Excerpt from “Kashful Mahjub: The Unveiling of the Veiled”

Sayyidinaa Sheikh Abul Hassan ”Ali bin Uthman bin ‘Ali al Jullabi

Al Ghaznawi al Hujwiri Radhi Allahu ‘anhu

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidinaa wa Mawlaana Muhammadin wa ‘alaa Aalihi wa Sahbihi wa sallim

The Pilgrimage (Hajj) is binding on every Muslim of sound mind who is able to perform it and has reached manhood. It consists in putting on the pilgrim’s garb [Ihram] at the proper place, in standing on Arafat, in circumambulating the Ka’bah, and in running between Safah and Marwah. One must not enter the sacred territory without being clad as a pilgrim (bi ihram). The sacred territory (Haraam) is so called because it contains the Station of Abraham (Maqami Ibrahim). Sayyidinaa Ibraham alaihi salaam had two stations: the station of his body, namely Makkah, and the station of his soul, namely friendship (khullat). Whoever seeks the bodily station must renounce all lusts and pleasures and put on the pilgrim’s garb and clothe himself in a winding sheet (kafan) and refrain from hunting lawful game, and keep all his senses under strict control, and be present at Arafat and go thence to Muzdalifah and Mash’ar al-Haraam, and pick up stones and circumambulate the Ka’bah and visit Mina and stay there three days and throw stones in the prescribed manner and cut his hair and perform the sacrifice and put on his ordinary clothes.

But whoever seeks his spiritual station must renounce familiar associations and bid farewell to pleasures and take no thought of other than Allahu ta ‘ala (for his looking towards the phenomenal world is interdicted); then he must stand on the ‘Arafat of gnosis (ma’arifat) and there set out for the Muzdalifah of amity (ulfat) and from there send his heart to circumambulate the temple of Divine purification (tanzih), and throw away the stones of passion and corrupt thoughts in the Mina of faith, and sacrifice his lower soul on the altar of mortification and arrive at the station of friendship (khullat). To enter the bodily station is to be secure from enemies and their swords, but to enter the spiritual station is to be secure from separation (from Allahu ta ‘ala) and its consequences.

His Eminence Sayyidinaa Muhammad b. Al-Fadl radhi Allahu ‘anhu says: “I wonder at those who seek His temple in this world: why do they not seek contemplation of Him in their hearts? The temple they sometimes attain and sometimes miss, but contemplation they might enjoy always. If they are bound [by sacred law if one has the means] to visit a stone which is looked at only once a year, surely they are more bound to visit the temple of the heart, where He may be seen three hundred and sixty times in a day and night. But the mystic’s [the one who seeks intimacy with Allahu ta 'ala, the object of all true lovers] every step is a symbol of the journey to Makkah, and when he reaches the sanctuary he wins a robe of honor for every step”.

His Eminence Sayyidinaa Abu Yazid [Bistami] radhi Allahu ‘anhu says: “If anyone’s reward for worshipping Allahu ta ‘ala is deferred until tomorrow he has not worshipped Allahu ta ‘ala right today”, for the recompense for every moment of worship and mortification is immediate. And Sayyidinaa Abu Yazid radhi Allahu ‘anhu also says: “On my first pilgrimage I saw only the Ka’bah; the second time, I saw the Ka’bah and the Lord of the Ka’bah; and the third time I saw the Lord alone.” In short, where mortification [Mujahidah bin Nafs] is, there is no sanctuary; the sanctuary is where contemplation is. Unless the whole universe is a man’s trysting place where he comes near unto Allahu ta ‘ala and a retired chamber where he enjoys intimacy with Allahu ta ‘ala, he is still a stranger to Divine love; but when he has vision the whole universe is his sanctuary.

“The darkest thing in the world is the Beloved’s house without the Beloved.”

Accordingly, what is truly valuable is not the Ka’bah, but contemplation and annihilation in the abode of friendship, of which things the sight of the Ka’bah is indirectly a cause. But we must recognize that every cause depends on the author of causes (musabbib), from whatever hidden place the providence of Allahu ta ‘ala may appear, and when the desire of the seeker may be fulfilled. The object of mystics (mardan) in traversing wilderness and deserts is not the sanctuary itself, for to a lover of Allahu ta ‘ala it is unlawful to look upon His sanctuary. No; their object is mortification to a longing that leaves them no rest, and eager dissolution in a lover that has no end.

A certain man came to His Eminence Sayyidinaa Junayd [al Baghdadi] radhi Allahu ‘anhu. Sayyidinaa Junayd radhi Allahu ‘anhu asked him whence he came. He replied: “I have been on the pilgrimage”. Junayd radhi Allahu ‘anhu said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said: “No.” “Then”, said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have made no journey. At every stage where you halted for the night did you traverse a station on the way to Allahu ta ‘ala?” He said: “No.” “Then,” said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have not trodden the road stage by stage. When you put on the pilgrim’s garb at the proper place did you discard the attributes of humanity as you cast off your ordinary clothes?” “No.”. “Then you have not put on the pilgrim’s garb. When you stood on ‘Arafat did you stand one instant in contemplation of Allahu ta ‘ala?” “No.” “Then you have not stood on Arafat. When you went to Muzdalifah and achieved your desire did you renounce all sensual pleasures?” “No.” “Then you have not gone to Muzdalifah. When you circumambulated the Temple [Ka'bah] did you behold the immaterial beauty of Allahu ta ‘ala in the abode of purification? “No.” Then you have not circumambulated the Temple”.

“When you ran between Safah and Marwah did you attain the rank of purity (safa) and virtue (muruwwat)? “No.” “Then you have not run. When you came to Mina did all your wishes (munyatha) cease?” “No”. Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifice did you sacrifice the objects of sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts that were accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner in which I have described in order that you may arrive at the station of Abraham [Maqami Ibrahim]“. The Honorable Fudayl b. Iyad radhi Allahu ‘anhu says: “I saw at Mount Arafat a youth who stood silent with bowed head while all the people were praying aloud, and I asked him why he did not pray like them. He answered that he was in great distress, having lost the spiritual state (waqi) which he formerly enjoyed, and that he could by no means cry aloud unto Allahu ta ‘ala.

I said: “Pray, in order that through the blessings of this multitude Allahu ta ‘ala may accomplish thy desire”. He was about to lift his hands and pray, when suddenly he uttered a shriek and died on the spot”. His Eminence Sayyidinaa Dhu ‘l-Nun the Egyptian radhi Allahu ‘anhu says: “At Mina I saw a young man sitting quietly while the people were engaged in the sacrifices. I looked at him to see what he was doing. He cried: “O Allah, all the people are offering sacrifices. I looked at him to see what he was doing. He cried: “O Allahu, all the people are offering sacrifice. I wish to sacrifice my lower soul to Thee; do Thou accept it”. Having spoken, he pointed with his forefinger to his throat and fell dead—may Allahu have mercy on him!”

Pilgrimages, then are of two kinds: (1) in absence (from Allahu ta ‘ala) and (2) in presence (of Allahu ta ‘ala). Anyone who is absent from Allahu ta ‘ala at Makkah is in the same position as if he were absent from Allahu ta ‘ala in his own house, and anyone who is present with Allahu ta ‘ala in his own house is in the same position as if he were present with Allahu ta ‘ala at Makkah. Pilgrimage is an act of mortification [Mujahidah bin Nafs] for the sake of obtaining contemplation and mortification does not become the direct cause of contemplation, but is only a means to it. Therefore, inasmuch as a means has no further effect on the reality of things, the true object of pilgrimage is not to visit the Ka’bah, but to obtain contemplation of Allahu ta ‘ala.

Salawaatullahu Barrur Rahim, wa Malaaikatil Muqarrabeen, ‘alaa Sayyidil Mursaleen, wa Imaamil Muttaqeen, wa Qaaidil Ghurril Muhaajjaleen,

Habibunaa Muhammadin, wa ‘alaa Aalihi wa Sahbihi wa Awliyaaihi wa Ummatihi sallim.

Ayat Al-Kursi

A Brief Explanation

By Abu ‘Ammar

Translated by Irfan Javaid

Bismillah Ar-Rahman Ar-Raheem

Allahu la ilaha illa hu

Al-hayy al-qayyum

la ta’khudhuhu sinatun wa la nawm

lahu ma fis-samawati wa ma fil-ard

man dhal-ladhi yashfa’u ‘indahu illa bi idhnih

ya’lamu ma bayna aydihim wa ma khalfahum

wa la yuhituna bi shay’in min ‘ilmihi illa bima sha’

wasi’a kursiyyuhus-samawati wal-ard

wa la ya’uduhu hifzuhuma

wa huwa al-aliyy al-azeem

Allah – There is no god but He,

The Living, the Everlasting,

Slumber seizes Him not, neither sleep,

To Him belongs all that is in the heavens and the earth.

Who is there that can intercede with His, except by His leave?

He knows what lies before them and what is after them,

And they comprehend not anything of His Knowledge save as He wills.

His throne comprises the heavens and the earth,

The preserving of them fatigues Him not,

And He is the All-high, All-glorious.

[Al-Quran: Surat al-Baqarah, Ayah 255]

The Virtues of Ayat Al-Kursi

The merits of Ayat al-Kursi have been mentioned in numerous hadiths. Although the Quran itself and every verse therein are of excellence, Ayat al-Kursi is certainly the most excellent verse of all its verses. This verse is called Ayat al-Kursi due to the word “Kursi” being mentioned in it. Of all the chapters in the Quran, the most excellent chapter is Surat al-Ikhlas, and the most excellent verse is Ayat al-Kursi. One virtue of Ayat al-Kursi is that more reward is obtained for reading it than any other verse.

Allamah Ghulam Rasul Sa’idi writes that scholars have said that verses of the Quran where accounts of believers are mentioned are more excellent than verses of the Quran in which accounts of infidels and hypocrites are mentioned. Similarly, verses of the Quran where prophets (Peace be upon them) are mentioned are more excellent than verses of the Quran where believers are mentioned. And, verses of the Quran where the Prophet (Allah bless him and give him peace) is mentioned are more excellent than verses where other prophets (Peace be upon them) are mentioned. Verses of the Quran where the names of Allah Most High are praised are more excellent than all other verses including verses where the Prophet (Allah bless him and give him peace) is mentioned.

The reason why Ayat al-Kursi is the most excellent verse, is that this verse mentions the names of Allah Most High more than any other verse (i.e. this verse contains the most remembrance (dhikr) of Allah Most High). For example, some verses of the Quran may mention the names of Allah Most High two times, some may mention the names of Allah Most High four times, and some ten times. But in Ayat al-Kursi, the names of Allah Most High have been mentioned seventeen times. Ayat al-Kursi mentions six attributes (sifat) of Allah Most High, all six being mentioned in this single verse. The attributes mentioned are: the Divine Oneness (Wahdaniyyah) of Allah Most High, His Life (Hayah), His Knowledge (‘Ilm), His Kingdom (Mulk), His Divine Power (Qudrah) and His Will (Iradah).

[Sharh Sahih Muslim: Fada'il al-Qur'an, under Surat al-Kahf & Ayat al-Kursi. Allamah Ghulam Rasul Sa'idi]

Imam Muslim writes that Ubayy bin Ka’b (Allah be well pleased with him) narrated that one day, the Prophet (Allah bless him and give him peace) asked “O Ubayy! What is the most excellent verse of the Quran?” Ubayy replied, “Allah and His Messenger know best.” The Prophet (Allah bless him and give him peace) said, “In your opinion, what is the most excellent verse of the Quran?” Ubayy bin Ka’b replied, “Allah – There is no god but He”(i.e. Ayat al-Kursi). The Prophet (Allah bless him and give him peace) placed his hand on his chest and said, “O Ubayy bin Ka’b! May your knowledge be pleasant for you.”

[Sahih Muslim: Fada'il al-Qur'an, under Surat al-Kahf & Ayat al-Kursi. Imam Muslim]

Imam Tirmidhi writes that Abu Hurayrah (Allah be well pleased with him) reports that the Prophet (Allah bless him and give him peace) said that whomsoever recites the first verses of Surat al-Mu’minun and then Ayat al-Kursi in the morning, will remain under the protection of Allah Most High until the evening. Similarly, whomsoever reads this during the night, will remain under the protection of Allah Most High until the morning.

[al-Shama'il al-Tirmidhi: Tafsir of Surat al-Baqarah, under Ayat al-Kursi. Imam al-Tirmidhi]

Imam Abu Dawud writes that Wathala (Allah be well pleased with him) reported that one day a man came to the Prophet (Allah bless him and give him peace) and asked, “What is the most excellent verse of the Quran?” The Prophet (Allah bless him and give him peace) replied, “Ayat al-Kursi.”

[Sunan Abi Dawud: Fada'il al-Qur'an. Imam Abu Dawud]

Imam Darmi writes that the Devil flees from a home in which Ayat al-Kursi is recited, and does not return until the next morning. Abu Sanan (Allah be well pleased with him) reported that whomsoever reads the first four verses of Surat al-Baqarah, Ayat al-Kursi, and then the last three verses of Surat al-Baqarah will not forget the Quran. Ishaq added that whatever one learns, would not be forgotten. Asma’ bint Yazid (Allah be well pleased with her) reported that the Prophet (Allah bless him and give him peace) said that al-ism al-a’zam (The greatest name of Allah Most High) is contained within Ayat al-Kursi.

[Darmi: Chapter Fada'il al-Quran. Imam Darmi]

Qadi Thana’ullah writes that Abu Hurayrah (Allah be well pleased with him) reports that the Prophet (Allah bless him and give him peace) said that Ayat al-Kursi is the chief of all verses of the Quran. Anas (Allah be well pleased with him) reports that the Prophet (Allah bless him and give him peace) said that Ayat al-Kursi is equal to a quarter of the Quran. Abu Amamah (Allah be well pleased with him) narrates that the Prophet (Allah bless him and give him peace) said that whomsoever recites Ayat al-Kursi in the night before sleeping, Allah Most High will protect him, his house and the neighbouring houses.

[Tafsir al-Mazhari: Under Ayat al-Kursi. Qadi Thana'ullah Pani-pathi]

Allamah Ghulam Rasul Sa’idi writes that al-ism al-a’zam is the greatest name of Allah Most High. Allah Most High has ninety-nine names, and only this one is His Greatest name, and hence called al-ism al-a’zam. If someone makes supplication to Allah Most High and mentions al-ism al-a’zam, Allah Most High will answer it, in sha Allah.

The Prophet (Allah bless him and give him peace) said that whomsoever, after the obligatory prayer, recites Ayat al-Kursi, Allah Most High will protect him until the next prayer. The Prophets, the Truthful Ones and the Martyrs, were steadfast upon its recitation. The Prophet (Allah bless him and give him peace) said that whomsoever recites Ayat al-Kursi after each prayer, will enter Paradise straight away after death. This hadith has been narrated by Imam Nisa’i, Imam Tabarani, Imam Ibn Sunni, Hafiz al-Haythami and Imam al-Bayhaqi.

[Tafseer Tibiyan al-Quran: Tafseer Ayat al-Kursi. Allamah Ghulam Rasul Sa'idi]

Hafiz Ibn Kathir writes, in his commentary on Ayat al-Kursi that the chain of transmission of the above hadith is weak. Ibn al-Jawzi has said that this hadith has been fabricated.

[Tafsir Ibn Kathir: Under Ayat al-Kursi. Hafiz Ibn Kathir]

Although the chain of transmission may be weak, surely other, strong hadiths have informed of the excellence and benefits of Ayat al-Kursi. If the above mentioned hadith of the recitation of Ayat al-Kursi after obligatory prayer, being rewarded by one being admitted into heaven without questioning, is fabricated, there is no doubt that Allah Most High will reward greatly, the one who recites Ayat al-Kursi after the obligatory prayer. And Allah Most High knows best.

Imam Bukhari writes that Abu Hurayrah (Allah be well pleased with him) said:

The Messenger of Allah (Allah bless him and give him peace) deputised me to keep Sadaqah of Ramadan. Someone came and started taking handfuls of the Sadaqah, quickly. I took hold of him and said, “By Allah, I will take you to the Messenger of Allah.” He said, “I am needy and have many dependents.” I released him, and in the morning the Messenger of Allah (Allah bless him and give him peace) asked me, “What did your prisoner do yesterday?” I said, “O Messenger of Allah! The person complained of being needy and of having many dependents, so, I pitied him and let him go.” The Messenger of Allah (Allah bless him and give him peace) said, “Indeed, he told you a lie and he will return.” I believed that he would return again as the Messenger of Allah (Allah bless him and give him peace) had told me that he would return. So, I waited for him watchfully. When he returned and started stealing handfuls of foodstuff, I caught hold of him again and said, “I will definitely take you to the Messenger of Allah. He said, “Leave me, for I am very needy and have many dependents. I promise I will not come back again.” I pitied him and let him go.

In the morning the Messenger of Allah (Allah bless him and give him peace) asked me, “What did your prisoner do.” I replied, “O Messenger of Allah! He complained of his great need and of too many dependents, so I took pity on him and set him free.” The Messenger of Allah (Allah bless him and give him peace) said, “Verily, he told you a lie and he will return.” I waited for him attentively for the third time, and when he came and started stealing handfuls of the Sadaqah, I caught hold of him and said, “I will surely take you to the Messenger of Allah as it is the third time you promise not to return, yet you break your promise and come.” He said, “Forgive me and I will teach you some words with which Allah will benefit you.” I asked, “What are they?” He replied, “Whenever you go to bed, recite Ayat al-Kursi: ‘Allah – There is no God but He, the Living, the Everlasting,’ till you finish the whole verse. If you do so, Allah will appoint a guard for you who will stay with you and no devil will come near you till morning.” So, I released him.

In the morning, the Messenger of Allah (Allah bless him and give him peace) asked, “What did your prisoner do yesterday?” I replied, “He claimed that he would teach me some words by which Allah will benefit me, so I let him go.” The Messenger of Allah (Allah bless him and give him peace) asked, “What are they?” I replied, “He said to me, ‘Whenever you go to bed, recite Ayat al-Kursi from the beginning to the end: ‘Allah – There is no God but He, the Living, the Everlasting.’ He further said to me, ‘If you do so, Allah will appoint a guard for you, who will stay with you, and no devil will come near you till morning.’ (Abu Hurayrah or another sub-narrator) added that they (the companions) were very keen to do good deeds. The Prophet (Allah bless him and give him peace) said, “He really spoke the truth, although he is an absolute liar. Do you know whom you were talking to, these three nights, O Abu Hurayra?” Abu Hurayra said, “No.” He said, “It was the Devil.”

[Sahih al-Bukhari: Book of Wakalah. Imam al-Bukhari]

The Meaning of the Words: ‘Kursi’ and ‘Intercession’

As previously mentioned, Ayat al-Kursi has been named thus, due to the word Kursi appearing therin. This raises a question, as to what exactly the word Kursi refers to.

Imam Tabari writes that the Companions (Allah be well pleased with them) and students of the Companions (Allah be well pleased with them) held a difference of opinion concerning the meaning of the word Kursi, which appears in this verse. Some scholars are of the opinion that no one knows the true meaning of this word apart from Allah Most High. Other scholars say that the word Kursi in this verse refers to the Knowledge of Allah Most High, meaning that His Knowledge encompasses all that is the heavens and the earth. Some of the Companions (Allah be well pleased with them) and their students (Allah be well pleased with them) have held the opinion that, the word Kursi refers to the Throne of Allah Most High. This is because another name for throne is Kursi. They also held that the Throne of Allah Most High comprises the heavens and the earth.

[Tafsir al-Tabari: Under Ayat al-Kursi. Imam al-Tabari]

Hafiz Ibn Kathir writes that ‘Abdullah bin ‘Abbas (Allah be well pleased with him) narrates that the meaning of the word Kursi in this verse is the Knowledge of Allah Most High, and His Knowledge encompasses the earth. Another opinion is that the Kursi is a creation of Allah Most High whose magnitude makes that of the heavens and the earth insignificant. Another opinion is, that due to the Throne praising Allah Most High it makes a “creaking” sound. This hadith has been recorded in many books, but in the chain of narrators, a narrator is unknown and therefore this narration cannot be authentic.

[Tafsir Ibn Kathir: Under Ayat al-Kursi. Hafiz Ibn Kathir]

Qadi Shawkani writes that the hadith, which mentions the creaking of the Throne, contains, in its chain of transmission, a narrator called ‘Abdullah bin Khalifah. He is unknown, and has heard nothing from ‘Umar (Allah be well pleased with him). The chain of narration does not even reach back to ‘Umar (Allah be well pleased with him). The hadith, which mentions a “Resting place of the two feet”, contains a narrator called al-Hakam al-Kufi, in its chain of transmission, who has been rejected (by the scholars of hadith).

[Fath al-Qadir: Under Ayat al-Kursi. Qadi Shawkani]

Allamah al-Allusi al-Hanafi writes that no one knows the true meaning of the word Kursi in this verse, except Allah Most High. Matters such as these are known as the mutashabihat.

[Ruh al-Mani: Under Ayat al-Kursi. Allamah al-Allusi al-Hanafi]

Allah Most High says in Ayat al-Kursi that no one may intercede on the Day of Judgement, unless He Himself has given permission to do so. Intercession means to plead on behalf of someone. On the Day of Judgement, the Prophet (Allah bless him and give him peace) will intercede for the Muslims. As a result of the supplication (Du’a) of the Prophet (Allah bless him and give him peace) to Allah Most High, He will show mercy to them and admit them to Paradise, in sha Allah. In the same way, Allah Most High will accept the intercession of the pious and righteous Muslims. This intercession will only be accepted on behalf of Muslims, and not for the disbelievers. Intercession, thus means, that the Prophet (Allah bless him and give him peace) and the righteous Muslims make supplication to Allah Most High on behalf of someone else.

It is a misconception that intercession means that Allah Most High is forced to pardon someone, whom Allah Most High did not wish to pardon. This implies that the will of Allah Most High can be overcome by the will of any of His creation. This is plain disbelief. The correct Islamic belief is that the Prophet (Allah bless him and give him peace) loves the Muslim Ummah, so Allah Most High, out of love for the Prophet (Allah bless him and give him peace), will not leave his supplication unanswered, when he makes supplication for the Muslim Ummah.

Summary of The Hadiths Concerning Intercession (Shafa’ah)

Imam Bukhari and Imam Muslim write that the Prophet (Allah bless him and give him peace) said that on the Day of Judgement, the people will gather together and search for someone who will intercede for them. The people will gather together and approach Adam (Peace be upon him), and say, “O father of mankind! Make intercession for us before Allah”. Adam (Peace be upon him) will order them to go to Ibrahim (Peace be upon him). They will ask him the same question, but Ibrahim (Peace be upon him) will then order them to go to Musa (Peace be upon him), who will in turn order them to go to ‘Isa (Peace be upon him). ‘Isa (Peace be upon him) will then command them, saying, “Go to the last Prophet, Muhammad.” They will all come to the Prophet (Allah bless him and give him peace), who will say that he will intercede for them. He will ask for permission to praise Allah Most High, which will be granted to him. The Prophet (Allah bless him and give him peace) said, “When I praise Allah Most High, I will then bow my head in prostration. Allah Most High will command me to remove my head from prostration, saying, ‘Ask from Me whatever you wish and I will grant it.’ I will say ‘O Lord of the Worlds! Save my Ummah.’ I will be ordered to go to hell and remove whoever has an atom of faith in them. I will return to Allah Most High and prostrate again, and Allah Most High will command me to ask Him whatever I wish, and He will grant it. I will do this four times, removing many people from the fire of Hell.”

After this, the Prophet (Allah bless him and give him peace) will praise Allah Most High, and then make prostration. Allah Most High will say, “O Muhammad! Ask from Me whatever you wish and I will grant it.” The Prophet (Allah bless him and give him peace) will then say, “O Allah! Give me permission to remove those people from Hell fire who have said, ‘There is no God except Allah’.” Allah Most High will say, “This matter is not for you, but by My Might, Glory, Pride, and Greatness, I will certainly bring out of it, those who said, ‘There is no God except Allah’.”

The Prophet (Allah bless him and give him peace) said, “I swear by Him in whose hand my soul is, that none of you is more eager to claim a right when it has become clear to you than those, who believe in Allah, will be, on the Day of Resurrection, to make claims on behalf of their brethren who are in Hell. They will say, ‘O our Lord! They were fasting with us, praying and performing pilgrimage,’ and will be told to bring out those they recognise. Their faces will be protected from the fire and they will bring forth a large number of people, then say, ‘O our Lord! Not one of those about whom You commanded us, remains therin.’ He will reply, ‘Go back and bring forth those in whose hearts you find as much as half a dinar of good.’ When they have brought forth a large number of people He will say, ‘Go back and bring forth those in whose hearts you find as much as an atom of good’. When they have brought forth a large number of people, they will say, ‘O our Lord! We have not left in it any good’ Then Allah Most High will say, ‘The angels have interceded, the prophets have interceded, the believers have interceded and only the Most Merciful of the merciful ones remains’.”

Allah Most High will remove a handful of (Muslim) people who have done no good deeds at all. He will bathe them in a river just in front of the door of Paradise and will then admit them into Paradise.

[Sahih al-Bukhari: Book of Tawhid. Imam Bukhari. Also, Sahih Muslim: Book of Iman. Imam Muslim]

May Allah Most High accept what we have written and if we have made any mistake, may He forgive us. May Allah Most High grant us the intercession of our Blessed Prophet, Muhammad (Allah bless him and give him peace) on the Day of Judgement. Amin.

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The Rulings of Ramadan

According to the Way of the Best of Mankind (Sall Allahu ‘alaihi wa Aalihi wa Sallim) –

by Abu Ammar

Content

1. Translator’s Introduction

2. The Blessed Month of Ramadan

3. Fasting During Ramadan

4. Types of Fast

5. The Sighting of the New Moon (Hilal)

6. Things Disliked and Those Not Disliked Whilst Fasting

7. Things Which Invalidate The Fast But Do Not Require Atonement (Kaffarah)

8. Things Which Invalidate the Fast and Require Kaffarah

9. Those Not Obliged to Fast

10) The Recitation of the Quran and its Etiquettes (Adab)

11. Tarawih

12. The Number of Rak’ahs for Tarawih

13. Spiritual Retreat (I’tikaf)

14. Types of I’tikaf

15. The Night of Power (Laylat al-Qadr)

16. The Descending of the Angels

17. Knowledge of Laylat al-Qadr

18. Witnessing Laylat al-Qadr

19. The Zakat of ‘Eid al-Fitr

20. The Day of ‘Eid al-Fitr

21. Description of The Prayer on ‘Eid al-Fitr

22. The Mysteries of Fasting

23. Epilogue

In the name of Allah the Most Merciful, and Compassionate

All praise is due unto Allah, Lord of the Worlds, and Sustainer of each and every atom in existence. Exalted is He, above all that is associated with Him. There is none like unto Him, and He is the All Hearing, All Seeing. He is the Knower of the Innermost Secrets, and the most hidden thoughts of men. He is the Light of the Heavens and the Earth. And I bear witness that our master, the Beloved of Allah – Muhammad , is His servant and messenger. He was sent with the Religion of Truth to make it manifest over all other religions. He was sent as a witness, a bringer of glad tidings, a warner, a caller to Allah by His leave and as a luminous lamp. May the peace and blessings of Allah Most High be showered upon him, and upon his family, and upon his wives, and his companions one and all. And may the mercy of Allah be upon those who followed him of the Tabi’in and their students, and those who follow in their footsteps, biting onto their way with their molars.

To continue, this is a brief outline of the matters pertaining to the blessed month of Ramadan, its virtues and the rulings which Allah Most High has commanded us with. The rulings of Islamic Sacred Law (Fiqh) in this work are taken from the Hanafi school of Islamic jurisprudence (Madhhab). This work has been compiled from Bada’i’ al-Sana’i’ by Imam al-Kasani and al-Fatawa al-Hindiyyah – two major works of Hanafi fiqh. The Hanafi school, established by Imam Nu’man bin Thabit, more commonly known as Abu Hanifah (May Allah be well pleased with him) (d. A.H. 150), is one of the four schools of Islamic Orthodoxy (Ahl al-Sunnah wal-Jama’ah) the other schools being the schools of Imam al-Shafi’i (d. A.H. 204), Imam Malik (d. A.H. 179) and Imam Ahmad (d. A.H. 241).

The rulings of a particular madhhab are changed and altered over time, as new evidence and understandings emerge, each time referring to the original principles (usul) by which the madhhab was laid down. Allah Most High commands us in the Quran:

Ask those who recall if you know not.

(Surat al-Nahl, Ayah 43)

It is this Divine Command that we follow when learning the shari’ah and passing its knowledge on to others, meaning that we return to what the classical scholars have adhered to, ultimately returning to the primary sources of shari’ah – the Quran and sunnah. May Allah reward all those who spent their time and resources on the translating and checking of this work.

May Allah increase them in Love for Allah and His Messenger , and grant them tawfiq seeking Allah alone. We pray that Allah Most High accepts our efforts, and that He grants us tawfiq to worship Him with sincerity and Ikhlas. And Allah Most High alone grants success.

And all praise is due unto Allah. Peace and blessings be upon our master Muhammad , and upon his family and companions, one and all.

Basharat Janjua

Sha’ban A.H. 1421

2. The Blessed Month of Ramadan

The month of Ramadan is a month of grace and blessing. Upon arrival of this blessed month, Allah Most High causes His blessings and forgiveness to descend upon the one who gives this month its rights. Ramadan is the month in which Allah Most High showers His blessings upon our homes, and upon those who enter the mosques, especially the House of Allah – the Ka’bah. During Ramadan, the Mercy of Allah Most High falls upon us, like rain falling from the clouds.

One can liken the virtue of Ramadan with charity, which is of two kinds. The first kind is where one gives charity to someone whom one meets along the street or on the path. The second kind is likened to one who visits another with the intention of giving charity. Ramadan is likened to the latter; where Allah Most High causes His blessings to descend upon the ummah of the Blessed Prophet Muhammad (Allah bless him and give him peace). It is during this time, that little effort has the ability to earn high rewards, no matter where one is, be it in the Sacred Precinct in Makkah or in one’s home.

Allah Most High is the creator of all things. He created each year, month, day and hour. In the same way that Allah Most High has elevated the status of the Prophet (Allah bless him and give him peace) over the whole of creation; and the status of the Ka’bah over other places of worship, He has elevated and raised the month of Ramadan over all other months. This is entirely the will of Allah Most High, and a manifestation of His Omnipotent Power and Divine Will.

Allah Most High chose to reveal His Uncreated Speech – the Quran, in this blessed month, to His final and Most Beloved Prophet – Muhammad (Allah bless him and give him peace). Allah Most High says in the Quran:

“The month of Ramadan is the month in which the Quran was sent down, a guidance for the people, and clear verses of guidance and a criterion.”

(Surat al-Baqarah, ayah 185)

Imam al-Tabari writes that Wathilah (Allah be well pleased with him) narrated that the Prophet (Allah bless him and give him peace) said:

The Scrolls of Abraham were revealed on the first night of the month of Ramadan, the Torah was revealed on the sixth of Ramadan, the Bible on the thirteenth, and the Quran was revealed on the twenty-fourth of Ramadan.

He also writes that Ibn ‘Abbas (Allah be well pleased with him) said:

Allah caused the Quran to descend to the heaven of this world, on Laylat al-Qadr, and then when Allah wished to reveal anything from it, He revealed it. And that is what is meant by His Words, ‘Verily We have revealed the Quran in Laylat al-Qadr’.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Allah Most High says in the Quran:

O you who believe, fasting has been prescribed for you as it has been prescribed for those before you, so that you may attain unto piety.

(Surat al-Baqarah, Ayah 183)

Imam al-Tabari writes that Qatadah (Allah be well pleased with him) said, in reference to this ayah:

The month of Ramadan has been prescribed for the people as it was prescribed for those before them. Allah has prescribed the fast of three days of each month, before revealing the fast of Ramadan.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Fasting during the month of Ramadan is obligatory and is done solely for Allah Most High. In a hadith qudsi Allah Most High says:

Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.

(Muslim)

There can be neither false pretension nor showing off on the part of the one who is fasting. If one is offering prayers, giving zakah, making pilgrimage or any other form of worship, others can see one’s worship but fasting is distinguished by the fact that only Allah Most High can see who is fasting and who is not.

The polytheists may perform various acts of worship for their false gods to please them. They may make vows to them, make tawaf around them, travel for them and fight in their names. However, they do not fast for them nor has it ever been recorded that they fasted for them. Indeed it is clear that the fast of Islam is the fast of the Truth.

Hafiz al-’Asqalani, quoting from Imam al-Qurtubi, mentions the following hadith:

The bankrupt person is he who shall come on the Day of Judgment with prayer, charity and fast, but he had also swore at another person, beat another, and consumed the wealth of another. His good deeds will be taken from him, and the other person will take his good deeds. And when his good deeds are no more, before what is due upon him has been paid, he takes from their bad deeds. They will be thrown at him. Then he will be flung into the Fire.

He continues to says that there is a narration from by Abu Hurayrah (Allah be well pleased with him), in which Allah Most High says:

All actions are atonement, except for fasting. Fasting is for Me and I reward it.

(Fath al-Bari, by Hafiz al-’Asqalani, Book of Fasting)

It can be concluded that Allah Most High loves the fast of a Muslim, as it is a means for him to become more aware and fearful of Allah Most High.

3. Fasting During Ramadan

Abu Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

When Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed and the devils are chained.

(Bukhari and Muslim)

He (Allah be well pleased with him) also narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Whomsoever fasts the month of Ramadan, with faith, seeking reward from Allah, his past sins will be forgiven.

(Bukhari and Muslim)

It has also been narrated by Abu Hurayrah (Allah be well pleased with him) that the Messenger of Allah (Allah bless him and give him peace) said:

Allah Mighty and Majestic says, ‘Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.’ Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’ By Him in whose hand is the soul of Muhammad , the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast.

(Muslim)

Sahl bin Sa’d (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Verily there is a gate in Paradise which is called ‘al-Rayyan’. Those who fasted will enter it on the Day of Judgement, and none shall enter it except them. It will be said, ‘Where are those who fasted?’ They will come forward and none shall enter it except them. When they have entered, the gate will be closed and none shall enter it except them.

(Bukhari and Muslim)

***

Fasting is to refrain from things that break the fast with the intention of worshiping Allah Most High. The levels of the fast are three:

1) to simply refraining from food and drink, and other things which invalidate the fast;

2) in addition to (1) above, to protect one’s eyes, ears, tongue and all other parts of the body from disobedience to Allah Most High;

3) and in addition to (1) and (2) above, to devote oneself entirely to Allah Most High, through repentance, worship and abstinence from all that distracts one from Allah Most High.

Allah Most High rewards each level of fasting, accordingly.

