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),

Saturday, February 28, 2009

The Radiant Sandal of the Prophet (saws)- Mawlana Abd ar-Rahman Jami (RA)

The Radiant Sandal of the Prophet, May Allah shower peace & blessings on Him

Nur ad-Din Abd ar-Rahman Jami (1414-1492)
The Great Naqshbandi Sufi Scholar and Poet


Tanam Farsooda jaa para
Ze Hijra Ya Rasul Allah
Dillam Paz Murda Aawara
Ze Isyaa. Ya Rasul Allah صلي الله عليه و سلم!

My body is dissolving in your separation
And my soul is breaking into pieces. Ya Rasul Allah!
Due to my sins, My heart is weak and becoming enticed. Ya Rasul Allah!

Choon Soo’e Mun Guzar Aari
Manne Miskeen Zanaa Daari
Kunam Ja. Ya Rasul Allah!

When you pass by me
Then even in my immense poverty, ecstatically,
I must sacrifice my soul on your blessed sandal. Ya Rasul Allah!

Ze Jaame Hubb To Mustam
Ba Zanjeere To Dil Bustam
Nu’mi Goyam Ke Mun Bustum
Sukun Daa. Ya Rasul Allah صلي الله عليه و سلم!

I am drowned in the taste of your love
And the chain of your love binds my heart.
Yet I don’t say that I know this language (of love). Ya Rasul Allahصلي الله عليه و سلم!

Ze Kharda Khaish Hairaanam
Siyaa Shud Roze Isyaanam
Pashemaanam, Pashemaanam,
Pashemaanam. Ya Rasul Allah صلي الله عليه و سلم!

I am worried due to my misdeeds;
And I feel that my sins have blackened my heart. Ya Rasul Allah!
I am in distress! I am in distress! I am in distress! Ya Rasul Allah!

Choon Baazoo’e Shafaa’at Raa
Khushaa’I Bar Gunaagara
Makun Mahruume Jaami Raa
Daraa Aan. Ya Rasul Allah صلي الله عليه و سلم!

Ya Rasul Allah صلي الله عليه و سلم! When you spread your hands to intercede for the sinners,
Then do not deprive Jaami of your exalted intercession.

The Mawlid: A Time to Celebrate

The Mawlid: A Time to Celebrate

Dr. Mohammad Bin Abdo Yamani
Member of the Board of Trustees, Ibn Baz Foundation
Chairman of Iman Association for Welfare Services
Member of Board of Trustees of Hamad Al Jasser Cultural Center
Former, Minister of Information,Kingdom of Saudi Arabia

Every year, when the month of Rabi al-Awwal comes around once again, bringing in its train the night of the twelfth, it seems to us as if the whole world is perfumed by the memory of the birth of the Final Messenger, may Allah's blessings and peace be upon him. Countless millions of Muslims in every corner of the earth fix their thoughts on his birth, by re-reading his biography and learning from his unique values and qualities. For he was the Unlettered Prophet, in whose human essence were combined and perfected every noble and generous trait of character: the best of all role-models, of whom Allah Himself has said: "Truly, yours is a tremendous character."
Without the slightest doubt, the best way of commemorating this most noble of all birthdays is in reciting the story of his life, to adults and to children, in order to accustom them to the love of Allah's great Messenger.
My own mother, may Allah show her soul mercy, used to put us in the habit of sitting down and reading the sira books. Even though she herself could neither read nor write, she knew much of the sira by heart, and would constantly encourage her family and neighbours to become intimately familiar with the beautiful life-story of the Prophet.
No-one could deny that gathering to listen to the career of the Master of the Messengers is one of the most desirable of all activities. It can yield a whole range of blessings and benefits, as long as it takes place in a proper Islamic atmosphere without any reprehensible innovations or distortions. Needless to say, the life of the Prophet, upon him be blessings and peace, can and should be commemorated at any time of the year. Nonetheless, when he is remembered in Rabi al-Awwal, people's attachment to him grows even stronger, for the simple reason that it was in this month that he was born. At this special time, when the impulse to gather for this purpose is at its strongest, one feels an overwhelming sense of connection between our time and his, as the present reminds us of the past, and helps us to bring to mind and relate to events which took place many centuries ago.
The love of the Prophet, and the joy which his birth and career have brought to us, bring every imaginable kind of good thing to a true Muslim. Even an unbeliever can benefit from his birth. The idolator Abu Lahab, one of the greatest enemies of Islam, was pleased when one Monday he heard the news that Muhammad had been born: and he freed his slave-girl Thuwaiba who had brought him the news. We are told that because of this deed his punishment in the grave is reduced every Monday. This hadith, which is narrated by Imam Bukhari, inspired Imam Shams al-Din al-Dimashqi to write:
If an unbeliever, condemned by the Quran to eternal pain, Can be relieved every Monday through his joy at Ahmad, Then what must a true servant of God hope to gain, When with the truth of Tawhid he felt joy at Ahmad?
The Prophet himself, may Allah bless him, used to commemorate his birthday, thanking his Lord for His great kindness to him. He would express this commemoration by fasting, as we are told in a hadith narrated by Imam Muslim. The methods by which his birthday may be celebrated vary widely, but the objective is the same: whether in fasting, giving food to the poor, gathering for the remembrance (dhikr) of Allah or calling down blessings upon His Messenger, and listening to the story of his virtues and mighty achievements.
Allah has commanded us Muslims to rejoice at the things by which His grace and mercy comes to us. In the Holy Quran we read: 'Say, by Allah's grace and mercy; and let them be made joyful by this!' (Yunus, 58.) And we have never received any mercy greater than the Prophet himself: 'We sent you only as a mercy to the worlds.' (Anbiya, 107.)
The Blessed Prophet was keenly aware of the connection of the flow of time with the great religious events of the past. Whenever the time of year recalled such an event, he would seize the opportunity to commemorate it, and call to mind its significance.
There are many examples of this. For instance, when he first arrived at Madina, he found the Jews fasting on the Day of Ashoura. When he enquired about this practice, he was told, 'They fast on this day because Allah rescued their prophet on this day, and drowned their enemy, so that they fast it in gratitude to Allah for this blessing.' And the Prophet remarked: 'We have even more right to Moses than have they!', and ordered that the Muslims should fast on that day as well.
For all these reasons, every year during the month of the Mawlid I devote my time to the great books of the Sira, spending some time enjoying their shade and cool breezes. I recall to my mind the episodes and events of his unique career from the time when the light of Muhammad first shone upon the world: the Arbitration at the Ka'ba, the Beginning of Revelation, the trials and sufferings endured while calling men to Allah, the Hijra, the great and heroic battles against paganism and misguidance, the creation of the Islamic State, the Farewell Pilgrimage, and finally, the moment when revelation to earth came to its conclusive end with the demise of the Blessed Prophet and his passing-on to the Highest Companion in Heaven.
During this month, I spend as much time as I can in this blessed company. This is despite the fact that these astonishing and moving events remain in my thoughts and reflections during the entire year, forming a constant guide, reference and inspiration, as I remember the actions and deeds of him whose every action and deed had the purpose of educating the human race.
Yesterday, my wife came to me while I was engrossed in my reading. She looked at the book before me, and saw that it was about the Mawlid, open at the page where the greatest of all sira writers Ibn Ishaq says: 'Allah's Messenger, may He bless and keep him, was born on Monday, during the twelfth night of Rabi al-Awwal, in the Year of the Elephant.'
She asked me this interesting question: 'Why was he born during that month, rather than during Ramadan, the month when the Quran was revealed, or in one of the Sacred Months, which Allah rendered sacred on the day He created the heavens and the earth? Or even in Sha'ban, the month which contains the blessed Night of Mid-Sha'ban?'
She stopped, and looked at me for an answer. I looked again at the book, and searched for a clue, but without success. So I asked her to give me a little time to allow me to read and do some thinking.
I fell silent and began asking myself: Why did the Almighty Creator decree that this noble Prophet should come into the world on Monday the twelfth of Rabi al-Awwal? Why this date in particular? There must be some exquisite wisdom in this choice: but where and what?
I pulled out the great works of Sira, and turned their pages. I read the words of the scholars and historians of Islam, trying to unearth the secret of this divine decision. After hours of reading and contemplation, the books gave me four subtle indications which together point to the answer.
Firstly, in a hadith we read that Allah created the tree on Monday. This can be taken to mean that the creation of sustenance, fruits and all the good things of the earth upon which the children of Adam depend for their life, and which give them medicines to heal them, and whose very sight brings them rest and joy: all this was decreed to come into existence on this day.
The Prophet, upon him be peace, also came into the world on this day, as a cause of rapture and joy. He is associated with it in other ways also: according to Ibn Abbas, 'Allah's Messenger was born on a Monday, became a Prophet on a Monday, and raised up the Black Stone on a Monday.'

