanings and physicality and not interpretative meanings or spirituality? Ibrahim was trying to gently tell the people ‘don't worship the stars, or moon, or sun. Go beyond what you can see physically.' Ibrahim knew the reality of the universe as Allah had shown it to him. The verses of the stars, moon, and sun are for the non-believers, to slowly build up their beliefs. They rejected anything beyond the comprehension of their minds. He wanted everyone to be under Allah's mercy so he was trying to let them understand by process of elimination that there is a spiritual dimension. He eliminated the star (something small), then the moon, then the sun (the biggest heavenly body). This means don't run after things of this worldly life but run after the spiritual dimension which is beyond the laws of the physical universe.<br /><br />In our time, materialistic scientists and certain narrow minded Islamic sects try to negate spirituality, the fourth dimension, which Allah showed to Ibrahim (as). Those rejecting the spiritual dimension of Islam are falling into the same trap as the people of Ibrahim. The Prophet (s) said, ‘ akhwaf ma akhafu ala ummati ash-shirk il-khafi what I fear most for my community is the hidden shirk (associating partners to Allah).' For a person to be prideful of himself. Sayyidina Ibrahim was shown the realities of this universe and tried to guide his people to Allah. Finally, in verse 79 he reaffirms his true belief in Allah and his turning away from worldly distractions. From his place on earth, Ibrahim was shown by Allah (swt) the malakut of heavens and earth.<br /><br />Sayyidina Musa did not see this malakut , but he was able to hear and talk to Allah from Mount Sinai. Although Ibrahim was granted to see in spiritual dimensions, and Musa was granted to hear Allah directly, both of their bodies were still on earth and subject to its physical laws. Sayyidina Ibrahim's vision and Sayyidina Musa's hearing went beyond the physical through the power of the soul, but their bodies did not move beyond the physical world.<br /><br />However, Allah made Prophet Muhammad to move in spiritual dimensions with his physical body in complete freedom from the physical laws. Allah called the Prophet, ‘ li nuriyahu min ayatina to show him from Our signs...'(Isra 17: ????) Allah showed Ibrahim malakut of this universe, but He showed Muhammad His signs. Allah moved the Prophet in body and spirit beyond the physical laws of this universe and showed him His signs ‘ ayatina Our signs.' This possessive form relating the signs as being Allah's directly indicates a greater honor and knowledge bestowed to the Prophet as opposed to knowledge about Allah's creation in general. The malakut of samawat (heavens or skies) and ard (earth) shown to Ibrahim were the workings of this physical universe and did not reach to Paradise. Allah's signs are directly related to Allah and are not associated with this world.<br /><br />Imam Nawawi and the late Imam Mutwalli Sh'arawi side with the majority of scholars in interpreting this to mean that the Prophet saw his Lord another time- not that he saw Jibril another time as claimed by some. Nawawi relates in his commentary on Sahih Muslim, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”<br /><br /><br /><br />Fa awha ila abdihi ma awha<br /><br />53:10 Allah revealed to His servant what he revealed<br /><br />Ma kadhaba al-fu'adu ma ra'a<br /><br />53:11 The Prophet's heart in no way falsified what it saw.<br /><br />A fatumarunahu ala ma yara<br /><br />53:12 Will you then dispute with him about what he saw?<br /><br />Wa laqad ra'ahu nazlatan ukhra<br /><br />53:13 And he saw Him again another time<br /><br />ainda sidrat al-muntaha<br /><br />53 :14 at the Lote-tree of the utmost boundary<br /><br />‘aindaha jannat al-ma'wa<br /><br />53:15 at the Garden of Abode<br /><br />idh yaghsha as-sidrata ma yaghsha<br /><br />53:16 Behold the lote-tree was shrouded with what shrouds<br /><br />Ma zagha al-basaru wa ma tagha<br /><br />53:17 His sight did not swerve or go wrong.<br /><br /><br /><br /><br />Imam Sh'arawi asks, “What would make the Prophet's sight swerve? Some say it was Jibril, but the Prophet had seen Jibril many times and Jibril was with him for the duration of the Night Journey and Ascension. It is irrelevant to say at this juncture that the Prophet's sight did not swerve or go wrong, because if this was in reference to Jibril the Prophet had many opportunities to see him already. Allah doesn't say anything irrelevant which is why I side with the majority of ‘ ulama (including Imam Nawawi) in saying that with his physical eyes the Prophet saw Allah (swt).”<br /><br />The Prophet came all the way to the Divine Throne( ‘arsh ), reached qab kawsayni (the distance of two bow lengths), and reached the Paradise of Jannat al-Ma'wa near the Lote-Tree ( sidrat al-muntaha ). After all this what could possibly make his sight swerve or go wrong? As mentioned above, the Isra and Miraj took place several years after Jibril brought the first revelation to the Prophet. Thus, it is illogical that after being seen by the Prophet so many times that now Jibril would have the potential to make his sight swerve.<br /><br /><br /><br />Ma zagha al-basaru wa ma tagha<br /><br />53:17 His sight did not swerve or go wrong.<br /><br />Laqad ra'a min ayati rabbihi al-kubra<br /><br />53:18 Indeed he saw the Greatest Signs of his Lor<br /><br />A fa ra' aytum al-lat wal ‘uzza<br /><br />53: 19 Have you seen Lat and ‘Uzza (two pagan idols)<br /><br />Wa manat ath-thalithata al-ukhra<br /><br />53:20 And the third one Manat (another idol)<br /><br /><br /><br />Why does Allah mention these three false deities here immediately after mentioning the “Greatest Signs of his Lord” in 53:18? Scholars say that verses 53:19-20 name the idols that people were worshipping in order to contrast them to Allah (swt) mentioned in 53:18. If 53:18 referred to Jibril then it would not follow to mention the false idols after it.<br /><br />That is the greatness of Sayyidina Muhammad. No one saw his Lord except for Muhammad, so he is the only real muwahhid . No one except Muhammad has real tawhid , only imitation tawhid .<br /><br />Prophet Abraham was the father of the prophets and was granted spiritual vision to see the workings of the universe and Prophet Moses was granted to speak with his Lord. But Allah moved Prophet Muhammad with his physical body in defiance of the physical laws of the universe to the Unseen, a place where there is nothing and no possibility of anything to be there- la khala wa la mala . Allah took Muhammad there and revealed Himself to him, in the manner He wished. How this was we don't know. It is ghayb (unseen, unknown). But we know that this is not in reference to Jibril who was seen by the Prophet many times. We again recall the opinion of Imam Nawawi who said, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”<br /><br />Looking at these verses in Surat Isra and Surat Najm we see that the Isra and Miraj was not like Allah showing Ibrahim malakut of the universe. Allah gave this universe to all of humanity whether in dunya or akhira. However Allah showed Muhammad something related to Himself “ ayatina Our Signs.”<br /><br /><br /><br />Bukhari Volume 8, Book 77, Number 610:<br /><br />Narrated Ibn 'Abbas:<br /><br />(regarding the Verse) "And We granted the vision (Ascension to the heavens "Miraj") which We showed you (O Muhammad as an actual eye witness) but as a trial for mankind.' (17.60): Allah's Apostle actually saw with his own eyes the vision (all the things which were shown to him) on the night of his Night Journey to Jerusalem (and then to the heavens). The cursed tree which is mentioned in the Qur'an is the tree of Az-Zaqqum.<br /><br />Volume 7, Book 69, Number 482:<br /><br />Narrated Abu Huraira:<br /><br />On the night Allah's Apostle was taken on a night journey (Miraj) two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said, "Praise be to Allah Who guided you to Al-Fitra (the right path); if you had taken (the cup of) wine, your nation would have gone astray."Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-86582255718984533102007-03-07T13:10:00.000-08:002007-03-07T13:16:13.407-08:00In Saudi Arabia, a Resurgence of SufismIn Saudi Arabia, a Resurgence of Sufism<br />Mystical Sect of Islam Finds Its Voice in More Tolerant Post-9/11 Era<br />By Faiza Saleh Ambah<br />Special to The Washington Post<br />Tuesday, May 2, 2006<br /><br />JIDDAH, Saudi Arabia — A hush came over the crowd as the young man sitting cross-legged on the floor picked up the microphone and sang, a cappella, a poem about Islam’s prophet Muhammad. His eyes shut tight, his head covered by an orange-and-white turban, he crooned with barely contained ardor of how the world rejoiced and lights filled the skies the day the prophet was born.<br /><br />The men attending the mawlid — a celebration of the birth and life of Muhammad — sat on colorful rugs, rocking gently back and forth, while the women, on the upper floor watching via a large projection screen, passed around boxes of tissues and wiped tears from their eyes.<br /><br />The centuries-old mawlid, a mainstay of the more spiritual and often mystic Sufi Islam, was until recently viewed as heretical and banned by Saudi Arabia’s official religious establishment, the ultraconservative Wahhabis. But a new atmosphere of increased religious tolerance has spurred a resurgence of Sufism and brought the once-underground Sufis and their rituals out in the open.<br /><br />Analysts and some Sufis partly credit reaction to the Sept. 11, 2001, attacks in the United States for the atmosphere that has made the changes possible. When it was discovered that 15 of the 19 hijackers were Saudi, the kingdom’s strict Wahhabi doctrine — which had banned all other sects and schools of thought — came under intense scrutiny from inside and outside the country. The newfound tolerance Sufis have come to enjoy is perhaps one of the most concrete outcomes of that shift.<br /><br />“This is one of the blessings of September 11. It put the brakes on the [Wahhabi] practice of takfir , excommunicating everyone who didn’t exactly follow their creed,” said Sayed Habib Adnan, a 33-year-old Sufi teacher. The government “realized that maybe enforcing one religious belief over all others was not such a good idea.”<br /><br />When Adnan moved to Saudi Arabia from his native Yemen four years ago, Sufi gatherings were often clandestine, sometimes held in orchards outside the city, or in basements and without microphones, for fear of drawing attention. “I couldn’t wear this,” he said, pointing to his turban. “Or this,” he said, pulling at his white cotton overcoat. “Or I would be branded a Sufi. You couldn’t even say the word ‘Sufi.’ It was something underground, dangerous, like talking about drugs.”<br /><br />Sufis here say they are not a separate sect or followers of a separate religion, but adherents to a way of life based on the Muslim concept of ihsan . Muhammad explained ihsan to the angel Gabriel as “worshiping God as if you see Him. Because if you don’t see Him, He sees you.” Another Sufi characteristic is a strong belief in the power of blessings from the prophet, his close relatives and his companions.