Fasting during Ramadan is obligatory for every one who:

a) is Muslim;

b) has reached puberty;

c) is sane;

d) is capable of bearing the fast;

e) and if female, is not in the period of menstruation or postnatal bleeding (nifas).

One must make the intention to fast for each day one fasts.

4. Types of Fast

‘A’ishah (Allah be well pleased with her) narrated that the Messenger of Allah (Allah bless him and give him peace) used to fast on Mondays and Thursdays.

(Tirmidhi and Nisa’i)

Abu Qatadah (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said: The fast of three days of each month and that of one Ramadan to another, is a perpetual fast. I seek from Allah that the fast of the day of ‘Arafah may atone for the year before it and the year after it. I seek from Allah that the fast of the day of ‘Ashura may atone for the year before it.

(Muslim)

~~~~~~~

The obligatory (fard) fasts are:

1) the fasts of Ramadan;

2) the fasts which one is obliged to makeup (qada’).

The intention must be made during the night prior to dawn.

The required (wajib) fasts are those which one has vowed to perform. If one has set conditions at the time of making the vow, they must be fulfilled, for example, making a vow to perform ten fasts in Muharram. This means that one can fast any ten days in Muharram as this was not specified when making the vow.

The recommended (mustahabb) fasts are:

1) the day of ‘Ashura (10th Muharram), combining it with a day before, or after it;

2) the 13th, 14th, and 15th of each lunar month;

3) Mondays and Thursdays;

4) the day of ‘Arafah (9th Dhul Hijjah);

5) and the first six days of Shawwal.

The intention for the above can be made before noon, of the day of fasting.

The slightly disliked (makruh tanzihi) fasts are:

1) fasting the day ‘Ashura (10th Muharram) alone, without combining it with fasting a day before, or after it;

2) the days held special by those of other religions, if they do not coincide with days which one habitually fasts;

3) and the day of ‘Arafah (9th Dhul Hijjah) for a pilgrim at ‘Arafah.

The severely disliked (makruh tahrimi) fasts are the two ‘Eids.

5. The Sighting of the New Moon (Hilal)

‘Abdullah Ibn ‘Umar (Allah be well pleased with them both) narrated that the Prophet (Allah bless him and give him peace) said:

Do not fast until you see the new moon, and do not break fast until you see it. But if there is cloud over you, count in full.

In another version he (Allah bless him and give him peace) said:

The month consists of twenty-nine nights, but do not fast until you see it [tr: the new moon], and if the weather is cloudy then complete thirty nights.

(Bukhari and Muslim)

~~~~~~~

In the United Kingdom, it has been observed many times that communities are split over the matter of which day Ramadan falls and also the days of ‘Eid which are days of rejoicing for us, not disagreement and conflict. The author intends, in sha Allah, to shed some light on this matter as it affects each one of us and is a cause of tribulation (fitnah). And Allah alone grants success.

The hadiths state that we should judge the approach of the lunar months by ’seeing’ the new moon. In the United Kingdom, the new moon is extremely difficult to see due to the street lighting and the country’s high latitude. As it is not possible to see the moon from the United Kingdom, one must follow another city in their ruling, regarding the Hilal. There seems to be two parties who make the decision of the Hilal for the United Kingdom: Regents Park Masjid (London) and the Sunni Ru’yat Hilal Committee (Birmingham). Regents Park Masjid follows Umm al-Qura in al-Hijaz (What is presently called ‘Saudi Arabia’) in its decision on Hilal. The Sunni Ru’yat Hilal Committee does not follow Umm al-Qura. The difference between these two councils is the reason why there is more than one start date of Ramadan and consequently more than one ‘Eid day.

Kurayb (Allah bless him and give him peace) reported that Umm Fadl, daughter of Harith, sent Fadl to Mu’awiyah (Allah be well pleased with him), who was in Syria. Fadl said:

I arrived in Syria, and did what she needed of me. It was there, in Syria that the month of Ramadan commenced. I saw the new moon on Friday. I then came back to Madinah at the end of the month. Abdullah bin ‘Abbas (Allah be well pleased with him) asked me, saying, ‘When did you see it?’ I said, ‘We saw it on the night of Friday.’ He said, ‘Did you see it yourself?’ I said, ‘Yes, and the people also saw it and they observed fast and Mu’awiyah also observed the fast.’ Abdullah bin ‘Abbas (Allah be well pleased with him) said, ‘But we saw it on Saturday night, so we shall continue to observe fast until we complete thirty fasts or we see it [tr: the new moon].’ I said, ‘Is the sighting of the moon by Mu’awiyah not valid for you?’ He said, ‘No, this is how the Messenger of Allah (Allah bless him and give him peace) has commanded us.’

(Sahih al-Muslim, by Imam Muslim, Book of Fasting)

The above hadith is used as evidence to prove that it is possible for the moon to be sighted at two different places at differing times. This means that the start of Ramadan, and the dates of the two ‘Eids can vary across the world, which gives rise to the possibility of more than one Hilal, each one being correct.

Imam al-Nawawi al-Shafi’i has noted that the scholars have said that if the distance between two cities is small like that of Baghdad and Basrah, and the moon is sighted in either one of them, the Hilal will be one. If the distance is far, like that of Baghdad and Makkah, and the climate of both cities is similar, the same ruling applies as for two cities which are close together. But if the climate is different, the Hilal of one city will be independent of the other.

The United Kingdom and al-Hijaz are far apart and the climate is totally different, therefore the Hilal of al-Hijaz is independent of the Hilal of the United Kingdom. For this reason, the Sunni Ru’yat Hilal Committee has chosen to follow the Hilal of Morocco, as it is the closest Muslim land, to the United Kingdom.

According to the Hanafi school, if the sky is clear, the Hilal must be witnessed by a group of Muslims, so the testimony of a single witness is not acceptable. If the sky is cloudy, then a single, upright, Muslim witness suffices. The reasoning being that if only a single person witnessed the new moon, on a clear night, he must have been mistaken, because in such a situation others would have seen it too.

When the decision of Hilal is given by Umm al-Qura, and there is only a single witness, it is not accepted by the Sunni Ru’yat Hilal Committee, as it does not meet the requirements according to the Hanafi school.

Another reason for the Sunni Ruy’at Hilal Committee rejecting the decision of Umm al-Qura is that there have been some cases when the ruling of Umm al-Qura has contradicted the observatory findings on the basis of the impossibility of having sighted the moon.

The situation is complicated and can be resolved with the help of Allah Most High. We must strive for the solution to this, to bring unity to the Muslims of the United Kingdom and the rest of the world. What is called for, is for heads of various Muslim communities to gather and decide on this issue in the light of the hadith of Kurayb (Allah be well pleased with him) and what the classical scholars have stated. May Allah grant us success in this, and to return unity to the Muslims under the banner of the sunnah of the Prophet (Allah bless him and give him peace).

6. Things Disliked and Those Not Disliked Whilst Fasting

Anas (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Take the pre-dawn meal, for verily in the pre-dawn meal there is a blessing.

(Bukhari and Muslim)

Sahl (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

The people will remain on the correct path as long as they hasten to break the fast.

(Bukhari and Muslim)

Abu Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

The one who does not refrain from falsehood and acting in accordance with it, Allah has no need for him leaving his food and drink.

(Bukhari and Muslim)

He (Allah be well pleased with him) also narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Many a fasting person gets nothing from his fasting but thirst. Many a man standing for worship gets nothing from his standing but sleeplessness.

(Darimi)

***

It is disliked whilst fasting:

1. to taste or chew anything;

2. to exaggerate in rinsing the mouth and in drawing the water into the nostrils;

3. to rinse the mouth unnecessarily;

4. to keep saliva together in the mouth, then to swallow it;

5. not to eat or drink anything between fast-days (wisal);

6. to keep silent all day until night, when there is no need to;

7. to make useless talk;

8. to delay the pre-dawn meal (suhur) to such an extent that one fears that the fast has already begun;

9. and to merely taste toothpaste and the like.

It is not disliked during the fast:

1) to chew something for a small child in order to help the child eat;

2) for a woman to taste food if she fears her husband;

3) to use a tooth-stick (miswak) or a toothbrush, without toothpaste;

4) and to line the eyes with kohl, even if its taste is felt in the throat.

7. Things Which Invalidate The Fast But Do Not Require Atonement (Kaffarah)

Each of the following invalidates the day’s fast but do not require Kaffarah:

1. to be forced to eat or drink;

2. to swallow a morsel stuck in one’s teeth, if more than the size of a chickpea;

3. to use so much water in rinsing out the nose and mouth in ablution or the purificatory bath (ghusl) that some reaches the stomach, provided that one remembers that one is fasting;

4. to open one’s mouth and for something to enter into the throat;

5. to eat something which is not described as ‘food’ for example eggshells, provided that it is not one’s habit to eat these things;

6. to swallow rain accidentally;

7. to swallow one’s tears after allowing them to drip into one’s mouth;

8. to allow anything, for example, oil or water, to enter the body through natural openings, for example the nose, ear, eyes or private parts.

9. the appearance of menstrual or postnatal flow;

10. to eat or drink while sleeping, for a person who habitually walks in their sleep;

11. to intentionally vomit at least a mouthful or to unintentionally vomit and then to swallow it back, even though a little;

12. and to take intravenous injections or drips. The fast remains valid if one eats or drinks absentmindedly.

The fast is not invalidated if one inhales flour or dust suspended in the air or has a wet dream. If a fly or similar insect enters into the throat, the fast is not invalidated. If an elderly person breaks their fast, one should not remind them.

8. Things Which Invalidate the Fast and Require Kaffarah

Abu Hurayrah (Allah be well pleased with him) narrated:

We were sitting with the Prophet (Allah bless him and give him peace) when a man came to him and said, ‘O Messenger of Allah, I am undone.’ He asked, ‘What is the matter with you?’ He replied, ‘I slept with my wife while I was fasting.’ The Prophet (Allah bless him and give him peace) asked, ‘Can you find a slave to free?’ He replied, ‘No.’ He asked, ‘Can you fast two consecutive months?’ He replied, ‘No.’ He asked, ‘Can you feed sixty poor people?’ He replied, ‘No.’ The Prophet (Allah bless him and give him peace) said, ‘Sit down,’ and waited for a while. As we were there, a large basket (arak) containing dates, was brought to the Prophet (Allah bless him and give him peace). He asked, ‘Where is the questioner?’ He replied, ‘I.’ He said, ‘Take this and give it in charity.’ The man said, ‘To the one more needy than me, O Messenger of Allah? By Allah, there are no inhabitants of a house, between the two lava-plains of Madinah, which are more needy that the inhabitants of my house. Then the Prophet (Allah bless him and give him peace) laughed till his canine teeth were visible and said, ‘Feed your family.’

(Bukhari and Muslim)

***

Kaffarah is only required if one eats, drinks or sleeps with one’s wife, intentionally during a fast of Ramadan. The Kaffarah consists of freeing a Muslim slave, or if not possible, then to fast the days of two consecutive months. If this is not possible, then the Kaffarah is to feed sixty needy people.

9. Those Not Obliged to Fast

The following are not required to fast:

1) those who are ill such that fasting would worsen, delay recovery from, or cause considerable harm. One must be advised by a qualified Muslim doctor, or know from personal experience;

2) those who are travelling more than 48 miles. If a traveller takes it upon himself to fast, it is valid, but he should not endanger himself by it, unnecessarily;

3) someone who is forced to break the fast by an enemy;

4) a woman who is breast feeding a baby or is pregnant and apprehends harm to herself or her child;

5) someone who has excessive hunger or thirst, meaning likely to cause death or illness;

6) and someone whom fasting exhausts because of advanced years or having an illness from which he is unlikely to recover. Such a person must give the amount equal to the zakat of ‘Eid al-Fitr, in charity, for each day missed.

Although the above are not obliged to fast, they must makeup each day missed, (6) being an exception.

10. The Recitation of the Quran and its Etiquettes (Adab)

‘Uthman (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

The best amongst you is the one who learns the Quran and teaches it.

(Bukhari)

‘Abdullah bin Mas’ud (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Whomsoever recites a letter from the Book of Allah, has a reward. And the reward is like ten rewards. I do not say, ‘Alif Lam Mim, is a letter.’ But, ‘Alif is a letter, Lam is a letter and Mim is a letter.’

(Tirmidhi)

‘Abdullah bin ‘Amr (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

It will be said to the one who is devoted to the Quran, ‘Recite and ascend, and recite slowly as you used to recite slowly in the world. For verily your abode is at the last ayah which you recite.’

(Abu Dawud and Tirmidhi)

‘A’ishah (Allah be well pleased with her) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

The one who recites the Quran fluently, will be in the company of the obedient and noble angels. And the one who recites the Quran, haltingly and with difficulty, for him there is a double reward.

(Bukhari and Muslim)

***

One should not touch the Quran except in a state of ritual purity. When beginning to recite, one should seek refuge in Allah Most High from the accursed Devil and say the Basmalah. One should give one’s eyes their share of looking at it, by reading from a copy of the Quran as opposed to reciting from memory alone. One should not carry a copy of the Quran in a place where it may become damaged or into the lavatory. One should not recite it aloud over another’s recitation of it, so as to spoil it for him and make him resent what he hears, making it as if it were some kind of competition. One should not interrupt another’s recitation of the Quran, his making Remembrance of Allah (dhikr), or learning or teaching religious knowledge, even with Salams. One is permitted to recite the Quran whilst walking or on a journey. To memorise any part of the Quran and then to forget it is severely disliked, to such an extent that it is almost forbidden (haram). One should not place anything on top of the Quran, nor should one place it on the floor, but rather, one should place it on an elevated place in front of oneself. One should maintain the order of the various surahs when reciting it. If the pages of the Quran become worn or torn, they should be buried in a clean place, for example a graveyard, or put into clean, flowing water.

11. Tarawih

It is recommended to perform tarawih, which consists of twenty rak’ahs (see discussion below) of group prayer on each night of Ramadan. One finishes each pair of rak’ahs with Salams. If one has missed the tarawih with the group, one should perform it alone. It is an emphasised sunnah (sunnah mu’akkadah) to recite the Quran much, preferably completing its recitation twice: once alone and once with the group during tarawih. The Quran should be recited slowly and clearly so that each word is pronounced correctly.

12. The Number of Rak’ahs for Tarawih

Imam al-Tirmidhi writes:

The majority of the scholars narrate from ‘Umar and others that the tarawih prayer consists of twenty rak’ahs.

(Jami’ al-Tirmidhi by Imam al-Tirmidhi, Book of Salah)

Hafiz Ibn Taymiyyah writes:

It has been proved that Ubay bin Ka’b used to offer twenty rak’ahs with the people in the Qiyam of Ramadan. Adding to them, three more. Many of the scholars have said that this is the sunnah, as the emigrants and the Madinan helpers used to stand with him, and they did not object to it.

(Majmu’ al-Fatawa by Hafiz Ibn Taymiyyah, under Naza’ al-Ulama’ fi miqdar qiyam Ramadan)

Qadi al-Shawkani writes that Imam Malik narrated:

‘Umar (Allah be well pleased with him) ordered ‘Abd al-Rahman Ibn al-Qari to lead the prayer with twenty rak’ahs.

(Nayl al-Awtar by Qadi al-Shawkani, chapter of Tarawih)

Imam ‘Abd al-Raqqaz bin Humam, Hafiz Abu Bakr Ibn Abi Shaybah and Imam al-Bayhaqi, have all written concerning the matter of the tarawih. They have all said that during the caliphate of ‘Umar and ‘Ali (Allah be well pleased with them both) the Imams were ordered to pray twenty rak’ahs of tarawih.

(Musannaf Ibn Abi Shaybah, Musannaf ‘Abd al-Razzaq and al-Sunan al-Kubra by Hafiz Abu Bakr Ibn Abi Shaybah, Imam ‘Abd al-Raqqaz bin Humam and Imam al-Bayhaqi respectively, under Qiyam Ramadan)

Offering twenty rak’ahs of tarawih has been the practice of the Imams of the two sacred precincts of Makkah and Madinah.

The evidence for the tarawih consisting of eight rak’ahs is given by the hadith of ‘A’ishah (Allah be well pleased with her) where she says that the Prophet (Allah bless him and give him peace) used to offer thirteen rak’ahs of prayer at night, both during Ramadan and outside of it. This hadith and similar ones have reached us via approximately four chains, with small variances.

The scholars of Ahl al-sunnah wal-Jama’ah have stated that these hadiths refer to the night vigil (Tahajjud). One reason for this is that ‘A’ishah (Allah be well pleased with her) was asked concerning the night prayer of the Prophet (Allah bless him and give him peace). The only mention of the word ‘Ramadan’, in this hadith, comes from a narrator called Sa’id bin Abi Sa’id al-Makburi. Also, when these hadiths were recorded, they appeared in the chapters regarding Tahajjud. Another point which is worth mentioning is that, if this hadith refers to the tarawih, it must also mean that tarawih should be offered both in Ramadan and outside of it, as the hadith states.

From this, one can conclude that this hadith, and similar ones can only refer to Tahajjud, and not to the tarawih.

13. Spiritual Retreat (I’tikaf)

Abu Hurayrah (Allah be well pleased with him) narrated:

The Quran was presented to the Prophet (Allah bless him and give him peace) once each year. But it was presented twice in the year in which he passed away. And he used to make spiritual retreat for ten nights, and twenty in the year in which he passed away.

(Bukhari)

‘A’ishah (Allah be well pleased with her) narrated:

The sunnah for one who is in I’tikaf is not to visit the sick, nor attend a funeral prayer, nor touch one’s wife, nor go out for any need except when there is no alternative to it. There is no spiritual retreat except with fasting, and there is no spiritual retreat except in a congregational Mosque.

(Abu Dawud)

‘Abdullah Ibn ‘Umar (Allah be well pleased with them both) narrated that when the Prophet (Allah bless him and give him peace) made I’tikaf, his bedding (or bed) was spread for him, behind the Pillar of Repentance [tr: a pillar in the Mosque of the Prophet (Allah bless him and give him peace)].

(Abu Dawud)

***

Spiritual retreat (I’tikaf) means to remain in the mosque with the intention of devoting oneself to Allah Most High. It is a means by which one can draw nearer to Allah Most High. The one who makes the intention for I’tikaf turns away from the life of this world and seeks the Mercy and Forgiveness of Allah Most High. Imam ‘Ata’ al-Khurasani has said that the one whom performs I’tikaf is like the one who humbles himself in prostration before Allah Most High and vows not to lift his head until he is forgiven.

The I’tikaf is a communal sunnah, that is, if a single person from a community performs it, the sunnah has been fulfilled, but if not a single person has performed it, the sunnah remains unfulfilled. For men, it must be performed in the mosque, but for women this is disliked. Rather, they should perform it in an area of the house which has been set-aside for prayer (musalla). The mosque in which I’tikaf is valid is that in which the five daily obligatory prayers are offered in a group. The I’tikaf of a woman becomes invalid if the signs of menstruation appear.

14. Types of I’tikaf

‘A’ishah (Allah be well pleased with her) narrated that the Prophet (Allah bless him and give him peace) used to make I’tikaf during the last ten days of Ramadan, until Allah Most High took his soul. Then his wives continued to make I’tikaf after he passed away.

(Bukhari and Muslim)

***

There are three types of I’tikaf or spiritual retreat:

1) the wajib I’tikaf, which one has vowed to observe;

2) the emphasised sunnah (sunnah mu’akkadah) I’tikaf, which is observed during the last ten days of Ramadan;

3) and the recommended (mustahabb) I’tikaf, which is observed when one enters a mosque with the intention of devoting oneself to Allah Most High alone, even for a short period.

Someone who makes I’tikaf (Mu’takif) continues to receive reward until he leaves the mosque. When observing the wajib I’tikaf, one must fast and make I’tikaf for as much as one originally intended to perform when making the vow. For the sunnah mu’akkadah I’tikaf, one must start the I’tikaf before the sunset prayer (maghrib) of the 20th day of Ramadan, and must complete it on seeing the new moon of ‘Eid al-Fitr.

The Mu’takif is not permitted to leave the mosque for any reason except answering the call of nature, making wudu’, ghusl and the like. Leaving the mosque for a worldly need invalidates I’tikaf. There is no harm in eating or drinking in the mosque. A woman who observes I’tikaf in her home is not permitted to leave the place which has been fixed for I’tikaf, in the same way that a man is not permitted to leave the mosque.

I’tikaf is a spiritual retreat, so one should busy oneself with spiritual works, for example, reciting the Quran, performing prayers, especially those which one must makeup and learning Islamic Sacred Law (shari’ah). One should also keep oneself far away from vulgarity, and useless speech.

15. The Night of Power (Laylat al-Qadr)

‘A’ishah (Allah be well pleased with her) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Seek Laylat al-Qadr in the odd numbered nights, among the last ten of Ramadan.

(Bukhari)

‘Abdullah Ibn ‘Umar (Allah be well pleased with both of them) narrated:

Men from amongst the Companions of the Prophet (Allah bless him and give him peace) were shown in a dream that Laylat al-Qadr was in the last seven nights. The Messenger of Allah (Allah bless him and give him peace) said, ‘I see that your visions regarding the last seven, agree. So whomsoever searches for it, let him search for it in the last seven.’

(Bukhari and Muslim)

‘A’ishah (Allah be well pleased with her) narrated:

I once asked, ‘O Messenger of Allah (Allah bless him and give him peace), what should I say if I have knowledge of which night is Laylat al-Qadr?’ He replied, ‘Say these words: O Allah, thou art forgiving, loving forgiveness. So forgive me.’

(Ahmad, Ibn Majah and Tirmidhi)

‘Ubada Ibn al-Samit (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) went out to inform the people about Laylat al-Qadr [tr: its date], but there was a dispute between two Muslims. The Prophet (Allah bless him and give him peace) said, ‘I came out to inform you about Laylat al-Qadr, its knowledge has been taken away and maybe it was better for you. Now look for it in the 27th 29th and 25th.’

(Bukhari)

Anas (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

When Laylat al-Qadr appears, Gabriel descends with a company of angels who pray for everyone who is making the Remembrance of Allah Mighty and Majestic, whether standing or sitting.

(Bayhaqi)

***

It is a great blessing that the Quran was first revealed on this night. This is the night on which all decisions are made, meaning that everything for the year is copied from the preserved tablet (al-Lawh al-Mahfuz) and then distributed among various angels.

The Prophet (Allah bless him and give him peace) once mentioned some devotees from the children of Israel. Among them, there was one who spent a thousand months in continuous struggle in the path of Allah Most High (jihad). Also, among them were four devotees who spent eighty years in the worship of Allah Most High, such that not even a single moment was wasted in disobedience. The Companions of the Prophet (Allah bless him and give him peace), on hearing this, were amazed. The angel Gabriel then came with the chapter of the Quran called, ‘The Night of Power’ (surat al-Qadr) which contained the promise that, whomsoever spends the whole night of Laylat al-Qadr in worship, will be rewarded as if he spent more than a thousand months in the worship of Allah Most High.

It has been mentioned that the Prophet (Allah bless him and give him peace) saw that the lifetimes of the previous nations were very long, and he became sad at the fact that his ummah would not be able to undertake as much worship as the other nations. On this, angel Gabriel descended and revealed surat al-Qadr, and gave the Prophet (Allah bless him and give him peace) the good news that the ummah of the Prophet (Allah bless him and give him peace) has been honoured with a blessed night in which one night’s worship will be worth more than the worship of a thousand months.

(Tafsir Ibn Kathir, Tafsir al-Qurtubi and Ruh al-Mani, by Hafiz Ibn Kathir, Imam al-Qurtubi and Imam al-Allusi al-Hanafi respectively, under surat al-Qadr)

16. The Descending of the Angels Knowledge of Laylat al-Qadr

Hafiz Ibn Kathir mentions this athar (narration). Various forms of this have also been mentioned by Ibn Abi Hatim and Imam al-Qurtubi. Ka’b (May Allah be well pleased with him) narrated:

Verily the Lote Tree (sidrat al-Muntaha) is on the border of the seventh heaven, where it adjoins Paradise, on the border of the breezes of this world and the next. Its height is in Paradise, and its shoots and branches are below the Throne. Upon its branches, there are angels worshipping Allah Mighty and Majestic, no one knows their number except Allah Mighty and Majestic. There is an angel in even the smallest of places. The place of Gabriel (Upon whom be peace) is in the middle of it [tr: the tree]. Gabriel is called upon by Allah to descend each Laylat al-Qadr, with the angels who inhabit the Lote Tree. Each angel is given mercy and compassion to pass on to the believers. The angels descend with Gabriel on Laylat al-Qadr when the sun sets. On Laylat al-Qadr, the angels are found everywhere either prostrating or standing, making supplication for the believing men and believing women. But they do not go where there is a church, a synagogue, places of fire-worship, an idol, a village rubbish dump, a house in which there is a drunkard, a place in which there is an intoxicant, a house in which an idol has been set up, a house in which there is a hanging bell, a lavatory or a place in which there is household rubbish. They spend their night there, making supplication for the believing men and the believing women and Gabriel shakes the hand of each and every believer. The mark of this is that the believer’s skin shivers; his heart becomes tender and his eyes water. For verily this is from the handshake of Gabriel.

Whomsoever says on Laylat al-Qadr, ‘There is no god but Allah,’ three times, Allah will forgive him with one [tr: utterance], and He will save him from the Fire with another, and admit him into Paradise with another.

Those listening to him asked, ‘O Abu Ishaq, when it is said in truth?’ Ka’b al-Ahbar said:

‘Is he who says, ‘There is no god but Allah,’ on Laylat al-Qadr, other than truthful? By Him in whose Hand my soul is, indeed Laylat al-Qadr is upon the disbeliever and the hypocrite as if it were a mountain on his back.

The angels continue in this way, until daybreak. The first to ascend is Gabriel, who ascends until he is in front of the uppermost horizon. He then spreads out his wings. He has two green wings which he does not spread out except in that hour; the rays of the sun diminish. Gabriel then calls angel upon angel and ascends. The light of the angels and the light of the two wings of Gabriel combine together; the sun remains bewildered that day. Gabriel and those with him are made to stand between the earth and the heavens of this world in supplication, seeking mercy and forgiveness for the believing men and the believing women and for the one who fasted Ramadan with belief, seeking reward. And Gabriel makes supplication for the one who tells himself that if he lives until the next Ramadan, he will fast Ramadan for Allah.

When the evening comes, the angels enter into the heaven of this world and sit in circle upon circle, gathering with the angels of the heaven of this world. They ask them concerning man after man and woman after woman. They talk about them until they say, ‘What has so-and-so done and how have you found him this year?’ They say, ‘We found so-and-so last year, in this night devoting himself in worship, but we find him this year, in innovation. We found so-and-so in innovation, but we find him now in worship.’ They stop seeking forgiveness for the former and continue to seek forgiveness for the latter. They say, ‘We found so-and-so and so-and-so making the Remembrance of Allah, and we found so-and-so bowing, and so-and-so in prostration, and we found so-and-so reciting the Book of Allah.’

Their day and night continue in this manner until they ascend to the second heaven. In each heaven they spend a day and a night, until they stop at their place at the Lote Tree. The Lote Tree says to them, ‘O my inhabitants, tell me about the people and name them to me, for verily I have upon you a right, and I love him who loves Allah.’ They enumerate and give accounts of men and women by their names and the names of their fathers. Paradise draws near to the Lote Tree saying, ‘Inform me of what your inhabitants from amongst the angels, have informed you of.’ Paradise then says, ‘May the Mercy of Allah be upon so-and-so man and so-and-so woman. O Allah, hasten them unto me.’ Gabriel, who reaches his place [tr: at the Lote Tree] before the rest of the angels, is inspired by Allah to say, ‘I found so-and-so in prostration so forgive him.’ And he will be forgiven. Gabriel hears the carriers of the Throne saying, ‘May the Mercy of Allah be upon so-and-so man and upon so-and-so woman, and may His forgiveness be upon so-and-so.’ Gabriel says, ‘O Lord, I found Your servant named so-and-so, which I found last year upon the sunnah and in worship, but I found him this year, innovating a new act, and he has turned back on that which You have commanded him with.’ Then Allah says, ‘O Gabriel, if he makes repentance three hours before death, I will forgive him.’ Then Gabriel says, ‘Praise be to You, my god. You are more merciful than all of Your creation and You are more merciful with Your servants than Your servants are with themselves.’ Then the Throne, that which is around it and the veils, tremble. The heavens and that which is in them say, ‘Praise be unto Allah, the Most Merciful.’

Whomsoever fasts the month of Ramadan, telling himself that when he breaks fast after Ramadan, he will not disobey Allah, will enter Paradise with neither questioning nor account.

(Tafsir Ibn Kathir, by Hafiz Ibn Kathir, surat al-Qadr)

Imam Fakhr al-Din al-Razi writes concerning the word of Allah Most High, ‘Therein, angels and the Spirit descend by the leave of their Lord,’ that from this, it is known that the angels, including Gabriel, seek the permission of Allah Most High, to descend to the Earth. On being granted permission, they descend from the heavens. From this, it is proved that the angels long to meet the ummah of the Prophet (Allah bless him and give him peace). When they are granted permission they descend in large numbers. A question is raised, as to why they would long to meet the likes of us, sinful people. When the angels read the Preserved Tablet, they read about the good deeds of the Muslims, but our bad deeds are hidden from them.

(al-Tafsir al-Kabir by Imam Fakhr al-Din al-Razi, under surat al-Qadr)

At this time, the angels uncontrollably sing praises of Him who has made the good deeds apparent, and has hidden the bad deeds. At this, the angels know of the greatness of this ummah and they long to meet the servants from amongst them.

17. Knowledge of Laylat al-Qadr

Allah Most High has hidden the true knowledge of Laylat al-Qadr so that people would go in search of this blessed night and spend as much time as possible in His worship. If precise knowledge of this night were disclosed, people would strive for more worship on a single night alone. Another reason could be that if this night were to be disclosed, the one disobedient to Allah Most High would receive a greater punishment for persisting in the act of disobedience even on Laylat al-Qadr.

Hafiz al-’Asqalani mentioned forty-five reports concerning the date of Laylat al-Qadr, with evidences, from amongst the Companions (Allah be well pleased with them all), those who studied under the Companions (tabi’in), those who studied under the tabi’in (tabi’ al-Tabi’in), and the scholars of the biography (sirah) of the Prophet (Allah bless him and give him peace). May Allah be well pleased with one and all of them. Due to the length of these accounts, they cannot be mentioned here.

There is some disagreement, both amongst the companions and the scholars of the ummah concerning the exact night of Laylat al-Qadr. It is believed by some that this night is on the twenty-seventh of Ramadan, and this is the most common view. Imam Abu Hanifah has said that the night changes each Ramadan. Qadi Abu Yusuf has said that Laylat al-Qadr can be in any one of the nights of the year. Imam al-Shafi’i has said that this night is found in the first night of the last ten days of Ramadan. Imam Malik and Imam Ahmad have said that this night is in the last ten days of Ramadan. And so on and so forth.

(Fath al-Bari by Hafiz al-’Asqalani, chapter on Laylat al-Qadr)

The Prophet (Allah bless him and give him peace) was given knowledge of exact night of Laylat al-Qadr as illustrated in the hadith narrated by ‘Ubada Ibn al-Samit and recorded by Imam al-Bukhari (see above).

Imam al-Bukhari records a narration of Abu Salamah where he mentions that the Prophet (Allah bless him and give him peace) said that he had been shown Laylat al-Qadr, but he had been made to forget its date. The Prophet (Allah bless him and give him peace) then said that it is in the odd nights of the last ten.

(Sahih al-Bukhari by Imam al-Bukhari, chapter on Fada’il laylat al-Qadr)

Hafiz al-’Asqalani mentions that Ibn ‘Uyaynah said that the knowledge of Laylat al-Qadr was known by the Prophet (Allah bless him and give him peace) and that its knowledge was only removed for that year alone.

(Fath al-Bari by Hafiz al-’Asqalani, chapter on Fada’il laylat al-Qadr)

One can conclude that the Prophet (Allah bless him and give him peace) had knowledge of Laylat al-Qadr, but it was removed for a single year alone, and then returned the following year. And Allah knows best.

18. Witnessing Laylat al-Qadr

Hafiz al-’Asqalani writes concerning Laylat al-Qadr:

It is said that one sees all things in prostration, that there is radiant light in every place even in dark areas and that one hears the Salams or speech of the angels. It is also said that its mark is that the supplication of the one who has witnessed it, is accepted. Imam al-Tabari has noted that all of the above are not necessary, and that it is not a condition that one sees or hears anything, for it to have taken place.

(Fath al-Bari by Hafiz al-’Asqalani, chapter on Fada’il laylat al-Qadr. See also Nayl al-Awtar by Qadi al-Shawkani, chapter on Fada’il laylat al-Qadr)

Imam Badr al-Din al-’Ayni has mentioned that Imam al-Tabari has heard this from a whole community of people.

Even today we hear of such accounts displaying the Omnipotent Power of Allah Most High. The author has personally heard an account from a brother in Ealing, London. During Ramadan, the family were busy in the worship of Allah Most High, and one from amongst them went to get a drink from the kitchen. Upon opening the tap, milk began to flow. Others were called to witness this great event, and they drank from the sweet milk. They thanked and praised Allah Most High for the blessing they had received. This demonstrates that Allah Most High chooses whom He wills from His servants, to display Laylat al-Qadr.

19. The Zakat of ‘Eid al-Fitr

Abdullah bin ‘Umar (Allah be well pleased with them both) narrated that the Messenger of Allah (Allah bless him and give him peace) made the zakat al-Fitr as a sa’ [tr: a unit of measure] of dates or a sa’ of barley, obligatory upon the slave and freeman, male and female, young and old from among the Muslims. And he (Allah bless him and give him peace) commanded for it to be given before leaving for the prayer.

(Bukhari and Muslim)

Ibn ‘Abbas (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) made the zakat al-Fitr obligatory as a purification of the fast from empty and obscene talk and as food for the poor.

(Abu Dawud)

***

The zakat of ‘Eid al-Fitr is required (wajib) from everyone upon whom the zakat is obligatory. Someone obligated to pay the zakat of ‘Eid al-Fitr must also pay it for every person he is obliged to support, such as his wife and family. Those who are not obliged to fast must still give the zakat of ‘Eid al-Fitr, even if they have not fasted. It is recommended to give the zakat of ‘Eid al-Fitr before performing the ‘Eid prayer.

For Muslims living in the west, it is best to give the zakat of ‘Eid al-Fitr at the beginning of Ramadan. The reason being, that charitable organisations must be given time to make arrangements for the funds to be distributed to the needy, in time for the ‘Eid celebrations.