Secondly, we should recall that the Arabic name of the month of his birth signifies the season of spring: the time of rebirth and renewal. Shaykh Abu Abd al-Rahman al-Siqilli writes: 'Every human being is associated in some way with his name and circumstances in time. When we look at the season of spring, we see that it is the time when the Blessed Lord splits open the earth to reveal His bounty within, without which His servants could not subsist. Seeds split open and produce countless kinds of plant, which make all who see them rejoice. Though silent, they mutely proclaim the news of the imminent and delightful ripening of their fruit. Now, the Birthday of the Prophet, may Allah bless him, resembles this closely. His birth in the month of this name gives good tidings of the greatest forms of sustenance and protection for the believers. It proclaims Allah's mercy, the greatest of which is His granting guidance, through His messenger, to the Straight Path.'

Thirdly, Shaykh Muhammad Yusuf al-Salihi writes: 'Can you not see that the season of spring is both the most beautiful and moderate of seasons, free of both bitter cold or stifling heat, or exaggerated length in its days or nights? It is the time of year when people feel most refreshed and whole, so that they can enjoy the pleasure of prayer at night, and of fasting during the day. All of this symbolises and resembles the moderation and healthfulness of the Sunna and the Law which the Prophet brought.'

Fourthly, it would seem to be the case that the Wise God sometimes wishes to ennoble times through events, not events through times. A time otherwise left vacant can thereby be filled with a special quality from which people can derive benefit.
Obviously, if the Blessed Prophet had been born in Ramadan, or one of the Sacred Months, or in the holy month of Sha'ban, some people might think that it was he himself who was being ennobled by these times because of their great merit. But it was Allah's wise decree that he be born in Rabi al-Awwal in order to ennoble that month, and to display Allah's care and good providence for His Prophet. As an Arab poet has written:

Allah gave good news of you to the heavens, and they were adorned,
The soil of the earth turned to musk when it heard of you.
A day whose dawn is part of history,
And whose evening is made luminous by Muhammad!

To sum up what I have been trying to say: celebrations of the Mawlid are nothing other than a revival of the memory of the Chosen One. When this is done in the context of an Islamically-learned circle of knowledge and remembrance, in which the manners of our Islamic religion are observed, it is something which the great scholars approve of strongly. It provides a superb opportunity to link us to the Sira, to his miracles and beautiful character, and to the magnification of the Prophet whom Allah has commanded us to follow and emulate in all things.
Only by knowing his virtues and good qualities can we have perfect faith in him. Only by listening to his life-story will we acquire a true and deep love for him. As Allah Himself has stated: 'We tell you the stories of the Messengers, in order to make firm your heart.' O Allah, make firm our hearts in Islam! Make our faith true and deep, and bestow upon us real love for Your Prophet!

Friday, February 27, 2009

Balaghal ‘ula bi kamalihi

 Balaghal ‘ula bi kamalihi Kashafadujja bi jamalihi Hasanat jami’u hisalihi Sallu ‘alayhi wa Aalihi He attained exaltation by his perfection. He dispelled darkness by his beauty. Beauteous are all his qualities, Benediction be on him and on his family. Shaykh Sa'adi (r.a)

Thursday, February 19, 2009

The Celebration of Prophet Muhammad's(saws)Birthday in the West- Professor Sulayman Nyang

Isamic Spirituality&Problems of Modern World1/2 Dr.Nyang - YouTubeMawlid an-Nabi: The Celebration of Prophet Muhammad’s (s) Birthday

