Milad-un-Nabi (صلى الله عليه وآله وسلم)Birth of the Holy Prophet (Salal Lahu Alahi Wasalam) in light of the Qur’an and Sunnah

Milad-un-Nabi (صلى الله عليه وآله وسلم)

The legal and religious status of celebrating the birth of the Holy Prophet (saw) in light of the Qur’an and Sunnah:


And Indeed everyone rejoices except for Shaytan and his counterparts, because:

أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة

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]

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.




A)Understanding through Al-Quran wal Furqan and Its sciences


Proof No.1 Quran states:


قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ



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)


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


Quran states at another place:


وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ


We have not sent you but as a “Mercy to the worlds” (21:107)


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



Imam Ibn Jawzi (rah) explains 10:58 in his Tafsir:


أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.


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]


Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:


الفضل العلم والرحمة محمد صلى الله عليه وسلم

Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam)[Tafsir Al-Bahr al Muheet, 5:171]


Imam Jalal uddin Suyuti (Rahimuhullah) says


وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى
{ وما أرسلناك إلا رحمة للعالمين }
[الأنبياء: 107].


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]


Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)


وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام


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]





Proof No. 2 Quran states


ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ


That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty. (وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ )(62:4)


Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infite bounty” as:

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.



Proof No. 3 Quran states regarding Yahya (a.s):


وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا


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)


So the days when Anbiya are born are days of Salam in sight of Allah.



Proof No. 4 Quran states:


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)


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]





Istadlal from Ahadith


Proof No.1


Book 006, Number 2606 (Sahih Muslim)


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.


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.


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.


Proof No.2


Volume 7, Book 62, Number 38: (Sahih Bukhari)


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."


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.



Proof No.3

In Sahih Muslim, Volume 2, Page No. 147, Hadith No. 1130 (Dar ul Kutab al ILmiyyah)

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

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.


Proof No.4

[Sunnan an Nasai’I, Volume 1, Page No. 450, Hadith No. 450]

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.


So the Mawlid, the places where Prophets(A.S) are born are amongst Sha’ir (sings to be venerated) of Allah.


Proof from righteous Ulama and Fuqaha


1. Imam Ibn Kathir (Rahimuhullah)

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:

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

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.

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]


2. Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) said:

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?

The Night of Prophet (saw)'s birth is superior due to 3 reasons

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.

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.


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.

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

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]



3. Imam Jalal ud din Suyuti (Rahimuhullah) writes:

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

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]


Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supercedes the sorrow of Prophet (saw) passing away on same date.


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

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]



4. Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani



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]



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]



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]



5. Imam Shams-ud-din Dimishqi (Rahimuhullah) writes:

قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:

إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا
أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا
فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا

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]



6. Imam Ibn Jawzi (Rahimuhullah) also wrote a complete book on Mawlid where he said:


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]

7. Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah) mentions one of his all time wonderful experiences as:


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]



8. Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:


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]

9. Mullah Ali Qari (Rahimuhullah) said:

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]

10. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:

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]

11.The Poet of the East, Allama Muhammad Iqbal (Rahimuhullah) said:

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.



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)

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.

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]

11. Maulana Abdul Hai Luckhnawi (Rahimuhullah) said:

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]



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]

12.The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:

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.

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]

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)



13. Sheikh ul Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes:

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]



Counter refutation of Salafis

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.

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.

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.

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)

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


Volume 3, Book 49, Number 861: (Sahih Bukhari)

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."


The Important Usool

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.

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.

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.

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....


Conclusion

Ques).Mawlid is root cause of filthy things in ummah like drinking, intermixing of women, music etc…

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

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?

Ans: It’s a forgery as proven above







12 Rabi-ul-Awal: The Most Authentic Date of Milad


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.

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).


Opinion of Renowned Historians about the Authentic Date of Milad

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)

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)


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)

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)

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)

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)



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)

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)


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)

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.


This Date is Officially Recognized by Islamic World

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.

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):

اردن
امارات
بحرین
الجزائر
سوڈان
عراق
کویت
مرا کش
یمن
تونس
شام
عمان
لبنان
لیبیا
مصر
مورطانیہ

Conclusion:

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.


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

ورواه ابن أبى شيبة في
مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله
صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول

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]


Then he said:

وهذا هو المشهور عند الجمهور
والله أعلم .