20. The Day of ‘Eid al-Fitr

Anas (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

When the day of their ‘Eid appears, meaning the day of their breaking fast, Allah is proud of them, before His angels and says, ‘O My angels, what is the reward of the servant who has fully accomplished his work?’ They say, ‘O our Lord, his reward is that he is paid his wage in full.’ He says, ‘My angels, My male servants and My female servants have done what I have made obligatory upon them, then they came out hastening to supplication. By My Honour, Greatness, Generosity, Exalted Position and Sublime Nature of My Rank, I will surely respond to them.’ Then He says, ‘Return. I have forgiven you and changed your sins into virtues.’ Then they return forgiven.

(Bayhaqi)

***

The performance of the ‘Eid prayer is required (wajib) from those whom the Jum’ah prayer is required.

The following are recommended before offering the ‘Eid prayer:

1. trimming one’s hair;

2. cutting one’s nails;

3. performing the purificatory bath (ghusl);

4. wearing perfume;

5. dressing in one’s best clothes;

6. giving the zakat of ‘Eid al-Fitr;

7. eating something sweet, for example an odd number of dates;

8. coming early after the dawn prayer on foot;

9. returning home by a different route than one came;

10. and being joyful and showing happiness with one another.

21. Description of The Prayer on ‘Eid al-Fitr

Before the actual ‘Eid prayer, it is customary for the imam to make a translation of that which will be included in the two sermons following the ‘Eid prayer. The ‘Eid prayer consists of two rak’ahs. One starts by making the intention to offer the prayer as a wajib prayer, then one must make the opening takbir, raising one’s hands to the level of the ears. The thana’ should then be read with the hands below the navel. Then three takbirs will be made. One must raise one’s hands to the level of the ears each time. After each of these takbirs, one’s arms should be placed at one’s sides, except the third, after which one places them below the navel. The Fatihah is then recited followed by another surah. The prayer continues like an ordinary two rak’ah prayer, until the surah following al-Fatihah is recited in the second rak’ah. After this surah, one must make three more takbirs, each time raising one’s hands to the level of the ears, then leaving one’s hands at one’s sides. Then after another takbir, one should move into the ruku’ position. The prayer continues until the final Salams like an ordinary two rak’ah prayer. After the two rak’ahs are completed, the imam gives two sermons (khutbah) like those of Friday prayer. One must listen to the sermons attentively.

One should not offer any non-obligatory prayers between the dawn prayer (fajr) and the ‘Eid prayer. If one cannot join the ‘Eid prayer, but wishes to offer salat al-Duha, one should do so after the ‘Eid prayer has been offered. If one has missed the ‘Eid prayer, one should offer four rak’ahs for salat al-Duha. If one has missed any of the takbirs of the first rak’ah, one should join the prayer, make them up by oneself, then continues the prayer with the imam. If one has missed any rak’ahs, but still joined the prayer, one must make them up after, making the takbirs in the correct places.

22. The Mysteries of Fasting

A Muslim who keeps the fast intends to please Allah Most High and approach Him by its means. Also, one seeks the Forgiveness of Allah Most High. Fasting has many benefits, some of which can be seen clearly, others are hidden. One can receive benefit, both in this world and the next, from one’s fasting.

The following summary, contains some points which Imam al-Ghazali (Allah be well pleased with him) mentions in his book al-Ihya’:

1. When one fasts; eating, drinking and sleeping with one’s wife is not permitted, resulting in an increase in one’s spiritual strength, as the physical strength is diminished.

2. When one refrains from eating, drinking, sleeping with one’s wife and from committing acts of disobedience to Allah Most High, one purifies one’s worship making it like that of the angels. Refraining from the desires of this world in this way, is not found in any other form of worship, making fasting unique.

3. When one is hungry or thirsty and faces difficulty, one is trained to have patience with what Allah Most High has ordained for one (rida’ bi qada’ Allah).

4. When one is hungry or thirsty one can feel empathy for those who constantly suffer the pangs of hunger and thirst, due to their poverty and the like.

5. Hunger and thirst prevents one from committing acts of disobedience to Allah Most High.

6. Hunger and thirst kills pride and arrogance as one is reminded of how much one can eat, so as to be considerate of others.

7. Fasting increases one’s understanding and intelligence.

8. The equality of all Muslims before Allah Most high is shown to us, as each and every Muslim must fast, irrespective of whether one is rich or poor.

9. Waking early, before dawn for the pre-dawn meal, and breaking one’s fast promptly after sunset makes one more punctual.

(Ihya’ ‘Ulum al-Din, by Imam Abu Hamid al-Ghazali, chapter on ‘The Mysteries of Fasting)

The reason as to why one must fast is not due to the aforementioned benefits, but rather the only true and real reason is because fasting is the Divine Command of Allah Most High. One obeys the Command of Allah Most High to seek His Divine Pleasure (rida’). The sincere Muslim intends fasting as a form of worship and as a means of drawing nearer to Allah Most High. Whether or not the wisdom of a Divine Command, can be seen, has no effect on his willingness to worship his Lord with sincerity and Ikhlas.

23. Epilogue

This is the end of the work entitled, ‘The Rulings of Ramadan’. I pray that this work is of benefit to the reader, giving an increase in taqwa and knowledge to act upon and worship Allah Mighty and Majestic, correctly. I ask you to pray for this needy slave of Allah Mighty and Majestic and servant of the ummah of the Best of Creation. May Allah shower His blessings upon His Chosen One, his family and companions. The good of all that has been stated is from Allah Most High alone, and the errors are from myself, the author. I ask you to pray for my forgiveness and steadfastness in the Din. May Allah Most High grant us success in learning knowledge for His sake, and practising it for His sake. May Allah Most High grant us the perfections of faith, and the ability to stay in the company of His righteous servants. And all praise is due unto Allah, Lord of the Worlds, and He alone grants success.

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Salaatul Tarawih: Eight or Twenty Raka’ah?

By Ahmed ibn Muhammad

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidina wa Mawlanaa Muhammadin wa ‘alaa Aalihi wa Sahbihi wa Sallam

In a handout by some misguided people, there appeared the following question and answer (No. 22):

(a) Aisha (Allah be pleased with her) reports that the Prophet (Peace be upon him) never prayed more than 8 rak’aats in Taraweeh, so how come nobody disapproves of 20?

(b) Is it true that Umar (Allah be pleased with him) introduced it?

Answer:

(a) As regards the Taraweeh prayer – people agree that the Sunnah of the Prophet (Peace be upon him) and the best way is 11 rak’aats. As regards any addition – then this is DISAPPROVED of and DECLARED AS A BID’AH (A bad innovation).

(b) It is not true that Umar (Allah be pleased with him) either prayed or ordered 20 rak’aats. Rather he ordered Ubayy ibn Ka’b to lead the people with 11 rak’aats (al-Muwatta 1/137, with a Sahih Isnad).

It should be said that the vast MAJORITY of the scholars of Hadith, Fiqh, and even the four Mujtahid Imams are in agreement that 20 rak’ahs are the most appropriate, followed by 3 rak’ahs of Witr.

First, it should be said that the Hadith reported from Sayyidah Aisha (Radhi Allahu Anhaa) about 11 rak’ahs is not at all to do with Taraweeh, according to the majority of scholars, but in fact concerns the number of rak’ahs of TAHAJJUD prayer! The Hadith in question is as follows:-

Narrated Abu Salama ibn Abdur Rahman that he asked Aisha (Allah be pleased with her), “How was the prayer of Allah’s Apostle (Peace be upon him) in Ramadan?” She replied, “He did not pray more than eleven raka’at in Ramadan or in any other month. He used to pray four raka’at – let alone their beauty and length – and then he would pray four – let alone their beauty and length – and then he would pray three rak’aat (witr).” She added, “I asked, ‘O Allah’s Apostle! Do you sleep before praying the Witr?’ He replied, ‘O Aisha, My eyes sleep but my heart does not sleep.’” (Bukhari, 3/230, English edn)

According to the author of “Fatawa Rahimiyyah“, Mufti Abdur Rahim Lajpuri (vol. 1, pg. 275); in his defence of 20 rak’ahs of Taraweeh: “The commentator of al-Sahih al-Bukhari and the erudite traditionist, Shaykh Shamsud-Din al-Kermani (d. 786 AH; Rahimahullah) said: ‘In the Hadith (above), the Tahajjud prayer is meant. Abu Salama’s question and Hadrat Aisha’s answer concerned the Tahajjud.’ He adds further: ‘If the Tahajjud prayer is not meant, then this tradition will be at variance with the tradition that states that the Holy Prophet (Peace be upon him) led twenty rak’ahs each for two nights, and in the case of such clash the tradition of twenty rakah’s which is affirmative (muthbit) shall have precedence because according to the principles of Hadith, the affirmative takes precedence over the negative (naaf)” (vide: Al-Kawakib ud-Durari Sharh Sahih al-Bukhari, vol. 9, pg 155-156). We say, does this not mean that people who perform 8 rak’ahs of Taraweeh, should pray 20 rak’ahs instead? Since according to the principles of Hadith, “The affirmative takes precedence over the negative in certain cases.”

A great fact that should also be noted by the reader is that the Imam’s of Hadith have placed the Hadith from Sayyidah Aisha (Radhi Allahu Anha) under the section of Tahajjud prayers, which indicates their belief that the Hadith applies to Tahajjud only. The Imam al-Muhaddithin al-Bukhari (Radhi Allahu ta’ala Anhu) has placed the Hadith from Sayyidah Aisha under at least two sections of his Sahih, first under the section of ‘21: The Tahajjud Prayer at Night’ (see Sahih al-Bukhari, vol. 2, chapter 15, no. 248, English ed’n) and then under the section of ‘32: The Book of Taraweeh Prayers‘ (see Sahih al-Bukhari, 3/230, pg. 128 English ed’n). This means that al-Imam Bukhari believed that the prayer mentioned by Aisha was that of Tahajjud only, and since the Tahajjud prayer is performed also in Ramadan, then Imam Bukhari also quoted the same Hadith under ‘The book of Taraweeh prayers‘, but Allah knows best. Imam Muslim (Rahimahullah) has also placed the Hadith from Aisha under the Tahajjud prayer section (see Sahih Muslim 1/1607, pg. 356, English ed’n). Also Imam Malik (Rahimahullah) has placed Sayyidah Aisha’s Hadith under the Book of Tahajjud (see Al-Muwatta, Book 7, section 7.2, no. 9, pg. 5, English ed’n). Al-Imam Abi Dawud (Rahimahullah) has also placed the same Hadith under the chapter ‘On the number of Rak’ahs of the prayer at night (Tahajjud)’ (see Abi Dawud 1/1336, pg. 351, English version). Even Imam’s Tirmidhi and Nisai (Allah’s mercy be upon them) placed Aisha’s Hadith under the Tahajjud section (see Tirmidhi, vol. 1, pg. 58 and Nisai, vol. 1, pg.154).

Mufti Abdur Rahim said about Sayyidah Aisha’s (radhi Allahu anha) Hadith: “And if this tradition may have been quoted in some book under the devotions of Ramadan along with the Taraweeh. Like the taraweeh, the Tahajjud, too, is a prayer of Ramadan, and because of this affinity, it can be mentioned along with the Taraweeh (as Imam Bukhari did). Hence, supposing it may have been mentioned in some book, it cannot be made thereby a categorical argument. ‘When uncertainty creeps in, the argument is falsified.’ Moreover, Hafiz al-Hadith Imam Qurtubi’s (d. 671/1273; Rahimahullah) statement regarding this Hadith (of Aisha) should not be overlooked that, ‘many a man of knowledge considers the aforesaid Hadith mudtarib (i.e. confounded).’” (vide: Imam Ayni in his Sharh Sahih al Bukhari, vol. 2, pg. 187).

In short, the aforesaid report is in no way a proof for eight rak’ahs of Taraweeh. In contradistinction to this, as regards the twenty rak’ahs the Companions Consensus (Ijma-as-Sahaba) has taken place over the approval of Hadhrat Ibn Abbas’ (Radhi Allahu Ta’ala Anhu) Hadith (about 20 Rak’ahs being performed by the Holy Prophet, peace be upon him) and practically the majority of Ulama have accepted it.” (Fatawa Rahimmiyah, vol. 1, pg 276-277).

Although Sayyidah Aisha (Radhi Allahu Anha) had said: “He did not pray more than 11 Raka’at,” we also have reports from her that the Holy Prophet (Peace be upon him) also prayed more than 11 Raka’ats! The proof for this was given by her in another narration involving Abu Salama ibn Abdur-Rahman (Rahimahullah). Abu Salama asked Aisha about the prayer of the Messenger of Allah (Peace be upon him), she said, “He observed 13 Raka’ahs (in the night prayer). He observed 8 raka’ahs and would then observe (three rak’ahs of) witr and then observe two raka’ahs sitting (nafl prayer), and when he wanted to bow he stood up and then bowed down, and then he observed two raka’ahs in between the Azan and Iqama of the dawn prayer (i.e. fajr).” (See Sahih Muslim 1/1603, pg. 357).

Now, the statement ‘the best way is 11 rak’aats‘ is only the opinion of a small group of the ulama, in fact there are more than 50 opinions to say that the best way is 20 rak’ahs according to the Prophet (Peace be upon him) and his Companions (Allah be pleased with them all) practise! What is more interesting to note is that the four great Mujtahids, Abu Hanifah, Malik ibn Anas, Muhammad bin Idris Shafi’i al-Hashimi, and Ahmad ibn Hambal (Radhi Allahu Anhu) are in agreement that the Taraweeh consists of twenty Rak’ahs. The statement that al-Imam Malik approved of eight Rak’ahs needs to be proved, most likely this ascription was made to him because he quoted the Hadith which is used to prove eight Rak’ahs of Taraweeh in his al-Muwatta (see Muwatta, 6.2, no. 4, pg. 48) by a small group of scholars. Although al-Imam Malik (Rahimahullah) quoted this Hadith in his book, it has no bearing on what his actual opinion and practise was, on the contrary al-Imam Malik believes in thirty-six rak’ahs of Taraweeh (i.e. 20 Rak’ahs and 16 rak’ahs of extra nafl prayers, see later for the official verdict of the Maliki Madhhab)! Also the Hadith which seems to prove 11 Rak’ahs of Taraweeh (including three rak’ahs of Witr) in Imam Malik’s al-Muwatta has been explained away by many other convincing arguments.

Recently we came across a booklet by the title, “Is Taraweeh 20 Rakaats?” (Published by Madrasah Arabia Islamia, Azaadville, South Africa, author unknown). In this booklet the Hadith quoted from the Muwatta of al-Imam Malik (Radhi Allahu anhu), about 11 rak’ahs of Taraweeh (including three Witr) was quite eloquently analysed.

The actual Hadith in question was related by Yahya ibn Yahya al-Laythi, who related from his teacher, Hazrat al-Imam Malik (Radhi Allahu Anhu), who related from Muhammad ibn Yusuf, who said that as-Saaib ibn Yazid said, “Hazrat Umar ibn Khattab (Radhi Allahu Anhu) ordered Ubayy ibn Ka’b and Tamim ad-Dari (Radhi Allahu Anhuma) to watch the night in prayer with the people for eleven rak’ahs. The reciter of the Qur’an would recite the Mi’in (a group of medium sized surah’s) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn.” (see above reference in al-Muwatta).

It was stated in the aforementioned booklet (chapter 7, pg. 20), after quoting the above narration, “If we analyse the chain (Isnad) of this Hadith, we notice that Muhammad ibn Yusuf narrates from Saaib ibn Yazid. Muhammad (ibn Yusuf) has 5 students and the narration of each student differs from the next (i.e. the text of the Hadith is different from each student). The five students are:

1. Al-Imam Malik ibn Anas
   
2. Yahya ibn Qattan
   
3. Abdul Aziz ibn Muhammad
   
4. Ibn Ishaq and
   
5. Abdur Razzaq
   

Their narrations are as follows :

1. Imam Malik says that Umar ordered Ubayy ibn Ka’b and Tamim Dari to perform 11 rakaats. (What practise occurred thereafter is not mentioned, nor is Ramadaan mentioned).
   
2. Yahya ibn Qattan says that Umar made the people gather with Ubayy ibn Ka’b and Tamim Dari and both of them began performing 11 rakaats. (Hadrat Umar’s command is not mentioned, nor is any mention of Ramadaan made).
   
3. Abdul Aziz (ibn Muhammad) says that we used to perform 11 rakaats in the era of Umar. (Neither is the command mentioned, nor is Ubayy ibn Ka’b or Ramadaan mentioned).
   
4. Ibn Is-haq says that we used to perform 13 rakaats in Ramadaan during the era of Umar. (Neither is the command of Umar mentioned. Instead of 11 rakaats, 13 are mentioned).
   
5. Abdur Razzaq says that Umar gave the command of 21 rakaats. (In this narration 21 rakaats are mentioned instead of 11).
   

Besides the narration of Imam Malik (Rahmatullah alayh), 11 rakaats cannot be established from the other narrations. Due to this difference, the narrator Ibn Ishaq gave preference to 13 while Ibn Abdal Barr al-Maliki preferred 21 (from the narration of Abdur Razzaq). Therefore this narration is Mudtarib (A Hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission) with regards to the number (of rak’ahs) and hence unacceptable.

The above was an analysis of Muhammad ibn Yusuf’s narration via Saaib ibn Yazid. Now let us examine the narration of Yazid ibn Khaseefah via Saaib (ibn Yazid), which is mentioned in the Sunan al-Kubra of al-Bayhaqi (vol. 2, pg. 496): Abu Zi’b narrates from Yazid ibn Khaseefah, who reports from Saaib ibn Yazid that the people used to perform 20 rakaats in the month of Ramadaan during the era of Umar.

Al-Imams al-Nawawi, al-Iraqi and al-Suyuti (all three were great Ulema of Hadith. May Allah be pleased with them all) amongst others have accepted the authenticity of this Hadith (see Tuhfatul Akhyaar, pg. 192 and Irshaadus Saari, pg. 74, (by Imam al-Qastallani]).

Muhammad ibn Ja’far (another narrator in the chain) has quoted the statement from Yazid (ibn Khaseefah) as Abu Zi’b (had). This narration is mentioned in Marifatus Sunan of al-Bayhaqi. Allamah Subki and Mullah Ali al-Qari have stated in Sharh Minhaaj and Sharh Muwatta respectively that the chain of narrators of this Hadith are correct. (Tuhfatul Ahwazee, vol.2, pg 75).

From the above narration we can clearly see that both the students of Yazid (ibn Khaseefah), unanimously narrate the fact that during Umar’s (Allah be pleased with him) era 20 rakaats was the standard practise. On the contrary, the 5 students of Muhammad ibn Yusuf quote Saaib (ibn Yazid) differently.

In such a situation the correct approach would be to rely on the narration of Yazid ibn Khaseefah. However the Ahl al-Hadith have unjustly discarded this narration and adopted the doubtful one of Muhammad ibn Yusuf, which has differing versions. This goes against the principles of Hadith.” Here ends the quote.

Another Hadith that is used by the protagonists of eight rak’ahs of Taraweeh has been related by Jabir ibn Abdullah (Allah be pleased with him): “The Prophet (Peace be upon him) led the people in prayer during Ramadan with 8 rak’ahs and the Witr. We gathered in the Mosque the following night hoping that he would come again. We remained waiting till the next morning (until he came out). The Prophet (Peace be upon him) said, ‘I feared that the Witr may become incumbent on you.’” (related by Ibn Nasr al-Marwazi in Qiyamul-Layl, pg. 90, al-Tabarani and Ibn Hibban – see below for the actual Hadith)

The above Hadith has been analysed by Shaykh Abdur Rahim in his “Fatawa” (vol. 1, pg. 278-9) with the conclusion that the Hadith is Daeef. The Shaykh said: “The strange thing about this Hadith is that its chain of authorities (Isnad) is not trustworthy. Please examine the statements of the Imams of this science concerning the narrators of this chain. In this chain one narrator is Ibn Hameed Razi, about whom the opinions of the great and august critics of Hadith are as under:

1. “He is weak.” – Hafiz al-Dhahabi (see his Mizanul I’tidal, vol.3, pp. 49-50)
   
2. “He narrates many disowned (munkar ) Hadiths.” – Ya’qub ibn Shaybah
   
3. “He is objectionable.” – al-Imam al-Bukhari
   
4. “He is a liar.” – Abu Zur’ah
   
5. “I testify that he is a liar.” – Ishaq Kausaj
   
6. “He narrates Hadiths about everything; I have not seen a man bolder than him vis-a-vis Allah.” – Sauleh Jazrah
   
7. “By Allah! He is a liar.” – Ibn-e Kharash
   
8. “He is not reliable”‘ – al-Imam al-Nisai
   

Now, about the second narrator, Ya’qub ibn Abdullah Ash’ari al-Qummi:-

(1) “He is not strong.” – Daraqutni (see Mizanul I’tidal, vol. 3, pg. 324).

About the third narrator, Isa ibn Jariyah:-

1. “He has had disowned (munkar) Hadiths.” – Ibn Ma’een
   
2. “His Hadiths are disavowed.” – Nisai
   
3. “His Hadiths are rejected (matruk ).” – Nisai
   
4. “His Hadiths are disavowed.” – Abu Dawood – synopsis
   
5. “He is counted among the weak.” – (see Mizanul-I’tidal, vol. 2, pg. 311, by Hafiz al-Dhahabi).” Here ends the quote.
   

Hafiz Ibn Hajar al-Asqalani (Rahmatullah alayh) has reported a similar narration to the above Hadith in his Bulugh al-Maram min Adillat al-Ahkam (no. 396, pg. 159), on the authority of Hafiz Ibn Hibban (Rahmatullah alayh): “Narrated Jabir ibn Abdullah (Allah be pleaed with him): Allah’s Holy Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) prayed during the night in Ramadan; the people waited for him on the next day, but he did not come out; and he said, ‘I feared that the Witr might be enjoined on you.’” Note the above narration does not even state how many rak’ahs were performed by the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)!! The above two Hadiths cannot be used as justifiable proof in favour of 8 rak’ahs of Taraweeh on their own.

Al-Imam Malik ibn Anas (Rahmatullah alayh) has in fact quoted a Hadith which proves the performance of 20 rak’ahs of Taraweeh in Ramadan; and that is as follows:-

Yahya related to me from Malik that Yazid ibn Ruman said,”The people used to watch the night in prayer during Ramadaan for 23 rak’ahs (i.e 20 rak’ahs of Taraweeh, followed by 3 rak’ahs of witr) in the time of Hazrat Umar ibn al-Khattab.” (vide: al-Muwatta, 6.2, No. 5, pg. 48, English ed’n)

Although the above Hadith is Munqati (a link is missing in the chain) and has thus been declared to be Daeef by some scholars, it never the less has been used as proof. Besides, the Hadith has been given a full Isnad (chain) by either Imam Ibn Abdal Barr al-Maliki (d. 463/1071; Rahimahullah) or Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti (Rahimahullah), in their thorough research to complete all the chains of transmission (Isnad) which have an incomplete chain; as found in the Muwatta of Imam Malik!

In fact the latest edition of the English version of al-Muwatta (translated by A. A. at-Tarjumana and Yaqub Johnson) says (pg. xxxiv): “Ibn Hajar (al-Asqalani) said, ‘The book of Malik is sound by all the criteria that are demanded as proofs in the mursal, munqati (two types of Hadith which have a missing link) and other types of transmission.’ Then as-Suyuti followed what Ibn Hajar said here; and said, ‘The mursal Hadith in it are a proof with him (i.e. ash-Shafi’i) as well because the mursal is a proof with us when it is properly supported. Every mursal in the Muwatta has one or more supports as will be made clear in this commentary (i.e. Suyuti’s commentary on al-Muwatta called Tanwir al-Hawalik). It is absolutely correct to say that the Muwatta is sound without exception.’

Ibn Abdal-Barr collected together all the mursal, munqati and mu’addil Hadiths in the Muwatta and said that the total number of Hadiths in the Muwatta which do not have an Isnad are sixty one. He stated that he found the isnads of all of them in other sources with the exception of four Hadiths. The erudite scholar of Hadith, Shaykh Muhammad Habibullah ibn Mayabi ash-Shanqiti says in Ida’a al-Halik that he had found witnesses for these four Hadith and he then mentioned these witnesses. He said, ‘Some of the people of knowledge made these Isnads complete.’ He mentioned from Ibn Abdal-Barr that there was no munkar(rejected) Hadith in the Muwatta, nor anything fundamentally refuted.”

In the light of what the erudite scholars of Hadith have said above, we may emphatically state that the apparently ‘munqati’ Hadith from Yazid ibn Ruman has a complete Isnad; hence it may be used as a proof, since Imam Ibn Abdal-Barr has said that there is, “No munkar Hadith in the Muwatta nor anything fundamentally rejected.” Hence, many scholars of Hadith and Fiqh have used the above Hadith as a proof in favour of 20 rak’ahs of Taraweeh.

The quote from “Some common questions answered,” also claimed that, “Rather he (Sayyidina Umar) ordered Ubayy ibn Ka’b to lead the people with 11 rakaats.” I say, this is half of the truth, since it is clearly stated in al-Muwatta :”Hazrat Umar ibn Khattab ordered Ubayy ibn Ka’b AND Tamim ad-Dari ….(see Muwatta, 6.2, no. 4, pg. 48)!!

There are some who say that if anyone performs more than 11 rak’ahs of Taraweeh, then he or she is basically committing a Bid’ah (a very bad innovation)! We seek refuge in Allah from such a disgusting statement! Since this tantamountally means that the foremost Imams of the saved sect (al-Firqat an-Najiyyah) of Ahl-al-Sunnah wa’l-Jama’ah have been committing a gross innovation (Allah forbid). Such a person seems to be implying that the venerable Sahaba Ikram (Radhi Allahu Anhum), the four great Mujtahid Imams (Radhi Allahu Anhum), as well as the foremost scholars of Hadith and Fiqh of the last 1400 years have ‘innovated‘ the practise of 20 rak’ahs of Taraweeh, if considered in the light of penetrative elaboration, implicitly and covertly! Laa Hawla wa Laa Quwwata Illaa Billaah il-Aliyy il-Azeem!

The actual Hadith which states that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) performed 20 rak’ahs of taraweeh has been reported by Sayyidina Ibne Abbas (Radhi Allahu Ta’ala Anhu). He said, “Verily, the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) in the month of Ramadaan, used to perform 20 rak’ahs and the witr prayer (afterwards) without congregation.” (Reported in al-Sunan al-Bayhaqi, vol.2, pg. 496, Musannaf Ibn Abi Shaybah, Kabiri of Imam al-Tabarani, Ibn Aadi in his Musnad, and by Imam Baghawi in his Majmua-as-Sahabah )

Although some scholars have declared this Hadith to be Daeef on its own, it does not mean that it should be whole heartedly rejected; since Daeef does not mean Maudu (fabricated). Please refer to the next section on Daeef Hadiths, and when they are acceptable to scholars for further elaboration. The Hadith related from Ibn Abbas (Allah be pleased with him) is supported by many other narrations coming from great Companions like Uthman, Ali, Ibn Mas’ood…(Allah be pleased with them all), as well as their successors (Tabi’in). Besides, some of the scholars of Hadith have even declared some weak Ahadith to be Sahih, if it has a firm basis. It was stated in the zindiq book “Criticism of Hadith among Muslims with reference to Sunan Ibn Majah,”: “Shafi’i also recognises a weak Hadith as authentic (sahih) if it is found to be accepted by the whole Ummah (see al-Sakhawi: Fath al-Mugith). But he does not accept Malik’s view of restricting the practise to the people of Madinah. According to the later scholars of the Hanafi school like Ibn al-Humam, a Hadith will be declared Sahih, if it is supported by the practise of the Ummah (see Abdal Rashid Nu’mani: Ma tamusu ilaihe al-Haja, pg. 18). Among traditionalists, Tirmidhi often remarks, after quoting a less authentic Hadith: ‘It is being practised by the people of learning (Ahl al-Ilm).’ Suyuti deduces: ‘It indicates that the Hadith is supported by the sayings of the people of learning. More than one scholar has said that a Hadith is declared Sahih if supported by the sayings of the people of learning, even if it lacks a proper Isnad (see Suyuti: al-Ta’aqubat, folio 20).”

As stated above, the great research scholar (Muhaqqiq) Hafiz Kamal ibn al-Humam (d. 861/1457; Rahimahullah) had actually said: “One of the factors from which the authenticity of a Hadith is known is that the learned (Ulama) may conform to it, which is a proof of its being sound (vide: Fath al-Qadir, vol. 3, pg. 349).

There are many quotes from scholars which prove a near universal juridical acceptance of 20 rak’ahs of Taraweeh, but we content myself by quoting a select few from some of the foremost scholars of the Ahl-as-Sunnah.

(1) Shaykh al-Islam Ahmad ibn Hajar al-Asqalani (d. 852/1449; R.A.)

The Hafiz of Hadith, Ibn Hajar al-Asqalani has reproduced from Imam Rafi’i (Allah’s mercy be on him):

“For two nights the Holy Prophet (Peace be upon him) led twenty rak’ahs of prayer each night; on the third night the people gathered but the Holy Prophet (Peace be upon him) did not come out. Then the next morning, he told the people, ‘It so occurred to me that it would be made obligatory for you, and you would not be able to discharge this obligation.’“

After reproducing this tradition, Hafiz Ibn Hajar said:

“All the traditionalists (Muhaddithin) are unanimous about the soundness of this report.” (see Talkhis al-habir fi takhrij ahadith al-Rafi’i al-Kabir, vol. 1, pg. 119, by Hafiz ibn Hajar).

(2) Al-Imam al-Azam Abu Hanifah (d. 150 AH; Radhi Allahu Anhu)

It was stated in Fayd ul-Bari Sharh Sahih al-Bukhari (by Shaykh Anwar Shah Kashmiri):

“Al-Imam Abu Yusuf (Rahimahullah) asked Al-Imam Abu Hanifah (Rahimahullah), ‘Did Hadrat Umar (Radhi Allahu Anhu) have any compact from the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) for 20 rak’ahs of Taraweeh?’ The Imam replied, ‘Hadrat Umar was not one to invent on his own; certainly he had some proof with him for this!’” (also found in Maraqi ul-Falah, pg. 81, by Imam al-Shurunbulali and Bahr ur Ra’iq, vol.2, pg. 66, by Imam ibn Nujaim al-Misri).

(3) Al-Imam al-Tirmidhi (d. 279/892; Radhi Allahu Anhu)

al-Imam Tirmidhi said:

“Hazrat Umar, Hazrat Ali as well as other Companions (Radhi Allahu anhum) and Sufyan al-Thauri, Ibn al-Mubarak and Imam al-Shafi’i (Allah’s mercy be upon them), all believed in 20 rak’ahs of Taraweeh, and Imam Shafi’i has stated that he had seen the people of Makkah saying 20 rak’ahs (see Sunan al-Tirmidhi, vol.1, pg. 99).

(4) Al-Imam Malik ibn Anas (d. 179 AH; Radhi Allahu Anhu)

It was written in the most authentic book on Maliki Fiqh, al-Mudawwanah (vol.1, pg. 193-94), by Qadi Sahnoon (Rahmatullah alayh):

“Ibn al-Qasim said, ‘The rak’ahs (of Taraweeh) with witr are 39.’ Imam Malik said, ‘This is what the people have agreed upon from amongst the predecessors, and the people have not stopped doing it.’” (For an explanation of why it was 36 rak’ahs see the quote below from Allamah Anwar Shah Kashmiri).

(5) Hafiz Ibn Humam (d. 861/1457; Rahmatullah alayh)

Allamah Ibn Humam asserts that it has been established from genuine authority that the Companions and their Successors (tabi’in) used to say twenty rak’ahs of Taraweeh during the auspicious time of Umar (Allah be pleased with him); this authority of Yazid ibn Ruman has been reported from Sa’ib ibn Yazid that, ‘during Umar’s auspicious time we used to say twenty rak’ahs.’ The genuineness of this authority has been verified by Imam Nawawi in the synopsis (see Fath al-Qadir, vol.1, pg. 407 and Nasb-ur-Rayah, vol.1, pg. 294, by Hafiz al-Zaylai). Hafiz Ibn Humam also said in Fath al-Qadir (vol.1, pg. 470):

“At last unanimity was formed on 20 rak’ahs of prayer and this alone is in succession.” This last statement has also been said in similar words by Ibn Taymiyya in his Minhaj us-Sunnah (vol.2, pg. 224).

(6) Al-Imam Ata ibn Abi Rabah (Rahimahullah)

The august successor (Tabi’in) and Mufti of Makkah in his time said:

“I have seen the Companions, and other people in Makkah saying 23 rak’ahs, including the witr.”

This report is Hasan (good). (see Musannaf Ibn Abi Shaybah, pg. 406, Fath al-Bari, vol.4, pg. 219, of Hafiz Ibn Hajar al-Asqalani, Qiyam ul-Layl, pg. 91, by Imam Ibn Nasr al-Marwazi).

(7) Al-Imam Muwaffaq al-Din Ibn Qudama al-Maqdisi (d. 620/1223; R.A)

The Imam of the Hambaliyya in his time, Ibn Qudama al-Maqdisi, said in his book al-Mughni (vol.1, pg 803):

“There has been the Companion’s consensus (Ijma-as-Sahaba) on 20 rak’ahs of Taraweeh.”

(8) Allamah Anwar Shah Kashmiri (d. 1352 AH; Rahimahullah)

It was stated in his published lecture, Tirmidhi al-ma’ruf ba-Arfa’sh-Shazzi (vol.1 pg. 329) :

“Not even one of the the four Imams believes in less than 20 rak’ahs of Taraweeh; the practise and belief of the majority of the Companions was also this. Imam Malik (Allah’s mercy be upon him) believes in more than 20 rak’ahs; he is positive that they are 36. According to Imam Malik’s practise only 20 rak’ahs of Taraweeh will be said in congregation, but the general practise and method of the citizens of Madinah was that during the brief rest interval (after every 4 rak’ahs), when the Imam sat down after 4 rak’ahs, they used to perform 4 more rak’ahs. The men who said the Taraweeh in the sacred mosque at Makkah, used to circumambulate (Tawaf) the Ka’ba during this brief recess. The people of Madinah, naturally, could not circumambulate the Ka’ba and hence, instead, they used to perform 16 rak’ahs more (in total) during these brief recesses.”

(9) Imam al-Ayni (d. 855/1451; Rahimahullah)

Allamah Ayni wrote in his Sharh al-Bukhari:

“The number of rak’ahs in the Taraweeh is twenty. Imam Shafi’i and Imam Ahmed (Allah’s mercy be upon them) assert the same thing. Their proof is the report which Bayhaqi has, with genuine authority, narrated from Sa’ib ibn Yazid. The great Companions, including Umar, Uthman and Ali (may Allah be pleased with them), as also the revered Successors (Tabi’in), used to perform twenty rak’ahs.”

