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

Four points arise from this narration,

1.  Traveling to the Musjid of Baitul-Muqaddas to perfonn Salah in it is Sunnat, Sayviduna Rasoolullah salla allahu ta’ala’alayhi wa sallam led all the prophets in namaaz there on the night of Me’raj. He (as well as all other prophets) traveled there for this very reason.
2.  Many lamps used to be lit in the Musjid of Baitul-Muqaddas, This is known from the usage of the word ‘Qanadeel’ in the Hadith.
3. The thawaab of brightening the Musjid is comparable to thê reward of performing namaaz there. In other words, it is a great ibaadat and a means of attaining reward.
4.  To send oil from afar to brighten a Musjid is the Sunnah of Sahaaba.

4.Imam Muhaddith Rafee radi allahu anhu states that Hadrat Mu’aaz ibn Jabal radi allahu anhu reports the Holy Prophet salla allahu ta’ala’alayhi wa sallam to have said, “Allah Almighty builds a home in Jannat for th person who builds a Musjid for Him. 70,000 angels will make dua of mercy for the one who lights lamps in the Musijd, and they will continue making this dua for him until the lamps are extinguished.”^34.4

we come to know that causmg brightness in the Musjid is a means of attaining dua from 70,000 angels.

5.Hadrat Mu’aaz ibn Jabal radi allahu anhu. also narrates that Sayyiduna Rasoolullah salla allahu ta’ala’alayhi wa sallam once said, “70,000 angels make dua of mercy for the one who hangs a lamp in the Musjid. They continue doing so until the lamp goes out” ^34.5

So. just as how lighting lamps (i.e. causing brightness in the Musjid) is thawaab. so too is giving lamps or oil (i.e. supplying provisions for lighting) to the Musjid a means of thawaab.

6.Hadrat Abu Ishaaq Hamdaani radi allahu anhu states, “On the first night of Ramadaan. Hadrat Ali radi allahu anhu came to Musjidun Nabawee while lamps were shining and. recitation of the Holy Quran was being made, He said, “0 Umar ibn Khattab radi allahu anhu ! May Allah almighty brighten your grave just as how you have brightened His Musjids at the time of the Quran’s recitation,”^34.6 — Ibn Shaheen

7.Some Muhadditheen report Hadrat Ali radi allahu anhu to have said, “Allah almighty brighten the grave of Umar radi allahu anhu just as how he has brightened our Musjids.” 34.7 . Sahihul-Bihaari

From the last two narrations, it is proven that brightening the Musjids in Ramadaan has been practiced from the time of Hadrat Umar radi allahu anhu, It should also be noticed that the other Sahaaba didn’t object to this. Rather, Hadrat Ali radi allahu anhu made dua for him. we also learn that by brightening the Musjids, Insha-Allah, our graves will also be brightened. Thus, whoever now stops this practice is not only making his grave darker, but is objecting to the Sunnat of the Sahaaba. The Holy Quran speaks about such people, “Who is a bigger tyrant than he who stops Allah’s almighty remembrance (Zikr) in Allah’s almighty Musjids and tries to ravage them?”^34.8 . Surah Baqarah. Verse 114

In this ayat, those who prohibit Salaah,. the Zikr of Allah almighty , recitation of the Holy Quran or Naat Sharif to be read in the Musjids, as well as those who stop the decoration of Musjids with lamps, lightings, carpets, etc, have been censored and rebuked because their stopping and prohibiting adds to the ruining of the houses of Allah .

In this day and age, to adorn Musjids, continuously keep them bright and make special provisions for lighting on important occasions is good even according to common sense, because we frequently decorate our homes and go out of our way to have special lighting installed on special occasions, e.g. weddings. etc. when our homes are worthy of being decorated and made bright, surely Allah’s almighty house, which is the most excellent of homes, should be decorated more than any other so that the greatness of Musjids is inculcated in the hearts of people. This practice is a means of propagating the deen of Islam and instilling a sense of awe into the Muslims for tlhe Musjids.

OBJECTIONS & ANSWERS TO LIGHTING THE MUSJIDS, ETC.

OBJECTION 1 – To decorate Musjids with lights is waste. The Holy Quran has prohibited wasting, “Eat and drink and don’t be wasteful. Verily Allah almighty dislikes those who waste.”^34.9 – Surah Aaraaf, Verse 31

Answer – Saying “brightening Musjids is wastage” is incorrect Wasteful spending is the spending which has no worldly or religious benefit. Brightening Musjids is decoration for the house of Allah almighty . It is an act of worship and a means of thawaab.

OBJECTION 2 When light is attained by one lamp or light, all the others are useless and are now cosidered wastage.

Answer – When the Satr (area of the body necessary to be covered) is covered with one vest and pants, then wearing a shirt, waistcoat, etc. on top of these things should also be considered wastage and Haraam. What about buying different materials when simply cotton will do? Or spending thousands on electrical fittings when a Rs 5 lamp is enough to light the home? Is traveling in first- or business-class also Haraam because third-class is sufficient for a person to reach his destination? Friends, is light definitely attained by one lamp or fitting, but many lights are a decoration. for Musjids Both lighting and decorating is ibaadat.

OBJECTION 3 ? If brightening the Musjid with lamps and light was a good act, why didn’t the Holy Prophet salla allahu ta’ala’alayhi wa sallam himself do it in Musjidun-Nabawee? Are you more excellent than Rasoolullah salla allahu ta’ala’alayhi wa sallam or more sympathetic to the deen then him? What right do you have of doing that which the Messenger salla allahu ta’ala’alayhi wa sallam didn’t?

Answer – If wearing waistcoats, clothes of high-quality, velvet. etc. was a good act, why didn’t the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam use them? Wahabies, why do you do that which Rasoolullah Salla Allahu ta’ala’alayhi wa sallam hasn’t done? why do you have electrical fittings in your homes?

In the Prophet’s Salla Allahu ta’ala’alayhi wa sallam time, homes were simple in construction because it was the time of many Jihads and thus, the Sahaaba had more important matters at hand. In the time of the Sahaaba however, when people increased the standards of their homes, the Jurists amongst them thought. “The deen is far more excellent than the world, and Allah’s Almighty house (i.e. Musjidun-Nabawee) is far more excellent than our homes. For this, our houses shouldn’t be more brilliant than Allah’s Almighty House.” With this in mind, Hadrat Uthman radi allahu anhu refurbished and renovated Musjidun-Nabawee magnificently. He also adorned and decorated it imposingly. The Holy Prophet Salla Allahu ta’ala’alayhi wa sallam states,, “Be steadfast on my Sahaaba and that of my Khulafaa-e-Raashideen.”^34.10

Just as how the Sunnat of Rasoolullah Salla Allahu ta’ala’alayhi wa sallam is worthy of practice, so is the Sunnat of Rasoolullah’s Salla Allahu ta’ala’alayhi wa sallam Sahaaba commendable in following (and we know that the Holy Prophet’s Salla Allahu ta’ala’alayhi wa sallam companions decorated Musjidun.Nabawee). In fact, the Prophet Salla Allahu ta’ala’alayhi wa sallam himself ordered oil to be sent to Baitul.Muqaddas to be used in its lamps.

OBJECTION 4  Hadrat Ibn Abbas radi allahu anhu quotes Rasoolullah Salla Allahu ta’ala’alayhi wa sallam to have said. ‘I  have not been commanded to decorate Musjids.” Hadrat lbn Abbas radi allahu anhu also said, “You will decorate like the Jews and christians.”^’34.11 -.Abu Dawood

This Hadith proves that there is no command of decorating Musjids, and adorning places or ibaadat is the practice of the Jesws and Christians, not Muslims. It is quite clear that brightening Musjids is decoration. Thus, it is prohibited.

Answer – There are two replies to this,

1. If this Hadith’s implication is taken to mean that decorating Musjids and having lighting there is prohibited, why didn’t  Hadrat lbn Abbas radi allahu anhu stop Hadrat Umar and Uthman Radi allahu anhum. from decorating them why did he go contrary to his own narration? Why didn’t any of the Sahaaba take this Hadith’s meaning to be what you have accepted? If this is the actual meaning of the Hadith that you have cited, it will go against the Holy Quran, i.e. Surah Tauba, verse 18.

The Quran Sharif has declared decorating and populating the Musjids to be. the sign of Imaan, So, we come to know that you have incorrectly understood the Hadith.

2.  Here, the prohibition is not against every decoration, Rather, impermissible flaunter has been censored, e.g. decoraating with pictures,photos and statues. That was why likeness to the Jews and Chriatians was made (their places of worship are strewn with such decorations). It could also refer to the decoration that is not for Allah almighty but for show (riya),.boast and fame as per the deduction or the following Hadith in Objection 5..The decoration and brightening which is solely for Allah’s almighty pleasure and respect of the Musjid is admirable. May Allah almighty grant us the correct understanding of the Holy Quran and Hadith Sharif.

OBJECTION 5  Hadrat Anas radi allahu anhu states that the Prophet Salla Allahu ta’ala’alayhi wa sallam once said, ‘Truly a sign of Qiyaamat is that people will show-off in Musjids.”^34.12 — Abu Dawood, Nasaa’i, Daarimi, Ibn Majah

 We come to know from this Hadith that the decoration of Musjids is an indiction of Qiyaama. May Allah almighty save us from this.

