Thursday, 31 January 2013
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is taken from Shaykh ‘Ali Juma’ah, on the parents of the Prophet (s.a.w.). There are those who say that the parents of the Messenger of Allah (s.a.w.) are polytheists, mushrikin, and that they are in hell fire. Love of the Messenger of Allah (s.a.w.) is amongst the greatest acts by which one draws near Allah (s.w.t.). It is enough to cite by way of review, the hadits of the Prophet (s.a.w.), “By the One in Whose Hand Lies my soul, none of you truly believes until I become more beloved to them than their parents, offspring, and all of humanity.” This love is also counter to the feeling of wanting to harm and insult the object or person of one’s love. Therefore, there is no doubt that negative talk regarding the parents of the Messenger of Allah (s.a.w.) hurts him as Allah (s.w.t.) has Stated:
… but those who molest the Prophet will have a grievous penalty. (Surah at-Tawbah:61)
Those who annoy Allah and His Messenger ― Allah has Cursed them in this world and in the Hereafter, and has Prepared for them a humiliating Punishment. (Surah al-Ahzab:57)
Allah (s.w.t.) has Forbidden us clearly from hurting and insulting the Messenger of Allah (s.a.w.) and has Reminded us in this by mentioning the story of the Israelites and their relationship with Moses (a.s.):
O ye who Believe! Be ye not like those who vexed and insulted Moses but Allah Cleared him of the (calumnies) they had uttered: and he was honourable in Allah’s Sight. (Surah al-Ahzab:69)
Qadhi ‘Iyadh (r.a.) stated, “We do not say anything that is displeasing to Allah and His Messenger and we do not violate his noble state and insult him with words that he would find negative.”
The parents of the Prophet (s.a.w.) and his grandparents, even if there is a sound tradition indicating that they engaged in something that outwardly resembles polytheism, are not polytheists since they were not recipients of a Messenger from Allah (s.w.t.). The scholars of Sunni Islam, in their entirety, are in agreement that those who engaged in polytheism and changed the laws of Divine Monotheism between Messengers are not Punished in the Hellfire. The proof text regarding this issue is in the Statements of Allah (s.w.t.):
… nor would We Visit with Our Wrath until We had Sent a Messenger (to give warning). (Surah al-Isra’:15)
(The messengers were Sent) thus, for thy Lord would not destroy, for their wrong-doing men's habitations whilst their occupants were unwarned. (Surah al-An’am:131)
Never did We destroy a population but had its warners ― (Surah ash-Shu’ara:208)
Proofs cannot be levied except when a Messenger was Sent to a certain people. This is the creed of the true faith, the people of the sunnah, that Allah (s.w.t.), out of His Mercy and Generosity, does not Punish anyone until He Sends them a Messenger. One might say, perhaps, that the parents of the Messenger of Allah (s.a.w.) were given a Messenger, then they apostatised after firm proofs were established to them. However, such a claim is not supported by texts, in fact there are many texts that refute this claim:
But We had not given them books which they could study, nor sent Messengers to them before thee as Warners. (Surah Saba:44)
… Yet (art thou Sent) as a Mercy from thy Lord, to give warning to a people to whom no warner had come before thee: in order that they may receive admonition. (Surah al-Qaswasw:46)
Nor was thy Lord the one to destroy a population until He had sent to its Center a messenger, rehearsing to them Our Signs: nor are We going to destroy a population except when its members practise iniquity. (Surah al-Qaswasw:59)
These texts prove that the parents of the Messenger of Allah (s.a.w.) are not amongst those who are punished in the Hellfire. Not because they are his parents, but because they are from the people of the period between Messengers which we have defined above.
Imam ash-Shathibi (r.a.) wrote, “It has become amongst His Sunnah that He does not take anyone to account for their bad deeds until a Messenger has been Sent to them. If firm proofs have been established and delivered, then whoever desires, let them believe and whoever rejects, let them reject, and to each is an appropriate Reward.”
And then there is this verse:
… nor would We Visit with Our Wrath until We had Sent a messenger (to give warning). (Surah al-Isra’:15)
Imam al-Qasimi (r.a.) has said regarding the exegesis of the verse, “Otherwise it would not be right, rather it would be impossible according to our habits and customs which are based on clear wisdoms that we would punish a people before a Messenger be Sent to them to guide them to truth and to keep them away from darkness so that the proofs can be established for them without excuse.”
Shaykh ibn Taymiyyah (r.a.) stated, “Both the Qur'an and the sunnah have demonstrated that no one is taken to account for their misdeeds except after a message from Allah has been Sent. So whoever does not receive a Message is not punished at all, and whoever receives a Message in total without the details they are not punished except if they deny that which has been demonstrated clearly from the Message.”
