Naqshbandiya Foundation for Islamic Education

The Naqshbandiya Foundation for Islamic Education (NFIE) is a non-profit, tax exempt, religious and educational organization dedicated to serve Islam with a special focus on Tasawwuf(Sufism),

Friday, October 23, 2020

Mawlid al-Nabi (saws) that the Qur’an tells is bounty, mercy, favor, and grace of God and legitimate to be celebrated for its deserving reward: Ghulam Ghaus

Mawlid al-Nabi (saws) that the Qur’an tells is bounty, mercy, favor, and grace of God and legitimate to be celebrated for its deserving reward



By Ghulam Ghaus, New Age Islam

14 Jan 2014

The term “Milad al-Nabi” or “Mawlid al-Nabi” has Arabic roots and means “the birthday of the prophet”. The legitimacy of Mawlid celebrations has been majorly endorsed by the most fundamental sources of Islamic law: the Qura’n and the Hadith. The history of Mawlid celebrations of any one of the prophets goes back to the time immemorial. A particularly strong endorsement was expressed when God, Almighty sent peace on the birthday and death-day of the prophet Yahya (pbuh). God Almighty says:

"The peace is on Him (the prophet, Yahya) the day when he was born and the day when he will die and the day when he will be raised alive." (Sura Al-Maryam, Verse 15)

Here God Almighty gave the way to the Mawlid of Yahya (pbuh) by sending peace on him. It is the same way as today mainstream Muslims have adopted to practice the Mawlid celebrations. Just the same way, the Quran tells us, the prophet Jesus (pbuh) celebrated his own birthday:

"And the same peace on me the day I was born and the day I will die and the day I would be raised alive." (Sura Al Maryam, Verse 33)

Though the practice celebrated by God Almighty and the Prophet Jesus (pbuh) has been an apple of discord among Muslims in the last few decades, the mainstream Muslim intellectuals, Jurists (Fuqaha) and scholars over time have come to celebrate it as part of the mental and emotional furniture of Muslim community. The birthday commemoration of the prophet, particularly among the Sufi orders worldwide, is not a departure from the mainstream but a living testimony that the contemporary Muslims are still faithful to the Qur'anic injunction:

“Indeed, Allah confers blessing upon the Prophet, and His angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace”. [33: 56] 

The Milad al-Nabi or Mawlid is celebrated in different ways in different parts of the world. For example, sweets are distributed, stages are put up, Youth come out dressed in their best and take out rallies on foot and on two-wheelers, carrying flags, raising slogans, reciting songs of peace and blessing upon the prophet (pbuh). The festival is observed with all fanfare. There is an atmosphere of bonhomie and people can be seen exchanging gifts and distributing food to the needy and poor. The day is celebrated with the offering of prayers by thousands in mosques being decorated with lights. Though different in ways of celebration in different parts of the globe, the overall intention is to reflect on the meaning of the prophet’s life, message and what he calls on us to do. In other words we Muslims celebrate “the days of Allah” as guided in the holy Quran: 

“And We certainly sent Moses with Our signs, [saying], "Bring out your people from darkness into the light and remind them of the days of Allah."Indeed in that are signs for everyone patient and grateful” (14:5)

In this verse God Almighty orders his prophet Moses (pbuh) to remind his nation of the days of Allah Almighty. "The days of Allah" are the days when Allah Almighty bestowed his great rewards upon his creatures or some great event took place. As the Holy Quran testifies this explanation:

“And [recall, O Children of Israel], when Moses said to His people, "Remember the favour of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and were slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord”. (14:6)

Hence it means that emancipation of the people of Moses (pbuh) from Pharaoh is the day of independence and the favour of Allah, the 10th of Muharram. The Jews of Madinah celebrated it as a special day on which they fasted in gratitude for salvation. Similarly the birth day of the Prophet Muhammad (pbuh) is also the day of Allah, the day of independence because he emancipated the whole world from the darkness of ignorance, oppression and brought them to the light of guidance. There is no longer any way of doubt now that for Muslims the advent of the prophet Muhammad (pbuh) is the favour and ‘the day of Allah’ that deserves to be celebrated.

The mention of the prophet’s birthday in the Qur'an is more exalted, closer to the angelic realm where God Almighty said:

"Indeed, there has come to you Light and a clear Book from Allah." [5: 15]

The widely approved Qura’nic exegetes have concluded that the "Light" as mentioned here is the beloved Prophet Muhammad (pbuh) and his birth is believed to be the turning point of a new cycle in the history of mankind and the source of the Divine message of Islam and the Noble Qur'an.

The legal status of the Mawlid –al Nabi can also be ensured by the words of the Quran where the Prophet Jesus (pbuh), during his supplication on behalf of his disciples, said;

‘Isa, the son of Maryam (Jesus, the son of Mary) said: ‘O Allah, our Lord, send down to us from heaven the table spread (with bounties) so that (the day of its descent) becomes (‘Id) a festival day for us, and for our predecessors (as well as) successors, and that (spread table) comes as a sign from You, and provide us with sustenance, and You are the Best Sustainer.’ (surah Maidah: 114)

Here the day that the heavenly table descended causes a festival (Eid) for those living in the contemporary era of the prophet Jesus (pbuh), his predecessors and successors. The Quran exegetes have elaborated it saying that here the Eid for his successors include all mankind who would come till the last day. For a heavenly table of food, an Eid was held. What then for the coming to mankind of one who would be a mercy to the whole world. Can we not celebrate at least his annual commemoration?