Answer – The meaning of this Hadith is what we have spoken about in Objection 4, concerning boastfully building Musjids and decorating them in conceit (such as a suburb which decorates their Musjid in contest to another area’s). Reading namaaz for show and boast is prohibited. This doesn’t mean that even scincere people should stop reading namaaz!

  The Hadith may also mean that close to Qiyaamat, people will go to the Musjids and, instead of making the Zikr of Allah almighty, they will indulge themselves in worldly chatter and contest amongst each other in boast and superiority. This is a severe sin.

  Even if the Hadith’s meaning is accepted to be what you have understood (that decorating Musjids is a sign of Qiyaamat), still too is prohibition not proven by it because ,not every sign of Qiyaamat is bad. The advent of Hadrat Esa alaih salaam and the appearance of Imaam Mahdi radi allahu anhu are also signs of Qiyaamat. They are not bad but are full of blessings

OBJECTION 6 Decorating Musjids withlights is a Bad Innovation (Bidat) and every Bidat is deviance.

Answer – This is wrong because doing .so is the Sunnat of the Sahaaba as we have explained in the first chapter. Even if this was an Innovation, every Innovation is not Haraam or a deviance. Printing Bukhari Sharif is an Innovation but is not Haraam. In fact, doing so is thawaab’ The Science of Hadith as well as its categorization, is also an Innovation but is no, Haraam. We have already explained Innovations (Bidat) in this book, In that Section. we have proven that today, the Kalima and namaaz (in fact, all acts of worship) have several Innovations within them but thawaab is given nevertheless

References:

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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.

YOUR ALLAH ALMIGHTY SAYS

“Say (O Prophet): If your fathers, and your sons, and your brothers, and your wives, and your tribe, and the wealth you have acquired, and merchandise for which you fear that there will be no sale, and dwellings you desire are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass. Allah does not guide the wrong-doing folk”.
(SUHAH IX: 24:)

DEFINITION OF REAL IMAAN:

From this verse we come to know that any person, who holds any relative or person or wealth or anything dearer than Allah and His Prophet, stands rejected in the eyes of Allah. There is no possibility of Allah being pleased with him, and he must wait for Allah’s punishment May Allah protect us!

Your Beloved Prophet Salla Allahu ta’ala’alayhi wa sallam says:

“Nobody amongst you will become a Muslim unless I am dearer to him than his parents, children and all other persons”.

This Hadith is from Sahih Bukhari and Sahih Muslim and its narrator is Anas bin Maalik Ansari (may Allah be pleased with him). It has been le crystal clear that any person who holds somebody dearer than the Prophet is not a Muslim at all. Oh Muslims, Say whether the highest degree of respect for ” Prophet is stipulated as the fundamental requirement of faith and salvation or isn’t it? Say it is and positively, it is. So, all the Muslims who recite the Kalima will quite willingly accept that the honor and greatness of the Prophet is on the highest point in our hearts. I emphasise that we love our Prophet more than our parents our children and the entire world. Brothers, I pray to Allah that He may allow attitude of ours to continue.

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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:

“Hâfiz (scholar of hadîth) Shams ad-dîn Muhammad as-Sahâwî [d. al-Madînat al-Munawwara, 902 A.H. (1496)] said, ‘On [assembling for] a mawlid, there is no report from the Salaf. It appeared after the third century. Every year Muslims give alms and rejoice on the mawlid night. They do charitable and pious deeds. They congregate and listen to the mawlid eulogy recited.’ Hâfiz ’Izz ad-dîn ’Alî ibn Asîr al-Jazrî [d. Musul, 630 A.H. (1234)] said, ‘Reciting a mawlid renders protection against harms and dangers for a whole year. Blessings and an abundance of rain fall on places where a mawlid is recited throughout the year.’ Hâfiz ’Imâd ad-dîn Ismâ’il ibn Kathîr [d. 774 A.H. (1372)] reported that the amîr of Arbil gathered huge congregations for a mawlid in the month of Rabî’ al-awwal. Abu ’l-Khattâb ’Umar ibn Dihya [d. 633 A.H. (1236)] gave long details of mawlid congregations organized by the amîr of Arbil in his book At-tanwîr fî mawlidi ’l-Bashîr. Many ’ulamâ’, for instance, hâfiz Abû Shâma [d. 655 A.H. (1266)], who was the master of al-Imâm an-Nawawî, praised and lauded this book. ’Abd ar-Rahmân Abû Shâma’s work Al-bâ’îs ’alâ inkâri ’l-bida’ wa ’l-hawâdith is full of such praises. ’Allâma Saif ad-dîn ibn Tughrul Beg [d. 670 A.H. (1271)] wrote in his work Durr annazîm fî mawlidi ’n-Nabîi ’l-karîm: ‘Those who love Rasûlullâh (sall-Allâhu ’alaihi wa sallam) hold meetings of mawlid on the nights of mawlid. Among them are the great meeting of mawlid in Egypt by Abu ’l-Hasan, who is famous with the title “Ibn Afdal”; that held by Abu ’Abdullâh ibn Muhammad ibn Nu’mân, who was the master of our master; and two others held by Jamâl ad-dîn al-’Ajamî al-Hamadânî and Yûsuf ibn ’Alî Hajjar al-Misrî. These ’ulamâ’ have remarked that they dreamt of Rasûlullâh (sall-Allâhu ’alaihi wa sallam) saying that those who rejoiced for him also made him rejoice.’

“The great scholar ’Allâma Ibn Battâh said in his hand-written fatwâ: ‘It is an act of respectfulness towards the mawlid night to give alms, to gather Muslims and give them food that is permissible to eat, to have permitted things recited and listened to, and to give clothings to pious Muslims. It is permissible and very meritorious to do these to please Allâhu ta’âlâ. It is not a must to do these only to the poor. It is more meritorious, though, to make the needy happy. If, as done in these days, intoxicating things are used, young boys come together, men and women are mingled or poems and songs that incite lust are said [or musical instruments such as the reed, flute and drum are played], it is very sinful.’ [Doing such harâm things as if they are ’ibâdât or during ’ibâdât is much more sinful. One should not get deceived by those who call such harâm ‘Islamic music.’] Imâm Jalâl ad-dîn ’Abd ar-Rahmân ibn ’Abd al-Malik al-Kattânî said, ‘The day and night of mawlid are estimable, sacred and reverend. It is very honourable and valuable. Rasûlullâh’s (sall-Allâhu ’alaihi wa sallam) existence is a means for the salvation of his followers after his death. Rejoicing for his mawlid causes the tortures in Hell to lessen. Getting happy and showing respect towards this night cause the whole year to be fruitful. The virtue of the day of mawlid is similar to that of Friday. The Hadîth ash-sharîf says that the tortures in Hell are interrupted on Fridays. Likewise, there is no torture on the day of mawlid. One should display his happiness, give alms and presents and go to the feast he is invited to on mawlid hights.’ [One should not go to meetings where the harâm is committed or present; one should strictly avoid committing the harâm, keeping company with those who commit the harâm or introducing the harâm into ’ibâdât.]

“ ’Allâma Zahîr ad-dîn ibn Ja’far said, ‘Meeting for a mawlid is a bid’a hasana (good innovation). It is always meritorious (thawâb) to assemble the pious, to say salâwât and to give food to the poor. Yet it is a great sin to introduce any harâm, musical instrument, singing or dancing into such meetings.’ ’Allâma Nasîr ad-dîn said, ‘Holding a mawlid meeting is not a sunna, but it is very meritorious to give alms or presents, to show joy and happiness, to get the mawlid eulogy recited where male and female Muslims are not gathered together and to attend such a meeting. However, one should not ask for anything from anybody unless there is darûra (compulsion). It is harâm to do so if there is no darûra. It is an ’ibâda for the pious to congregate and to say the dhikr of Allâhu ta’âlâ and salawât. It is very meritorious.’ ’Allâma Abû Shâma wrote in his book Al-Bâ’is: ‘Rabî’ reported from al-Imâm ash-Shâfi’î that bida’ are of two types: One type does not conform to the Book, the Sunna, athars (words of as-Sahâbat al-kirâm) or to ijmâ’. It causes dalâla or dissention. The other type comprises those that conform to these four sources of Islam and are beneficial. No ’âlim has regarded this type to be bad. ’Umar (radî-Allâhu ’anh) said “very beautiful bid’a” for performing the tarâwih prayer in congregation on Ramadân nights. Such innovations are called bida’ hasana. It has been unanimously reported that it is jâ’iz and mustahab to do bida’ hasana, and it has been said that those who do them for love of Allah will be given thawâb. As such are all the innovations that are compatible with the rules of Islam. Pulpits for mosques, inns for travellers and schools for students are good and compatible with the rules of Islam and are bida’ hasana. These did not exist during the time of as-Sahâbat al-kirâm and the Tâbi’ûn and were introduced later, but they were accepted as bida’ hasana for they were helpful in carrying out Allâhu ta’âlâ’s orders.’ One of such bida’ hasana is the annual meeting of mawlid held in the town of Arbil near Musul: alms are given on the night of mawlid an-Nabî (sall-Allâhu ’alaihi wa sallam), ornaments and joy are displayed, and gifts are distributed among the poor; hence, the love and respect towads Rasûlullâh are revealed. This meeting was first organized by ’Umar ibn Malâ, a great scholar and a sâlih, in Musul. The Sultan[1] of Arbil followed him. ’Allâma Sadr ad-dîn ’Umar, a Shâfi’î scholar said that holding mawlid meetings was not makrûh but jâ’iz and was given thawâb according to intention. [If the intention is bad, no thawâb is given.] Hâfiz said that holding mawlid meetings was a bid’a [that is, an ’ibâda that appeared later], but it was a bid’a hasana, since good, beneficial things were done without doing wrong things. Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) saw on his arrival to Medina that the Jews were fasting on the tenth day of the month Muharram. He asked them why they did so. They answered that Allâhu ta’âlâ had drowned Pharoah and rescued Musâ (’alaihi ’s-salâm) on that day and, therefore, they fasted out of happiness and in thanks-giving to Allah. He said, “Musâ’s (’alaihi ’s-salâm) salvation makes me much happier,” and fasted. And he ordered Muslims to fast on the Ashûra day. This hadîth sharîf indicates that it is necessary to thank Allâhu ta’âlâ on the anniversaries of the days on which one receives blessings or is relieved of his distress. Thanking Alâhu ta’âlâ is done by prostrating, giving alms, reciting the Qur’ân al-karîm or by performing any similar ’ibâdât. Is there a blessing greater than the birth of the most benevolent, blessed and great Prophet? One should look for that day every year and think of this blessing. Thus, one will have copied Rasûlullâh’s thanking for Musâ’s (’alaihi ’s-salâm) salvation. Without this intention in mind; this sunna of Rasûlullâh will not have been followed and such a deed does not deserve any thawâb.’