As to those texts that specifically reflect the state of the parents of the Messenger of Allah (s.a.w.) as being one free of punishment is the Statement of Allah (s.w.t.):
And thy movements among those who prostrate themselves. (Surah ash-Shu’ara:219)
ibn ‘Abbas (r.a.) said regarding this verse, “Meaning through the progeny of the children of Adam, Noah, Abraham until you were delivered into this world as a prophet.”
It is also on the authority of Watsila ibn al-Asqa’ (r.a.) that the Prophet (s.a.w.) said, “Allah has Chosen from the children of Abraham, Ishmael, and He has Chosen from the children of Ishmael, Bani Kinana, and He has Chosen from the children of Bani Kinana, Quraysh, and He has Chosen from Quraysh, Bani Hashim, and He has Chosen me from Bani Hashim.” On the authority of ‘Abbas (r.a.) that the Prophet (s.a.w.) said, “Allah Created Creation and Made me from the best of them, from the best generation then He Chose the tribes and made me from the best tribe, then He Chose the families and made me from the best of families. I am the best of them and from the best family.”
The Messenger of Allah (s.a.w.), therefore, described himself and his lineage as being pure and the best, and these are two traits that are counter to disbelief and polytheism as Allah (s.w.t.) has stated regarding the polytheists:
… Truly the pagans are unclean ... (Surah at-Tawbah:28)
There are those who unfortunately hold an opposing view, citing two singularly transmitted hadits to support their claim. The first is that the Messenger of Allah (s.a.w.) said, “I asked Allah that I seek Forgiveness for my mother and He Refused, and He Permitted me to visit her grave.”
And there is the second where a man asked. “O Messenger of Allah, where is your father?”
And the Messenger of Allah (s.a.w.) replied, “In the Hellfire.” When the man left, he called him back and said, “My father and yours are both in the hell fire.”
As for the first text, there is nothing that stipulates that the Prophet’s (s.a.w.) mother is in the Hellfire as lack of Permission for seeking forgiveness for her does not indicate that she was a polytheist. If this were the case, he would not have been given Permission to visit her grave, as it is not permissible to visit the graves of the polytheists.
As for the second text, it is possible that the Prophet meant his uncle, not his father, as Abu Thalib (r.a.) died after the commissioning of the Prophet (s.a.w.) and he did not become a Muslim. It is commonly known that the Arabs call their uncles “father” as is found in the Qur’an when Abraham (a.s.) refers to his uncle as such by saying:
Lo! Abraham said to his father, Azar, “Takest thou idols for gods? ...” (Surah al-An’am:74)
The father of Abraham was Tarih or Tarikh, as is mentioned by Hafizh ibn Katsir (r.a.) and others of the great Qur’anic exegetes.
If these explanations still do not satisfy our detractors and they hold to their claim that one should understand these texts prima facie, even though this understanding does not aid them in the first text, and if we hold the second text to mean that the parents of the Prophet (s.a.w.) are not saved from Hellfire, then we are still obliged to reject the two texts as they contradict clear Qur’anic verses as has already been discussed.
This is a well known principle as has been stated by Khathib al-Baghdadi (r.a.), “If reliable narrators narrate a text with a linked chain of transmission, it is reject based in certain conditions: if it contradicts a verse from the Qur’an or a diffusely congruent hadits. If this is the case, then know that the text in question has no basis or it has been abrogated.”
This principle has been applied elsewhere. For example, the following text: “Allah Created the earth on Saturday, and Created in it mountains on Sunday, and Created trees on Monday, and Created minerals on Tuesday, and Created light on Wednesday, and Created the animals on Thursday, and Created Adam in the afternoon on Friday, and Created the rest of creation in the final hour of Friday during the time between afternoon and evening.” This has been rejected, as Hafizh ibn Katsir (r.a.) said, since it contradicts Allah’s (s.w.t.) Statement:
Your Guardian-Lord is Allah, Who Created the Heavens and the Earth in six Days … (Surah al-A’araf:54)
Imam an-Nawawi (r.a.) has done the same thing with the statement of ‘Aishah (r.a.), “The prayer became obligatory on us two by two at home and while travelling. The prayer of the traveller remained the same and it increased at home,” even though this text is agreed upon.
Let the detractors take either of these explanations: either a deeper explanation of the mentioned texts which is preferable as it does not entail leaving a text, or rejecting them since they contradict both the text of the Qur'an and the consensus of the Muslims. In either case it should be clear that the parents of the Prophet (s.a.w.) are Saved from the Hellfire, as is all of his grandparents. May Allah (s.w.t.) Grant us love of him, a sound knowledge of his rank, and our final prayer is all praise is due to Allah (s.w.t.). Allah (s.w.t.) is Most High and All-Knowledgeable.
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is compiled from various sources by Ustadz Fakhruddin Owaisi at-Tijani.