<br /><br />Sufism had previously been predominant in Hejaz, the western region of Saudi Arabia, which includes Muhammad’s birthplace, Mecca; Medina, where he is buried; and the Red Sea port city of Jiddah. Muslims prayed often at shrines where the prophet’s daughter Fatima, his wife Khadija and his companions were buried. Mawlids were public affairs with entire cities decked out in lights, and parades and festivities commemorating the prophet’s birthday and his ascension to Jerusalem.<br /><br />When the al-Saud family that would later come to rule Saudi Arabia took over Hejaz in the 1920s, the Wahhabis banned mawlids as a form of heresy and destroyed the historic shrines of Khadija, Fatima and the prophet’s companions, fearing they would lead to idolatry and polytheism.<br /><br />Wahhabis, crucial allies in the Saud conquest of the disparate regions that became Saudi Arabia in 1932, were awarded control of religious affairs.<br /><br />Discrimination against Sufis, among others, intensified after armed Wahhabi extremists took over Mecca’s Grand Mosque in 1979, demanding that a more puritanical form of Islam be applied in the country. Though the government quelled the uprising and executed its leaders, authorities were shaken by the incident, and lest other Wahhabis defy them, they allowed them more rein.<br /><br />Soon after, extremist clerics issued a religious edict, or fatwa, declaring Sufi’s spiritual leader, Muhammad Alawi Malki, a nonbeliever. He was removed from his teaching position, banned from giving lessons at the Grand Mosque, where both his father and grandfather had taught, and interrogated by the religious police and the Interior Ministry. After Malki was later attacked by a throng of radicals incensed at his presence in the mosque, he could pray there only under armed guard.<br /><br />Meanwhile, thousands of cassettes and booklets circulated calling Sufis “grave-lovers” and dangerous infidels who had to be stopped before they made a comeback. Their salons were raided, and those caught with Sufi literature were often arrested or jailed.<br /><br />The tide finally turned in 2003, with the new atmosphere that took hold following the Sept. 11 attacks, when the future King Abdullah, then the crown prince, held a series of meetings to acknowledge the country’s diverse sects and schools of thought. One of the guests was Sufi leader Malki. When he died the following year, Abdullah and the powerful defense and interior ministers attended his funeral. The rehabilitation of his legacy was almost complete.<br /><br />“We were then upgraded from infidels, to people who are ignorant and practicing their religion wrong,” said Wasif Kabli, a 59-year-old businessman.<br /><br />But many Sufis complain that despite outward appearances, Wahhabis continue to destroy shrines in and around their holy places, their salons continue to be raided and their literature is still banned.<br /><br />Wahhabis and Sufis view Islam from opposite directions. To Wahhabis, who emerged from the kingdom’s stark, harsh desert, a believer’s relationship can be only directly with God. To them, Sufis’ celebrations of the prophet’s life smack of idolatry, and supplications to him, his relatives and companions appear to replace or bypass the link with God.<br /><br />Sufis answer that the prophet celebrated his own birthday by fasting on Mondays, that he himself offered to intervene with God on behalf of Muslims and that he could often be found in the evenings at the grave sites of his wives and companions.<br /><br />Last month, on the occasion of the prophet’s birthday, a crowd of more than 1,000 gathered to celebrate at a private residence. Sufi books, cassettes and DVDs were selling out in one corner of the large garden where the event was held. Adnan, the Sufi teacher, was one of four speakers who addressed the crowd. He asked: Why are we Sufis always on the defensive? “Nobody asks [soccer] fans for religious proof that sanctifies their gatherings at the stadium because of their devotion to their team,” he said. “How come we are always asked for an explanation of our devotion to our beloved prophet?”<br /><br />Muhammad Jastaniya, a 20-year-old economics major and part of a new wave of young Saudis who have embraced Sufism, said what drew him was the focus on God.<br /><br />On a recent moonlit evening, Jastaniya sipped sugary mint tea with his friends on rugs spread on the rooftop of a Zawiya, or lodge where Sufis go to meditate, chant or sit in on lessons. The words ‘God’ and ‘Muhammad’ were written in green neon lights, and Islam’s 99 names for God were stenciled in black paint around the wall. “To be a Sufi is to clear your heart of everything but God,” he explained. “The Islam we were taught here is like a body without a soul. Sufism is the soul. It’s not an alternative religion — it can contain all Muslims.”<br /><br />That thought seems to be taking hold, even in faraway corners.<br /><br />Salman al-Odah, the country’s most popular puritanical cleric, who was jailed in the 1990s for opposing the presence of U.S. troops in the kingdom, accepted an invitation to visit Sufi cleric Abdallah Fadaaq’s mawlid and lesson last week. The scene at Fadaaq’s house was an obvious sign of conciliation.<br /><br />Al-Odah sat with his hands neatly folded in his lap, wearing a red-and-white checkered headdress and clear wraparound glasses and sporting the short scraggly beard that indicates a conservative. Fadaaq, who at 39 is emerging as the new symbol of Hejazi Sufism, wore the white turban, the white overcoat and shawl typical of Sufis, wooden prayer beads resting on his lap. “It’s true that there are differences between the way people practice their faith in this country, and this is an indication that people are using their minds and thinking, which is a good thing,” Fadaaq said. “But what we should concentrate on are the expanses that bring us together, like the prophet. We must take advantage of what we have in common.”<br /><br />Source: The Washington Post<br />URL: <a href="http://www.washingtonpost.com/wp-dyn/content/article/2006/05/01/AR2006050101380.html" target="_blank">http://www.washingtonpost.com/wp-dyn/content/article/2006/05/01/AR2006050101380.html</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-2888510137032249492007-03-07T05:41:00.000-08:002007-03-07T10:24:40.174-08:00Wahhabism Facts with Prooofs<h5>Dear All,<br />There are many people asking us the proof of our beliefs, here are some of the stuff with proof and in the light of Quran & Hadith of what Wahhabism is and how they are spreading hatred of our beloved prohphet (Salal Lahu Alahi Wasalam)& Awliya Ikram(Rahimah mul ALLAH).</h5><br /><p><b>Articles</b><ol><li><a href="http://en.wikipedia.org/wiki/Wahhabi" target="_blank">About History of Wahabis on Wikipedia</a></li><br /><li><a href="http://www.sunnah.org/articles/Wahhabiarticleedit.htm" target="_blank">WAHHABISM:UNDERSTANDING THE ROOTS AND ROLE MODELS</a></li><br /><li><a href="http://www.islam786.org/wahhabism.htm" target="_blank">Wahhabism:Also known as Ahle Hadith, Salafi's, Najdi's etc</a></li><br /><li><a href="http://www.islamicacademy.org/html/Articles/English/Tableeghee%20Jma'at.htm" target="_blank">Tableeghi Jamaat Exposed</a></li><br /><li><a href="http://www.nooremadinah.net/EnglishBooks/DeobandToBareilly/DeobandToBareilly.asp" target="_blank">Deoband to Bareilly - The Truth</a></li><br /><li><a href="http://www.nooremadinah.net/EnglishBooks/WhiteAndBlack/WhiteAndBlack.asp" target="_blank">White and Black - Facts of Deobandi-ism</a></li><br /></ol></p><br /><p><b>Audio Speeches</b><ol><li><a href="http://www.nooremadinah.net/Media/Speeches/ShahTurabulHaq/Wahabism/Wahabism.rm"target="_blank">Contradiction of WAHABISM and DEOBANDISM (Wahabism Ka Radd)</a></li><br /><li><a href="http://www.nooremadinah.net/Media/MuftiAbbas/Speeches/TableeghiJamatKiyaHai.rm" target="_blank">Tableeghi Jamat Kiya Hai</a></li><br /><li><a href="http://www.nooremadinah.net/Media/MuftiAbbas/Speeches/WahabioJawabDo.rm" target="_blank">Wahabio Jawab Do</a></li><br /><li><a href="http://www.nooremadinah.net/Media/MuftiAbbas/Speeches/WahabioonKayGhalatAqaed.rm" target="_blank">Wahabio Kay Galat Aqayeed</a></li><br /><li><a href="http://www.nooremadinah.net/Media/MuftiAbbas/Speeches/WahabioonKiJhootiBatain.rm" target="_blank">Wahabio Ki Jhooti Baaten</a></li><br /><li><a href="http://www.nooremadinah.net/Media/Speeches/MuzaffarShah/WahabiNajdi/WahabiNajdi_01.rm" target="_blank">Ibn-e-Abdul Wabab Najdi.The Founder of `WAHABISM` (Part I)</a></li><br /><li><a href="http://www.nooremadinah.net/Media/Speeches/MuzaffarShah/WahabiNajdi/WahabiNajdi_02.rm" target="_blank">Ibn-e-Abdul Wabab Najdi.The Founder of `WAHABISM` (Part II)</a></li><br /><li><a href="http://www.nooremadinah.net/Media/Speeches/MuzaffarShah/WahabiNajdi/WahabiNajdi_03.rm" target="_blank">Ibn-e-Abdul Wabab Najdi.The Founder of `WAHABISM` (Part III)</a></li><br /></ol></p><br /><p><b>Video proofs</b><ol><li>The Facts about House of Saud<br /><embed id="VideoPlayback" style="width:400px; height:326px;" src="http://video.google.com/googleplayer.swf?docId=-7941258614245895702&hl=en" flashvars="" type="application/x-shockwave-flash"> </embed></li><br /><li>Hazrat Allama Kokab Okarvi has shown the hidden faces of Deobandi/Wahabi/Tableeghi Scholars from their own books.<br />Part1<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-1017486292150340919&hl=en" flashvars=""> </embed><br />Part2<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-5003020314915421740&hl=en" flashvars=""> </embed><br />Part3<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-2476973796115653236&hl=en" flashvars=""> </embed><br />Part4<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=3020070266611257879&hl=en" flashvars=""> </embed><br />Part5<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-6583044979960858120&hl=en" flashvars=""> </embed><br />Part6<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-3593751951231973689&hl=en" flashvars=""> </embed><br />Part7<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-1965330706257296219&hl=en" flashvars=""> </embed><br />Part8<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=564891803583811941&hl=en" flashvars=""> </embed><br />Part9<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=6706853543844464744&hl=en" flashvars=""> </embed><br />Part10<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-6629038724627244112&hl=en" flashvars=""> </embed><br />Part11<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=8188496460991854548&hl=en" flashvars=""> </embed><br />Part12<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-182041108021401048&hl=en" flashvars=""> </embed><br />Part13<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-4930379022210078859&hl=en" flashvars=""> </embed><br />Part14<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=2382817148943078910&hl=en" flashvars=""> </embed><br /></li><br /><li>Hazrat Allama Jahangir Naqshbandi has replied to Deobandi/Wahabi Scholar Chund Mohammad for his explaination in "ALLAH Can tell a Lie".