This is what is famous amongst Majority and Allah knows the best [ibid]


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]

Commemorating 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.

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.

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).

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.

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!

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?

THE FOLLOWING PAGES WILL MAKE IT AMPLY CLEAR THAT :-

* Allah, the Almighty, has Himself commemorated Mawlid of the Holy Prophet (Peace and Blessings be upon Him)
* 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.

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?



ALLAH COMMEMORATES MAWLID OF THE HOLY PROPHET (Peace and Blessings be upon Him)

Proof # 1

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
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]

"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)

Proof # 2

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
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]

Proof # 3

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ
O dear Prophet, did you not see how did your Lord deal with the People of the Elephant? [Surah Feel 105:1]

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.

Proof # 4

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
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]

Proof # 5

لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ
By your life O dear Prophet (Mohammed (Peace and Blessings be upon Him) [Surah Hijr 15:72]) - they are indeed straying in their intoxication.

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!

Proof # 6

وَالْعَصْرِ
By oath of this era of yours (O dear Prophet Mohammed (Peace and Blessings be upon Him)). [Surah A`sr 103:1]

How did Allah celebrate this on the DAY of the Prophet’s birth?

1) He made the Ka’aba lean in prostration towards the place of the noble birth.
2) Allah caused the idols to fall down.
3) He extinguished the fires of Persia.
4) Only male children were born on that day.
5) The skies were illuminated.
6) Paradise was further decorated on this occasion.
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
8) Allah stopped sending down torments.
9) He sent down the maidens of Paradise to give company to Syeda Amina .
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.



ALLAH’S GIFTS TO MANKIND DUE TO THE COMING OF THE Holy Prophet (Peace and Blessings be upon Him)

Proof # 1

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آَيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ
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]

Proof # 2

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
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]

Note that Allah has called the Holy Prophet (Peace and Blessings be upon Him) – as one of His greatest favours to Muslims.

Proof # 3

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
“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]

Note that to honour the Holy Prophet (Peace and Blessings be upon Him) is part of faith. To disrespect him is blasphemy.

Proof # 4

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
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]

Proof # 5

وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ
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]

Proof # 6

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
And We did not send you (O dear Prophet) except as a mercy for the entire world. [Surah Ambiya 21:107]

Note that Allah has named the Holy Prophet (Peace and Blessings be upon Him) “a mercy unto mankind”.

How has Allah rewarded the Muslims after the day of the Prophet’s birth?

1. He sent down the Holy Qur’an.
2. He sent down the sound Wisdom (i.e. the Prophet’s Sunnah)
3. He made the Holy Prophet (Peace and Blessings be upon Him) as a Mercy to all mankind.
4. He lessened the punishments of Muslims sins.
5. He increased the rewards tenfold for Muslims’ good deeds.
6. He lessened the burdens on the necks of Muslims.
7. He accepts forgiveness who seek it from him, and for whom the Holy Prophet (Peace and Blessings be upon Him) seeks forgiveness.
8. He has kept open the doors of forgiveness till the very end.
9. He has promised first entry in to Paradise for the Muslims.
10. This list is endless.

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.



ALLAH COMMANDS US TO REMEMBER HIS FAVOURS, TO INCREASE HIS WORSHIP ESPECIALLY ON THE GREAT DAYS, AND TO REJOICE UPON HIS FAVOURS & MERCY.

Proof # 1

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ
Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful [Surah Baqarah 2:152]

Proof # 2

إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
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]

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”.

Proof # 3

يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ
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]

Proof # 4

يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ
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]

Note the superiority is by the sending of the Noble Messengers.

Proof # 5

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
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]

The favour separately mentioned here is the advent of the Holy Prophet (Peace and Blessings be upon Him)

Proof # 6

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
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]

Note that the Holy Prophet (Peace and Blessings be upon Him) is one of Allah’s greatest favours to mankind.

Proof # 7

وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآَتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ
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]

Note that the creation of Prophets is mentioned as a separate favour.

Proof # 8

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
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]

Proof # 9

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآَيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِكُلِّ صَبَّارٍ شَكُو
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]

The “days of Allah” refers to days when various favours were bestowed.

Proof # 10

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
And abundantly proclaim the favours of your Lord. [Surah Duha 93:11]

Note that we are commanded here to keep proclaiming the “favours” of our Lord Allah.



