Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاکس

[Baseer Khan]

Dear Brother and Sisters and most respectful Muslim Patriot Pakistanis,

I just heard a news from Peshawar that 40 main mosques will remain closed on the 40th Day of Hazrat Hussain (Razi Allahu Ta'ala Anhu) martyrdom Commemoration and I had a thought that Pakistani Authorities are igniting Sectarian Violence and testing the patience of majority of (radical but peaceful) Pakistanis by Closing Mosques and not allowing people to Offer (Obligatory) Salat in some of the main cities due to 40th Day of Hazrat Hussain (Razi Allahu Ta'ala Anhu) martyrdom Commemoration or any other day.

Such congregations, whether it is on Melad-e-Nabi (SAW), Moharram or any other Saint or Sufi Urs, should be banned officially in Pakistan and a Religious Legislative body, having scholars from all sects and all schools of thoughts, should organize Conferences in their respective areas, mosques so that people can sit in a harmony and gain some knowledge from their respected scholars about our Prophet Mohammed (SAW), his companions and his Ahle Bait and their sacrifices for Deen-e-Islam.

Lets have a look from this perspective;

1. Its a sin not to allow anyone to pray the Obligatory Salat and no one can justify prioritizing commemoration over Obligatory Salat. Our love and respect for our Holy Prophet Mohammed (SAW), His Companions and Ahle Bait can be better portrayed, if we follow their path and its confirmed they Said Salat is Obligatory because Quran and Hadith says it so.
2. The less you have crowd gathering in a Country where enemies from all sides are waiting for their turn to hit, the less you have the risk of any act of terror.

You are all requested to have your say;
Think outside the box, not as a Sunni or Shia but as a Muslim Patriot Pakistani


URDU:

محترم مسلمان محب وطن پاکستانی بھائیوں اور بہنوں

میں نے ابھی ایک خبر پڑھی کہ پشاور میں حکومت حضرت امام حُسین رضی اللہُ تعالیٰ عنہُہ کے چہلم کے موقع پر چالیس کے قریب مساجد کو بند کر رہی ہے اور مجھے یہ خیال آیا کہ حکومتوں کی بھاگ دوڑ سنھبالنے والے ایسے اقدامات سے فرقہ واریت کی آگ کو ہوا دے رہے ہے۔ اور مساجد میں فرض نمازپر بابندی لگا کر اُن پر جلسے جلوسوں کو فوقیت دے کر عام پُر امن بنیاد پرست پاکستانی مسلمانوں کے صبر کو آزما رہے ہیں۔

ایسے جلسے جلوس چاہے وہ میلاد النبی صلیٰ اللہ علیہَ و سلم ہو، شہداء اور مظلومینَ کربلا کی یاد میں ہو یا کسے درویش اور بزرگ کے عرس کے ہو، پرسرکاری طور پرمکمل پابندی لگائی جائے اور ایک اسلامی قانون دانوں پر مشتمل ایک کمیٹی بنائی جائے جس میں ہر طبقے اور ہر مسلک کے علماء کو شامل کیا جائے تاکہ جو اپنے اپنے حلقوں میں سیرت مصطفیٰ (ص) ، صحابہ کرام اور اہل بیت کی قربانیوں پر روشنی ڈالیں۔

زیر غور پہلو

جلسے جلوسوں کو فرض نمازوں پر پابندی دینا ایک بہت بڑی گناہ ہے، ہم حضرت محمد (ص)، اُنکے صحابہ کرام اور انکے اہل بیت سے محبت اور عقیدت کا اظہار اُنکی تعلیمات پر عمل کرکے کرسکتے ہیں۔ اور فرض نماز یقینا قرآن و سنت اور اُنکی نگاہ میں اولین درجہ رکھتا ہے۔

جتنے ان جیسے محافل اور جلسے جلوس کم ہونگے اتنا ہی پاکستان دشمن اور اسلام دشمن قوتوں کو، جو کہ وار کرنے کے انتظار میں ہے، کو موقعے ملیں گیں.

آپ سب سے درخواست ہے کہ سُنی شیعہ کی بجائے ایک مسلم پاکستانی کی حیثیت سے اپنی آراء لکھیں

 

[Veila Mast]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&#1

Patay Nahi Rah To Charh Jatay Hain Nalay

Rukti Hai Meri Taba To Hoti Hai Rawa Aur


If water doesn't get enough space in river then it breaks into nearby, thereby is OUR CULTURE.

 

[sahiL]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&#1

40th day has any significance in Deen e Islam?

 

[basim973]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

40th day has any significance in Deen e Islam?

Asalam Alykum My brothers in islam:

Islam was completed 1400 years ago, then after no addition or no subtraction is allowed which is generally called bidah (bidat).

Our beloved prophet(pbuh) said in one hadith, words to the meaning that, we muslim will follow the foot prints of those before us (christians and jews).

WE are all going to die one day and face to the LORD of universe, tell me the answers of the followings?

1- Did the prophet(pbuh) or any of his companions ever celebrated the birth day of the prophet(pbuh), if no then who's sunnah these days our muslims are following?
2- Event of Karbalah happened long after the death of the prophet(pbuh), that event was a tragedy, we muslims condemn that but to give muharram any significance because of that day and to celebrate 40th days, who's sunnah is that?

You decide what islam u want to follow, your parent's islam or your community's islam or your desire's islam............as the prophet(pubh) islam didn't have any of such things.

May Allah guide us to the right path.

 

[alaqsa]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Iran is shia state, likin us main jaloos per pabandi hay...........tu Pakistan main bhe in jalooson per mukamal pabandi honi chaiay>>>>>>>kyun ka ye deen e ISLAM ka hisa nai hay.......aor in jalsson ki waja se farz namaz ka chorana,,,,,,ye koon sa mazab hay............i think we have to think about it.....ALLAH RABUL ISZZAT HADIAT ATTA FARMAIAN>>>>AMEEN

 

[Bangash]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

40th day has any significance in Deen e Islam?

یہودی مذھب میں ٧ دن اور ٤٠ وان دن اور سال منایا جاتا ہے، ان کا مشهور گانا بھی ہے ٧/٤٠

 

[dukelondon]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&#1

Its unfortunate that people are unable to pray the Farz Salaat due to the security arrangements for the juloos but if you look at it honestly from a neutral point of view, the reason is not really the juloos. The reason is the Shayateen who want to spread fasaad by killing people during the juloos.

 

[Baseer Khan]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Asalam Alykum My brothers in islam:

Islam was completed 1400 years ago, then after no addition or no subtraction is allowed which is generally called bidah (bidat).

Our beloved prophet(pbuh) said in one hadith, words to the meaning that, we muslim will follow the foot prints of those before us (christians and jews).

WE are all going to die one day and face to the LORD of universe, tell me the answers of the followings?

1- Did the prophet(pbuh) or any of his companions ever celebrated the birth day of the prophet(pbuh), if no then who's sunnah these days our muslims are following?
2- Event of Karbalah happened long after the death of the prophet(pbuh), that event was a tragedy, we muslims condemn that but to give muharram any significance because of that day and to celebrate 40th days, who's sunnah is that?

You decide what islam u want to follow, your parent's islam or your community's islam or your desire's islam............as the prophet(pubh) islam didn't have any of such things.

May Allah guide us to the right path.

Very Well Explained This Issue from Islamic Point of View. JazakAllah

 

[Baseer Khan]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Its unfortunate that people are unable to pray the Farz Salaat due to the security arrangements for the juloos but if you look at it honestly from a neutral point of view, the reason is not really the juloos. The reason is the Shayateen who want to spread fasaad by killing people during the juloos.

My friend, you are neglecting the important point of prioritizing Congregations over Obligatory Prayers. The reason is the Juloos, you don't come on the streets as a crowd, you won't be attacked, see the terror acts, most of them targeted the Congregations or any other religious gatherings, it's an easy target, Islam is always used as en excuse, forget the terrorist attacks for a while, think about the import-an of obligatory prayers and compare it to the congregation for the commemoration of a martyred, which our beloved prophet has seriously warned of not doing it.