Then he said:

“The most excellent and the most advisable course to conform to is that of the Holy Prophet’s and his (Sall Allahu alaihi wa Aalihi wa Sallim) Companions (practise).” (Umdat ul-Qari Sharh-al-Bukhari, vol. 7, pg. 178).

This article was originally composed by Ahmed ibn Muhammad

Bismillair Rahmanir Rahim

Wa Sall Allahu ta ‘ala alaa Sayidinaa wa Mawlaana Muhammadiw

wa ‘alaa Aalihi wa Sahbihi wa sallam

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From

Ghunyat lit-Taalibi

Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani
{Quddusus Sirruhoo}

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan]

sent down on the middle night of that month.

Hazrat A’isha, the wife of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Hazrat ‘A’isha (Radhiyallahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast.  The fasting he liked best was that he did in Sha’baan, so I said to him:  “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu alaihi wa Aalihi wa Sallim): “O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Hazrat Umm Salama (Radhiyallahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan.  And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Hazrat Anas [ibn Maalik] (Radhiyallahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) said:  “Fasting in Sha’baan in honor of Ramadaan.”

Hazrat ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhiyallahu anhaa) say: “The dearest of months to Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Hazrat ‘Abdullaah (Radhiyallahu anhu), Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness.  -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhiyallahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha'ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:68). Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:

From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa'iil], Israafiil and ‘Azraa’iil, then He chose Gabriel from these four.

From all the Ambiyaa (Sallallahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim).

The four He selected from among the Companions (Radhiyallahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhiyallahu anhu).

The four mosques:  The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai.  Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

The four days:  The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’  Of these He then chose the Day of ‘Arafa.

The four nights:  The Night of Absolution [Lailat al-Baraa'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum'a], and the Night of the Festival [Lailat al-'Id].  Of these He chose the Night of Power.

The four sites:  Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-'Ashaa'ir].  Of these He chose Mecca.

The four mountains:  Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

The four rivers:  Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil].  Of these He chose the Euphrates.

The four months:  Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu alaihi wa Aalihi wa Sallim).  So, just as the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

According to Abuu Huraira (Radhiyallahu anhu), the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

“Sha’baan is my month, Rajab is Allaah’s month, and Ramadaan is the month of my Community.  Sha’baan is the expiator, while Ramadaan is the purifier.”

He also said (Sall Allahu alaihi wa Aalihi wa Sallim): Sha’baan is a month between Rajab and Ramadaan.  People tend to neglect it, but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.

According to Anas ibn Maalik (Radhiyallahu anhu), the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) once said:

“The excellence of Rajab over other months is like the excellence of the Qur’aan over all other speech, while the excellence of Sha’baan over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadaan over other months is like the excellence of Allaah (Exalted is He) over all His creatures.”

Anas ibn Maalik (Radhiyallahu anhu) is also reported as having said:

“When the Companions of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) beheld the new moon of Sha’baan, they would immerse themselves in reading their copies of the Qur’aan.  The Muslims would pay the alms-due [zakaat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadaan.  The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and to set the rest free.  Businessmen would set about paying their debts and collecting their dues.  Then, when they beheld the new moon of Ramadaan, they would bathe themselves and devote themselves to worship.”

On the meanings of the five Arabic letters of the word Sha’baan.

The word Sha’baan [in the Arabic script] is spelled with five letters:
shiin, ‘ain, baa’, alif and nuun.  The shiin stands for sharaf [nobility], the ‘ain for ‘uluww [sublimity], the baa’ for birr [piety], the alif for ulfa [harmonious intimacy], and the nuun for nuur [radiant light].

These are the gifts from Allaah (Exalted is He) to His servant in this month.  It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim), the best of human creatures.

This is the month of blessings upon the Chosen Prophet.  Allaah (Exalted is He) has said,

Inna ‘llaaha wa malaa’ikata-hu yusalluuna ‘ala ‘n-Nabiyy: yaa ayyuha ‘lladhiina aamanuu salluu ‘alai-hi wa sallimuu tasliimaa.

(Allaah and His angels shower blessings on the Prophet.  O you who believe invoke blessings upon him and salute him with a worthy salutation.)

(Holy Qur’aan 33:56)

The blessing from Allaah is mercy; from the angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation.

According to Mujaahid (Radhiyallahu anhu):

“The blessing from Allaah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect.”

It was Ibn ‘Ataa’ who said:

“The blessing on the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) from Allaah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection.”

As someone else put it:

“The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is the enhancement of respect.  The blessing of the angels upon him (Sall Allahu alaihi wa Aalihi wa Sallim) is the display of gracious favor.  The blessing of his Community upon him (Sall Allahu alaihi wa Aalihi wa Sallim) is the request for intercession.”

As he himself (The Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim) has told us: When someone pronounces a single blessing on me, Allaah blesses him ten times.

Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadaan, using the days that remain to get clear of sins and repent those committed in the past.  One should beseech Allaah (Exalted is He) in the month of Sha’baan.  One should appeal to Allaah (Exalted is He) through the owner of the month, Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim), until the corruption of one’s heart is corrected, and the sickness of one’s inner being is cured.

This must be done without delay and not put off until tomorrow, for the days are three:  yesterday, which is a date in history [ajal]; today, which is a time for action ['amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken.  Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk.

The months are likewise three:  Rajab, now past and gone beyond return; Ramadaan, awaiting in a future you may not live to see; and in between we have Sha’baan, so let us seize this opportunity for worshipful devotion.

The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) once said to a man (some say it was ‘Abdu’llaah ibn ‘Umar ibn al-Khattaab, Radhiyallahu anhu) by way of stern advice:

Make the most of five before five:  youth before old age; health before sickness; wealth before poverty; ease before business, and life before death.

Concerning the Night of Absolution [Lailat al-Baraa'a], its special mercy, grace and merits.

Allaah (Almighty and Glorious is He) has said:

Haa-Miim.  Haa-Miim: wa ‘l-Kitaabi ‘l-mubiini innaa anzalnaa-hu fii lailatin mubaarakatin.

By the Book that  makes plain; We sent it down  on a blessed night.

(Holy Qur’an 44:1-3)

According to the greatest Faqih in al-Islam,  Hazrat Ibn ‘Abbaas (Radhiyallahu anhu, and with his father),

” ‘Haa-Miim’ means that Allaah has predetermined everything in existence till the Day of Resurrection.  ‘The Book that makes plain’ is the Qur’aan, which is also the object referred to in ‘We sent it down.’  The ‘blessed night’ is the night of mid-Sha’baan, which is the Night of Absolution.”

In the Qur’aan, Allaah (Exalted is He) calls many things ‘blessed,’ including the Qur’aan itself, of which He has said:

Wa haadhaa dhikrun mubaarakun anzalnaa-h.
This is a blessed Reminder  that We have revealed

(Holy Qur’an 21:50).

Part of its blessedness is that one who reads it and believes in it enjoys right guidance and salvation from the Fire, and these benefits are also passed by extension to his ascendants and descendants.  As the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) has said:

When someone reads the Qur’aan from the written text, Allaah (Almighty and Glorious is He) alleviates the torment of his parents, even if they were unbelievers.

One of the things Allaah (Almighty and Glorious is He) calls ‘blessed’ is water, for He has said:

Wa nazzalnaa mina ’s-samaa’i maa’an mubaarakan.
And down from the sky We have sent blessed water.

(Holy Qur’an 50:9)

Part of its blessedness lies in the fact that all life depends on it.  In the words of Allaah (Almighty and Glorious is He):

wa ja’alnaa mina ‘l-maa’i kulla shai’in hayy: a-fa-laa yu’minuun.
And We made every living thing from water Will they not then believe?  (Holy Qur’an 21:30).

Water is said to contain ten subtle properties:  delicateness, suppleness, energy, fluency, limpidity, mobility, moistness, coolness, humility and vitality.  Allaah (Exalted is He) has imbued the conscientious believer [mu'min labiib] with these same properties, namely, refinement of the heart, flexibility of temperament, energy in obedient service, politeness of the personality, purity of behavior, movement in good works, moistness in the eye, coolness toward sinful transgressions, humility toward fellow creatures, and vitality in heeding the truth.

The olive tree is another thing called ‘blessed’ by Allaah (Exalted and Glorious is He):

Min shajaratin mubaarakatin zaituunatin.
From a blessed tree, an olive (Holy Qur’an 24:35)

This was the first tree from which Adam (peace be upon him) ate when he was cast down to earth.  It contains nourishment and enlightenment. In the words of Allaah (Exalted is He):

Wa sibghin li’l-aakiliin.
“And relish for the eaters.”

(Holy Qur’an 23:20)

Some say the ‘blessed tree’ is Sayyidinaa Ibraahiim (Alayhis-Salaam), some say it is the Holy Qur’aan, and others say it is true faith.  Still others say it is the tranquil soul of the believer, insistent on good conduct, obedient to commandment, restrained by prohibition, submitted to destiny, conforming to the Lord in what He has decreed and ruled.
Hazrat Jesus (Alayhis-Salaam) is also among those Allaah (Almighty and Glorious is He) calls ‘blessed’:

Wa ja’ala-nii mubaarakan aina-maa kuntu.
[Jesus said]: “And He has made me blessed wherever I may be.”

(Holy Qur’an 19:31)

His blessedness (peace be upon him) includes the sprouting of the fruit from the date palm for his faithful mother, Hazrat Maryam (The Blessed Mother Mary, peace be upon both mother and son), and the gushing forth of water beneath him.

In the words of the Almighty and Glorious One:

Fa-naadaa-haa min tahti-haa  allaa tahzanii qad ja’ala Rabbu-ki tahta-ki sariyyaa: wa huzzii ilai-ki  bi-jidh’i ‘n-nakhlati tusaaqit ‘alai-ki rutaban janiyyaa:  fa-kulii wa ’shrabii wa qarrii ‘ainaa.”

Then [a voice] cried to her from below her, saying:  “Grieve not, for your Lord has placed a rivulet beneath you. And shake the trunk of the palm-tree toward you:  It will cause ripe dates to fall upon you.  So eat and drink and be consoled.

(Holy Qur’an 19:24-26) .

Among other good deeds and miracles, he healed the blind and cured the leper, and brought the dead to life by his supplication.
The Ka’ba is one of the things called ‘blessed’ by Allaah (Almighty and Glorious is He):

Inna awwala Baitin wudi’a li’n-naasi la-’lladhii bi-Bakkata mubaarakan.

The first House appointed for mankind was that at Bakka, a blessed place.

(Holy Qur’an 3:96)

Part of its blessedness is that one who enters it, bearing a heavy load of sins, will come out having been forgiven.  Allaah (Exalted is He) has said:

Wa man dakhala-hu kaana aaminaa.
And anyone who enters it is safe.

(Holy Qur’an 3:97)

So if someone enters the House as a believer, aware of his sins and repentant, Allaah waives his punishment, accepts his repentance and forgives him.  It is also said that anyone who enters it is immune to wrongdoing, as long as he remains within the Sacred Precinct.  It is therefore unlawful to kill the game there, or to fell the trees.

The sanctity of the Ka’ba is due to the sanctity of Allaah, the sanctity of the Mosque to the sanctity of the Ka’ba, the sanctity of the Mecca to the sanctity of the Mosque, and the sanctity of the Sacred Precinct to the sanctity of Mecca.  As it is said:  “The Ka’ba is a Qibla [direction of prayer] for the people of the Mosque, the Mosque is a Qibla for the people of Mecca, Mecca is a Qibla for the people of the Sacred Precinct, and the Sacred Precinct is a Qibla for the people of the earth.

The Night of Absolution has also been called ‘blessed’, because it is a vessel for the mercy, blessing, benefit, pardon and forgiveness descending for the people on earth.

According to Abuu Nasr, the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) is reported as having said:

On the night of the middle of Sha’baan, Allaah (Exalted is He) descends to the heaven of this lower world and forgives every Muslim, excepting only the idolater, the bearer of malice, the breaker of family ties, or the woman who is sexually promiscuous.

Again from Abuu Nasr, we learn that Hazrat ‘A’isha (Radhiyallahu anhaa) once said:

“When it was the night of mid-Sha’baan, the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) had removed a garment of mine.” Then she added, “By Allaah!  That garment of mine was not of silk, nor of raw silk, nor of linen, nor of silk and wool, nor of wool.” [The reporter said:]  “‘Glory be to Allaah!’ I said to her, ‘So what was it made of?’”  She replied:  “Its warp was of hair and its weft was of silk.  I reckoned that he (Sall Allahu alaihi wa Aalihi wa Sallim) might have gone to one of his [other] wives, so I got up and searched for him in the [darkness of the] apartment.  My hand made contact with his feet, as he was prostrate in worship.  Of his prayer (Sall Allahu alaihi wa Aalihi wa Sallim), I remember these words:

Prostrate before You are my form and my spirit, and my heart is in Your safekeeping.  I acknowledge Your favors, and to You I confess my sin.  I have wronged myself, so forgive me; surely none forgives sins but You.  I seek refuge with Your pardon from Your punishment, with Your mercy from Your vengeance, with Your approval from Your displeasure.  I seek refuge with You from You.  I do not tell Your praises, for You are as You have extolled Yourself.  She continued:  “So he did not cease from worship, now standing and now sitting [on his heels], until morning came.  Then his feet were put up, and as I massaged them I said:  ‘My father be your ransom and my mother too!  Surely Allaah has forgiven your former and your latter sins?  Surely Allaah has dealt with you?  Is it not so?  Is it not so?’ “He replied (Sall Allahu alaihi wa Aalihi wa Sallim):  ‘O ‘A’isha, shall I not therefore be a grateful servant?  Do you know what happens during this night?   ‘What  happens?’  I asked, and he said:  ‘This is when all births are recorded for this year, and every death is registered.  This is when provisions are allotted to mankind, and their deeds and actions are gathered up.’ “‘O Messenger of Allaah,’ said I, ‘Will no one enter Paradise except by Allaah’s mercy?’  ‘No one will enter Paradise except by Allaah’s mercy,’ he told me (Sall Allahu alaihi wa Aalihi wa Sallim) .  ‘Not even you?’  I asked.  ‘Not even I,’ said he (Sall Allahu alaihi wa Aalihi wa Sallim), ‘unless Allaah envelops me with His mercy.’  Then he rubbed his hand over his head and his face.”

The following account, which I also received from Abuu Nasr, tells how Hazrat ‘A’isha (Radhiyallahu anhaa) related that Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) once said to her:

“O ‘A’isha, what night is this?”  She replied, “Allaah and His Messenger know best.”  Then he said:  “The night of the middle of Sha’baan, during which worldly actions and the deeds of mankind are carried aloft. As numerous as the wool on the flocks of the tribe of Kalb, are Allaah’s slaves emancipated this night from the Fire of Hell.  So will you excuse me tonight?” She said:  “I said yes, so he performed his prayer like this:  He held the upright position only briefly, and recited al-Hamd  and a short Suura; then he stayed in prostration till the middle of the night; then he stood up to begin the second cycle with a recitation similar to the first, and then his prostration lasted until dawn.”

‘A’isha (Radhiyallahu anhaa) went on to say:  “I watched him till I thought that Allaah (Exalted is He) had taken His Messenger (Sall Allahu alaihi wa Aalihi wa Sallim), then, after a long time had elapsed, I got close enough to touch the soles of his feet.  He stirred, and I heard him say in his prostration:  ‘I take refuge with Your pardon from Your punishment.  I take refuge with Your approval from Your displeasure.  I take refuge with You from You.  Glorious be Your praise!  I do not spell out praises upon You, for You are as You have extolled Yourself.’ “I said:  ‘O Messenger of Allaah, tonight I have heard you utter something, during your prostration, that I never heard you mention before?’ ‘And have you learned it?’ he asked (Sall Allahu alaihi wa Aalihi wa Sallim). When I said yes, he (Sall Allahu alaihi wa Aalihi wa Sallim) told me:  ‘Study those words and teach them, for Gabriel (peace be upon him) instructed me to repeat them during the prostration.’”

According to another report, of which Abuu Nasr informed me, Hazrat ‘A’isha (Radhiyallahu anhaa) once said:

“I could not find Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) one night, so I went outside and there he was in the grove, his head turned up toward the sky.  Then he said to me:  ‘Were you afraid that Allaah and His Messenger would treat you unfairly?’  I replied: ‘O Messenger of Allaah, I thought you had gone to one of your [other] wives.’  He said (Sall Allahu alaihi wa Aalihi wa Sallim):  ‘On the night of mid-Sha’baan, Allaah (Exalted is He) descends to the lowest heaven and forgives more than the number of woolly hairs on the flocks and herds of [the tribe of] Kalb.’”

‘Ikrima (may Allaah bestow his mercy upon him), the client of Hazrat Ibn ‘Abbaas (Radhiyallahu anhu and with his father), is reported as having said, about the words of Allaah (Exalted is He):

Fii-haa yufraqu kullu amrin hakiim.
[A night] in which every firm decree is made distinct. (Holy Qur’an, 44:4)

“That is the night of mid-Sha’baan, when Allaah (Exalted is He) arranges the affairs of the year.  He transfers [some of] the living to the list of the dead, and records those who will make pilgrimage to the House of Allaah, neither adding one too many nor leaving a single one of them out.”

Hakiim ibn Kaysaan said:

“Allaah (Exalted is He) surveys His creatures on the night of mid-Sha’baan, and when He purifies someone then, He keeps that person clean until the next such night comes around.”

According to ‘Ataa’ ibn Yasaar:

“The activity of the year is mapped out on the night of mid-Sha’baan, so a man may embark on a journey, or get married, when he has already been transferred from the list of the living to that of the dead.”

Abuu Nasr informed me that Hazrat ‘A’isha (Radhiyallahu anhaa) once said: “I heard the Nabi  (Sall Allahu alaihi wa Aalihi wa Sallim) say:

Allaah showers down benefits on four nights:  the Night of Sacrifice; the Night of Breakfast; the Night of mid-Sha’baan, when Allaah records times of death and allots provisions, and lists the pilgrims; and the Night of ‘Arafa till the call to prayer.

According to Sa’iid, it was Ibraahiim ibn Abii Najiih who said: “[The number of those nights is] five, including the Night of Friday Congregation.”

Hazrat Abuu Huraira (Radhiyallahu anhu) reported the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) as saying:

Gabriel (Alayhis-Salaam) came to me on the night of mid-Sha’baan and said to me:  “O Muhammad, raise your head heavenwards!”  I asked him: “What night is this?” and he replied:  “This is the night when Allaah (Glorified is He) opens three hundred of the gates of mercy, forgiving all who do not make anything His partner.  The only exceptions are those who practice sorcery or divination, are addicted to wine, or persist in usury and illicit sex; these He does not forgive until they repent.” At a quarter of the night, Gabriel (peace be upon him) came down and said: “O Muhammad, raise your head!”  So I looked up, to behold the gates of Paradise wide open.  At the first gate an angel was calling:  “Good news for those who bow in worship this night!”  At the second gate an angel was calling:  “Good news for those who prostrate themselves in worship this night!”  At the third gate an angel was calling:  “Good news for those who offer supplication this night!”  At the fourth gate an angel was calling: “Good news for those who make remembrance this night!”  At the fifth gate an angel was calling:  “Good news for those who weep this night from fear of Allaah!”  At the sixth gate an angel was calling:  “Good news for those who submit this night!”  At the seventh gate an angel was calling:  “Will anyone ask, that his request may be granted?”  At the eighth gate an angel was calling:  “Will anyone seek forgiveness, that he may be forgiven?” I said:  “O Gabriel, how long will these gates remain open?”  He replied: “From the beginning of the night until the break of dawn.”  Then he said: “O Muhammad, tonight Allaah has as many slaves emancipated from the Fire as the number of woolly hairs on the flocks and herds of Kalb.”

On why the Night of Absolution [Lailat al-Baraa'a] is so called. Some say it is called the Night of Absolution [Lailat al-Baraa'a] because it contains two absolutions:  an absolution for wretched sinners from the All-Merciful, and an absolution from disappointment for the Friends [of Allaah].

Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) is reported as having said:

When the night of mid-Sha’baan arrives, Allaah makes careful scrutiny of His creatures, then He forgives the true believers, gives respite to the unbelievers, and leaves the resentful to their resentment until they call for Him.

It is said that the angels have two Nights of Festival in heaven, just as the Muslims have two Days of Festival on earth.  The angels celebrate the Night of Absolution and the Night of Power, while the Muslims celebrate the Day of Breakfast and the Day of Sacrifice.  The angels have their festivals at night, because they never sleep, while the believers have theirs by day because they do sleep.

Concerning the wisdom in the decision of Allaah (Exalted is He) to make known [the date of] the Night of Absolution, while concealing [that of] the Night of Power, it has been said to lie in the fact that the Night of Power is the night of mercy and forgiveness and emancipation from the fires of Hell, which Allaah (Almighty and Glorious is He) has kept hidden so that there can be no discussion about it.  He has made known the Night of Absolution, however, because it is the night of regulation and decree, the night of displeasure and approval, the night of acceptance and rejection, of attainment and obstruction, the night of bliss and woe, of grace and cleansing.

Thus one is favored while another is put off; one is requited while another is abased; one is treated generously while another is deprived; one is rewarded while another is shunned.  Many a shroud is washed, while its owner is still busy in the bazaar.  Many a grave is dug, while its owner is deluded with pleasure.  Many a mouth is laughing, though it will soon be perishing.  Many a house is under construction for an owner close to destruction.  Many a servant expects a reward, while punishment awaits him.

Many a servant hopes for good news, while disappointment lies in store. Many a servant looks forward to Paradise, while the fires of Hell are ready for him.  Many a servant hopes for union, while separation lies ahead.

Many a servant hopes for a gift, while agony awaits him.  Many a servant is expecting wealth, while death is expecting him.

It is said of Hazrat al-Hasan al-Basrii (Radhiyallahu anhu) that he came out of his house on the day of mid-Sha’baan, looking as if he had been buried in the grave and then disinterred.  When asked about this, he said:  “By Allaah, what is the plight of a shipwrecked sailor, when compared to my own?” “Why is that?”  “Because I am certain of my sins, but I tremble over my good deeds, for I know not whether they will be accepted of me or rejected.”

Concerning the Prayer of Benefits [Salaat al-Khair], traditionally performed on the night of mid-Sha’baan.

As for the  ritual prayer traditional for the night of mid-Sha’baan, it consists of one hundred Rak’at, including one thousand repetitions of  “Qul Huwa’llaahu Ahad [Say: 'He is Allaah, Ahad!']“ (that is to say, ten recitations in each cycle [rak'a]).  This prayer is called Salaat al-Khair [the Prayer of Benefits], and its blessings are many and varied. Our righteous predecessors used to gather to perform it in congregation. It contains much merit and rich reward.

It is reported of al-Hasan [al-Basrii] (may Allaah bestow His mercy upon him) that he once said:

“Thirty of the Companions of Allaah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) related to me that Allaah will look seventy times upon one who performs this prayer on this night, and with each glance He will fulfill seventy of that person’s needs, the least of them being forgiveness.”

It is also commendable to perform this prayer on the fourteen nights on which vigil is recommended, as we mentioned in [the chapter concerning] the merits of Rajab, so that the worshiper may thereby obtain this grace, this merit and reward.

This brings us to the end of the Sixth Discourse. Praise be to Allaah, the Lord of All the Worlds! [al-hamdu li'llaahi Rabbi 'l-'aalamiin].

Courtesy of Brother Ruslan Moore At “Al Baz Publications” where the complete translation of Ghunyat Lit Taalibi is available

Du’aa-e-Nisful Sha’baan

Bismillahir Rahmanir Rahim
Allahumma yaa Dhal Manni wa Laa yumannu ‘alaih, Yaa Dhal Jalaali wal Ikraam.

Yaa Dhut Tawli wal in’aam. Laa ilaahi illaa anta Dhahrul laajeena  wal jaarul Mustajeereen.  Wa amaanul Khaa-e-feen.

Allahumma in kunta  katabtanee ‘indaka fee Ummil Kitaabi shaqiyyan aw mahrooman aw matroodan aw muqattaran ‘alayya fir rizqi famh.

Allahumma bifadhlika shaqaawatee wa hirmaanee wa tardee waqtitaara rizqee wathbitnee ‘indaka fee Ummil Kitaabi

sa’eedam marzooqam muwaffaqan lil khayraat. Fa innaka qulta wa qawlukal haqqu fee kitaabikal munazzali ‘alaa lisaani Nabiyyikal Mursal.

Yamhullahu maa yashaaa-u wayuthbitu wa ‘indahoo Ummul Kitaab.

Ilaahi bit Tajallil ‘Atham, fee laylatin Nisfi  min Shahri Sha’baanal Mukarram
Allatee yufraqu fihaa kulli Amrin Hakeemiw wa yubram.

Antakshifa ‘annaa minal balaa-e maa na’lamu wa laa na’lam.  Wa anta bihee ‘alam.  Innaka antal A’azzul Akram .

Wa Sall Allahu ta ‘alaa ‘Alaa Sayyidinaa Muhammadiw Wa ‘alaa Aalihi wa Sahbihi wa  Sallim. Wal Hamdulillahi Rabbil ‘Aalameen.

(The transliteration should not be thought of as a suitable substitute for the original Arabic.)

 Special Recitation of Dalailul Khayraat of Shaykh Muhammad ibn Sulaiman Juzuli Radhia Allahu ‘anhu 

by Qari Muhammad Ismail Giles

•  Hissar (Beginning Adhkar, Asma Allahul Husnaa, Dua Iftitaah, Dua Niyyat and Asmaa un Nabiyy Sall Allahu ‘alaihi wa Aalihi wa Sallim)
  
•  Hizbul Awwal (Monday the first)
  
•  Hizbul Thaani (Tuesday)
  
•  Hizbul  Thaalith (Wednesday)
  
•  Hizbul Raabi’ (Thursday)
  
•  Hizbul Khaamis (Friday)
  
•  Hizbul  Saadis (Saturday)
  
•  Hizbul Saabi’ (Sunday)
  
•  Hizbul Thaaman (Monday the last)
  
• Fasli Ashr from Qasidah Burdah Sharif. Al Imam Shaykh Sayyid Mubarik Gilani Hafithuhumullah suggest that this be recited after each days’ Hizb is completed.
  

Qari Ismail Sahib has given general permission to distribute this recitation of Dalailul Khayraat as long as no payment is taken and the files are not altered in any way. Right click and choose to “save as” if you wish to download the files to burn to cd or import to mp3 player.

DALAAIL U’L KHAYRAAT OF: Imam al-Jazuli
Rahmatullahi ‘Alaihi

An Appreciation by Siddiq Osman Noormuhammad

http://www.iqra.net/Salawaat/dalaail/dalaail1.htm

THE FIRST MAJOR BOOK OF SALAWAAT

Dalaail u’l Khayraat (Proofs of Good Deeds) is a kitab (book) of salawaat (blessings) on our beloved Holy Prophet Sayyidina wa Mawlana Hadrat Muhammad al-Mustafa Sallallahu ‘alaihi wa Sallam composed by Imam Muhammad bin Sulayman al-Jazuli Rahmatullahi ‘alaih of Morocco. He was a Shaykh in the Shazili tariqa who traced his ancestry to Imam Hasan ibn ‘Ali, Rady Allahu ‘Anhu, the noble Prophet’s grandson, and left his earthly existence in 870 A.H; 1465 C.E. Al-Habib ‘Abdallah bin ‘Alawi bin Hasan al-‘Attas Naf’anAllahu bih informs us in The Way of Bani ‘Alawi that Imam al-Jazuli had twelve thousand murids (disciples). The full name of his kitab is Dalaail u’l Khayraat Wa Shawaariq u’l Anwaar Fee Zikri’s Salaat Alan Nabiyyi’l Mukhtaar (Proofs of Good Deeds and the Brilliant Burst of Sunshine in the Zikr of Blessings on the Chosen Prophet).

It is the most universally acclaimed and the most popular among books of salawaat on the beloved Prophet Sallallahu ‘alaihi wa Sallam. Just as al-Muwatta of Imam Malik Rahmatullahi ‘alaih is the first major book of Hadith Shareef to be compiled, Dalaail-ul-Khayraat is the first major book of salawaat. In it, Imam al-Jazuli Rahmatullahi ‘alaih presents to us as a gift, the salawaat which had been taught, written and handed down from generation to generation ever since the time of the blessed Prophet Sallallahu ‘alaihi wa Sallam upto his own time. It is a precious and selected compilation of salawaat that he was able to obtain in his research. It is a selected compilation because a total compilation would have taken many volumes. We can understand this better when we recite the voluminous salawaat of just one Imam, the great grandson of the blessed Prophet himself, namely, Imam Zaynul ‘Abideen ‘Ali ibn Husain ibn ‘Ali Rady Allahu ‘Anhu (38-95 A.H/658-713 C.E) in his huge kitab titled As-Sahifa Sajjadiyyah (The Book of the Worshipper).

The style of presentation of Imam al-Jazuli is all his own, musk-scented with the love of Rasulullah Sallallahu ‘alaihi wa Sallam. The writing flows smooth and fast with an exhilarating pace. This kitab has caught the imagination of Muslims to such an extent that many ‘ulama (learned scholars) have written whole books of explanation (Arabic:sharh) on it. These “shuruh” (plural of sharh) have been referred to, for example, by Imam Yusuf ibn Isma’il an-Nab-haani Rahmatullahi alaih, another Shaykh in the Shazili tariqa, in his book Afdalus-Salawaat (The Best of Blessings). And it has been translated into Urdu by Shaykh Muhammad Karam Shah Saheb in the kitab Majmu’ah Wazaaif Ma’a Dalaail u’l Khayraat (Collection of Regular Voluntary Invocations Together with Dalaail u’l Khayraat).Another pleasing feature of Dalaail u’l Khayraat (Proofs of Good Deeds) is that its introduction contains Asma u’l Husna (the most beautiful Names of Allah Ta‘ala) as well as Asma u‘n Nabi (the blessed names of the beloved Prophet Muhammad Sallallahu ‘alaihi wa Sallam) one of which is Daleel u’l Khayraat (Proof of Good Deeds). Isn’t that remarkable!

Dalaail u’l Khayraat is presented in eight parts. You are expected to commence recitation on Monday with the Introduction and Part One. Each part is to be recited one day of the week for ease of completion except that on Monday you complete the recitation of Part Eight as well. Each part takes about 10 to 20 minutes to recite and with consistent recitation, the book can be completed in a week, and the following week you may start all over again. Many a saalik (traveller on the spiritual path) has made Dalaail u’l Khayraat his daily wird (regular voluntary invocation).Dalaail u’l Khayraat is normally printed in the ancient Muslim tradition where the text is printed in the middle and in wide borders on the sides can be found some other treasures, in this instance Hizb u’n Nasr, Hizb u’l Barr and Hizb u’l Bahr of Imam Abu’l Hasan Shazili, Hizb of Imam an-Nawawi, Hizb of Mulla ‘Ali al-Qaari, Hizb u‘d Durril A’laa of Shaykh u’l Akbar Muhyuddin ibn al-‘Arabi, Hizb of Ustadh al-Bayyumi, Assalaat u’l Mashishiyya of Imam Abdu’s Salaam bin Mashish, Rahmatullahi ‘alaihim ajma’een, and Qasida al-Munfarija, among other awraad and azkaar (additional voluntary supplications to Allah Ta‘ala). Can Qasida tu’l Burda of Imam al-Buseeri Rahmatullahi ‘alaih ever be left out? It naturally brings the kitab to a resounding close.

The impact of Dalaail u’l Khayraat on subsequent Muslim scholarship on the subject of salawaat has obviously been tremendous. One illustration suffices at this juncture. The Hizb u’l A’zam of Mulla ‘Ali al-Qaari Rahmatullahi ‘alaih, a great Hanafi ‘aalim (scholar) is in seven parts, one part to be recited one day of the week. In fulfilment of the teachings of the beloved Prophet Muhammad Sallallahu ‘alaihi wa Sallam to recite more salawaat on Fridays, Friday’s recitation in his Hizb consists only of salawaat. And he has selected almost all of these salawaat from Dalaail u’l Khayraat! Sub’hanAllah! (All Praise is for Allah).

 

The Permissibility of Saying

“Yaa Rasulullah” Sall Allahu ‘alaihi wa Aalihi wa Sallim

by

IMAM-E-AHLE SUNNAT, ASH SHAH IMAM AHMED RAZA BAREILVI AL-QADERI (RADI ALLAHU ANHU)

AN ISLAMIC JUDICIAL QUERY

Editors note: In keeping with our stated intent, this information is being made available in response to a questioner as to why Al-adaab.org has the phrase “Ya Muhammad“  Sall Allahu ‘alaihi wa Aalihi wa Sallim on its’ site.

QUESTION: What is the ruling of the Ulema of Islam on the following matter:

Zaid, who is a Muslim and believes in Almighty Allah and the Prophethood of his beloved Prophet (sallal laahu alaihi wasallam), recites after every Salaah and at other times, the following verses: As Salaatu Was Salaamu Alaika Ya Rasoolullah – “Peace and Blessings upon you, O Messenger of Allah.”Or As Alukash Shafaa’atu Ya Rasoolullah – “I seek from you Shafaa’at (Intercession), O Messenger of Allah.”

I ask the learned Scholars of Islam:

(1) Are such calls to the Holy Prophet (sallal laahu alaihi wasallam) permitted in Islam?

(2) What is the ruling of the Learned Scholars concerning individuals who refer to those who call to the Prophets and Saints as Kaafirs and Mushriks?

Please enlighten us on this. We pray that you enjoy the mercy of Allah on the Day of Judgement. Aameen.