Islamic scholar reports on the authority of al-Baihakî: ‘Rasûlullâh (sall-Allâhu ta’âlâ ’alaihi wa sallam) slaughtered an ’aqîqa for himself after being informed of his prophethood although he knew that his grandfather ’Abd al-Muttalib had slaughtered an ’aqîqa for him on the seventh day of his birth. Furthermore, it is not jâ’iz to repeat the ’aqîqa. It has been concluded that he did the second one as a thanks for his being created as a blessing for all ’âlams and that he wanted to set an example for his umma. As a matter of fact, many times he was seen to say the salawât on himself to encourage his umma. Therefore, it became mustahab for Muslims to congregate on mawlid nights, to recite mawlid eulogies, to offer sweet food and to do pious, charitable deeds, thus to fulfill the thanks due to that night. The commentary on Sunan Ibn Mâja reports that holding mawlid meetings without mixing the harâm, prohibited things, into them is mustahab and a bid’a hasana.’ ”

In As-sîrat ash-Shâmî, quotations from ’Umar ibn ’Alî al-Isqandarî al-Mâlikî al-Fâqihânî (F), who died in 734 A.H. (1334), and his master’s (M) answers to them are given as follows:

“F: ‘I do not know any basis that makes holding mawlid meetings conformable to the Book and the Sunna.’

“M: ‘Not knowing something does not indicate that it is nonexistent. Ibn Hajar, the imâm of the scholars in hadîth, reported that mawlid meetings had an origin in the Sunna. We noted above that it had a second origin as well.”

“F: ‘None of the great ’ulamâ’ has been reported to have held a mawlid meeting.’

“M: ‘The first mawlid meeting was organized by a pious ruler who was an ’alim. He did it to please Allah. Innumerable ’ulamâ’ and sâlihûn attended it. Ibn Dihya praised it. Great ’ulamâ’ wrote books in praise of this deed of the ruler. No one has ever censured it.’

“F: ‘How can the mawlid meeting be mustahab? Mustahab means the thing required by Islam.’

“M: ‘Requirement in Islam is either through the Nass or through the qiyâs. Though there is no nass about this point, there is a qiyâs.’

“F: ‘The mawlid meeting cannot be said to be mubâh, either. The introduction of a bid’a into the religion has not been called “mubâh” by any ’âlim.’

“M: ‘Bida’ may not only be makrûh or harâm; those bida’s that are mubâh, mustahab or wâjib have also been reported. Al-Imâm an-Nawawî said that bida’ in the religion were the things that, having not existed in the time of Rasûllullâh (sall-Allâhu ’alaihi wa sallam), were introduced later and were of two types: hasana (good) and sayyia (evil). [Shaikh al-Islâm] ’Izz ad-dîn ibn ’Abdi ’s-salâm [ash-Shâfi’î, d. 660 A.H. (1261)] said that bida’ were divided into wâjib, harâm, mustahab, makrûh and mubâh types and that inns, schools, all charities and commendable deeds were mustahab bida’, as were the tarâwîh prayer and the ways of tasawwuf. Al-Baihakî quoted al-Imâm ash-Shâfi’î as saying that bida’ are of two categories: those that contradict with the Book, the Sunna, the Athar or the Ijmâ’ are heretical, and those that are compatible with any of these four sources are not heretical.’

“F: ‘It is not sinful to congregate one’s household and friends and offer them food on the mawlid night. [However,] it is an ugly bid’a to congregate everybody.’

“M: ‘Congregating everybody on such a blessed night is not in contradiction with the Book, the Sunna, the Athar or the Ijmâ’.’

“F: ‘If there is singing or dancing, if men and women are mixed and if there are other harâms, such meetings are harâm by unanimity.’

“M: ‘This statement is correct. However, these harâms are the very things that make such meetings harâm. If such things are present in a meeting to perform the Jum’a prayer, such a meeting also becomes harâm. Nevertheless, it cannot be said that it is harâm to congregate for the Jum’a prayer just because such a congregation has been harâm. Similarly, one cannot say that it is harâm to congregate on mawlid nights. Nowadays, it is seen that such prohibited things are introduced into congregations for tarâwîh on Ramadân nights. Can it be said that conregating for tarâwîh prayer is harâm because such things are introduced? It can never be said! It is good to congregate for the tarâwîh prayer. It can be said that it is bad to introduce unbecoming, prohibited things into such congerations. Similarly, one should say that it is good to congregate for a mawlid, but it is bad to introduce ugly, prohibited things into them.’

“F: ‘Although Rasûlullâh (sall-Allâhu ’alaihi wa sallam) was born in the month of Rabî’ al-awwal, he passed away in this month, too. It is necessary not to feel happy but to feel sorry and to mourn in this month.’

“M: ‘As Rasûlullâh’s (sall-Allâhu ’alaihi wa sallam) birth is a great blessing, so his passing away is no doubt a great misfortune. Our religion orders us to thank for the blessings and to be patient and silent in case of misfortune and to conceal it. Though we are ordered to slaughter an ’aqîqa when a child is born, we are not ordered to do so or anything else when one dies; furthermore, shouting and mourning are forbidden. Therefore, one should feel joyful and happy instead of feeling sad and mourning in this month.’ ”

[According to the rules of Islam, one should not be sorry but be happy by remembering the happy events and not thinking of the sad events on the anniversary of a day on which there had been both happy and sorrowful events. In accord with this order of our religion, one should not mourn but, following Rasûlullâh’s sunna, be thankful and happy on the tenth of the month Muharram, on which Hadrat Husain (radî-Allâhu ’anh) was martyred. Martyrdom of this great imâm has been a greatly sorrowful misfortune for all Muslims. The martydom of Hadrat ’Uthmân and Hadrat Hamza in a very tragic manner was also a greatly sorrowful misfortune. However, our Prophet (sall-Allâhu ’alaihi wa sallam) did not mourn on the anniversaires of the day Hadrat Hamza was martyred. He did not order Muslims to mourn. He used to visit the grave of and pray for Hadrat Hamza on those days. On the tenth day of Muharram, we should not mourn by following our own reason, but we should fast in thanks-giving and be joyful by following our Prophet.]

Rasûlullâh (sall-Allâhu ’alaihi wa sallam) had poet companions, who used to refute the slanders of the enemies and eulogize him. He liked the poetry of Hassân ibn Thâbit the most. He put a pulpit in the masjid for Hassân, who would censure the enemies and praise him on that pulpit. Rasûlullâh used to say, “Hassân’s words are more effective against the enemies than arrow-wounds are.” He declared, “If Allâhu ta’âlâ endows a servant of His with the art of writing and speech, he should eulogize the Prophet of Allah and censure His enemies!” Reciting mawlids, as done in Muslim countries, is an ’ibâda also compatible with the order in this hadîth sharîf. One’s opposition to the recitation of mawlids shows his disapproval of what Rasûlullâh and the as-Sahâbat al-kirâm did, as well as his disobedience to this hadîth sharîf.

http://hidayaresearch.com/the-lawfullness-of-celebrating-the-prophet-birth/

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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:

“Undoubtedly Al’laah bestowed a great favour upon the Muslims, that in them, from amongst them, he sent a Prophet” [Al Imran Verse.164]

Rasoolullah Salla Allahu ta’ala’alayhi wa sallam is that Messenger and Beloved of Almighty Al’laah, whose blessed arrival was announced and publicized by all the previous Ambia and Mursaleen. It is mentioned in the Holy Qur’aan about the statement of Hazrat Esa Ala Nabiyyina (alaihi salaatu wassalaam),

“And I give you glad tidings regarding that Rasool who will come after me. His name is Ahmad.” [Surah As Saff Verse.6]

It is Hazrat Esa (alaihis salaam) who made this dua in the Court of Almighty Al’laah,

“O Al’laah! O our Lord! Send down for us a spread of food from the sky, so that it may be a day of rejoicing for us, for the first of us and (for) the last of us.” [Surah Maa’idah Verse.114]

Hazrat Esa (alaihis salaam) says that the day on which Almighty Al’laah sent a spread of food from the skies should be a day of rejoicing for those in his era and for those who come after them. If this be the case, then why should we not celebrate and rejoice on the day that the Soul of the Universe, The Mercy unto the worlds, The Beloved of Almighty Al’laah, Hazrat Muhammad Salla Allahu ta’ala’alayhi wa sallam was born. This should definitely be a day of rejoicing for the Muslims right up to the day of Qiyaamah.