<br /><a href="http://www.nooremadinah.net/MediaLibrary/MediaDisplay.asp?MediaSpeakerID=27&MainCatID=7&MediaTypeID=2 <br />" target="_blank">Video3</a></li><br /><li>Fatwa sold by Deobandi Ulema for few Pennies are Exposed - StarTV<br /><object width="305" height="250"><param value="http://www.youtube.com/v/zp2xCcDUKOE" name="movie"/><param value="transparent" name="wmode"/><embed width="425" src="http://www.youtube.com/v/zp2xCcDUKOE" wmode="transparent" height="350" type="application/x-shockwave-flash"></embed></object><br /></li><br /><li>Hidayat ya Gunrahi, a very exhaustive expose of wahabi & deobandi. its a visual evidence of books written by wahabi leaders Part 1<br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-4325611652083849633&hl=en" flashvars=""> </embed></li><br /><li>Part2<br /><embed id="VideoPlayback" style="width:400px; height:326px;" src="http://video.google.com/googleplayer.swf?docId=-4820389839722024881&hl=en" flashvars="" type="application/x-shockwave-flash"> </embed></li><br /><li>Deobandi Mufti Ki Tobah Ki Kahani<br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/3vj8VFf9-Oc"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/3vj8VFf9-Oc" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /></li><br /></ol></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-53062091312197776922007-03-05T08:12:00.000-08:002007-03-07T13:40:50.029-08:00Milad un Nabi (Salal Lahu Alahi Wasalam)<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-rCxAXQt6sq9cxHZyEoUm7KNmZ6DSGzWaTnAkRZn0paqP4ZnJW3maSA8J7Pou-ToVYZO_J85YIfhV2QfiNWVhnD4AuWvXA__SlDqDwDlYsXHrH8nYPZVa_nEX9aEQGMSssZtHsBWY3CY/s1600-h/bismi11.gif"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-rCxAXQt6sq9cxHZyEoUm7KNmZ6DSGzWaTnAkRZn0paqP4ZnJW3maSA8J7Pou-ToVYZO_J85YIfhV2QfiNWVhnD4AuWvXA__SlDqDwDlYsXHrH8nYPZVa_nEX9aEQGMSssZtHsBWY3CY/s320/bismi11.gif" border="0" alt=""id="BLOGGER_PHOTO_ID_5038484792347662018" /></a><br /><br /><h3>Milaad an Nabi (sallallahu alaihi wa sallam)</h3><br /><p><br />The Holy Last Messenger, sallallahu alaihi wa sallam was born on the twelfth of Rabi al Awwal in the year of the Elephant (Surah Fil). The description of this blessed event has been recorded in many sirahs', conveying clearly that here was indeed a child chosen by Allah, the Most High, to fulfill a great mission. There were many miracles surrounding his birth and it was a night of great Salaam.<br /><br />The birth of the Blessed Nabi, sallallahu alaihi wa sallam, as in all historical occurrences, is remembered by commemoration. If there is no one to preserve the memory of an event, a person, place or thing, its remembrance will soon pass from the collective minds of the people. With the destruction of Jerusalem in 70 C.E. by the Romans, the true followers of Isa, the son of Maryam, alaihi salaam, (those that survived) scattered in all directions. Over time, the collective memory of the birth, life and mission of Hazrat Isa, alaihi sallam became lost. Today, in the gospels in the Bible and those gospels which were not included, there are clear differences concerning the telling of events in Jesus' life. It is only in the Holy Qur'an that the confusion and discrepancies surrounding Hadrat Isa's life and mission have been cleared up. So also in the lives of other of the anbiyah (prophets) did the Holy Qur'an make known the truth, concerning their lives, of what was previously lost or distorted through the passage of time and forgetfulness of the people.<br /><br /><b>Mawlid Celebration in Cyprus</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/IYToqOaAfKs"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/IYToqOaAfKs" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br />Unfortunately, The Muslims of later generations won't have another Qur'an or another Messenger to remind us of the birth and life of the Seal of the Anbiyya, sallallahu alaihi wa sallam. Such a tremendous task and that of the preservation of the entire aspect of Din ul Islam was left to the Sahaba Ikram, and the generation which followed them (tabi-een) and the generation which followed them (taba tabi-een) and all those pious Muslims which followed the first three generations deemed the best by the Holy Last Messenger, sallallahu alaihi wa sallam.<br /><br /><b>Al-Burdah - Praising Prophet Muhammad(Salal Lahu Alahi Wasalam)</b><br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-3023736404726224927&hl=en" flashvars=""> </embed><br /><br />Much scholarly work was done in the early period including tafsir (science of Qur'anic commentary, compiling the sirah (Life of the Holy Last Messenger[sas] which was the beginning of Islamic history), recording of ahadith, codification of the laws of Islam (Shariah) and many other sciences. In the beginning of Islamic history, the birth of Rasulullah (sas) is a significant part. As for the practice of commemorating his birth, the hadith master Ahmad ibn Hajar Asqalani said:<br /><br /> "As for the origin of the practice, it is an innovation (bid'a) that has not been conveyed to us from any of the pious early Muslims of the first three centuries, despite which it has included both features that are praiseworthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praiseworthy innovation, while if one does not, it is not".<br /><br /><b>Mawlid Celebration in Singapore</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/El6krg5d2cQ"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/El6krg5d2cQ" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br />The primary argument against the practice of commemorating the Mawlid is that it is bid'a (innovation) and thus unacceptable. The hadith quoted to support this view is: "Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell." The reference to "every" in the hadith does not, according to the scholars, refer to every situation without qualification, for there are similar expressions of generalization in the Qur'an and Sunnah that are not all-inclusive in their meaning. Ahmad ibn Naqib al Misri, in his book, The Reliance of the Traveler (translated by Noah Ha Mim Keller), provides us with some examples of such generalizations:<br /><br />"...And that a man can have nothing, except what he strives for" HQ 53:39, despite the evidence that a Muslim benefits from the spiritual works of others, from his fellow Muslims, the prayers of angels for him as well as his goodly son, the funeral prayer over him, charity given by others in his name, and the supplications of believers for him.<br /><br />"Verily you and what you worship apart from Allah are the fuel of hell" HQ 21:98, "what you worship" being a general expression while there is no doubt that Isa ibn Maryam, his mother and the angels, may Allah be pleased with all of them, were all worshipped apart from Allah, but are not what is meant by this verse.<br /><br />"But when they forgot what they had been reminded of, We opened unto them the doors of everything." HQ 6:44, though the doors of Mercy were not opened unto them.<br />Understanding the meaning of Sunnah and Bid'ah<br />Sunnah:<br /><br />To clearly understand the meaning of bid'ah, one must also understand the meaning of its opposite, sunnah. The word sunnah in Islamic terminology has three applications. The term, when defining the difference between textual sources of Islam, i.e. Qur'an and Sunnah, was coined by hadith scholars to differentiate between the Qur'an and the Hadiths, both of which eminated from the Holy Last Messenger (sas) but must be kept separate for obvious reasons. The term sunnah is also a technical expression used by legal scholars when defining the difference between obligatory acts (fard, wajib) and recommended acts (sunnah). Both of these usages are different in application from each other, came into use at a later date and are not what is meant in its original meaning.<br /><br /><b>Mawlid Celebration in Hong Kong, China</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/lAsfD8tjVrA"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/lAsfD8tjVrA" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br /> The Holy Last Messenger said: "He who inaugurates a good sunna in Islam earns the reward of it and of all who perform it after him without diminishing their own rewards in the slightest. And he who introduces a bad sunna is guilty of the sin of it and of all who perform it after him without diminishing their own sins in the slightest." [Muslim]<br /><br />In this hadith, by sunnah is meant 'way' or custom'. By good sunna is meant the Way of the Nabi, sallallahu alaihi wa sallam, in giving guidance, accepting, and rejecting: this is the sunnah. By bad sunnah is meant that which is against the Way of the Nabi, sallallahu alaihi wa sallam, in giving guidance, accepting and rejecting. The term good sunnah and bad sunnah means good way and bad way and does not mean anything else. Thus the original meaning of the sunnah of the Holy Last Messenger is his way of acting, ordering, accepting and rejecting, and the way of his rightly guided Khalifas who followed his way of acting, ordering, accepting and rejecting. Thus, practices which are newly begun must be examined in the light of the Sunnah of the Prophet (sas) and in his way of acceptance or rejection. They may not be rejected simply because they did not exist in the first century of Islam.<br /><br /><b>Harari Mawlid Celebration in Toronto</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/oTqf9G5CW7c"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/oTqf9G5CW7c" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br />There are many instances in which the companions initiated new acts connected with worship that the Holy Last Messenger had never done nor ordered to be done. These were acts that the Companions did out of their own conviction, based on their own reasoning and were found acceptable to the Blessed Nabi in accordance with Allah ta'ala's words: "And do good, that haply you may succeed" HQ 22:77, and the hadith of the Prophet (sas): "He who inaugurates a good sunna in Islam earns the reward of it without diminishing their own rewards in the slightest."<br /><br /><b>Mawlid Celebration in Morocco</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/0XNjHyidb6Y"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/0XNjHyidb6Y" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br />The above hadith initially concerned charity but its application is general according to the interpretive principles of ijtihad (legal reasoning by qualified scholars) established by ijma (consensus). That is, the primary texts (Qur'an and Hadith), the foundation of the Sacred Law, must be viewed and understood in its full meaning and not just its immediate historical context. Some examples of good sunnahs' brought by sahaba, may Allah ta'ala be pleased with all of them, yet not ordered or performed by the Holy Last Messenger, sallallahu alaihi wa sallam, are listed below:<br /><br /><b>Mawlid Celebration in USA</b><br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=7595772652326808021&hl=en" flashvars=""> </embed><br /><br />Bukhari and Muslim relate from Abu Hurayra, may Allah be pleased with them, that at the dawn prayer the Holy Last Messenger, sallallahu alaihi wa sallam, said to Bilal, may Allah be pleased with him, "Bilal, tell me which of your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in Paradise," and he replied, "I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray."<br /><br />Ibn Hajar Asqalani says in Fath al-Bari that "the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal reached the conclusions he mentioned by his own inference, and the Blessed Nabi, sallallahu alaihi wa sallam, confirmed him therein."