By Professor Sulayman Nyang, Ph.D. Howard University

Muslims in the Western part of the globe are becoming partners in the annual Muslim celebration of the birthday of Prophet Muhammad (s) ibn Abdullah of Arabia. The history of this celebration goes back to the early days of Islam when some of the Tabi`in (the successors of the Companions of the Prophet) began to hold sessions in which poetry and songs composed to honor the dignity and the righteous example of the Messenger of Allah were recited and sung to overflowing crowds in the major cities of Islamic Civilization. Although this practice has been a bone of contention among Muslim jurists (fuqaha) and Muslim scholars and literati (mutakalimun) since its inception, Muslim rulers and intellectuals over time have come to accept it as part of the mental and emotional furniture of Muslim society. Among the members of Sufi orders worldwide, the celebration of the Prophet’s birthday is not a departure from the mainstream. Rather, they would argue, such practices among believers is a living testimony that Muslims of their times are still faithful to the Qur’anic injunction: "O ye who believe! Ask lessings on him and salute him with a worthy salutation." [33: 56]
Regardless how one may feel about this matter, the fact remains that Mawlid an-Nabi is now listed among the public holidays of nearly every country around the Muslim world. Along with the two Eids, this holiday is now widely celebrated by Muslims of different sectarian and tariqa backgrounds. Why is the Mawlid an-Nabi significant, and what meaning does it have for Muslims who engage in its celebration? It is to these and other related questions and issues that we now turn. The origin and development of the Birthday Commemoration Scholars who are familiar with the historical developments of Muslim religious practices have told us that the immediate companions of the Prophet (s) did not necessarily engage in the practice of Mawlid an-Nabi. This, however, does not mean to say that the Holy Prophet (s) forbade his Companions from composing poems in his honor. It should be remembered that during the struggle against the Meccan infidels (kafirun), the Meccans assigned poets to compose negative poetry against our Prophet (s). This was in the tradition of the Arabs who valued verbal skills in occasional wars of words. It is indeed against this background that one can understand the development of the various forms of Qasidas composed in the name of the Holy Prophet (s). However, it must be stated categorically that the Mawlid an-Nabi is more than poetry reading. It is a spiritual and social occasion for the Muslims who are so inclined to celebrate it. It is a memorial day when the Sirah (the life story of the Prophet) is revisited and scholars and singers in the Sufi tradition remind the members of the Ummah about the teachings of the Prophet (s) and the successes and challenges of the young Muslim community in Mecca and Medina.Most of the poetry and hagiographic literature that developed over the centuries of Islamic history came into being as a result of individual Muslim enthusiasm with the life and times of the Holy Prophet (s). One of the most widely celebrated qasidas about the life and times of the Holy Prophet (s) came from the repertoire commonly known as The Burda, by Shaykh al-Busairi. This particular qasida about the life and times of the Prophet (s) inspired countless others in various Muslim languages. Thus, modern day Ibn Batutas who travel around the Muslim World will encounter countless of these qasidas and songs celebrating the life and times of the Holy Prophet (s) wherever they may land. Transplantation to the West Some of the qasidas have come to the attention of Western orientalists and anthropologists studying historical or contemporary Muslim societies. With the rise of globalization, some of these qasidas are now beginning to surface in the Western markeplaces of London, Paris, New York and Milan,where Muslim immigrants have planted new roots. Joel Millman, in his Other Americans, gives us a glimpse of this phenomenon in his portrayal of Senegalese murids of the Qadariyya tariqa known as the muriddiyya of Shaykh Ahmed Bamba. The same can be said about the activities of the members of the Naqshbandiyya order. This group is now planting its seeds throughout the Western World and its adepts commemorate the birthday of the Prophet Muhammad (s) on a yearly basis. As a result of this new development, the Mawlid an-Nabi is becoming a part of the mental and emotional furniture of Western Muslims. Mawlid's Future in the West Five points need to be made concerning the new phenomenon of the Mawlid in the West.
The first point is that the future of the Mawlid is going to depend heavily on the future of Sufi orders in the West. Given the emerging patterns of conversion (or reversion), Sufism is here to stay. As long as sufism is around, the sufi adepts and their organizations will continue to celebrate the birthday of the Holy Prophet (s).
Secondly, we can say that the globalization of the Islamic experience in the West and beyond is going to force more orthodox Muslim groups (such as Salafian, Maududian and Wahhabian groups) who may continue to resist such practices to leave the practitioners of tasawwuf alone. This will not be due to their acts of enlightened self-interest; rather, it will be the result of their greater internalization of the American value of live-and-let-live philosophy. If Catholics and Protestants of various hues and colors have eventually transcended their petty bickerings in Europe after landing on American soil, it is quite conceivable that Muslims in America will eventually arrive at such a modus vivendi.
Thirdly, the transplantation of the Mawlid an-Nabi tradition in to the American religious landscape could give rise to new forms of Muslim poetry in the English language. To the best of my knowledge, there is yet to appear any significant body of qasidas in the English language. I am aware of the poetry of Muslim poets such as Abdul Hayy Moore of Philadelphia, PA. His poetry could be part of a growing body of poems and qasidas written in honor and celebration of the Holy Prophet (s). But in saying this, one must not assume that the American Muslim spirit would necessarily follow the Old World pattern of celebration. It is quite conceivable that other art forms will develope among American Muslims of Sufi orientation. This again will depend on whether taqlid (imitation) of the old will take precedence over innovation.
Fourthly, while reflecting on the future of the Mawlid celebrations in the West, we must not forget the transforming effects of secularism on Western forms of religious practices. In the name of modernity and practicality, both Catholics and Protestants ha ve made accommodations with the forces of change in the West. Will the New World Sufis degenerate into what I have called elsewhere “popcorn sufis?” This is to say, the orthodoxy that helps validate the Islamic claims of Sufis could be sufficiently compromised that the tasawwuf tradition becomes New Age and shallow in content. This tendency should be resisted by all Sufis because otherwise “I told you so” admonitions of the Old World orthodoxy would not only come to haunt them, but they will continue to reverberate in the firmaments of Muslim doctrinal debates.
Last but not least, one can argue that the Mawlid an-Nabi will become interestingly a moral and social bridge linking many diverse Muslim groups who may be light years apart in terms of doctrine but neck to neck in their race to honor and celebrate the birthday of the Prophet (s). This is certainly true of the Sunni celebrant with respect to the Shia, and is equally true of the Naqshbandiyya adept with respect to the Ismaili celebrant of the “Milad a n-Nabi,” whether it be in Chicago, New York, Toronto or Vancouver.

Wednesday, February 18, 2009

Poem "The Birth Of Prophet Muhammad" - Daniel Moore - YouTubeSparrow on Prophet's Tomb (saws)

Abdal Hayy Moore
Friday, November 23, 2007

perched on a corner
of the Prophet's tomb;cheeping above thousands of bowed heads murmuring,
whose glassy chirps
hit high notes of purity
under the eaves
in this Mosque of God's Messenger that resides
in two territories of space —
this world seen,
the next world unseen —
in this shadow existence
of his signal presence
among us, visitors from even farther away than China
pass by to greet him, and in your little feathered body
is the swooping freedom
to come and go all day
to visit him;
speeding from a tall beam
across choruses of hearts
gratefully weeping or
tranquil with an ecstatic
inner moonrise
just to be here.

Sparrow, what is your name? Is it "Constant Devotion?"
Is it "I want to be near?" "Praiseworthy Friend?"
Is your name
"Generations To Come?"
You fluff your breast and preen your wing
where men cannot go,
you dart into the
dark of the tomb for deeper conversation.
We would all go with you
if we could,
squeeze our tiny feathery bodies through the
gold grille-work, past the
guards in their pea green uniforms,
to sit on a corner of the Prophet's tomb in the
dark to hear him
return the salutations of
such outpouring awed adorations of men and women,
each one
passing by that undying presence, trying to
sneak a peak through the golden porthole,
hearts boiling with
overwhelming emotions.
You land and sing.
You cock your head.
You watch us from your high perch with a cool eye.


Sparrow, you are more than a sparrow.
You are a continent of sparrows.
You are The Minister of Internal Affairs of all sparrows.
You are the song that laces the margins
of the deep message,
the message ofGod's Magnificence, the
Thunder of Tremendous Shock, Earthquake and
heaven crash of the
Stark Glare of God's Might.
You trill and fly,
your song like a tiny tune from paradise,
delicate celesta of celestial light.
The mosque in Medina expands
all the way to the
ends of the earth.
Forget about walls, where
marble pillars mark
the mosque's original dimensions,
the Prophet's precincts now
encompass our houses and the invisible courtyards of our
by sparrow-song, perched on a Turkish cornice,
singing to Timbouctou,
Medina song birdheard
around theworld!

Tuesday, February 17, 2009

The Blessed Birth

The Blessed Birth (saws)

