Friday, 24 February 2017

The Legality of Celebrating the Birth of the Prophet (s.a.w.) IV

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is extracted from “The Legality of Celebrating the Birth of the Prophet (s.a.w.)” from Shaykh ‘Ali Juma’ah.

Uhud was one of the mountains which the Prophet (s.a.w.) bore witness to its love for him and the believers.  The Prophet (s.a.w.) said, “This is a mountain who loves us and we love it.”  This is recorded in both Swahih al-Bukhari and Swahih Muslim.

In fact, this very mountain answered with humility and obedience to the command of the Prophet (s.a.w.), who struck it with his blessed foot because Uhud shook when the Prophet (s.a.w.) and his companions were upon it.  It is authentically related from Anas (r.a.), that the Prophet (s.a.w.) ascended Uhud with Abu Bakr (r.a.), ‘Umar (r.a.) and ‘Utsman (r.a.).  It shook with them upon it.  The Prophet (s.a.w.) struck it with his foot and said, “Be firm Uhud, for there is no one upon you but a prophet, a swiddiq, and two martyrs.”  Uhud answered immediately with love and in obedience to its master, al-Musthafa (s.a.w.).  This is also recorded in both Swahih al-Bukhari and Swahih Muslim.

The pebbles love the Prophet (s.a.w.) and are joyous over him, glorifying Allah (s.w.t.) in his noble hand.  They continued to glorify Allah (s.w.t.) in joy and love for the Messenger of Allah (s.a.w.) even when the pebbles reached the hand of ‘Utsman (r.a.).  It is related from Abu Dzar al-Ghifari (r.a.) who said, “I witnessed that the Prophet (s.a.w.) was in a circle of people and in his hand were pebbles.  They glorified Allah in his hand.  Abu Bakr, ‘Umar, ‘Utsman and ‘Ali were with us and all those in the circle heard its glorification.  The Prophet (s.a.w.) then passed the pebbles to Abu Bakr and they glorified in his hands, all of those in the circle heard their glorification.  The Prophet (s.a.w.) then passed it to ‘Umar and they glorified in his hands, all of those in the circle heard their glorification.  The Prophet (s.a.w.) then passed it to ‘Utsman and they glorified in his hands, all of those in the circle heard their glorification.  The Prophet (s.a.w.) then passed it to us and they did not glorify in the hands of any of us.”  This was recorded by Imam Abu Nu’aym (r.a.).

The trunk of the date palm tree also loved him, clung to him and yearned for closeness to him, crying severely in yearning for the Prophet (s.a.w.).  This narration was transmitted by so many companions that certainty in it has become absolute.  The majority of the companions of the Messenger of Allah (s.a.w.) related that when the Prophet (s.a.w.) was giving a khuthbah, he would stand and lean upon the trunk of a date palm tree.  If he stood for a length of time, he would place his blessed hand upon that trunk.  Eventually the number of people who would pray increased and so the companions made, for the Prophet (s.a.w.), a minbar.

One day, when the Messenger of Allah (s.a.w.) came out of his blessed room on the Day of Jumu’ah, he headed towards the minbar and passed by the trunk of the tree which he used to give sermons from.  Suddenly, the tree began wailing severely and began to yearn painfully until the masjid shook and the tree split.  It did not calm down until the Prophet (s.a.w.) descended from the minbar and came to the trunk, placing his blessed hand upon it and stroked it.  He then embraced the tree to his noble chest until it became calm.  The Prophet (s.a.w.) then gave it a choice - and the tree was inanimate and dead - to be a tree in Paradise where its roots would drink from the rivers of Paradise or to return as a fruitful tree in the world.  The tree trunk chose to be a tree in Paradise and so the Messenger of Allah (s.a.w.) said, ‘I will do it, insha’Allah; I will do it, insha’Allah; I will do it, insha’Allah.’

The tree became quiet. The Prophet (s.a.w.) then said, ‘By the One Who Holds my soul in His Hand; if I had not embraced it, it would have cried and ached till the Final Hour yearning for the Messenger of Allah (s.a.w.).’”

This is similar to another tree which also yearned to greet the Messenger of Allah (s.a.w.) and so it sought permission from its Lord.  It is related from Ya’la ibn Murrah al-Tsaqafi (r.a.) who said, “Once, we were travelling with the Messenger of Allah (s.a.w.) when we stopped at a place to rest.  The Prophet (s.a.w.) slept when a tree came splitting the earth until it covered him.  It then returned to its place.

When the Prophet (s.a.w.) woke up, I mentioned what had happened to him and he said, ‘The tree blossomed.  It sought Permission from its Lord to greet me and so it was Granted Permission.’”   This is recorded by Imam Ahmad (r.a.), Imam ath-Thabrani (r.a.), Imam Abu Nu’aym (r.a.), and Imam al-Bayhaqi (r.a.).