<br /><br /><b>Mehfil-e-Naat in UK</b><br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-1154517594912175970&hl=en" flashvars=""> </embed><br />Similar to this is the hadith in Bukhari about Khubayb, may Allah be pleased with him (who asked to pray two rak'as before being executed by idolators in Mecca), who was the first to establish the sunna of two rak'as for those who are steadfast in going to their death. These hadiths are explicit evidence that Bilal and Khubayb used their own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Holy Last Messenger, sallallahu alaihi wa sallam, other than the general demand to perform the prayer.<br /><br />Bukhari and Muslim relate that Rifa'a ibn Rafi' said, "When we were praying behind the Prophet, sallallahu alaihi wa sallam, and he raised his head from bowing and said, Allah hears whoever praises Him,' a man behind him said, 'Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly therein.' When he rose to leave, the Prophet (Allah bless him and give him peace) asked who said it, and when the man replied that it was he, the Prophet, sallallahu alaihi wa sallam, said, I saw thirty-odd angels each striving to be the one to write it.'"<br /><br /><b>Mawlid Celebration in UK</b><br /><embed style="width:400px; height:326px;" id="VideoPlayback" type="application/x-shockwave-flash" src="http://video.google.com/googleplayer.swf?docId=-5760217763789168311&hl=en" flashvars=""> </embed><br /><br />Ibn Hajar says in Fath al-Bari that the hadith "indicates the permissibility of initiating new expressions of zikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith [since the above words were a mere enhancement and addendum to the known, sunnah zikr]."<br /><br /> Bukhari relates from A'isha, may Allah be pleased with her, that "the Holy Last Messenger, sallallahu alaihi wa sallam, dispatched a man at the head of a military expedition who recited the Qur'an for his companions at prayer, finishing each recital with al-Ikhlas (Qur'an 112). When they returned, they mentioned this to the Blessed Nabi, sallallahu alaihi wa sallam, who told them, Ask him why he does this,' and when they asked him, the man replied, 'Because it describes the All-Merciful, and I love to recite it.' The Holy Last Messenger, sallallahu alaihi wa sallam, said to them, Tell him Allah loves him.'"<br /><br />Although each of the above actions were not performed by the Messenger of Allah, sallallahu alaihi wa sallam, nor ordered by him to do so, they clearly show the Prophet's Sunnah or way in judging actions brought before him, accepting those deemed good in accordance with the Sacred Law and rejecting what was not. This way was continued by the Khulafa e Rashidun and the Companions in judging, accepting or rejecting new matters in the light of the Sacred Law. This allowed flexibility in personal judgement involving matters of ibadah as long as it was in the framework of deen and did not deviate from what was ordered.<br /><br /><b>Mawlid in Germany</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/r_YYpDRknjU"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/r_YYpDRknjU" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br /><br />Therefore, the scholars of law established the rule that if a new matter is attested to by law as being good, it is acknowledged as good and if a new matter is attested to by law as being bad, it is acknowledged as bad. The scholars sometimes referred to these good actions as bid'a hasanat since it is technically an innovation but in legal terms, it is an inferrable sunnah. If a matter is attested to by law as being bad, then it is rejected as a bad innovation (bid'a).<br />Bid'a:<br /><br /> The Holy Last Messenger, sallallahu alaihi wa sallam said, "Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell."<br /><br />The Shafi scholar Muhammad Jurdani said by "Beware of matters newly begun..." is meant, Distance yourselves and be wary of matters newly innovated that did not previously exist,' i.e. things invented in Islam that contravene the Sacred Law.<br /><br /><b>Mawlid in Holland</b><br /><object width="425" height="350"><param name="movie" value="http://www.youtube.com/v/UjLx_M4M8Rs"></param><param name="wmode" value="transparent"></param><embed src="http://www.youtube.com/v/UjLx_M4M8Rs" type="application/x-shockwave-flash" wmode="transparent" width="425" height="350"></embed></object><br />"...for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell", is meant that everyone who is misguided, whether through himself or by following another is in hell, the hadith referring to matters that are not good innovations with a basis in Sacred Law.<br /><br />The great Shafi scholar Imam Izz ibn Abd al Salam said that innovations fall under five headings of the Sacred Law: obligatory, unlawful, recommended, offensive, and permissible.<br /><br /> 1. Obligatory - Such as recording the Qur'an and laws of Islam in writing when it was feared that something might be lost from them; recording the hadith, including its classification to preserve the sayings of the Holy Last Messenger from being lost and also to distinguish that which is authentic from that which is false or spurious.<br /><br /> 2. Unlawful - Such as un-Islamic taxes on the people; giving positions of authority in Sacred Law to those unfit; devoting time to learning heretical beliefs that contravene the tenets of faith.<br /><br /> 3. Recommended - Such as building hostels and schools of Sacred Law; recording the research of Islamic schools of legal thought; writing books on beneficial subjects; commemorating the mawlid (birth) of the Holy Last Messenger, sallallahu alaihi wa sallam, and wearing one's best and rejoicing at it.<br /><br /> 4. Offensive - Such as embellishing masjids, decorating the Qur'an, having a backup man in salat, repeating the Allahu Akbar of the imam when the latter's voice is clearly audible to those praying behind him.<br /><br /> 5. Permissible - Such as sifting flour, using spoons, and having more enjoyable food, drink, and housing.<br /><br />The classifications of bid'a given by Imam Izz ibn Abd al Salam, were confirmed by Imam Nawawi, Ibn Hajar Asqalani, and the vast majority of Islamic scholars of the time and its principles were applied in the changing times and the people who lived in them. Thus the only form of bid'a which is misguidance is that which contradicts or adds to or takes away from the tenets of faith. Such innovators were the Mu'tazilites, Qadarites, Murji'ites etc. Their innovations were harmful to the Deen and were devoid of benefit.<br /><br />As to actions, they must be viewed in the light of the Blessed Nabi's Sunnah, or way of judging, and accepting or rejecting. The classifications of Izz ibn Abd as Salam has been a handy aid for Islamic scholars in determining the value of any new act. Much more can be said on this subject but it is beyond the present scope of this work.<br />Celebrating the Mawlid of the Holy Last Messenger, sallallahu alaihi wa sallam<br /><br />Salaams are upon the anbiyya on the days of their birth.<br /><br />Allah ta'ala says in Holy Qur'an, concerning Hazrat Yahya, alaihi salaam: "And Peace be upon him the day he was born..." HQ 19:15.<br /><br />Concerning Hazrat Isa, the son of Maryam, alaihi salaam: (Isa said) "And Peace is on me the day when I was born..." HQ 19:33.<br /><br />In these ayats, Allah Ta'ala makes clear that the birthdays of nabis, alaihim salaam, are special, marked by the peace that Allah Ta'ala sends down upon them at that time. Although the Holy Qur'an only mentions Hadrat Isa and Hadrat Yahya as having Salaam upon them the day they were born, the obvious inference is that Salaam is upon all the anbiyya the day they were born. That the times when Allah Ta'ala's Salaam being sent down is a special time is indicated in the Sura al Qadr. For Allah, the Most High has said that the Layla tul Qadr (Night of Power) is better than a thousand months and on that night, Salaam is sent down until the morning. Thus, the time of the birth of a nabi is special by reason of the Salaam of Allah being sent down.<br /><br />An unbeliever receives Mercy from Allah because he celebrated the Mawlid of the Holy Last Messenger, sallallahu alaihi wa sallam.<br /><br />It is related in the Sahih of al Bukhari, in the book of Nikah, that Abu Lahab, upon hearing of the birth of the Nabi, sallallahu alaihi wa sallam, freed his handmaid who brought him the news. Because of this act, his punishment in Jahannum is lessened every Monday (the day on which the Holy Last Messenger was born).<br /><br />The Messenger of Allah, sallallahu alaihi wa sallam, commemorated significant days of religious importance other than the eids.<br /><br />It is related in the sahihs of the two sheikhs (Bukhari and Muslim, Rahmatullah alaihim), that when the Messenger of Allah, sallallahu alaihi wa sallam, came to Medina, he found the Jews fasting on the tenth of Muharram. Upon inquiring why they did so, he was told that it was in commemoration of the day in which Allah Ta'ala drowned the Pharaoh and delivered the Bani Isra'il from Egypt so they fasted on that day in thanks to Allah, Ta'ala. Upon hearing this, the Messenger of Allah, sallallahu alaihi wa sallam, said: "We have more right to Musa, alaihi salaam, than you". Thereafter, he used to fast that day and the day before it.<br /><br />From the above hadith is taken the validity of remembering a day in which Allah, the Most High opened the doors of his Mercy or saved the people from calamity. Such rememberance, repeated on the anniversary of the event, can be shown by some form of ibadah, i.e. salat, fasting, charity.<br /><br />The Messenger of Allah, sallallahu alaihi wa sallam, commemorated his own mawlid.<br /><br />In Sahih Muslim, in the Book of Fasting, Abu Qatada (ra) narrated that the Holy Last Messenger, sallallahu alaihi wa sallam, was asked about the fast of Monday, and he answered: "That is the day that I was born and that is the day I received the prophecy."<br /><br />In the 107th ayat of Surah al anbiyya, Allah Ta'ala says: "We did not send you except as a Mercy to all the worlds."<br /><br />No doubt, the greatest manifestation of Allah's Mercy is his sending the Blessed Nabi to all mankind, the Rahmatil Aalamin, sallallahu alaihi wa sallam.<br /><br />In the 58th ayat of Surah al Yunus, Allah, the Most High says: "Say: Of the favor and Mercy of Allah, let them rejoice!". Why should we not rejoice at the greatest Mercy Allah, the Most High, has bestowed on mankind?<br /><br />The activities done in commemoration of the mawlid should be, primarily those actions which have a basis in Islam, such as nawafil prayer, fasting, charity, reciting the Holy Qur'an, reading from the Sirahs (narrations of the birth and life of the Holy Last Messenger), reciting salawat on the Nabi, sallallahu alaihi wa sallam, reciting poetry or singing in praise of him, or any good deed which may be in addition to the above but connected with the rememberance of this blessed day.<br /><br /> Ya Nabi, Salaamu alaika, Ya Rasul, Salaamu alaika, Ya Habib, Salaamu alaika, Salawaa tullahu alaika. Salaam be upon you the day you were born, Salaam be upon you the day you made wisal, and Salaam be upon you the day you are Raised.<br /><br /> Amin<br /><br />Abu Talut<br /><br />17 July 1997.<br /><br />-----------------------------<br />[Currently, he is the technical advisor for the Islamic Post and member of Muslims of the Americas Inc. He was trained in combat photography and photo journalism and had experiences in the Vietnam and Afghanistan war.]