Sayyidi A’la Hazrat Ash Shah Imam Ahmad Raza Khan Radi Allahu anhu says the following poetic stanza concerning the day on which Holy Prophet Salla Allahu ta’ala’alayhi wa sallam was born:

“Subho Taiba me huwi batta he bara Noor Ka

Sadaqa lene Noor Ka Aaya he Taara Noor Ka

Bagh Taiba me Suhana Phool Phoola Noor Ka

Must Jo he bu bule parti he kalma Noor Ka”

Almighty Al’laah has commanded us to publicize and announce his mercy and favours and the only time that this favour can be announced is if we remember the Holy Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam, say verses in his praise, send salutations upon him and inform the world of the Mu’jazaat (miracles) of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam. If the authentic books of Seerat have to be examined, we will find such incidents concerning the Meelad of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam that will strenghten our Imaan.

Almighty Al’laah states in the Holy Qur’aan,

“And remind them of the days of Al’laah.” [Surah Ibrahim Verse.5]

Concerning this verse of the Holy Qur’aan, the Mufasireen Izaam (alahimur Rahma) have stated that “The days of Al’laah” refer to those days in which Almighty Al’laah has bestowed His favours upon the believers. From this it is obvious that the Meelad of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam is from amongst “The Days of Al’laah” and Al’laah commands concerning His days, “And remind them of the days of Al’laah.”

One of the best and appropriate ways of remembering the birth of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam is to celebrate the Meelad-un-Nabi Salla Allahu ta’ala’alayhi wa sallam which Alhumdulillah is a practice amongst majority of the Muslims. Those who go against this practice and give fatawas of shirk and Bid’at against it should learn a lesson from those who celebrate this occasion.

Allama Ismaeel Haqqi in Tafseer Roohul Bayaan states the following, while commenting on the verse: “Muhammad is the (Chosen) Prophet of Al’laah”

“To celebrate Meelad Shareef is to show respect to him (Prophet) Salla Allahu ta’ala’alayhi wa sallam as long as it is free from any wrongdoings. Hazrat Imam Suyuti says that it is desirable for us to show our appreciation on the Birthday of the Holy Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam.” [Tafseer Roohul Bayaan Pg.56 Vol.9]

Hazrat Ismaeel also states in Tafseer Roohul Bayaan as follows,

“And Haafiz ibn Hajar and Hafiz Suyuti (radi Al’laahu anhuma) have proven the originality of Meelad Shareef from Sunnah and they have refuted those who forbid Meelad by saying that it is a Bid’ ate Sa’iya (Bad Innovation).” [Tafseer Roohul Bayaan Pg.57 Vol.9]

Imam-ul-Muhaditheen Muhammad bin Ismaeel Bukhari Radi Allahu anhu quoted the following narration:

“When Abu Lahab died then one of his families saw him in their dream and he was in a bad condition. He was asked about what had happened. He said, ‘By being away from you I have not gained anything beneficial but for freeing Thuwaiba, with this finger (shahaadat finger), I gain water, since it is the very finger which I used to point to her when freeing her.” [Bukhari Shareef]

Hazrat Allama Ibn Hajar Asqalani Radi Allahu anhu while commenting on the above mentioned narration of Bukhari Shareef says,

“Hazrat Suhaili Radi Allahu anhu mentions that Hazrat Abbas Radi Allahu anhu says, ‘one year after the death of Abu Lahab I saw him in my dream and he was in a terrible condition and he was saying, After separating from you, I did not gain any peace and comfort but every Mondays my punishment is reduced.’ (Hazrat Abbas Radi Allahu anhu says that) the reason for this is because the Holy Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam was born on a Monday and it was on his birth that out of joy, Abu lahab freed Thuwaiba (his female slave) who gave him this good news.” [Fathul Baari Pg.145 Vol.9]

Abu Lahab was a Kaafir. It was concerning him that Almighty Al’laah sent down the verse – If he gained such benefit just by freeing Thuwaiba because he heard of the Birth of his nephew Muhammad bin Abdullah Salla Allahu ta’ala’alayhi wa sallam, then definitely those of us who not only accept him as Muhammad, the son of Abdullah but as our Rasool and our King, and those of us who celebrate his Meelad Shareef by having Mahfile Meelad and by remembering him always, will undoubtedly gain great blessings from Almighty Al’laah for this.

Sheikh-ul-Muhaditheen, Sheikh Abdul Haq Muhadith Dehlwi in the commentary of this narration says, “In this incident there is clear proof for those who celebrate the Meelad and for those who on the birth of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam show happiness and spend their wealth. In other words if Abu Lahab who was a kaafir and out of happiness on the birth of Holy Prophet Salla Allahu ta’ala’alayhi wa sallam, freed Thuwaiba to feed milk to him,can gain such reward, then what will be the condition of that Muslim who out of happiness and love spends his wealth in abundance and celebrates Meelad Shareef, but it should be so that the Mahfile Meelad be free of the publics innovation and free of singing and Haraam instruments.” [Madaarijun Nabuiwat Pg.24 Vol.2]

Concerning the very same narration, Hazrat Haafizul Hadith Allama Abul Khair Shamsuddeen Muhammad bin Muhammad Juzri says, “So if the kaafir Abu lahab was given benefit for showing his happiness on the birth of Rasoolullah Salla Allahu ta’ala’alayhi wa sallam, then what is the condition of that true Muslim who out of happiness on the event of Meelad Shareef spends his wealth accordingly? I swear on my soul, that this will be his reward that Almighty Al’laah through His Divine Grace will enter such a person into Jannatun Naeem.” [Zurqaani Shareef Pg.139 Vol.1]

Sheikh-ul-Islam Allama ibn Hajar Makki in his distinguished book “An Ne’matul Kubra” quotes the blessed sayings of the Khulafa-e-Raashideen concerning Meelad Shareef. A few of these narrations are being quoted below:

Hazrat Abu Bakr Siddique Radi Allahu anhu says, “Whosoever spends one dirham on the birthday of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam, will be my companion in Jannat.”

Hazrat Umar-e-Farouk Radi Allahu anhu says, “Whosoever has respected the Meelad Shareef of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam it is as though he has revived the Deen.”

Hazrat Uthmaan-e-Ghani Radi allahu anhu says, “Whosoever has spent one dirham on the Birthday of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam, it is as though He was present in Ghazwa-e-Badr and Hunain.”

Hazrat Ali Radi Allahu anhu says, “Whosoever respects the Meelad Shareef and is a means of motivating a Meelad function, he will take from this world the gift of Imaan and he will enter Jannat without any questioning.” [Ne'mate Kubra Pages 7/8 - Published Istanbul-Turkey]

With the exception of quoting the sayings of the Khulafa-e-Raashideen, Hazrat ibn Hajar Makki Radi Allahu anhu also quoted the sayings of many Awliyah, Kaamileen and Muhaqiqeen. A few of them are as follows:

Hazrat Imam Hassan Basri Radi Allahu anhu states,

“I wish I had gold equivalent to the Mountain of Uhud so that I could be able to spend it in the commemorating the Meelad Shareef of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam.”

Hazrat Junaid-e-Baghdadi Radi Allahu anhu states,

“Whosoever presented himself in the gathering of the Meelad Shareef of Rasoolullah Salla Allahu ta’ala’alayhi wa sallam, and he respected and honoured it, then he will be successful with Imaan.” [Ne'mate Kubra Pg.8]

Hazrat Allama ibn Hajar Makki (Alaihimur Rahma) says,

“Those gatherings of Meelad-e-Paak and Azkaar (Zikr gatherings) which we commemorate are usually full of good actions such as Sadqa, Zikr, Salaam upon Nabi Paak Salla Allahu ta’ala’alayhi wa sallam and his praise.” [Fatawa Hadeethia Pg.129]

Imam Qistalaani Radi Allahu anhu the commentator of Bukhari Shareef, says,

“And in the blessed month of the Birth of the Holy Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam, the Ahle Islam have always celebrated the Meelad Shareef and they would happily cook food and give invitations and on this night they would give all types of Sadqa and Kheyraat and they would show there happiness and love and they would anxiously partake in any good deeds and they have been always making grand arrangements for the reading of the Meelad Shareef. It is for this reason that the Grace and Blessings of Almighty Al’laah is received and from the specialities of Meelad Shareef it has been noticed that the year in which the Meelad Shareef is read, that year becomes a year of protection and preservation for the Muslims and by having Meelad Shareef, the ambitions of the heart are fulfilled. The Great Mercy of Almighty Al’laah is upon that person who has made the night of Meelad Shareef the night of happiness and Eid.”[Mawahibul Laduniyah Pg.27 Vol.1- Zurqaani Shareef Pg.149 Vol.1]

Allama Qistalaani in Mawahibul Laduniyah and Sheikh Abdul Haq Muhadith Dehlwi (radi Al’laahu anhuma) in Mathibatu bis Sunnah states,

“The night of the Meelad Shareef of the Holy Prophet Muhammad Salla Allahu ta’ala’alayhi wa sallam is greater than the night of Lailatul Qadr.” [Mawahibul Laduniyah Pg.26 - Mathibatu bis Sunna Pg.59]

Sheikh Muhammad Tahir Patni (Alaihimur Rahma) writes concerning Rabi ul Awwal Shareef that,

“The month of Rabi ul Awwal Shareef is the manifestation of Noor and marvel of Mercy. This is such a month that every year in this month the command is that we should rejoice.” [Majma'ul Bihaar Pg.550 Vol.3]

Allama Muhadith Ibn Jauzi Radi Allahu anhu states,

“Whoso ever shows happiness on the Meelad of the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam, then this happiness will become a veil and covering (for him) from the fire of Jahanum and whosoever spends even one dirham on the Meelad Shareef then the Holy Prophet Salla Allahu ta’ala’alayhi wa sallam will intercede for him and his intercession will be accepted.” [Maulood Al Uroos li Ibni Jauzi Page-9]

Haji Imdaadullah Makki Radi Allahu anhu who many deobandis refer to as their Peer says, “The way of this servant is this, that I present myself in the Mahfil-e-Meelad and thinking of it as a means of Blessing I even commemorate it and I gain great pleasure and peace by standing.” [Faisla Haft Mas'ala Pg.5]

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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?

