Mawlid Un-Nabi şallAllāhu álayhi wa sallam | Hadith 4

Fourth Hadīth

Those critics who argue that only the two Eids of Sharī’āh should be celebrated are also in error.

In a Hadīth of Sahīh al-Bukharī, (Kitab al-Imān, Ch. 34, Hadīth no. 45) a Jew quoted a Qur’ānic verse to Hadhrat Umar rađiyAllāhu ánhu (today we have completed your Deen for you and have chosen the Deen of Islam for you) and said had such a verse been revealed to us in our Torah we would have celebrated that day as an Eid day. In this statement there is an implicit question addressed to Hadhrat Umar rađiyAllāhu ánhu asking why the Muslims did not celebrate this day as an Eid too. Hadhrat Umar rađiyAllāhu ánhureplied:

We know which day and which place this verse was revealed on to the Beloved Prophet şallAllāhu álayhi wa sallam. The day of this revelation was Arafat – yawm al-hajj and that was a Friday.

Mawlid Un-Nabī şallAllāhu álayhi wa sallam | Hadith 2 and 3

Second Hadith

The Beloved Prophet şallAllāhu álayhi wa sallam also specified his own birthday in the same way. In a Hadīth narrated by Abu Qatada Ansarī rađiyAllāhu ánhu, he reports that Allah’s Beloved Messenger şallAllāhu álayhi wa sallam was asked about fasting on Monday, whereupon he said:

It is (the day) when I was born and revelation was sent down to me.

Reference: Sahih Muslim, Bk 6, Number 2606.

This Hadīth is also reported in by Imām Abū Bakr al-Bayhaqī in his Sunan al-Kubra (Vol 4, Pg 300, Hadīth no. 8182, 8259); in the Sunan of Imām Nisa’ī and the Musnad of Imām Ahmad bin Hanbal.

It is clear from this Hadith that the Beloved Messenger şallAllāhu álayhi wa sallam 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 ibâdât. One can fast or hold gatherings or provide food to the poor, all being acts of worship.

Mawlid Un-Nabī şallAllāhu álayhi wa sallam | Hadith 1

There are many Hadîths that provide clear evidences for the legality of celebrating the birth and raising of the Beloved Prophet şallAllāhu álayhi wa sallam.

First Hadith:

It is reported by Abdullah ibn Abbas rađiyAllāhu ánhu that the Beloved Prophet şallAllāhu álayhi wa sallam had migrated to Madina Sharīf and saw the Jews were fasting on 10th Muharram, Yawme Ashūra. He asked them why they fasted on that day. They replied that this was a spiritual and righteous day; a blessed day since on this day God gave Bani-Israel liberty and independence from firown, Pharaoh. The Beloved Prophet şallAllāhu álayhi wa sallam then said, if you are fasting on a day when Musa received success on this day(liberation from firown and his tyrannical government) then I am more closer to Musa than you. I have a better right than Musa over you. So I will fast on the same day due to this success, due to Allah’s blessing on him. So the Beloved Prophet şallAllāhu álayhi wa sallam ordered his Companions to begin to fast on the day of Ashūra.

Reference: Sahih Muslim, Book 6, Ch. 19 Hadith no. 2518, 2520.

This Hadīth is also contained in Sahīh al-Bukharī, (vol. 7, Kitab-al-Sawm, Ch. 29, Hadīth no.2157 and also in Kitab al Anbiya Ch. 24); in the Muwatta of Imām Malik, Kitab-al-Siyam, Hadîth no. 28; in the Musnad of Imam Ahmad bin Hanbal – vl. 2; as well as by Imam al-Asqalani who gives many references in his book, Fath al-Barī, Vol. 4, pg. 245-249.

This Hadīth creates the juristic principle that is permissible to celebrate a blessing of Allāh Almighty even if it is celebrating an event that took place on a particular day and in this case the blessing conferred onto the people was their liberation from Firawn through the means of their Prophet, Hadrat Musa alayhis salam. When the Beloved ProphetşallAllāhu álayhi wa sallam heard the answer of the Jews, he did not rebut their celebration, nor did he say it was not permissible to celebrate such a day. Instead he commented that the Muslims had a greater right to celebrate and thus asked the Muslims to fast on this day too.