<br /></p><br /><h3>Sources & References:</h3><p><ol><br /><a href="http://www.dawateislami.net/library/literature.aspx?litid=lit-154&vhpvno=1&year=2005" target="_blank">MEELAD CELEBRATION IS COMMENDABLE</a><br /><a href="http://www.ummah.net/Al_adaab/muhammad/Milad_in_Quran_and_Hadith.html" target="_blank">Eid-e-Milad-un-Nabi in the light of Quran & Ahadith</a><br /><a href="http://www.islamicinformationcentre.co.uk/alsunna4.htm#11" target="_blank">Celebrating Milaad un Nabi</a><br /><a href="http://www.islam786.org/eidmiladannabi.htm" target="_blank">Mawlid part1 </a><br /><a href="http://www.islam786.org/eidmiladannabi2.htm" target="_blank">Mawlid par2</a><br /><a href="http://www.nooremadinah.net/Documents/Ahle-SunnahWalJamaat/32)PermissibilityOfCelebratingMilad/PermissibilityOfCelebratingMilad.asp" target="_blank">The Permissibility of Celebrating Milad-un-Nabi</a><br /><a href="http://www.raza.co.za/Aqeeda/Aqeeda_Meelad-un-Nabi.htm" target="_blank">CELEBRATING MEELAD-UN-NABI(Salallahu alahi wasalam</a><br /><a href="http://www.barkati.net/booklets/meelad.htm" target="_blank">Eid Meelad un Nabi (Salal lahu alahi waslam with proofs </a><br /><a href="http://www.geocities.com/~abdulwahid/muslimarticles/milad_question.html" target="_blank">Please give me the evidence about Eid-e-Milad-un-Nabi in the light of Qur'an & Ahadith.</a><br /><a href="http://www.nfie.com/meelad3.htm" target="_blank">Should we Celebrate Milad un Nabi (Salal lahu alahi wasalam</a><br /><a href="http://www.nfie.com/meelad3.htm" target="_blank">THE EXCELLENCE OF THE OBJECTIVE IN CELEBRATING THE BIRTHDAY OF THE NOBLE PROPHET (Salal lahu alahi waslam)</a><br /><a href="http://www.minhaj.co.uk/article_read.asp?id=22" target="_blank">Celebrating the Holy Prophet's(saws)Birthday-Dr.Tahirul Qadri-Minhaj-ul- Quran</a><br /><a href="http://www.nfie.com/resources.htm" target="_blank"><br />Mawlid-Un-Nabi -Prophet's(salal lahu alahi wasalam) Birthday Commomoration</a><br /></ol></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-15272229701716002632007-03-05T07:30:00.000-08:002007-03-05T08:08:21.259-08:00WHAT IS BID'ATAny new innovation in Islam is Bid'at if it is against the teachings of Quran and the Sunnah of Rasulallah (SalallahoAlaiheWasalam), specially if this new innovation demolishes the Sunnah of the prophet Muhammad (SalallahoAlaiheWasalam).<br /><br />In a Hadith from Miskhat Shareef in which the Prophet (salallahoalaihewasalam) said "Whosoever introduces a new belief in our religion which contradicts with it is rejected." He also said "Beware of innovations, for every innovation (Kullu Bid'at) is misguidance." But there is another hadith from the same book which is in favor of good innovations, thus a Hadith in Miskhat under Babul-I'lm says: "He who sets a good precedent in Islam, there is reward for him for this (act of goodness) and a reward for him also who acts according to it subsequently, without any deduction from their rewards and he who sets in Islam an evil precedent there is upon him the burden of that, and the burden of him also who acts upon it subsequently, without any deduction from their burdens." From this Hadith we see that to introduce a nice way in Islam which is in accordance with the Holy Quran and Sunnah will induce rewards and to do vice versa will provoke punishment.<br /><br />If we assume that every new innovation is Bid'at then the following acts also come under new innovations which were not existed at the time of Prophet (salallahoalaihewasalam) but Sahabaa Kiraam performed it after Rasulallah was departed.<br /><br />· Compilation of Quran<br /><br />· Adding first call to prayer on friday<br /><br />· Taraveeh prayer with jamaat<br /><br />· Compilation of books of hadiths<br /><br />and so on ... <br /><br />From the above references it is proved that Bid'ats are only those acts in Islam which are new and against Islamic spirit. Therefore to call Milad-un-Nabi gathering or Shab-e-Baraat, Shab-e-Meraj, Quran Khawani etc. Bid'at or Shirk is very unfortunate. If some body does not like these gatherings, he should not prevent other muslims to celebrate it.<br /><br />SOME GOOD BID'ATS IN OUR DAILY RELIGIOUS ACTIVITIES (BID'AT-E-HASANA)<br /><br />We will now see that no worship in Islam is void of Bid'at-e-Hasana.<br /><br />IMAAN: Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.<br /><br />- By the three blessed generations we mean the ages of the Sahaba, the Tabe'een and the Tab'e Tabe'een.<br /><br />KALIMAH: Every Muslim memorizes six Kalimahs. These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid'ats which were not there in the commencing period of Islam.<br /><br />QURAN: To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I'raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid'ats which could not be traced in the commencing era of Islam.<br /><br />HADITH: To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da'if, Mu'addaal or Mudallas, etc. and to establish the commands with the help of Hadith such as Makruh, Mustahab, etc. are all appreciable Bid'ats which were not in practice in the blessed age of Rasulullah (sallal laahu alaihi wasallam).<br /><br />PRINCIPLES OF HADITH (USUL-E-HADITH): This whole branch of knowledge along with its rules is itself Bid'at Hasana.<br /><br />FIQH: Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid'at Hasana.<br /><br />USUL FIQH AND I'LM-E-KALAAM: These two branches of knowledge too, along with their principles and injunctions are all Bid'at Hasana.<br /><br />SALAAT: It is Bid'at-e-Hasana to intend for praying Salaat by proclaiming the intention loudly or to pray the 20 Rakaah Tarawih prayer in congregation during the Holy Month of Ramadaan.<br /><br />FASTING: At the time of breaking fast (Iftaar) to say the Du'a: "O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast" and to intend for fasting by saying this Du'a audibly at the time of SEHRI: "O Allah, I intend to fast for Thy sake tomorrow" are all Bid'at Hasana.<br /><br />ZAKAAT: To give Zakaat with the currency which is currently used such as coins and paper notes is Bid'at because these were not in vogue in the commencing centuries of Islam.<br /><br />HAJJ: To perform Hajj by travelling in aeroplanes, ships, cars, lorries, buses and to go to the field of Arafaat by car or bus are all Bid'ats because such conveyances had not been invented in that age.<br /><br />When Bid'at has been introduced in such things as Imaan and Kalimah then how will we succeed in abstaining from it. So we will have to agree that all Bid'ats are not Haraam and only those Bid'ats are Haraam which contradict the Kitaab and Sunnah.<br /><br />BID'AT IN WORDLY AFFAIRS: Now a days we see around us such new inventions that could not be found in the first three centuries of Islam and we got so much accustomed to them that life would be very difficult without them. Everyone is compelled to use these things such as trains, cars, aeroplanes, watches, electricity, and hundreds of other things, without which we cannot imagine how life would be. But all these things are Bid'ats and cannot be traced back to the blessed age of Rasulullah (sallal laahu alaihi wasallam) or the Sahaba.<br /><br />SOME MODERN DAY BID'ATS WHICH ARE NOW BECOME THE PART OF OUR RELIGIOUS ACTIVITIES. FOR EXAMPLE:<br /> * Use of Loud Speakers and Microphone for conducting Daily and Friday prayers and delivering speeches.<br /> * Organizing Fund Raising dinners in Hotels for building Mosques, Madrassa etc. <br /> * Organizing Islamic Quiz Competitions between children as well as adults. <br /> and so on...<br /><br />SOME MODERN DAY BAD BID'ATS (BID'AT-E-SAI'YYA) WHICH ARE AGAINST ISLAM AND SHOULD BE AVOIDED BUT HAS BEEN PRACTICED BY IGNORANT MUSLIMS <br /><br /> * Offering prayers with head's uncovered i.e not wearing cap while offering prayers.<br /> * Offering only fard part of the Namaz.<br /> * Make no Dua after Namaz.<br /> * Announce the beginning of Ramadan, Eid-ul-Fitr, Eid-ul-Adha in advance without sighting the Moon.<br /> * Eating Haram burgers etc by invoking Bismillah on it so that it becomes halal. <br /><br />Each of the above action is a new bad innovation in Islam i.e. Bid'at-e-Sai'yya, because by adopting these actions one is not only introducing new innovation in Islam but also at the same time he is abolishing the Sunnah of our Prophet (salallahoalaihewasalam) which in fact is direct violation of the commands of Allah Ta'ala.<br />May Allah Show us right path and give us courage to accept the truth.<br /><br />Sources:<br /><a href="http://www.raza.co.za/Aqeeda/Aqeeda_Meaning%20of%20Bid'ah.htm" target="_blank"><br />http://www.raza.co.za/Aqeeda/Aqeeda_Meaning%20of%20Bid'ah.htm</a><br /><a href="http://www.islam786.org/bidahinnovation.htm" target="_blank">http://www.islam786.org/bidahinnovation.htm</a><br /><a href="http://www.sunnirazvi.org/topics/index.htm" target="_blank">http://www.sunnirazvi.org/topics/index.htm</a><br /><a href="http://www.nooremadinah.net/Documents/Ahle-SunnahWalJamaat/44)MeaningOfBidah/MeaningOfBidah.asp" target="_blank">http://www.nooremadinah.net/Documents/Ahle-SunnahWalJamaat/44)MeaningOfBidah/MeaningOfBidah.asp </a><br /><a href="http://www.barkati.net/booklets/bidat.htm" target="_blank">http://www.barkati.net/booklets/bidat.htm</a><br /><a href="http://www.yanabi.com/activeweb.cfm?a_id=835" target="_blank">http://www.yanabi.com/activeweb.cfm?a_id=835</a><br /><a href="http://www.abc.se/%7Em9783/n/sdb_e.html" target="_blank">http://www.abc.se/%7Em9783/n/sdb_e.html</a><br /><a href="http://library.faizaneattar.net/English/Islamic_Books/07/01/Index.htm" target="_blank">http://library.faizaneattar.net/English/Islamic_Books/07/01/Index.htm</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-60625560681243511322007-03-05T07:25:00.000-08:002007-03-05T08:03:45.259-08:00TAUHEED OR SHIRK ?by<br /><br />HAZRAT ALLAMA SYED AHMED SA'EED KAAZMI (RAHMATULLAHI ALAIH)<br /><br />PREFACE<br /><br />This book is intended to protect Muslims from all misconceptions and misunderstandings prevalent in the Muslim community, in so far as the belief in seeking assistance from great Prophets and Saints is concerned.<br /><br />Allama Syed Ahmed Sa'eed Kaazmi Shah Saheb (alaihir rahma) was a great Aalim, Scholar and a specialist in the Field of Hadith and Tafseer, to which he made a voluminous contribution. He earned the title of "Ghazzali-e-Zamaan" or "The Ghazzali of the Age". In this treatise, he clearly distinguishes between "Shirk" and "Tauheed". He does so in an extremely simple manner, so that all Muslims are able to understand. This policy of his is based on the principle of education and the acquisition of knowledge which is compulsory in the life of all Muslims, man or woman.<br /><br />The aim of the writer is not one of trivial argument and discussion based on heresay, rather, it is to make the public aware and to educate them on practises followed by the first generation of Muslims, yet these practises are mocked by a few "enlightened Modern-day" Muslims.<br /><br />May Allah assist and guide those Muslims who are instrumental in producing this book and all those involved in the protection of the pristine faith of Islam. Aameen.<br /><br />Bismillahir Rahmaanir Raheem<br /><br />THE UNITY OF ALLAH<br /><br />The Being of the Almighty Allah is indeed One. It is only those who are ignorant and persist in being ignorant need an explanation on how Almighty Allah is One and is actually Present. Those who are Allah-conscious do not desire an explanation on this subject of Tauheed and Shirk. They in fact accept without questioning. There is a famous proverb in the Arabic language which is as follows: Al Ashyaa'u tu'rafa bi azdaadihi - "Objects are indeed understood by its opposites."