Written by Fethullah Gülen
Wednesday, 22 March 2006

The birth of the Prophet Muhammad, the Pride of Humanity, peace and blessings be upon him, can be seen in the light of being the re-birth of all humanity. Until the day the Prophet honored this world, it was not possible to discern good from evil, day from night, or the rose from the thorn. It was as if the world was the abode of universal mourning, and the cosmos was lost in chaos. Thanks to the light he cast upon existence, darkness parted from light, night suffused into day, and the universe was transformed into a book that was now legible, word by word, phrase by phrase, section by section . . . the entire cosmos had in a sense undergone a revival and had nearly attained its true value.
His honoring the world is a universal phenomenon and the greatest event for both the Earth and the Heavens. Until the day he re-established a heavenly order, interpreted the meaning beyond the veil of existence, and put forward new commentaries on the cosmos, existence in its entirety made no sense, it was devoid of soul, fragmented, with every part being alien to one another. The inanimate things were nothing but lifeless figures in a nonsensical parade, whereas the animate were being crushed under the cogwheel of “natural selection,” being caught every day in a different web of death. Trapped in dark solitude, every individual was an orphan and a victim impoverished by lamenting over a series of desertions. The spell of darkness was immediately broken by the light that emanated from him; the devils were defeated, and depravities drowned. The nature of creation returned to its original state; devastation was transformed to restoration, and slumber was shaken off in order to drill for repair. Our brief calls at and departures from this world have become parades; every birth has become a wedding and every death a first night.
Since the day his glow started to caress us, the pressure of “eternal extinction” has been lifted; glad tidings of reunion have come from amiable lands to the hearts that beat with the grief of separation. Thanks to the life he breathed into our souls we have attained a consciousness about our reality and are now in touch with nature. We have made use of the ore hidden in our essence and have felt the dimension of infinity embedded within. Without him, we would not be able to discover our inner profundity nor perceive so joyously the road and destination passing through the grave to infinity as we do now. He is the one who pours love and enthusiasm into our hearts, giving brightness to our eyes, and prepares us for this journey to the land of eternity.
Before we take off for this mysterious journey, he is our captain and cicerone on this shore where we wait, a guide and interceder for the destination at which we will arrive. We have responsibilities to him and we cannot stay indifferent in this regard; however, for centuries not only have we stayed indifferent, but we have exceeded the limits of respect toward him and the message that he brought.
As a matter of fact, we have tried to put our connection with him on stage with mawlid ceremonies; candies and rosewater are offered to the guests, and sometimes we commemorate him with songs and hymns. Nevertheless, these celebrations have never been in due proportion to his grandiosity; they do not approach even that of his servants. Can we not observe the Blessed Birth in broader dimensions, more sincerely and more somberly, for the sake of his luminous message?
Nobody desires to self-indulgently celebrate or transform holy Islam into a joyous carnival, nor does anyone have the power to do so. Yet, why should not the Islamic world commemorate his birthday, which is also their birthday and the salvation of humanity¬?
Modern civilization would not exist without Islamic civilization, and Islamic civilization would not have come into being if it was not for the Prophet and his message.
If it was not for Islam, which appeared with its soft, tolerant, warm colors, open to learning and rewarding thought, if Muslim scholars had not transferred the Greco-Latin culture to Europe, then the western world could have remained in the Middle Ages. There is no question that mathematics, physics, chemistry, astronomy, geometry, and medicine all have their foundations in the east and have a nature compounded of the alloy of Islam. Western civilization had to wait six centuries after Jesus to become what it is today . . . they waited and encountered Islam, by which they have been greatly influenced and the West has designed its future under this light. Although the West did not accept the essentials of Islamic thought, these essentials have had a great impact on the construction of the modern western mind and thought.
Whatever the world owns is a gift from him,
All people and every individual are indebted to him
All humanity is indebted to that innocent;
O Lord, resurrect us with this confession!
Mehmet Akif
For centuries, we have not venerated the Prophet in due fashion and could not celebrate a proper birthday, a week or a month dedicated solely to his blessed birth. It would still not be enough if we observed years over years, nevertheless, “a king does what he is expected, and a servant observes his servanthood.” Therefore, we should put in action whatever we can in this regard, whatever is within our capacity saying, “better than nothing.”
An abridged version of the author’s article entitled “Kutlu Dogum (The Blessed Birth)” first published in Sızıntı, October 1991.

Monday, February 16, 2009

Milad-un-Nabi,Q-News,April 2004

Q-News, April, 2004
Fuad Nahdi Editor in Chief

During such times of violence, ignorance and hatred – of duplicity, bestiality and inhumanity – it is perhaps more difficult but even more necessary to talk about the healing, loving and inspirational nature of the Mawlid – celebration of the birth of the Noble Prophet.
This year the Milad un-Nabi, which falls on the twelfth of Rabi al-Awwal, will be celebrated on May 1. Throughout most of the Muslim world it is an occasion of joy – a time to reflect and celebrate, to recite poetry and sing songs; a time to renew and regain our compassion through reminiscing, admiring and learning about his perfect example.
The depth and breadth of the Mawlid celebration is one way of measuring the Islamicity of a society. The more veneration and love a community shows for the Prophet, upon whom be blessings and peace, the more likely it is a community guided by authentic Islamic principles.
It is obvious to any objective observer that groups which fanatically oppose the Mawlid tend to always be those who are violent, irresponsible and reductionists. People who have lost touch with the essence of the faith and, basically, their humanity.
The Mawlid is an exercise in pure love. For centuries it has been the basis of training hearts in the art of loving and adoration. A heart that has learnt to love the Noble Prophet will never be seduced by hatred or anger.
From the Muslim point of view, the Prophet is the symbol of perfection of both the human person and human society. He is the prototype of the individual and the collectivity. As such he bears certain characteristics which can only be discovered by studying the traditional accounts of him. The many Western works on the Prophet, with very few exceptions, are useless from this point of view no matter how much historical data they provide for the reader. The same holds true in fact for the new type of biographies of the Prophet written by modernized Muslims who would like at all cost to make the Prophet an ordinary man and neglect systematically any aspect of his being that does not conform to a rationalistic framework they have adopted a priori, mostly as a result of either influence from or reaction to the modern Western point of view.
The profound characteristics of the Prophet which have guided the Islamic community over the centuries and have left an indelible mark on the consciousness of the Muslim cannot be discerned save through the traditional sources and the Hadith (Prophetic traditions), and of course, the Quran itself which bears the perfume of the soul of the person through whom it was revealed.
The universal characteristics of the Prophet are not the same as his daily actions and day to day life. They are, rather, characteristics which issue forth from his personality as a particular spiritual prototype. Seen in this light there are essentially three qualities. Prof Seyyed Hossein Nasr describes them as thus: “First, the Prophet possessed the quality of piety in its most universal sense, that quality which attaches man to God. The Prophet was in that sense pious. He had a profound piety which inwardly attached him to God that made him place the interest of God before everything else including himself.
“Secondly, he had a quality of combativeness, of always being actively engaged in combat against all that negated the Truth and disrupted harmony. Externally, it meant fighting wars, either militarily, political or social ones, the wars which the Prophet named the “little holy war” (al-jihad al-asghar). Inwardly this combativeness meant a continuous war against the carnal soul (nafs), against all that in man tends towards the negation of God and His Will, the “great holy war” (al-jihad al-akbar).
“Finally, the Prophet possessed the quality of magnanimity in its fullness. His soul displayed a grandeur which every devout Muslim feels. He is for the Muslim nobility and magnanimity personified.”
During the Mawlid, when one thinks of the Prophet who is to be emulated, it is the image of one who is severe with himself and with the false and the unjust, and charitable towards the world that surrounds him. On the basis of these virtues of strength and sobriety on the one hand and charity and generosity on the other, he is serene, extinguished in the Truth. He is that warrior on horseback who halts before the mountain of Truth, passive towards the Divine Will, active towards the world, hard and sober towards himself and kind and generous towards the creatures about him.
The love of the Prophet – and celebration of the Mawlid – is incumbent upon all Muslims and especially upon those who aspire towards the saintly life. This love must not be understood in an individualistic sense. Rather, the Prophet is loved because he symbolizes that harmony and beauty that pervade all things, and displays in their fullness those virtues, the attainment of which allow man to realize his Godly nature.
“Lo! Allah and His angels shower blessings on the Prophet, O ye who believe! Ask blessings upon him and salute him with a worthy salutation.” [33:56]