 

[shehreyar]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&#1

hamara islam quran pak or ahades say makamal hotahay or na qoran maien hay or na ahdees maien afsos siraf 3 din ka hota hay ager kisi ka aziz fot ho jay tu ager koi khatun baywah ho jay tu us kai edat i mah 10 ki hay yani 40 din ki es kay baad pher duniya dari .mager hamary qom hinduo kay sath rah rah kay un kay rasmo rawajh apna choki hay woh quran or ahdees ko nauz bilallah rad karsakta haien mager apni fasurdah rasmo ko nahi .jo quran pak maien or ahadees maien kahien nahi haien .logo jago or mula say nahi khud say quran paro or samjhomaien nay eak ahadees maien para tha kay hazuray akrampbuh nay farmaya kay mayray baad mat mayri qabar ko mazar ban na.tu jab hamary piyaray nabi pbuh nay apnay liya kaha tu tum bato kay ya jo uliya akram kay jo mazar banay haien un ki kiya haseyat ho gi yahi bat jab zakir naiek nay kahi thi us pay india or pakistan kay mulaon nay qatal ka fatwa diya tha ya tu logon ka hal hay .hamary logon kay emano ka ya hal hay kay allah tala jo hazar hay or her jagah majud hay us say nahi mangana or darbaro pay jana hay .haien uliya akram ka ahtaram tu karna chahiyay mager un ki qabron ko sajday nahi karnay chahiya ,allah tala hum sab ko rahay rast pay rakhay aamien

 

[mehwish_ali]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

یہ پاگل پن ہے کہ بنیادی مرض کا علاج کرنے کی بجائے پر امن شہریوں اور انکے حقوق کو پامال کر دیا جائے۔ آج میلاد النبی اور عاشورہ کے جلوسوں پر پابندی لگا دو، اور کل کو انکے مسجدوں میں جانے پر بھی پابندی لگا دو کہ مذہبی جنونی پاگل پن کا شکار ہیں اور پہلے سے ہی مساجد اور امام بارگاہوں کو نشانہ بنا رہے ہیں۔ آپ جس راہ پر چل رہے ہیں، اسکا مطلب ہے کہ مذہبی جنونیوں کو آپ نے انکی جیت پلیٹ پر رکھ کر پیش کر دی ہے اور اسکے نتیجے میں یہ مذہبی جنونیت ختم نہیں ہوئی بلکہ پہلے سے کہیں زیادہ بڑھ کر اسکا فتنہ اور فساد ظاہر ہو گا۔ جلوسوں کے بعد یہ پہلے سے ہی مساجد اور امام بارگاہوں پر حملے کر رہے ہیں، پھر یہ ڈاکٹرز، انجینئرز اور علماء کی ٹارگٹ کلنگ شروع کر دیں گے (بلکہ پہلے سے ہی کر رہے ہیں اور آپ کی لاجک کے مطابق ان ڈاکٹروں، انجینئرز اور علماء کو بھی قتل کر دینا چاہیے تاکہ ان حملہ آوروں کو کوئی ٹارگٹ ہی نہ مل سکے)۔ اسکے بعد بھی انکا فتنہ ختم نہیں ہونا بلکہ بڑھتے ہی جانا ہے۔

آج مساجد میں نماز پڑھنے پر پابندی عید میلاد النبی اور عاشورہ کے جلوسوں کی وجہ سے نہیں لگی ہے، بلکہ اسکی وجہ مذہبی جنونیت ہے کہ جس کے خلاف آواز نکلتی نہیں، یا پھر نکلتی ہے تو ایسی مری ہوئی ہوتی ہے کہ کوئی اثر نہیں رکھتی۔

ذرا بتلائیے کہ ان موذی مذہبی جنونیوں کی پیدائش (جو کہ ضیاء الحق کے دور میں ہوئی) اس سے پہلے کب اور کہاں نماز پڑھنے پر پابندی لگی؟ یہ اس بات کا ثبوت ہے کہ اس پابندی کا تعلق ان جلوسوں سے نہیں ہے، بلکہ مذہبی جنونیت سے ہے۔

اور آپ لوگوں کی بنیادی بیماری یہ ہے کہ آپ کے منہ سے اس مذہبی جنونیت کے خلاف کوئی آواز تو نکلتی نہیں (اگر نکلتی ہے تو بھی وہ مری ہوئی آواز ہوتی ہے) بنیادی طور پر آپ لوگ چاہتے ہیں کہ میلاد النبی اور عاشورہ کے جلوس ختم ہو جائیں اور اسکے لیے سکیورٹی کا عذر پیش کرنا فقط ایک بہانہ ہے۔ اصل مسئلہ یہ ہے کہ آپ لوگوں کی نیت ہر قیمت پر انہیں ختم کرنے کی ہے ۔ اصل بیماری یہ ہے کہ آپ دوسروں کو یہ حق دینے کے لیے تیار ہی نہیں ہے کہ آپ سے اختلاف کر سکیں۔ آپ چاہتے ہیں کہ زبردستی اپنا نظام ان پر نافذ کریں۔ جبکہ اصل میں ہونا یہ چاہیے کہ نہ آپ ان پر اپنا نظام نافذ کریں اور نہ وہ آپ پر اپنا نظام نافذ کریں بلکہ ایک دوسرے کی اختلافات کے باوجود عزت کریں اور ایک دوسرے کو حق دیں کہ اپنے اپنے عقائد کے مطابق زندگی گذار سکیں۔

نفل عبادات کو "بدعت" کے نام پر ختم کرنا جہالت ہے

اور یہ بھی خوب کہی کہ ہر وہ نفل عبادت جو رسول یا صحابہ نے نہیں کی، اُسے آپ بدعت کا نام دے کر دینِ اسلام میں حرام قرار دے دیں۔

بہتر ہو گا کہ آپ لوگ اپنی اس جہالت سے باہر آئیں اور "حلال اللہ" کو اپنی طرف سے "حرام اللہ" نہ بنائیں۔

نفل عبادات کی اسلام میں عین اجازت ہے، یہ عین حلال ہیں اور اس چیز سے قطعِ نظر حلال ہیں کہ رسول ﷺ یا صحابہ نے انہیں کیا ہے یا نہیں کیا ہے۔ (اور صحابہ کا تو شریعت سازی سے کوئی تعلق ہی نہیں ہے لہذا انہیں بدعت کی تعریف میں گھسا دینا بالکل لغو ہے۔ بلکہ شریعت سازی کا حق صحابہ کرام تو کیا، رسول ﷺ تک کو حاصل نہیں ہے بلکہ شریعت ساز فقط اور فقط اللہ کی ذات ہے۔ رسول کی سنت اس لیے شریعت کا حصہ بنتی ہے کیونکہ قرآن گواہی دیتا ہے کہ رسول ﷺ سوائے اسکے کوئی بات نہیں کہتے جو کہ اللہ کی طرف سے وحی ہوتی ہے۔ یاد کریں واقعہ تحریم جہاں رسول ﷺ نے اللہ کے حلال کیے ہوئے شہد کو اپنے اوپر حرام کر لیا تھا اور اس پر قرآن کی آیت نازل ہو گئی کہ اے رسول ﷺ تم کون ہوتے ہو اللہ کے حلال کو حرام بنانے والے)۔ چنانچہ صحابہ کرام پر کبھی جبرئیل امین علیہ السلام وحی لے کر نازل نہیں ہوئے)۔

نفل عبادات کا مطلب ہی یہ ہے کہ ایسی عبادت جو کہ کسی اصول کے تحت اسلام میں حلال ہے چاہے رسول ﷺ نے وہ کی ہے یا نہیں کی ہے۔ مثلا اگر رسول ﷺ نے رات کو 8 رکعت نماز پڑھی ہے اور اگر آپ 8 کی بجائے 100 رکعت نماز پڑھ لو تو یہ عین حلال نفل عبادت ہے، نہ کہ آپ اس پر بدعت و ضلالت کا فتوی جڑ دیں کہ چونکہ رسول ﷺ نے یہ خود کیا اور نہ کرنے کا حکم دیا، چنانچہ یہ بدعت و ضلالت بن گئی۔ اگر آپ ایسا کرتے ہیں تو یہ جہالت ہے اور حلال اللہ کو اپنی طرف سے حرام بنانا ہے۔


میلاد النبی میں نبی ﷺ کے ذکر کو بدعت کہنے والے یہ حدیث پڑھیں

صحیح مسلم، کتاب الذکر و الدعاء (آنلائن لنک)

سیدنا ابو سعید خدریؓ کہتے ہیں کہ سیدنا معاویہؓ نے مسجد میں (لوگوں کا) ایک حلقہ دیکھا تو پوچھا کہ تم لوگ یہاں کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ تعالیٰ کا ذکر کرنے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا اللہ کی قسم! کیا تم اسی لئے بیٹھے ہو؟ انہوں نے کہا کہ اللہ کی قسم! صرف اللہ کے ذکر کے لئے بیٹھے ہیں۔ سیدنا معاویہؓ نے کہا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا سمجھا اور میرا رسول اللہﷺ کے پاس جو مرتبہ تھا، اس رتبہ کے لوگوں میں کوئی مجھ سے کم حدیث کا روایت کرنے والا نہیں ہے (یعنی میں سب لوگوں سے کم حدیث روایت کرتا ہوں)۔ ایک دفعہ رسول اللہﷺ اپنے اصحاب کے حلقہ پر نکلے اور پوچھا کہ تم کیوں بیٹھے ہو؟ وہ بولے کہ ہم اللہ جل و علا کی یاد کرنے کو بیٹھے ہیں اور اس کی تعریف کرتے ہیں اور شکر کرتے ہیں کہ اس نے ہمیں اسلام کی راہ بتلائی اور ہمارے اوپر احسان کیا۔ آپﷺ نے فرمایا، اللہ تعالیٰ کی قسم! تم اسی لئے بیٹھے ہو؟ وہ بولے کہ اللہ کی قسم! ہم تو صرف اسی واسطے بیٹھے ہیں۔ آپﷺ نے فرمایا کہ میں نے تمہیں اس لئے قسم نہیں دی کہ تمہیں جھوٹا، سمجھا بلکہ میرے پاس جبرئیل علیہ السلام آئے اور بیان کیا کہ اللہ تعالیٰ تمہاری وجہ سے فرشتوں میں فخر کر رہا ہے۔​