<br /><br />For example, peace can only be understood and appreciated by that person who has felt and experienced anxiety. That person though who has not felt anxiety, cannot appreciate peace. In the same manner, Day cannot be understood if a person has not experienced the Night. Likewise, if a person has not comprehended misguidance how is it possible for him to understand guidance? Using this very principle, we may ask, if a person has not understood "Shirk" or Polytheism, how is it possible for him to appreciate or comprehend "Tauheed" or Monotheism? It is, therefore, only logical that after we have understood Shirk can we then understand Tauheed.<br /><br />The Almighty Allah has in fact very clearly explained the action Shirk and Tauheed, thereby completely eradicating the concept of non-religion. It is very surprising that after explaining the differences in the concept of Tauheed and Shirk so clearly, there are still doubts in the minds of those whose sole duty it is to destroy the concept or fundamentals of unity found in Islam.<br /><br />THE MEANING OF TAUHEED<br /><br />The meaning of "Tauheed" is to believe that there is no Partner to Allah in His Being and in His Attributes. In other words, how Almighty Allah is, we do not believe that there is another being like Him. If any person believes on the contrary, then his belief would constitute Shirk. We should remember that the attributes of Allah, among others, include the act of Listening, Seeing and Possessing Knowledge. If any individual believes that another possesses these Attributes, he will be guilty of Shirk.<br /><br />THE DIFFERENCE BETWEEN TAUHEED AND SHIRK<br /><br />After we have understood the meaning of Tauheed, the natural question that arises is, if knowledge which is one of the Attributes of Allah is ascribed for another individual, will this really mean that we are guilty of Shirk? We know that Listening and Seeing are also among the Attributes of Allah. If we prove these very attributes for another individual, will we be guilty of Shirk? In the very same manner, the Attributes of Living is also among the Attributes of Allah. If we ascribe this attribute for another individual will we again be guilty of Shirk?<br /><br />THE DIFFERENCE<br /><br />No! Dear Muslim Brothers and Sisters, do not be deceived by those who hope to mislead you. You should remember that indeed Almighty Allah possesses the Attribute of "Living", yet He has, also through His Mercy, bestowed upon His Creation this very quality. The attribute of living though which we relate to ourselves is not the same Attribute of Living as we relate to Allah. The difference is that His Attribute of Living is non-bestowed, while the attribute of living which we posses is one which we have been bestowed with by Allah. The attribute of living which He has bestowed upon us is temporary and non-eternal, while His Attribute of Living is Eternal and non-bestowed.<br /><br />If this principle and law is applied to all qualities and attributes, then the question of Shirk will never arise. It is simple, yet, as we have mentioned earlier, those Muslims whose sole aim is to deprive Islam of its unity, peace and harmony, intentionally make it difficult so that the simple-minded Muslims become confused and misguided.<br /><br />HAS THE ALMIGHTY ALLAH GIVEN MAN POWER AND AUTHORITY?<br /><br />The answer to this is quite simple. If man has not been given power and authority, then what indeed is the difference between him and stone? We know that the Almighty Allah Possesses Power and Authority. We also know that He has created these attributes within man. You may well ask, if both possess power and authority, then what is the difference? The answer to this is quite simple. If one applies the above law and principle, there is no doubt that the Almighty Allah Possesses Power and Authority, yet, although possessing these Attributes, He is not subservient to anyone, neither have these Attributes been given to Him by anyone. His slave, man, on the other hand, possesses these attributes of power and authority, yet, he is still subservient to the Almighty Allah, and these attributes are not his, rather they have been bestowed upon him by the Almighty Allah.<br /><br />THE KNOWLEDGE OF THE ALMIGHTY ALLAH AND HIS SLAVE<br /><br />This very same principle as explained above, can be applicable to the question of Knowledge, Seeing, Listening, and other Attributes. The Almighty Allah Possesses these Attributes and so does the slave. No one has given these Qualities to Allah, whilst the slave, on the other hand, has been accorded these attributes by Almighty Allah. This is, in fact, one of the clear differences between the Almighty Allah and His slave.<br /><br />We understand that if an attribute which is conferred to any slave has been bestowed upon the slave by the Almighty Allah, then this belief cannot be labelled as Shirk. For example, if we relate the quality of "hearing" to a slave, we must therefore believe that this attribute of "hearing" has been bestowed upon the slave by the Grace of Allah, then this belief cannot be termed Shirk.<br /><br />At this point an important question arises. Applying the above principle, we ask, why is it that we condemn the Idol worshippers who also believe that their Idols have been given these amazing powers by Allah. Are they not using the very same principle, which we are applying?<br /><br />The answer to this question is quite clear and simple. When the Idol worshipper believed that their Idols were a creation of Allah, they also should have believed that the slave is indebtedly in bondage to the Creator. Without the Creator, the creation cannot come into being. They also should have believed and accepted that, as in life or in death, the slave is in need of the Creator. But, they refused to believe and accept this principle, that is, Allah's Authority.<br /><br />They began to believe that although their Idols were a creation, Almighty Allah had given the Idols Divinity and total "God-head". They believed that after creating their Idols, there was now no need for submission towards Almighty Allah to complete (Allah forbid!) because their Idols could do whatever it wished, even if Almighty Allah had not commanded it to do a certain thing. The Idol worshippers could not understand this very simple principle, that is, that the creation can never to totally independent of Almighty Allah.<br /><br />DIVINITY CANNOT BE GIVEN<br /><br />Indeed, Almighty Allah, through His Mercy, may bestow upon His slave whatever powers He wishes, yet He would not bestow Divinity, which is Permanent and Independent, the attributes given to His slave are not permanent or even independent. The Idol worshippers believed that because of the tremendous worship performed by the Idols, "Laat" and "Manaat", Almighty Allah set them free to do as they pleased. Based on this belief, the Idol worshippers believed that their Idols have been given Divinity and God-head. Any person who believes that Almighty Allah has given His certain slave God-head and Divinity has committed Shirk. There is no doubt in this. This is another difference between the Muslim and the Idol worshipper. The Muslim believes that the servant of Allah will always remain a servant and can never become one possessing God-head and Divinity.<br /><br />DEEDS PERFORMED BY THE SLAVE THROUGH THE PERMISSION OF ALLAH CAN NEVER BE TERMED SHIRK<br /><br />The Almighty Allah states in the Holy Quran: Man zal lazi yashfa'u indahoo illa bi izni. "Who is it that can intercede with Him, except with His permission." (Sura Baqara: Verse 225)<br /><br />From this Quranic injunction, an important fact is becoming apparent to us. Almighty Allah is quite clearly stating to us that not everyone will be given permission to intercede except those to whom He has given permission. It is also a warning to the Idol worshippers, in that they should not believe and hold high esteem of their Idols considering that their Idols have never been given permission to intercede for their worshippers. This clearly proves that their Idols are totally useless.<br /><br />The beloved slaves of Allah, on the other hand, have been given permission to intercede. The first to intercede will be the Prophet Muhammad (sallal laahu alaihi wasallam) as proven by many authentic sources. Thereafter, the other Prophets, the Martyrs (Shuhada), the Saints, etc. Another important fact we must always bear in mind is that if an individual performs a duty without the Permission of Allah, then this would be considered Shirk, whereas if a duty has been allocated, as will be discussed shortly, then this cannot be considered Shirk.<br /><br />The Holy Quran is evidence of Hazrat 'Isa (alaihis salaam) explaining to his nation some of his amazing miracles. This serves as a reminder to all, of the power and authority bestowed by Allah upon His beloved servants. He states: Wa ubri'ul akmaha wal abrasa wa uh'yil mawta bi iznillahi - "I heal those who are born blind and the leper and I raise the dead by Allah's permission." (Sura Ale Imraan: Verse 49)<br /><br />We know that to perform amazing duties as explained by Hazrat 'Isa (alaihis salaam) is indeed the Grace of the Almighty Allah, yet this great Prophet is actually stating that he can perform them. Is he guilty (Allah forbid!) of committing Shirk? No, for he has clearly proven by one verse the difference between Shirk and Tauheed.<br /><br />When he has said, "these duties are performed through the permission of Allah", immediately, the question of Shirk is dismissed and the entire concept becomes one of Tauheed. Keeping this in mind, when Muslims state that great Prophets and Saints can perform miracles and do so with the Permission of Allah, how can any sensible person call this action as being Shirk. This belief is purely Tauheed.<br /><br />If one questions this and states that a Muslim cannot perform these amazing duties (of miracles and interceding) then he is contradicting numerous Quranic verses and Ahadith wherein amazing qualities and attributes of the special servants of Allah are explained.<br /><br />THE REASON FOR THE CREATION OF MAN<br /><br />Every creation of the Almighty Allah has been created for some specific reason and purpose, namely, the sun, the trees, water, the wind. Explaining the purpose for the creation of Man, the Almighty Allah states: Wa ma khalaqtul Jinna wal insa illa liya'budun - "I have not created Man and Jinn, but that they worship Me." (Ad Dhaariyat: Verse 56)<br /><br />Worship can only be performed if there is recognition. In other words, mankind and Jinn have been created to recognize the Almighty Allah. The question that arises is, what is the outcome of this recognition? It means that the more we recognize Allah, the more we worship Him.<br /><br />From the above discussion we come to realize that mankind has been created to recognize Allah, and by doing so we become closer. In other words, closeness to Allah is the pinnacle of glory in the life of mankind.<br /><br />By understanding this, we must examine it's connotation, it's results and it's meaning in the light of Islamic Law.