It is also stated in the Holy Quran that through the Barakah of Hazrat Yusuf (alaihis salaam), Hazrat Yaqoob (alaihis salaam) regained his sight. Is the returning of the sight of Hadrat Yaqoob (alaihis salaam) not a benefit and advantage? Verily it is! Thus, if benefit can be gained through the other Ambiya (alaihimus salaam), how then can a Muslim say that the Holy Prophet (sallal laahu alaihi wasallam) cannot give us benefit or loss?

Once, Hazrat Maghir (radi Allahu anhu) committed a grave sin so he went to the Holy Prophet Muhammad (sallal laahu alaihi wasallam) and asked him to purify him. Although the Sahabi-e-Rasool had sinned against Allah Ta’ala, he asked the Holy Prophet (sallal laahu alaihi wasallam) to purify and cleanse him because he knew that the Holy Prophet (sallal laahu alaihi wasallam) would give benefit to him.

The Holy Prophet (sallal laahu alaihi wasallam) said, “I am the one who distributes and Almighty Allah is the One who gives.” (Bukhari; Umdatul Qari)

Hazrat Rabia (radi Allahu anhu) said in the court of the Holy Prophet (sallal laahu alaihi wasallam): “I ask from you that I may be in Jannah with you.” (Mishkaat; Mirkaat)

It is obvious from these Ahadith that the Holy Prophet (sallal laahu alaihi wasallam) is the one who distributes throughout the universe and he who is a distributor in the entire universe definitely has the power of giving benefit.

From the above narrations, those who are Muslims will always accept that the Holy Prophet (sallal laahu alaihi wasallam) has the power of giving benefit. He will think of him as the one to turn to in the times of need.

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Answer: It is the very sect about whom Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) requested the permission from Ameeril Mu’mineen, Sayyiduna Ali Al Murtudah (Karramallahuwajhahu) to confront. After obtaining permission from Ameeril Mu’mineen, Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) went to these people and asked them: “What was it about the Ameeril Mu’mineen that you so greatly disagree with?” They replied: “Why did the Ameer appoint Sayyiduna Abu Moosa Ashari (radi Allahu anhu) as a Hakm (Judge) in the Event of Siffeen? This is Shirk (Polytheism) because Allah states in the Quran: ‘That judgement is from none but Allah’”. Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) replied: “Is it not in the very Quran that states, ‘If there arises a dispute between husband and wife then get one Hakam (Judge or Arbitrator) from both sides, and if the couple require a reconciliation then Almighty Allah will put them together”.

(This is absolutely the same tactics used by todays Wahabis. They close their eyes when it comes to the belief of I’lm-ul-Ghaib – Knowledge of the Unseen – possessed by Sayyiduna Rasoolullah -sallalahu alaihi wasallam. It is an Islamic belief that he did possess this Science of Knowledge as an Ataee – Gift of Allah and not Zaati (Personal). But the corrupt Wahabi totally refutes this. According to them such belief is Shirk).

Sayyiduna Abdullah Ibne Abbas (radi Allahu anhu) then asked them as to what type of belief do they hold that they claim Imaan with all the Ayahs of Nafi (Negation), and Kufr with the Ayafs of Ithbaat (Affirmation). On hearing this scholastic statement of Sayyiduna Ibne Abbas (radi Allahu anhu), half of that group (5, 000) made Taubah (Repented) and joined Ameeril Mu’mineen. The remainder of the group (5, 000) remained stubborn. After this dialogue the Noble Ameeril Mu’mineen issued the order that the remainder be killed.

Sayyiduna Imaam Hasan, Imaam Husein and many other eminent scholars hesitated because this group spent the entire night in Tahajjud and spent the day in the recitation of the Holy Quraan. They said: “How could we raise our swords on such people”. On the contrary, Sayyiduna Rasoolullah (sallalahu alaihi wasallam) had already in the past informed Sayyiduna Ali (Karramallahu wajhahu) about this Sect that will revolt against Islam and they will be very staunch in their external duties, i.e. of Salaah, Fasting, etc. They will leave the Deen as an arrow leaves the bow for its target, never to return again, and they will recite the Holy Quraan but it will not go below their throats.

Eventually the Muslim army was compelled to execute the command of the Ameeril Mu’mineen. Hence, the battle commenced. In the course of the Jihad, the Ameer was informed that the enemy had reached the river in retreat. On hearing this, Sayyiduna Imaam Ali Al-Murtudah (Karramallahu wajhahu) said: “By Allah! Not even 10 if them will cross the river. All will be killed on this side”. So it did happen. None of the 5 000 escaped and all of them were killed. Since the army of the Ameer was impressed by the piety of the enemy he had to clear their minds and heart. To put this into effect, the Ameer issued an order to his army: “Search the bodies of the enemy. If you find Zul Thadiyya amongst them, then you have verily killed the most evil of men on earth, and if you do not find him amongst them (killed) then you have killed the best of men on earth.” The search began and all the corpses were inspected. Below a pile of the executed was lying the body of this cursed person. His one hand was shaped like the breast of a woman. When Ameeril Mu’mineen saw him, he loudly shouted the Takbeer (Allahu-Akbar) and praised the Almighty Allah. Likewise, the entire muslim army was convinced and satisfied by the Karamat (I’lm-e-Ghaib) of the Ameer, praised Allah and thanked Him for cleansing this filth from the earth.

Then the illustrious Ameer again addressed the army and said: “Do you think that this cursed Sect is totally exterminated? Absolutely not! Some of them are still in the womb of thier mothers and others are in the sperm of thier fathers. When one of these groups will be exterminated the others will rise with the Fitna and this will continue until the last group will emerge with the cursed Dajjal!”

This is the very sect that will emerge in the future in different names and famous disguises. Now, in this last period of time the very same cult emerged as “Reformers of Deen” and called themselves Wahabis. All the signs about this group that were foretold in the Sahih Ahadith Shareef are found exactly in the present Wahabi followers. A few prophecies were mentioned here.

1. If you compare your Salaah with their Salaah you will regard yours as insignificant and insufficient. Likewise, your fasting in comparison to theirs ( Wahabis) and your good deeds to that of theirs.

2. They will recite the Holy Quraan but it will not go below their throats.

3. Their words and speech will be very sweet and appealing and they will quote in every step.

4. Their condition will be such that they will leave the (boundries of) Deen as an arrow leaves the bow for its target.

5. One of their signs is that most of them will shave the hair of their heads.

6. Their pants will be raised high above the ankles.

N.B.: It is said that the father of Wahabism, Ibne Abdul Wahab Najdi, used to excercise the shaving off the hair so strongly that if any women converts to his corrupt cult (Wahabism), he ordered the female to shave off her hair. This was done because he said: “This is the hair of the period of Kufr therefore it must be shaven off”. This shaving off of the female hair carried on for some time until one lady confronted him and said: “Why don’t you shave off the beards of your recruits when they enter you Deen. That is also the hair of the period of Kufr?” It was from then that he stopped this shameful and disgusting practise.

Look at the Wahabis of todays. Majority of them shave off their hair and lift their pants high above their ankles. How true are the prophecies of Sayyiduna Rasoolullah (sallalahu alaihi wasallam) of over 1 400 years ago. They fit on the behavior of the present day Wahabis perfectly.

A’la Hadrat (may Allah santify his soul) went on further to say:

When the Holy Prophet (sallalahu alaihi wasallam) was distributing booty after the Battle of Hunain, one person (that day Wahabi), objected to the manner of the Holy Prophet’s (sallalahu alaihi wasallam) distribution and said: “I do not find justice in this distribution because some persons are getting more than the other”. On hearing this remark, Sayyiduna Omar Al-Farouq (radi Allahu anhu) became furious and said: “Ya Rasoolullah! Grant me permission to behead this Munafiq (hypocrite)”. He replied: “Leave him because such and such type of people will be from his offsprings”. Then the Holy Prophet of Allah (sallalahu alaihi wasallam) further said: “Unfortunately, if I do not excercise justice with you then who will be just to you? May Allah have mercy on my brother (Nabi) Moosa (alaihis salaam) who was oppressed more than me!”