Sunday, February 15, 2009

Milad-un-Nabi: Allama Dr. Muhammad Iqbal

Tomb Allama Iqbal,Lahore,Pakistan

Milad-un-Nabi: Allama Dr. Mohammad Iqbal (r.a)

Time is always changing. Mankind's nature, thoughts and outlook are moving with time. Accordingly the method of channelising them also changes. That is why traditions, customs and festivals are subjected to changes. When we celebrate our holy days, we must notice the corresponding influence on our thoughts.
Among the honorable days of Muslims is Milad-un-Nabi (prophet (PBUH)'s Birthday). In my opinion it is important to have a practical model for the purification of their hearts and thoughts. As far as Muslims are concerned, it is incumbent on them to follow the example of prophet (PBUH). In order to maintain the flavor of faith in prophet (PBUH)'s teachings, one may resort to three ways.
The 'Durood' Approach
Firstly it is Salat (reciting durood or sending blessings) on prophet (PBUH), which is an indivisible part of Muslims' life. A Muslim never loses a chance of Salat. I have heard of Arabs: When there is a conflict or quarrel between two, a third person comes and declares aloud "Allahumma Salli Ala Sayyidna Muhammedin Wa Sallim-may Allah's peace and blessings be upon Muhammad (PBUH), then the quarrel comes to an end at once and the conflicting parties are unable to raise hands at one another. This is due to the the influence of Salat. How can the personality, upon whom the Salat is recited, not capture the hearts?
The Social Approach
While the above technique is of a personal nature, the second is of a social nature. A person well aquatinted with prophet (PBUH)'s life should speak on the 'Leader of two worlds' in a large assembly of Muslims. This will help in instilling love of prophet (PBUH) in the society. We have assembled here to fulfill this objective.
The Spiritual Approach
The third way is not much difficult. Yet it has to explained. It is to enliven one's heart with the love of prophet (PBUH) in special ways and remember him at all times. As Rumi said it is a state where one seeks none but the friend. This stage cannot be attained by reading books or listening speeches. It is necessary to live with the spiritual guides and enlighten oneself. But if that is impossible, then we adopt the present method (i.e. gathering and speaking on prophet (PBUH)).
prophet (PBUH) has said "I have been sent to perfect the best of manners". Therefore the scholars should present the character of prophet (PBUH) so that the Muslim Ummah can follow that example. The believer should be able to integrate Sunnah into his life. When someone presented a watermelon to Hazrat Ba Yazid Bustami, he refused to eat it saying 'he had no knowledge of how prophet (PBUH) had eaten it'. How unfortunate we are not to have such joyful moments in life! We are unable to lead a virtuous life and deal kindly with each other. Our predecessors followed Sunnah vehemently. They always enquired prophet (PBUH)'s way of dealing the matter.
Hazrat Rumi was very fond of children. One day as he was walking through a street, he happened to see some children playing. They said salam to him. He took a long time to receive the salam from each one of them. A child far away called out "Hazrat, please don't go. Accept my salam too". Maulana Rumi waited for the child to come and give salam. Someone asked the great Persian poet "Were you waiting for a mere child"? The poet replied "If such an event had occurred in front of prophet (PBUH), he would have also done the same"!

Dar Hazoor Risalat Ma'ab (saws) Allama Iqbal

(Masnavi "Pas che bayad kard ay aqwam-e-sharq)

Round you the universe rotates, From you I beg a kindly glance.
My knowledge, thought meditation are you, My boat, ocean and storm are you.
The shrine of your street is my refuge, hopefully have I run unto you.
Ah! The agony of my body and soul, A glance of yours is the sovereign remedy.
Like Busiri I beg deliverance from you, That the day that was may never return again.
Your mercy on the sinners is greater, In forgiveness it is like mother's love.

Spring's Gift: By Hamza Yusuf
(Poetry in the Honor of the Beloved Prophet.saws)

I envy the sand that met his feet
I’m jealous of honey he tasted sweet
Of birds that hovered above his head
Of spiders who spun their sacred web
To save him from his enemies
I envy clouds formed from the seas
That gave him cover from the heat
Of a sun whose light could not compete
With his, whose face did shine so bright
That all was clear in blinding night
I envy sightless trees that gazed
Upon his form completely dazed
Not knowing if the sun had risen
But felt themselves in unison
With those who prayed, and fasted too
Simply because he told them to
With truth and kindness, charity
From God who gave such clarity
His mercy comes in one He sent
To mold our hearts more heaven bent
I envy all there at his side
Who watched the turning of the tide
As truth prevailed and falsehood fled
And hope restored life to the dead
Men and Women through him found grace
To seek together God’s noble face
I envy the cup that gave him drink
His thoughts that helped us all to think
To be one thought that passed his mind
Inspiring him to act so kind
For me this world is not one jot
If I could simply be a thought
From him to God throughout the ages
As revelation came in stages
I pity all who think it odd
To hear him say there is one God
Or he was sent by God to men
To hone their spirits’ acumen
It’s pride that blinds us from the sight
That helps good men to see his light
He taught us all to be God’s slaves
And he will be the one who saves
Humanity from sinful pride
Muhammad has God on his side
So on this day be blessed and sing
For he was born to grace our Spring
With lilies, flowers, life’s rebirth
In a dome of green like his on earth
(Zaytuna Institute)
Shaykh Hamza Yusuf Reading his Poetry