Stones and trees which the Prophet (s.a.w.) would pass by would prostrate to him.  An example was when he was on the journey to Sham with Abu Thalib (r.a.).  This prostration was a prostration of greeting and this was allowed before the announcement of prophethood.  It is related from Abu Musa al-Ash’ari (r.a.) who said Abu Thalib (r.a.) left for Sham with the Messenger of Allah (s.a.w.), and some of the leaders of Quraysh.  When they came across a monk’s place of worship, they decided to stop.  The monk came out to them whereas before, he would let the caravans pass by and would not bother with them.  They were tying their animals and the monk began inspecting them until he came and took the hand of the Messenger of Allah (s.a.w.).  He then said, “This is the master of all of the worlds, this is the Messenger of Allah, the Lord of the worlds.  He is the one whom Allah will Send as a Mercy to Creation.”

The leaders of Quraysh then asked, “How do you know this?”

He replied, “When you came over the hill, there was not a single tree or stone except that it was prostrating and they never prostrate to anyone except to a prophet.”  This was recorded by Imam ibn Abi Shaybah (r.a.).


The Legality of Celebrating the Birth of the Prophet (s.a.w.) III

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is extracted from “The Legality of Celebrating the Birth of the Prophet (s.a.w.)” from Shaykh ‘Ali Juma’ah.

The event of the tree prostrating to the Messenger of Allah (s.a.w.) occurred a number of times.  It is related from ibn ‘Abbas (r.a.) that a man from Bani ‘Aamir, who was known for medicine and healing, came to the Prophet (s.a.w.); he said, “O Muhammad, you say things; do you need me to heal you?”

The Messenger of Allah (s.a.w.) called him and asked, “Would you like me to show you a sign?”

The man had, beside him, a palm tree and another tree.  The Messenger of Allah (s.a.w.) then called a cluster of dates from it and it began to approach.  It was prostrating and then standing, prostrating and then raising its head until it was before the Prophet (s.a.w.).  The Messenger of Allah (s.a.w.) then said, “Return back to your place.”  It then returned.

The man then said, “I swear, by Allah, I will never deny anything that you say after this.”  This hadits was declared swahih by Imam ibn Hibban (r.a.).

The tree expressed its love for the Messenger of Allah (s.a.w.) by prostrating before him and presenting his salam.  Likewise, a plant also expressed its intense love for the Prophet (s.a.w.) through its testification.  It is related from ‘Abdullah ibn ‘Umar (r.a.), who said, “We were with the Prophet (s.a.w.) on a journey when a Bedouin approached.  When he came close, the Messenger of Allah (s.a.w.) said to him, ‘Where are you going?’

The Bedouin replied, ‘To my family’

The Prophet (s.a.w.) said to him, ‘Would you like to go towards good?’

He said, ‘And what is that?’

The Prophet (s.a.w.) said, ‘That you bear witness that there is no god but Allah, He is Alone with no partner and that Muhammad is His slave and Messenger.’

The Bedouin then said, ‘Do you have a witness to that which you say?’

The Prophet (s.a.w.) said, ‘This plant.’  The Messenger of Allah (s.a.w.) called it.  It was on the bank of the valley and it approached drawing a line along the earth until it was before him.  It then bore witness three times and then returned to its place.  The Bedouin returned back to his people and said, ‘If my people follow me then I will bring them to you otherwise I will return and be with you.’”  This was recorded by Imam ibn Hibban (r.a.), Imam ad-Darimi (r.a.), Imam ath-Thabrani (r.a.), Imam Abu Ya’la (r.a.), and Imam al-Bayhaqi (r.a.).


The Unique Birth

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is a transcript of discourse given by Mawlana Waffie Mohammed.  The video presentation of this discourse can be accessed at The Unique Birth.


Jesus (a.s.) was Sent in this world in a unique way.  He did not come through the usual process of conception as a normal human being.  Allah (s.w.t.) Sent the soul of Jesus (a.s.) in Maryam (a.s.) and gradually the body was formed.  That is why he was formed and fashioned without a male agent.  Prophet Muhammad (s.a.w.) also came into this world in a special way, albeit not like Jesus (a.s.).  He came into this world as a normal human being.  Perhaps this is one of the reasons why Allah (s.w.t.) Says:


Say: “I am but a man like yourselves ...” (Surah al-Kahf:110)

However, every human being upon conception, the foetus grows and forms, and it is only after four months then Allah (s.w.t.) Unites the soul with the body.  Only then will it be regarded as a perfect human being.  In the interim, it is not a human being in the true sense of the word; it is a creature.  This was not the case with Prophet Muhammad (s.a.w.).  He was a perfect, complete human being from the time of conception because of the special light that was there on the forehead of ‘Abdullah (r.a.) before he got married to Aminah (r.a.), and after marriage, the light went into Aminah (r.a.).