چنانچہ یہ لوگ اپنی مرضی سے محفل میں گروہ بنا کر اللہ کا ذکر کرنے کا "نیا" نفل عبادتی فعل انجام دے رہے ہیں۔ اور جب رسول ﷺ کو پتا چلتا ہے تو وہ آپ لوگوں کی طرح ان پر بدعت و ضلالت کے فتوے لگاتے ہیں اور نہ ان پر خود کش حملے کرتے ہیں بلکہ بشارت دیتے ہیں کہ یہ "نیا" عبادتی فعل ایسا نیک ہے کہ جس پر اللہ فرشتوں میں فخر کر رہا ہے۔

اب لگ جائیے مگر قیامت تک اس روایت کا جواب آپ لوگوں سے نہ دیا جائے گا۔ اللہ کے واسطے اپنی اس جہالت سے باہر آئیں اور حلال اللہ کو اپنی طرف سے حرام بنا نہ بنائیں۔

ڈبل سٹینڈرڈز و منافقت: اذان سے قبل درود تو بدعت و ضلالت مگر صحابہ کرام کے ناموں کے بعد "رضی اللہ عنہ" کوئی بدعت نہیں؟

"رضی اللہ عنہ" ایک دعا ہے اور یہ "بدعتِ حسنہ" ہے کہ صحابہ کرام وغیرہ کے ناموں کے بعد یہ دعا کی جائے۔ مگر یاد رکھئیے، نہ قرآن میں صحابہ کرام کے ناموں کے بعد "رضی اللہ عنہ" کہنے کا حکم آیا اور نہ رسول ﷺ نے حکم دیا اور نہ صحابہ اور تابعین ایسا کرتے تھے، بلکہ یہ بعد میں آنے والی مسلمان نسلیں تھیں جنہوں نے یہ نیک (مگر نیا) عمل خود اپنے اجتہاد سے جاری کیا اور یہ بدعتِ حسنہ ہے۔

مگر حیرت ہوتی ہے آپ لوگوں کے ڈبل سٹینڈرڈز اور منافقت پر جب آپ دوسری طرف اذان سے پہلے حبیبِ خدا ﷺ پر درود (عربی صلاۃ) بھیجنے پر بدعت و ضلالت کے فتوے لگا رہے ہوتے ہیں۔

کاش کہ آپ لوگ اس بیماری سے نکل سکیں کہ درود کو عربی میں صلاۃ کہتے ہیں اور اسکا مطلب بھی "دعا" ہے اور ہر وقت ہر کسی کے لیے کی جا سکتی ہے اور اس پر وقت کی کوئی پابندی نہیں ہے۔ مگر آپ لوگوں نے رسول کے عہد یا صحابہ کے عہد کی شرط لگا دی ہے جو کہ بذات خود بدعت ہے اور شریعتِ خدا میں تبدیلی اور حلال اللہ کو اپنی طرف سے حرام بنانا ہے۔

اور اسلام میں "سوگ" تو تین دن ہے جہاں کھانا وغیرہ اور دیگر شادی بیاہ کے پیغامات جیسی خوشیاں نہیں منائی جاتیں۔ مگر کسی کو "یاد" کرنے اور اس پر آنسو بہانے پر ہرگز کوئی پابندی نہیں ہے اور آپ پھر سے حلال اللہ کو اپنی طرف حرام نہ بنائیں۔


اللہ کے رسول ﷺ کی عادت تھی کہ وہ ہر سال شہدائے احد کے پاس تشریف لے جاتے تھے، اور اپنے چچا حمزہ کے غم میں آپ ﷺ کی اشک نکل آتے تھے۔ بلکہ ایک دفعہ ایک صحابی نے حضرت ابو طالب کا مرثیہ پڑھا تب بھی آپ ﷺ کی آنکھوں سے اشک جاری ہوئے (یہ وہ مرثیہ ہے جہاں رسول کے چہرہ انور کے وسیلے سے بارش کی دعا کا ذکر تھا)۔ آجکل تو آپ لوگوں نے "مرثیے" کو بالکل حرام بنا دیا ہے حالانکہ رسول ﷺ کے دور میں صحابہ کرام مستقل آپ ﷺ کے سامنے مرثیے پڑھتے تھے۔

اپنی والدہ کی قبر پر آپ ﷺ تشریف لے گئے تو ادھر بھی آپ ﷺ کی آنکھوں سے اشک جاری ہوئے۔

اگر آج جگر گوشہِ رسول (جو کہ صحابی بھی ہے) حسین کا غم منانا بدعت و ضلالت ہے، تو معاذ اللہ معاذ اللہ پھر تو رسولِ خدا ﷺ خود اس بدعت و ضلالت میں مبتلا تھے۔ آپ لوگوں کو کسی نے شاید یہ پہلو نہ بتائے ہوں، مگر دیکھئے کہ رسول اللہ ﷺ کو اپنے پیارے نواسے کے یوں بے درد قتل ہو جانے اور اپنے پورے خاندانِ نبوی کے لٹنے مٹنے پر کیسا غم تھا۔

ام المومنین ام سلمہ (رہ) سے روایت ہے کہ رسول اللہ (ص) نے فرمایا کہ آج ہمارے گھر میں فرشتہ آیا ہے جو آج سے پہلے کبھی نہیں آیا .فرشتے نے مجھے بتایا کہ یارسول اللہ (ص) آپ کا یہ بیٹا حسین (ع) قتل کیا جائے گا ،اگر آپ (ص) چاہے تو میں اس زمین کی کچھ مٹی آپ (ص) کو دے سکتا ہوں جہاں پر حسین (ع) قتل ہونگے.پھر رسول خدا(ص) نے فرمایا : فرشتے میرے لئے مٹی لایا جو کہ لال رنگ کی تھی

محقق کتاب فضائل صحابہ ، کہتا ہے کہ اس روایت کی سند صحیح ہے

محقق کتاب فضائل صحابہ ڈاکڑ وصی اللہ بن محمد عباس کی تحقیق مزید


مندرجہ بالا روایت کے حاشیہ میں محقق کہتا ہے کہ اس روایت کی تخریج مسند احمد میں بھی ہے ، ہیثمی نے مجمع الزوائد میں اس کو نقل کیا ہے اور کہا ہے کہ احمد نے اس کو روایت کیا ہے اور اس کے رجال ، الصحیح کے رجال ہیں . طبرانی نے بھی اسے عائشہ سے اسناد صحیح کے ساتھ روایت کیا ہے .احمد نے بھی مسند میں نجی کے ساتھ اس کی اسناد صحیح کے ساتھ تخریج کی ہے اور صاحب مجمع الزوائد نے کہا ہے کہ اس کو احمد ،ابو یعلیٰٰ اور طبرانی نے روایت کیا ہے اور اس کے رجال ثقات ہیں

فضائل صحابہ //احمد بن حنبل //تحقیق:ڈاکٹر وصی اللہ بن محمد عباس //ج : 2 // طبع الاولیٰٰ 1403ھ ،جز2،جامعہ ام القری مکہ سعودیہ//ص 770//حدیث:1357

حدیث نمبر: 2


انس بن مالک صحابی سے روایت ہے کہ بارش کے فرشتے نے اللہ سے رسول اللہ (ص) کی زیارت کی اجازت مانگی ،اللہ نے اجازت دے دی ، اور اس دن رسول اللہ (ص) جناب ام ُُ سلمہ (رہ) کے گھر تشریف فرما تھے،جناب رسول اللہ (ص) نے ام سلمہ کو کہا ہے کہ تم دروازے پر بیٹھ جائو اورکسی کو اندر آنے کی اجازت نہ دینا،انس بن مالک کہتا ہے کہ ام سلمہٰ دروازے کے پاس بیٹھی تھی کہ اچانک حسین ابن علی (ع)حجرے میں آگئے ،چنانچہ رسول اللہ (ص) نے امام حسین (ع) کو گلے لگایا اور ان کو بوسا لیا .تب فرشتے نے کہا کہ آپ (ص) ان سے محبت کرتے ہیں ? آپ (ص) نے کہا: ہاں ،فرشتہ بولا کہ آپ (ص) کی امت ان کو قتل کرے گی ، اس نے مزید کہا کہ اگر آپ (ص) چاہے تو میں وہ زمین آپ (ص) کو دیکھا سکتا ہوں جہاں ان کو قتل کیا جا ئے گا . رسول اللہ (ص) نے کہا کہ ہاں دیکھائو ،چنانچہ فرشتے نے ہاتھ جھٹکا اورمٹی سے بھرا ہوا ہاتھ ،رسول اللہ (ص) کو دیکھایا.وہ مٹی سرخ رنگ کی تھی ،جو بعد میں ام سلمہ نے اپنے کپڑے میں سنبھال لی
ثابت کہتا ہے کہ ہم یہ کہتے تھے کہ یہ کربلا کی متی ہے