Is there evidence for the celebration of Mawlid, the Prophet's (s.a.w.) birthday, in the Qur'an and the sunnah? What do the a’immah and scholars of the Four Schools say, and what about the contemporary Salafi ‘scholars’ who forbade it on the grounds that it is an innovation, such as al-Albani, ibn Baz, al-Jaza'iri, Mashhur Salman and ibn al-‘Utsaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending swalawat, blessings and salutations, on the Prophet (s.a.w.)? And what about the objections of some to using the phrase, “as-Salamu’Alayka Ya Rasulullah,” “Peace upon you, O Messenger of Allah,” and their claim that one cannot call the Prophet (s.a.w.), with the term, ‘ya,’ or ‘O’?
In Islam, there are two days of celebration, ‘Iydayn; ‘Iyd al-Adhha and ‘Iyd al-Fithr. Other celebrations, such as Mawlid, are neither obligatory nor forbidden. However, we have come to a time in which we hear complains about the remembrance of the Prophet's (s.a.w.) birthday by Muslims of little understanding. Therefore, it is important to prepare a defense of the believers from the attacks of these Muslims, who have nothing to do except to find fault with the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful as an excuse to deride and denigrate the faith of Muslims, calling them ‘mushrik’, ‘kafir’ and ‘mubtadi’’. And they have nothing better to do than to change what Muslim scholars have accepted as correct for 1,400 years, and label it bid`ah, shirk, and kufr.
To celebrate the Prophet's (s.a.w.) birthday is to celebrate Islam, because the Prophet (s.a.w.) is the symbol of Islam. Imam Mutawalli ash-Sha’rawi (q.s.) said in his Ma’idat al-Fikr al-Islamiyyah, “If living beings were happy for his coming and every inanimate Creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?”
Therefore, and in order to defend the believers, it is necessary to know the actual position of Islam on this, which is permissibility based on khilaf, divergence of opinions among the scholars, and no one changes it to prohibition except the ignorant and the innovators. Presented are the facts and proofs relating to the celebration of Mawlid according to Qur'an and sunnah and the scholars of Islam. Before going in-depth into depth, we present three statements: We say that celebrating the Mawlid of the Prophet (s.a.w.) is acceptable, that to make gatherings for the hearing of his sirah and listening to madh, praise, that has been written for him is acceptable, and that giving food to people and bringing happiness to the ummah on that occasion is acceptable. We say that the celebration of the Prophet's (s.a.w.) Mawlid must not only be on the 12th of Rabi` al-Awwal, but can and should be on every day of every month in every mosque, in order for people to feel the light of Islam and the light of shari`ah in their hearts. We say that Mawlid gatherings are an effective and efficient means for the purpose of calling people to Islam and educate children; and that these meetings give a golden opportunity that must not be lost, for every scholar and da`i to teach and remind the ummah of his good character, his way of worshipping, and his way of treating people. This is a way to make children love and remember their Prophet (s.a.w.), by giving them food and juice and gifts to make them happy. Here, are provided ten proofs from the Qur'an and sunnah that celebrating the Prophet's (s.a.w.) birthday is accepted in shari`ah.
The first point is that Allah (s.w.t.) Commands the Prophet (s.a.w.) to remind his ummah that it is essential for those who claim to love Allah (s.w.t.), to love His Prophet (s.a.w.):
Say: “If ye do love Allah, follow me: Allah will Love you and Forgive you your sins ...” (Surah Ali ‘Imran:31)
The celebration of the Holy Prophet's (s.a.w.) birth is motivated by this obligation to love the Prophet (s.a.w.), to obey him, to remember him, to follow his example, and to be proud of him as Allah (s.w.t.) is Proud of him, since Allah (s.w.t.) has Boasted about him in His Holy Book by Saying:
And thou (standest) on an exalted standard of character. (Surah al-Qalam:4)
Love of the Prophet (s.a.w.) is what differentiates the believers in the perfection of their iman. In an authentic hadits related in Swahih al-Bukhari and Swahih Muslim, the Prophet (s.a.w.) said, “None of you believes until he loves me more than he loves his children, his parents, and all people.” In another hadits in Swahih al-Bukhari, he said, “None of you believes until he loves me more than he loves himself,” and `Umar (r.a.) said, “O Prophet, I love you more than myself.”
Perfection of faith is dependent on love of the Prophet (s.a.w.) because Allah (s.w.t.) and His angels are constantly Raising his honour, as is meant by the verse:
Allah, and His angels, Send blessings on the Prophet: O ye that believe! Send ye blessings on him and salute him, with all respect. (Surah al-Ahzab:56)
Allah (s.w.t.), and His angels, are Sending Swalawat on the Prophet (s.a.w.). The Divine Order that immediately follows in the verse, orders us to do the same. This makes it clear that the quality of being a believer is dependent on and manifested by swalawat on the Prophet (s.a.w.).