ANSWER:

Alhamudullilahi wa Kafaa Was Salaatu Was Salaamu alaa Habeebihil Mustafa wa Aalihi Wa Ashaabihi Oolis Sidqi Was Safaa

The utterance of the above words are indeed permitted and no person other than those who are misled would argue with it. For reference on this matter, we shall consult the following great Jurists of Islam and their books:-

A. “Shifa-us-Siqaam”, by Imaam Taqi’udeen Abul Hasan Subki (radi Allahu anhu),

B. “Mawaahibbe Ladunnia”, by Imaam Ahmed Qastalaani (radi Allahu anhu), being the Sharah (Commentary) of Sahih-ul-Bukhari,

C. “Sharah of the Muwaahibbe Laddunnia”, by Allama Zarqaani (radi Allahu anhu),

D. “Mutaali-ul-Mussarraat” by Imaam Allama Faasi (radi Allahu anhu),

E. “Sharah of Mishkaat”, by Allama Mulla Ali Qaari (radi Allahu anhu),

E. “Ashatul Lamaat”, including the books, “Jazbul Quloob” and “Madaarijun Nubuwat”, by Shaikh Muhaqqiq Allama Abdul Haq Muhaddis Dehlwi (radi Allahu anhu),

G. “Afdalul Qur’a”, which is the “Sharah of Ummul Qur’a” by Imaam ibn Hajar Makki (radi Allahu anhu).

I will now quote a Hadith, proving that it is permissible to utter the above mentioned words. This Hadith has been certified authentic by the following great Scholars of Islam:-

A. Imaam Nisaai (radi Allahu anhu),

B. Imaam Tirmidhi (radi Allahu anhu),

C. Imaam ibn Maaja (radi Allahu anhu),

D. Imaam Haakim (radi Allahu anhu),

E. Imaam Baihaqi (radi Allahu anhu),

F. Imaam ibn Hazeema (radi Allahu anhu),

G. Imaam Abul Qasim Tabraani (radi Allahu anhu),

H. Imaam Manzari (radi Allahu anhu),

I. Imaam Muslim (radi Allahu anhu),

J. Imaam Bukhari (radi Allahu anhu).

(1) All the above mentioned Scholars of Ahadith, narrate on the authority of Hazrat Uthman bin Haneef (radi Allahu anhu), that a Sahabi who was blind by birth was taught a special Du’a by the Holy Prophet (sallal laahu alaihi wasallam), which he was to recite after every Salaah.

The Du’a is as follows: Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyika Muhammadin Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fi Haajati haazihi lituqda li. Allahumma Fashaf’fi’u Fiya. “O Allah, I ask from you, and turn towards you through the Wasila (Medium) of Your Nabi Muhammad (sallal laahu alaihi wasallam), who is indeed a Prophet of Mercy. O Muhammad, with your Wasila (Medium) I turn towards Allah for my need so that it may be bestowed. O Allah, accept the Prophet’s intercession for me.”

(2) Imaam Tabraani (radi Allahu anhu), in his “Muhjam” records the following incident:

A person in dire need visited Ameerul Mu’mineen Hazrat Uthman Ghani (radi Allah anhu). The Caliph was busy with some other work and he did not attend to his need. Thereafter, the person went to Hazrat Uthman bin Haneef (radi Allahu anhu) and complained about the matter. Hazrat Uthman bin Haneef (radi Allahu anhu) ordered the man to perform the Wudhu (ablution), enter the musjid and to offer two Rakaats of Nafil Salaah. He was then to recite the following Du’a:Allahumma Inni As Aluka Wa Ata Wajjahu Ilaika Binabiyina Nabiyyir rahmati Ya Muhammadu Inni Ata Wajjahu Bika ila Rabbi Fayadiha Haajati wa tazkuru haajataka wa ruh illaya hatta arooha ma’aka. “O Allah, I beg of you and I seek your assistance, with the Wasila (Medium) of your beloved Prophet (sallal laahu alaihi wasallam) who is the Prophet of Mercy. O Muhammad! I turn to Allah with your Wasila so that my needs be fulfilled.”

Thereafter, he was told to mention his need. On completion, he was told to visit Hazrat Uthman bin Haneef (radi Allahu anhu), so that both could visit the august court of Hazrat Uthman Ghani (radi Allahu anhu). When he presented himself in front of the great Caliph, he was not only shown great respect, but his need and wish were also immediately granted. The Caliph, then addressing the man stated: “In future if you require any favour, come immediately to me.”

After they had left the court of the great Caliph, the man thanked Hazrat Uthman bin Haneef (radi Allahu anhu) for mentioning him to the Caliph, the latter clearly stated that he had not even approached the Caliph. He then stated: “By Allah, I saw the Holy Prophet (sallal laahu alaihi wasallam) teaching the very same Du’a to a blind man. Miraculously, the blind man then approached us before we could even complete our conversation, and it appeared as if he had never been blind.”

Imaam Tabraani and Imaam Munzari (radi Allahu anhuma) have both stated that this Hadith is authentic.

(3) Imaam Bukhari (radi Allahu anhu) in his “Kitaabul Adaabul Mufrad”, Imaam Ibnus Sinni and Imaam ibn Bashkool (radi Allahu anhuma) have recorded that, Hazrat Abdullah Ibn Omar (radi Allahu anhu) once suffered from a cramp. Someone advised him to remember the person whom he loved the most. The great companion then proclaimed loudly, “Ya Muhammadah.” It is recorded that he was immediately relieved.

(4) Imaam Nawawi (radi Allahu anhu) in his commentary of the Sahih Muslim, including in his book, “Kitaabul Azkaar”, records that some individuals were sitting in the company of Hazrat Abdullah ibn Abbas (radi Allahu anhu), when suddenly one of them suffered from cramps. The great companion advised the man to remember the person whom he loved the most. The man proclaimed, “Ya Muhammadah.” He was immediately cured. There are in fact many Ashbaab who narrate incidents of similar incident.

(5) Substantiating this, Allama Shahaab Khafaaji Misri (radi Allahu anhu) states in his “Naseem-ur Riyaaz” a commentary of the “Shifa” by Imaam Qaadi Ayaaz (radi Allahu anhu), that it is an established practice of the people of Medina Shareef to proclaim “Ya Muhammadah” in times of difficulty and anxiety.

(6) Hazrat Bilal bin Al Haarith Muzani (radi Allahu anhu) states: A drought which was known as “Aamur Ramadah” once occurred during the Caliphate of Hazrat Umar Al Farouk (radi Allahu anhu). His tribe the Bani Muzaina approached him and complained that they were dying of hunger, and thus requested the Caliph to sacrifice a few sheep. When he told them that there was nothing left of the sheep, they still insisted. After the sheep were cut and cleaned they noticed that only red bones were to be seen. Hazrat Bilal (radi Allahu anhu), seeing this state of affairs, proclaimed loudly, “Ya Muhammadah”, in grief and concern.

He was then blessed with seeing the Holy Prophet (sallal laahu alaihi wasallam) in his dream, who informed him of future glad tidings which did occur later on.

(7) Imaam-e-Mujtahid Sayyidi Abdur Rahman Huzaili Kufi Masoodi (radi Allahu anhu), was the grandson of Hazrat Abdullah ibn Masood (radi Allahu anhu). He was also a very great Jurist and a Taabi’in of high rank. It is stated that he used to wear a long hat with the inscribed words, “Muhammad, Ya Mansoor.”

(8) This was also confirmed by Imam Hasheem bin Jameel Az Zaaki (radi Allahu anhu) who was among the great Ulema and Muhadditheen of the time states: “I saw him (ie, Hazrat Abdur Rahman Masoodi) place a long hat on his head, with the words inscribed, ‘Muhammad, Ya Mansoor’.”

(9) It is recorded in the Fatawa of Hazrat Imaam, Shaikul Islam, Shahaab Ramli Ansaari whether it was permissible for the people to invoke the names of Prophets, Saints and Ulema in times of difficulty as they normally did. The great scholar replied: “Undoubtedly it is permissible to seek the assistance of great Prophets, Saints and Ulema. They do in fact assist, even after they have departed from this world.”

(10) Imaam Allama Khairudeen Ramli (radi Allahu anhu), the illustrious teacher of the scholar who has written the authentic book on Islamic Jurisprudence, “Durre Mukhtaar”, states in his “Fatawa Khayria”: “People who proclaim, Ya Sheikh Abdul Qaadir (are merely emulating) a call, what, therefore, is the reason for it, not to be permissible?”

(11) Sayyidi Jamal bin Abdullah bin Omar Makki (radi Allahu anhu), in his Fatawa states that he was questioned about those people who proclaim in times of difficulty, “Ya Rasoolullah, Ya Ali, Ya Sheikh Abdul Qaadir” as to these proclamations being permissible in Islam. The great scholar replied: “Yes, these proclamations are permissible, to call to them is permissible including using their names as Wasilas. This is permissible in the light of the Shari’ah. Such an act is desirable and approved. Only those individuals who are stubborn and arrogant would oppose or question this reality, and they certainly are unfortunate and deprived of the Barakaat (blessing) of the Awliya Allah.”

(12) Imaan ibn Jouzi (radi Allahu anhu), In his book, “Oyunil Hikaayat”, narrates a strange and amazing incident of three brothers who were constantly engaged in Jihad (Holy Islamic War). He narrates: Once, while engaged in Jihad with the Christians of Rome, they were captured and tortured. The King informed them that if they adopted the religion of Christianity he would set them free. The brothers refused to do so. Instead they all proclaimed aloud, “Ya Muhammadah.” The King became furious and ordered two of the brothers to be thrown into boiling oil. After a while, the youngest escaped from the clutches of his capturers accompanied by the daughter of the King, whom herself was amazed at the piety of the young Muslim.

Six months later when they were about to be married, the two martyred brothers amazingly appeared accompanied by a group of Angels. When it was inquired as to how they had survived they replied: “When you saw us being thrown into the boiling oil, you indeed saw the truth, yet as we entered the pot, we entered into the high stages of Jannah.”

Imam ibn Jouzi (radi Allahu anhu) states that the brothers lived in Syria and were extremely famous. Many couplets have been written in their praise. This incident has been shortened.

Our object is to highlight how beneficial it is to call out to the Holy Prophet (sallal laahu alaihi wasallam). We have seen that the brothers at a time of extreme perils and danger did not hesitate in calling to the Prophet (sallal laahu alaihi wasallam). How were they rewarded? Very clearly they were rewarded with such blessing that the two Shuhada immediately entered Jannah, while the youngest brother was saved and married the King’s daughter, and the two Shuhada were actually given permission to attend the marriage of their younger brother accompanied by a group of Angels.

Where are those persons who proclaim that it is Haraam to call on great Prophets and Saints for assistance? If they firmly believe that it is Haraam, why have the great scholars clarified this action (of calling to Prophet’s and Saints) as permissible and extremely beneficial?

(13) Huzoor Pur-Noor, Sayiddina Ghous-e-A’zam (radi Allahu anhu), states: “If a person in distress or hardships calls out to me, his hardship will be eradicated. If a person uses my name as his Wasila (medium) and pleads to Allah, his need will be fulfilled.”

The great Saint then goes on to describe a Salaah, which can be extremely beneficial. He states: “A person should perform two Rakaats of Salaah, in every Rakaat he should recite eleven times the Sura Faatiha and thereafter Sura Ikhlaas eleven times. After completing the Salaah, he should recite the Durood and Salaam upon the Holy Prophet (sallal laahu alaihi wasallam), then remembering me he should proceed eleven steps towards the direction of Baghdad invoking my name in every step, including mentioning his need and wish. In this manner (Allah willing) his need and wish will be granted.”

(14) The above-mentioned medicant has been described and mentioned by scholars such as, Imaam Abul Hasan Ali bin Jareer, Imaam Abdullah bin Asad Yafa’ee Makki, Shaikh Mulla Ali Qaari, Moulana Abul Ma’aali Mohammed Muslimi Qaderi and Shaikh-e-Muhaqqiq Moulana Abdul Haq Muhaddis Dehlwi (radi Allahu anhum) in their treaties, “Bahjatul Asraar”, “Khulaasatul Mafaakhir”, “Nuzhatul Khaatir”, “Toh’fa’ee Qaderia” and “Zubdatul Aasaar”, among others. One should also remember that the great Ulema and Saints attribute extreme authenticity to the mentioned article.

A point to mention about Imam Abul Hasan Noorudeen Ali (radi Allahu anhu), the author of “Bahjatul Asraar”, is that aside from being a great Sufi, he was also considered to be a great Imaam of Qiraat. It is reported that he received his spiritual training under the guidance of Hazrat Sayyidi Abu Swaleh Nasr (radi Allahu anhu), the great grandson of Hazrat Ghousal Azam (radi Allahu anhu).

Describing the greatness and stature of the book, “Bahjatul Asraar”, Hazrat Abdul Haq Muhaddis (radi Allahu anhu) in his book, “Zubdatul Aasaar”, states that the book is indeed considered to be extremely authentic and factual in the eyes of the distinguished and esteemed Ulema and Saints. The book has also been used as a reference on many occasions.

(15) Imaam Arif Billah Sayyidi Abdul Wahab Sha’raani (radi Allahu anhu), in his book, “Lawaaqi-ul-Anwaar Fi Tabqaatil Akhyaar”, records a strange and miraculous incident.

It is recorded that a Mureed of Sayyidi Mohammed Khawri (radi Allahu anhu) was once passing through the market, when the foot of the animal he was riding slipped. In extreme panic he screamed, “Ya Sayyidi Muhammad, Ya Ghamri!” Co-incidently, in that very market place, the captured ruler ibn Omar Sa’eed was also passing through. He inquired from the Mureed as to who was Sayyidi Mohammed. When he was told who he was, he asked permission to use the name of the Murshid so that he could also be released. As soon as he had proclaimed the name of the great Wali, the spiritual master appeared and driving away the capturers, freed the ruler. The Shaikh then blessed the ruler, and thereafter departed.

(16) A similar incident is mentioned of Sayyidi Shamsudeen Mohammed Hanafi (radi Allahu anhu). It is stated that the great Saint while performing Wudhu removed his sandal and threw it with tremendous fury and it disappeared into thin air. He then removed his other sandal and advised one of his Mureeds to retain it until such time that the first sandal was returned.

After some time a traveller from Syria arrived with the missing sandal and some gifts for Hazrat Shamsudeen (radi Allahu anhu). He then narrated that while he was travelling, he was attacked by a highwayman, who overpowered him and wanted to slit his throat. Under this extreme situation he called out aloud, “Ya Sayyidi Muhammad, Ya Hanafi.” Suddenly, a sandal appeared from thin air and struck the robber. This Mureed then stated that it was indeed through the Wasila and power of his Murshid that he had been saved.

(17) In the very same book it is recorded that when the Spiritual Master, Hazrat Sayyidi Shamsudeen Hanafi (radi Allahu anhu) was on his death-bed, he called his Mureeds and said: “If anyone has any wish or need, he should come to my grave, I will indeed help him in fulfilling it. Remember between you and me, there is merely a handful of sand, and how can a mere handful of sand be a screen between a Murshid and his Mureed. If the sand does become a screen, then the murshid cannot be perfect a Man (Insaan-e-Kaamil).”

(18) Incidents of similar nature are recorded by Hazrat Imaam Abdul Wahab Sha’raani (radi Allahu anhu) in his book, “Tabqaat-e-Kubra.” We shall quote a few.

(19) Sayyidi Mohammed Farghal (radi Allahu anhu) states: “I am indeed amongst those Saints who can assist you from the grave. If, therefore, you have any wish or need come to my grave and facing me, mention your requirements. I will fulfill them.”

(20) It is recorded that while Hazrat Sayyidi Madeen Ahmed Ashmooni (radi Allahu anhu) was performing the Wudhu, he suddenly threw his sandal towards the Eastern side of the city. A year later a man arrived and described a strange incident. He said: “My daughter was once walking in the jungle, when an evil man tried to entrap her. She did not at the time remember the name of her father’s Murshid, yet in panic, she screamed, ‘O Murshid of my father, save me!’. Suddenly, a sandal appeared from thin air and rendered the evil man unconscious.” It is stated that the sandal is still in the possession of the mentioned family.

(21) Among the excellences of Hazrat Sayyidi Moosa Abu Imraan (radi Allahu anhu), it is recorded that whenever his Mureeds used to call to him, he immediately use to assist them, even though the Mureed was as far away as a year’s journey or even more.

(22) Hazrat Shaikh-e-Muhaqqiq Abdul Haq Muhaddith Dehlwi (radi Allahu anhu), in his famous book, “Akhbaarul Akhyaar” mentions Shaikh Baha’udeen bin Ebraheem Ata’ullah Al Ansaari Ash Shattari (radi Allahu anhu), who is the author of a very famous book on Tasawwuf entitled “Risaala Shat’taaria”, has recorded in his book a specific type of Zikr known as “Zikr-e-Kashful Arwah.”

The great Saint mentions: “There are two ways of making the Zikr of ‘Ya Ahmed’ and ‘Ya Muhammad’. The first way is to recite ‘Ya Ahmed’ from the right side and ‘Ya Muhammad’ from the left side, concentrating on the thought of ‘Ya Mustafa.’

“The second method is to recite ‘Ya Ahmed, Ya Ali, Ya Hasan, Ya Husain, Ya Fathima.’ This is to be read from all six directions. In other words, one should begin with ‘Ya Ahmed’ till the end. Thereafter, the next name and so on. By performing this Zikr in the specified manner one will obtain the secrets of Kashful Arwah (Manifestation of the Souls).

“The Zikr of the names of Angels, which is performed in the same manner and which has the same effect, namely ‘Ya Jibraeel, Ya Israeel, Ya Mikaeel, Ya Izraeel.’ This is performed from all four sides and also results in Kashful Arwah.

“Another method is by reciting ‘Ya Shaikh, Ya Shaikh’ one thousand times in the following manner. The person should pronounce the word, ‘Ya Shaikh’ from the right side of the heart and at the time of pronouncing the word ‘Shaikh’ he should concentrate on striking it on the heart. Through this method, one can also achieve Kashful Arwah.”

(23) Discussing the life and teachings of Hazrat Moulana Jalalludeen Rumi (radi Allahu anhu), Hazrat Sayyidi Noorudeen Moulana Abdur Rahman Jaami (radi Allahu anhu) writes: At the last moments, before the passing away of Moulana Rumi (radi Allahu anhu), he revealed to his Mureeds a startling secret. He said: “Do not be sad at my passing away, because one hundred and fifty years after the passing away of Hazrat Mansoor (radi Allahu anhu), his Noor beamed on the soul of Hazrat Fareedudeen Attar (radi Allahu anhu) and became his Murshid (Spiritual Guide) in the spiritual world.”

Moulana Rumi (radi Allahu anhu) then stated: “Whatever condition you may be in, remember me, so that I can be your protector and helper, irrespective of what state I may be in.”

He further states: “In this world I have two types of relationships, one with my body and the other with you, and when, with the Mercy of Allah I am freed from this contact with my body and the world of loneliness is exposed to me, I will divert the attention of my soul to you.”

(24) Hazrat Shah Wali’ullah Dehlwi (radi Allahu anhu), in his book, “Ateebul Ghanum fi Madh-e-Sayyadal Arabi Wal Ajam”, comments on the Quranic verse pertaining to the state of ecstasy in the love for the Holy Prophet (sallal laahu alaihi wasallam). He states:

Wa Salla alaikal laahu Ya Khaira Khalqihi

Wa Ya Khaira Ma’moolin Ya Khaira Wa hibi

Wa Ya Khaira May yurja likashfira zee yatan

Wa man Jooduhu Qad faaqa Joodas sahaa’ibi

Wa anta mujeeri min hujoomi mulimatin

Iza anshabat filqalbi sharral makhaalib

“O Exceptional! Among those who can be depended on.

O Exceptional! Among those who can be depended upon to eradicate difficulty.

O Exceptional! Among those whose generosity showers more than rain.

I indeed testify to the fact that at the time when my heart is engulfed in this dilemma,

You are indeed the one who gives me assistance and consolation.”

Under the same commentary, Shah Wali’ullah (radi Allahu anhu) states concerning those moments of difficulty in which it is most necessary to seek assistance from the sacred Soul of the Holy Prophet (sallal laahu alaihi wasallam). At the beginning of this chapter, he writes: “I cannot perceive any one besides the Holy Prophet (sallal laahu alaihi wasallam) who, for the depressed person at times of calamities, will forward a helping hand.”

(25) The same scholar in his “Madhiyaa Hamziya” explains: In the august court of the Holy Prophet (sallal laahu alaihi wasallam) one should consider oneself insignificant and inferior. With a broken heart and with total sincerity one should call to the Prophet (sallal laahu alaihi wasallam) in Du’a. The person will indeed attain Salvation if he states, “O Rasool of Allah! O Unique among the Creation! I seek your favour on the Day of Justice. On that Day when there will be a great test, only you, O Prophet of Allah, would give security from all calamity! I have turned to you for salvation and have my trust in you.”

(26) Hazrat Shah Wali’ullah (radi Allahu anhu), records a method for achieving and fulfilling one’s needs and wishes in his book, “Al intibah fi Salasil-e-Awliya”. He states: “One should first perform two Rakaats of Nafil Salaah. After completion he should recite the following – 111 times Durood Shareef, 111 times Kalima Tamjeed and 111 times ‘Shay an Lillah, Ya Shaikh Abdal Qaadir Jilaani’.”

(27) From this book, it has been proven that all the great Luminaries (to be mentioned), believed in the proclamation of ‘Shay an Lillah’ as being a valid and a great solution to many unsolved problems. They also gave permission to their students and disciples to proclaim it, without any hesitation.

The names of some of these great Scholars and Saints are among others:

27.1 Ustaad and Shaikh-e-Hadith of Shah Wali’ulllah, Moulana Tahir Madani (radi Allahu anhuma),

27.2 His Shaikh and father, Moulana Ebraheem Kardi (radi Allahu anhu),

27.3 His Ustaad, Moulana Ahmed Kashshaashi (radi Allahu anhu),

27.4 His Ustaad, Moulana Ahmed Shanawi (radi Allahu anhu),

27.5 His grand Ustaad, Moulana Ahmed Nakhli (radi Allahu anhu),

N.B. The above mentioned Scholars are also quoted in the sequence of Shah Sahebs Salasil-e-Ahadith (orders of Ahadith).

27.6 The Murshid of Shah Saheb, Shaikh Mohammed Lahoori (radi Allahu anhu), about whom in the book, “Al Intibah”, the title of Shaikh Mu’ammar Thaqqa (the blessed and trustworthy master) is attributed, this title is also attributed to his Shaikh,

27.7 Shaikh Moulana Abdul Maalik and his Shaikh (radi Allahu anhu),

27.8 Shaikh Bayazeed Thaani and his Murshid (radi Allahu anhu),

27.9 Moulana Wajeehudeen Alawi (the commentator of the “Hidaayah” and the “Sharhah Waqaya”), including his Murshid (radi Allahu anhu),

27.10 Taajul Aarifeen, Shah Mohammed Ghous Gawalyari (radi Allahu anhu).

All the above Ulema and Awliya have recited the Naade Ali and the daily recital of “Ya Ali, Ya Ali.”

For those wishing to gain more information on this subject, I (Imam Ahmed Raza) advise them to read the books, “Anhaarul Anwaar” and “Hayatul Mawaat fi Bayaani Samaa’il Amwaat”, both written by A’la Hazrat Shah Ahmed Raza (radi Allahu anhu).

(28) Shah Abdul Aziz Dehlwi (radi Allahu anhu), in his book, “Bustaanul Muhaditheen”, praises Hazrat Sayyidi Ahmed Zarooq (radi Allahu anhu), by describing him as follows: “Hazrat-e-Arfa wa Ah’la, Imaamul Ulema and Nizaamul Awliya (The Highly Exalted Shaikh, Leader of the Ulema and the Governor of the Awliya). This great Saint is also among the Abdaal Sab’a (The Seven Magnificent Abdaal) and is an authority amongst the Sufis. Among his illustrious students are personalities like Imaam Shamsudeen Lagaani and Imaam Shahabudeen Qastalaani (radi Allahu anhuma). The Saint was a master in Shari’ah, Haqiqat and all Mystical Facets. Some of his books can be consulted to gain a better appreciation of his immense qualities.”

Shah Abdul Aziz (radi Allahu anhu) further states: “In brief, the Saint was a man of exceptional attributes, to fully comprehend his qualities is indeed beyond comprehension.”

(29) Shah Abdul Aziz (radi Allahu anhu), then quotes two sentences stated by Hazrat Ahmed Zarooq (radi Allahu anhu), which further highlights his greatness, “I indeed bless my (Mureeds) with tranquillity during times of difficulty and perplexity, when cruelty and evil oppresses them and in times of misery and fear. Therefore (during these times) call to me ‘Ya Zarooq’, I will immediately come to your assistance.”

(30) Allama Ziyadi, Allama Ajhoori, Allama Dawoodi (who also happens to be the marginal writer of the “Sharah Minhaat”) and Allama Shaami (radi Allahu anhum), have all prescribed a method for finding mislaid items. They state: “One should climb on to a high spot and offer Faatiha for Hazrat Sayyidi Ahmed bin Alwaan Yamaani (radi Allahu anhu). Thereafter invoking his name one should say, ‘Ya Sayyidi Ahmed, Ya ibn Alwaan’.”

All praise is due to Allah, in that this servant has compiled a book in which quotations from the generation of the Sahaba and from the generations of Ulema and Awliya following them have been mentioned.

As to those who are corrupted and hope to corrupt, we ask them what are their views on these great scholars and Saints who also believed that it was permissible to call out to great Saints and Prophets for assistance with the Harf-e-Nidaa? What will they label such great personalities, which include among others:

30.1 Hazrat Uthman bin Haneef (radi Allahu anhu),

30.2 Hazrat Abdullah ibn Abbas (radi Allahu anhu),

30.3 Imaam Taqi’udeen Abul Hasan Ali Subki (radi Allahu anhu),

30.4 Imaam Ahmed Qastalaani (radi Allahu anhu),

30.5 Imaam Abdul Azeem Munzari (radi Allahu anhu),

30.6 Imaam Bukhari (radi Allahu anhu),

30.7 Imaam Muslim (radi Allahu anhu),

30.8 Imaam Tabraani (radi Allahu anhu),

30.9 Imaam Baihaqi (radi Allahu anhu),

30.10 Imaam Tirmidhi (radi Allahu anhu),

30.11 Imaam Nisaai (radi Allahu anhu),

30.12 Imaam Nawawi (radi Allahu anhu),

30.13 Imaam Shahab Khafaaji (radi Allahu anhu),

30.14 Imaam Bilal bin Haarith Munzani (radi Allahu anhu),

30.15 Sayyedi Abdur Rahmaan Huzaili (radi Allahu anhu),

30.16 Shaikul Islam, Shahabudeen Ramli al Ansaari (radi Allahu anhu),

30.17 Allama Khayrudeen Ramli (radi Allahu anhu),

30.18 Sayyidi Jamal bin Abdullah bin Omar Makki (radi Allahu anhu),

30.19 Imaam ibn Jouzi (radi Allahu anhu),

30.20 Ghousal A’zam, Syed Abdul Qaadir Jilaani (radi Allahu anhu),

30.21 Imaam Jalalludeen Suyutwi (radi Allahu anhu),

30.22 Imaam Abul Hasan, Noorudeen Ali bin Jareer (radi Allahu anhu),

30.23 Imaam Abdullah bin Asad Yafa’ee Makki (radi Allahu anhu),

30.24 Mulla Ali Qaari (radi Allahu anhu),

30.25 Moulana Abul Ma’aali Mohammed Muslimi (radi Allahu anhu),

30.26 Taajul Aarifeen, Sayyidi Abu Bakr Taajudeen Abdur Razzaq Qaderi (radi Allahu anhu),

30.27 Shah Abdul Haq Dehlwi (radi Allahu anhu),

30.28 Sayyedi Abu Swaleh Nasr (radi Allahu anhu),

30.29 Imaam Shamsudeen Zahbi (radi Allahu anhu),

30.30 Mohammed bin Mohammed Al Hizri (radi Allahu anhu),

30.31 Imaam Abdul Wahab Sha’raani (radi Allahu anhu),

30.32 Sayyedi Mohammed Ghazni (radi Allahu anhu),

30.33 Sayyedi Shamsudeen Mohammed Hanafi (radi Allahu anhu),

30.34 Sayyedi Ahmed Kabeer-e-Awliya Badawi (radi Allahu anhu),

30.35 Sayyedi Mohammed bin Ahmed Farghal (radi Allahu anhu),

30.36 Sayyedi Madeen bin Ahmed Ashmooni (radi Allahu anhu),

30.37 Sayyedi Moosa Abu Imraan (radi Allahu anhu),

30.38 Imaam Noorudeen Abdur Rahman Jaami (radi Allahu anhu),

30.39 Arif Billah, Moulana Jalaalludeen Rumi (radi Allahu anhu),

30.40 Shah Wali’ullah Dehlwi (radi Allahu anhu),

30.41 Allama Ziyaad (radi Allahu anhu),

30.42 Shah Abdur Raheem Dehlwi (radi Allahu anhu),

30.43 Allama Ajhoori (radi Allahu anhu),

30.44 Allama Shaami (radi Allahu anhu), and

30.45 Sayyidi Ahmed bin Alwaan Yamani (radi Allahu anhu).

Now what is your opinion about these great Luminaries of Islam, who so clearly substantiate the belief that it is permissible to call upon Prophets and Saints for assistance. If you consider them to be Muslims, then Alhumdulilah, you are on the straight and correct path. On the other hand, if you consider them disbelievers then all we say is, “May Allah assist you in seeing the correct path.” Aameen.

We would like to categorically state an amazing fact – how unfortunate is that group which considers Muslims from the generation of the Ashbaab to the present times as disbelievers and Mushriks (because they call upon Prophets, Saints and Ulema to help them in times of difficulty). They cannot be true “Muslims” who respect the Holy Prophet (sallal laahu alaihi wasallam), if this is their belief concerning the Ulema and Saints of his Ummah.

The question of Disbelief and Belief has very clearly been explained in the book of Jurisprudence, “Durre Mukhtaar”, yet there are individuals who themselves are misled and hope to deliberately mislead and confuse the Muslims so that their true state is not revealed.

(31) The most beautiful proof of calling to the Prophet (sallal laahu alaihi wasallam) is in the Attahiyaat, wherein every worshipper salutes and calls unto the Prophet (sallal laahu alaihi wasallam). If by using the Nida, causes one to be guilty of Shirk, then how is it that it is found in the Salaah?

Some individuals state that, one does not have the intention of calling to the Prophet (sallal laahu alaihi wasallam) in the Attahiyaat, rather one is merely conveying a message. This opinion is without basis. The religion of Islam has never commanded us to recite any Zikr, without pondering on its meaning. Therefore, when we are reciting the Attahiyaat, we should not possess this belief, rather we should believe that we are directly addressing the Holy Prophet (sallal laahu alaihi wasallam) and sending Salaams to him, upon oneself and upon all the pious of the Ummah.

(32) It is recorded in the books, “Tanweerul Absaar” and “Sharah Durre Mukhtaar” that, “The intention which one must possess at the time of reciting the Tashahud is the concentration on the meaning of this, that is, in other words, one must remember that one is sending Salaams upon the Holy Prophet (sallal laahu alaihi wasallam) and that one is praising Allah Almighty. One must be assured of the fact that one is sending Salaams and not merely relaying a message.”

(33) Words of similar effect are also found in the books of Jurisprudence, “Fatawa Alamgeeri” and “Sharhe Qudoori”.

(34) Allama Hasan Sharanbulaani (radi Allahu anhu), in his book, “Maraqi-ul-Falah” states: “Numerous Ulema have in fact clarified this belief. There are some misled individuals who profess that because Angels are deputized to convey the Salaams to the Holy Prophet (sallal laahu alaihi wasallam), one should not use the Harf-e-Nidaa. What these enlightened individuals have forgotten is that twice daily the deeds of the Ummati are placed in front of the Holy Prophet (sallal laahu alaihi wasallam). In many authentic Ahadith, it is quite clearly stated that all deeds of the individual are placed in front of the Holy Prophet (sallal laahu alaihi wasallam), the deceased family and the deceased parents.”

The numerous Ahadith on the above topic, is evident in the book composed by this servant of Islam entitled, “Saltanatul Mustafa fi Malakoot-e-Kullil Wara.”

(35) Substantiating this, I will conclude this book by mentioning a Hadith reported by Hazrat Imaam Abdullah ibn Mubarruk (radi Allahu anhu), narrated by Hazrat Sa’eed ibn Musayyib (radi Allahu anhu), who states: “Not a day or night passes by, without the deeds of the Ummati are being placed in front of the Holy Prophet (sallal laahu alaihi wasallam). Therefore the Holy Prophet (sallal laahu alaihi wasallam) recognizes his followers in two ways, firstly by their Alamat (signs) and secondly by their Amaal (deeds).”

This humble servant of Islam, with the Infinite Mercy of Allah could have compiled a more lengthy book concerning this issue, however, this is ample proof for a person possessing qualities of piety, justice and honesty. Certainly, for those who have Allah’s guidance, a single letter is sufficient.

Ikfina sharal mudilleena Ya Kaafi wa salli ala Sayyidina wa Maulana Muhammadinish shaafi wa Aalihi Wasahbihi Humaatid Deenis Saafi Aameen wal Hamdulillahi Rabbil Aalameen.

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

wa ‘alaa Aalihi wa Sahbihi ajma’een

The Ahl as Sunnah Stance concerning the Blessed Ahl Al Bayt

A question answered by Shaykh Muhammad al Yaqoubi

Question 11: by Irfaan

Assalaam walaikum Shaykh, What should the Ahl As-Sunnah stance be on the Ahl al-Bayt, and how does it differ with the Shia assertion of Ismah (infallibility), how much love should we bestow on them and is their maqam higher then the sahabah’s? Also what about their assertion of praying on Turban or natural surfaces is this a valid Fiqh opinion

Answer:

Glory be to Allah; prayer and salutations are due to His Messenger Sall Allah-u ‘alayhi wa Sallim. The descendants of the Prophet Sall Allah-u alayhi wa Sallim through his two grandsons Sayyidunaa al-Hasan and Sayyiduna al-Husayn radiya Allah-u ‘anhumaa are parts of the family of the Prophet Sall Allah-u ‘alayhi wa Sallim known in Arabic as (‘Aal al-Bayt). The major reference to the rights of the family of the prophet Sall Allah-u ‘alayhi wa Sallim is in the Qur’anic verse, {Say, I do not ask you for any reward for IT [the Qur'an] except friendship to my kin}. In addition to this verse there are several hadith that speak loudly of the rights the Prophet Sall Allah-u ‘alayhi wa Sallim laid upon us concerning his family. These rights vary from love and respect to financial rights in the Public Funds.

Love and respect for the family of the Prophet is one of the features that distinguished the path of Ahlus sunnah for centuries. The books of Fiqh, history, biographies have countless examples of the relationship between the Ulema and ‘Aal al-Bayt. The great Imam sidi Ahmad Zarouq wrote in his “Qawaa’id at-Tasawwuf” a principle on the love for the family of the Prophet; ash-Shaykh al-Akbar Muhyideen Ibn ‘Arabiy wrote a beautiful section in his “Meccan Revelation” on ‘Aal al-Bayt; both elaborated on the special high rank of ‘Aal al-Bayt and their special merit on the Day of Judgment. Al-Qadi ‘Iyaad rahimahu Allah quoted the various hadiths that compel Muslims to the rights he Sall Allah-u ‘alayhi wa Sallim has upon us concerning his family. A good reference on this subject is “ash-Sharaf al-Mu’abbad li-’Aali Muhammad” By shaykh Yousuf an-Nabhaaniy.