محقق کتاب ،حاشیہ میں اس روایت کی سند کے بارے میں کہتا ہے : اسناد حسن

مسند ابو یعلی ٰٰ الموصلی// احمد بن علی التمیمی//تحقیق:حسین سلیم اسد // ج : 6// طبع الاولیٰٰ ،1412 ھ ،جز 14، دار المامون التراث بیروت // ص 129 // حدیث:3402

حدیث نمبر : 3


انس بن مالک صحابی سے روایت ہے کہ بارش کے فرشتے نے اللہ سے رسول اللہ (ص) کی زیارت کی اجازت مانگی ،اللہ نے اجازت دے دی ، اور اس دن رسول اللہ (ص) جناب ام ُُ سلمہ (رہ) کے گھر تشریف فرما تھے،جناب رسول اللہ (ص) نے ام سلمہ کو کہا ہے کہ تم دروازے پر بیٹھ جائو اورکسی کو اندر آنے کی اجازت نہ دینا،انس بن مالک کہتا ہے کہ ام سلمہٰ دروازے کے پاس بیٹھی تھی کہ اچانک حسین ابن علی (ع)حجرے میں آگئےاور رسول اللہ (ص) کی پشت پر سوار ہوگئے ،چنانچہ رسول اللہ (ص) نے امام حسین (ع) کو گلے لگایا اور ان کو بوسا لیا .تب فرشتے نے کہا کہ آپ (ص) ان سے محبت کرتے ہیں ? آپ (ص) نے کہا: ہاں ،فرشتہ بولا کہ آپ (ص) کی امت ان کو قتل کرے گی ، اس نے مزید کہا کہ اگر آپ (ص) چاہے تو میں وہ زمین آپ (ص) کو دیکھا سکتا ہوں جہاں ان کو قتل کیا جا ئے گا . رسول اللہ (ص) نے کہا کہ ہاں دیکھائو ،چنانچہ فرشتے نے ہاتھ جھٹکا اورمٹی سے بھرا ہوا ہاتھ ،رسول اللہ (ص) کو دیکھایا.وہ مٹی سرخ رنگ کی تھی ،جو بعد میں ام سلمہ نے اپنے کپڑے میں سنبھال لی
ثابت کہتا ہے کہ ہم یہ کہتے تھے کہ یہ کربلا کی متی ہے


محقق کتاب کہتا ہے کہ یہ حدیث حسن ہے.اور اس نے دیگر کتب حدیث سے اس کی تخریج کی ہے

الاحسان فی تقریب صحیح ابن حبان// ابن حبان //محقق: شعیب الارنوط// ج 15// طبع الاولیٰٰ 1408ھ ، جز 18، موسستہ الرسالہ // ص 142// حدیث:6742

البانی نے صحیح ابن حبان کی تعلیقات میں مندرجہ بالا حدیث کو صحیح لغیرہ کہا ہے

التعلیقات الحسان علیٰ صحیح ابن حبان // ناصرالدین البانی // ج 9 //طبع دار با وزیر ، جز 12، ص 406//حدیث:6707


حدیث نمبر: 4


عبد اللہ بن نجی اپنے والد سے روایت کرتے ہیں کہ وہ حضرت علی (ع) کے ساتھ جا رہے تھے ،ہم نینوی سے گزرے،جبکہ ہم جنگ صفین کی لڑائی کے لئے جا رہے تھے،تب حضرت علی (ع) نے ندا بلند کی اے ابا عبد اللہ صبر کرنا ، اے ابا عبد اللہ فرات کے کنارے پر صبر کرنا،میں (راوی) نے کہا (یاعلی) ! ابا عبداللہ سے آپ کی کون مراد ہے ? حضرت علی (ع) نے کہا کہ میں ایک دن رسول اللہ (ص) کے پاس کمبرے میں داخل ہوا تو دیکھا کہ آپ (ص) کی آنکھوں سے مسلسل آنسو بہہ رہے ہیں ،میں نے کہا یا رسول اللہ (ص) کیا کسی نے آپ (ص) کو غضبناک کیا ہے،جس کی وجہ سے آپ (ص) کی آنکھوں سے مسلسل آنسو بہہ رہے ہیں ، تب رسول (ص) نے کہا نہیں ، ابھی جبریل میرے پاس سے گئے ہیں اور جبرئل بے مجھے بتایا ہے کہ حسین (ع) دریائے فرا ت کے کنارے شہید ہونگے .تب جبرئل نے کہا کہ یارسول اللہ (ص) کیا آپ اس زمین کی مٹی کو سونگھنا پسند کریں گے جہاں پر حسین (ع) شہید ہونگے?میں (رسول) نے کہا کہ ہاں ! چنانچہ جبرئل نے اپنا ہاتھ بڑھایا اور مٹی سے اپنے ہاتھ کو بھر لیا اور مجھے دے دی اور پھر میں اپنی آنکھوں پر قابو نہ پاسکا اور مسلسل گریہ کرنے لگا

محقق کتاب ،حاشیہ میں اس روایت کی سند کے بارے میں کہتا ہے : اسناد حسن ، اور صاحب مجمع الزوائد نے کہا ہے کہ اس کو احمد ،ابو یعلیٰٰ اور طبرانی نے روایت کیا ہے اور اس کے رجال ثقات ہیں
محقق کتاب کہتا ہے نینوی ، نبی یونس (ع) کا گائوں تھا ،موصل عراق میں اور یہ نینوی وہی کربلا کی زمین ہے جہاں پر امام حسین (ع) شہید ہوئے تھے

مسند ابو یعلی ٰٰ الموصلی// احمد بن علی التمیمی//تحقیق:حسین سلیم اسد // ج : 1// طبع الاولیٰٰ ،1412 ھ ،جز 14 دار المامون التراث بیروت // ص 298 // حدیث:363



اگر آپ کو اہل تشیع کے ماتم کرنے پر اعتراض ہے تو یہ سمجھ بھی آتا ہے، مگر یہ کیا کہ آپ نے حسین پر اہل تشیع کا حق تسلیم کر لیا اور پھر انکی دشمنی میں رسول ﷺ کے غم و رنج کو بھی بھول گئے کہ انہیں حسین کی شہادت پر کتنا افسوس ہوا تھا اور کیسے حسین کی محبت میں آپ ﷺ کی آنکھوں سے اشک رواں ہو جاتے تھے۔ کم از کم جو باتیں اتفاقی ہیں اللہ کے واسطے انہیں تو بدعت و ضلالت کے نام پر اختلافی نہ بنائیں۔




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[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

The decision for Islam related threads are awaited but some one has deliberately started a controversy again. It is really sad if some authorities of Peshawar have closed mosques. I would debate about Mawlid and the Shia brothers will give their point about 40th day juloos. There have been many attacks on mosques all over Pakistan. Should they be closed. Many attacks on bazaars and so should they be closed. Even the GHQ was attacked and so should that be closed. What strange and wierd logic. Stopping any one from obligatory prayers isnt right but then its the weakness of the Peshwar administration. Coming to Mawlid or Meelad-e-Nabi as known in Pakistan. It is absolutely legal in Islam. Please dont show your lack of knowledge and ignorance about Islam by posting such threads.

MAWLID (CELEBRATING THE BIRTH

OF THE HOLY PROPHET,
ALLAH'S BLESSINGS AND PEACE
UPON HIM)​

Is there evidence for the celebration of Mawlid -- the Prophet's Birthday -- in the Qur'an and the Sunna? What do the Imams and scholars of the Four Schools say, and what about the contemporary "Salafi" scholars who forbade it on the grounds that it is an innovation, such as Albani, Bin Baz, al-Jaza'iri, Mashhur Salman, `Uthaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending darud or salawat -- blessings and salutations -- on the Prophet, peace be upon him? And what about the objections of some to using the phrase: "As-salamu `alayka Ya Rasulallah" (Peace upon you, O Messenger of Allah), and their claim that one cannot call the Prophet, peace be upon him, with the term ya, or O?