The second point is that the Prophet (s.a.w.) emphasised Monday as the day he was born. Abu Qatadah al-Answari (r.a.) narrated in Swahih Muslim, Kitab asw-Swiyam, that the Prophet (s.a.w.) was asked about the fast of Monday, and he answered, “That is the day that I was born and that is the day I received the prophecy.”
Imam Mutawalli ash-Sha’rawi (r.a.) said, “Many extraordinary events occurred on his birthday as evidenced in ahadits and history, and the night of his birth is not like the night of any other human being's birth.” These events and the ahadits pertaining thereto, such as the shaking of Chosroes’ court, the extinction of the 1,000-year old fire in Persia, and so forth, are related in Hafizh ibn Katsir’s (r.a.) al-Bidayah wa an-Nihayah.
In Kitab al-Madkhal, Shaykh ibn al-Hajj (r.a.) wrote, “It is an obligation that on every Monday of Rabi’ al-Awwal, we increase our worship to thank Allah for what He Gave us as a Great Favour - the Favour of sending us His Beloved Prophet to direct us to Islam and to peace...” He continued, “The Prophet, when answering someone questioning him about fasting on Mondays, mentioned, ‘On that day I was born. Therefore that day gives honour to that month, because that is the day of the Prophet,’ and he said, ‘I am the master of the children of Adam and I say that without pride,’ and he said, ‘Adam and whoever is descended from him are under my flag on the Fay of Judgment.’ These ahadits were transmitted by the Shaykhayn. And Muslim quotes in his Swahih, the Prophet said, ‘On that day, Monday, I was born and on that day the first message was sent to me.’”
The Prophet (s.a.w.) emphasised the day of his birth and thanked Allah (s.w.t.) for the Great Favour of Bringing him to life by fasting on that day as is mentioned in the hadits of Abu Qatadah (r.a.). The Prophet (s.a.w.) was expressing his happiness for that day by fasting, which is a kind of worship. Since the Prophet (s.a.w.) emphasised that day by fasting, worship in any form to emphasise that day is also acceptable. Even if we change the form, the essence is kept. Therefore, fasting, giving food to the poor, coming together to praise the Prophet (s.a.w.), or coming together to remember his good manners and good behaviour, all of this is considered a way of emphasising that day.
The third point is that Allah (s.w.t.) Ordered us to rejoice in the Prophet (s.a.w.). To express happiness for the Prophet (s.a.w.) coming to us is an obligation given by Allah (s.w.t.) through Qur’an, as Allah (s.w.t.) Said:
Say: “In the Bounty of Allah and in His Mercy ― in that let them rejoice ...” (Surah Yunus:58)
This Order Came because joy makes the heart grateful for the Mercy of Allah (s.w.t.). And what greater Mercy did Allah (s.w.t.) Give than the Prophet (s.a.w.) himself? Of him, Allah (s.w.t.) Says:
We sent thee not, but as a mercy for all creatures. (Surah al-Anbiya’:107)
The Prophet (s.a.w.) was Sent as a mercy to all mankind. It is incumbent not only upon Muslims, but upon all humanity to rejoice in his person. Unfortunately, today it is some Muslims who are foremost in rejecting Allah's (s.w.t.) Order to rejoice in His Prophet (s.a.w.).
The fourth point is that the Prophet (s.a.w.) celebrated great historical events. The Prophet (s.a.w.) always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his swahabah to celebrate that day and to emphasise it, even if it had happened in the distant past. This principle can be found in the following hadits of Swahih al-Bukhari and others: “When the Prophet (s.a.w.) reached Madina, he saw the Jews fasting on the day of ‘Ashura’. He asked about that day and they told him that on that day, Allah Saved their prophet, Musa (a.s.) and drowned their enemy. Therefore they fast on that day to thank Allah for that Favour.”
At that, the Prophet (s.a.w.) responded, “We have more right to Musa than you,” and he used to fast that day and the day preceding it.
The fifth point is that the remembrance of the birth of the Prophet (s.a.w.) encourages us to send swalawat upon the Prophet (s.a.w.) and to praise him, which is an obligation on us through Allah's (s.w.t.) Order in the verse:
Allah, and His angels, Send blessings on the Prophet: O ye that believe! Send ye blessings on him and salute him, with all respect. (Surah al-Ahzab:56)
Coming together and remembering the Prophet (s.a.w.) causes us to send swalawat upon him and to praise him. Who has the right to deny the obligation which Allah (s.w.t.) has Ordered us to fulfill through the Holy Qur’an? The benefit brought by obeying an Order of Allah (s.w.t.), and the light that it brings to our heart, cannot be measured. That obligation, furthermore, is mentioned in the plural, in a gathering. It is entirely incorrect, therefore, to say that sending swalawat upon and praising the Prophet (s.a.w.) must be done alone.