To remove every doubt I must quote God Almighty to demonstrate that the Mawlid celebration is permissible:

“But call to mind the blessing of Allah upon you when you were enemies (one to another). Then He created the bond of love amongst your hearts, and by His blessing you became brothers” (3:103)

 God Almighty said:

“O Children of Ya‘qub (Jacob)! Recall those favours that I bestowed upon you, and that I exalted you above all the people (of your age)”. (2:47)

God Almighty said:

“Say: ‘(All this) is due to the bounty and mercy of Allah (bestowed upon you through raising Muhammad [blessings and peace be upon him] as the exalted Messenger). So the Muslims should rejoice over it. This is far better than (all that affluence and wealth) that they amass.’ (Surah Yunus:58)

In the verses mentioned above God Almighty orders us to enjoy on his grace and mercy. By grace, bounty, mercy and favour, God means the prophet Muhammad (pbuh). We realize that each favour of Allah Almighty is great mercy for us. Even our existence is also a mercy of Allah Almighty. As for the advent of the prophet, it is the greatest mercy and favour of God Almighty to us and hence we ought to enjoy the Mawlid observance.

Let alone Muslims, even the non-Muslim who rejoices on the birth day of the Holy Prophet would not be severely punished.  Imam Bukhari (ra) narrates that the punishment of Abu Lahab would be made easy in the hell on Monday. This is because when the prophet was born, he rejoiced and freed his handmaid indicating by his finger.  So as a reward of happiness on Milad al-Nabi (pbuh) he would be given water by his finger. (Saheehul Bukhari Vol. 2, Page 764)

Islam perpetuated the significant memories by means of the stories mentioned in the holy Quran. For instance, it prescribed the laws of fasting and the pilgrimage. The fasting rituals during the month of ‘Ramadan’ commemorate the memory of revelation of the Quran in it. Just the same the pilgrimage (Hajj) rituals are performed to commemorate the actions of Hajrah, the prophets Ismai’l and Ibrahim (peace be upon them). The idea that the canonical Islamic rituals are the acts of commemoration is tabled into the debates over the legitimacy of the Mawlid al-Nabi.

The word Zikra’a (commemoration) emphasizes an informative model where the listeners learn about the didactic dimension of the prophet’s biography; his noble characters, generosity towards Muslims and non-Muslims together inspiring with his words, 'I have come to perfect noble character’. His noble character is the subject matter of the holy Quran. In the worldly affairs, the Prophet's character is an unprecedented example for us to adopt moderation in spirit, justice, generosity, dignity, moral excellence, humility, bravery moral excellence, sympathy for others and constant fear of the Lord. Such commemoration features in the modern discussions of the Mawlid celebrations.

The numerous proofs we have quoted justifies the birthday commemoration of the prophets. According to the classical, traditional and many of the highly regarded modern scholars, it is not only permissible but also praiseworthy and recommended and has its deserving reward. They believe it to be a moral and social bridge linking Muslim groups who may be light years away on account of doctrine but neck to neck in their race to honour and celebrate the birthday of the Prophet (pbuh).

To sum up I quote the Hadith "The Prophet (pbuh) said whoever innovates something good in Islam will have its reward and the reward of all those who act according to it and whoever innovates something evil will have its sin and the sin of those who act according to it." (Muslim Shareef)

A similar point is also encapsulated for the acceptability of Mawlid al-Nabi that Imam Abu-Shamah, the Sheikh of Al Hafiz Al Nawawi, said:

"The best of the innovations of our times is what is carried out on the day of corresponding to the birthday of our Beloved Prophet (Allah's Grace & Peace be upon Him), where people give out donations, practice what is right, express their joy and happiness, in doing so is surely a sign of love and admiration for the Prophet (Grace & Peace be upon him)".

A regular columnist for New Age Islam, Ghulam Ghaus is an Alim and Fazil (Classical Islamic scholar) with a Sufi background. He has completed the classical Islamic sciences from a Delhi-based Sufi Islamic seminary Jamia Hazrat Nizamuddin Aulia Zakir Nagar, New Delhi with specialization in Tafseer, Hadith and Arabic. He completed his Alimiat and Fazilat respectively from Jamia Warsia Arabic College, Lucknow and Jamia Manzar- e- Islam, Bareilly, U.P. He has graduated in Arabic (Hons) and is pursuing his M.A in Arabic from Jamia Millia Islamia, New Delhi.

If you don’t like Mawlid, watch out - Shaykh Hamza Yusuf

If you don’t like Mawlid, watch out 

By Shaykh Hamza Yusuf

The birthday of the Prophet, God’s peace and blessings be upon him, is a great blessing for our community and, indeed, for all believers. So if we know the day, it should renew our joy manifold times. The Mawlid (his birthday) has traditionally been a time to reflect on – and be grateful for – our Prophet, peace be upon him, and his life, miracles, and the sacrifices he made on behalf of his community. Most of our scholars have considered celebrating the Mawlid as a good practice based upon the sound hadith, “Whoever establishes an excellent practice (sunnah hasanah) in Islam has its reward and the reward of those who act upon it.” This hadith, as some less perspicacious have thought, does not contradict the narration of Lady Aisha, may Allah be pleased with her, in which she relates that the Messenger of Allah, peace be upon him, said, “Whoever introduces something in this matter of ours that is not from it will find it rejected.”

Celebrating the Mawlid, as great scholars such as Imam al-Suyuti have shown, does not depart from the Sunnah and is a branch from the root of love of the Messenger, peace be upon him.

The latter hadith refers to blameworthy innovations that are not from Islam. Ibn Daqiq al-Eid, a polymath master of Islamic tradition, says that this hadith is foundational and that it rejects any innovation in the religion, and then further explains,

As for those matters that branch off of the roots and do not depart from his Sunnah, peace be upon him, this rejection does not apply to them, such as the copying of the Qur’an [with its innovated orthographies], and the various juristic schools that emerged as a result of the excellent study and thought of our mujtahid scholars capable of seeing the connection that the branches have to the roots, which is what the Messenger, peace be upon him, has transmitted; not included also [in this prohibition] are the later books of grammar, arithmetic, inheritance laws, and other sciences that have their basis in the words of the Messenger of Allah, peace be upon him, and his dictates. None of that applies to this hadith.

Celebrating the Mawlid, as great scholars such as Imam al-Suyuti have shown, does not depart from the Sunnah and is a branch from the root of love of the Messenger, peace be upon him.