On how much love we should have for them let me quote for you this story that happened with me: One of the greatest Ulema and men of Allah now in Damascus is shaykh Saleem al-Hammamiy who is 100 years of age, (at least). He is known for his extreme love for the family of the Prophet Sall Allah-u ‘alayhi wa Sallim. Upon one of my stays in Damascus in the beginning of this year (2002) I met him a few times during several dinners held by his sons, he told me twice that he wanted to see me alone. So, I went to visit him; in his room he gave a gift (a lot of money) and wanted me to give him my word that I would consider him part of our family by saying (Saleem is one of us – the family of the Prophet); he added that this will give him one hope for survival on the Day of Judgment. When two scholars meet in a party, the scholar of ‘Aal al-Bayt is always foremost. Niqabat al-Ashraaf was a special administration that handled the register, birth, death, geneologies and financial rights of ‘Aal al-Bayt. Naqeeb al-Ashraaf was the official title of the head of that administration. Formally, half a century ago, when the Mufti and Naqeeb al-Ashraaf met, the latter takes precedence over the former, e.g. Naqib al-Ashraaf on the right-hand side of the president and the Mufti on the left-hand side. Ahlus sunnah’s love and respect for ‘Aal al-Bayt is immense and strong but not extreme so that it kept them within the tenets of the Deen.

The extreme love the Shee’as had for ‘Aal al-Bayt led them to believe that they are impeccable, a position they have held for centuries. In some of their most recent writings some prominent shi’i leaders make it possible that some of the Imams of ‘Aal al-Bayt may reach levels higher in ranks than some prophets, which contradicts the Islamic dogma which states that messengers and then prophets are the best of all humanity with no single exception. We love the family of the Prophet Sall Allah-u alayhi wa Sallim for his sake, for the blood that runs in their veins, or if we may put it in modern scientific terms, for the genes they inherited from him. It is sometimes difficult to stimulate this love for ‘Aal al-Bayt when people see the majority of them as ordinary people, less righteous than others, have no knowledge of the deen, with some of them even getting far off the deen so they question the whole principle. Had we loved them for their own sake we would be excused if we disrespect them when they transgress; but we love them above all for the sake of their grandfather, and whether they are righteous or sinful, they are his descendants and he is still their grandfather. This is why one of the Algerian scholars, shaykh ‘Ashour al-Khanqi, a devotee to the family of the Prophet Sall Allah-u alayhi wa ‘Aalihi wa Sallim wrote a book on this issue under the title: “al-’Ithaaf bifadli ‘Usaatil- Ashraaf”. I came across the title of this book several years ago and was very much interested in the life of the author; feeling compelled to be grateful to him on behalf of the living members of family of the Prophet Sall ‘alayhi-u ‘alayhi wa ‘Aalihi wa Sallim but the book, in its lithographic one hundred year old edition is as rare as a manuscript. Two years ago, I visited Princeton Library in my search of some manuscripts on hadith and went to its Arabic printed stocks and thought, not knowing where to start the search, I wondered how to find any rare book. To my surprise, I walked between the shelves and picked up one volume, the very first and it was this book on ‘Aal al-Bayt.

The Prophet’s Parents Are Saved

Imam Jalaluddin al-Suyuti

Translated by Shaykh Gibril Fouad Haddad

Released by www.marifah.net 1428 H

Reprinted with permission from www.marifah.net

This writing concerns the question of the ruling (hukm) that the father and mother of The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) are (believed to be) saved and not in Hellfire. This has been declared by the majority of the scholars, and in reaching that declaration they have several methods (masalik).

FIRST

His parents died before he was sent as Prophet, and there is no punishment for them as “We never punish until We send a messenger (and they reject him)” (17:15). Our Ash`ari Imams of those in kalam, usul, and Shafi`i fiqh agree on the statement that one who dies while da’wa has not reached him, dies saved. This has been defined by Imam Shafi`i . . . and some of the fuqaha’ have explained that the reason is that that person is on fitra (primordial disposition), and has not stubbornly refused nor rejected any Messenger.

That is the position of our Shaykh, Shaykh al-Islam Sharafuddin al-Munawi, as I received it. He was once asked whether the Prophet’s father was in the fire and he groaned loudly at the questioner. The latter insisted: “Is his Islam established?” and he answered that he died in fitra and quoted the verse.

It is the position of Ahl al-Sunnah and it was opposed by the Mu`tazila and those who follow them among those who say that one is condemned because Allah is known rationally. It is also the position of Shaykh al-Islam Ibn Hajar al-’Asqalani who said, The (proper) conjecture (zann) concerning his parents, meaning also all those who died before his Messengership, is that they shall obey (his call) at the time of their examination (in the grave), as a gift (from Allah) to please him.

This method is based on the following sources:

[Evidence from the Qur'an]

• The aforementioned verse. (17:15)

• The verse, “Your Lord does not unjustly (bi zulm) destroy the townships while their people are unconscious (of the wrong they do)” (6:131). Al-Zarkashi adduced it to illustrate the rule (qa`ida) that one thanks Allah through hearing (about Him), not through rational induction.

• The verse, “Otherwise . . . they might say, Our Lord! Why sentest Thou no messenger unto us, that we might have followed Thy revelations and be among the believers?” (28:47) Adduced by Zarkashi and Ibn Abi Hatim in their tafsirs. The latter adds the Hadith, “Those who die in fitra will say, My Lord, no book nor messenger reached me, and he recited his verse.” (Bukhari and Muslim)

• The verse, “And if We had destroyed them with some punishment before it [your coming], they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed . . .” (20:134)

• “And never did thy Lord destroy the townships, till He had raised up in their mother-town a Messenger reciting unto them Our revelations. And never did We destroy the townships unless the folks thereof were evil-doers” (28:59). Ibn Abi Hatim quotes Ibn `Abbas’s and Qatada’s explanations that it refers to the people of Mecca, who were condemned only after The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was sent to them and they denied him.

• “Lest ye should say, the Scripture was only revealed to two sects before us, and we in sooth were unaware of what they read” (6:156).

• “And We destroyed no townships but it had its warners for reminder, for We never were oppressors” (26:208-209). `Abd ibn Hamid, Ibn al-Mundhir, and Ibn Abi Hatim quote Qatada in their tafsirs to the effect that revelation, proof, and exhortation must precede condemnation.

• “And they cry for help there, (saying), Our Lord! Release us; we will do right, not (the wrong) that we used to do. Did not We grant you a life long enough for him who reflected to reflect therein? And the warner came unto you” (35:37). The commentators said, “The warner is the Prophet .”

[Evidence from the Hadith]

Hadith Concerning the Examination of the People of fitra [Primordial Disposition] on the Day of Resurrection and the Entry into Paradise of Those Who Obey and the Entry into the Fire of Those Who Disobey:

Ahmad, Ibn Rahawayh, Ibn Mardawayh, and Bayhaqi (al-I`tiqad `ala madhhab al-salaf ahl al-sunnah wa-l-ama`ah) who said, sahih through Aswad ibn Sari’. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said,

Four will present excuses on the Day of Resurrection: The deaf one, the idiot, the senile old man, and the one who died in fitra. The first will say, I didn’t hear anything; the second, Islam came and street-children were throwing dung at me; the third, Islam came and I did not have my wits about me, and the fourth, my Lord, no Messenger came to me. Allah will Himself take their covenant to obey Him. They will be told to enter the fire (as a test). Those who obey will find it cool and safe, while those who refuse will be dragged to it. (Aswad, Abu Hurayra)

Al-Bazzar and Tirmidhi who correctly graded it hasan:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The one who died in fitra, the imbecile, and the infant will say respectively: No Book or Messenger reached me; You gave me no mind wherewith to understand good or evil; I did not have a chance to do anything. A fire will be presented to them and they will be told to enter it. Those who would have done well in life will obey and enter it (temporarily) while those who would have disobeyed in life will refuse. Allah will tell them, You disobey Me (seeing Me), so how could you obey My Messengers in My absence? (Abu Sa`id al-Khudri)

Al-Bazzar and Abu Ya’la: same as above with the addition of the senile old man. Those who obey and enter the fire will go across it speedily. (Anas)

`Abdul Razzaq, Ibn Jarir, Ibn al-Mundhir, Ibn Hatim, with an authentic chain that meets the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, “The one who died in fitra, the idiot, the deaf, the mute, and the senile will be sent a messenger (at that time) who will say, Enter the fire. They will argue and say: How can it be when no messenger reached us? But woe to them! If they had entered it they would have found it cool and safe. Whoever accepts and obeys will enter it.” Abu Hurayra added, Read, “We never punish until We send a messenger” (17:15).”

Al-Bazzar and Hakim, who graded it sahih by the criteria of Bukhari and Muslim:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The people of Jahiliyya will come on the Day of Judgment carrying their idols on their backs. Allah will question them and they will say: Our Lord, You did not send us a Messenger and nothing from You reached us. If you had sent us one, we would have been your most obedient servants. Allah will say, Shall I test your obedience? And He will tell them to enter the fire and stay in it. They will enter it and return again, in fear of its fury and exhalations, and they will say, Our Lord, protect us from it. He will say: Didn’t you promise to obey Me if I ordered you something? They will pledge again and enter it, only to come back and plead again. The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, Had they stayed in it the first time, they would have found it cool and safe. (Thawban)

Tabarani and Abu Nu’aym:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, The imbecile will come on the Day of Judgment together with the one who died in fitra and the infant etc. (same as (e)) They will keep coming back although the fire would not have hurt them, and Allah will say, I knew your actions from afore, so take them (O Fire).

Comment of Tabari,

Know that the Ahl al-Sunnah have one and all agreed on the fact that there is no knowledge of rulings except on the basis of revealed Law as opposed to the productions of the mind, while opponents of the truth such as the Rafidah [Rejecters of the legitimacy of the first three Caliphs], the Karramiyyah [anthropomorphists], the Mu`tazila [rationalists] and others consider that the derivation of rulings have different bases, some revealed, some based on pure reasoning. As for us [Ahl al-Sunnah], we say that nothing is ruled as obligatory before the coming of a Prophet .

Imam Fakhruddin Razi said in the Mahsul,

To be thankful to the One Creator is not a mind-based obligation, contrary to what the Mu`tazila say. If it were, those who leave that action before a Prophet . is sent to them would be punished, which is not the case [citing 17:15].

Similarly, those of his school [i.e. kalam] as well as Baydawi and Tajuddin Subki said,

We believe that those whom da`wa did not reach die saved, and that while alive they are not fought against until they reject a clear call, and that they enjoy protection in their life and possessions, etc.

Now this method of ruling (exemption from punishment), does it apply to all the people of the Jahiliyya? No, rather it applies specifically to those who have never been reached by the call of a previous Prophet . As for those who have been reached and who have rejected that previous Prophet , no one disputes that they are definitely (ruled to be) in the fire.

The noble parents (of the Prophet ), from what has been known of them, belong to the former group according to our belief.

No call reached them, because the previous Prophet . came about six hundred ears earlier, and of the rare divines (ahbar) of the People of the Book who still knew the (original) prophetic dispensations and called people to the religion, a tiny remnant were left dispersed here and here between Sham and other places.

They apparently travelled little and lived brief lives: eighteen years for `Abdullah who died in Medina, and nearly the same for the reclusive Amina, according to the hafiz al-`Ala’i in his book, al-durra al-saniyya fi mawlid sayyid al-bariyya (The pristine pearl: the birth of the Master of Creatures).

They knew no better than the majority of the people of Mecca, whose ignorance even of the fact that Allah sends prophets is shown in the verses, “Does Allah send a human Messenger? ” (17:94) and “They said, if our Lord wished, He would have sent angels; we never heard the like from our forefathers” (23:24).

Imam ‘Izzuddin ibn `Abdul Salam said (in al-Amali),

Every Prophet was sent to his own particular people except ours, which means that every people not previously sent to, is of the fitra, except the descendants of a Prophet that are born in other nations [e.g. the descendants of Ibrahim leading to Shu`ayb], because his Law addresses them as well. But if the previous dispensation becomes obliterated, then all people become people of the fitra.” This is categorical proof that the noble parents are without doubt of the fitra, because they are neither descendants of ‘Isa nor of his nation.

We now turn to further proofs from the Hadith.

Ibn Hajar’s statement that the correct conjecture is that the Prophet’s entire family will obey when asked on Judgment Day is inferred from these sources:

The Hadith related by al-Hakim in the Mustadrak from Ibn Mas`ud and graded authentic, that:

A young man of the Ansar who asked a lot of questions once asked the Prophet , “Are your parents in the Fire?” To which The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) answered, “My Lord promised to give me what I ask concerning them, and on that day I shall stand at the Praiseworthy Station (of chief intercessor).”

The Hadith cited by Ibn Jarir al-Tabari from Ibn `Abbas to the effect that the verse “And your Lord shall give you so that you will be pleased” (93:5) alludes to the Prophet’s pleasure that none of his family enter the fire.

The Hadith of Abu Sa`id in Sharaf al-nubuwwa, Tabari (Dhakha’ir al-’Uqba), and al-Mulla in his Sira from ‘Umran ibn Husayn:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, “I asked my Lord that He not enter any of my family into the fire and it was granted e.” Tamim al-Dari in the Fawa’id with a weak isnad from Ibn `Umar:

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said, “On the Day of Judgment I shall intercede for my father and mother, my uncle Abu Talib, and a [milk-]brother of mine from the Jahiliyya.” Tabari said, If established, then it is understood in the light of the authentic Hadiths concerning Abu Talib [i.e. that he is in a shallow fire = Bukhari and Muslim]. Tabari said “concerning Abu Talib” in view of the fact that Islam did reach him unlike the other three who died in fitra.”

[Lack of Proof That His Parents Were Not of the Pure Religion (Hanifiyya) and Weakening of the Hadith Whereby His Father is in the Fire]

SECOND

The shirk (idolatry) of the Prophet’s parents is not an established fact and that they more probably followed the Pure Religion (Hanifiyya) of their ancestor Ibrahim. A group of Arabs did that, such as `Amr ibn Nufayl and Waraqa ibn Nawfal and others. This is the view of Imam Fakhruddin al-Razi and others named below. Al-Razi states in asrar al-tanzil that some scholars have said that Azar was not Ibrahim’s father but his uncle because, among other proofs, the parents of prophets are not unbelievers. Proving the latter, is the verse, “[Your Lord] Who sees you when you stand, and your turning (taqallubak) among those who prostrate themselves” (26:218-219), i.e. your descent through the loins of your ancestors, who are called: worshippers. He continued:

And what proves that the Prophet’s parents were not idolaters is his saying, “I was carried from the loins of the pure men into the wombs of the pure women” (lam azal unqal . . .) Therefore it is necessary that none of his ancestors be a mushrik.

The above is verbatim what Imam Razi said, and I remind you of his status as the Imam of Ahl al-Sunnah among his contemporaries, the principal upholder of belief against the various sects of innovators, the one who defended the truth of the Ash`ari creed in his time, and the Mujaddid (renewer) of this Ummah in the sixth century.

I say also, what further establishes the truth of this method and of what Imam al-Razi said is, first, the authentic Hadiths to the effect that the Prophet’s origins are the best in every respect from Adam to his father `Abdullah, and that his century is the best; second, the Hadiths to the effect that the earth is never empty of the True Monotheists (muwahhidun) from Adam until Judgment Day, and that it is for their sake that the earth is preserved otherwise it would have perished long ago. These two points categorically prove that the best origins and the true monotheists are first and foremost the parents of the prophets as it ill fits that they should be mushriks while other people be considered of the fitra.

Another perspective which verifies that method is the verse whereby Allah keeps tawhid -knowledge of Oneness -within the posterity of Ibrahim. [He cites verses, commentaries, and Hadiths to that effect.] Further probative views are that of Imam Abu al-Hasan al-Mawardi in A`lam al-nubuwwa who said, The light of prophecy was present in the Prophet’s parents, and The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had no partner in inheriting it, that is, no brother and no sister, because the quintessence (safwa) of his parents resides in him, and the greatness of their lineage (nasab) is derived from him alone, and that is also why they died young.

Further, Ibn al-Jawzi enumerates in al-Talqih the names of nine who refused to worship idols in the time of the Jahiliyya: Abu Bakr al-Siddiq, Zayd ibn `Amr ibn Nufayl, `Abdullah ibn Jahsh, `Uthman ibn al-uwayrith, Waraqa ibn Nawfal, Rabab ibn al-Barra’, As`ad ibn Kurayb al-Humayri, Qass ibn Sa`ida al-Iyadi, Abu Qays ibn Sarma.

Now for the objections that:

Muslim narrated on the authority of Anas:

A man said, O Messenger of Allah, where is my father?” He said: “In the fire.” When the man left he called him back and said, “Verily my father and your father are in the fire.

Muslim and Abu Dawud narrated on Abu Hurayra’s authority:

That the Prophet asked permission to ask forgiveness for his mother and it was not granted him [and he asked permission to visit her grave and it was granted].

I say: Yes (they did narrate it) and the answer is that the narrators do not agree on the words, “Verily my father and your father are in the fire.” The chain that Muslim used is that of Hammad ibn Salama -from Thabit -from Anas. It is contradicted by the chain of Mu’ammar -from Thabit -(from Anas), which does not mention those words, but which says, “He called him back and said, “When you pass by the grave of an unbeliever, tell him of the fire.”

There is no mention of the Prophet’s father in the latter version whatsoever, and its chain is more established (athbat) as Mu`ammar is more established than Hammad, whose memory has been questioned and some of whose narrations have been rejected. Bukhari did not take anything from him, nor did Muslim in the usul (Hadiths related to the principles of the Shari`ah) except through Thabit. Mu’ammar is impeccable from all those points of view and both Bukhari and Muslim use him. His version is therefore more reliable.

The Hadith also comes through another chain in a wording similar to the version of Mu`ammar:

Al-Bazzar, Tabarani, and Bayhaqi cite it on the authority of Ibrahim ibn Sa`d -from al-Zuhri -from `Amr ibn Sa`d -from his father, that:

A Bedouin Arab said to the Prophet, “Where is my father?” He answered, “In the fire.” The man said, “And where is yours?” The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) replied, “Whenever you pass by the grave of an unbeliever, tell him about the fire.”

The above chain is authentic according to the criteria of Bukhari and Muslim: reliance upon it therefore takes precedence over any other (that does not meet such criterion). Tabarani and Bayhaqi add that the Arab later entered Islam and said, “The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) put a heavy burden on me, because I did not pass by a single grave of an unbeliever except I told him about the fire.” Ibn Majah cites something similar through Ibrahim ibn Sa`d -from al-Zuhri -from Salim -from his father.

The above addition shows beyond doubt that the words spoken by The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had a general meaning, and that the Arab was given an order which he carried out all his life. In the first narration, however, he was not ordered anything. It is clear that the first narrator related it in the form he understood (incorrectly).

Al-Hakim in the Mustadrak narrates the following (sahih) on the authority of Luqayt ibn `Amr, that the latter went in a delegation comprising Nuhayk ibn ‘Asim ibn Malik ibn al-Muntafiq to Medina to see the Prophet . The latter asked, Is there any good among those of us who were in Jahiliyya?” He said, “Your father al-Muntafiq is in the Fire.” Nuhayk said, “I thought an abyss had opened between the skin of my face and my very flesh when I heard him say that about my father in front of everyone. I wanted to say, What about yours, O Prophet, but I considered it more appropriate to say instead, What about your family, O Prophet?” The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) answered, “Whenever you see the grave of an idolater, whether of the Quraysh or of ‘Amr, say, Muhammad sends me to you to tell you about the fire.”

The preceding is the clearest narration yet of what took place. Now, even if the words, “My father and our father” are established as authentic, this does not mean ‘Abdullah but Abu Talib [cf. Bukhari and Muslim's narrations of the dakhdakh or shallow fire in which he is placed due to the Prophet's intercession], similarly to what Imam Razi said about the Prophet Ibrahim calling his uncle: my father. This is clear from the fact that Abu Talib commonly called his nephew “My son,” and that is how the Quraysh also called him when they said, “Tell your son to stop insulting our gods.”

It has also been stated in the Hadith that the most leniently punished of the inmates of the fire is Abu Talib [Bukhari and Muslim]. If the Prophet’s parents were in the fire, surely they would be the ones to be punished the most leniently. The scholars of the principles of jurisprudence (usul) call this an allusive proof (dalalat al-ishara). As for the second Hadith: that The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was not allowed to pray at his mother’s grave, (it is authentic; however,) it must be explained correctly, since it is a rule of usul that whenever irrefutable proofs contradict an authentic Hadith, that Hadith must be interpreted in a way that clears the contradiction, and the proofs have precedence over it [i.e. it cannot be interpreted to mean that she is in the fire when it is proven otherwise]. The counter-argument may be made that in the beginning of Islam the Muslim who died with unpaid debts was not prayed upon (and asking forgiveness for them was not allowed). [This is still the case in Anatolia, where the janaza does not take place until all debts are paid on the spot.] The Prophet’s mother may have had this or other reasons which prevented his praying upon her, which does not make her a kafira.

[Conclusion]

The majority of the scholars have agreed to the preceding, namely that the Prophet’s parents are in Paradise, without need for them to consider the two Hadiths of Muslim abrogated. However, as al-uhayli has pointed out, it is not appropriate for Muslims to say such a thing as, “The Prophet’s parents are in the fire,” as he himself said, “Do not annoy the living by insulting the dead,” and Allah said, “Those who annoy Allah and the Prophet, Allah curses them in this life and in the hereafter” (33:57).

Al-Qadi Abu Bakr ibn al-`Arabi the Maliki scholar was asked about the man who did say such a statement, and he replied, “Such a man is cursed.”

Finally, a portion of the scholars have gone to the position of withholding their opinion on the subject, and Allah knows best.

Footnotes:

Imam al-Suyuti wrote no less than five fatawa on this topic. What is translated here by Shaykh Gibril has been excerpted from his treatise entitled: “Methods Of Those With Pure Belief Concerning The Parents Of The Prophet” (Masalik al-Hunafa’ fi walidayy al-Mustafa)

²
Yusuf `Ali translates bi zulm as “for their wrongdoing” and attributes it to the object (the people) not the subject (Allah). This produces the following meaning: “Thy Lord would not destroy for their wrongdoing men’s habitations whilst their occupants were unwarned.” Qurtubi mentions both meanings in his Tafsir.

³The Hadiths of Muslim on the Prophet’s father and mother are addressed later.

⁴
Other similar Hadiths follow in descending order of authenticity, but which Suyuti adduces nonetheless to build up the strength of the evidence that the explicit intercession of the Prophet . for his parents is true.

⁵
These words by Suyuti make plain the deviation of “Salafi” charlatans who insinuate that he was not an Ash`ari or that al-Razi does not represent Ahl al-Sunnah or that his Tafsir is not representative of Ahl al-unnah! See for example the disparaging mention of al-Razi and of his monumental Tafsir in Mani` al-attan’s book published in Riyadh at dar al-sa`udiyya lil-nashr, entitled: mabahith fi `ulum al-Qur’an (1391/1971).

⁶ Suyuti then cites about 44 Hadiths sahih or hasan to illustrate the two points above.

⁷Muslim, Iman, chapter 88

⁸ Muslim, Jana’iz, chapter 36.

⁹ As for the Hadith “Your mother is in the Fire…. My mother is with your mother,” it is very weak and, moreover, contains an indication that the Prophet’s intercession may serve to bring them out of the Fire: “Whatever I ask my Lord about the two of them [the Prophet's parents], I hope that He will give me. I shall stand, on that day, at the praiseworthy Station.”

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From Ghunyat lit-Taalibi Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani

{Quddusus Sirruhoo}

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan] sent down on the middle night of that month.

Sayyida A’isha, the wife of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Sayyida ‘Aisha (Radhi Allahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast. The fasting he liked best was that he did in Sha’baan, so I said to him: “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):
“O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Sayyidinaa Umm Salama (Radhi Allahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan. And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Sayyidinaa Anas [ibn Maalik] (Radhi Allahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said: “Fasting in Sha’baan in honor of Ramadaan.”

Sayyidinaa ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhi Allahu anhaa) say:

“The dearest of months to Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Sayyidinaa ‘Abdullaah (Radhi Allahu anhu), Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness. -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhi Allahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha'ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:68)

Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:

From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa'iil], Israafiil and Azraa’iil, then He chose Gabriel from these four.

From all the Ambiyaa (Salawaat Allahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim).

The four He selected from among the Companions (Radhi Allahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhi Allahu anhu).

The four mosques: The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai. Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

The four days: The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’ Of these He then chose the Day of ‘Arafa.

The four nights: The Night of Absolution [Lailat al-Baraa'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum'a], and the Night of the Festival [Lailat al-'Id]. Of these He chose the Night of Power.

The four sites: Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-'Ashaa'ir]. Of these He chose Mecca.

The four mountains: Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

The four rivers: Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil]. Of these He chose the Euphrates.

The four months: Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu ‘alaihi wa Aalihi wa Sallim). So, just as the Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

According to Abuu Huraira (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“Sha’baan is my month, Rajab is Allaah’s month, and Ramadaan is the month of my Community. Sha’baan is the expiator, while Ramadaan is the purifier.”

He also said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):

Sha’baan is a month between Rajab and Ramadaan. People tend to neglect it, but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.

According to Anas ibn Maalik (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“The excellence of Rajab over other months is like the excellence of the Qur’aan over all other speech, while the excellence of Sha’baan over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadaan over other months is like the excellence of Allaah (Exalted is He) over all His creatures.”

Anas ibn Maalik (Radhi Allahu anhu) is also reported as having said:

“When the Companions of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) beheld the new moon of Sha’baan, they would immerse themselves in reading their copies of the Qur’aan. The Muslims would pay the alms-due [zakaat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadaan. The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and to set the rest free. Businessmen would set about paying their debts and collecting their dues. Then, when they beheld the new moon of Ramadaan, they would bathe themselves and devote themselves to worship.”

On the meanings of the five Arabic letters of the word Sha’baan.

The word Sha’baan [in the Arabic script] is spelled with five letters:
shiin, ‘ain, baa’, alif and nuun. The shiin stands for sharaf [nobility], the ‘ain for ‘uluww [sublimity], the baa’ for birr [piety], the alif for ulfa [harmonious intimacy], and the nuun for nuur [radiant light].

These are the gifts from Allaah (Exalted is He) to His servant in this month. It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), the best of human creatures.

This is the month of blessings upon the Chosen Prophet. Allaah (Exalted is He) has said,

Inna ‘llaaha wa malaa’ikata-hu yusalluuna ‘ala ‘n-Nabiyy: yaa ayyuha ‘lladhiina aamanuu salluu ‘alai-hi wa sallimuu tasliimaa. (Allaah and His angels shower blessings on the Prophet. O you who believe invoke blessings upon him and salute him with a worthy salutation.) (Holy Qur’aan 33:56)

The blessing from Allaah is mercy; from the angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation.

According to Mujaahid (Radhi Allahu anhu):

“The blessing from Allaah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect.”

It was Ibn ‘Ataa’ who said:

“The blessing on the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) from Allaah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection.”

As someone else put it:

“The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the enhancement of respect. The blessing of the angels upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the display of gracious favor. The blessing of his Community upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the request for intercession.”

As he himself (The Holy Last Messenger, Sall Allahu ‘alaihi wa Aalihi wa Sallim) has told us:

When someone pronounces a single blessing on me, Allaah blesses him ten times.

Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadaan, using the days that remain to get clear of sins and repent those committed in the past. One should beseech Allaah (Exalted is He) in the month of Sha’baan. One should appeal to Allaah (Exalted is He) through the owner of the month, Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), until the corruption of one’s heart is corrected, and the sickness of one’s inner being is cured.

This must be done without delay and not put off until tomorrow, for the days are three: yesterday, which is a date in history [ajal]; today, which is a time for action ['amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken. Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk.

The months are likewise three: Rajab, now past and gone beyond return; Ramadaan, awaiting in a future you may not live to see; and in between we have Sha’baan, so let us seize this opportunity for worshipful devotion.

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to a man (some say it was ‘Abdu’llaah ibn ‘Umar ibn al-Khattaab, Radhi Allahu anhu) by way of stern advice:

Make the most of five before five: youth before old age; health before sickness; wealth before poverty; ease before business, and life before death.

Concerning the Night of Absolution [Lailat al-Baraa'a], its special mercy, grace and merits. Allaah (Almighty and Glorious is He) has said:

Haa-Miim. Haa-Miim: wa ‘l-Kitaabi ‘l-mubiini innaa anzalnaa-hu fii lailatin mubaarakatin.

By the Book that makes plain; We sent it down on a blessed night. (Holy Qur’an 44:1-3)

According to the greatest Faqih in al-Islam, Sayyidinaa Ibn ‘Abbaas (Radhi Allahu anhu, and with his father),

” ‘Haa-Miim’ means that Allaah has predetermined everything in existence till the Day of Resurrection. ‘The Book that makes plain’ is the Qur’aan, which is also the object referred to in ‘We sent it down.’ The ‘blessed night’ is the night of mid-Sha’baan, which is the Night of Absolution.”

In the Qur’aan, Allaah (Exalted is He) calls many things ‘blessed,’ including the Qur’aan itself, of which He has said:

Wa haadhaa dhikrun mubaarakun anzalnaa-h.

This is a blessed Reminder that We have revealed (Holy Qur’an 21:50).

Part of its blessedness is that one who reads it and believes in it enjoys right guidance and salvation from the Fire, and these benefits are also passed by extension to his ascendants and descendants. As the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) has said:

When someone reads the Qur’aan from the written text, Allaah (Almighty and Glorious is He) alleviates the torment of his parents, even if they were unbelievers.

One of the things Allaah (Almighty and Glorious is He) calls ‘blessed’ is water, for He has said:

Wa nazzalnaa mina ’s-samaa’i maa’an mubaarakan.

And down from the sky We have sent blessed water. (Holy Qur’an 50:9)

Part of its blessedness lies in the fact that all life depends on it. In the words of Allaah (Almighty and Glorious is He):

wa ja’alnaa mina ‘l-maa’i kulla shai’in hayy: a-fa-laa yu’minuun.

And We made every living thing from water Will they not then believe? (Holy Qur’an 21:30).

Water is said to contain ten subtle properties: delicateness, suppleness, energy, fluency, limpidity, mobility, moistness, coolness, humility and vitality. Allaah (Exalted is He) has imbued the conscientious believer [mu'min labiib] with these same properties, namely, refinement of the heart, flexibility of temperament, energy in obedient service, politeness of the personality, purity of behavior, movement in good works, moistness in the eye, coolness toward sinful transgressions, humility toward fellow creatures, and vitality in heeding the truth.

The olive tree is another thing called ‘blessed’ by Allaah (Exalted and Glorious is He):

Min shajaratin mubaarakatin zaituunatin.

From a blessed tree, an olive (Holy Qur’an 24:35)

This was the first tree from which Adam (peace be upon him) ate when he was cast down to earth. It contains nourishment and enlightenment. In the words of Allaah (Exalted is He):

Wa sibghin li’l-aakiliin.

“And relish for the eaters.” (Holy Qur’an 23:20)

Some say the ‘blessed tree’ is Sayyidinaa Ibraahiim (Alayhis-Salaam), some say it is the Holy Qur’aan, and others say it is true faith. Still others say it is the tranquil soul of the believer, insistent on good conduct, obedient to commandment, restrained by prohibition ,submitted to destiny, conforming to the Lord in what He has decreed and ruled.

Sayyidinaa Jesus (Alayhis-Salaam) is also among those Allaah (Almighty and Glorious is He) calls ‘blessed’:

Wa ja’ala-nii mubaarakan aina-maa kuntu.

[Jesus said]: “And He has made me blessed wherever I may be.” (Holy Qur’an 19:31)

His blessedness (peace be upon him) includes the sprouting of the fruit from the date palm for his faithful mother, Sayyidinaa Maryam (The Blessed Mother Mary, peace be upon both mother and son), and the gushing forth of water beneath him.

In the words of the Almighty and Glorious One:

Fa-naadaa-haa min tahti-haa allaa tahzanii qad ja’ala Rabbu-ki tahta-ki sariyyaa: wa huzzii ilai-ki bi-jidh’i ‘n-nakhlati tusaaqit ‘alai-ki rutaban janiyyaa: fa-kulii wa ’shrabii wa qarrii ‘ainaa.”

Then [a voice] cried to her from below her, saying: “Grieve not, for your Lord has placed a rivulet beneath you. And shake the trunk of the palm-tree toward you: It will cause ripe dates to fall upon you. So eat and drink and be consoled. (Holy Qur’an 19:24-26) .

Among other good deeds and miracles, he healed the blind and cured the leper, and brought the dead to life by his supplication.
The Ka’ba is one of the things called ‘blessed’ by Allaah (Almighty and Glorious is He):

Inna awwala Baitin wudi’a li’n-naasi la-’lladhii bi-Bakkata mubaarakan.

The first House appointed for mankind was that at Bakka, a blessed place. (Holy Qur’an 3:96)

Part of its blessedness is that one who enters it, bearing a heavy load of sins, will come out having been forgiven. Allaah (Exalted is He) has said:

Wa man dakhala-hu kaana aaminaa.

And anyone who enters it is safe. (Holy Qur’an 3:97)

So if someone enters the House as a believer, aware of his sins and repentant, Allaah waives his punishment, accepts his repentance and forgives him. It is also said that anyone who enters it is immune to wrongdoing, as long as he remains within the Sacred Precinct. It is therefore unlawful to kill the game there, or to fell the trees.

The sanctity of the Ka’ba is due to the sanctity of Allaah, the sanctity of the Mosque to the sanctity of the Ka’ba, the sanctity of the Mecca to the sanctity of the Mosque, and the sanctity of the Sacred Precinct to the sanctity of Mecca. As it is said: “The Ka’ba is a Qibla [direction of prayer] for the people of the Mosque, the Mosque is a Qibla for the people of Mecca, Mecca is a Qibla for the people of the Sacred Precinct, and the Sacred Precinct is a Qibla for the people of the earth.

The Night of Absolution has also been called ‘blessed’, because it is a vessel for the mercy, blessing, benefit, pardon and forgiveness descending for the people on earth.

According to Abuu Nasr, the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is reported as having said:

On the night of the middle of Sha’baan, Allaah (Exalted is He) descends to the heaven of this lower world and forgives every Muslim, excepting only the idolater, the bearer of malice, the breaker of family ties, or the woman who is sexually promiscuous.