The sixth point is that expressing happiness and celebrating the Prophet (s.a.w.) on his birthday causes even non-believers, by Allah's (s.w.t.) Favour and Mercy, to gain some benefit. This is mentioned in Swahih al-Bukhari. Imam al-Bukhari (r.a.) recorded the hadits that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Tsuwaybah (r.a.) when she brought him the news of the Prophet’s (s.a.w.) birth. This hadits is mentioned in Swahih al-Bukhari in the book of Nikah, and Hafizh ibn Katsir (r.a.) mentioned it in his books Sirah an-Nabi, Mawlid an-Nabi and al-Bidayah wa an-Nihayah. The hafizh, Imam Shams ad-Din Muhammad ibn Naswir ad-Din ad-Dimashqi (r.a.) wrote on this the following verses in his book Mawrid asw-Swadi fi Mawlid al-Hadi:
“If this is a kafir whose Damnation has been Proclaimed,
With, ‘Perish the hands,’ in the Hellfire for eternity;
It has been transmitted to us that on Mondays always,
His Punishment is Made lighter for his joy with Ahmad.
What does one think, then, of the servant whose whole life
Is made joyful by Ahmad and he dies as a monotheist?”
The seventh point is that we are asked to know about our Prophet (s.a.w.): about his life, about his miracles, about his birth, about his manners, about his faith, about his signs, ayat wa dala'il, about his seclusions, about his worship. This knowledge is an obligation for every Muslim. What is better than celebrating and remembering his birth, which represents the essence of his life, in order to acquire knowledge of his life? To remember his birth is to remind us of everything else about him. This will make Allah (s.w.t.) Pleased with us because then we will be able to know the Prophet’s (s.a.w.) sirah better, and we will be better able to take the Prophet (s.a.w.) as an example for ourselves, to correct ourselves, and to imitate him. That is why the celebration of his birthday is a Great Favour Sent to us.
The eighth point is that in the time of the Prophet (s.a.w.), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the swahabah. This is proved by the numerous poems quoted in the biographies of Shaykh ibn Hisham (r.a.), Imam al-Waqidi (r.a.) and others. The Prophet (s.a.w.) was happy with good poetry since it is reported in Imam al-Bukhari’s (r.a.) al-Adab al-Mufrad and elsewhere that he said, “There is wisdom in poetry.” Thus, the Prophet’s (s.a.w.) uncle, al-‘Abbas (r.a.) composed poetry praising the birth of the Prophet (s.a.w.), in which are found the following lines:
“When you were born, the earth was shining,
And the firmament barely contained your light,
And we can pierce through,
Thanks to that radiance and light and path of guidance.”
This text is found in Imam as-Suyuthi's (r.a.) Husn al-Maqswad and in Hafizh ibn Katsir's (r.a.) Mawlid an-Nabi as well as Imam ibn Hajr’s (r.a.) Fath al-Bari. Hafizh ibn Katsir (r.a.) mentioned that according to the swahabah, the Prophet (s.a.w.) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and scare the enemies. That day he said, “I am the Prophet! This is no lie. I am the son of ‘Abd al-Muththalib!” The Prophet (s.a.w.) was, therefore, happy with those who praised him because it is Allah’s (s.w.t.) Order, and he gave them from what Allah (s.w.t.) Provided him. If we get together and do something in order to approach the Prophet (s.a.w.), we are doing something to approach Allah (s.w.t.), and approaching the Prophet (s.a.w.) will make Allah (s.w.t.) Pleased with us. It is established that the Prophet (s.a.w.) instructed ‘Aishah (r.a.) to allow two ladies to sing on the day of ‘Iyd. He said to Abu Bakr (r.a.), “Let them sing, because for every nation there is a holiday, and this is our holiday.”
Imam ibn Qayyim (r.a.), in Madarij as-Salikin, commented that the Prophet (s.a.w.) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r.a.) and the companions praising him and reciting poems while digging before the famous battle of the Trench, as they said, “We are the ones who gave bay’ah to Muhammad for jihad as long as we live.”
Imam ibn Qayyim (r.a.) also mentioned ‘Abdullah ibn Rawahah’s (r.a.) long poem praising the Prophet (s.a.w.) as the latter entered Makkah, after which, the Prophet (s.a.w.) prayed for him. He prayed that Allah (s.w.t.) support Hasan ibn Tsabit (r.a.), with the holy spirit as long as he would support the Prophet (s.a.w.) with his poetry. Similarly, the Prophet (s.a.w.) rewarded Ka’b ibn Zuhayr’s (r.a.) poem of praise with a robe. The Prophet (s.a.w.) asked Aswad ibn Sari’ (r.a.) to compose poems praising Allah (s.w.t.), and he asked someone else to recite the poem of praise of a hundred verses which Umayyah ibn Abi asw-Swalt (r.a.) had composed. Imam ibn Qayyim (r.a.) continued, “‘Aishah always recited poems praising him and he was happy with her.” This Umayyah ibn Abi asw-Swalt (r.a.) was a poet of Jahiliyyah who died in Damascus before Islam. He was a pious man who had relinquished the use of wine and the worship of idols, as related by Imam adz-Dzahabi (r.a.) in Siyar A‘alam an-Nubala'.