Loving him is clearly from the Sunnah, as illustrated in the hadith in which when Umar, may Allah be pleased with him, expressed his love saying, “O Messenger of Allah, you are more beloved to me than everything except my own soul,” he was then reminded by the Prophet, peace be upon him, “None of you truly believes until I am more beloved to him than even his own soul between his sides.” At that point, Umar said, “By Allah, you are more beloved to me than my own soul between my sides.” The Prophet, peace be upon him, then said to Umar, “Now, O Umar, now!”

At that moment, Umar’s faith was completed – when his love matured from natural love to willful love. Natural love is the love of a child for a parent or the love of a devoted student for a teacher. This emanates from a simple truth, as stated by the Prophet, peace be upon him: “Hearts are inclined to love those who do good to them.” In other words, the human heart has no choice in the matter of natural love – love simply flows. Willful love, on the other hand, is of a higher order; it is love attained after deep contemplation of the beloved and a profound awareness that the object of one’s love is perfect, as in the case of God, or after the realization of the immense debt one owes to the beloved, as in the case of the Prophet, peace be upon him. Willful love is a matter of choice and introspection. Umar realized that his own soul that he loved so much was nothing, a cipher, without the blessing of the Messenger of Allah, peace be upon him. It was at that moment that his willful love occurred; it took precedent over the natural love that everyone feels instinctively and without musing or meditation.

The celebration of his birthday, peace be upon him, is a matter of willful love, as it is from the religion to honor him and remember him, and part of the remembrance of Allah is to pray upon our Prophet, peace be upon him.

The celebration of his birthday, peace be upon him, is a matter of willful love, as it is from the religion to honor him and remember him, and part of the remembrance of Allah is to pray upon our Prophet, peace be upon him. Anything that helps us to do that, and is not an innovation, is good. Ibn Lubb and others have defined innovation as “what obliterates a sunnah.” Encouraging the community of believers to reflect on the Prophet, peace be upon him, on the sacred day of the 12th of Rabi’a al-Awwal, the day of his birth, is not destructive to the Sunnah that he brought. Moreover, the day itself is auspicious – it was the day of the Prophet’s arrival to Medina after his migration (hijrah). The day he died was also the 12th of Rabi’a al-Awwal. These are not coincidences. So let the lovers love in peace. The Mawlid is a national holiday in every Muslim country in the world except for one. May you use this time to read sirah and reflect on the blessings of his birth.

In closing, I would like to share a poem written by one of my favorite scholars, Ibn Juzayy al-Kalbi, who died a martyr in the battle of Tarifah defending the lands of the Muslims:

I desired to praise the Chosen One and was hindered

By my own inability to grasp the extent of his glory.

How can one such as I measure an ocean, when the ocean is vast?

And how can one such as I count the stones and the stars?

If all of my limbs were to become tongues, even then –

Even then I could not begin to praise him as I desired.

And if all of creation gathered together in an attempt

To praise him, even then they would stint in his due.

I have altogether ceased trying – awestruck, clinging to courtesy,

Tempered by timidity, glorifying his most exalted rank.

Indeed, sometimes silence holds within it the essence of eloquence,

And often speech merely fodder for the faultfinder.

Monday, October 19, 2020

Dr. Umar Faruq Abd-Allah ‘s Talk at Chicago Grand Mawlid January 2016 YouTube Video & Text

Dr. Umar Faruq Abd-Allah ‘s Talk at Chicago Grand Mawlid January 2016

YouTube Video Link

اللھم افتح علینا حکمتک وانشرعلینا رحمتک یا ذا الجلال والاکرام

Welcome to all of you.
May God bless all of you.
May He record among His angels this session tonight which you have made possible by your presence as one of the great majalis of the heavens & earth. May all of our names be written down in the book of illiyeen, the highest book of the highest secrets
and may all our sins be forgiven, all of our shortcomings be forgiven.

May all of us by the blessings of the Prophet and our attachment to him and our love of him,

may all of our wrongs be blotted out and all our sins be forgiven.
May we love each other and may we work with each other and may we bring this

love of the Prophet to life.

This is the secret, this is the victory and we live in a very difficult time. You know so much about this time and it looks like as if there is no hope, and it looks as if our enemies are about to finish us off but we have a secret, and that secret is in

your heart, and that secret is love of the Prophet . We have to bring that out, cultivate it, nourish it and then everything changes because those who speak about Islam negatively and those who want us out, they do not know who he is

. They never dreamt of who he is and if they knew him, they would be

transformed because that is the kind of human being that he is. We have to

make that known with help of Allah . You, I and all of us have to radiate that light and then there is nothing to fear, and then you will even see that however great your enemy may be, he is quite likely or she is quite likely to become your

friend. So we have the obligation as Muslims to make our love of the Prophet known and to teach why we have that love, and to take this message forward in an authentic way, and then everything begins to change. This ugly version of something they call Islam, this is a travesty of the truth and it has many defects. It has run up like a monster over the last eighty or hundred years in particular. One

mark of that beast is that, it does not know the Prophet at all and it does not love him, it does not even follow him even though they think that they do. So we ask Allah to fill us with that love and to enable us to take that love to every one. When you think about time, what do you think of? Is there an image that comes to your mind? For many of us if we think about time, we think of a straight line and that is because when we went to school, we were shown timelines and that line is straight and this thing happened here and that thing happened there in another place. But time is not a line. That notion of time as a line is fundamentally mistaken and that is a notion of time which is very common today and is based purely on the idea of quantity that things are basically always the same. So here we are in the year 2015 (1437) in the beautiful month of Rabi al- Awwal. Maybe the moon was in the sky tonight, I did not have a chance to look . This is a blessed month but we have a tendency to think of time as a straight line

that would mean that basically everything that happens in time is about the same except that something happens earlier & something happens later but that is not the way time works. Time is fundamentally an embodiment of quality. Time is effected by the events that happen in it, by the people who live in it, by the places that exist in it and if the events are great like the birth of Jesus (peace be upon him) or the birth of Moses (peace be upon him ) who is put in the tabut & sent in