BY GRACE OF ALMIGHTY ALLAH, FROM THE ABOVE, IT IS HAS BEEN AMPLY PROVEN THAT:-

* Allah, the Almighty, has Himself commemorated Mawlid of the Holy Prophet (Peace and Blessings be upon Him).
* 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.
* Allah wants us to remember His favours, His Prophets, His “days” etc.
* So in light of the above, Mawlid commemoration is not an innovation at all.
* Other than 2 compulsory Eids, there are other non-obligatory “Eids” (days of joy) in Islam.
* Fixing a date for commemorating any of Allah’s favours, is not against Islamic law.
* We are in fact through Mawlid refuting the wrong Christian belief, and upholding Tawheed.

AND ALLAH KNOWS THE BEST.

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.

May Allah keep us on the Straight Path and Protect our Faith from the misled. Aameen.



ASSLAM-U-ALIKUM,

جزاک اللہ خیرا
والسلام مع الاکرام
-----------------------------------------------------------
"I must strive to rectify myself and to rectify all the people of the world! Insha'Allah Azzawajal"

Should we celebrate Mawlid?

Bismillah ir-Rahman ir-Rahim

Should we celebrate Mawlid
(The Prophet's (s) birthday)?
Yes we should celebrate it every year
And every month and every week
And every hour and every moment.

Dr. `Isa al-Mani` al-Humayri, Department of Awqaaf, Dubai

Office of Religious Endowments and Islamic Affairs, Dubai
Administration of Ifta' and Research


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.

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."

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."

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.

Compiling the Qu'ran.
(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.

The Maqam of Ibrahim (as) in relation to the Ka'ba.
(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.

Adding the first call to prayer on Friday.
(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.)"

Salutations on the Prophet composed and taught by our Master `Ali (r).
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.

The addition to the tashahhud by Ibn Mas'ud.
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.

The addition to the tashahhud by Abdullah Ibn `Umar.
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.

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?

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.

Imam Nawawi said in Sahih Muslim (6-21)
"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."

Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."

Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"

Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"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."

Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"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."

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.

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.

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."

Following are some sayings of the rightly guided Imams regarding the Mawlid.

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,
"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.

Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (pg. 266)
"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;洨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."

In the same source previously mentioned, Al Suyuti said,
"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?"

"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."


These are the derivations that those opposed to Mawlid call false conclusions and invalid analogies.

Imam Mohammed bin Abu Bakr Abdullah Al Qaisi Al Dimashqi.
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,

Imam Al `Iraqi.
Al Mawlid al heni fi al Mawlid al sani.

Mulla `Ali Al Qari.
Al Mawlid Al rawi fil Mawlid al Nabawi.

Imam Ibn Dahiya.
Al Tanweer fi Mawlid Al basheer Al Nadheer.

Imam Shamsu Din bin Nasir Al Dimashqi.
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?

Imam Shamsu Din Ibn Al Jazri.
Al Nashr fil Qira'at Al `Ashr, `Urf Al Ta'reef bil Mawlid al shareef.

Imam Ibn Al Jawzi
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."

Imam Abu Shama
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."

Imam Al Shihab Al Qastalani
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."

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.

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.

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.

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;�nor did his Companions, the Generation after the Companions, or the Generation after them. For instance:

Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.

Reciting the Prayer of Completion of the Qu'ran in Salat al Tarawih and also in Salat al Tahajjud.

Designating the 27th night of Ramadan to complete reading the entire Qu'ran in the two Holy Mosques.

A caller saying, after Salat al Tarawih, in the Qiyam prayer, "May Allah reward you."

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.

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."

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.

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.

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."

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."

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."

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.'"

Completed, with all Praises to Allah and salutations and peace be upon our master Muhammad and the family of Muhammad and his Companions.

Copyright The Muslim Magazine, 1998

Qasida Burdah

Qasida Burdah

(The poem of the scarf)

The reason for writing this poem

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).

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".

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.

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.

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.



The virtues and specialities of Qasidah Burdah

The virtues of Qasidah Burdah are innumerable.

Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:

1. For blessings in life (1ong life) recite 1001 times.

2. For the removal of difficulties recite 71 times.

3. To remove drought recite 300 times.

4. For wealth and riches recite 700 times.

5. To have male children recite 116 times.

6. To make easy all difficult tasks. recite 771 times.

7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.