We find evidence of this of when his father, ‘Abdullah (r.a.) was going to marry Aminah (r.a.).  As the record shows, that when the wedding was going to take place a woman by the name of Qutaylah saw him approaching and was struck by the radiance which lit his face and which seemed to her to shine from beyond this world.  When he was passing by her she said, “O ‘Abdullah, take me now as your wife and you shalt have as many camels as those that were sacrificed in your stead.”

To this, ‘Abdullah (r.a.) replied, “I am with my father; I cannot act against his wishes, and I cannot leave him.”  The marriage eventually took place at the home of Aminah (r.a.).

Sometime after, ‘Abdullah (r.a.) went to fetch something from his own house, and again he met Qutaylah.  Her eyes searched his face with such earnestness that he stopped beside her expecting her to speak.  When she remained silent, he asked her why she did not say to him what she had said the day before.  She answered him, saying, “The light has left you that was with you yesterday.”

I believe that the light spoken about was the soul of Prophet Muhammad (s.a.w.).  And what we gather is that the soul of Prophet Muhammad (s.a.w.) and his blessed body began growing together.  We can further substantiate this with the fact that while Aminah (r.a.) was carrying the child in her womb she saw a light issue from her which illuminated even the castles of Basra, in Sham.  And even after his birth, and throughout his life, the light never separated from him.  For example, when he was young and in the care of Halimah (r.a.), he went missing one day.  When they searched for him, they saw a bright light on a tree, unlike any they ever saw.  Upon further investigation that light was where young Muhammad (s.a.w.) was.

And we know of the popular narrations where his companions swore that, at times, his personality was brighter and more beautiful than the full moon.  This can possibly by why the children of Madinah once sung “Thala’a al-Badru ‘Alayna,” “Oh the Full Moon has Risen over Us.”

We are very fortunate that this perfect person is our guide and model.  And not only that, part of his job is to share that light with us; “Siraj al-Munirah “A lamp that gives light.”  Perhaps that is why Allah (s.w.t.) Says:


… there hath come to you, from Allah, a (new) Light and a Perspicuous Book. ― (Surah al-Ma’idah:15)

The Prophet’s (s.a.w.) mission can be identified as two dimensions; one is to invite to Allah (s.w.t.) and the next is to share the light.  Allah (s.w.t.) is Constantly Sending the light on him.  The night of the Mi’raj was the occasion when he was Invited by his Lord to make that connection.  And from then onwards, he is distributing the light that Allah (s.w.t.) is Sending on him.  And if we connect with him we can also share and benefit from it.  Why do we send swalawat upon the Prophet (s.a.w.)?  Allah (s.w.t.) has already Blessed him.  When we engage in swalawat, we share in the Blessings that Allah (s.w.t.) is Constantly Sending on him.  If we want our light to grow, we must connect to him by reciting swalawat abundantly.  When we are pure and clean, we can see Allah (s.w.t.).  That is why one shaykh once said, “I saw my Lord in my dream.”  If we purify ourselves, we can see our Lord.  How will we see Him?  Allah (s.w.t.) Knows. 

Why say this?  What is my proof?  It is recorded that Prophet Muhammad (s.a.w.) said that when the people of Paradise enter Paradise, it will be Asked of them, “Do you need something more?”

They will reply, “Have You not Whitened our faces?  Have You not Entered us in Paradise and Protected us from Hell?”

Then, Allah (s.w.t.) will Remove the veil.  Looking to their Lord will be more lovely to them than anything else given to them.  The more we purify ourselves, the nearer we will get to our Lord.  That is the recipe for ascent.  We must remove all the blemishes from our personality and brighten our countenance.  Allah (s.w.t.) Says:


Some faces, that Day, will be beaming. (Surah ‘Abasa:38)

We beg Allah (s.w.t.) to Help us, Guide us and Give us something of His vision in this life so we will be Blessed to get more in the next.  May He Take Care of us, Guide us and Take us Closer to Him, insha’Allah.


The True Meaning of "an-Nabi al-Ummi"

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

The following is a transcript of discourse given by Mawlana Waffie Mohammed.  The video presentation of this discourse can be accessed at The True Meaning of “an-Nabi al-Ummi.