the Nile, or like the birth of the blessed Prophet Muhammad ,then that time is different & there are changes everywhere, there are changes in the earth, there are changes in the flowers, there are changes in the petals of the flowers, there are changes in the stars ,there are changes every where because great events qualitatively transform time. They make it something absolutely different just as blessed places effect space. We live in State of Illinois, this is our home and wonderful brothers & sisters who came from Michigan, Wisconsin, Indiana, and they are our neighbors. They are all beautiful homes for us but, are they equal to

the land in which the Prophet is buried and in which he lived and in which he walked on the earth? Imam Malik (RA) would not wear shoes in Madinah and he was a wealthy man but he did not want to step with his sandals on any piece of

ground in the blessed city where the Prophet might have stepped & this shows you how much he understood about the greatness of time and the greatness of place and the greatness of space. Time is transformed by you. When you come

together tonight to demonstrate your love for the beloved , then the world is not the same after that, and time is not the same after that! Although this is the time of blessed month of Rabi al-Awwal, Rabi al-Awwal now has treasures & ornaments to wear. So, time is not a line. There are also events that happened in time that transform it in ugly way. So, for example when the great Muslims of Portugal & Spain were conquered and forced to give up what was dear to them than life and to silence their religion. That was not a good time. That was not the time that made the heavens rejoice, but it made the heavens weep. It was horrid and painful and it was too hard to bear. So, this is the way that time works, it goes

up and then it can also go down. It can also come back up and youare a maker of time, youare a transformer of time. How do you do that? By transforming yourself, by transforming your heart, by filling your heart with the love of the

Prophet and tying yourself to him with knowledge ,tying yourself to him also with a Golden Chain, a Silsilah. A chain of living people who knew the

people, who knew the people, who knew the people who knew him and that changes everything. You are a blessed community and you can do amazing things. So we did not come here for entertainment, even though what we heard was extremely entertaining. We did not come here tonight just to be enraptured, even though the words we heard and the drum beats, the beautiful notes were enrapturing. But we came here to renew the covenant! Take my hand, take my

hand, I cannot live without you, I am nothing without you. You are my light, you are my moon, you are my guidance, you are my every thing, take my hand O

blessed one . I give you my life, I will give you anything and you are the beloved . You never saw him and if you saw him, you will not be able to bear it.

Many people cannot dream of the Prophet , because they would not be able to bear it. Do you know how beautiful he is, even when he manifests himself to many people in dreams, he doesn’t come in his full beauty because you cannot bear it if he came as he actually is. I know a person who wanted so much to see

the Prophet but he would not have been able to bear it & one time he saw him a long way away, he saw beautiful but he was long way away because if he gets closer, you will melt and you will not be able to bear it. The Sahabah , they did dhikr, they loved dhikr. Quran was their dhikr. They had a dhikr which is superior to the one I have and the one that you have. They had a dhikr that has

no peer & what was that? It was to look on the face of the beloved and that is

the dhikr to look on the face of Prophet ,to hold his hand, to smell his blessed hand, to smell his fragrance. Maybe he will even give you a glow that is his. Maybe, a hair of his beard and that will be worth to you more than the whole world. That’s why they were transformed and then they transformed time itself.

So when the blessed Prophet was born, it was a time when it seemed as if the world was going to end. Abrahah comes towards Makkah with his elephant to try to destroy the Kaaba, but in that same year when God rescued the Kaaba with little birds with stones as a miracle, in the same year was born the miracle, in that same year was born the blessed one, the chosen one, the Prophet of the end of

days, the Mustafa Muhammad and time begins to change, and time begins to

turn around. If we were to look at the world in the days of the beloved ,the idea that, that world could be renewed, that world could be changed, that world could be made civilized, was impossible. And by an orphan born in the city of Makkah among a people, who never had a state, never had a government, never

had an army or an administration, who were not civilized people and he was going to change the world? Speak about the impossibilities! But, he is the master of revolution, and he is faced by impossible obstacles and every one of them, he

overcomes beautifully. It is said when the Prophet was born, he became an island in a sea of chaos. If you and I think about that, maybe we think of Arabia because Arabia was in chaos. It was difficult to rule, difficult to control. The idea that this could be the cradle of civilization, who would have ever thought of that? But that ocean of chaos was not just Arabia, it was not just Hijaz, it was not just Najd, it was not just Tehama, it was not just Eastern provinces, it was the whole world. The whole world was a raging sea of chaos and those companions who within a few decades would come forth from Arabia with a light in their hearts &

faces, hearts filled with the love of Prophet , would change it all! That is impossible! Do you realize how impossible that was and yet it happened? The transformation of time, the transformation of space, the transformation of people

and places! This is the gift of Prophet . Then that island of stability, beauty and peace and the sea of chaos begins to grow and then comes Abu Bakr Siddique,. Sadiq, the man of truth, the man of sadaqa, he would give you anything, everything, his wealth never means to him more than you. He joins hands with

the Prophet . Imam Ali(RA), who is nothing but the embodiment of knowledge

and courage, he joins the hands with the Prophet . As a young noble youth he stands by the Prophet . Then comes Umar(RA) and then comes Usman(RA) and all the rest of Sahabah & Sahabiyat, the great women around the Prophet .

Khadija, paternal and maternal aunts of the Prophet . The island begins to grow a little bit bigger and of course comes Hamza and the island grows & grows until finally it begins to claim the sea. Then all of the Arabia becomes an island of stability, an island of peace & beauty & it had never been that way. Now it becomes the miraculous transformation and then that word begins to spread to the whole world.

We ask Allah to fill our hearts with the love of the beloved because that is what that counts, that is what life is all about, that is what transforms us.