8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.

9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.



10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.

11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.

12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.

13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.

14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.

15. The house in which it is read 3 times daily, will be protected from most difficulties.

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.

17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.

18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.

19. whoever reads it over rose water and sprinkles it over his clothes, will become respected

and loved by the creation of Allah Ta'alaa.

20. On a journey if recited once daily, one will be protected from ail hardships of travel.

21. Whoever Is in debt should recite it 1000 times.
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.

23. The house in which this qasidah is read regularly will be saved from seven things:

1. From the evil of Jinn.

2. From plague and epidemics.

3. From smallpox.

4. From diseases of the eyes.

5. From misfortune.

6. From insanity.

7. From sudden death.

20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:

1. Long life.

2. Abundance in sustenance.

3. Good health.

4. Help (from Allah).

5. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.

6. Wealth.

7. Happiness and contentment.

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.

21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.

22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
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.
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.
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.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
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.

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.

Benefits of the Month of Ramadhan

Benefits of the Month of Ramadhan
By Al Ghawth al Adham Shaykh Abd'al-Qadir al-ilani Radi Allahu ta'ala anhu



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.

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.



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?.



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.



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.



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.



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.



[1] As written in the Arabic script.
[2] The taraweeh prayers are special prayers that are performed in the month of Ramadhan.
[3] The Arabic words mijanna and majnun both share with junna the same root.
[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).

Virtues & Blessing of Holy month of Shaban

Our 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).

Event in the of Shaban ul Azam:-

Shaban ul Azam is one the most important and precious month because of the following reasons:-

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".

Hazrat Mola Ali (r.a.) was born in this precious month on 13th of Shaban-ul-Azam.

Zikar in the month of Shaban:-

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:-

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.

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).

Additional Links
1. Small Booklet about benefits of Holy of Shaban
2.The Eighth month in the Islamic Calendar
3.Night of 15th Shaban Laylatul Baraa'ah
4.Speech in Urdu on Benefits of Holy month of Shabaan

Rajab is the month of Allah Ta'ala

Rajab 7th Islamic Month

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.

Merciless in the month of Rajab:-

Rajab is one of the most pious month because of the following reasons:-

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.

Zikar in the month of Rajab:-

Some are the momentous prayers for the pious month of Rajab are as follows:-

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.

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.

27th Rajab is the Month of God - Isra and Mi`raj

The Night Journey The Spiritual Significance of Isra and Mi`raj
By Shaykh Hisham Muhammad Kabbani

Bismillah ir-Rahman ir-Raheem
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]

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]



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.

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)."

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."

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.”

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.”

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.

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.”

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.

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.

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.

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.

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.

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.

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.

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).

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.

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.”

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.”

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.”

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.

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).

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.”

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 )

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.

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.



Allah said in the Holy Qur'an



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.

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.'

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.'

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.

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).

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.

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.

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.

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.

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.

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.”



Fa awha ila abdihi ma awha

53:10 Allah revealed to His servant what he revealed

Ma kadhaba al-fu'adu ma ra'a

53:11 The Prophet's heart in no way falsified what it saw.

A fatumarunahu ala ma yara

53:12 Will you then dispute with him about what he saw?

Wa laqad ra'ahu nazlatan ukhra

53:13 And he saw Him again another time

ainda sidrat al-muntaha

53 :14 at the Lote-tree of the utmost boundary

‘aindaha jannat al-ma'wa

53:15 at the Garden of Abode

idh yaghsha as-sidrata ma yaghsha

53:16 Behold the lote-tree was shrouded with what shrouds

Ma zagha al-basaru wa ma tagha

53:17 His sight did not swerve or go wrong.




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).”

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.



Ma zagha al-basaru wa ma tagha

53:17 His sight did not swerve or go wrong.

Laqad ra'a min ayati rabbihi al-kubra

53:18 Indeed he saw the Greatest Signs of his Lor

A fa ra' aytum al-lat wal ‘uzza

53: 19 Have you seen Lat and ‘Uzza (two pagan idols)

Wa manat ath-thalithata al-ukhra

53:20 And the third one Manat (another idol)



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.

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 .

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.”

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.”



Bukhari Volume 8, Book 77, Number 610:

Narrated Ibn 'Abbas:

(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.

Volume 7, Book 69, Number 482:

Narrated Abu Huraira:

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."