Again from Abuu Nasr, we learn that Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“When it was the night of mid-Sha’baan, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had removed a garment of mine.” Then she added, “By Allaah! That garment of mine was not of silk, nor of raw silk, nor of linen, nor of silk and wool, nor of wool.” [The reporter said:] “‘Glory be to Allaah!’ I said to her, ‘So what was it made of?’” She replied: “Its warp was of hair and its weft was of silk. I reckoned that he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) might have gone to one of his [other] wives, so I got up and searched for him in the [darkness of the] apartment. My hand made contact with his feet, as he was prostrate in worship. Of his prayer (Sall Allahu ‘alaihi wa Aalihi wa Sallim), I remember these words:
Prostrate before You are my form and my spirit, and my heart is in Your safekeeping. I acknowledge Your favors, and to You I confess my sin. I have wronged myself, so forgive me; surely none forgives sins but You. I seek refuge with Your pardon from Your punishment, with Your mercy from Your vengeance, with Your approval from Your displeasure. I seek refuge with You from You. I do not tell Your praises, for You are as You have extolled Yourself. She continued: “So he did not cease from worship, now standing and now sitting [on his heels], until morning came. Then his feet were put up, and as I massaged them I said: ‘My father be your ransom and my mother too! Surely Allaah has forgiven your former and your latter sins? Surely Allaah has dealt with you? Is it not so? Is it not so?’ “He replied (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘O ‘A’isha, shall I not therefore be a grateful servant? Do you know what happens during this night?’ ‘What happens?’ I asked, and he said: ‘This is when all births are recorded for this year, and every death is registered. This is when provisions are allotted to mankind, and their deeds and actions are gathered up.’ “‘O Messenger of Allaah,’ said I, ‘Will no one enter Paradise except by Allaah’s mercy?’ ‘No one will enter Paradise except by Allaah’s mercy,’ he told me (Sall Allahu ‘alaihi wa Aalihi wa Sallim) . ‘Not even you?’ I asked. ‘Not even I,’ said he (Sall Allahu ‘alaihi wa Aalihi wa Sallim), ‘unless Allaah envelops me with His mercy.’ Then he rubbed his hand over his head and his face.”

The following account, which I also received from Abuu Nasr, tells how Sayyida ‘Aisha(Radhi Allahu anhaa) related that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to her:

“O ‘A’isha, what night is this?” She replied, “Allaah and His Messenger know best.” Then he said: “The night of the middle of Sha’baan, during which worldly actions and the deeds of mankind are carried aloft. As numerous as the wool on the flocks of the tribe of Kalb, are Allaah’s slaves emancipated this night from the Fire of Hell. So will you excuse me tonight?”
She said: “I said yes, so he performed his prayer like this: He held the upright position only briefly, and recited al-Hamd and a short Suura; then he stayed in prostration till the middle of the night; then he stood up to begin the second cycle with a recitation similar to the first, and then his prostration lasted until dawn.”
‘A’isha (Radhi Allahu anhaa) went on to say: “I watched him till I thought that Allaah (Exalted is He) had taken His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim), then, after a long time had elapsed, I got close enough to touch the soles of his feet. He stirred, and I heard him say in his prostration: ‘I take refuge with Your pardon from Your punishment. I take refuge with Your approval from Your displeasure. I take refuge with You from You. Glorious be Your praise! I do not spell out praises upon You, for You are as You have extolled Yourself.’
“I said: ‘O Messenger of Allaah, tonight I have heard you utter something, during your prostration, that I never heard you mention before?’ ‘And have you learned it?’ he asked (Sall Allahu ‘alaihi wa Aalihi wa Sallim). When I said yes, he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) told me: ‘Study those words and teach them, for Gabriel (peace be upon him) instructed me to repeat them during the prostration.’”

According to another report, of which Abuu Nasr informed me, Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“I could not find Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) one night, so I went outside and there he was in the grove, his head turned up toward the sky. Then he said to me: ‘Were you afraid that Allaah and His Messenger would treat you unfairly?’ I replied: ‘O Messenger of Allaah, I thought you had gone to one of your [other] wives.’ He said (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘On the night of mid-Sha’baan, Allaah (Exalted is He) descends to the lowest heaven and forgives more than the number of woolly hairs on the flocks and herds of [the tribe of] Kalb.’”

‘Ikrima (may Allaah bestow his mercy upon him), the client of Sayyidinaa Ibn ‘Abbaas (Radhi Allahu anhu and with his father), is reported as having said, about the words of Allaah (Exalted is He):

Fii-haa yufraqu kullu amrin hakiim.

[A night] in which every firm decree is made distinct. (Holy Qur’an, 44:4)

“That is the night of mid-Sha’baan, when Allaah (Exalted is He) arranges the affairs of the year. He transfers [some of] the living to the list of the dead, and records those who will make pilgrimage to the House of Allaah, neither adding one too many nor leaving a single one of them out.”

Hakiim ibn Kaysaan said:

“Allaah (Exalted is He) surveys His creatures on the night of mid-Sha’baan, and when He purifies someone then, He keeps that person clean until the next such night comes around.”

According to ‘Ataa’ ibn Yasaar:

“The activity of the year is mapped out on the night of mid-Sha’baan, so a man may embark on a journey, or get married, when he has already been transferred from the list of the living to that of the dead.”

Abuu Nasr informed me that Sayyida ‘Aisha(Radhi Allahu anhaa) once said: “I heard the Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) say:

Allaah showers down benefits on four nights: the Night of Sacrifice; the Night of Breakfast; the Night of mid-Sha’baan, when Allaah records times of death and allots provisions, and lists the pilgrims; and the Night of ‘Arafa till the call to prayer.

According to Sa’iid, it was Ibraahiim ibn Abii Najiih who said: “[The number of those nights is] five, including the Night of Friday Congregation.”

Sayyidinaa Abuu Huraira (Radhi Allahu anhu) reported the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) as saying:

Gabriel (Alayhis-Salaam) came to me on the night of mid-Sha’baan and said to me: “O Muhammad, raise your head heavenwards!” I asked him: “What night is this?” and he replied: “This is the night when Allaah (Glorified is He) opens three hundred of the gates of mercy, forgiving all who do not make anything His partner. The only exceptions are those who practice sorcery or divination, are addicted to wine, or persist in usury and illicit sex; these He does not forgive until they repent.”

At a quarter of the night, Gabriel (peace be upon him) came down and said: “O Muhammad, raise your head!” So I looked up, to behold the gates of Paradise wide open. At the first gate an angel was calling: “Good news for those who bow in worship this night!” At the second gate an angel was calling: “Good news for those who prostrate themselves in worship this night!” At the third gate an angel was calling: “Good news for those who offer supplication this night!” At the fourth gate an angel was calling: “Good news for those who make remembrance this night!” At the fifth gate an angel was calling: “Good news for those who weep this night from fear of Allaah!” At the sixth gate an angel was calling: “Good news for those who submit this night!” At the seventh gate an angel was calling: “Will anyone ask, that his request may be granted?” At the eighth gate an angel was calling: “Will anyone seek forgiveness, that he may be forgiven?”
I said: “O Gabriel, how long will these gates remain open?” He replied: “From the beginning of the night until the break of dawn.” Then he said: “O Muhammad, tonight Allaah has as many slaves emancipated from the Fire as the number of woolly hairs on the flocks and herds of Kalb.”

On why the Night of Absolution [Lailat al-Baraa'a] is so called. Some say it is called the Night of Absolution [Lailat al-Baraa'a] because it contains two absolutions: an absolution for wretched sinners from the All-Merciful, and an absolution from disappointment for the Friends [of Allaah]. Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is reported as having said:

When the night of mid-Sha’baan arrives, Allaah makes careful scrutiny of His creatures, then He forgives the true believers, gives respite to the unbelievers, and leaves the resentful to their resentment until they call for Him.

It is said that the angels have two Nights of Festival in heaven, just as the Muslims have two Days of Festival on earth. The angels celebrate the Night of Absolution and the Night of Power, while the Muslims celebrate the Day of Breakfast and the Day of Sacrifice. The angels have their festivals at night, because they never sleep, while the believers have theirs by day because they do sleep.

Concerning the wisdom in the decision of Allaah (Exalted is He) to make known [the date of] the Night of Absolution, while concealing [that of] the Night of Power, it has been said to lie in the fact that the Night of Power is the night of mercy and forgiveness and emancipation from the fires of Hell, which Allaah (Almighty and Glorious is He) has kept hidden so that there can be no discussion about it. He has made known the Night of Absolution, however, because it is the night of regulation and decree, the night of displeasure and approval, the night of acceptance and rejection, of attainment and obstruction, the night of bliss and woe, of grace and cleansing.

Thus one is favored while another is put off; one is requited while another is abased; one is treated generously while another is deprived; one is rewarded while another is shunned. Many a shroud is washed, while its owner is still busy in the bazaar. Many a grave is dug, while its owner is deluded with pleasure. Many a mouth is laughing, though it will soon be perishing. Many a house is under construction for an owner close to destruction. Many a servant expects a reward, while punishment awaits him.

Many a servant hopes for good news, while disappointment lies in store. Many a servant looks forward to Paradise, while the fires of Hell are ready for him. Many a servant hopes for union, while separation lies ahead. Many a servant hopes for a gift, while agony awaits him. Many a servant is expecting wealth, while death is expecting him.

It is said of Sayyidinaa al-Hasan al-Basrii (Radhi Allahu anhu) that he came out of his house on the day of mid-Sha’baan, looking as if he had been buried in the grave and then disinterred. When asked about this, he said: “By Allaah, what is the plight of a shipwrecked sailor, when compared to my own?” “Why is that?” “Because I am certain of my sins, but I tremble over my good deeds, for I know not whether they will be accepted of me or rejected.”

Concerning the Prayer of Benefits [Salaat al-Khair], traditionally

performed on the night of mid-Sha’baan.

As for the ritual prayer traditional for the night of mid-Sha’baan, it consists of one hundred Rak’at, including one thousand repetitions of “Qul Huwa’llaahu Ahad [Say: 'He is Allaah, Ahad!']“ (that is to say, ten recitations in each cycle [rak'a]). This prayer is called Salaat al-Khair [the Prayer of Benefits], and its blessings are many and varied. Our righteous predecessors used to gather to perform it in congregation. It contains much merit and rich reward.

It is reported of al-Hasan [al-Basrii] (may Allaah bestow His mercy upon him) that he once said:

“Thirty of the Companions of Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) related to me that Allaah will look seventy times upon one who performs this prayer on this night, and with each glance He will fulfill seventy of that person’s needs, the least of them being forgiveness.”

It is also commendable to perform this prayer on the fourteen nights on which vigil is recommended, as we mentioned in [the chapter concerning] the merits of Rajab, so that the worshiper may thereby obtain this grace, this merit and reward.

This brings us to the end of the Sixth Discourse. Praise be to Allaah, the Lord of All the Worlds! [al-hamdu li'llaahi Rabbi 'l-'aalamiin].

Du’aa-e-Nisful Sha’baan

(The transliteration should not be thought of as a suitable substitute for the original arabic.

Bismillahir Rahmanir Rahim

Allahumma yaa Dhal Manni wa Laa yumannu ‘alaih, Yaa Dhal Jalaali wal Ikraam.
Yaa Dhut Tawli wal in’aami laa ilaahi illaa anta Dhahrul laajeena wal jaarul Mustajeereen. Wa amaanul Khaa-e-feen.

Allahumma in kunta katabtanee ‘indaka fee Ummil Kitaabi shaqiyyan aw mahrooman
aw matroodan aw muqattaran ‘alayya fir rizqi famh.

Allahumma bifadhlika shaqaawatee wa hirmaanee wa tardee waqtitaara rizqee wathbitnee ‘indaka fee Ummil Kitaabi sa’eedam marzooqam muwaffaqan lil khayraat. Fa innaka qulta wa qawlukal haqqu fee kitaabikal munazzali ‘alaa lisaani Nabiyyikal Mursal. Yamhullahu maa yashaaa-u wayuthbitu wa ‘indahoo Ummul Kitaab.

Ilaahi bit Tajallil ‘Atham, fee laylatin Nisfi min Shahri Sha’baanal Mukarram
Allatee yufraqu fihaa kulli Amrin Hakeemiw wa yubram. Antakshifa ‘annaa minal balaa-e maa na’lamu wa laa na’lam. Wa anta bihee ‘alam. Innaka antal A’azzul Akram

Wa Sall Allahu ta ‘Alaa ‘alaa Sayyidinaa Muhammadiw Wa ‘alaa Aalihi wa Ashaabihi wa Barik wa Sallim

SUPPLICATION ON THE NIGHT OF 15th SHA’BANO Allah! You shower favours on everyone
And no one can do You any favour.
O The Possessor of Majesty and Honour,
O The Distributor of bounty and rewards,
There is no one worthy of worship except You.
You help the fallen
And provide refuge to the refugees And give peace to those who are in fear.

O Allah! If in the Mother of All Books that is with You
You have written me down as someone who is
Doubtful of achieving salvation, or deprived,
Or rejected or without enough sustenance,
Then, O Allah, with Your Grace
Remove all of these misfortunes from me
and in the Mother of All Books that is with You,
establish me as someone who is
blessed, with abundant provision and charitable good deeds.
Indeed, what You said in The Book You sent
Through the tongue of Your Blessed Prophet is true
That Allah changes and establishes what He wants
And with Him is the Mother of All Books.

O My Lord! For the sake of Your Divine Manifestation
On this fifteenth night of the blessed month of Sha’ban
In which You issue all Wise and Irrevocable Decrees
Remove from us all calamities and hardships,
those that we know about as well as those that we don’t,
while You know everything.
Truly, You are the Most Powerful, Most Generous.

And may Allah the Exalted shower blessings and peace on
Sayyidina Muhammad, and on his family and his companions

And all praise is for Allah, Lord of the worlds.

Mawlid: The Facts

Bismillahir Rahmanir Rahim

Salawaat Allahu ta ‘ala alaa Khairi Khalqihi Sayyidinaa wa Habeebinaa wa Shafi’enaa wa Mawlaanaa Muhammadin, Khaatimul Ambiyaai wal Mursaleen, wa Imaam ul Muttaqin wa Rahmatulil ‘Aalameen,

Wa ‘alaa Aalihi wa Ashaabihi wa Ahli Baytihi wa Azwaajihi Ummuhaatil Mu’mineen wa Dhurriyyaatihi wa Ummatihi ajma’een. Wa sallima Tasliman kathiran kathira. Birahmatika Ya Arhamar Rahimeen

Courtesy: www.al-madeena.com

Note: This article was edited for continuity grammar and spelling without altering the original content.

ALLAH – IN THE NAME OF – THE MOST BENEFICENT, THE MOST MERCIFUL.

Peace And Abundant Blessings Be Upon Our Master Muhammad – The Leader Of The Creation – And Upon His Progeny, His Companions, And All His Followers.

The issue of the celebrations of the noble birth of our Most Beloved Prophet Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim sparks much debate and questions are raised as to whether it is correct or otherwise to observe it. Indeed a lot has been argued on this subject, hence the need to clarify why Muslims from all over the world celebrate this occasion as an “Eid” (literally meaning happy occasion or festival).

Those who oppose the commemoration claim the following:

1. The Prophet never celebrated it.
2. The Sahaba never celebrated it.
3. There are only 2 Eids in Islam (Eid al-Adha & Eid al-Fitr).
4. It copies the celebration of Christmas.
5. It is mixed with forbidden (Haraam) acts.
6. It is therefore a blameworthy innovation that leads to misguidance.

The above “conclusion” made by the opponents is extremely crude and unjust – for they base their opinion on just one type of Ahadeeth, while purposely ignoring the other Ahadeeth that support introduction of new ways (Sunnahs) in religion (that are in line with Islamic law), and which do not negate an established Sunnah. It is firmly established from various Qur’anic Verses, Prophetic Ahadeeth, Sunnah of the Companions, historical facts, and by consensus of the Ulema, that innovations could either be blameworthy or meritorious.

This article is not an attempt to define the categories of “Bidat” – (what is a Good Innovation or a Blameworthy Innovation etc) – for that is an entirely different subject. What this article shall prove, with Allah’s help, is that this commemoration is not an innovation (Bidat) at all!! So the question of whether such a commemoration is good or blameworthy simply does not arise!

May Allah guide them not to purposely hide the truth for it is feared they could then deserve the punishment promised in the Qur’an al-Kareem – “Indeed those who hide the clear proofs and the guidance which We sent down, after We made it clear to mankind in the Book – upon them is the curse of Allah and the curse of those who curse. Except those who repent and do reform and disclose (the truth) – so I will accept their repentance; and I only am the Most Acceptor of Repentance, the Most Merciful.” [Surah Baqarah 2:159-160]

The other issue of whether this should be called an “Eid” or not, is very simple. The two Eids mentioned in the Ahadeeth are the COMPULSORY Eids – and on which specific types of worship must be undertaken (Eid Prayers, Sacrifice etc.), and on which Fasting is prohibited. The other type of Eid is NOT COMPULSORY – for example any day on which a great favor was bestowed by Allah (every Friday of every week, the day of Ashura celebrated by the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, the day of descent of the Noble Qur’an, the day of the last Qur’anic revelation, the day the table-spread “al Maidah” was sent down, etc.). Muslims all over the world commemorate this Eid, as the latter type.

As to the issue of copying Christmas, it is a fact that Christians celebrate this as the birth of Jesus (Prophet ‘Isaa – peace be upon him) – whom they believe is the son of God, and therefore one of their three assumed Gods. (May Allah protect us from such blasphemy – Aameen). Whereas, we know that there is only ONE God, ALLAH – Who is neither born, nor does He beget. Our commemoration marks the birth of a Noble Prophet, a human being – thus upholding our firm belief of Tawheed. The commemoration is thus a refutation of the incorrect Christian belief – and this refutation is what we are commanded to do, in the Noble Qur’an as well as in the Ahadeeth. A lot of other religions have forms of worship and rituals that resemble Islamic forms of worship and rituals – for example we read the Noble Qur’an and others read Bible, Torah, Ramayan, Geeta etc; we prostate in our Prayers and others prostrate to idols; we fast, and others also fast; we pay Zakaat and others give charity; we perform Hajj and others assemble for Mass, Kumbh Mela etc; we are commanded to obey parents, speak the truth, be good to neighbors – and so do most other religions command their followers; but that does not mean we have to leave our duties. Outward similarities are one thing – actual beliefs are another.

The issue of mixing these commemorations with forbidden (Haraam) acts is one that applies not only this, but universally to all forms of worship. Needless to say, forbidden acts must be abstained from at all times, not only during these commemorations. We cannot, obviously, leave any sort of worship because some people might mix it with forbidden acts. For example – offering Salaat is compulsory, but if the Niyyah (intention) is for showing off (display), then this act of display is forbidden – but not the Salaat. So if the person indulging in these acts (in our example display) is to be advised, he should be advised to abstain from display -; but not advised to forego Salaat altogether. Another example is that if a person steals something from a Mosque, should we try to prevent the theft or should we just stupidly demolish the Mosque.

THE FOLLOWING PAGES WILL MAKE IT AMPLY CLEAR THAT:

1. Allah, the Almighty, has Himself commemorated Mawlid of the Beloved Prophet, and that of various other Prophets.

2. Allah has gifted mankind with innumerable favors due to the Mawlid of the Beloved Prophet, and that these favors shall continue. So this commemoration by Allah is still ongoing.

3. The earlier Prophets commemorated the Mawlid of the Beloved Prophet, their own Mawlid, and that of their sons.

4. The Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim has commemorated his own Mawlid.

5. The Sahaba commemorated the Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim.

So when such radiant and undisputable proofs are available from the Noble Qur’an and Ahadeeth, what is the need to search for “historical” evidence as to when and where it was actually done by the Ummah?

CHAPTER 1. (A)

ALLAH COMMEMORATES THE MAWLID OF VARIOUS PROPHETS

The Birth of Sayyidinaa Adam (peace be upon him)

Proofs From Al-Qur’an al-Kareem.

Proof # 1
And it is He Who has created you from a single soul – then you have to stop over in one place and stay entrusted in another; indeed We have explained Our verses in detail for people of understanding. [Surah Ana`am 6:98]

Proof # 2
“So when I have perfected him and breathed into him a spirit from Myself, (you all) fall down before him in prostration.” [Surah Saad 38:72]

Proof From Ahadeeth

Narrated Sayyidinaa Aws ibn Aws:

The Beloved Prophet said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: O Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah, how can it be that our blessings will be submitted to you while your body is decayed He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. (Sunan Abu Dawud)

THE BIRTH OF SAYYIDINAA YAHYA (peace be upon him)

Proofs From The Noble Qur’an.

Proof # 1
This is the remembrance of the mercy of your Lord upon His bondman Zakaria. When he softly prayed to his Lord. [Surah Maryam 19:2-3]

Note that Allah has called the birth of Sayyidinaa Yahya a “mercy”, and it’s mentioning in the Noble Qur’an as a “remembrance”. What greater evidence would be required for the remembrance of the Beloved Prophet’s birth?

Proof # 2
“O Zakaria! We give you the glad tidings of a son whose name is Yahya (John) – before him, We have not created anyone of this name.” He submitted, “My Lord – how can I have a son whereas my wife is barren and I have reached infirmity due to old age” He (the angel) said, “So it is; your Lord says, ‘This is easy for Me – in fact I created you before this, at a time when you did not exist.’ “[Surah Maryam 19:7-9]

Proof # 3
And peace is upon him the day he was born, and the day he will taste death, and the day he will be raised alive. [Surah Maryam 19:15]

Proof # 4
And remember Zakaria, when he prayed to his Lord, “O my Lord – do not leave me alone, and You are the Best Inheritor. We therefore heard his prayer; and bestowed him Yahya, and cured his wife for him; indeed they used to hasten to perform good deeds, and pray to Us with hope and fear; and used to weep before Us. [Surah Ambiya 21:89-90]

THE BIRTH OF SAYYIDINAA MUSA (peace be upon him)

Proofs From The Noble Qur’an.

Proof # 1
And We inspired the mother of Musa that, “Suckle him; then when you fear for him, cast him into the river and do not fear nor grieve; We shall indeed return him back to you and make him one of the Noble Messengers.” [Surah Qasas 28:7]

THE BIRTH OF SAYYIDINAA ‘ISAA (peace be upon him)

Proofs From The Noble Qur’an.

Proof # 1
So she conceived him, and she went away with him to a far place. Then the pangs of childbirth brought her to the base of the palm-tree; she said, “Oh, if only had I died before this and had become forgotten, unremembered.” [Surah Maryam 19:22-23]

Proof # 2
“And peace is upon me the day I was born, and on the day I shall taste death, and on the day I will be raised alive.” This is ‘Isaa (Jesus), the son of Maryam; a true statement, in which they doubt. [Surah Maryam 19:33-34]

THE BIRTHS OF SAYYIDINAA ISMAIL & ISHAAQ (peace be upon them)

Proofs From The Noble Qur’an.

Proof # 1.
They said, “Do not fear – we convey to you the glad tidings of a knowledgeable boy.” [Surah Hijr 15:53]

Proof # 2.
“All praise is to Allah Who gave me Ismail and Ishaaq, in my old age; indeed my Lord is the Listener of Prayer.” [Surah Ibrahim 14:39]

THE BIRTHS OF SEVERAL PROPHETS (peace be upon them)

Proofs From The Noble Qur’an.

Proof # 1
And when Musa said to his people, “O my people! Remember Allah’s favor upon you, that He created Prophets among you, and made you kings, and has now given you what He has not given to anyone else in this world.” [Surah Maidah 5:20]

Note that Allah has mentioned the creation of Prophets among the Bani Israel, separately from other favors, in order to especially highlight this.

OTHER PERSONS WHO’S BIRTHS WERE SPECIFICALLY REMEMBERED IN THE GLORIOUS QUR’AN

THE BIRTH OF SAYYIDA MARYAM

Proof # 1
So when she gave birth to it, she said, “My Lord! I have indeed given birth to a girl!” And Allah well knows what she gave birth to; and the boy she had prayed for is not like this girl; “And I have named her Maryam and I give her and her offspring in Your protection, against Satan the outcast.” So her Lord fully accepted her (Maryam), and gave her an excellent development; and gave her in Zakaria’s guardianship; whenever Zakaria visited her at her place of prayer, he found new food with her; he said, “O Maryam! From where did this come to you” She answered, “It is from Allah; indeed Allah gives to whomever He wills, without account.” [Surah Aale Imran 3:36-37]

THE BIRTH OF SAYYIDINAA SIDDEEQ AL-AKBAR

Proof # 1
And We have commanded man to be good towards parents; his mother bore him with hardship, and delivered him with hardship; and carrying him and weaning him is for thirty months; until when he reached maturity and became forty years of age, he said, “My Lord! Inspire me to be thankful for the favors you bestowed upon me and my parents, and that I may perform the deeds pleasing to You, and keep merit among my offspring; I have inclined towards you and I am a Muslim.” [Surah Ahqaf 46:15] (This verse was revealed concerning Sayyidinaa Abu Bakr, the first caliph -; Tafseer Ibn Abbas)

From the above it is amply clear that Allah has commemorated Mawlid of many of His Noble Prophets, and others who are worthy of His proximity.

CHAPTER 1. (B)

ALLAH COMMEMORATES MAWLID OF THE BELOVED PROPHET

(Sall Allahu ‘alaihi wa Aalihi wa sallim)

Proofs From The Noble Qur’an.

Proof # 1
And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.” [Surah Aale Imran 3:81]

“Allah has never sent a prophet, from Adam onward, unless he took from Him the covenant regarding Muhammad : if Muhammad is sent in that Prophet’s lifetime, he was to believe in him and support him,
and that prophet was to take this covenant to his people as well. (Sayyidinaa Ibn Abbas)

Proof # 2
And remember when ‘Isaa the son of Maryam said, “O Descendants of Israel! Indeed I am Allah’s Noble Messenger towards you, confirming the Book Torah which was before me, and heralding glad tidings of the
Noble Messenger who will come after me – his name is Ahmad (the Praised One)”; so when Ahmed came to them with clear proofs, they said, “This is an obvious magic.” [Surah Saff 61:6]

Proof # 3
O dear Prophet, did you not see how your Lord dealt with the People of the Elephant [Surah Feel 105:1].

It is well known that Allah protected the Meccans from the attack of Abraha, and that this took place in the year of the beloved Prophet’s birth. This event is an indication of the prestige of the Beloved Prophet, and a clear proof of Allah’s great favor in the year of the Beloved Prophet’s birth.

Proof # 4
And when the Book from Allah came to them, which confirms the Book in their possession – and before that they used to seek victory through the medium of this very Prophet (Muhammad ) over the disbelievers; so when the one whom they fully recognized came to them, they turned disbelievers – therefore Allah’s curse is upon the disbelievers. [Surah Baqarah 2:89]

Proof # 5
By your life O dear Prophet (Muhammad) – they are indeed straying in their intoxication. [Surah Hijr 5:72]

Note here that Allah has sworn upon the entire life of His Beloved Prophet -; this includes the time of his noble birth!

Proof # 6
By oath of this era of yours (O dear Prophet Muhammad). [Surah 'Asr 103:1]

For further proofs, see CHAPTER 1 (C) and (D).

How did Allah celebrate this on the DAY of the Prophet’s birth?

1. He made the Ka’abah lean in prostration towards the place of the noble birth.
2. Allah caused the idols to fall down.
3. He extinguished the fires of Persia.
4. Only male children were born on that day.
5. The skies were illuminated.
6. Paradise was further decorated on this occasion.
7. Allah removed drought from Makkah, turned the earth green and made the trees bear fruit, and blessings came to the Quraish from every direction
8. Allah stopped sending down torments.
9. He sent down the maidens of Paradise to give company to Sayyida Amina.
10. He sent down Angel Gibreel to carry the Beloved Prophet, and announce his birth all over the world.

CHAPTER 1. (C)

ALLAH’S GIFTS TO MANKIND DUE TO THE COMING OF THE NOBLE PROPHET

(Sall Allahu ‘alaihi wa Aalihi wa sallim)

Proofs From The Noble Qur’an

Proof # 1
The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom, and teaches you what you did not know. [Surah
Baqarah 2:151]

Proof # 2
Allah has indeed bestowed a great favor upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale Imran 3:164]

Note that Allah has called the Beloved Prophet – as one of His greatest favors to Muslims.

Proof # 3
“Those who will obey this Noble Messenger, the Herald of the Hidden who is untutored (except by Allah), whom they will find mentioned in the Taurah and the Injeel with them; he will command them to do good
and forbid them from wrong, and he will make lawful for them the good clean things and prohibit the foul for them, and he will unburden the loads and the neck chains which were upon them; so those who believe
in him, and revere him, and help him, and follow the light which came down with him – it is they who have succeeded.” [Surah Aa`raf 7:157]

Note that to honor the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim is part of faith. To disrespect him is blasphemy.

Proof # 4
It is He Who has sent among the unlettered people a Noble Messenger from themselves, who recites His verses to them and purifies them, and bestows them the knowledge of the Book and wisdom; and indeed
before this, they were in open error. [Surah Jumua`h 62:2]

Proof # 5
And it is not for Allah to punish them while you (O dear Prophet) are amongst them; and Allah will not punish them as long as they are seeking forgiveness. [Surah Anfal 8:33]

Proof # 6
And We did not send you (O dear Prophet) except as a mercy for the entire world. [Surah Ambiya 21:107]
Note that Allah has named the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim “a mercy unto mankind”.
How has Allah rewarded the Muslims after the day of the Prophet’s Sall Allahu ‘alaihi wa Aalihi wa sallim birth?

1. He sent down the Beloved Qur’an.
2. He sent down the sound Wisdom (i.e. the Prophet’s Sunnah)
3. He made the Beloved Prophet as a Mercy to all mankind.
4. He lessened the punishments of Muslims sins.
5. He increased the rewards tenfold for Muslims’ good deeds.
6. He lessened the burdens on the necks of Muslims.
7. He accepts forgiveness who seek it from him, and for whom the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim seeks forgiveness.
8. He has kept open the doors of forgiveness till the very end.
9. He has promised first entry in to Paradise for the Muslims.
10. This list is endless.

From the above it is proven that Allah has gifted mankind with innumerable favors due to the Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, and that these favors shall continue. So this commemoration by Allah is still ongoing. This also proves that any day can be chosen to commemorate this auspicious occasion, because the gifts and commemoration from Allah are continuous, every day, every hour, every moment. Muslims usually choose the 12th day of Rabi-ul-Awwal, because that is the day the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim was born, and is the easiest to remember. Any other day can also been chosen. And we all know that unless something is scheduled, it is human nature to keep postponing it or to simply forget it.

CHAPTER 1. (D)

ALLAH EXHORTS MUSLIMS TO REMEMBER THE ADVENT OF THE BELOVED PROPHET

(Sall Allahu ‘alaihi wa Aalihi wa sallim)

Proofs From The Noble Qur’an

Proof # 1
It is He Who has sent His Noble Messenger with guidance and the religion of truth, in order that He may make it prevail over all other religions, even if the polytheists get annoyed. [Surah Saff
61:9]

Proof # 2
Indeed there has come to you a Noble Messenger from among you – your falling into hardship aggrieves him, most concerned for your well being, for the Muslims most compassionate, most merciful. [Surah
Taubah 9:128]

Proof # 3
Allah has indeed bestowed a great favor upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale Imran 3:164]

Note that the Beloved Prophet is one of Allah’s greatest favors to mankind

Proof # 4
O mankind! Indeed the clear proof from your Lord has come to you, and We have sent down to you a bright light. [Surah Nisaa 4:174]

Note here the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim is a mentioned as a “Clear Proof” from Allah.

Proof # 5
O mankind! This Noble Messenger has come to you with the truth from your Lord, so accept faith for your own good; and if you disbelieve, then undoubtedly to Allah only belongs all whatever is in the heavens and the in earth; and Allah is All Knowing, Wise. [Surah Nisaa 4:170]

Proof # 6
O People given the Book(s)! Indeed this Noble Messenger of Ours has come to you, revealing to you a lot of the things which you had hidden in the Book, and forgiving a lot of them; indeed towards you has come a light from Allah, and a clear Book. [Surah Maidah 5:15]

Note here the Beloved Prophet is a mentioned as a “Light” from Allah.

Proof # 7
O People given the Book(s)! Indeed this Noble Messenger of Ours has come to you, revealing to you Our commands, after the Noble Messengers had stopped arriving for ages, for you might claim, “Never did any Harbinger of Glad Tidings or Herald of Warning come to us” – so this Herald of glad tidings and warning has come to you; and Allah is Able to do all things. [Surah Maidah 5:19]

Proof # 8
O mankind! The advice has come to you from your Lord and a cure for the hearts – and guidance and mercy for believers. Say, “Upon Allah’s munificence and upon His mercy – upon these should the people rejoice”; this is better than all the wealth they hoard. [Surah Yunus 10:57-58]

This verse clearly states that REJOICING upon the favors and mercy from Allah is better that all worldly goods. And there is no doubt that the Holy Prophet is (a) A great favor from Allah and (b) Allah’s Mercy towards the entire world. This general permission from Allah applies to all His favors.

CHAPTER 1. (E)

ALLAH COMMANDS THE BELIEVERS TO REMEMBER ALL THE PROPHETS (peace be upon them)

Proofs From The Noble Qur’an

Proof # 1
And indeed We sent Musa along with Our signs that, “Bring your people from the realms of darkness into light – and remind them of the days of Allah; indeed in them are signs for every greatly enduring, grateful person.” [Surah Ibrahim 14:5]

Explaining the previous verse, An-Nasa`i and `Abdullah Ibn Ahmad report in Zawayd Al-Musnad and Al-Bayhaqi in Shu’ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Beloved Prophet said: “The days of Allah” are Allah’s Blessings and Signs, and the Prophet’s birth is a great bliss. (Al-Aloosi’s Rooh Al-Ma`aani).

Proof # 2
Indeed following the Noble Messenger of Allah is better for you – for one who is confident of Allah and the Last Day, and remembers Allah much. [Surah Ahzab 33:21]

Proof # 3
Allah has indeed bestowed a great favor upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale Imran 3:164]

Proof # 4
And when Musa said to his people, “O my people! Remember Allah’s favor upon you, that He created Prophets among you, and made you kings, and has now given you what He has not given to anyone else in
this world.” [Surah Maidah 5:20]

Proof # 5
And remember Ibrahim in the Book; he was very truthful, a Herald of the Hidden (a Prophet). [Surah Maryam 19:41]

Proof # 6
And remember Musa in the Book; he was indeed a chosen one, and he was a Noble Messenger, a Herald of the Hidden. [Surah Maryam 19:51]

Proof # 7
And remember Ismail in the Book; he was indeed true to his promise and was a Noble Messenger, a Prophet. [Surah Maryam 19:54]

Proof # 8
And remember Idrees in the Book; he was indeed very truthful, a Prophet. [Surah Maryam 19:56]

Proof # 9
And remember Dawud and Sulaiman, when they were deciding the dispute of a field, when some people’s sheep had strayed into it at night; and We were Present at the time of their deciding. [Surah Ambiya 21:78]

Proof # 10
And remember Ayyub (Job), when he called his Lord that, “Hardship has afflicted me, and You are the Most Merciful of all those who have mercy.” [Surah Ambiya 21:83]

Proof # 11
And remember Zakaria, when he prayed to his Lord, “O my Lord – do not leave me alone, and You are the Best Inheritor. We therefore heard his prayer; and bestowed him Yahya, and cured his wife for him; indeed they used to hasten to perform good deeds, and pray to Us with hope and fear; and used to weep before Us. [Surah Ambiya 21:89-90]

Proof # 12
In order that you, O people, may accept faith in Allah and His Noble Messenger, and honor and revere the Noble Messenger; and may say the Purity of Allah, morning and evening. [Surah Fath 48:9]

Note that we are ordered here to say the Purity of Allah, along with honoring and revering the Beloved Prophet, morning and evening – that is, without fail.