There was a great saint from in India, in the state of Orissa, & I happened to be very close to him. He was a great man. One day before he died, someone came to him and he said different things & said that there are people who do not believe

in the love of Prophet & they do not believe that we should sing about the

Prophet or we should do things that we are doing here. The saint was an old man & he said what is their Kalima? The person said “ La ilaha illallah Muhammadur Rasulullah” , There is no god but Allah & Muhammad is the Messenger of Allah. He said no, that is not their Kalima. Their Kalima is “ There is no god but Allah & Muhammad was the Messenger of Allah. But that is not the

Kalima. Muhammad is the Messenger of God. He is the Messenger of God before the creation of heavens & earth. He is the Messenger God when he is sent by angel Jibrail & he is now the Messenger of God & evermore.

We ask Allah to let us attach to him and to love him and to devote our lives to him with that love. All of you brothers & sisters who made this possible, may Allah bless you. May God bless this Center, May God bless the Turks, bless the Bosnians, may He bless all the Muslims in the Arab World, all the Muslims in

India, Pakistan, Bangladesh, Sri Lanka, Maldives, Indonesia, Malaysia, all over the world & enable Muslims here in USA & Canada to do this beautiful work. Amin.

O God make us worthy of your Prophet . Let us walk in his sandals, live the life he guided us to and be filled with love and goodness, Amin

Source: Chicago Mawlid Committee

Thursday, October 15, 2020

Significance of Rabi al-Awwal by Shaykh Abdal Haqq Muhaddith Dehlavi (r.a)

Islamic Months & Year (Ma sabata bilsunnah un amal as sunnah)
Shaykh Abdal Haqq Muhaddith Dehlavi (R.A)
Rabi al-Awwal

Blessed Birth of Prophet (saws)
1. Year of Prosperity & Joy
Dear Friends! Allah Taala guide you with light of Certainty (Nur al-Yaqeen) and illuminate your heart with remembrance of His beloved Prophet (saws), blessings on the Chosen Prophet (saws), his family & companions. As mentioned in the books of Sira & Ahadith, Hazrat Amina (r) witnessed unusual & strange events during her pregnancy. Quraysh of Makkah were suffering with severe famine and their land became green with trees bearing fruits after the blessed pregnancy. They became prosperous and therefore named 570 AD as “The Year of Prosperity & Joy”.
2. Blessed Birth in State of Prostration (Sajjada)Abu Nuaym has narrated from Abdullah ibn Abbas (r) “Hazrat Amina, the mother of Prophet (saws) dreamed that someone said to her “You have conceived the best of humankind and master of the worlds, when you give birth to him, call him Muhammad and tell no one about your situation”. She said: “I saw a flock of birds that had come without my noticing from whence they came, until they covered my chamber. Their beaks were made of emerald and their wings of rubies. The veil was lifted from my sight and at that moment I saw the eastern and western regions of earth. I saw three banners raised a banner in the East, a banner in the West and a banner on the top of the Kabah.” “I gave birth to Muhammad (saws); when he came out of my belly I turned and looked at him, and lo and behold, I saw him prostrating himself with his Shahadah Finger raised like one who was pleading and supplicating. Then I saw a white cloud that had come from the sky, came down until it covered him and he was concealed from my sight; I heard a voice call out “ Take Muhammad (saws) around the East and West of the world; take him into all of the oceans, so that they will know his name, his description, and his form and they will know that he is called al-Mahi, the Effacer, because there is no polytheism but it will be effaced by him in his time.”
3. Last of the Prophets ( Khatim al-Nabiyeen)Imam Ahmad,Bazar,Tibrani,Hakim and Allama Bayhaqi has narrated from Arbaz bin Sariya that Prophet (saws) said “ I am servant of Allah and last of the Prophets. I was Prophet when Adam was between water and mud and I will inform you of all events shortly. I am answer to the supplication of my father Hazrat Ibrahim, glad tiding of Hazrat Isa and I am dream of my mother which she saw. The mothers of Prophets see dreams about prophecy of their sons. The mother of Messenger of Allah (saws) saw a light emanating from her belly that reached to the castles of Syria. Hazrat Abbas bin Muttalib said about this
light in his poetry “Oh.Rasul! The earth became illuminated on your blessed birth and skies became bright with your light and we tread the path of guidance with your light.”
4. Seal of the Prophethood ( Muhr e Nabawwut)
Hazrat Aisha Siddiqa (r) stated that a Jewish Resident of Makkah addressed the Quraysh on the day of the blessed birth of Prophet (saws): “Oh !People of Quraysh! Did you have a birth of a son in your family? Then he said “The Prophet of Ummah will be born this night and there will be a seal of Prophethood between his shoulders as a sign of Prophecy. Quraysh found out that Abdullah bin Abdal Muttalib had a son. He took few persons with him to visit Hazrat Amina and wished to see the seal. He fainted after witnessing the seal and then stated “ Oh.People of Quraysh ! Listen, Prophecy has finished in the house of Bani Israel. Now you will become prominent & dominant in the world through this Prophet(saws) and his message will spread from East to the West.” Yaqub bin Sufyan has written this tradition with hasan isnad and is also included in Fath al-Bari.
5. Date and Time of the Blessed BirthThere is difference of opinion about date and time of birth however 12th Rabi al-Awwal is most popular opinion. The People of Makkah visit the birth place of Prophet (saws) on this day and this tradition is practiced even today. Taibi states, there is a concensus amongst Muslims that Prophet (saws) was born on this date. I (Abdul Haq) agree with Taibi. It is popularly believed that day of birth was Monday Morning. Qatada Ansari states that Prophet (saws) used to fast on Mondays and when he was asked about this, he said “This is the day I was born and this is the day, I was given Prophethood”. (Sahih Muslim)
6. Superiority of Night of MawlidThe night of Mawlid is superior to the night of Destiny (laylat al-qadar). The night of Mawlid is the night of Prophet’s coming to this world and Night of Power was given to him, that which was honored by the very existence of one for whose sake it is honored, is more honorable than that which is honored by reason of what was given to him.
Thuwayba, the slave girl of Abu Lahab gave the glad news of the blessed birth of Prophet (saws) and therefore he freed her out of delight. When Abu Lahab died, one of his relatives saw him in dream. He said to him,” What happened to you?”.Abu Lahab replied I am suffering in hell however on Mondays, there is some relief and then he pointed to his two fingers, by signaling which, he freed Thuwayba .I am able to drink water with these two fingers. Ibn al-Jauzi has written that if Abu Lahab, the unbeliever whose condemnation was revealed in the Quran, was rewarded in hell for his joy on the night of Prophet’s Birth (saws), what is the case of Muslims who delight in his birth and spend all that they can afford or love of him? By my life, his reward from the Allah Taala can only be that He graciously causes him to enter the gardens of bliss. The Muslims have always celebrated Mawlid un Nabi (saws) during the month of Rabi al-Awwal. They prepare food, give charity to poor, distribute gifts and express happiness. They spend generously, recite Quran and decorate their homes. Allah Taala continues to shower His blessing & baraka on them. The Muslims who celebrate Mawlid-un-Nabi (saws) remain in Allah’s Security and their needs are fulfilled. Allah Taala sends His mercy on the person who celebrates Eid on the night of Mawlid un Nabi (saws). May Allah Taala reward us for our sincere intensions and enable us to follow the Sunnah of our beloved Prophet (saws). Allah is enough for us and He is the Best Helper.
Shaykh Abdal Haqq Muhaddith Dehlavi (r.a)He was born in 1551 (958 AH) in in Delhi, hence the suffix Dehlavi to his name. He went on become a noted writer in Arabic and Persian, who was respected &honored by Mughal Emperors Jahangir (r.1605-28) and Shah Jahan (r.1628-58), and in time became a respected,authentic & authoritative scholar of Islam. His ancestors were natives of Bokhara, and later while visiting Delhi was enobled and attached to the Mughal Royal Court at Delhi. His father was also a great Islamic Scholar.In 996 AH, 1587 CE, he made the pilgrimage to Mecca, where he stayed remained for the next two years studying the Prophetic Traditions ( Hadith) and Sufism under various noted scholars. Upon his return to Delhi, he taught for half a century, and authored more than 100 works, noted among them a History of Medina, a Biography of Prophet Muhammad (saws), and a work on the lives of saints. He died in Delhi, in 1642 (1052 AH), and has over 40 works to his name. His mausoleum, today exists at the edge ofHauz-i-Shamsi near Qutub Minar, Delhi.
His Works
"Akhbar al Akhyar", 16th Century. Urdu Edition 1990
Sharh Mishkat Shareef
Perfection of Faith (Translation), Adam Publishers.
Madarij e Nabuwwah
Tārīh-i Haqqī (The History by Haqq). General history of South Asia from the time of the Ğūrids to the 42nd year of Mughal Emperor Akbar’s reign (1005/1596-7).
Source Wikipedia
Brief Biography at