The pious Ulema state that the distribution of the Holy Prophet (sallalahu alaii wasallam) on the single day was more than the lifelong charity of generous kings. The jungle was full of booty and the Sahabas came in huge numbers and the Nabi of Allah distributed the booty to them moving backwards (as the goods got lesser until all was given out).

While this virtuous distribution was carrying on a Bedoin came up to the Noble Prophet (sallalahu alaihi wasallam) and kindly pulled away his Rida (Mantle) from his blessed shoulders. The force of that snatching left marks on the shoulders and the back of the Beloved Nabi (sallalahu alaihi wasallam). He did not get annoyed by this act, but all he humbly said: “Oh People! Do not hasten, by Allah you would never find me a miser at any given time”. Certainly by the Lord of Power Who has sent his beloved Rasool (sallalahu alaihi wasallam) with the truth and ultimate guidance, the most esteemed Khalifa of the Almighty Allah is Sayyiduna Rasoolullah (sallalahu alaihi wasallam). Whatever bounties and mercies are recieved in this universe is indeed due to his blessings. Infact, his blessings in this universe is but an atom of his Divine Rahmah.

Arif-e-Billah, Imaam Sharfudeen Busiri (may Allah sanctify his soul) states in his famous Qasidah Burdah Shareef: “Truly the mercies of this Duniya and Akhirah is but a trace of the blessings of the Beloved Nabi (sallalahu alayhi wasallam) and all the Knowledge of the Unseen (I’lmul-Ghaib ) is but a glimpse of the sacred knowledge of Sayyiduna Rasoolullah (sallalahu alaihi wasallam)”.

One day the eminent Ashaab of the Holy Prophet (sallalahu alaihi wasallam) were assembled around him and a person came by and stood at the edge of the Majlis Shareef. Immediately, he proceeded from there into Musjid-e-Nabawi Shareef. The Holy Prophet (sallalahu alaihi wasallam) addressed the Sahaba and said: “Who amongst you will go and kill him?” Sayyiduna Abu Bakr As Siddique (radi Allahu anhu) got up and went towards this person who was engrossed in Salaah. He could not kill a person who was engrossed in Salaah, and returned to the Holy Prophet (sallalahu alaihi wasallam) and explained the situation.

The Beloved Nabi of Allah (sallalahu alaihi wasallam) stated again: “Who is it that will kill him?” Sayyiduna Omar Al Farouq (radi Allahu anhu) got up and went towards that person and found him in the same situation.

For the third time the Holy Prophet (sallalahu alaihi wasallam) stated: “Who is it that will kill him?” Sayyiduna Ali Al Murtudah (radi Allahu anhu) got up and said: “I will kill him”. The Holy Prophet (sallalahu alaihi wasallam) said: “Yes, you would if you find him but he will not be there”.

When Sayyiduna Ali (radi Allahu anhu) went to the Musjid Shareef the man had already left. Then the Nabi of Allah (sallalahu alaihi wasallam) said: “If you had killed him then a very great Fitna (dissention) would have been removed from this Ummah”. He was the father of Wahabism whose offsprings are found today. They are soiling this earth and causing Fitna in this Ummah. That rude person stood on the edge of a Majlis Shareef of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam) and gave one look at everyone present there. His corrupt heart told him that there is no one in this Majlis better than himself. He was very proud and boasted of his Salaah and piety. He did not realize that Salaah or any virtue, is but a mercy of the Glorious Prophet of Allah (sallalahu alaihi wasallam).

One can never be a devout servant of Allah until one sincerely pledges his allegiance to the beloved of Allah (sallalahu alaihi wasallam). In the Holy Quraan Allah Subhaanahu Wa Ta’ala places the respect and honour of His Beloved Nabi before His worship. Therefore, Allah states: “So that you bring faith on Allah and his Rasool and respect and honour his Rasool and glorify Allah day and night, (meaning, perform Salaah)”. The first and formost factor of Imaan is respect for the Rasool. Without respect for the Rasool, Salaah or any from of Ibadaah is useless. There are may Abdullahs (Servants of Allah) in this world but the true and sincere Abdullah is he who is Abde-Mustafa (servant of the choosen Prophet – sallalahu alaihi wasallam). If it is not so then the servant is Abde-Shaytaan – servant of the cursed Devil. Allah forbid this!

@ Al Malfooz Sharif

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2. The Ahle Sunnah Wal Jama’at believes that it is permissible to recite the Durood Shareef before and after the Azaan. This is a current practice in many of the Arab countries.

3. The following Quranic verse commands us to send Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam) and no specified time has been set aside for this. Allah Ta’ala says: “O ye who Believe! Send Durood and Salaams upon him in abundance.” (Part 22, Ruku 4)

4. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said that when we hear the voice of the Mu’azzin, we should repeat whatever he has said and then send Durood Shareef upon him. He said that the person who sends one Durood upon him, Allah Ta’ala will send ten mercies upon that person. (Sahih Muslim, Al-Qaulul Badi) In this Hadith Shareef, proof is found here that the Holy Prophet (sallal laahu alaihi wasallam) asked us to recite the Durood Shareef after the Azaan.

5. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: “If, when performing any good deed you do not commence with the praise of Allah and send Durood upon me, then that deed is empty of blessings.” (Al Jaame Sagheer) Which Muslim is there who does not consider the Azaan to be a good deed?

6. In fact it was Salahud’deen Ayubi (radi Allahu anhu) who gave the command of Durood Shareef to be recited before and after the Azaan. Hazrat Salahud’deen Ayubi (radi Allahu anhu) was a very great and pious King who liberated the Baitul Muqaddas. Great Muhaqiqeen and Muhaditheen made Du’as for him.

7. Hazrat Qaazi Iyaz (radi Allahu anhu) said that it is permissible to read Durood Shareef at the time of Azaan. He says, “And from among the occassions on which Durood should be sent, one of them is at the time of remembering him (Prophet Muhammad sallal laahu alaihi wasallam), when taking or writing his blessed name or at the time of Azaan.” (Shifa Shareef)

8. Hazrat Mulla Ali Qaari (radi Allahu anhu) in his book “Fathul Mueen” says that Durood should not only be recited before Azaan, but also before the Iqaamah.

9. Sheikh Kabeer Bakari (radi Allahu anhu) has stated that it is desirable to recite Salaatus Salaam before the Azaan and the Iqaamah.

10. Thus, to recite Durood Shareef before and after the Azaan is totally permissible and those who follow this are the Ahle Sunnah Wal Jama’at.

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- Shari’ah is the ultimate law and following it is obligatory for all Muslims;

- to refrain from Bid’ah is of utmost importance

- a Sufi without knowledge or a Shaykh without actions is a joke of the devil;

- it is impermissible to imitate the Kuffar, to mingle with the misguided [and heretics] and to participate in the festivals of the Hindus.

- it is polytheism [shirk] to prostrate to any other than Allah táālā with the intention of worship. And if such a prostration is out of reverence [sajdah at-taĥiyyah], it is Haram.

- it is prohibited to ridicule other muslims and consider oneself higher than others.

- the iconography of the Shi`ah [ta’aziyah] and respecting such icons is forbidden

- Qawwali [sama’a] with musical instruments is forbidden

- it is not permissible for women to travel to visit graves [or maqams of awliya]

- it is not permissible to make pictures of living things.

- abbreviating the blessing ‘sallallahu ‘alaihi wasallam’ to an acronym ‘sa’d lam ayn meem’, [in english it is abbreviated as PBUH] is impermissible

- to visit fake graves [that have no basis or record but simply the product of folklore] is impermissible

- feeding the poor and needy with the intention to donate the reward to the dead is permissible; but to hold obsequies and banquets where even the rich are invited is impermissible

—

Translated by Sidi Muhammad Aqdas

www.thesunniway.com

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Imam Ahmad Raza Radi Allahu anhu was the reviver of 14th Islamic century. He was the person of world importance. In 400 years world history such an amazing Alim & Scholar and versatile genius is not found as Imam Ahmad Raza Radi Allahu anhu was. He is of course ‘Aalahazrat’ i.e. the great threshold. He was greater than all Ulama & saints of his period as he was the reviver of his century & so he was called “AALAHAZRAT” He is the man of the century.

No doubt ! Imam Ahmad Raza Radi Allahu anhu has written more than 1400 books on the above mentined rational and irrational branches of knowledge, Some of his Pearls of Wisdom are as follows:-

Pearls of Wisdom

• The first and foremost factor of Imān is respect for the RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• Imān is to accept every word of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam as absolute and nothing else but the truth and to testify wholeheartedly to the reality and truth of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• May that faithless person’s mouth burn who ever says that the Prophet’s clothes are dirty! If Allah Almighty gives him the tawfīq to have the right etiquettes why does he not say ‘the dust has taken refuge in the Prophet’s şallAllāhu álayhi wa âlihi wa sahbihī wa sallam clothes/cloak’?

• The practice of Qiyām is good and recommendable because it is honour and respect to the Beloved Nabī şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. And indeed, this is a practice of the great ‘Úlamā and we follow them.

• (Only) that individual who is a master of sciences, he who knows the pitfalls the nuances of argument, and he who has all the force and he who has all the weaponry with him should venture into refuting the heretics. Even then, where is the need for such a man to go in a forest full of jackals?

