The birth of our Beloved Prophet, praise and peace be upon him, together with Its miracles have been transmitted to us by his mother Sayyidah Aamina Radi Allahu Ta’ala Anha and those in attendance.
Abu Nu’aym reports from Abdullah bin Abbas Radi Allahu Ta’ala Anhuma, who narrated that the mother of the Messenger SallAllaho Alaihi wa Sallam, Sayyidah Amina Radi Allahu Ta’ala Anha used to state,
لما خرج من بطني فنظرت اليه فاذا انابه ساجد ثم رايت سحابة بيضاء قد اقبلت من السماء حتى غشيته فغيب عن وجھي ، ثم تجلت فاذا انابه مدرج في ثوب صوف ابيض وتحته حريرة خضراء وقد قبض على ثلٰثة مفاتيح من اللؤلوء الرطب واذا قائل يقول قبض محمد على مفاتيح النصرة ومفاتيح الربح ومفاتيح النبوة ثم اقبلت سحابة اخرٰى حتى غشيته فغيب عن عيني ثم تجلت فاذا انابه قد قبض على حريرة خضراء مطوية واذ قائل يقول بخٍ بخٍ قبض محمد على الدنيا کلھا لم يبق خلق من اھلھا الادخل في قبضته
“When the Messenger of Allah SallAllaho Alaihi wa Sallam was born, he fell straight into prostration. Then I saw a white cloud from the sky appearing and covering the Messenger of Allah SallAllaho Alaihi wa Sallam such that HE SallAllaho Alaihi wa Sallam disappeared from me. When the cloud appeared, I saw that the Prophet SallAllaho Alaihi wa Sallam was covered in a white woolly shawl and there was a green mat spread on the floor. Within the hands of the Messenger SallAllaho Alaihi wa Sallam there were three keys made of diamonds and there was an unseen voice heard saying, ‘The Messenger of Allah SallAllaho Alaihi wa Sallam has grasped the key of giving victory, the key of giving benefit and the key of Prophethood.’ Then I saw another cloud which enclosed the Messenger of Allah SallAllaho Alaihi wa Sallam such that he disappeared from my view and it became illuminated. I saw that the Messenger of Allah SallAllaho Alaihi wa Sallam is holding a folded piece of green silk in his blessed hands and an unseen voice was heard was saying, ‘How great! How great! The Messenger of Allah SallAllaho Alaihi wa Sallam has grasped the whole world; all the creation has entered into his grasp, with none left out.’”
Musnad Ahmad bin Hanbal, narrated from ibn Mas’ud RadiAllahu Anhu, [Al-Maktab al-Islami, Beirut], Vol. 1, Page 386
Sunan al-Darimi, the chapter on Ma U’tiya al-Nabiyyu Min al-Fadl, [Dar al-Mahasin li al-Taba’ah, Cairo], Vol. 1, Page 30
Al-Khasais al-Kubra, the chapter on Ma Zahara Fi Lailat Moulidi, [Markaz Ahl Sunnat, Gujarat], Vol. 1, Page 48
و كونه رافعاً رأسه عندما وضعته شاخصاً ببصره إلى السماء ، و ما رأته من النور الذي خرج معه ولادته ، و ما رأته إذ ذاك أم عثمان بن أبي العاص من تدلي النجوم ، و ظهور النور عند ولادته ، حتى ما تنظر إلا النور As our beloved Prophet, praise and peace be upon him, was born a radiant light accompanied him and he lifted his head towards the heavens and the mother of Othman’s Abil-As’s son witnessed stars lowering themselves and a light so bright appeared that she could see nothing other than light.
Dalail an-Nabuwwah lil Bayhaqi, Vol. 1, Page 113 Musnad Imam Ahmad, Vol. 4, Page 127 Read the rest of this entry »
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? Read the rest of this entry »
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: Read the rest of this entry »