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

Madina Shareef

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.

Madina Shareef

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! Read the rest of this entry »


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

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


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.” 34.3Abu Dawood Read the rest of this entry »

In the case where a person walks in front of a Namaazi – Ahkaam E Shariat Part 1

Question: 23rd Rabi ul Aakhir Shareef 1320 Hijri

What is the ruling of the Ulama-e-Shariat in the case where a person walks in front of a Namaazi. Is such a personal sinful or not? Does this interfere with the persons Namaaz in any way? From how far away from the Namaazi are we not allowed to pass?

The Answer: This does not interfere with the Namaaz. If the Namaaz is being read in a house or in a small Musjid, then one is not allowed to pass up to the wall in the direction of the Qibla unless there is an object in between. If he is reading on a plain (open area) or in a huge Musjid, then he is not allowed to pass as far as the place of sajdah. He may pass further than this. The place of Sajdah means, when a person is standing in salaah like the true sincere worshippers and his sight is falling upon the area that his forehead will touch when he makes sajdah, then the rule of ones sight refers to where the sight falls without any hindrance and just a little further than this, is known as the point or place of sajdah. Up to the point where the sight falls and one is able to make sajdah, is known as the point of sajdah and to pass within this area is haraam and to pass beyond this is allowed. It is in Durr-e-Mukhtar as follows: “The legality of a person passing in a forest (open area) or in a huge Musjid beyond the Sajdah point is evident from proper narrations or to pass in front of him in this manner, up to the wall of the Qibla in a small Musjid and in the house, as it is regarded as one place.”

It is in Raddul Muhtaar: “The statement about the area of sajdah refers to the area from the area where the feet (of the namaazi) are placed, up to the point where sajdah will be made, just as it has been mentioned in Durar. And this second condition is to show the sinful act of the person that passes in front. As for the issue of the Namaaz, then definitely it is not invalid. This statement is correct. Tamartaashi and Sahib-e-Bada’i have regarded this as correct. Fakhrul Islam has given it even more preference, and it has been well clarified with research in Nihaaya and Fath. It means that as far as his sight falls on the one who is passing, if he reads with completely sincerity and being engrossed. In other words the sight falls there where one is to make sajdah.”

It is in Munhatul Khaaliq as follows: “The proper area of the falling of the sight is where on will make sajdah. Abu Nasr has stated that the distance is the same as there is between the Imam and the first saff (line). Or between this, which I have read from my Sheikh Minhajul A’ima (rahmatullahi alaih), in other words, to pass there where the sight of the Namaazi falls, when he is reading Namaaz with complete sincerity and being totally engrossed. This statement is clearer than the first one.” Read the rest of this entry »

Gems of Wisdom by Ameer al-Mu’mineen Sayyiduna Abu Bakr al-Siddiq Radi Allahu Ta’ala Anhu

  • Two and a half dirham from a hundred is the Zakah (poor tax) belonging to the poor amongst the people of the World while the Zakah of the Siddiques is to give their entire wealth to charity.
  • Extend your charity with humbleness towards the poor for to give charity happily is a sign of acceptance.
  • Wealth cannot be gained by simply wishing for it, nor is youth gained by dyeing or colouring one’s hair, neither can one gain health without medication.
  • Justice and fairness is good, nay it is better.
  • It is necessary to ask forgiveness for one’s sins, nay it is absolutely necessary.
  • Do not bury me in new clothes. The rights of the living and needy is greater upon it.
  • Keep your mouths closed from complaints and vulgarity. By keeping your mouths closed one obtains solitude.
  • Strange are the passing of time yet stranger are the conditions of wanton carelessness (i.e. In remembrance of the Supreme Creator SubHanuhu wa Ta’ala)
  • Adopt abstention, for abstention is profitable and do good deeds, for good deeds are highly accepted in the court of Allah SubHanuhu wa Ta’ala.
  • Weep for the days gone by in which you have but earned little rewards.
  • Weeping is for the day in which you have wasted without any good deeds being done.
  • There is no trouble in patience and there is no benefit in complaining. Read the rest of this entry »

The Permissibility of Asking Allâhu ta’âlâ for Things by Some of His Creation

If performing tawassul had been blasphemy, then the believers, i.e., the Prophet, sall-Allâhu ta’âlâ ‘alaihi wa sallam’, his Companions, and the Salaf and Khalaf of this nation would not have done it.[1]Yet it is mentioned in the sahih hadith of the Prophet that the Prophet used to ask Allâh by saying:

Which means: <<O Allâh, I ask You by the status of those who ask You.[2] >> Without doubt, this is tawassul. The Prophet, sall-Allâhu ta’âlâ ‘alaihi wa sallam, used to teach this supplication (du^a’) to his Companions and order them to say it. This issue was expounded upon in different books and treatises refuting Ibn ^Abdul-Wahhab Najdi.