PRELIMINARY REMARKS​

Praise be to Allah, Lord of all the worlds, and Peace and Blessings upon His Prophet and Messenger Muhammad, his family and all his companions. In Islam there are two `Eids, `Eid al-Adha and `Eid al-Fitr. Other celebrations, like Mawlid, are neither obligatory nor forbidden. However, we have come to a time in which we hear too much complaining about the remembrance of the Prophet's birthday, although there are more important matters that concern Muslims nowadays. We are living in a time when the enemies of Islam are destroying the Umma of the Prophet from within and without, without mercy, and there are now very few believers who are able to oppose them. We have reached a time of jahiliyya (ignorance) among the Muslims, so much so that the Truth has become a commodity and Falsehood has become the norm. Allah Almighty is ordering believers, "Hold fast to the Rope of Allah and do not separate" (Ali `Imran 103). Yet in this time, more than any other time, we are finding that the attacks of our enemies are not the only cause of our suffering. Within our own home, the Umma is being attacked and harmed deeply by some people, whom we don't like to name but who are well-known. They are not happy to fight the enemies of Islam but instead find it necessary to fight Muslims and the community of believers throughout the Muslim world. Therefore I felt it was my duty to prepare a defense of the believers from the attacks of these Muslims, who have nothing to do while our enemies are rending the Umma, except to find fault with the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful as an excuse to deride and denigrate the faith of Muslims, calling them names like: mushrik, kafir, mubtadi`. And they have nothing better to do than to change what Muslim scholars have accepted as correct for 1400 years, and to call it bid`a, shirk, and kufr!


To celebrate the Prophet's birthday is to celebrate Islam, because the Prophet is the symbol of Islam. Imam Mutawalli Sha`rawi said in his book, Ma'idat al-Fikr al-Islamiyya (p. 295), "If living beings were happy for his coming (to this world) and every inanimate creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?"


Therefore, and in order to defend the common Muslims and believers from such wrong and unacceptable accusations, especially in America and Canada, where there aren't enough knowledgeable scholars to answer these ignorant people, it is necessary to know the actual position of Islam on this, which is permissibility based on khilaf (divergence of opinions among the scholars), and no one changes it to prohibition except the ignorant and the innovators. Insha Allah, I will present the facts and proofs relating to the celebration of Mawlid according to Qur'an and Sunna and the Scholars of Islam, with the intention of countering the criticism and questioning of some ignorant "scholars" who pretend to understand all of religion, and with the intention of sharing with others that understanding with which Allah has blessed the true scholars of Islam. Before going in-depth into explanations, I would like to present three statements:



1. We say that celebrating the Mawlid of the Prophet is acceptable, that to make gatherings for the hearing of his Sira (Life) and listening to Madh (Praise) that has been written for him is acceptable, and that giving food to people and bringing happiness to the Umma on that occasion is acceptable.



2. We say that the celebration of the Prophet's Mawlid must not only be on the 12th of Rabi` al-Awwal, but can and should be on every day of every month in every mosque, in order for people to feel the light of Islam and the light of Shari`a in their hearts.






3. We say that Mawlid gatherings are an effective and efficient means for the purpose of calling people to Islam and educate children; and that these meetings give a golden opportunity that must not be lost, for every scholar and da`i to teach and remind the Nation of the Prophet of his good character, his way of worshipping, and his way of treating people. This is a way to make children love and remember their Prophet, by giving them food and juice and gifts to make them happy.



a) Ten Proofs From the Qur'an and Sunna That Celebrating the Prophet's Birthday is Accepted in Shari`a.

The Obligation to Increase the Love and Honor of the Prophet​

FIRST: Allah asks the Prophet, peace be upon him, to remind his Nation that it is essential for those who claim to love Allah, to love His Prophet: "Say to them: If you love Allah, follow (and love and honor) me, and Allah will love you" (3:31).


The Celebration of the Holy Prophet's birth is motivated by this obligation to love the Prophet, peace be upon him, to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying, "Truly you are of a magnificient character" (68:4).


Love of the Prophet is what differentiates the believers in the perfection of their iman. In an authentic hadith related in Bukhari and Muslim, the Prophet said: "None of you believes until he loves me more than he loves his children, his parents, and all people." In another hadith in Bukhari he said: "None of you believes until he loves me more than he loves himself" and Sayyidina `Umar said: "O Prophet, I love you more than myself."


Perfection of faith is dependent on love of the Prophet because Allah and His angels are constantly raising his honor, as is meant by the verse already quoted, "Allah and His angels are praying on the Prophet" (33:56). The divine order that immediately follows in the verse, "O believers, pray on him," makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet. O Allah! Send peace and blessings on the Prophet, his family, and his companions.

The Prophet Emphasized Monday As the Day He Was Born​

SECOND: Abu Qatada al-Ansari narrates in Sahih Muslim, Kitab al-siyam, that the Prophet was asked about the fast of Monday, and he answered: "That is the day that I was born and that is the day I received the prophecy."


We quote again from Shaykh Mutawalli Sha`rawi: "Many extraordinary events occurred on his birthday as evidenced in hadith and history, and the night of his birth is not like the night of any other human being's birth." These events and the hadiths pertaining thereto, such as the shaking of Chosroes' court, the extinction of the 1,000-year old fire in Persia, etc. are related in Ibn Kathir's work al-Bidaya, Vol. 2, pages 265-268.


We quote from the book Kitab al-Madkhal by Ibn al-Hajj (1:261): "It is an obligation that on every Monday of Rabi` ul-Awwal we increase our worship to thank Allah for what He gave us as a great favor -- the favor of sending us His beloved Prophet to direct us to Islam and to peace... The Prophet, when answering someone questioning him about fasting on Mondays, mentioned: On that day I was born. Therefore that day gives honor to that month, because that is the day of the Prophet... and he said: I am the master of the children of Adam and I say that without pride... and he said: Adam and whoever is descended from him are under my flag on the day of Judgment. These hadiths were transmitted by the Shaikhayn [Bukhari and Muslim]. And Muslim quotes in his Sahih, the Prophet said, On that day, Monday, I was born and on that day the first message was sent to me."


The Prophet emphasized the day of his birth and thanked Allah for the big favor of bringing him to life by fasting on that day as is mentioned in the hadith of Abu Qatada. This means that the Prophet was expressing his happiness for that day by fasting, which is a kind of worship. Since the Prophet emphasized that day by fasting, worship in any form to emphasize that day is also acceptable. Even if we change the form, the essence is kept. Therefore, fasting, giving food to the poor, coming together to praise the Prophet, or coming together to remember his good manners and good behavior, all of this is considered a way of emphasizing that day. (See also the hadith "Dying on Monday" below.)

Allah Said: Rejoice in the Prophet​

THIRD: To express happiness for the Prophet coming to us is an obligation given by Allah through Qur'an, as Allah said in Qur'an: "Of the favor and mercy of Allah let them rejoice" (10:58).


This order came because joy makes the heart grateful for the mercy of Allah. And What greater mercy did Allah give than the Prophet himself, of whom Allah says, "We did not send you except as a mercy to human beings" (21:107).


Because the Prophet was sent as a mercy to all mankind, it is incumbent not only upon Muslims, but upon all human beings to rejoice in his person. Unfortunately, today it is some Muslims who are foremost in rejecting Allah's order to rejoice in His Prophet.

The Prophet Celebrated Great Historical Events​

FOURTH: The Prophet always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his Sahaba to celebrate that day and to emphasize it, even if it had happened in the distant past. This principle can be found in the following hadith of Bukhari and others: "When the Prophet reached Madina, he saw the Jews fasting on the day of `Ashura'. He asked about that day and they told him that on that day, Allah saved their Prophet, Sayyidina Musa and drowned their enemy. Therefore they are fasting on that day to thank Allah for that favor." At that time the Prophet responded with the famous hadith, "We have more right to Musa than you," and he used to fast that day and the day preceding it.

Allah Said: Invoke Blessings on the Prophet​

FIFTH: Remembrance of the birth of the Prophet encourages us to pray on the Prophet and to praise him, which is an obligation on us through Allah's order in the verse,


"Allah and His angels are praying on (and praising) the Prophet; O believers! pray on (and praise) him and send him utmost greetings" (33:56). Coming together and remembering the Prophet causes us to pray on him and to praise him. Who has the right to deny the obligation which Allah has ordered us to fulfill through the Holy Qur'an? The benefit brought by obeying an order of Allah, and the light that it brings to our heart, cannot be measured. That obligation, furthermore, is mentioned in the plural: Allah and His angels are praying on and praising the Prophet -- in a gathering. It is entirely incorrect, therefore, to say that praying on and praising the Prophet must be done alone.

The Effect of Observing Mawlid on Unbelievers​

SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in Sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth.