Part of the funeral eulogy Hasan ibn Tsabit (r.a.) recited for the Prophet (s.a.w.) stated:
“I say, and none can find fault with me
But one lost to all sense:
I shall never cease to praise him.
It may be for so doing I shall be forever in Paradise
With the Chosen One for whose support in that I hope.
And to attain to that day I devote all my efforts.”
As Imam ibn al-Qayyim (r.a.) said in his book, “Allah Gave Permission to His Prophet (s.a.w.) to recite the Qur'an in a melodious way. Abu Musa al-Ash`ari (r.a.) was reciting the Qur’an one time in a melodious voice and the Prophet (s.a.w.) was listening to him. After he finished, the Prophet (s.a.w.) congratulated him on reciting in a melodious way and said, ‘You have a good voice.’ And he said about Abu Musa al-Ash`ari (r.a.) that Allah (s.w.t.) had Given him a mizmar, a flute, from Dawud’s (a.s.) mizamir.
Then Abu Musa (r.a.) said, ‘O Messenger of Allah, if I had known that you were listening to me, I would have recited it in a much more melodious and beautiful voice such as you have never heard before.’”
Imam ibn Qayyim (r.a.) continued, “The Prophet (s.a.w.) said, ‘Decorate the Qur'an with your voices,’ and ‘Who does not sing the Qur'an is not from us.’” Imam ibn Qayyim (r.a.) commented, “To take pleasure in a good voice is acceptable, as is taking pleasure in a nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari’ah. If listening to a good voice is haram, then taking pleasure in all these other things is also haram.”
The Prophet (s.a.w.) allowed drum-playing for a good intention. Imam ibn ‘Abbad (r.a.), the muhaddits, gave the following fatwa in his Letters. He started with the hadits, “One lady came to the Prophet (s.a.w.) when he was returning from one of his battles and she said, ‘Ya Rasulullah, I have made an oath that if Allah Sends you back safe, I would play this drum near you.’
The Prophet (s.a.w.) replied, ‘Fulfill your oath.’” The hadits is found in Sunan Abu Dawud, Jami’ at-Tirmidzi, and Musnad Ahmad.
Imam ibn ‘Abbad (r.a.) continued, “There is no doubt that the playing of a drum is a kind of entertainment, even though the Prophet (s.a.w.) ordered her to fulfill her oath. He did that because her intention was to honour him for returning safely, and her intention was a good intention, not with the intention of a sin or of wasting time. Therefore, if anyone celebrates the time of the birth of the Prophet (s.a.w.) in a good way, with a good intention, by reading sirah and praising him, it is accepted.”
The ninth point is that the Prophet (s.a.w.) emphasised, in his hadits, both the day and the place of birth of previous prophets. Speaking of the greatness of the day of juma’ah, the Prophet (s.a.w.) said in his hadits, “On that day, Allah Created Adam.” This means that the day of Friday is emphasised because Allah (s.w.t.) Created Adam (a.s.) on that day. That day is emphasised because it saw the Creation of the prophet and father of all human beings. What about the day when the greatest of prophets and best of human beings was Created? The Prophet (s.a.w.) said, “Truly Allah Made me the Seal of prophets while Adam was between water and clay.” This hadits is related by Imam Ahmad (r.a.) in his Musnad, Imam al-Bayhaqi (r.a.) in Dala’il an-Nubuwwah and others, and is sound and established as authentic.
Imam al-Qasthalani (r.a.) said, in his commentary on Swahih al-Bukhari, “In his book on Jana’iz, Imam al-Bukhari named an entire chapter ‘Dying on Monday.’” In it there is the hadits of `Aishah (r.a.) relating her father, Abu Bakr asw-Swiddiq’s (r.a.), question, “On which day did the Prophet die?”
She replied, “Monday.”
He asked, “What day are we today?”
She said, “O my father, this is Monday.”
Then he raised his hands and said: “I beg you, O Allah, to Let me die on Monday in order to coincide with the Prophet’s day of passing.” Abu Bakr (r.a.) asked for his death to be on Monday so that his death would coincide with the day of the Prophet’s (s.a.w.) passing, in order to receive the barakah of that day.
A hadits authenticated by the hafizh, Imam al-Haytsami (r.a.), in Majma’ az-Zawa’id, states that on the night of al-Isra’ wa al-Mi’raj, the Prophet (s.a.w.) was ordered by Jibril (r.a.) to pray two rak’ah in Bayt Lahm, and Jibril (r.a.) asked him, “Do you know where you prayed?” When the Prophet (s.a.w.) asked him where, he told him, “You prayed where ‘Isa was born.”