Sunday, September 27, 2020

Dr. Nūr al-Din ʿItr, Muḥaddith al-Shām ❧ (1937-2020) - Shaykh Jihad Hashim Brown

Dr. Nūr al-Din ʿItr, Muḥaddith al-Shām ❧ (1937-2020)

‎لِّتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ. وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ. وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
That you believe in Allah and His Messenger. That you support his cause and respect his rank ﷺ. That you glorify Him ﷻ, by morning and evening.
[Q.48:09; al-Qurṭubī]
On Wednesday 23 September, 2020, we said farewell to another mountain. Al-Shaykh Nūr al-Dīn ʿItr (al-Ḥasanī al-Ḥusaynī) will be remembered as one of the foremost Ḥadīth scholars of our time. To his students he was “Doctor Nūr”. Majestic, courageous, and serious from a distance—stoicly kind and mild-mannered up close. An Aleppan scholar, cut from from the finest of classical cloth, he was the nephew and son-in-law of the pre-eminent muḥaddith, Abdullah Sirāj al-Dīn [d. 2002]. This makes his grandfather, al-Shaykh Muḥammad Najīb Sirāj al-Dīn [1857-1953], the senior scholar and close compatriot and lifelong friend of Muḥaddith al-Shām, Badr al-Dīn al-Ḥasanī [1850-1935].
Doctor Nūr would divide his time between Aleppo and Damascus where he maintained a home on the Qāsiyūn Mountain. We studied his course analysing the legal narrations supporting the Ḥanafī School of law in the MA program at the University of Damascus, where he was a long time professor in both the College of Sharīʿah and the Law School. On Friday nights we would read with him from his critical edition of the ʿIlal al-Tirmidhī, in the tiny Dhubyān Mosque near his home, high up on the mountain. Students would pack themselves in, some in the doorway, others on the steps and the narrow street outside. About his multi-volume work, Iʿlām al-Anām [A Commentary on the Bulūgh al-Marām, of Ibn Ḥajar], he would say, “I began this project as an alternative to the Subul al-Salām we had to suffer through at al-Azhar.” The text, by the modernist, al-Ṣanʿānī [d. 1768], had been popularised in the 1950s—it was deemed by many scholars to be less rigorous than might be preferred. A number of Dr. Nūr al-Dīn's works are now part of the required curriculum at Azhar and other universities. The author of more than fifty books, both academic and popular, the Shaykh was unimpressed with the management styles of the existing publishing houses. He published and distributed the greater portion of his catalogue himself. His 1972, Manhaj al-Naqd, is a detailed tour de force in advanced Narrative Criticism. His critical editions of Nuzhat al-Naẓar and Irshād Ṭullāb al-Ḥaqāʾiq remain the preferred choice of instructors and students alike.
The scion of two well-known pious houses in Aleppan society, the lay-people of his family were models of Islamic culture in their own right. He was a resolute champion of the Prophetic Sunnah, Ḥanafī Law, Arabic language, and classical learning, in his 60s he stood almost six feet, in his burgundy tarboosh, white cotton wrap, and Ottoman frock coat. Wherever he went, he was an inspiring vision to behold. Years later, my own family had the honour to host Doctor Nūr and his wife (the daughter of his mentor), at our home in the U.A.E. for a week. Ever the generous scholar, he was keen to return the favour during one of our Summers in al-Shām, the birthplace of my children. In the evenings, on his picturesque balcony overlooking the Old District of Ḥalab, my two eldest daughters would read Riyāḍ al-Sālihīn with our Shaykh, culminating with his granting them his ijāzah ʿāmmah. To his credit, he began regular private sessions for a group of advanced female students. They began by memorising Riyāḍ al-Ṣāliḥīn. So inspired by the opportunity, they went on to memorise the complete compendia of al-Bukhārī and Muslim under his tutelage. As far as I’m aware, they never stopped their progression through the remaining four works of the Critical Narrative Canon.
During his final years, Our Shaykh developed Parkinson’s which severely affected his ability to speak, though his mind remained nimble and quick as a whip. This did not stop the international demands for his expertise. Accompanied by a family member, his most intimate student, Dr. Maḥmūd Aḥmad al-Miṣrī (a student also of his illustrious uncle before him), would meet him at Azhar, Istanbul, Libya, or Beirut to “translate” his barely decipherable intonations. Much to the joy of students and professors abroad, they were abundantly aware of the novel opportunity to actively participate in the life and career of a scholar of this magnitude.