CHAPTER 1. (F)

ALLAH SENDS SALAAM TO ALL HIS PROPHETS

Proofs From The Noble Qur’an

Proof # 1
Indeed Allah and His angels send blessings on the Prophet; O People who Believe! Send blessings and abundant salutations upon him. [Surah Ahzab 33:56] (Everlasting peace and unlimited blessings be upon the Most Beloved Prophet Mohammed.)

Proof # 2
And peace is upon him the day he was born, and the day he will taste death, and the day he will be raised alive. [Surah Maryam 19:15]

Proof # 3
Peace be upon Noah, among the entire people. [Surah Saffat 37:79]

Proof # 4
Peace be upon Ibrahim! [Surah Saffat 37:109]

Proof # 5
Peace be upon Musa and Haroon! [Surah Saffat 37:120]

Proof # 6
Peace be upon Ilyas! [Surah Saffat 37:130]

Proof # 7
And peace is upon the Noble Messengers. [Surah Saffat 37:181]

The above is sufficient proof that the Noble Prophets are alive – and the commemoration of their noble births is for those whom Allah has kept alive.

CHAPTER 1. (G)

ALLAH IS THE CREATOR, AND HE EXHORTS US TO REMEMBER THIS TOO.

Proofs From The Noble Qur’an

Proof # 1
O mankind! Worship your Lord, Who has created you and those before you, in the hope of attaining piety. [Surah Baqarah 2:21]

Proof # 2
And We ordained upon man concerning his parents; his mother bore him enduring weakness upon weakness, and his suckling is up to two years – therefore be thankful to Me and to your parents; finally towards Me is the return. [Surah Luqman 31:14]

Proof # 3
And We have commanded man to be good towards parents; his mother bore him with hardship, and delivered him with hardship; and carrying him and weaning him is for thirty months; until when he reached maturity and became forty years of age, he said, “My Lord! Inspire me to be thankful for the favors you bestowed upon me and my parents, and that I may perform the deeds pleasing to You, and keep merit among my offspring; I have inclined towards you and I am a Muslim.” [Surah Ahqaf 46:15]

Proof # 4
“Then I will certainly approach them – from their front and from behind them and from their right and from their left; and You will find most of them not thankful.” [Surah Aa`raf 7:17]

In this verse Allah warns us of the intention of Satan – that he does not want us to be thankful.

CHAPTER 1. (H)

ALLAH COMMANDS US TO REMEMBER HIS FAVORS, TO INCREASE HIS WORSHIP ESPECIALLY ON THE GREAT DAYS, AND TO REJOICE UPON HIS FAVORS & MERCY.

Proofs From The Noble Qur’an

Proof # 1
Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful [Surah Baqarah 2:152]

Proof # 2
Undoubtedly Safa and Marwah are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj of this House (of Allah) or the Umrah to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative, the All Knowing. [Surah Baqarah 2:158]

Note here that Allah has promised excellent reward for those who good deeds of their own accord (increase their non-obligatory worship) – for such Allah will be “Most Appreciative”.

Proof # 3
O Descendants of Israel! Remember My favor which I bestowed upon you, and fulfil your covenant towards Me, I shall fulfil My covenant towards you; and fear Me alone. [Surah Baqarah 2:40]

Proof # 4
O Descendants of Israel! Remember the favor of Mine, which I bestowed upon you and gave you superiority over others of your time. [Surah Baqarah 2:47]

Note the superiority is by the sending of the Noble Messengers.

Proof # 5
And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence
transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favor that is bestowed upon you and that He has sent down to
you the Book and wisdom, for your guidance; keep fearing Allah and know well that Allah knows everything. [Surah Baqarah 2:231]

The favor separately mentioned here is the advent of the Beloved Prophet

Proof # 6
Allah has indeed bestowed a great favor upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale Imran 3:164]

Note that the Beloved Prophet is one of Allah’s greatest favors to mankind.

Proof # 7
And when Musa said to his people, “O my people! Remember Allah’s favor upon you, that He created Prophets among you, and made you kings, and has now given you what He has not given to anyone else in
this world.” [Surah Maidah 5:20]

Note that the creation of Prophets is mentioned as a separate favor.

Proof # 8
O mankind! The advice has come to you from your Lord and a cure for the hearts – and guidance and mercy for believers. Say, “Upon Allah’s munificence and upon His mercy – upon these should the people rejoice”; this is better than all the wealth they hoard. [Surah Yunus 10:57-58]

Proof # 9
And indeed We sent Musa along with Our signs that, “Bring your people from the realms of darkness into light – and remind them of the days of Allah; indeed in them are signs for every greatly enduring, grateful person.” [Surah Ibrahim 14:5]

The “days of Allah” refers to days when various favors were bestowed.

Proof # 10
And abundantly proclaim the favors of your Lord. [Surah Duha 93:11]

Note that we are commanded here to keep proclaiming the “favors” of our Lord Allah.

Proofs From The Ahadeeth

Proof # 1
Narrated Sayyidinaa Abu Hurayrah : The Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah said: The best day on which the sun has risen is Friday; on it Adam was created, on it he was expelled (from Paradise), on it his contrition was accepted, on it he died, and on it the Last Hour will take place. On Friday every beast is on the lookout from dawn to sunrise in fear of the Last Hour, but not jinn and men, and it contains a time at which no Muslim prays and asks anything from Allah but He will give it to him. Ka’b said: That is one day every year. So I said: It is on every Friday. Ka’b read the Torah and said: The Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah has spoken the truth. Abu Hurayrah said: I met Abdullah ibn Salam and told him of my meeting with Ka’b. Abdullah ibn Salam said: I know what time it
is. Abu Hurayrah said: I asked him to tell me about it. Abdullah ibn Salam said: It is at the very end of Friday. I asked: How can it be when the Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah has said: “No Muslim finds it while he is praying….” and this is the moment when no prayer is offered. Abdullah ibn Salam said: Has the Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah not said: “If anyone is seated waiting for the prayer, he is engaged in the prayer until he observes it.” I said: Yes, it is so. (Abu Dawud)

Proof # 2
Narrated Sayyidinaa Aws ibn Aws : The Prophet said: Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trumpet will be blown, and on it the shout will be made, so invoke more blessings on me that day, for your blessings will be submitted to me. The people asked: Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah, how can it be that our blessings will be submitted to you while your body is decayed He replied: Allah, the Exalted, has prohibited the earth from consuming the bodies of Prophets. (Sunan Abu Dawud)

Proof # 3
Narrated Sayyidinaa Abu Musa: The day of ‘Ashura’ was considered as Eid day by the Jews. So the Prophet ordered, “I recommend you (Muslims) to fast on this day.” (Bukhari)

Proof # 4
Abu Sa’id Khudri reported that Mu’awiya went to a circle in the mosque and said: What makes you sit here They said: We are sitting here in order to remember Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose) They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim is the narrator of so few Ahadeeth as I am. The fact is that Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim went out to the circle of his Companions and said: What makes you sit They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favors upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim) said: I am not asking you to take an oath because of any allegation against you but for the fact that
Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence. (Muslim)

There is no doubt that the Holy Prophet is Allah’s great favor, and that Allah is well pleased who thank Him for this!

CHAPTER 2.

THE PROPHETS COMMEMORATED THE MAWLID OF THE BELOVED PROPHET (Sall Allahu ‘alaihi wa Aalihi wa sallim), THEIR OWN MAWLID AND THAT OF THEIR SONS.

Proofs From The Beloved Qur’an

Proof # 1
“All praise is to Allah Who gave me Ismail and Ishaaq, in my old age; indeed my Lord is the Listener of Prayer.” [Surah Ibrahim 14:39]

Proof # 2
“And peace is upon me the day I was born, and on the day I shall taste death, and on the day I will be raised alive.” This is ‘Isaa (Jesus), the son of Maryam; a true statement, in which they doubt. [Surah Maryam 19:33-34]

Proof # 3
“O my people! I do not ask any fee from you for it; my reward is only upon Him Who has created me; so do you not have sense” [Surah Hud 11:51] (The words of Prophet Hud peace be upon him)

Proof # 4
“The One Who created me, so He will guide me.” [Surah Shua`ra 26:78] (The words of Prophet Ibrahim -; peace be upon him)

Proof # 5
And remember when ‘Isaa the son of Maryam said, “O Descendants of Israel! Indeed I am Allah’s Noble Messenger towards you, confirming the Book Torah which was before me, and heralding glad tidings of the
Noble Messenger who will come after me -; his name is Ahmed (the Praised One)”; so when Ahmed came to them with clear proofs, they said, “This is an obvious magic.” [Surah Saff 61:6] (Note the words “heralding the glad tidings”.)

CHAPTER 3.

THE BELOVED PROPHET MUHAMMAD COMMEMORATED HIS OWN MAWLID

Proofs From The Ahadeeth

The Beloved Prophet commemorated his own Mawlid by Fasting Sayyidinaa Qatadah Al-Ansaari narrated that the Prophet was asked about fasting on Monday and he replied: “It is the day on which I was born and on which I received the Divine Revelation”. ( Muslim)

This hadeeth is clear evidence of the importance of the commemoration of the Beloved Prophet’s birthday through worship. And Allah the Supreme has commanded in the Holy Qur’an to follow his example -; Indeed following the Noble Messenger of Allah is better for you -; for one who is confident of Allah and the Last Day, and remembers Allah much. [Surah Ahzab 33:21]

It is also important to note that the Beloved Prophet fixed a certain day, every week, for offering this gratitude. He did this for other matters also e.g. visiting Quba Mosque, visiting martyrs’ graves at Uhud, etc. So if Muslims “fix” a certain day, this too is part of Sunnah. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-Maarif, explaining this hadeeth of Muslim said, “It is good to fast on the days that Allah honored and favored his servants.”

Proof # 2
The Beloved Prophet celebrated his own Mawlid by offering extra Aqeeqah. Narrated Sayyidinaa Anas that the Beloved Prophet slaughtered an Aqeeqah (sacrificial animal) on his own behalf, after receiving his first revelation. (Bayhaqi, Suyuti).

He did this 40 years after his birth, though one had been slaughtered by his grandfather when he was born. This is yet another solid evidence for increasing acts of worship and remembrance of the Beloved Prophet’s birth, for the Aqeeqah is an act of worship associated with a birth.

Proof # 3
The Beloved Prophet recalls his own creation Narrated from Jabir bin Abdullah , that he said, “Oh, the Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah, may my father and my mother be sacrificed to you, tell me about the first thing that Allah created, before all other things.” He said, “Oh, Jabir, Allah created, before anything else, the light of your prophet from His Light. That light started to move about by Allah’s Divine Power to wherever Allah wished. At that time there was neither Tablet nor Pen; neither Paradise nor Fire, no angels; neither Heaven, nor Earth; neither Sun nor Moon; neither Jinn nor humankind. When Allah wanted to create His Creation, He divided that light into four parts (Part of a longer hadeeth – Musnaf Abdul Razzaq)

The Beloved Prophet recalls his excellent lineage, and his birth, and his Finality.

Proof # 4
Sayyidinaa Wathila b. al-Asqa’ reported: I heard Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim as saying: Verily Allah granted eminence to Kinana from amongst the descendants of Isma’il and he granted eminence to the Quraish amongst Kinana and he granted eminence to the Quraish amongst Banu Hashim and he granted me eminence from the tribe of Banu Hashim. ( Muslim).

Proof # 5
Narrated Sayyidinaa Abu Hurayra : Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim said, “I have been sent (as a Rasul Sall Allahu alaihi wa Aalihi wa sallim) in the best of all the generations of Adam’s offspring since their Creation.” (Bukhari)

Proof # 6
Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim said, “I was cast into the clay of Adam and was the promise of my father Ibrahim and the good news of ‘Isaa ibn Maryam” (Sunan Ahmad, Bayhaqi, Hakim)

Proof # 7
The Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and scare the enemies. That day he said: “I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!” (Bukhari, Ibn Kathir etc).

Proof # 8
Sayyidinaa Jabir reported Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim as saying: The similitude of mine and that of the Rasul Sall Allahu alaihi wa Aalihi wa sallim is like that of a person who built a house and he completed it and made it perfect but for the space of a brick. People entered therein and they were surprised at it and said: Had there been a brick (it would have been complete in all respects). Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim said: I am that place where the brick (completing the building is to be placed), and I have come to finalize the chain of Rasul Sall Allahu alaihi wa Aalihi wa sallim. ( Muslim)

Proof # 9
The Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim said that Allah wrote the Destinies of the Creation fifty thousand years before He created the Heavens and Earth, and His Throne was on the Water, and among the things that have been written in the Dhikr, which is the Mother of the Book, is that Muhammad is the Seal of Prophets. Sayyidinaa Al Irbadh ibn Sariya , said that the Prophet (Sall Allahu alaihi wa Aalihi wa Sallam) said, “According to Allah, I am the Seal of the Prophets, while Adam was still in clay.” ( Muslim).

CHAPTER 4.

THE SAHABA COMMEMORATED THE MAWLID OF THE BELOVED PROPHET (Sall Allahu ‘alaihi wa Aalihi wa sallim), AND HE ALLOWED THEM.

Prior to presenting the proofs for the captioned subject, readers are requested to note the SHARIAH RULE that EVEN the MERE SILENCE of the Beloved Prophet upon his witnessing of any event / action (and not preventing or expressly forbidding it) constitutes an implied approval of the same, and it thus becomes an approved action.

Proofs From The Ahadeeth

Proof # 1
The Prophet’s uncle al-`Abbas composed poetry praising the birth of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, in which are found the following lines: “When you were born, the earth was shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance and light and path of guidance.” [Surah Suyuti's, Husn al-Maqsid, Ibn Kathir's Mawlid, Ibn Hajar's Fath al-Bari.]

Proof # 2
The Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim heard Sayyidinaa Anas and other Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq), as they said: “We are the ones who gave bay`a to Muhammad for jihad as long as we are living.” (Bukhari & others)

Proof # 3
Narrated Sayyidinaa Hassan bin Thabit Al-Ansaari : I asked Abu Hurayra “By Allah! Tell me the truth whether you heard the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim saying, ‘O Hassan! Reply on behalf of Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim. O Allah! Help him with the Holy Spirit.” Abu Hurayra said, “Yes . ” (Bukhari, Muslim)

Proof # 4
Narrated Sayyidinaa Anas ibn Malik : When the Rasul Sall Allahu alaihi wa Aalihi wa sallim of Allah came to Medina, the Abyssinians played for his coming due to joy; they played with spears. (Abu Dawud)

Proof # 5
Narrated Sayyidinaa Al-Bara bin Azib : The first people who came to us (in Madinah) were Mus`ab bin ‘Umar and Ibn Um Maktum who were teaching Qur’an to the people. Then their came Bilal. Sa`d and `Ammar bin Yasir. After that ‘Umar bin Al-Khattab came along with twenty other companions of the Prophet. Later on the Prophet himself (to Medina) and I had never seen the people of Medina as joyful as they were on the arrival of Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim, for even the slave girls were saying, “Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim has arrived!” And before his arrival I had read the Sura starting with:– “Glorify the Name of your Lord, the Most High” (87.1) together with other Surahs of Al-Mufassal. (Bukhari)

Proof # 6
Narrated Sayyidinaa Anas bin Malik : Then Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim alighted by the side of the Al-Harra and sent a message to the Ansaar, and they came to Allah’s Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim and Abu Bakr, and having greeted them, they said, “Ride (your she-camels) safe and obeyed.” Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim and Abu Bakr rode and the Ansaar, carrying their arms, surrounded them. The news that Allah’s Prophet had come, circulated in Madinah. The people came out and were eagerly looking and saying “Allah’s Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim has come! Allah’s Prophet has come! So the Prophet went on till he alighted near the house of Abu Ayyub alaihi salaam. While the Prophet was speaking with the family members of Abu Ayyub alaihi salaam, `Abdullah bin Salam heard the news of his arrival while he himself was picking the dates for his family from his family garden. He hurried to the Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim carrying the dates which he had collected for his family from the garden. He listened to Allah’s Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim and then went home. (Bukhari – Part of a longer Hadeeth)

Proof # 7
Sayyidinaa Abu Sa’id Khudri reported that Mu’awiya went to a circle in the mosque and said: What makes you sit here? They said: We are sitting here in order to remember Allah. He said: I adjure you by Allah (to tell me whether you are sitting here for this very purpose). They said: By Allah, we are sitting here for this very purpose. Thereupon, he said: I have not demanded you to take an oath, because of any allegation against you and none of my rank in the eye of Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim is the narrator of so few Ahadeeth as I am. The fact is that Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim went out to the circle of his Companions and said: What makes you sit? They said: We are sitting here in order to remember Allah and to praise Him for He guided us to the path of Islam and He conferred favors upon us. Thereupon he adjured by Allah and asked if that only was the purpose of their sitting there. They said: By Allah, we are not sitting here but for this very purpose, whereupon he (Allah’s Rasul Sall Allahu alaihi wa Aalihi wa sallim) said: I am not asking you to take an oath because of any allegation against you but for the fact that Gabriel came to me and he informed me that Allah, the Exalted and Glorious, was talking to the angels about your magnificence. (Muslim)

Note well here that the Sahaba mentioned the remembrance of Allah, guidance, Islam and favors. And there is no doubt that the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim is Allah’s great favor, and that Allah is well pleased who thank Him for His favors! It is obvious here that the Sahaba had not been specifically instructed to form such a remembrance group – and their witness was the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, who gave them glad tidings for this deed of theirs. May Allah grant us the same wisdom.

BY GRACE OF ALMIGHTY ALLAH, FROM THE ABOVE, IT IS HAS BEEN AMPLY PROVEN THAT:

1. Allah, the Almighty, has Himself commemorated Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, and that of various other Prophets.

2. Allah has gifted mankind with innumerable favors due to the Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, and that these favors shall continue. This commemoration by Allah is still ongoing.

3. The earlier Prophets commemorated the Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, their own Mawlid, and that of their sons.

4. The Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim has commemorated his own Mawlid.

5. The Sahaba commemorated the Mawlid of the Beloved Prophet Sall Allahu ‘alaihi wa Aalihi wa sallim, whilst he was a witness to it.

6. Allah wants us to remember His favors, His Prophets, His “days” etc.

7. So in light of the above, Mawlid commemoration is not an innovation at all.

8. Other than 2 compulsory Eids, there are other non-obligatory “Eids” (days of joy) in Islam.

9. Fixing a date for commemorating any of Allah’s favors, is not against Islamic law.

10. We are in fact through Mawlid refuting the wrong Christian belief, and upholding Tawheed.

AND ALLAH KNOWS BEST.

Peace and Abundant Blessings Be Upon Our Master Muhammad – The Leader of The Creation – And Upon His Progeny, His Companions, And All His Followers.

May Allah keep us on the Straight Path. Aameen.

Courtesy: www.al-madeena.com

Bismillahir Rahmanir Rahim

Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

Commemorating the Blessed Birth of the 

Holy Last Messenger of Allah

• Home page of Sayyidinaa Wa Mawlaanaa Muhammad Sall Allahu ‘alaihi wa Aalihi wa sallim
  

• Darood Salaam by His Eminence Al Imam Sayyid Mubarik ‘Ali Jilani Hafithahullah
  
• Darood Taj
  
• The Shariah’s Permissibility of Salawaat and Salaam and Related Issues  (A Must Read!!)
  
• Yes, Meelad Is Jaeez
  
• Commemorating Mawlid
  
• Shadowless Prophet of Islam Sall Allahu ‘alaihi wa Aalihi wa sallim
  
• The Mi’raj of His Holy Lordship (Sall Allahu ‘alaihi wa Aalihi wa Sallim)
  
• Light of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim).
  
• Mawlid According to the ‘Ulama acceptable to the Pseudo/Salafi
  
• The Anatomy of Mehfil -e-Milad
  
• Wahhabi Mawlids (Yes!! Wahhabi Mawlids!!)
  
• Allamah Jalaluddin Suyuti on Mawlid
  
• Milad In Qur’an and Hadith
  
• Salutations and Adoration
  
• Salawaat-and-Salaam (The excellence of Darood Shareef for the Ummah as explained in Quran and Hadith)
  
• Salawaat and Salaam (Darood Sharif) Standing; Is it permissible?
  

As salaamu ‘alaikum wa Rahmatullah.

Our intent by presenting articles concerning the Ahl as Sunnah Perspective with reference to the Blessed Ahl al Bayt Ridhwaan Allahu ta ‘ala alaihim aj’maeen, is to correct the misconception that loving Ahl ul Bayt makes one a Shia. Nothing could be farther from the truth. Those who truly love Allahu ta ‘ala and the Holy Last Messenger Sall Allahu ‘alaihi wa Aalihi wa Sallim must of necessity love all that comes from and extends to us from the Beloved of AllahuSall Allahu ‘alaihi wa Aalihi wa Sallim. Our Deeni lives and Imaan itself is tied to this love.

Muhammad Sa’id

786/92  

The Pure Family Of The Holy Prophet (Peace be

upon him and his family) [Ahl al-Bayt]

And The Blessed Pure Five [Panjattan Paak]

Courtesy: www.sufi.co.za

Allah (Almighty and Glorious is He) says in the Holy Qur’aan in the 33rd Sura, al-Ahzaab: Verse 33:

And stay quietly in your houses and make not a dazzling display, like the times of ignorance, establish regular prayer, give zakaat, and obey Allah and His Messenger. (Reference to wives) And Allah only wishes to remove all abomination from you and the members of your family and make you pure and spotless [Reference the Blessed Pure Five (Panjattan Paak).]

The Members of the House

This verse of the Holy Qur’aan refers to the Household of the Prophet Sall Allahu ‘alaihi wa Sallim (Ahl al-Bayt). This includes the wives of the Holy Prophet (Peace be upon him and his family) as well as his daughter Hazrath Fatimah, his-son in-law Hazrath Ali and his grandsons, Hassan and Hussain (may Allah be well pleased with them all) [1]

  The Holy Prophet (Peace be upon him and his family) had called many companions, including the ‘Companions of the Verandah[2]‘ (Ashaab as-Suffa), who were not related to him by blood, but had dedicated their lives to achieve purity, piety and humility as the Household of the Prophet (Ahl al-Bayt). The Holy Prophet (Peace be upon him and his family) was asked, “Who are your family (Ahl)?” He replied, “those who are purified (Safa), i.e. the pure of heart, who maintain their words, fulfill their promises, dedicate their lives to fulfill my teachings and have greater love for me than any other human being, and after Allah remember me the most”.[3] Therefore all that pursue the Science of Spirituality (tasawwuf) and attain to the status of “Friend of Allah” (Aulia Allah) are also referred to as Ahl al- Bayt.

Blessed Pure Five (Panjattan Paak).

The blood family of the Holy Prophet (Peace be upon him and his family), amongst the Ahl al-Bayt; Hazrath Ali, Hazrath Fatimah, Hazrath Hassan and Hazrath Hussain (may Allah be well pleased with them all) are known as the Blessed Pure Five (Panjattan Paak). We the People of the Sunna and the Community (Ahl as- Sunna wa’l Jamaa’a) hold this belief (aqida) that the Prophets (may Allah bless them with peace) are ‘infallible’ (ma’sum) whilst the Imams of the Household of the Holy Prophet (Ahl al-Bayt) are not ‘infallible’ (ma’sum) but they are ‘protected and guarded’ (mahfuz). What is the difference between ‘infallible’ (ma’sum) and ‘protected and guarded’ (mahfuz)? ‘Infallible’ (ma’sum) is he who can never commit sin whilst ‘protected and guarded’ (mahfuz) is he who can commit sin but never do since Allah has protected them and saves them from committing sin. So our belief (aqida) is that Prophets are ‘infallible’ (ma’sum). After the Prophets the Companions of the Holy Prophet (Sahaba) and
the Household of the Holy Prophet (Ahl’l Bayt) were not ‘infallible’ (ma’sum) but they were ‘protected and guarded’ (mahfuz). They were under the protection of Allah and saved from all sin. Regarding the Household of the Holy Prophet (Ahl al-Bayt), Allah has said:

‘O Members of the Household of the Holy Prophet, Allah wants to purify you with a thorough purification and keep you free from all kinds of external (zaahir) and internal (baatin) impurities.’

In view of this verse of the Holy Qur’aan, Hazrath Maulana Hassan Raza Khan Sahib, the younger brother of Ala Hazrath, The Imam of the People of the Sunna (may Allah be well pleased with them both), composed the following verse of poetry in which he says:

Unki paaki ka Khudae Paak karta heh bayaan

Ayah e tathir se zaahir heh shaane Ahle Bayt

The Purity of the Household of the Holy Prophet (Ahl’l Bayt), is spoken of by Allah The Pure

From the Qur’aanic Verse of Purity is manifest the status of the Household of the Holy Prophet (Ahl’l Bayt)

 So this the 33^rd Sura, al-Ahzaab, Verse 33 of the Holy Qur’aan is a very strong proof of the status and state of the Household of the Holy Prophet (Ahl al-Bayt).

The Tradition of the Cloak

In the Hadith[4], an important event symbolizes the spiritual dimension of their relation to the Holy Prophet (Peace be upon him and his family). This is the Tradition of the Cloak, which the Holy Prophet (Peace be upon him and his family) spread his blessed cloak (kambli mubarak) over himself and Hazrath Ali, Hazrath Fatimah and their two sons Hazrath Hassan and Hazrath Hussain (Radiallahu anhu ajmain). The circumstances of the Tradition (Hadith) is as follows:

Hazrath Umm Salama (may Allah be well pleased with her), the wife of the Holy Prophet (Peace be upon him and his family) reports, that one-day the Holy Prophet (Peace be upon him and his family) said to Fatimah (may Allah be well pleased with her):

“Bring me your husband and two sons” When they had all come together he spread his cloak over them and he said: “Oh Allah, these are the people of my house! Let therefore your blessings descend upon Muhammad the people of the House of Muhammad and remove uncleanness far from them and cleanse them with a thorough cleansing “It is stated that the verse: ‘Surely Allah wishes to remove all abomination from you, O People of the House, and purify you with a thorough purification’, was revealed as a response to this supplication (dua).

Mubaahila

Muslim, Tirmidhi (hassan sahih gharib), al-Hakim, and others narrate the incident when the Christians of Najran argued with the Holy Prophet (Peace be upon him and his family) Allah revealed Verse 61 of the 3rd Sura, al-i-Imraan:

“Say (unto him), Come! Let us gather together – our sons and your sons, our women and your women, ourselves and yourselves – then let us humbly pray, and invoke the curse of Allah on those who lie

When two opposing schools of thought differ on an issue and when dialogue and debate fails to resolve the dispute, then the solution is a mubaahila or a gathering where the opposing groups supplicate to Allah as follows:

O Lord of the Universe! In this dispute give honor to the proper in this matter and disgrace those that are incorrect

 Sad ibn Abi Waqqas (may Allah be well pleased with him) said Holy Prophet (Peace be upon him and his family) arrived accompanied by Hazrath Ali and Hazrath Fatimah Zahra (may Allah be well pleased with them both). The Holy Prophet (Peace be upon him and his family) was carrying Hazrath Imam Hussain (may Allah be well pleased with him) in one arm and Hazrath Imam Hassan was holding the other hand of the Holy Prophet (sallallahu alaihi wa sallam) and walking alongside him. When the ‘Pure Five’ (panjattan paak) arrived for the mubaahila the Holy Prophet (sallallahu alaihi wa sallam) prayed:

Allahumma ha ulahe ahle baitihi

O Allah! They are my Family

He (sallallahu alaihi wa sallam) then said to Hazrath Ali and Hazrath Fatimah Zahra, Hazrath Imam Hussain and Hazrath Imam Hassan (may Allah be well pleased with them all) that when I supplicate to Allah against this opposition you all should say, ‘May it be so’ (ameen).
The Holy Prophet (sallallahu alaihi wa sallam) told those priests that they should also supplicate. When the Holy Prophet (Peace be upon him and his family) said this the Pope exclaimed and told his followers:

La tu baahilu fatah le ku

Don’t partake in this Mubaahila or all of us will be destroyed

Surprised at his remarks they asked him as to what had happened to him, since he was in high spirits and confident of defeating the Muslims. He said, ‘I swear by God, I had not seen these faces before and I am seeing such faces that if they were to pray to God to move the mountains, od Almighty would move the mountains for them.’

The Holy Qur’aan tells us in the 2^nd Sura, al-Baqarah: Verse 37 that Hazrath Adam (may Allah bless him with peace) received certain words from Allah, which earned him forgiveness for his transgression.

 

Hazrath Adam Pardoned For Forgetting

Adam received certain words from his Lord, and He turned towards him; for He is Relenting, Compassionate

Imam Suyuti (Rahmatullah-alai) reports that Hazrath ibn Abbas (Radiallahu anhu), the famous traditionalist and authority on the Qur’aan, asked the Prophet (may Allah be well pleased with him) about the words which Adam received. The Prophet replied,

‘He prayed saying, “O Allah, for the sake of Muhammad, Ali, Fatimah, Hassan and Hussain, do turn towards me”, and He turned towards him’.[5]

The following Hadith supports this:

“The Holy Prophet (Peace be upon him and his family) has stated that when Allah created Adam (may Allah bless him with peace). Adam lifted his eyes and looked towards the right side of the Garden of Eden. He saw five shining faces prostrating themselves before Allah. Adam asked Allah who they were and Allah said that they will be from Adam’s descendants, but they will not be created of clay. They will be created out of light (nur). Allah said,” The whole universe has been created by Me for their sake. Their names have been derived from My names; I am Mahmood (The Praised one) and he is Muhammad (The Praised one); I am Aali (The Supreme) and he is Ali; I am Faatir (creator) and she is Fatimah; I am Ehsaan (Beneficent) and he is Hassan; I am Mohsin (Generous) and he is Hussain. I swear by My Honor that if anybody comes before Me with the least disrespect or hatred for any of them, I shall cast them into hell without any consideration. O Adam! These are my five chosen and blessed and for their sake I will forgive and bless unlimited numbers. If you or your progeny have any difficulties approach Me in the name of the Blessed Five.’

 

Love For The Prophets Family Enjoined In The Holy Qur’aan

Allah in the Qur’aan enjoins love for the Prophets family in    42^nd Sura, as-Shura: Verse 23.

Say, ‘I ask no other reward of you save love of my next of kin.

Qur’aan commentators are unanimous that ‘ the next of kin’ here intended are Ahl al-Bayt.[6]

 

Statement Ghadir-e-Khum, an Oasis between Makkah and Madinah

The Holy Prophet (Peace be upon him and his family) said:

I am leaving among you two weighty matters: Allah’s book and the People of my House[7]

Some narrations state:

I am leaving amongst you two weighty matters: Allah’s book and (the people of) my Mantle (itrati): these two shall never part ways until they come to me at the pond. Therefore attend to how you act with them after me.

The dictionary Mujam maqayis al-lugha defines an itra (mantle) as ‘His relatives such as his children, grandchildren and paternal cousins’.[8]

   Ahmad and Muslim narrated from Zayd bin Arqam.[9] On the return journey from his “Farewell Pilgrimage” the Prophet Muhammad (Peace be upon him and his family), on the 18 Zil Hijjah stopped at Ghadir-e-Khum, (which is close to today’s Juhfah), an Oasis between Makkah and Madinah. It was a place where people from different provinces should depart from each other and take different routes for their home provinces. He called the gathering of Companions from the various tribes and after addressing them on important matters he announced that he had received a message from Allah to declare as follows: – The Messenger of Allah declared: “It seems the time approached when I shall be called away (by Allah) and I shall answer that call. I am leaving for you two precious things and if you hold fast to both of them, you will never go astray after me. They are the Book of Allah, in which is the guidance and the light…. and the People of my House i.e. my Ahl al-Bayt. I remind you by Allah of the People of my House! I remind you by Allah of the People of my House! I remind you by Allah of the People of my House! The two shall never separate from each other until they come to me by the Pool (of Paradise).” Thereafter he declared Hazrath Ali (may Allah be well pleased with him) as the Spiritual Guide after him. Then the Messenger of Allah continued: “Do I not have more right over the believers than what they have over themselves?” People cried and answered: “Yes, O’ Messenger of God.” Then Prophet (sallallahu alaihi wa sallam) held up the hand of Ali and said:

“Man Kunto Maulaho Fa Aliun Maulaho, Allah humma Wala Man Walaho Wa Aada Man Aadaho”.

“He whose spiritual guide I am, Hazrath Ali (Karam-allah wajhu) is also his spiritual guide, Oh Allah, You keep him as Your friend who keeps him [ Hazrath Ali (Karam-allah wajhu)]

as his friend (and spiritual guide) and You (Allah) treat him as Your enemy who treats him [Hazrath Ali (Karam-allah wajhu)] as his enemy.”[10]

The spiritual unity of the Panjattan Paak is a symbol of the unity of all Muslims. It is for the sake of this unity in faith and commitment to Allah and truth (which is Islam), that Imam Hussain sacrificed his life. Imam Hussain (may Allah be well pleased with him) took a stand against tyranny at the age of 56 years, on the day of Ashura 61 AH. He gave the ultimate sacrifice of position, family and life for the restoration of justice. He refused a partisan Islam, and leadership devoid of morality (Adab) and love (ishq).….

Footnotes:

[1]

[2] These are the materially poor but spiritually enriched members of the community that lived on a porch outside the Prophet’s house in the Mosque of Madinah.

[3] Nuska-e-Sahihah Dalailul Khairaat by Syed Abu Abdullah Muhammad bin Muhammad al-Jazuli. A descendant of Imam Hussain

[4] Ahmad narrated it in his Musnad with six chains, also Tirmidhi with several chains and he said hassan sahih, al-Hakim, and Tabrani.

[5] Al-Suyuti Commentary.

[6] See commentaries in al-Zamakhshari, al-Tabari, and al-Suyuti.

[7] Narrated, by Muslim, Tirmidhi, and Ahmad through many chains.

[8] Dictionary: Mujam maqayis al-lugha (4:217)

[9] Ahmad, Musnad and Muslim Sahih, Also al-Hakim, ibn Hibban, al-Darimi, al-Bazzar, and al-Tabrani.