And finally, the tenth point is that remembering the Prophet’s (s.a.w.) birthday is an act that all ‘ulama of the Muslim world accept and still accept. This means that Allah (s.w.t.) Accepts it, according to the saying of ibn Mas’ud (r.a.) related in Imam Ahmad’s (r.a.) Musnad with a sound chain, “Whatever the majority of Muslims see as right, then this is good to Allah, and whatever is seen by the majority of Muslims as wrong, it is wrong to Allah.”
In conclusion, there is no valid reason to reject the Mawlid. The ummah is to celebrate our Prophet (s.a.w.) with pride and joy, and not go into dispute about matters that create fitnah and confusion. We cannot prevent others from celebrating, leave everyone to their heart, and let us unify ourselves by keeping Allah's (s.w.t.) Command:
And hold fast, all together by the Rope which Allah (Stretches out for you), and be not divided among yourselves; and remember with gratitude Allah’s Favour on you; for ye were enemies and He Joined your hearts in love so that by His Grace, ye became brethren; and ye were on the brink of the pit of fire, and He Saved you from it. Thus doth Allah Make His Signs Clear to you: that ye may be Guided. (Surah Ali ‘Imran:103)
And let us pray for heavenly support against the enemies of Islam in the world. That is better than going into disputes and arguments. In shari`ah, nothing is declared haram except if the scholars are unanimous that the Qur’an and sunnah declare it so, whether explicitly or allusively. In the case of Mawlid, not only does such an unanimity not exist, but there is a majority declaring that it is an excellent action which merits reward, and even a supporter of the opposite view admitting that it can be praiseworthy. It is fair to say that someone who persists in rejecting the permissibility of Mawlid after all the above evidence, which is based on Qur'an, sunnah, and the derivations of ahkam from the relevant dala'il, can only be a blind-follower of his own ignorant and stubborn opinion. As for them, the Prophet (s.a.w.) said, “They will pass through the religion the way the arrow passes clean through its quarry.” This is recorded in both Swahih al-Bukhari and Swahih Muslim. Allah (s.w.t.) Knows best and Allah (s.w.t.) Guides Whomever He Wills.
Wednesday, 30 January 2013
بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
The following is an article by Ustadz Fakhruddin Owaisi at-Tijani.
The purpose of this existence was Allah’s (s.w.t.) Desire to Create Prophet Muhammad (s.a.w.). It was Allah’s (s.w.t.) Eternal Love for Prophet Muhammad (s.a.w.), which was His Love for the image of His Own Perfection. The Qur’an Testifies that Allah (s.w.t.) has been Praising Prophet Muhammad (s.a.w.) forever. This Praise and Love for Prophet Muhammad (s.a.w.) was not due to any dependency or need of Allah (s.w.t.) for Prophet Muhammad (s.a.w.). Rather, it was because Allah (s.w.t.) had Eternally Decided to Manifest His Own Perfection, Beauty and Glory through the Creation of the being of Prophet Muhammad (s.a.w.).
Prophet Muhammad (s.a.w.), then, is the most perfect, most complete and most beautiful Creation of God. He is also the greatest Sign of God, and the complete Pathway to Him. Many scholars of tafsir have contended that the Qur’anic term, ‘Swirath al-Mustaqim.’ the Straight Path, refers to the Prophet Muhammad (s.a.w.). Some exegetes have also contended that Allah’s (s.w.t.) Command to us to hold on to His Rope refers to holding on to the Prophet Muhammad (s.a.w.):
And hold fast, all together by the Rope which Allah (Stretches out for you) ... (Surah Ali ‘Imran:103)
Indeed, it is through Prophet Muhammad (s.a.w.) that Allah (s.w.t.) Revealed His Desired Name, ‘Allah.’ It is through Prophet Muhammad (s.a.w.) that Allah (s.w.t.) Revealed the Qur’an, the final and complete guidance for mankind. It is through Prophet Muhammad (s.a.w.) that Allah (s.w.t.) Displayed to mankind how He Wishes to be worshipped and praised. Therefore, no act of worship is accepted by Allah (s.w.t.) unless it conforms to the Way of Muhammad (s.a.w.).
In reality, Prophet Muhammad (s.a.w.) is the first and only Being that Allah Loved. Indeed, the sunnah does not ascribe the title, ‘Habibullah,’ ‘the Beloved of Allah,’ to anyone save Prophet Muhammad (s.a.w.). Even Abraham (a.s.) is referred to as, ‘the Intimate Friend of Allah,’ but not ‘the Beloved.’ Through Muhammad (s.a.w.), Allah (s.w.t.) has Revealed to mankind how He Wishes us to eat, drink and relieve ourselves. So, Prophet Muhammad (s.a.w.) is the perfect voice and display of Allah’s (s.w.t.) Will in Existence.