Born in 1937, Dr. Nūr al-Dīn ʿItr first graduated from the Khusrāwiyyah—in Ḥalab al-Shahbāʾ (1954). From there he would go directly to Azhār for his university and graduate studies. Before his final return to Syria, he spent the years between 1965-1967 as a professor in al-Madīnat al-Munawwara. Dr. Nūr al-Dīn was in the 82nd year of his affiliation with the Sunnah of Allah’s Beloved Messenger ﷺ when he passed this week. One of the diminutive booklets, highlighting the most accessible narratives of the Prophet Muḥammad ﷺ, that he published in his later years—and loved to liberally distribute by hand wherever he would go, was recently rendered into English as; Loving the Messenger of Allah [Heritage Press: London (2014)]. Two others being his, How to Perform Hajj and Umrah According to the Four Sunni Schools of Law (2013) and Muhammad ﷺ Messenger To Mankind (2019). Allah Bless his repose, give him comfort, accept his years of indefatigable service, and unite him with his Beloved ﷺ on the mountain tops of Your highest Farādīs.
‫ ‬
‫∴‬ ‫غَرَامِي (صَحِيحٌ) والرَّجا فِيكَ (مُعْضَلُ)‬ ‫✯ وَحُزْنِي وَدَمْعِي (مُرْسَلٌ) وَ(مُسَلْسَلُ)‬ ‫∴‬
“My love is sound (ṣaḥīḥ); but my hopes in you are obstructed (muʿḍal); ☆ my sadness and my tears, released (mursal) and continuous (musalsal);”
‫∴‬ ‫وَصَبْرِي عَنْكُمْ (يَشْهَدُ) الْعَقْلُ أَنَّهُ‬ ‫✯ (ضَعِيفٌ) وَ(مَتْرُوكٌ) وَذُلِّيَ أَجْمَلُ‬ ‫∴‬
“The slightest of intelligence would bear witness (shāhid), that my patience for our reunion; ☆ is weak (ḍaʿīf), abandoned (matrūk); and yet my humbled state is more elegant still.
‫∴‬ ‫وَلاَ (حَسَنٌ) إِلاَّ (سَمَاعُ) حَدِيثِكُمْ‬ ‫✯ (مُشَافَهَةً) (يُمْلَى) عَلَيَّ فَـ(أَنْقُلُ)‬ ‫∴‬
“Goodness (ḥasan) lies only in hearing (samāʿ) your narrative (ḥadīth); ☆ directly (mushāfaha) dictated (imlāʾ) to me, that I might convey it (manqūl);”
‫✽ ✽ ✽‬
‫ ‬
‫∴ رأيتُ ظبياً على كثيبٍ؛‬ ‫✯ شبيهُ بدرٍ، إذا تَلالا؛‬ ‫∴‬
“I saw a gazelle (dhabyan) upon the dunes; ☆ as if it were the full moon, when it glimmers;”
‫∴‬ ‫قلتُ ما اسْمُك قالتْ نورٌ؛‬ ‫✯‬ ‫قلتُ صِلْني؛ قالتْ تعالى؛‬ ‫∴‬
“I called out: ‘your name is what;’ she said: ‘light’ (nūrun); ☆ ‘take me,’ I cried; she said: ‘come;’”

Wednesday, September 23, 2020

Shaykh Dr. Nur al-Din Itr of Aleppo, has passed away in Damascus today.-- Shaykh Dr. Muhammad Bin Yahya al-Ninowy

Inna lillah wa inna Ilayhi raji'oon.
With eyes filled with tears and sorrow hearts, we can confirm that our Shaykh and teacher; Shaykh Dr. Nur al-Din Itr of Aleppo, has passed away in Damascus today.
Shaykh Nur al-Din was considered the highest living scholarship in Hadith sciences in Syria, he is also an Ustadh Musharik in Ulum al-Tafsir. The Shaykh, may Allah Ta'ala forgive him, reward him, and grant him Jannah, was the nephew and son-in-law of our late Shaykh Sayyidi Abdullah Siraj al-Din al-Husayni who was the major influence in his academic and Tazkiyah growth.
ِAmong the most beautiful books Shaykh Nur al-Din authored are: Manhaj al-Naqd fi Ulum al-Hadith, and I'lam al-Anaam, among other innovative scholarly works. The Shaykh was Hanafi in Fiqh and Hasani in family origin, with a calmness and a smile that almost never leaves his face and a stunning humbleness. He kept giving lectures until recently when illness overwhelmed him. He never left Syria from 70's after he taught in al-Madina al-Munawarra, preferred to struggle to positively contribute to the situation in Syria instead (like his Shaykh and father-in-law), and moved from Aleppo to Damascus for the University department job which he held, visiting his home city regularly and giving lectures in its Masajid. His sessions were filled with Nur (his name), ilm, and humbleness.
The departure of scholars of such caliber is a sign to the Ummah to collect itself and work harder to try to catch up with the legacy of our Salaf, may Allah Ta'ala grant them all His mercies.
May Allah Ta'ala forgive our Shaykh Nur al-Din, grant him His Mercies, and assemble him with the Prophet sallallahu Ta'ala alayhi wa aalihi wa sallam in Jannah al-Firdaws with all of us, ya Rabb al-Alamin.