There is a hadith related by al-Hakim that mentions after Adam ate from the tree, he performed tawassul by our Prophet ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’. He did that, because he saw the name of the Prophet written on the ^Arsh, Adam said: <<O Allah, by the dignity of this son [Muhammad], forgive this father [Adam].>>

It was also related by Ibn Hibban, that upon the death of Fatimah Bint Asad, may Allâhu ta’âlâ raise her rank, the Prophet, ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’, with his own honorable hands, put her in her grave and said: <<O Allâh, forgive my mother[3], Fatimah Bint Asad, and widen her place by the status of Your Prophet and the prophets who came before me. You are the most Merciful.>>

There is a hadith classified as sahih[4], that a blind man asked the Prophet, ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’, to make a supplication (du^a’) to Allâhu ta’âlâ to return his sight. The Prophet ordered him to make ablution (wudu’) and pray two rak^ahs and then say:

“O Allah, I ask You and direct myself to You by Your Prophet, Muhammad, the Prophet of Mercy. O Muhammad, I ask Allâh by you to fulfill my need. O Allâh, enable him to intercede for me.”

The blind man did what the Prophet taught him to do[5] and Allâhu ta’âlâ  brought his sight back. Moreover, as related by at-Tabaraniyy, the tawassul made by the blind man was used by the Companions and Salaf after the death of the Prophet.[6]

^Umar Ibn al-Khattab performed the tawassul by al-^Abbas (the uncle of the Prophet), may Allâh reward their deeds, when he prayed the Salah of ’Istisqa’[7] with the people. There are other proofs mentioned in the books of the Islamic scholars but we will not recount them at length here.

The one who pursues the saying of the Companions and their followers will find a great deal of proof about the validity of calling the prophet by saying “O Muhammad” in his presence as well as in his absence and in his life as well as after his death. In fact, many texts include the phrase which means, “O Muhammad”. Calling the name of the Prophet, ‘sall-Allâhu ta’âlâ ‘alaihi wa sallam’, is permissible. An example is the saying of the Companion, Bilal Ibn al-Harith, may Allâh reward his deeds, when he went to the grave of the Prophet. He said: “O Messenger of Allâh, ask Allâh to send rain to your Nation.” His saying contains this format[8].

Shaykh Muhammad Ibn Sulayman al-Kurdiyy[9] was among the authors who wrote refuting Ibn ^Abdul-Wahhab. He was Ibn ^Abdul-Wahhab’s own shaykh. Among what he said is as follows: Read the rest of this entry »

Hadrat Jibrael Alaihis Salam & The Shining Star

The Holy Prophet SallAllaho Alaihi wa Sallam once asked Hadrat Jibrael Alaihis Salam,

“O Jibrael ! How old are you?”

Jibrael al-Ameen Alaihis Salam replied,

“O Rasoolullah SallAllaho Alaihi wa Sallam, I don’t know how old I am, but I do know that in the Fourth Covering (حجاب), I saw a star shine once every 70,000 years, and I saw this 72,000 times.”

The Holy Prophet SallAllaho Alaihi wa Sallam then said,

و عزة ربي انا ذالك الكوكب

“By the honour of Allah SubHanuhu wa Ta’ala! I was that star.” [Tafseer Rooh al-Bayaan, Vol. 1, Page 974]


Lesson: The Noor of our Beloved Prophet was created before anything else. He came before angels, humans, the Earth, and whatever else lies within all of creation. Read the rest of this entry »

Ĥadīth: He who forgets to read Darood [upon me], has certainly forgotten the path to Jannah

The Master of Creation Sayyidunā RasūlAllâh śallAllāhu álayhi wa sallam said, 

He who forgets to read Durūd [upon me], has certainly forgotten the path to Jannah. [Imām al-Sakhâwī, al-Qawl al-Badī’ fī al-Salāt ‘ala al-Habīb al-Shafī]

‘On the Day of Qiyamah there will be people who will be ordered to enter Jannah, but will not find the path to Jannah.’ When the Sahāba rađiyAllāhu ánhum asked as to what the reason for this would be, he replied, ‘There will be individuals who did not read Durūd when they heard my name being mentioned’. [Imām Abdur Rahmān, Nuzhat al-Majālis]

Certainly that person is a miser who does not read Durūd [upon me] when my name is mentioned in front of him. [Imām Tabrizi, Mishkāt al-Masabīh]

There will be three individuals who will be deprived of recognizing me. The first is he who does not obey his parents. The second is he who abandons my Sunnah. The third is he who does not read Durūd [upon me] when my name is mentioned. [Imām al-Sakhâwī, al-Qawl al-Badī’ fī al-Salāt ‘ala al-Habīb al-Shafī]

When a group of people gather and then arise without having mentioned Allâh Almighty and not having recited Durūd [upon me], then it is as if they have arisen after consuming rotten flesh. [Imām al-Sakhâwī, al-Qawl al-Badī’ fī al-Salāt ‘ala al-Habīb al-Shafī] Read the rest of this entry »

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