All Creation is in need of Prophet Muhammad (s.a.w.) for our own very existence. The ahadits confirm that Allah (s.w.t.) told Adam (a.s.), “Had it not been for Muhammad, I would not have Created the heavens and the earth, and had it not been for Muhammad, I would not have Created you.” More that that, the Qur’an Itself Confirms that Allah (s.w.t.) Sent Prophet Muhammad (s.a.w.) as ‘Rahmatan li al-‘Alamin,’ the Mercy for all the Worlds. According to scholars of Arabic, the term, ‘‘Alamin’ refers to everything in Creation. Prophet Muhammad (s.a.w.) is the Mercy for all Creation because it is for his sake that they came into existence. Indeed, the Creation of everything in this world is complimentary to the Creation of Muhammad (s.a.w.), and an introduction to him. It is for this reason that all the angels carrying this worldly existence are also praising Prophet Muhammad (s.a.w.).
The Qur’an Confirms that everything in the heavens and the earth has been subjected to the Perfected Soul. The cream of humanity are the prophets, the real true Perfected Souls. The most complete and perfect of these prophets is our Master, Prophet Muhammad (s.a.w.). Therefore, he is known as, ‘al-Insan al-Kamil,’ The Perfected Human, and ‘Khatm an-Nabiyyin,’ the Seal of the Prophets. He himself stated in an authentic hadits that that there has not been a prophet of Allah (s.w.t.) who did not inform his people about the coming of the Final Prophet (s.a.w.). Indeed, one of the fundamental duties of each prophet was to herald the advent of Prophet Muhammad (s.a.w.). All spoke of him and all displayed a little bit of what was to be completely manifested in Prophet Muhammad (s.a.w.).
Today, there are those who are claiming that the finality of Prophet Muhammad (s.a.w.) simply means that he was the only complete prophet of Allah (s.w.t.), but not the last prophet. Therefore, it would be possible for a new prophet to be sent after Muhammad (s.a.w.) but he would not be as complete as Muhammad (s.a.w.) but a follower of Muhammad (s.a.w.). If Allah (s.w.t.) has already Sent us the only complete prophet, Muhammad (s.a.w.), then we Muslims are most fortunate and satisfied to follow him. But they can follow their new ‘incomplete’ prophet if they wish.
Indeed, the very name of the so-called British-Indian false ‘prophet,’ Mirza Ghulam Ahmad al-Qadiani states that he was no more than a slave of Muhammad, ‘Ghulam Ahmad’. So why should we Muslims go past the Master and follow the slave? Some of Mirza’s followers today are claiming that this self-proclaimed ‘prophet’ was just a ‘reformer’ and ‘reviver’ of Islam. The history of Islam has seen many great revivers of the Diyn who served Islam a hundred times more than Mirza al-Qadiani yet none of them claimed to a nabi or a rasul like Mirza did. Noble men such as Imam ash-Shafi’i (r.a.), Imam al-Ghazali (r.a.), Shaykh ‘Abd al-Qadir al-Jilani (q.s.), Shaykh Ahmad at-Tijani (q.s.), Shaykh ‘Utsman Dan Fudiu (r.a.), Shaykh Ibrahim Inyas (q.s.) and others served Islam in ways that the Qadiani cannot even come close to. Yet, despite their greatness, they only claimed to be the humblest of servants in front of Muhammad (s.a.w.). They did not overstep their limits by claiming nubuwwah. This deception of Shaythan was only reserved for those misguided ones who did not yet comprehend the total completeness of Muhammad (s.a.w.) and his Diyn.
The ahadits mention that many of the previous prophets had actually prayed to Allah (s.w.t.) to Make them amongst the ummah of Muhammad (s.a.w.). But Mirza of Qadian and his followers want to be out. The blessed Prophet (s.a.w.) had lots of patience and tolerance for such people in his lifetime, as he knew that Allah (s.w.t.) exposes their falsehoods. The perfection, uniqueness and sufficiency of Muhammad (s.a.w.) for his followers is manifest and clear. Nothing can hide that ever-bright sun of Madinah. The swahabah, Hasan ibn Tsabit (r.a.) wrote about this Muhammadan Perfection:
“More beautiful than you my eyes have never seen!
Indeed, no woman can give birth to anyone better than you!
You were Created completely free of all defects
As if you yourself planned your own Creation”
And Imam al-Buswiri (q.s.) wrote of this perfection in his celebrated poem, al-Burdah:
“He (s.a.w.) surpassed all prophets in his physical creation and in his character.
And they could not match him in his knowledge nor his generosity.
Indeed, every miracle that the Prophets displayed.
Was borrowed by them from his light.
It is impossible for him to have a partner in his qualities.
Indeed, the essence of his beauty is undividable.”
May Allah (s.w.t.) Open the eyes to see this perfection. May our hearts be satisfied with it. May we live and die in the shadow of this perfection. And may we be Raised up on the Day of Judgment as Muslims. Amin.