It is clear from this Hadīth that if the day of Ashūra was made blessed due to Sayyidinā Musa alayhis salam and the Jews celebrated it out of gratitude to him and Allāh, then surely the day that the Beloved Prophet şallAllāhu álayhi wa sallam was made rahmatalil alimeen should also be celebrated by us. Sayyidinā Musa alayhis salam came just for theBanī-Isra’īl but Allāh Almighty sent His mercy, in the form of the Beloved ProphetşallAllāhu álayhi wa sallam to liberate the whole of mankind from all burdens. The birth of the Beloved Prophet şallAllāhu álayhi wa sallam came as a liberation from every kind of tyranny, cruelty and suppression. It was the day of the birth of justice and the establishment of haq, truth and righteousness. So how can we possibly resist in rejoicing and thanking Allāh Almighty for His Mercy on this day.

This same Hadīth is narrated again in Sahih al-Muslim, Kitab Ul-Sawm, Book 6 – Hadith. no.2528. Ibn Abbas rađiyAllāhu ánhu is again the reporter of this Hadīth but in this narration he says the Jews, in answering the Beloved Prophet’s şallAllāhu álayhi wa sallamquestion said they held this day with great esteem and regard, so they fasted on the day of Ashūra out of respect and reverence, known as th’azeem. If this is the case then does not the day of the rising and birth of Allah’s Beloved Prophet şallAllāhu álayhi wa sallamdeserve respect and reverence? If we can respect the day Sayyidinā Musa alayhis salamliberated the Jews then we can surely respect and revere the day the seal of the ProphetsşallAllāhu álayhi wa sallam was born.

Commemorating the Noble Birth of the Beloved Prophet (Peace and Blessings be upon Him)

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?

Decorating the Musjids with lights , OBJECTIONS & ANSWERS TO LIGHTING THE MUSJIDS,ETC.

It has always been the practice of all Muslims to brighten Musjids and make special arrangements for lighting and decorating on significant occasions, e.g. Lailatul-Qadr in Ramadaan, 12 Rabiul-Awwal, etc. The Musjids of wahabies, however, remain without luster. They rule this action of decorating the Musjids to be Haraam and even shirk. For this reason, we shall discuss this topic as well.

PROOF OF ADORNING MUSJIDS

To always keep Musjids bright, especially during Ramadaan or when completing the Quran on Lailatul-Qadr, Meeladun-Nabi , etc. is a great act of worship (ibaadat). There are many proofs for this,

1.Allah Almighty states in the Holy Quran, Only those who have Imaan on Allah Almighty , and Qiyaamat cause the Musjids to thrive.”34.1 — Surah Tauba, Verse 18

The Commentators of the Holy Quran (Mufassireen) state that having namaaz in jamaats in Musjids, keeping the Musjids clean, spreading mats of high quality, brightening the Musjids with lighting, etc. are all included in causing Musjids to prosper. Hadrat Sulaiman Alaih salaam used to make the Musjid Baitul-Muqaddas bright with Kibreet-e-Ahmar (a flammable substance). There was so much brightness because of this that women miles away were able to spin their threads! . Tafseer Roohul-Bayaan

2. Hadrat Abu Saeed Khudri radi allahu anhu . states, ‘The Sahabi, Tameem Daari radi allahu anhu was the first person to light lamps in the Musjids.”34.2 – Ibn .Majah

This proves that brightening Musjids is the practice of a Sahaabi. Bear in mind that lighting lamps was not the general habit in the Holy Prophet’s Salla Allahu ta’ala’alayhi wa sallam time. At the time of jamaat, sticks of the date-tree were burned for light. Hadrat Tameem Daari radi allahu anhu was the first to light lamps there.

3. Ummnul-Mu’mineen. Sayyidah Maimunah radi allahu anha. asked the Prophet Salla Allahu ta’ala’alayhi wa sallam , “Give us an instruction regarding the Musjid at Baitul-Muqaddas” He said, “Go to it and read namaaz there.” During those times, there was a war taking place in that area. For this reason, Rasoolullah Salla Allahu ta’ala’alayhi wa sallam said, “If you cannot reach the Musjid and perform Salaah in it, send oil there so that it can be used to light the Musjid’s lamps.” ^34.3— Abu Dawood

Loyalty to ALLAH almighy useless without Love for the PROPHET salla allahu ta’ala’alayhi wa sallam

Allah In the name of the Most Affectionate, the Merciful.