• The beloved Messenger of Allah śallAllāhu álayhi wa âlihi wa sahbihī wa sallam has two personal names. He is known as Aḥmad in the past scriptures and Muḥammad in the Holy Qur’ân, şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. There are countless attributive names of Sayyidunā Rasulullah şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, He is known by a distinct name in different areas. Every area (skies, earth, oceans, mountains, etc) knows him by a special name and he is addressed accordingly, şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• If you desire my life, I will sacrifice it. If you desire my wealth I will give it. However, there is one thing that I will never sacrifice, and that is, the love and reverence for the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• Alhamdulillah! I have never loved my children or belongings for any other reason besides for the love and pleasure of Allah Almighty. My attachment with anything was solely for the pleasure of Allah Almighty. Hence, affection for my children is due to kindness for creation and this is a virtuous act (šawāb). My children are for me the means of doing good deeds and this is not in my control, but my nature, (characteristic or Fitrat).

• By Allah! Were my heart was split into two; one part will have inscribed lā ilāha illAllāh (لا اله إلا الله) and the other part Muḥammadur Rasūlullāh (محمد رسول الله).

• Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam Almighty is immaculate and unique in all his qualities. Allah Almighty has created nothing like unto him. He is matchless in every aspect. The essence of his beauty is indivisible. No creation received or will receive a share of or a similarity of his unique beauty.

• For Īmān to be real, two things must be present: reverence for the Prophet Almighty and making the love for the Prophet Almighty.

• It is preferable to keep the child’s name ‘Muḥammad’ alone and not to add any name to it because the excellence of the sacred name alone has been mentioned in the blessed Aḥadīth.

• It is a highest degree of compulsion on every Muslim to love and revere all the beloved servants of Allah Almighty and hate all His enemies. This is pristine Īmān.

• A Mu’min’s conduct and style must always be in conformation with the conduct and commands of Sayyidunā RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. Any contradictions to His command, is indeed, direct opposition and disobedience to Almighty Allah.

• Musical instruments are prohibited (ḥarām) and shall always remain ḥarām. If ḥarām is adjudged ḥalāl only due to the factor that the masses are extremely involved in this action, then dissolving the Sharī’á will become a pipit in the hands of transgressors and wrongdoers.

• Musical instruments are ḥarām and have no space in the Sharī’á, however to sing without music on the occasion of khatnāh is permissible, provided that it will not create any fitnah.

• In regards to the beginning and ending of a date there are four different methods. The Christian method is that the date is counted from midnight to midnight. The second method is that of the Hindus, from sunrise to sunrise. The Greek philosophers count it from midday to midday. The fourth is the method of the Muslims, which is from sunset to sunset, and this is logical that there is darkness before light.

• When you awaken from sleep you should recite, Kalima Tayyiba thrice. The blessings of this beginning of the day will continue throughout the day.

• The major [kabā’ir] sins are seven hundred. Whatever constitutes to the disobedience of Allah Almighty is a major sin. whatever sin you consider light, is a great one.

• Do not curse yourself, friends, family and wealth as one never knows whether it is time of acceptance of that curse and if it does come true then it will cause a great deal of sorrow to you.

• Do not leave your homes without an acceptable reason late at night when all are asleep and the streets are quiet. It is stated in many authentic Aḥadīth that at this time bad-omen (bala) travels very freely in the atmosphere.

• Do not go to sleep without washing your hands after meals, as the Shaytān licks them.

• Ignorance is a sin in itself. There is no excuse for not offering prayer due to ignorance.

• If Major and minor (Sins) are separately counted then people will do it considering them light, they will be worse than major sins.

• The sacred Ziyārah of Madina Munawwarah is necessary with every Ḥajj performed.

• A person who does not love and respect the exalted Nabī şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, even though that person worships all his life, his worship is fruitless and rejected.

• There are many ‘Abd-Allah’s in this world, but the true and sincere ‘Abd-Allah is he, who is ‘Abd-e Mustafa [servant of the Beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam]. If it is not so, then he is surely an ‘Abd-e Shaytān.

• One must always be aware of one’s condition and not exceed the limit of one’s understanding.

• One must not be proud when praised and accept one’s faults when corrected.

• All the misled were destroyed when they tried to use their limited knowledge to wrongfully interpret the verses of the Holy Qur’ân. They could not fully understand the Ayahs so they used their own interpretation and misinterpreted them. Such people’s brains are worse than that of monkeys.

• Concerning music, there is no question of eligibility or qualification; nor is it allowed for anybody to listen to music. Except for the mesmerised, the enthralled [majdhūb] those who have lost their mental faculties and are hence not held liable by the Divine Law.

• It is impermissible and forbidden to call Madina Tayyiba as Yathrib. It is a sin and the one who says it a sinner.

• To visit RasūlAllāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam is near to being Wajib. Many people dressed in the guise of friends scare one by saying there is danger on the way, there is illness. Beware! Do not listen to anyone and never return deprived. Your life has to end one day anyway. What could be better than losing your life in his way? And it is has been seen that whosoever clings to the Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, he keeps them in his protection. WalHamdulillah.

• To convey the reward of anything to Allah Ta’āla is ignorance as He is free from this need. He is Ghanī al-MuTlaq. To say, ‘Thawāb Bakhshna’ (give reward) is disrespectful to the Prophets or the Awliya as ‘bakhshna’ is used to mean a bigger person giving to a smaller one. He should say “Nazr karna” (dedicate) or ‘Hadya karna’ (present) as this is free from disrespect.

• We know that eyes are impermanent and the impermanent cannot see the eternal. Hence, it is unique to the dear Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam to see Allah in this world.

• Whichever issue was not dealt with by Imām Abū Ḥanifā, it will remain perplexing until the day of judgement. When Imām Abū Yūsuf became confused regarding certain issues , he would say: “When there is no ruling from our teacher; then this is our state”.

• The Doomsday is near – Good people are leaving the world. Whoever leaves does not leave behind his deputy. When Imam Bukhârī died he left behind ninety thousand disciples and scholars of Ḥadīth (Muḥaddith). Sayyidunā Imām- al-Aázam rađiyAllāhu ánhu on his death left behind one thousand Mujtaĥids who were his disciples. And these days thousands die but leave behind nobody.

• To be a Muḥaddith is the first step on the ladder of knowledge (‘Ilm) and to be a Mujtaĥid is the last destination.

• Mild fever, cold, pain and other light diseases, once in a while, are a blessing for the body not a problem. On the contrary absence of mild diseases is a problem.

• Concentrating on Allah Almighty after drifting in thoughts is Jiĥad al-Nafs (Striving in the way of Allah Almighty) and Jiĥad against the lower self is great Jiĥad.

• If food and sweets are given to the ascetics (fuqra), it is sadqah (charity). If given to the near ones, then it is Compassion, and if give to friends, then it is, repast. All these three acts invite Mercy and Expel hardships and difficulties.

• People and things which are close to Allah should be respected. Because of their nearness to Allah their respect is the veneration of Allah.

• Had the Imāms not been then Ḥadīth (Prophetic Tradition) would not been understood, if the Ḥadīths would have not been understood then the Book of Allah Almighty would not had been understood, and if the Book of Allah had not existed then there would not have been Allah Almighty’s order.

• The construction of the Pyramids of Egypt took place some 5750 years before the creation of Nabī Adam ‘álayhis salâm. Nabī Adam ‘álayhis salâm appeared on earth more than 7000 years ago. This construction was certainly the work of the Jinns who had already inhabited the earth 60000 years before the physical appearance of Nabī Adam ‘álayhis salâm.

• If someone has made confirmed decision that he will not take rest until offer all his remaining prayers (salat) and suppose that in this condition that person dies after a month or after a day then Allah out of His mercy will reward all his Prayers.

• O Muslims! O those who sincerely follow the Sharī’á of Rasūlullāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam! Know and certainly know that Sajdah for any other than Allah the Almighty and All-Powerful is absolutely not permitted. To make Sajdah Ibadah to anyone other than Allah Almighty is undoubtedly and certainly Shirk and open Kufr. Sajdah Ta’zīmī is ḥarām and there is also a controversy among some ‘Úlamā whether such a person who performs Sajda Ta’zīmī is a Kāfir or not. Such prostration for one’s spiritual shaykh or Mazār of a Walī is not permitted, but is a grievous sin and also ḥarām.

• Salvation depends on the fact that every single belief of the Ahl as-Sunnah wa al-Jama’ah be so firm that one will remain firm even if the sky and the earth vanishes.

• Concerning this fact of the black mark that appears on the forehead due to performing Sajdah, it is established that if this has been done intentionally for the sake of show, then it is ḥarām and a grave sin. If the mark appeared due to excessive and sincere Sajdah for the Pleasure of Allah ALmighty and the person felt very happy and proud about it, then it is an act of Riya’ (Hypocrisy). That mark for him becomes a sin and if the mark appears and that person does not bother about it then it is Maḥmūd (Beneficial, Excellent).

• Never sit or associate yourselves with oppressors, sinners, transgressors, heretics and faithless people for there is a great chance of being influenced, if not so, then accused or being blamed.

• O Group of ‘Úlamâ! If you put yourself in Mubāhat (Permissible) leaving Mustaḥabāt (Desirables), People will fall into Makrūhāt (detested). If you commit Makrūh, people will get into ḥarām (Explicitly prohibited). If you carry out ḥarām, people will indulge in Kufr (Infidelity).