<br /><br />There is a Hadith-e-Qudsi found in the Sahih Bukhari explaining this: The Prophet (sallal laahu alaihi wasallam) has explained that the Almighty Allah has stated: "He who has caused enmity with My Wali (Friend), I give him declaration of war. Among those acts through which My slave achieves My closeness, the most beloved are the Fardh (Compulsory) acts. My slave also achieves My closeness through the Nafil (Optional) deeds, till I make him into My beloved. When he becomes My beloved, I become his ears through which he listens, his eyes through which he sees, his hands by which he holds, his feet by which he walks. When he pleads to Me for anything I definitely bestow it on him. When he seeks refuge in Me from any bad deed, then I definitely save him from it."<br /><br />Some individuals state that only after achieving this status does the slave refrain from all bad deeds. This thought is a flagrant misinterpretation of the Tradition, for any person possessing a little common sense will tell you that after refraining from all bad deeds, does the slave achieve this status. In other words, after he has adopted piety and abstinence, does he stand any chance of becoming the beloved.<br /><br />In the following verse, Almighty Allah is explaining how we can achieve His closeness. He states: Kul in kuntum tuhiboonal laaha fattabi'ooni yuh'bibkumul laahu - "Say (O Muhammad to them), if you love Allah follow me, Allah will love you." (Sura Ale Imraan: Verse 31)<br /><br />In other words, after we have adopted piety and abstinence in following the Holy Prophet (sallal laahu alaihi wasallam), will we have any chance of becoming a beloved? The slave first refrains from bad deeds and actions. He then performs the Fardh and Nafil acts continuously. Then only does he become the beloved. It is not possible for him to continue performing evil deeds and still feels he can become the beloved servant of Allah.<br /><br />Imam Fakhrudeen Raazi (radi Allahu anhu) in his "Tafseer Kabeer", explains the above Hadith: "In the same manner, if the slave continuously adopts good deeds, then he indeed reaches that stage of which the Almighty Allah states that He becomes the slaves eye and ear. When the Magnificent Noor (Light) of Allah becomes the eye of the slave, then the slave perceives things near and distant. When this Light becomes the hand of the slave, then he, the slave, is then able to dispense with things easy and difficult, near and far."<br /><br />We also come to realize from this explanation that the beloved slaves of Allah have been given the power to help and assist. Once we have proved this, how can we call it Shirk if we implore them for assistance? It can never be Shirk, for although the slave and the Creator can help and assist, remember that the Creator Possesses this Attribute without it being given to Him by anyone. The slave, on the other hand, possesses these attributes after it has been given to him by Almighty Allah, and we still believe that the slave is the servant of Allah and is still subservient to Him. This is the belief of all Muslims.<br /><br />When we have understood and accepted this, the difference between Tauheed and Shirk becomes quite clear, yet, unfortunately, there are certain individuals who state that they believe in Allah, yet consider asking His beloved slaves for assistance as Shirk. If this indeed be their faith, then what, we ask of you, is Kufr?<br /><br />It also seems to be the habit of these "believers" to relate verses meant for the Kufaar towards Muslims, perhaps they are merely following the habit of their forefathers. It is recorded in the Sahih Bukhari, that Hazrat Abdullah Ibn Omar (radi Allahu anhuma) used to despise the Khaariji sect the most. Why? Let us see. He considered them the worst of creation. He use to say that "these people have made it a practice of theirs, that whatever verse has been revealed against the idol worshippers, they relate these verses towards the Muslims."<br /><br />IMPORTANT QUESTION<br /><br />Some individual has asked this question, and we feel that it should be answered. The question is this: we accept that the beloved slave of Allah possesses all these magnificent attributes. We accept that he can assist and help. Yet, are not all these attributes only prevalent in him when he is in this world, for when he dies, will not his body become a heap of sand and rubble? When it does become a heap of sand, will not all the attributes found in him will be immediately nullified?<br /><br />ANSWER<br /><br />This doubt, in fact, has only been created, for we have merely considered Man to be a combination of flesh and bones. This manner of thinking is indeed incorrect, for the essence of man is not flesh and bones, rather it is the soul. The soul, unlike the flesh and bones, never dies. If we accept that his soul will die, then how will he experience the punishment and reward within the grave? Describing the condition within the grave, the Prophet (sallal laahu alaihi wasallam) has stated that the grave is sometimes a Garden of Paradise and sometimes a Pit of Hell.<br /><br />We, therefore, logically ask: for who is this grave sometimes a Pit of Hell or sometimes a Garden of Paradise? It is, without doubt, for the soul which is still alive. The soul always has a connection with the body even if the body, described as the rays of the sun, even though it may manifest itself on a heap of sand, on a tree or on the roof of a house, it still has a relationship with the sun.<br /><br />So we judge from this that the essence of man is the soul, it is this which enables him to assist us in times of need and anxiety.<br /><br />Another query that seems to confuse people is: how is it that we cannot see the punishment or reward experienced by the body or the soul? The answer to this is simple. The happenings of the grave are being experienced within the Aalam-e-Barzakh, a world in itself which means, "The Screened World." A logical explanation of this would be that if a person complains about a headache and although the pain he is experiencing is an absolute reality, we cannot perceive it or even comprehend it simply because the pain is screened from our eyes. Similarly, punishment and reward is experienced within the grave.<br /><br />Another example would be of a person dreaming. Although he is seeing himself burning, we cannot see him burning or receiving a gift, for the simple reason is that his life in that context is screened from our eyes.<br /><br />THE SQUEEZING OF THE GRAVE<br /><br />It is reported in the Ahadith that when the person is placed within the grave, the grave squeezes him, be he Muslim or non-Muslim. The earth could be described as "the mother", for man has been created from sand. Therefore, it stands to reason that all will return to her. Some of her children who have adopted piety and abstinence, they she will be welcomed and agreeably received. Those, on the other hand, who have adopted disgraceful behaviour and dishonour, she will receive them, not welcome them, but rather to punish them. This example clearly describes how a Muslim and non-Muslim will be treated in the grave. It will welcome the Muslim as a mother caressing her child, while she will squeeze the disbeliever till his ribs appear on opposite sides. This illustrates that the soul never dies and that the reward or punishment within the grave is a reality.<br /><br />Let us return to the discussion describing the magnificent attributes possessed by the beloved slaves of Allah. Having proven that his soul and body still possesses these attributes, it means that he can still assist us, traverse miles on end, listen and see things far and near. When he can still do these things with the Permission of Allah, then how can any sane person term it as being as Shirk if we ask them to assist us?<br /><br />In the Tirmidhi Shareef, Hazrat Abdullah Ibn Abbas (radi Allahu anhuma) narrates that a Sahaba once pitched his tent on a plot of ground without realizing that he was doing so over a grave. After a while, he realized that his tent was over a grave for he could hear the recital of the Sura Mulk. He related the entire episode to the Prophet (sallal laahu alaihi wasallam), who replied that the recital of Sura Mulk indeed assists the person within the grave and protects him from pain and punishment.<br /><br />From this episode, we see that the beloved servants of Allah are still alive within their graves, or else the Prophet (sallal laahu alaihi wasallam) would have merely disregarded the entire incident. But he did not do so. Rather, he commented on the excellences of the Sura Mulk, which means that he also accepted that the beloved servants of Allah are still alive within their graves.<br /><br />Let us relate another incident from the period of the companions. It is recorded that in the period of Hazrat Mu'awwiya (radi Allahu anhu) a canal was dug between Mecca and Medina. Co-incidentally, the canal passed through that plot of land where the Shuhada (Martyrs) of Uhud lay buried. A person while digging accidentally cut the foot of a Shaheed with a spade. As a result of this, blood began to flow from the blessed foot. We learn from this incident that aside from their souls, even the bodies of these great and beloved servants of Allah are alive. This incident is narrated in "Jazbul Quloob" by Shaikh Muhaddith Delwi (radi Allahu anhu) and "Sharahus Sudur" by Imam Jallaludeen Suyutwi (radi Allahu anhu).<br /><br />Let us now quote another example from the period of the Taabe'ins. Imam Abu Na'eem (radi Allahu anhu) in his book, "Hilyatul Awliya", narrates from Hazrat Sa'eed (radi Allahu anhu). The great saint states, "By Allah, Hameed Taweel (radi Allahu Anhu) and myself were burying Hazrat Thaabit Nibhaani (radi Allahu anhu). As we were setting the final rocks, one rock accidentally fell into the grave. As I peeped into the grave, I saw that Hazrat Thaabit Nibhaani (radi allahu anhu) was about to perform the Salaah and he was imploring Allah in the following manner, 'O Allah, You have given certain of Your creation the Permission to perform their Salaah within the grave, give me also the same permission'. It was indeed beyond the Mercy of Allah to refuse him."<br /><br />N.B.: Hazrat Thaabit bin Aslam Nibhaani Basri (radi Allahu anhu) was a Taabi'in. He has narrated Ahadith from Hazrat Anas (radi Allahu anhu) and various other Companions. Shuba states that he used to complete the recitation of the Holy Quran in one day and night. He also used to fast during the day. Abu Bakr Al Muzni states that he had not seen a more pious person than Thaabit bin Aslam (radi Allahu anhu). ("Kashfun Noor", Imam Abdul Gani Naablisi, pg. 9)<br /><br />Imam Baihaqi (radi Allahu anhu) narrates from Qazi Nishapuri Ebrahim (radi Allahu anhu) who states that, "A pious woman passed away. Among those that were present for her Janazah was a coffin thief, who attended only with the intention of noticing where she was being buried. As darkness set in, he dug the grave and was about to steal the coffin when the pious lady exclaimed, 'By Allah, how strange that a dweller of Paradise is stealing the coffin of another dweller of Paradise'. She explained that whosoever took part in her Janazah, Allah would forgive them, and that the coffin thief took part in the Janazah. The thief immediately covered the grave and repented with a true heart."<br /><br />Indeed this is the greatness of the beloved servants of Allah, that one goes to them as a thief and returns as a Saint himself.