Tuesday, February 3, 2009

The Blessed Mawlid : Zaid Shakir ,Zaytuna Institute

The Blessed Mawlid : Zaid Shakir ,Zaytuna Institute

On e o f t h e m o s t b l e s s e d events in the history of humanity was the birth of the beloved Prophet Muhammad(saws) on the 12th of Rabi al-Awwal. The gravity of this day is associated with the magnitude of the one born during it. The following narration should suffice in conveying the magnitude of the Prophet(saws). As related by Irbad b. al-Sariyah al-Sulami, the Prophet (saws) said, I was ordained by God, in the Preserved Tablet, to be the seal of the prophets, at a time when Adam was still lifeless clay. I am the answer to the prayer of Abraham. I am the glad tiding that Jesus gave to his people. I am the fulfillment of the vision of my mother when she witnessed a light emerging from her [at the time of my birth], which illuminated the palaces of Syria. The mothers of all of the prophets witnessed a similar vision.Hence; this day marks the entrance into the world of the one who was honored by God to conclude the prophetic mission;who led humanity from darkness to light; who is described by God as “a mercy to all the worlds”; and who is blessed to hold aloft the banner of praise on the Day of Resurrection. How great the favor God has bestowed upon his community. The Prophet’s birth occurred on a Monday, according to the soundest narrations. Abu Qatadah al-Ansari (d. 40 AH/660 CE) relates that the Prophet (saws) was asked about fasting voluntarily on Mondays; he responded, “That is the day I was born. It is also the day that prophecy descended upon me.” In other words, fasting on Mondays is a way of commemorating the birthday of the Prophet (saws).The scholars are divided Concerning the lawfulness of formally commemorating his birthday in gatherings where his virtues are extolled and acts of righteousness are undertaken. Most of the scholars consider this a praiseworthy practice, as long as acts in conflict with the divine law are avoided, such as inappropriate mingling of the sexes, consuming alcoholic beverages, utilizing musical instruments whose lawfulness is debated, etc. The scholars who deem such commemorative gatherings permissible include Imam al-Suyuti (d. 911/1505), Imam Ibn KathÏr (d. 774/1373), Imam Ibn Taymiyyah (d. 728/1328), Imam al-Munawi (d.1030/1621), Ibn Hajar al-Asqalani (d.852/1449), and many others. May God bless us all to pass this day in the best of ways and to be ever mindful of the import, stature, and status of our blessed Prophet Muammad (saws)
Call to the Prophetic Office. Imam al-Bukhari (d. 256/870) relates from Aishah (d. 59/679) , “The divine revelation to the messenger of God began with an infallible dream which became as true as the ascending morning light.” Based on this hadith, many scholars date the beginning of the revelation from the night vision mentioned therein. Ibn Hajar al-Asqalani comments on this tradition: Imam al-Bayhaqi [d. 458/1066] mentions that the period between this dream and the beginning of the revelation of the Qur’an in Ramadan was six months. Therefore, the beginning of the revelatory period with this night vision coincides with the month of his birth s, Rabi al-Awwal, after he had reached the age of forty. The beginning of the revelation in his wakeful state began in Ramadan. According to this sound opinion; one may also celebrate the beginning of the final revelation in the month of Rabi al-Awwal.
His Death: Imam al-Bukhari relates from Abu Said al-KhudrÏ (d. 79/693), in his compilation of hadith, the following narration: The Prophet(saws) sat on the mimbar and said, “A servant has been given a choice by God between being given all of his worldly desires and between [receiving] that which is with [his Lord]. He has chosen that which is with [his Lord]. All of the prophets were given a choice to remain in the world so that they could avoid the intensity and severity of the pains of death. Having made the choice to meet his Lord, the pain of what would prove to be his fatal illness descended upon the Prophet(saws). Beginning with his head, his entire body was eventually gripped with excruciating pain and a burning fever. This illness began during the last days of the month of Safar or the first days of Rabi al-Awwal, depending on the opinions concerning its length. On the twelfth day of Rabi al-Awwal, shortly after sunrise, the Messenger of God (saws)passed from this world. His death closed a chapter in the long spiritual evolution of humanity. The favor of God to humanity was completed, and the religion of submission would be mankind’s acceptable faith. However, more than a chapter of history was closed. God describes His prophet (saws)in the following way: O Prophet! Surely we have sent you as a witness; as a bringer of glad tidings; and as a warner; as one who calls to the way of God, by His command; and as a luminous light. With the passing of the Prophet (saws), a great light was lost to the world. Anas (d. 91/709) g relates, “On the day the Messenger of God entered Medina, he illuminated everything. On the day he was buried, darkness engulfed all and sundry.” May God guide us to revive the remembrance of our blessed Prophet (saws) during the blessed month of Rabi al-Awwal. And may He bless us to reaffirm our commitment to his illuminating and life-giving mission.

Should We Celebrate Mawlid? ( Birth of Prophet Muhammad saws) - Dr.Isa al-Mani al- Humayri, Awqaaf, Ifta & Research, Dubai

(Birth of Prophet Muhammad (saws))
YES, We should celebrate it,
Every Year,
Every Month,
Every Week,
Every Hour,
And Every Moment!

Dr. `Isa al-Mani` al-Humayri, Department of Awqaaf, Dubai
Office of Religious Endowments and Islamic Affairs, Dubai
Administration of Ifta' and Research