YOUR ALLAH ALMIGHTY SAYS

“Lo! We have sent you (O Muhammad صلى الله عليه وسلم) as witness and a bearer of good tidings and a Warner, that mankind may believe in Allah and His Messenger, and may honor him,and may revere him and may glorify Him at early dawn and at the “close of day”
(SURAH XLVIII: 8-9)

Oh Muslims! Note that your ALLAH Almighty says hear clearly that there are three aims of sending to you the faith of Islam and revealing to the prophet the Holy Quran.

First, that people should believe in Allah and His Prophet.

Second, that people should respect the Prophet.

Third, that people should worship Allah Almighty.

Oh Muslims! Note the beautiful order in which these three important things have been mentioned. In the beginning Allah has mentioned the belief in Himself and in the end He has mentioned His worship and between these two He has mentioned His beloved Prophet. The reason is that belief without respect of Prophet صلى الله عليه وسلم is no use. There are many Christians who have written Prophet’s greatness and refuted the allegations of the non-believers or given lectures, but because they have no belief in Allah, their writings and lectures are only an appearance but not reality. Had they a real attachment to the Prophet in their hearts they would have Started believing in Allah Almighty. Unless one holds the Prophet in the highest degree of affection, there is absolutely no reward for a life-time of loyalty to Allah. There are many yogis and others who have renounced all joys and spent their lives in praying to all. The are many amongst them who assert that there is no deity but Allah ( LA ILAHA IL LALLAH ) and they utter these words again and again but since they do not respect the Prophet their worship is not acceptable to Allah. Allah Almighty has said about such people:

“And We shall turn unto the work they did and make it scattered motes”
(SURAH XXV. 23)

About such people He says:

“Toiling, weary, scorched by burning fire”.
(SURAH LXXXVIII: 3-4)

May Allah protect us! Oh Muslim, is the respect for the Prophet a basic requirement of belief and salvation or isn’t it ? Say that it is, and definitely, it is.

Mawlid un Nabi | The Lawfullness of Celebrating the Prophet’s Birth

By reciting mawlid, Muslims explain about Rasûlullâh’s (sall-Allâhu ’alaihi wa sallam) birth, the Mi’râj and his life, and remember and praise him. It is necessary for every Muslim to love Rasûlullâh very much. He who loves Rasûlullâh much remembers him, repeats his name and praises him very frequently. The hadîth ash-sharîf narrated by ad-Dailamî and quoted in Kunûz ad-daqâ’iq declares, “The one who loves very much remembers the beloved very frequently.” All ’ulamâ’ of Islam have written in detail that it is necessary to love Rasûlullâh very much.

Even the Wahhâbite book “Fat’h al-majîd” notes this fact:

“It is declared in a hadîth sharîf, ‘One’s îmân is incomplete unless he loves me more than his children, his parents and everyone.’ That is, ‘His belief is not perfect,’ he meant. It is wâjib for him who loves Allah to love His Prophet. And he also has to love Allah’s pious servants.”

The recitation of a mawlid is an ’ibâda is proven with documents in the book An-ni’mat al-kubrâ ’ala ’l-’âlam fî mawlid as-Sayyid al-walad al-Âdam by Ibn Hajar al-Hîtamî, in Ar-raddu ’alâ man ankara qirâ’at al-mawlidi ’n-Nabî by Jalâl ad-dîn as-Suyûtî, in Jawâhîr al-bihâr (Part Three) and Hujjat-Allâhi ’ala ’l-’âlamîn (pages 233-9) by Yûsuf an-Nabhânî, in Ithbât al-mawlid by Ahmad Sa’îd al-Mujaddidî and in Sharh al-Mawâhib al-laduniyya (Part One, pages 136-40) by ’Allâma Muhammad az-Zarkânî. Sa’îd al-bayân, the book of mawlid written in Urdu by Ahmad Sa’îd al-Fârûqî al-Mujaddidî, and the Turkish Mevlid Kirâetinin Fazîleti (The Virtue of Reciting Mawlid) by Sayyid ’Abdulhakîm Effendi (rahmat-Allâhi ’alaih) are very valuable.