One of the descriptions or attribute of Holy Prophet Muhammad (s.a.w.) is that he is an-Nabi al-Ummi.  Normally, the layman may translate it to mean “the illiterate Messenger”.  However, this is very far from the truth.  Although he did not attend any formal institution of learning, he gave to the universe a Book which cannot be surpassed.  Concerning the Holy Qur’an, Allah (s.w.t.) Says:


Say: “If the whole of mankind and jinn were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.” (Surah al-Isra’:88)

Do you then think that he was really “illiterate” as we interpret this word to mean?  Therefore, we have to understand what Allah (s.w.t.) Means when He Says;


"Those who follow the Messenger, the unlettered prophet, whom they find Mentioned in their own (Scriptures); ― in the Law and the Gospel; ..." (Surah al-A’araf:157)

And:


… “So, believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be Guided.” (Surah al-A’araf:158)

My understanding and explanation of “the unlettered Prophet” is the one who was “not taught by anyone except Allah (s.w.t.).”  He never attended any institution; nor sat at the feet of any scholar.  He was never exposed to any academic teaching from any creature.  This is one reason why he is referred to as “an-Nabi al-Ummi.”

For example, when Moses (a.s.) was Commanded by Allah (s.w.t.) to go to Pharaoh, to give him the da’wah, Pharaoh rebuked him by listing all the things he did for Moses (a.s.) as an infant.  On the other hand, no one can accuse Prophet Muhammad (s.a.w.) of him being indebted to them.  When he was a baby, Halimah (r.a.) took care of him and it was only out of his blessed personality that she began receiving so many blessings.  Then, he went to his mother who died shortly after and the same with his grandfather.  No one could say that he owed them or anything of such.  A few other reasons why Allah (s.w.t.) Refers to him as “Nabi al-Ummi” are as follows below.

He was not taught by any creature yet he gave the Universal Message.  The very first Revelation, “‘Iqra”, could be translated as “read” or “recite”.  So, when Jibril (a.s.) requested of him the first five verses of Surah al-‘Alaq, what he was possibly asking him to do was to recite that which Allah (s.w.t.) Impressed in his blessed heart.  To read would imply a script of which there was not any.

He was never influenced by anyone.  And as a matter of emphasis, Jibril (a.s.) washed his heart on two separate occasions.  Before him, the Arabs were barbaric.  They believed heavily in tribalism.  And with his coming, he refined them and cultured them.  They did not give anything or teach him anything.  It was he, who totally refined their personalities.

He was never sustained by anyone.  Allah (s.w.t.) Took Care of him just as He did with Jesus (a.s.) and his mother, Mary (a.s.).  As He Says:


Did He not Find thee an orphan and Give thee shelter (and care)?  And He Found thee wandering, and He Gave thee Guidance.  And He Found thee in need, and Made thee independent. (Surah adh-Dhuha’:6-8)

He had no bias for any tribe or nation.  He was fair, clean and clear.  Jesus (a.s.), for example, came to the Israelites; as he said, “I came to uphold the Law of Moses.”  Prophet Muhammad (s.a.w.) was Sent to the whole of mankind.  And he harboured no doubt.  Abraham (a.s.) questioned Allah (s.w.t.) as to how He Brought life to the dead.  Our Prophet (s.a.w.) never displayed anything like that.

In the real sense of the word, “an-nabi al-ummi”, is like a mother.  When a baby is brought into the world, he is not influenced by anyone and does not know anything.  It has inherent or intuitive knowledge that Allah (s.w.t.) Allows such as to cry or make signs.  Prophet Muhammad (s.a.w.), in this world, was like a young infant.  He was not influenced by anyone except Allah (s.w.t.).  Allah Guided and Took Care of him.

Because he was like this and because Allah (s.w.t.) Says of him that he never said anything of his own desire, coming from him, we have “Umm al-Qura’”, “The Mother of all Cities”; and “Umm al-Kitab”, “The Mother of all Books”.  Would we, then, say he was illiterate as how we understand the word to be?  Even today, we hear a’immah attributing illiteracy to him.  And really, we should not connect this degrading attribute to him.  He Received knowledge from Allah (s.w.t.), and no man could accuse him like how some of the Christian’s fabricate that he borrowed from the Bible.  All he gave was clean, pure and comprehensive.  Even though he was not formally taught, he is the one who can take us back to our Lord because he went back to Him in this world.

The point we are making is that we need to understand what Allah (s.w.t.) Means when He Calls him “an-Nabi al-Ummi”.  Contrary to the literal meaning and what we understand it to mean, it does not truly reflect the meaning contained in the ayat quoted above.  “an-Nabi al-Ummi” means he is unique, special and we really cannot comprehend the greatness of his personality.  He is not comparable to any other human being with regard to the contributions made intellectually, spiritually, socially and all the other disciplines.