Bismillahi Rahmani Rahim:
We find nowadays publications filled with lies and deception, which mislead many Muslims into thinking negatively about the honorable Mawlid of the Prophet. These publications claim that to celebrate the Mawlid is an act of innovation that goes against Islam. This is far from the truth and it is therefore necessary for those who can speak clearly to help clarify and reverse the doubts surrounding this most blessed day. It is with this humble intention that I present the following proofs in support of celebrating our beloved Prophet's birthday.The Prophet said, “He who innovates something in this matter of ours that is not of it will have it rejected.” He also said, “Beware of innovations, for every innovation (kul bid’a) is a misguidance.”Those opposed to Mawlid cite this saying and hold that the word “Every” (Kul) is a term of generalization, including all types of innovations, with no exception and that therefore,celebrating Mawlid is misguidance. By daring to say that, they accuse the scholars of Islam of innovation. At the top of the list of those they have accused, then, is our Master `Umar (r).Those in opposition to Mawlid quickly reply to this, “But we did not mean the Companions of the Prophet Muhammad.”It follows, then, that the meaning of “Every” (Kul) cannot be taken in its general sense.Therefore, although the Prophet may not have said to celebrate his blessed birthday, it is nonetheless not an innovation to do so.For, as the following examples show, there were many actions and practices instituted by his close followers after his time that are not deemed innovation.Compiling the Qu'ran. (From a Prophetic saying related by Zaid Ibn Thabit.(r)) “The Prophet died and the Qu'ran had not been compiled anywhere. `Umar (r) suggested to Abu Bakr (r) to compile the Qu'ran in one book. When a large number of Companions were killed in the battle of Yamama, Abu Bakr wondered, “How could we do something that the Prophet did not do?” Umar said, “By Allah, it is good.” `Umar persisted in asking Abu Bakr until Allah expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qu'ran. Zaid said, “By Allah if they had asked me to move a mountain, it would not have been more difficult than to compile the Qur'an.” He also said, “How could you do something that the Prophet did not do?” Abu Bakr said, “It is good, and `Umar kept coming back to me until Allah expanded my chest for the matter.” The saying is narrated in Sahih Al Bukhari.The Maqam of Ibrahim (as) in relation to the Ka'ba.Al Bayhaqi narrated with a strong chain of narrators from Aisha - “The Maqam during the time of the Prophet and Abu Bakr was attached to the House, then `Umar moved it back.” Al Hafiz Ibn Hajar said in Al Fath, “The Companions did not oppose `Umar, neither did those who came after them, thus it became unanimous agreement.” He was the first to build the enclosure (maqsura) on it, which still exists today.Adding the first call to prayer on Friday.From Sahih Al Bukhari, from Al Sa'ib bin Yazid - “During the time of the Prophet (s), Abu Bakr(r) and `Umar (r), the call to Friday prayer used to occur when the Imam sat on the pulpit.When it was Othman's (r) time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it precedes the call to the Friday prayer.”Salutations on the Prophet composed and taught by our Master `Ali (r).The salutations have been mentioned by Sa'id bin Mansoor and Ibn Jareer in Tahzeeb al Aathar,and by Ibn Abi Assim and Ya'qoob bin Shaiba in Akhbar `Ali and by Al Tabarani and others from Salamah Al Kindi .The addition to the tashahhud by Ibn Mas'ud.After “wa rahmatullahi wa barakatu,” and the Mercy of Allah and Blessings, he used to say, “assalamu `alayna min Rabbina,“ peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majma'Al Zawa'id. The addition to the tashahhud by Abdullah Ibn `Umar. He added the bismilah at the beginning of the tashahhud. He also added to the talbia, “labbaika wa sa'daika wal khayru bi yadayka wal raghba'u ilayika wal `amalu“ This is mentioned in Bukhari, Muslim, et al.These are some of the developments instituted by the Prophet's Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet, and which they deemed good. Are they, then, misguided and guilty of bad innovation?As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim:Imam Nawawi said in Sahih Muslim (6-21)“The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, “Innovation is any act done without a previous pattern, and it is of five different kinds.'“ Imam Nawawi also said in Tahzeeb al Asma'wal Sifaat, “Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad.” He also said, “Almuhdathat (pl. for muhdatha) is to originate something that has no roots in religious law.In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable,unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad.”Shaykh Ibn Hajar Al Asqalani, the ommentator on Al Bukhari, said,“Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not.” Abu Na'eem, narrated from Ibrahim Al Junaid, said, “I heard Ash-Shafi'i saying, “Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.“Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,“Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things.”Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
“Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law.”Clearly we see from the opinions of these righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For, these pious knowers, among them Imam Nawawi and Ash-Shafi'i, declared that innovations could be divided into good and bad, based on their compliance or deviance with religious law.Moreover, the following Prophetic saying is known even to ommon Muslims, let alone scholars: “He who inaugurates a good practice (sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own ewards in the least.”Therefore, it is permissible for a Muslim to originate a good practice, even if the Prophet didn't do it, for the sake of doing good and cultivating the reward. The meaning of naugurate a good practice (sanna sunnatun hasana) is to establish a practice through personal reasoning (ijtihad)and derivation (istinbat) from the rules of religious law or its general texts. The actions of the Prophet’s Companions and the generation following them, which we have stated above, are the strongest evidence.The ones who are prejudiced against celebrating the Prophet's birthday have paved the way for their falsehood by deceiving the less-learned among the Muslims. The prejudiced ones claim that Ibn Kathir writes in his Al Bidaya wal Nihaya (11-172) that the Fatimide-Obaidite state,which descends from the Jew, Obaidillah Bin Maimoon Al Kaddah, ruler of Egypt from 357-567A.H., innovated the celebration of a number of days, among them, the celebration of the Prophet's birthday. This treacherous lie is a grave insult to the scholarship of Ibn Kathir and the scholarship of all Islam. For in truth, Ibn Kathir writes about the Prophet's birthday in Al bidaya wal nihaya [13-136] “The victorious king Abu Sa'id Kawkaburi, was one of the generous,distinguished masters, and the glorious kings; he left good impressions and used to observe the honorable Mawlid by having a great celebration. Moreover, he was chivalrous, brave, wise, a scholar, and just.” Ibn Kathir continues to state, “And he used to spend three hundred thousand Dinars on the Mawlid.” In support, Imam Al Dhahabi writes of Abu Sa'id Kawkaburi, in Siyar A'laam al nubala' [22-336] “He was humble, righteous, and loved religious learned men and scholars of Prophetic saying.”Following are some sayings of the rightly guided Imams regarding the Mawlid:Imam Al Suyuti, from Alhawi lil fatawi, wrote a special chapter entitled “The Good Intention in Commemorating the Mawlid,” at the beginning of which he said, “There is a question being asked about commemorating the Mawlid of the Prophet in the month of Rabi' Al Awal: What is the religious legal ruling in this regard, is it good or bad? Does the one who celebrates get rewarded or not?” The answer in my opinion is as follows:To commemorate the Mawlid, which is basically gathering people together, reciting parts
of the Qu'ran, narrating stories about the Prophet's birth and the signs that accompanied it, then serving food, and afterwards, departing, is one of the good innovations; and the one who practices it gets rewarded, because it involves venerating the status of the Prophet and expressing joy for his honorable birth. Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (pg. 266) “Likewise, what some people have innovated, in competition with the Christians in celebrating the birth of Jesus, or out of love and veneration of the Prophet (saws)” and he continues “and the predecessors didn't do, even though there is a reason for it,and there is nothing against it.” This is a saying of someone who set fanaticism aside and sought to please Allah and his Prophet. As far as we are concerned, we commemorate the Mawlid for no other reason but what Ibn Taymiya said, “Out of love and veneration of the Prophet.” May Allah reward us according to this love and effort, and may Allah bless the one who said, “Let alone what the Christians claim about their Prophet, and you may praise Muhammad in any way you want and attribute to his essence all honors and to his status all greatness, for his merit has no limits that any expression by any speaker might reach.”In the same source previously mentioned, Al Suyuti said, “Someone asked Ibn Hajar about commemorating the Mawlid. Ibn Hajar answered, “Basically, commemorating the Mawlid is an innovation that has not been transmitted by the righteous Muslims of the first three centuries. However, it involves good things and their opposites, therefore,whoever looks for the good and avoids the opposites then it is a good innovation.” It occurred to me (Al Suyuti) to trace it to its established origin, which has been confirmed in the two authentic books: Al Sahihain. When the Prophet arrived in Medina he found that the Jews fast the day of Aashura; when he inquired about it they said, “This is the
day when Allah drowned the Pharaoh and saved Moses, therefore we fast it to show our