In the Persian book Tas’hîh al-masâ’il, which was written in 1266 A.H. (1850), Mawlânâ Muhammad Fadl ar-Rasûl al-Badâyûnî (rahimah-Allâhu ta’âlâ), one of the prominent scholars of Islam in India, refuted the book Miata Musa’îl by Muhammad Is’hâq, an Indian man of religious profession who had sold himself to the Wahhâbîs. On page 253 of his book, Fadl ar-Rasûl wrote, “The recitation of mawlid was not practised in the first three centuries [of Islam]; it was introduced later. Therefore, the ’ulamâ’ disagreed on whether it was permissible to congregate for a mawlid; their words did not conform with one another’s. This disagreement of the ’ulamâ’ has been dealt with in detail in the book As-sîrat ash-Shâmî by Muhammad ibn Yûsuf ash-Shâmî (rahimah-Allâhu ta’âlâ), who passed away in Egypt in 943 A.H. (1536). Yet, only the opposing views are reported and no preference is made in this book. Nevertheless, he quoted many ’ulamâ’ who, had said that congregating for a mawlid was mustahab. He also noted that his master had refuted those who opposed it. If, leaving the majority aside, the mawlid congregation is accepted as permissible on account of a few opposing ones, confidence in many of the affairs of fiqh will lessen,” and quotes the book As-sîrat ash-Shâmî:

Permissibility Of Celebrating Meelad-Un-Nabi Salla Allahu ta’ala’alayhi wa sallam

It is the belief of the Ahle Sunnah Wal Jamaat that it is totally permissible to celebrate the Maulood (Birthday) of the Holy Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam since this is a means of attaining great blessings.

Almighty says in the Holy Qur’aan:

“You say, Only on the grace of Al’laah and on His mercy, and it is only on this that you should rejoice.” [Surah Yunus Verse.58]

Almighty Al’laah commands:

“And publicize well the special favours of your Lord”[Surah Duha Verse.11]

From these verses it is clear that Almighty Al’laah has commanded the Muslims to rejoice on the Mercy and Grace of Almighty Al’laah and not only should they rejoice due to this, but they should also announce and publicize these favours which Almighty Al’laah has bestowed upon them. Now which Muslim is there, who does not think of and accept the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam as the greatest favour and Mercy of Almighty Al’laah?

Actually he is Rahmatulil Alameen (Mercy unto the worlds) and the greatest blessing of Almighty Al’laah towards us. Almighty Al’laah, in the Holy Qur’aan has made us aware and informed us how great a favour He has done by sending Rasoolullah Salla Allahu ta’ala’alayhi wa sallam. The verse relating to this is:

THE PROPHET (Salla Allahu ta’ala’alayhi wa sallam) has the power of giving benefit and loss

Some misguided persons believe that the Holy Prophet (sallal laahu alaihi wasallam) is powerless, that he does not possess the power to give benefit or cause loss to anybody. The belief of the Ahle Sunnah Wal Jama’at is that Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) has been blessed by Allah Ta’ala with the powers to give benefit or loss to anybody if he wishes.

The following verses of the Holy Quran prove this. Allah Ta’ala states in the Holy Quran:

“And if when they do injustice unto their souls, then O Beloved! They should come to you and then beg forgiveness of Allah and the Messenger should intercede for them, then surely, they would find Allah Most Relenting, Merciful.” (Para 5, Ruku 6)

· “And what they felt bad, only this that Allah and His Messenger has enriched them out of His grace;” (Para 10, Ruku 16)

· “And O Beloved! Remember when you did say to him whom Allah bestowed a favour and you have bestowed a favour.” (Para 22, Ruku 2)

“And We did not send you (O dear Prophet Mohammed – peace and blessings be upon him) except as a mercy for the entire world. (Prophet Mohammed – peace and blessings be upon him – is the Prophet towards all mankind.)” (Part 17 Ruku 7)

Commentating on this verse of the Holy Quran, Allama Aaloosi (radi Allahu anhu) has stated, “And the Holy Prophet (sallal laahu alaihi wasallam) being mercy unto the worlds is in this context that throughout the entire universe, his control is present through the Blessing of Allah Ta’ala. This is why the Noor of the Prophet (sallal laahu alaihi wasallam) was the first thing to be created and it is in the Ahadith, ‘ O Jaabir! Almighty Allah had first created the Noor of your Nabi (sallal laahu alaihi wasallam)’ and in the next Hadith it is said that, ‘Almighty Allah is the Giver and I am the distributor. The explanation of the Soofia is more than that of mine in this matter.” (Tafseer Roohul Muaani)