This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [sura 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"

The Obligation to Know Sira and Imitate Its Central Character​

SEVENTH: We are asked to know about our Prophet, about his life, about his miracles, about his birth, about his manners, about his faith, about his signs (ayat wa dala'il), about his seclusions, about his worship, and is not this knowledge an obligation for every Muslim? What is better than celebrating and remembering his birth, which represents the essence of his life, in order to acquire knowledge of his life? To remember his birth begins to remind us of everything else about him. This will make Allah happy with us because then we will be able to know the Prophet's Sira better, and we will be readier to take the Prophet as an example for ourselves, to correct ourselves, and to imitate him. That is why the celebration of his birthday is a great favor sent to us.

The Prophet Accepted Poetry in His Honor​

EIGHTH: In the time of the Prophet, it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet was happy with good poetry since it is reported in Bukhari's al-Adab al-mufrad and elsewhere that he said: "There is wisdom in poetry." Thus the Prophet's uncle al-`Abbas composed poetry praising the birth of the Prophet, in which are found the following lines:


When you were born, the earth was shining,
and the firmament barely contained your light,
and we can pierce through,
thanks to that radiance and light and path of guidance.


This text is found in Suyuti's Husn al-maqsid p. 5 and in Ibn Kathir's Mawlid p. 30 as well as Ibn Hajar's Fath al-Bari.


Ibn Kathir mentions the fact that according to the Sahaba, the Prophet 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!"


The Prophet was therefore happy with those who praised him because it is Allah's order, and he gave them from what Allah was providing him. If we get together and do something in order to approach the Prophet, we are doing something to approach Allah, and approaching the Prophet will make Allah happy with us.

Singing and Recitation of Poetry​

It is established that the Prophet instructed `A'isha to let two ladies sing on the day of `Eid. He said to Abu Bakr: "Let them sing, because for every nation there is a holiday, and this is our holiday" [Agreed upon]. Ibn Qayyim in Madarij al-salikin comments that the Prophet also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas and the 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."


Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet as the latter entered Mecca, after which, the Prophet prayed for him. He prayed that Allah support Hassan ibn Thabit, with the holy spirit as long as he would support the Prophet with his poetry. Similarly the Prophet rewarded Ka`b ibn Zuhayr's poem of praise with a robe. The Prophet asked Aswad bin Sarih to make poems praising Allah, and he asked someone else to recite the poem of praise of 100 verses which Umayya ibn Abi al-Salt had composed. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."


This Umayya ibn Abi al-Salt is a poet of Jahiliyya who died in Damascus before Islam. He was a pious man who had relinquished the use of wine and the worship of idols, as related by Dhahabi in Siyar a`lam al-nubala' (2:23).


Part of the funeral eulogy Hassan ibn Thabit recited for the Prophet states:

I say, and none can find fault with me
But one lost to all sense:
I shall never cease to praise him.
It may be for so doing I shall be for ever in Paradise
With the Chosen One for whose support in that I hope.
And to attain to that day I devote all my efforts.[1]

Singing and Recitation of Qur'an​

As Ibn al-Qayyim says in his book, "Allah gave permission to his Prophet to recite the Qur'an in a melodious way. Abu Musa al-Ash`ari one time was reciting the Qur'an in a melodious voice and the Prophet was listening to him. After he finished, the Prophet congratulated him on reciting in a melodious way and said, "You have a good voice." And he said about Abu Musa al-Ash`ari that Allah gave him a "mizmar" (flute or horn) from Dawud's mizmars. Then Abu Musa said, "O Messenger of Allah, if I had known that you were listening to me, I would have recited it in a much more melodious and beautiful voice such as you have never heard before."


Ibn Qayyim continues, "The Prophet said, "Decorate the Qur'an with your voices," and "Who does not sing the Qur'an is not from us." Ibn Qayyim comments: "To take pleasure in a good voice is acceptable, as is taking pleasure in a nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to Shari`a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."

The Prophet Allowed Drum-Playing For A Good Intention​

Ibn `Abbad the Muhaddith gave the following fatwa in his "Letters." He starts with the hadith, "One lady came to the Prophet when he was returning from one of his battles and she said, "Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you." The Prophet said, "Fulfill your oath." The hadith is found in Abu Dawud, Tirmidhi, and Ahmad.


Ibn `Abbad continues, "There is no doubt that the playing of a drum is a kind of entertainment, even though the Prophet ordered her to fulfill her oath. He did that because her intention was to honor him for returning safely, and her intention was a good intention, not with the intention of a sin or of wasting time. Therefore, if anyone celebrates the time of the birth of the Prophet in a good way, with a good intention, by reading Sira and praising him, it is accepted."

The Prophet Emphasized the Birthday of Prophets​

NINTH: The Prophet emphasized in his hadith both the day and the place of birth of previous prophets. Speaking of the greatness of the day of Jum`a (Friday), the Prophet said in his hadith: "On that day [i.e. Jum`a], Allah created Adam." This means that the day of Friday is emphasized because Allah created Adam on that day. That day is emphasized because it saw the creation of the prophet and father of all human beings. What about the day when the greatest of prophets and best of human beings was created? The Prophet said: "Truly Allah made me the Seal of prophets while Adam was between water and clay." This hadith is related by Ahmad in the Musnad, Bayhaqi in Dala'il al-Nubuwwa and others, and is sound and established as authentic.

Why Bukhari Emphasized Dying On Monday​

Imam Qastallani said in his commentary on Bukhari: "In his book on Jana'iz (Funerals), Bukhari named an entire chapter "Dying on Monday." In it there is the hadith of `A'isha relating her father's (Abu Bakr al-Siddiq) question: "On which day did the Prophet die?" She replied: "Monday." He asked: "What day are we today?" She said, "O my father, this is Monday." Then he raised his hands and said: "I beg you, O Allah, to let me die on Monday in order to coincide with the Prophet's day of passing."


Imam Qastallani continues, "Why did Abu Bakr ask for his death to be on Monday? So that his death would coincide with the day of the Prophet's passing, in order to receive the baraka of that day... Does anyone object to Abu Bakr's asking to pass away on that day for the sake of baraka? Now, why are people objecting to celebrating or emphasizing the day of the Prophet 's birth in order to get baraka?"

The Prophet Emphasized the Birthplace of Prophets​

A hadith authentified by the hafiz al-Haythami in Majma` al-zawa'id states that on the night of Isra' and Mi`raj, the Prophet was ordered by Jibril to pray two rak`ats in Bayt Lahm (Bethlehem), and Jibril asked him: "Do you know where you prayed? When the Prophet asked him where, he told him: "You prayed where `Isa was born."

The Ijma` of `ulama on the Permissibility of Mawlid​

TENTH: Remembering the Prophet's birthday is an act that all `ulama of the Muslim world accept and still accept. This means that Allah accepts it, according to the saying of Ibn Mas`ud related in Imam Ahmad's Musnad with a sound chain: "Whatever the majority of Muslims see as right, then this is good to Allah, and whatever is seen by the majority of Muslims as wrong, it is wrong to Allah."

History of The Celebration of Mawlid:

The Mawlid in Mecca According to Muslim Historians
Celebration of the Birthplace of the Prophet​

Mecca, the Mother of Cities, may Allah bless and honor her, is the leader of other Islamic cities in the celebration of Mawlid as in other things. In his book Akhbar Makka, Vol. 2, p. 160, the 3rd-century historian of Mecca, al-Azraqi, mentions as one of the many places in Mecca in which the performance of salat is desirable (mustahabb), the house where the Prophet was born (Mawlid al-Nabi). According to him, the house had previously been turned into a mosque by the mother of the caliphs Musa al-Hadi and Harun ar-Rashid.


The Qur'anic scholar al-Naqqash (266-351) mentions the birthplace of the Prophet as a place where du`a by noon on Mondays is answered. He is quoted in al-Fasi's Shifa' al-gharam Vol. 1, p. 199, and others.

Earliest Mentions of the Public Mawlid​

The oldest source that mentions a public commemoration of the Mawlid is in Ibn Jubayr's (540-614) Rihal ("Travels"), p. 114-115:


"This blessed place [the house of the Prophet] is opened, and all men enter it to derive blessing from it (mutabarrikin bihi), on every Monday of the month of Rabi` al-Awwal; for on that day and in that month was born the Prophet."


The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their unpublished Kitab ad-durr al-munazzam:


"Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited."

Ibn Battuta's Account of the Mawlid​

The famous 8th-century historian Ibn Battuta relates in his Rihla, Vol. 1, p. 309 and 347, that on every Friday, after the salat, and on the birthday of the Prophet, the door of Ka`ba is opened by the head of the Banu Shayba, the doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi (head judge) of Mecca, Najmuddin Muhammad Ibn al-Imam Muhyiddin al-Tabari, distributes food to the shurafa' (descendants of the Prophet and to all the other people of Mecca.

Three Tenth-Century Accounts of the Mawlid​

The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn Zahira al-Hanafi from his al-Jami` al-latif fi fasl Makka wa ahliha, p. 326; Imam Ibn Hajar al-Haytami from his Kitab al-mawlid al-sharif al-mu`azzam, and the historian al-Nahrawali from al-I`lam bi-a`lam bayt Allah al-haram, p. 205.