• A spiritual shaykh who does not respect and follow the Sharī’á is himself in darkness and totally incapable of illuminating (rating someone else’s path or guiding them). Such people are disciples of Shaytān and the enemies of Islam.

• To follow any path other than that of the Sharī’á is the path of the Cursed Shaytān.

• The evil jesters who mock the ‘Úlamâ and jeer at the teachings of the Sharī’á, they (falsely) claim that the ‘Úlamâ and the Fuqara have always been at odds with each other. These ignorant idiots cast doubts over the most eminent ‘Úlamâ and question their integrity.

• True love is when all actions are within the framework of the Sharī’á. Any action outside this is not regarded as love for Allah Almighty and His Beloved Rasūl şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• When an ignorant person worships or tries to tread on the path of Sūfism, the Shaytān makes him dance on his finger tips by putting his reins in his mouth, the bridle in the nose and drags him to wherever he desires.

• The Beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam is the king of the universe and reflects the majesty and grandeur of the Real King. His order prevails in the whole universe. All are His subjects and servants. Whatever he desires, Allah makes it possible.

• The people of unbelief should be told to come into the circle of Islam first and prove that they are true Muslims and then other issues can be discussed.

• True Muslims (Ahl-e Qibla) are those who have firm faith on all essentials of the faith.

• The belief in Allah Ta’āla along with all the essentials of religion and affirmation of faith is important because the denial of anyone of them is the denial of Allah.

• All the ordinances of the Sharī’á — body, soul and heart — and the sayings and knowledge of the saints and learned are essential for the believers.

• Those whose faith is in doubt should be treated mildly for they may reform themselves.

• The definition of the learned (‘ālim) is that he should be aware of the dogmas and is able to locate all his necessities from the Book without any help.

• The victims of the great flood (of Nūh’s time) did not have any descendants. Only the progeny of Sayyidunā Nūh ‘álayhis salâm lives on this earth.

• Those who visit the graves the spirits see them clearly; listens and understands their words. After death the power of the spirit increases manifold whether it is a Muslim or an unbeliever.

• The Caliphate of the Righteous caliphs was inspired by the Prophetic tradition such as that of ‘Umar bin ‘Abdul ‘Azīz rađiyAllāhu ánhu. And now in my view such Khilâfah will be established by Imām Maĥdī rađiyAllāhu ánhu in future.

• The private knowledge is particular to the Lord (Subhanuhu wa ta’ala) and is not possible for anyone else. And who ever proves even the smallest amount of it to be for anyone else in all the worlds commits without doubt the denial of Allah and polytheism.

• Both legally and rationally it is impossible for anyone among the creatures to encompass Allah Ta’āla’s information so far as its full details are concerned. Even if knowledge of all creatures from the first to the last is summed up it would never in comparison be equal to that of the knowledge of Allah Ta’āla, even so much as one part out of one million parts of a drop is in comparison with one million seas.

• The Personal-Absolute, All- inclusive and Exhaustive knowledge is particular to Allah Ta’āla, and men cannot have the absolute knowledge but through the Divine Bestowal.

• The worst are of two types: (i) The worst by word who burble orally (ii) The worst by act who keep silent by the tongue but keep at their wickedness and malevolence. The Waĥābiyya are both of these.

• The meaning of ‘Ilm is that one be fully equipped with the ‘Aqayed (beliefs) of Islam and this knowledge must be constantly fresh in the mind at all times. One must also have the capability of solving any question on Deen from books without the assistance of any person.

• Sitting in the company of the learned and the pious also develops ‘Ilm. Their company, talks and advice have a great bearing in obtaining knowledge.

• Sound knowledge is that which has a good understanding of Fiqah.

• The existence of the Sublime Being of the Almighty SubHanuhu wa Ta’ala is compulsory for Him and whatever else exists, is the manifestation of Allah SubHanuhu wa Ta’ala. Thus, in reality, there is only one single existence (i.e. Allah SubHanuhu wa Ta’ala)
• Human desires are acceptable as long as there are no Islamic restrictions found in them.

• Whatever the four Imams say is all in accordance to the Sharī’á. If they disagreed with the Sharī’á, then why were they called Imams? It is the duty of every Muslim to obey and follow the Imams.

• There is no Salât al-Janāzah (Funeral Prayer) for a Waĥābī, Râfdī, Qādiyānī and all heretics. Salât al-Janāzah is for a Muslim who holds Islamic beliefs and not for the Kuffār or Apostate. After knowing this fact and still reading Salât al-Janāzah for such a person is Kufr.

• Waĥābīs (Deobandīs), Ahl-e Ḥadīth, Qādiyānī etc. want that principles be ignored and discussion should take place on non-essentials. They should not be given any opportunity.

• To shave off completely or trim the beard very short once is a minor sin and to habitually do so is a major sin. This continuous act will make you a Fāsiq Mua’llin and the Court of Sharī’á will reject one as a valid witness. To perform Salâh with Jama’ah behind such a person is forbidden and if Salâh performed, it will be incumbent to repeat that Salâh. If one does not do so, then one will be a great sinner.

• Whatever offensive Waĥābīs say to me does not the least bother me. Some of these shameless hypocrites send anonymous letters full of vulgar language to me. I do not receive one or two, but Allah Almighty knows how many such obscene letters are sent to me all the time. These things do not affect or bother me. In fact, I make Shukr that Almighty Allah has made me a shield of Islam. The amount of time they spend sending abuses on me, at least those moments of the Waĥābī go empty in insulting Almighty Allah and His Beloved Rasūl şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. It does not even cross my mind to reply to these obscene letters nor do I feel bad about them. This is so, because my honour is meant to be sacrificed on the honour of Sayyidunā Rasūlullāh şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• Islam itself will never be subjugated, but a Muslim will be. The humiliation of a Muslim does not humiliate Islam in any way.

• A Muslim may experience great hardship in his lifetime in this Dunyya, but if he is given a little breeze of Jannah and asked, “What hardship did you experience in the world?” he will reply, “By Allah! Nothing at all.” On the contrary, if a Kāfir is given the life of a King for a thousand years in this world and never experience any hardship whatsoever, not even the heat of the sunshine, but when a slight gush of air from the Fire of Hell will be released on him in his grave and then Allah SubHanuhu wa Ta’ala will asks him about the pleasures of Dunya, he will say, “I did not experience any pleasures and peace in the Dunya!”

• Only one lacking Hidāyah will regard the pleasures of this world as true pleasures and its hardship as hardship, while in reality, it is the opposite.

• There are three things necessary in this world, a little food for survival, a piece of cloth to cover the body and a hole (shelter) to sit in. There is enough ḥalāl money to acquire these basic things. When the Nafs becomes weak, the soul and heart becomes powerful. When this happens, sit in a hole without food for eight days and no harm will come to you. This is so because spirituality will control the physical body. The Divine Mercy of Allah SubHanuhu wa Ta’ala nourishes the soul which supports the physical body.

• Sometimes to disregard a minor sins may lead to Kufr if the sin relates to the necessities of Deen (dharūriyāt-e Deen). The ‘Úlamā state that if someone commits a sin and people ask him to repent and if he says, “What wrong did I do that you ask me to make Tawba?”, this is Kufr. There are many minor sins (Saghīra) that are from the necessities of Deen and if one regards them as ḥalāl, and then one will become a Kāfir. Similarly, if anyone regards a minor sin as insignificant, it becomes Kabīra (major). The pious Awliya-Allah state that one sin links to another. One must not see whether a sin is minor or major, but observe whose Divine Laws you are breaking. If one realizes that one is a criminal in the Court of Allah SubHanuhu wa Ta’ala, one will not differentiate between minor and major sins. One will not sin at all.

• In this world, īmān is absolute excellence and Kufr is absolute evil. Besides these two, there is nothing good or evil.

• If leaving out a Mubah leads to the disgrace of a Muslim then that Mubah becomes Wājib because it is ḥarām to disgrace or humiliate a Muslim. Likewise, it is also Waajib to omit a Mubah that leads to the humiliation of a Muslim.

• We respect the scholar because we look upon him as a heir to the belobed Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. The lawful heir to the Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam is an individual who is on the right path. An insolent person, who is on the wrong path, is a heir to Satan rather than the Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• A Muslim should not love his brother or his friend or anything else in this world more than Allah Almighty and His Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

• Those who are disrespectful towards the Prophet Muḥammad şallAllāhu álayhi wa âlihi wa sahbihī wa sallam, they should lose their respect and love in your hearts at once. You should leave them and throw them out like a fly thrown out of the milk. You should hate them. Don’t take your relationships and your friendships into consideration. Don’t feel impressed by their religious leadership and scholarship. Their cloaks and turbans should not impress you.

• Dear Brothers! You are credulous sheep of the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. Wolves are all around you and they yearn to misguide you and plunge you into the tumult (fitnah) and take you with them to the Hell-Fire. Run far away from them!!

• By the Grace of Allah SubHanuhu wa Ta’ala! I find myself in that state which the great Fuqaha have stated, that is, the performance of Sunnah Salâh is exempted for a person who is totally engrossed in the khidmah (service) of Deen. Alhamdulillah! Though I am in this category but I have never missed any of my Sunnah Salâh.

• The miracle of a Walī is his complete compliance to the teachings of the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam. The steadfast adherence to the Sharī’á is the best of karāmahs. A true Saint is righteous and follows the path laid down by the beloved Prophet şallAllāhu álayhi wa âlihi wa sahbihī wa sallam.

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