gratitude to Allah.” From this we can conclude that thanks are being given to Allah on a specific day for sending bounty or preventing indignity or harm. Al Suyuti then commented, “What bounty is greater than the bounty of the coming of this Prophet, the Prophet of Mercy, on that day?”This is regarding the basis of Mawlid. As for the activities, there should be only the things that express thankfulness to Allah, such as what has been previously mentioned:reciting Qu'ran, eating food, giving charity, reciting poetry praising the Prophet or on piety which moves hearts and drives them to do good and work for the Hereafter.These are the derivations that those opposed to Mawlid call false conclusions and invalid analogies: Imam Mohammed bin Abu Bakr Abdullah Al Qaisi Al Dimashqi.Jami' Al Athar fi Mawlid, Al Nabiy Al Mukhtar, Al lafz al ra'iq fi Mawlid khayr al khala'iq , and Mawlid al sadi fi Mawlid Al Hadi, Imam Al `Iraqi.Al Mawlid al heni fi al Mawlid al sani. Mulla `Ali Al Qari.Al Mawlid Al rawi fil Mawlid al Nabawi. Imam Ibn Dahiya.Al Tanweer fi Mawlid Al basheer Al Nadheer. Imam Shamsu Din bin Nasir Al Dimashqi.Mawlid al Sadi fi Mawlid Al Hadi . He is the one who said about the Prophet's estranged uncle, Abu Lahab, “This unbeliever who has been dispraised, perish his hands [111: 1],will stay in Hell forever. Yet, every Monday his torment is being reduced because of his joy at the birth of the Prophet.” How much mercy can a servant expect who spends all his life joyous about the Prophet and dies believing in the Oneness of Allah? Imam Shamsu Din Ibn Al Jazri.
Al Nashr fil Qira'at Al `Ashr, `Urf Al Ta'reef bil Mawlid al shareef. Imam Ibn Al Jawzi Imam Ibn Al Jawzi said about the honorable Mawlid, “It is security throughout the year,and glad tidings that all wishes and desires will be fulfilled.” Imam Abu Shama Imam Abu Shama (Imam Nawawi's shaykh) in his book Al ba'ith ala Inkar Al bida` wal hawadith (pg.23) said, “One of the best innovations in our time is what is being done every year on the Prophet's birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been
sent as a Mercy to the worlds.” Imam Al Shihab Al Qastalani Imam Al Shihab Al Qastalani (Al Bukhari's commentator) in his book Al mawahib Al Ladunniya (1-148) said, “May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into festivities in order to decrease the suffering of those whose hearts are filled with disease and sickness.”There are others who wrote and spoke about Mawlid, such as Imam Al Sakhawi, Imam Wajihu Din bin `Ali bin al Dayba' al Shaybani al Zubaidi, and many more, which we will not mention due to the limited space available. From these many evidences, it should be clear by now that celebrating the Mawlid is highly commendable and allowed. Surely we cannot simply shrug off as heretics the scholars and dignitaries of this nation who approved the commemoration of the Mawlid and wrote countless books on the subject. Are all these scholars, to whom the whole world is indebted for the beneficial books they have written on Prophetic sayings, jurisprudence,commentaries, and other sorts of knowledge, among the indecent who commit sins and evil?Are they, as those opposed to Mawlid claim, imitating the Christians in celebrating the birth of Jesus? Are they claiming that the Prophet did not convey to the nation what they should do? We leave answers to these questions up to you.And yet, we must continue to examine the errors, which those opposed to Mawlid utter. They say“If celebrating the Mawlid is from the religion, then the Prophet would have made it clear to thenation, or would have done it in his lifetime, or it would have been done by the Companions.”No one can say that the Prophet did not do it out of his humbleness, for this is speaking evil ofhim, so they cannot use this argument.Furthermore, that the Prophet and his Companions did not do a certain thing does not mean theymade that thing prohibited. The proof is in the Prophet's saying, “Whoever establishes, in Islam,a good ractice...” cited earlier. This is the strongest evidence that gives encouragement to innovate whatever practices have foundations in religious law, even if the Prophet and his Companions did not do them. Al Shafi'i said, “Anything that has a foundation in religious law is not an innovation even if the Companions did not do it, because their refraining from doing it might have been for a certain excuse they had at the time, or they left it for something better, or perhaps not all of them knew about it.” Therefore, whoever prohibits anything based on the concept that the Prophet did not do it, his claim has no proof and must be rejected.Thus, we say to the rejecters of Mawlid: based on the rule you have attempted to found, that is,that whoever does anything that the Prophet or his Companions did not do is committing innovation, it would follow that the Prophet did not complete the religion for his nation, and that the Prophet did not convey to the nation what they should do. No one says this or believes this except a heretic defecting from the religion of Allah. To the doubters of Mawlid we declare -Based on what you say, we convict you. For you have innovated in the basics of worship a large number of things that the Prophet did not do nor did his Companions, the Generation after the Companions, or the Generation after them. For instance: Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih,in the two Holy Mosques and other mosques. Reciting the Prayer of Completion of the Qu'ran in Salat al Tarawih and also in Salat al Tahajjud. Designating the 27th night of Ramadan to complete reading the entire Qu'ran in the two Holy Mosques. A caller saying, after Salat al Tarawih, in the Qiyam prayer, “May Allah reward you.”Founding organizations, which did not exist in the time of the Prophet, such as Islamic universities, societies for committing the Qu'ran to memory, and offices for missionary work,and committees for enjoining good and forbidding evil. We are not objecting to these things,since they are forms of good innovation. We merely list these innovations to point out that those who oppose Mawlid clearly contradict their own rule stating that anything that neither the Prophet nor his Companions did is innovation. And since they claim that all nnovation is bad,they themselves are guilty.Yet another claim they make is to say that those who commemorate the Mawlid are mostly indecent and immoral. This is a vulgar statement and it only reflects the character of the one saying it. Are all the distinguished scholars that we have mentioned, from the point of view of those opposed to Mawlid, indecent and immoral? We won't be surprised if this is what they believe. This is a most serious slander. We say, as the poet said, “When Allah wants to spread a virtue that has been hidden, He would let a tongue of an envious person know about it.”Those opposed to Mawlid, may Allah guide them, have confused some expressions, and claim that some religious scholars associate partners with Allah. Take for example the plea of Imam Al Busiery to Prophet Muhammad, “Oh, most generous of creation, I have no one to resort to,save you, when the prevailing event takes place.” They must examine carefully the saying of Imam Al Busiery: inda hulul il amim, when the prevailing event takes place. What is al Amim?It means that which prevails over the whole universe, and all of creation, in referring to the Day of Judgment. Imam Al Busiery is asking intercession from the Prophet on the Day of Judgment because on that Day we will have no one to resort to, or appeal to. Imam Al Busiery seeks his intercession to Allah through the Prophet, for when all other Messengers and Prophets will be saying, “Myself, myself,” the Prophet will be saying, “I am the one for it, I am for it [the Intercession]” It becomes even more clear now that the doubts of those opposed to Mawlid are unfounded, just as their charges of associating partners with Allah are unfounded. This is due to their blindness, both physical and spiritual.Another similar example can be found in the well-known saying transmitted by the distinguished Imam Al Kamal bin Al Hammam Al Hanafi, author of Fath il Qadeer fi manasik al Farisi, and Sharh al Mukhtar min al sada al ahnaf. When Imam Abu Hanifa visited Medina, he stood in front of the honorable grave of the Prophet and said, “O, most honorable of the Two Weighty Ones (humankind and jinn)! O, treasure of mankind, shower your generosity upon me and please me with your pleasure. I am aspiring for your generosity, and there is no one for Abu Hanifa in the world but you.” Again, we must not misinterpret this entreaty, but realize its true meaning.Yet another misconception of those opposed to Mawlid hold can be seen in their statements such as these: “What occurs during Mawlid is mixing between men and women, singing and playing musical instruments, and drinking alcohol.” I myself know this to be a lie, for I have attended many Mawlids and have not seen any mixing, and never heard any musical instruments. And as for drunkenness, yes, I have seen it, but not that of worldly people. We found people intoxicated with the love of the Prophet, a state surpassing even the agony of death, which we know overcame our master Bilal at the time of his death. In the midst of this sweet stupor he was saying, “Tomorrow I shall meet the loved ones, Muhammad and his Companions.”To continue, those opposed to Mawlid say, “The day of the Prophet's birth is the same day of the week as his death. Therefore, joy on this day is no more appropriate than sorrow, and if religion is according to one's opinion, then this day should be a day of mourning and sorrow.” This kind of lame eloquence is answered by the Imam Jalal al Din al Suyuti, in Al hawi lil fatawi (pg.193),“The Prophet's birth is the greatest bounty, and his death is the greatest calamity. Religious law urges us to express thankfulness for bounties, and be patient and remain calm during calamities.Religious law has commanded us to sacrifice an animal on the birth of a child [and distribute the meat to the needy], which is an expression of gratitude and happiness with the newborn, while it did not command us to sacrifice at the time of death. Also, it prohibited wailing and showing grief. Therefore, the rules of Divine Law indicate that it is recommended to show joy during the month of the Prophet's birth, and not to show sorrow for his death.”Furthermore, Ibn Rajab, in his book Al lata'if, dispraising the rejecters of Mawlid based on the above argument, said, “Some designated the day of Aashura as a funeral ceremony for the murder of Al Hussein. But neither Allah nor His Prophet commanded that the days of the prophets' great trials or deaths should be declared days of mourning, let alone those with lesser rank.”We conclude this article with a saying of the Prophet, which has been narrated by Abu Ya'la,from Hudhaifa and about which Ibn Kathir said, “its chain of transmission is good.” Abu Ya'la said, The Prophet has said, “One of the things that concerns me about my nation is a man who studied the Qu'ran, and when its grace started to show on him and he had the appearance of a Muslim, he detached himself from it, and threw it behind his back, and went after his neighbor with a sword and accused him of associating partners with Allah.” I then asked, “Oh, Prophet of Allah, which one is more guilty of associating partners with Allah, the accused or the accuser?” The Prophet said, “It is the accuser.“Completed, with all Praises to Allah and salutations and peace be upon our master Muhammad and the family of Muhammad and his Companions.