Each year on the 12th of Rabi` al-Awwal, after the salat al-Maghrib, the four qadis of Mecca (representing the Four Schools) and large groups of people including the fuqaha' (scholars) and fudala' (notables) of Mecca, shaykhs, zawiya teachers and their students, ru'asa' (magistrates), and muta`ammamin (scholars) leave the mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out dhikr and tahlil (LA ILAHA ILLALLAH). The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reached the birthplace, inside a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter the du`a' for the Sultan (i.e. the Caliph), the Emir of Mecca, and the Shafi`i qadi is performed and all pray humbly. Shortly before the salat al-`Isha', the whole party returns from the birthplace of the Prophet to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim. In the mosque, a preacher first mentions the tahmid (AL HAMDULILLAH) and the tahlil, and once again the du`a' for the Sultan, the Emir, and the Shafi`i qadi is performed. After this the call for the Salat al-`Isha' is made. After the salat, the crowd breaks up. A similar description is given by al-Diyarbakri (d. 960) in his Ta'rikh al-Khamis.

The Celebration of Mawlid in Islamic Countries Today​

In every Muslim country today, we find people celebrating the Prophet's birthday. This is true of the following: Egypt, Syria, Lebanon, Jordan, Palestine, Iraq, Kuwait, the Emirates, Saudi Arabia (not officially, but in the majority of homes), Sudan, Yemen, Libya, Tunisia, Algeria, Morocco, Mauritania, Djibouti, Somalia, Turkey, Pakistan, India, Sri Lanka, Iran, Afghanistan, Azerbaidjan, Uzbekistan, Turkestan, Bosnia (former Yugoslavia), Indonesia, Malaysia, Brunei, Singapore, and most other Islamic countries. In most Arab countries it is a national holiday. All these countries, O Nation of Islam, are celebrating that event. How is it that today a minority is coming and making up a ruling that it is haram? And who are these scholars who spoke against Mawlid, in comparison to the huffaz (hadith masters) and scholars of the Community such as Abu Shama, `Asqalani, Suyuti, Sakhawi, Haytami, Shawkani, and al-Qari, all of whom declared Mawlid praiseworthy? How can any of the "Salafis" declare haram something that even the strictest of their scholars, Ibn Taymiyya, allowed under certain conditions, and which Ibn al-Jawzi and Ibn Kathir encouraged, each of them by writing a booklet entitled Mawlid and consisting of poems and passages from the sira?

THE CELEBRATION OF MAWLID AS UNDERSTOOD BY THE SCHOLARS OF THE "SALAFI" MOVEMENT AND THOSE OF THE FOUR SCHOOLS OF AHL AL-SUNNA

Ibn Taymiyya's Opinion on the Celebration of Mawlid
and the Deviation of "Salafis" from his Opinion​

This is Ibn Taymiyya's opinion about Mawlid from the Collected Fatwas, Majma` Fatawa Ibn Taymiyya, Vol. 23, p. 163 and his Iqtida' al-sirat al-mustaqim, p. 294-295, Section entitled: "The innovated festivities of time and place" (ma uhditha min al-a`yad al-zamaniyya wa al-makaniyya):


And similarly what some people innovate by analogy with the Christians who celebrate the birth of Jesus, or out of love for the Prophet and to exalt him, and Allah may reward them for this love and effort, not on the fact that it is an innovation... To celebrate and to honor the birth of the Prophet and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet.


This is what "Salafis" cannot stomach, for all their love of Ibn Taymiyya, and they cannot seem to forgive him for saying this. One "Salafi" editor of the Iqtida', Muhammad Hamid al-Fiqqi, has a two-page footnote here in which he exclaims: "Kayfa yakunu lahum thawabun `ala hadha??... Ayyu ijtihadun fi hadha??" -- "How can they possibly obtain a reward for this??... What effort is in this??" and the contemporary "Salafi" scholars are all without exception cut from the same cloth of intemperance and deviation regarding Mawlid, substituting their ruling to that of Ibn Taymiyya although the latter should be sufficient for them. Thus we see another "Salafi" author, Mashhur Salman, exploding in similar terms in his recent edition of Abu Shama's al-Ba`ith `ala inkar al-bida` (Assault on all innovations), because when it comes to Mawlid, Abu Shama instead of censoring it declares: "Truly it is a praiseworthy innovation and a blessed one"!


Further on in the same text Ibn Taymiyya mentions a fatwa given by Imam Ahmad ibn Hanbal, the Imam of Ibn Taymiyya's madhhab, whereby when the people told Imam Ahmad about a prince who spent 1000 dinars on the decoration of Qur'an he said: "That is the best place for him to use gold."


We ask: Was Ibn Taymiyya promoting bid`a when he permitted the celebration of Mawlid "as some of the people are doing"? Not only did he allow it, but he mentioned that their celebration of Mawlid "is good and in it there is a great reward." We ask again: Was Imam Ahmad making bid`a when he allowed the decoration of Qur'an? The answer to both questions is no.

Ibn Taymiyya's Opinion on the Meetings of Dhikr​

The following is the opinion of Ibn Taymiyya on meetings of dhikr. It can be found in the King Khalid ibn `Abd al-`Aziz edition of the Majmu`at fatawa Ibn Taymiyya:


Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not? He answered: "Praise to Allah, it is good and recommended according to Shari`a (mustahabb) to come together for reading Qur'an, making dhikr, and making du`a'."[3]

Ibn Kathir Praises the Night of Mawlid​

Imam Ibn Hajar al-`Asqalani, in his book al-Durar al-kamina fi `ayn al-Mi'at al-thamina, mentions that Ibn Kathir, a muhaddith from among the followers of Ibn Taymiyya, "in the last days of his life wrote a book entitled Mawlid Rasul Allah which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid."


Ibn Kathir's book was edited and published in 1961.[4] In it he says, p. 19: "The Night of the Prophet's birth is a magnificient, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights, and of immeasurable price."

`Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid​

Jalal al-Din al-Suyuti said in his Hawi li al-fatawa: "The Sheikh of Islam and hadith master of his age, Ahmad ibn Hajar (`Asqalani) was asked about the practice of commemorating the birth of the Prophet, and gave the following written reply:


As for the origin of the practice of commemorating the Prophet's birth, it is an innovation that has not been conveyed to us from any of the pious early Muslims of the first three centuries, despite which it has included both features that are praiseworthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praiseworthy innovation, while if one does not, it is not.


An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram (`Ashura '), so he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to give thanks to Allah Most High," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction. We repeat our thanks on the anniversary of that day every year, giving thanks to Allah with various forms of worship such as prostration, fasting, giving charity or reciting the Qur'an... Then what blessing is greater than the birth of the Prophet, the Prophet of mercy, on this day? In light of which, one should take care to commemorate it on the day itself in order to conform to the above story of Musa and the tenth of Muharram, [but] those who do not view the matter thus do not mind commemorating it on any day of the month, while some have expanded its time to any of day the year, whatever exception may be taken at such a view."[5]

Other Scholars' Opinions on the Mawlid​

According to the Mufti of Mecca Ahmad ibn Zayni Dahlan, in his book al-Sira al-nabawiyya wa al-athar al-muhammadiyya, page 51: "To celebrate the Mawlid and to remember the Prophet is accepted by all the Ulama of the Muslims." Most of the following quotations are taken from that work.


Imam Subki said, "When we were celebrating the Prophet's birthday, a great uns (familiarity) comes to our hearts, and we feel something special."

Imam Shawkani in his book al-Badr at-tali`, said, "It is permissible to celebrate the Prophet's birthday." He mentioned that Mullah `Ali Qari held the same opinion in a book entitled al-Mawrid ar-Rawi fi al-Mawlid al-Nabawi, written specifically to support the celebration of the Prophet's birthday.


Imam Abu Shama, the sheikh of Imam Nawawi, said in his book on innovations entitled: al-Ba`ith `ala inkar al-bida` wa al-hawadith:


The best innovation in our day is the remembrance of the Prophet's birthday. On that day, people give much donations, make much worship, show much love to the Prophet, and give much thanks to Allah Almighty for sending them His messenger to keep them on the Sunna and Shari`a of Islam.


Imam Sakhawi said, "The Mawlid was begun three centuries after the Prophet, and all Muslim nations celebrated it, and all `ulama accepted it, by worshipping Allah alone, by giving donations and by reading the Prophet's Sira."


Hafiz Ibn Hajar al-Haytami said , "As Jews celebrated the day of `Ashura by fasting to thank Allah, we also have to celebrate the day of Mawlid," and he quoted the aforementioned hadith, "When the Prophet came to Madina..." Ibn Hajar continues, "One gives thanks to Allah for the favor that He gave on a particular day either through a great good, or through the averting of a disaster. That day is celebrated every year thereafter. Thanksgiving entails various forms of worship like prostration, fasting, charity, and the recitation of Qur'an, and what greater good is there than the advent of that Prophet, the Prophet of Mercy, on the day of Mawlid?"