It is mentioned in the Holy Quran that Hazrat ‘Isa (alaihis salaam) made a bird out of clay, blew into it, and then, with the Command of Allah Ta’ala, it began to fly. The Holy Quran also mentions that Hadrat ‘Isa (alaihis salaam) cured the blind, the lepers and brought back the dead back to life with the Command of Allah Ta’ala.

All these incidents prove that Nabi ‘Isa (alaihis salaam) was able to give benefit to those who sought his assistance. How can one dispute that our Nabi Muhammad Mustapha (sallal laahu alaihi wasallam), who is superior to Nabi ‘Isa (alahis salaam), is not in control of giving benefit or loss to anyone?

P E A R L S O F S P I R I T U A L I T Y Gleaned from the writings of Sayyiduna AlaHadrat radi allahu anhu

Imām Aḥmad Riḍā Khān al Qādirī Radi Allahu Ta’ala Anhu

Released on the occasion of the 93rd ʿUrs Sharif of the Imām

I | Ignorant Ṣūfīs

The noble friends of Allāh SubHanuhu wa Ta’ala state – “an ignorant ṣūfī is shayṭān’s joke.” Similarly, a ḥadīth of the noble Messenger of Allāh SallAllaho Alaihi wa Sallam informs us –

فقيه واحد اشد على الشيطان من الف عابدين

“A single jurist is severer upon shayṭān than a thousand worshippers.” [Tirmidhī and ibn Mājah]

Those who remain ignorant yet strive hard in their worship are merely made to dance by shayṭān upon his fingers. He places bridles in their mouths and tangs in their noses, and thus drags them wherever he wishes, whilst they convince themselves that they are accumulating good deeds.

Sayyidunā Junayd al Baghdādī Radi Allahu Ta’ala Anhu  states –

“my spiritual guide, Sayyidunā Sirrī Saqtī Radi Allahu Ta’ala Anhu  supplicated for me thus – ‘may Allāh SubHanuhu wa Ta’ala grant you the knowledge of ḥadīth and then make you a ṣūfī, and may He not make you a ṣūfī before granting you the knowledge of ḥadīth.” [Iḥyā 'Ulūm ud-Dīn; Vol. 1; Page 13]

Sayyidunā Imām al Ghazālī Radi Allahu Ta’ala Anhu states – whilst explaining this statement –

“here, Sayyidunā Sirrī Saqtī Radi Allahu Ta’ala Anhu meant that the one who steps into the field of taṣawwuf [spirituality] armed with the knowledge of ḥadīth is victorious, whereas the one who ventures forth without knowledge is merely (– Allāh forbid! –) placing himself into destruction.”

Sayyidunā Abu-l Qāsim Junayd al Baghdādī Radi Allahu Ta’ala Anhu states –

“the one who has neither memorised the Qurān, nor written ḥadīth (meaning the one who lacks the knowledge of the jurisprudence) shouldn’t be followed by seekers of the path (of taṣawwuf,) nor should he be taken as a murshid [spiritual guide,] as all our knowledge of ṭarīqah is in obedience to the Book and sunnah.”

Sayyidunā Sirrī Saqtī Radi Allahu Ta’ala Anhu states –

“taṣawwuf is the name of the coming together of three qualities: firstly, the light of his (meaning the spiritual traveller’s) gnosis should not extinguish his light of asceticism. Secondly, he should not utter anything esoterically which exoterically contradicts the Qurān or noble ḥadīth. Finally, none of his miracles should be a means of him revealing that which Allāh SubHanuhu wa Ta’ala has forbidden to be revealed.” [Risālat ul Qushayriyah; Page 13]

Sayyidunā Shaykh Shihāb ud-Dīn as-Suharwardī Radi Allahu Ta’ala Anhu states –

“that ‘ḥaqīqah’ [spiritual reality] which contradicts the sharī’ah [sacred law] is not in reality ḥaqīqah, but rather plain heresy.” [Awārif ul Ma'ārif; Vol. 1; Page 43]