Description of Shaykh Nur al-Din Itr RA by Shaykh Muhammad Aslam :

Funeral of Shaykh Nur al-Din Itr 9/24/2020:

English Translation of Books by Shaykh Nur al Din Itr RA -About AuthorShaykh Nur al-Din Itr (born in 1934) is one of the leading contemporary scholars from Aleppo, Syria in Qur'anic and Hadith sciences. For many years he has served as the head of the Faculty for Qur'anic and Hadith Sciences and as a professor at the University of Damascus and other Islamic institutes.

Youtube Video - Shaykh Nur al-Din Itr -" The Sufism of Students of Knowledge" Arabic with English Subtitles Muhaddith Nur al-Din 'Itr al-Hanafi Advises Students of Knowledge to follow the Sufism of Imam al-Nawawi al-Shafi'i and to devote themselves to his books - especially, "The Gardens of the Righteous." and "The Book of Remembrances." - to take on 3 formulas:
- 'There is no deity except God' - 'لا إله إلا الله" - 'Repentance' - 'استغفر الله" - Salutations upon the Messenger of God (Peace and blessings be upon him) and to make knowledge your main spiritual litany.

Tuesday, September 22, 2020

Shaykh Muhammad Umar Mujaddidi Naqshbandi (1829-1880)

Shaykh Muhammad Umar Mujaddidi Naqshbandi (1829-1880)
Hazrat shaykh Muhammad ʻUmar Fārūqī Mujaddidī Naqshbandī was a renowned Sufi master of the Naqshbandī Order and a member of the Mujaddidī family of Sufi masters. He was the middle son and spiritual deputy of Shāh Ahmad Saʻīd Mujaddidī (d.1860).
Contents [hide]
1 Biography
2 Poetry
3 Deputies
4 References
He was born in Shawwāl 1244 AH (1829) at Khānqāh Mazhariyah, Delhi. His noble grandfather passed away when he was five years old.
He memorized the Holy Quran by heart and then learned Islamic sciences from Mawlānā Habīb-Allāh Multānī. He studied Hadith from his uncle Shāh ʻAbd al-Ghanī Mujaddidī, who was a renowned master of Hadith. He also studied many courses and books with his esteemed father, particularly books of Tasawwuf, and was initiated into the Naqshbandi Sufi Order by his father. After completing the Naqshbandi Sufi Path, he was authorized by his father as his deputy.
After the Indian rebellion of 1857, he migrated to the holy sanctuary Madīnah along with his noble father and family, where he settled until the death of his father in 1860. After that, he settled in Makkah where he established a hospice for his followers and trained them in the Naqshbandī Sufi Path. Since Makkah was a central place for Muslims of all areas, he initiated followers from many parts of the world. Thousands of people learned the spiritual path from him, and many were appointed deputies. His spiritual order reached as far away as Malaysia.
He traveled to India for the marriage of his son, and visited Rampur where the chief of Rampur Nawāb Kalb-ʻAlī Khān presented himself with humbleness and esteem. Few months later he died there, on 2 Muharram 1298 AH (December 1880). He was buried there in Rampur beside the tomb of Hāfiz Jamāl-Allāh Naqshbandī.
His son Shaykh Abul-Khayr ʻAbdullāh Mujaddidī was an esteemed master of the Naqshbandi Sufi Path in Delhi. He received back the charge of Khānqāh Mazhariyah in Delhi from Shaykh Muhammad ʻUsmān Naqshbandī of Mūsā-Zaī Sharīf, and settled there permanently.
Shaykh Muhammad ʻUmar wrote poetry in Urdu and Persian. One of his Urdu poems is given below:
خود جاؤں گا میں، نامہ رساں گر نہ ملے گا
بن جاؤں گا قاصد جو کبوتر نہ ملے گا
سفاکئ قاتل اگر ایسی ہی رہے گی
دنیا میں کسی کا بھی تن و سر نہ رہے گا
جس روز نکل آئے گا وہ پردہ سے باہر
ڈھونڈے سے بھی خورشید فلک پر نہ ملے گا
ہجراں میں غمِ وصل ہے، وصلت میں غمِ ہجر
آرام کسی طرح سے دم بھر نہ ملے گا
رکھوں گا زمیں پر نہ کبھی اپنی جبیں میں
جب تک تری دہلیز کا پتھر نہ ملے گا
مر جائے گا جوں ماہیِ بے آب تڑپ کر
بسمل کو جو آبِ دمِ خنجر نہ ملے گا
مت چھوڑ عمر ساتھ سعیدِ ازلی کا
پھر ایسا جہاں میں کوئی رہبر نہ ملے گا
The last verse translates to:
Don’t leave O Umar the company of eternally cheerful (Saʻīd, referring to his father),
You won’t ever find such a guide in the world.
Among his deputies are the following:
His son Shaykh Abul-Khayr ʻAbdullāh Mujaddidī Naqshbandī
Hājī Muhammad Bafavī (d.1898)
Zikr-us-Saʻīdain (Urdu), by Shāh Muhammad Maʻsūm Mujaddidī Rāmpurī
Tuhfa Sultāniya (Urdu), by Mawlānān Baqā Muhammad Quraishī. Biography of Khwāja Muhammad Sultān-ʻĀlam