<br /><br />It is reported in the Hadith-e-Qudsi that the Almighty Allah has stated: "When My slave, becomes My beloved, then his words and attributes become the mirror of My Words and Attributes. Whatever he pleads for, I bestow it upon him. If he seeks refuge in Me, I protect him."<br /><br />As we have seen, all these gifts are still found in the beloved servants of Allah even after they have departed from this world. It is due solely to this that the believing Muslims visit the graves of the Saints for they are indeed people who have been promised the Mercy and Assistance of Allah. We derive from these proofs, that if an individual goes to the Mazaar of a great Saint and implores to him in this manner, "O beloved servant of Allah, you are indeed the beloved slave of Allah. Please ask the Almighty on my behalf," how, we ask of you, can this be termed Shirk, when the Almighty Allah Himself has promised them all these gifts?<br /><br />After considering these facts, if any person feels that he cannot achieve any help and assistance by visiting a Mazaar of a great Saint, then he has not in any way insulted the Saint, rather he has doubted the promise of Allah whereas Allah has promised his slaves His assistance.<br /><br />Till now, we have proved that help and assistance that can be rendered by the beloved slaves of Allah in this world and in the Aalam-e-Barzakh, the question is: will they be able to assist us in the Hereafter?<br /><br />The Holy Prophet (sallal laahu alaihi wasallam) has already given this answer. He has stated: "The Ulema, the Hufaaz, and the Shuhada of my followers will indeed intercede on the Day of Judgment. Even the infant whose parents are Muslims will intercede." If, as some misled individuals say, that it is Shirk to ask the creation for assistance, then how will these above mentioned beloved slaves help us on the Day of Judgment. This again is proof that it is not Shirk to ask them in this world either!<br /><br />The events that will take place on the Day of Judgment are clear to all. We know that mankind will go to each Prophet (alaihimus salaam) seeking assistance, when finally they reach the Holy Prophet (sallal laahu alaihi wasallam), he will say, "I am for it (that is, I am that person who will intercede for you)."<br /><br />He will then go into prostration and Praise the Almighty Allah, after which the Almighty Allah will say, "O Muhammad! Raise your head. Speak you shall be listened to. Ask, it shall be given to you. Intercede, your intercession will be accepted."<br /><br />The Prophet (sallal laahu alaihi wasallam) will then intercede. After him, the great Prophets and Saints. If it is Shirk to ask the beloved servants of Allah for assistance, how will it be permissible on the Day of Judgment? We suggest to those who consider this action as Shirk to voice their opinion on the Day of Judgment, perhaps they will be amply "rewarded" for their folly.<br /><br />May the Almighty Allah bestow upon people the Imaan to differentiate correctly between Shirk and Tauheed. Aameen!<br />Sources:<br /><a href="http://www.islam786.org/tawhidshirk.htm" target="_blank">http://www.islam786.org/tawhidshirk.htm</a><br /><a href="http://www.masud.co.uk/ISLAM/misc/intermediaries.htm" target="_blank">http://www.masud.co.uk/ISLAM/misc/intermediaries.htm</a><br /><a href="http://www.islamicinformationcentre.co.uk/alsunna.htm" target="_blank">http://www.islamicinformationcentre.co.uk/alsunna.htm</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-6951946972820519407.post-30893709625667258582007-03-05T06:24:00.000-08:002007-03-05T07:25:49.906-08:00IntroductionThis blog is dedicated to the teachings of Ahle Sunnat Wal Jamaat (Sunni/Traditional Islam).This blog upholds the traditional Sunni view of Islam, and is inspired by the teachings of Holy Quran & Sunnah of Holy Prohphet (Sallal laahu alahi wasalam) and Inshallah will provide all the information, articles, facts, with proof from Quran & Hadith and also links & sources from true scholars of Islam, Ulema-e-Ahle Sunnat.<br /><br />WHO ARE THE AHLE SUNNAT WAL JAMAAT?<br /><br />1. The Ahle Sunnat Wal Jamaat is the largest group of Muslims and the only group whose beliefs and teachings are truly in accordance with the Holy Quran and Sunnah of the Holy Prophet (Sallal laahu alaihi wasallam).<br /><br />2. The beliefs of this group are the same as the beliefs of the Sahaba or noble companions of the Holy Prophet (Sallal laahu alaihi wasallam) and the Salf-e-Saliheen (our great pious predecessors).<br /><br />3. In many Ahadith, the Holy Prophet (Sallal laahu alaihi wasallam) strongly advised the Muslims to follow his Sunnah and to remain steadfast upon the path of his Sahaba, the Salf-e-Saliheen and the majority of Muslims to remain steadfast upon the way of the Ahle Sunnah.<br /><br />4. The Holy Prophet (Sallal laahu alaihi wasallam) said: "I have left two things behind me for you (the Ummah). You will never go astray as long as you follow these two things. One of these two things is Allah's Holy Book (the Holy Quran) and the other is the Sunnah of his Holy Prophet (Sallal laahu alaihi wasallam)." (Muwatta Imam Malik)<br /><br />5. The Holy Prophet (Sallal laahu alaihi wasallam) said that after he passes away his Ummah should remain firmly steadfast upon his Sunnah and upon the way of his four Muslim Caliphs. He advised us to follow this path alone and to be beware of innovations, which contradict the Holy Quran and his Sunnah. (Abu Dawud; Tirmizi)<br /><br />6. The Holy Prophet (Sallal laahu alaihi wasallam) said: "Follow the way of the largest group of Muslims! For, he who deviates from this group will be thrown into Hell!" (Ibn Majah)<br /><br />REMAINING WITH THE AHLE SUNNAT WAL JAMAAT<br /><br />1. The Holy Prophet (Sallal laahu alaihi wasallam) advised us to remain firm with the largest group of Muslims and remain steadfast upon their way in beliefs and in actions.<br /><br />2. The Holy Prophet (Sallal laahu alaihi wasallam) said: "Allah will never allow my Ummah to unite upon misguidance and incorrect beliefs. Allah's mercy, blessings and protection are with the largest group of Muslims. And he who deviates from this largest group of Muslims will be thrown into Hell." (Tirmizi)<br /><br />3. The Holy Prophet (Sallal laahu alaihi wasallam) said: "He who deviates from the largest group of Muslims, even as much as a hand span, has himself cut off his connection with Islam". (Abu Dawud)<br /><br />ABSTAINING FROM MISGUIDED GROUPS<br /><br />1. The Holy Prophet (Sallal laahu alaihi wasallam) clearly warned his Ummah to completely abstain from joining in the gatherings of or listening to the words of any of the other misguided groups that will appear amongst the Muslims, whose beliefs will contradict the beliefs of the largest group of Muslims.<br /><br />2. The beliefs of the largest group of Muslims will be in accordance with the Sunnah of the Holy Prophet (Sallal laahu alaihi wasallam), the beliefs of the Sahaba and the Salf-e-Saliheen.<br /><br />3. The Holy Prophet (Sallal laahu alaihi wasallam) said: "In the period prior to the Day of Judgement, false and deceitful groups will emerge. They will say things to you, which neither you nor your forefathers will have ever heard before. Stay away from these deceitful people and do not let them come near you! Do not be misguided by them and do not let them cause strife amongst you!" (Sahih Muslim)<br /><br />DIVISIONS IN THE UMMAH<br /><br />1. The concept of the Muslim nation separating into 73 sects, is taken from authentic Ahadith such as the following related by Hazrat Abu Hurairah (Radi Allahu anhu): "The Messenger of Allah (Sallal laahu alaihi wasallam) said: 'The Jews separated into 71 sects, and the Christians into 72, and my nation will divide into 73 sects.'" (Abu Dawud, Tirmidhi, Ibn Majah)<br /><br />2. The Holy Prophet (Sallal laahu alaihi wasallam) said: "Seventy-two (of the 73 sects of the Muslim nation) will be in the fire, and only one will be in Paradise; it is the Jama'ah (i.e. Ahle Sunnah Wa Jamaah)." (Abi Dawud, Ad-Darimi, Ahmad)<br /><br />3. There is another narration which states: "The Companions asked: 'Which sect will triumph (i.e. achieve salvation)?' The Prophet (Sallal laahu alaihi wasallam) replied: 'The sect which adheres to that (set of beliefs and practices) which I and my Companions adhere to.'"<br /><br />4. It should be clear from these Ahadith that the one sect, out of the 73, which is to gain salvation, is the Ahle Sunnah Wa Jamaah, the only segment of the Muslim community which adheres to that which the Holy Prophet (Sallal laahu alaihi wasallam) and his Companions (Radi Allahu anhum) adhered to.<br /><br />OPINION OF GREAT SCHOLARS AND SAINTS<br /><br />1. Ghousal Azam, Hazrat Sheikh Abdul Qadir Jilani (Radi allahu anhu) states: "There are 73 groups as foretold by Sayyiduna Rasoolallah (Sallal laahu alaihi wasallam) and (bear in mind that), the Ahle Sunnat wal Jamaat was the rightful group". (Ghunyatut Taalibeen)<br /><br />2. Imam Ghazzali (Radi Allahu anhu) writes: "The Ahle Sunnat Wal Jammat is the successful Firqah (group) and it is this Firqa which weighs or determines its thoughts and its according to the scales of the Holy Quran". (Mujarribaate Imam Ghazal)<br /><br />3. Hazrat Sha Wali'ullah Muhaddith Dehlawi (Radi Allahu anhu) states: "As Rasoolallah (Sallal laahu alaihi wasallam) has stated, follow this 'Sawad-e-Azam', and when the four Madhabs are within the Sawad-e-Azam then the following of any one of them, is followance of the Sawad-e-Azam. Therefore, refuting any one of them is refuting the Sawad-e-Azam". (Aqdul Jayyad)<br /><br />4. Imam Sufyan Souri (Radi Allahu anhu) states: "By Sawad-e-Azam is meant those who are called the Ahle Sunnat Wal Jamaat". (Al Mizaanul Qubra)<br /><br />5. Shah Abdul Aziz Muhaddith Dehlawi (Radi Allahu anhu) states in his book "Fatawa Azeezi" (Vol. 2, pg. 4) that: "The various parts of the Ahle Sunnat Wal Jamaat in Aqaa'id such as the Ash'ariya, the Maaturadi, in Fiqh such as the Hanifa, the Shafi'i, the Hambali, in Tassawwaf such as the Qaaderi, the Chisti, Naqshabandi, the Suhurwardi, this servant considers all of them to be the truth".<br /><br />6. Imam Rabbani, Mujaddid Alif Thaani (Radi allahu anhu) states in the second chapter, page 67 of his "Maktubaat Shareef" that: "The way of salvation is followance of the Ahle Sunnat Wal Jamaat. May Almighty Allah Ta'ala bestow blessings upon the Ahle Sunnat Wal Jamaat, in their speech, in their actions, laws, for this is the successful group. Besides this, all other groups have become victims of deception. Today, nobody realises how much these misled groups will be punished, however, on the Day of Qiyamah this secret will become apparent. Even though at that time this knowledge will be of no benefit to the misled."<br /><br />Read more here:<br /><a href="http://www.masud.co.uk/ISLAM/misc/ahlsunna.htm" target="_blank">Who are the Ahl as-Sunnah wa'l Jamah?</a><br /><a href="http://www.sunnirazvi.org/poetry/index.htm" target="_blank">Links from Sunni Razvi Society, Republic of Mauritius</a><br /><a href="http://www.trueislam.info/otherlinks.htm" target="_blank">Links from True Islam website</a><br /><a href="http://www.raza.co.za/Links.htm" target="_blank">Links from Raza Acedemy, South Africa</a><br /><a href="http://www.masud.co.uk/links.htm" target="_blank">Links from masud.co.uk from United Kingdom</a><br /><a href="http://www.jamateahlesunnat.net/weblinks.htm" target="_blank">Links from another sunni website</a>Unknownnoreply@blogger.com0