Ibn al-Jawzi (d. 597) wrote a booklet of poems and sira to be read at mawlid celebrations. It is entitled Mawlid al-`arus[6] and begins with the words: al-hamdu lillah al-ladhi abraza min ghurrati `arusi al-hadrati subhan mustanira: "Praise be to Allah Who has manifested from the radiance of the bridegroom of His Presence a light-giving daybreak..."

To Celebrate Mawlid Is Mandub (Recommended)​

Imam Suyuti in his book Husn al-maqsid fi `amal al-mawlid, p. 54 and 62, says: "The reason for gathering for tarawih prayers is Sunna and qurba (to seek nearness to Allah)... and similarly we say that the reason for gathering to celebrate mawlid is mandub (recommended) and qurba (an act of drawing near).. and the intention to celebrate mawlid is mustahsana (excellent) without a doubt."


Imam Suyuti continues, p. 64-65, "I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely, the hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered an `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated.[7] Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birth and that of his prophethood.

 

[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

CONCERNING THE CLAIM OF THE CONTEMPORARY "SALAFI" WRITERS WHO FORBADE MAWLID ON THE GROUNDS THAT IT IS AN INNOVATION, SUCH AS ALBANI, BIN BAZ, ABU BAKR JAZA'IRI,


MASHHUR SALMAN, `UTHAYMIN AND OTHERS.​

This claim is not only an innovative departure from what the majority of the past scholars have said on the question; it is, first and foremost, defective in its logic and reasoning, since the scholars have defined innovations as being sometimes good, sometimes bad, and sometimes indifferent, and therefore it is not allowed to prohibit something solely on the ground that it is an innovation without first defining what kind of innovation it is.


There is a bid`a hasana or excellent innovation according to the majority of the scholars who have written about bid`a, though some, like Ibn al-Jawzi and Ibn Taymiyya, consider all bid`a to be bid`a dalala (innovation of miguidance). Their position in this is shadhdh (anomalous and deviating from the norm) as the following evidence shows:



1. Harmala ibn Yahya said: "I heard al-Shafi`i saying:


al-bid`atu bid`atan: bid`a mahmuda wa bid`a madhmuma, fa ma wafaqa al-sunna fa huwa mahmud, wa ma khalafa al-sunna fa huwa madhmum.


Innovation is of two kinds: the praiseworthy innovation and the blameworthy innovation. Whatever conforms to the Sunna is praiseworthy, and whatever contravenes the Sunna is blameworthy.


Sources:

al-hafiz Abu Nu`aym al-Asbahani cites it in Hilyat al-awliya (9:113);

al-hafiz Ibn Hajar al-`Asqalani also in Fath al-Bari (13:253);

al-hafiz Ibn Rajab al-Hanbali also in Jami` al-`uloom wa al-hikam (p. 291);

al-hafiz Abu Shama in al-Ba`ith `ala inkar al-bida` wa al-hawadith, ed. Mashhur Hasan Salman (Riyadh: Dar al-Raya, 1990/1410) p. 93; Cairo edition, p. 12.

al-hafiz al-Turtushi al-Maliki, Kitab al-hawadith wa al-bida` (p. 158-159); He himself divided the bid`a into muharrama (forbidden), makruha (disliked), and wajiba (obligatory): p. 15.

al-hafiz al-Suyuti alludes to it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi;

al-hafiz Ibn Taymiyya, Dar' ta`arud al-`aql wa al-naql, ed. Muhammad al-Sayyid Julaynid (Cairo: Mu'assasat al-ahram, 1409/1988) p. 171: "Bayhaqi narrated it in al-Madkhal with a sound chain";

al-hafiz al-Bayhaqi, Manaqib al-Shafi'i (1:469) in these words:

al-muhdathatu min al-umuri darbani ahaduhuma ma uhditha yukhalifu kitaban aw sunnatan aw atharan aw ijma`an fa hadhihi al-bid`atu al-dalalat wa al-thaniyatu ma uhditha min al-khayri la khilafa fihi li wahidin min hadhihi wa hadhihi muhdathatun ghayru madhmuma.


Innovated matters are one of two kinds: one is an innovation which contravenes something in the Qur'an or the Sunna or a report from a Companion or the consensus of he scholars: this is the innovation of misguidance (bid`a dalala); the other kind is whatever good has been innovated which contravenes none of the above, and this is an innovation that is not blameworthy (muhdathatun ghayru madhmuma).



2. al-Hafiz al-`Izz Ibn `Abd al-Salam said:


There are five types of bid`a:
- Haram (forbidden)
- Makhruh (disliked)
- Mubah (permitted)
- Mandub (praiseworthy)
- Wajib (obligatory)."


Sources:


al-hafiz al-Shatibi, Kitab al-i`tisam (Beirut ed.) 1:188;

al-hafiz al-Imam al-Nawawi, Kitab al-Adhkar (Beirut: al-Thaqafiyya) p. 237; and Tahdhib al-asma' wa al-lughat ([Cairo] : Idarat al-Tibaah al-Muniriyah, [1927]?) 3: 22;

al-hafiz Ibn `Abidin, Radd al-muhtar (Kuitah, Pakistan ed.?) 1:376;

al-hafiz al-Suyuti mentions it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi.



3. Others who admitted the possibility of praiseworthy bid`a are:


Abu Shama; he divided it into bid`a mustahsana / hasana on the one hand, and bid`a mustaqbaha on the other, itself subdivided into muharram and makruh. In al-Ba`ith `ala inkar al-bida` wa al-hawadith Cairo ed. (p. 13);

al-Turkumani al-Hanafi; he divided it into either bid`a mustahsana (approved), such as mubaha yuthab `alayha (permitted innovation which merits reward), or bid`a mustaqbaha (disapproved), such as makruha or muharrama. In Kitab al-luma` fi al-hawadith wa al-bida` (Stuttgart, 1986) 1:37;

Ibn al-Hajj al-`Abdari al-Maliki, who followed al-Izz Ibn `Abd al-Salam's classification. Madkhal al-shar` al-sharif (Cairo, 1336 H) 2:115;

al-Tahanawi al-Hanafi, who also followed Ibn `Abd al-Salam. Kashshaf istilahat al-funun (Beirut, 1966) 1:133-135;

al-Hafiz Ibn Hajar al-`Asqalani in his commentary of `Umar's saying related by Bukhari about Salat al-Tarawih: "What a fine innovation this is" (ni`mat al-bid`a hadhih):



The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted indifferently (mubah). It can be divided into the known five categories."[8]




4. Certain people still object: "What about the hadith: kullu bida'tin dalala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?"


Such an objection stems from the misinterpretation of the term kullu ("every") in the hadith to be all-encompassing without exception, whereas in Arabic it may mean "nearly all" or "the vast majority." This is how al-Shafi`i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or "proof," that is, a reference without peer for questions regarding the Arabic language. Imam Bayhaqi narrated in his Manaqib al-Shafi`i (2:42-46):


al-Hasan ibn Habib related from Mahmud al-Misri -- and he was one of those gifted with eloquence -- that Mahmud said: I saw al-Shafi`i when I was little, and I heard Ibn Hisham -- and I never set eyes on one from whom I took wisdom such as Ibn Hisham -- say: "I was al-Shafi`i's sitting-companion for a long time, and I never heard him use a word except that if that word were carefully considered, one would not find (in its context) a better word than it in the entire Arabic language." Mahmud also said: I also heard Ibn Hisham say: "al-Shafi`i's discourse, in relation to language, is a proof in itself."


It is also related from al-Hasan ibn Muhammad al-Za`farani: A group of the people of pure Arabic (qawmun min ahl al-`arabiyya) used to frequent al-Shafi`i's gathering with us and sit in a corner. One day I asked their leader: "You are not interested in scholarship; why do you keep coming here with us?" They said: "We come to hear al-Shafi`i's language."


The stylistic figure of meaning the part by the whole, or synecdoche in English, is in Arabic: `abbara `an al-kathrati bi al-kulliyya. This is illustrated by the use of kull in verse 46:25 of the Qur'an in a selective or partial sense not a universal sense:


Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings.


Thus the dwellings were not destroyed although "all" things had been destroyed. "All" here means specifically the lives of the unbelievers of `Ad and their properties, except their houses. The same applies with the hoopoe-bird's expression when he says that Balkis has been given in abundance from "everything" in Sura al-Naml (27:23), whereas she was not given any power over Sulayman nor any share of his kingdom. Similarly when Allah says: "Every soul (kullu nafsin) shall taste death" (3:185), it is understood though not mentioned that Allah Himself is excluded from the meaning.


In conclusion, the position of the majority of the scholars is clear: "To invent" (ahdatha) a "new practice" (bid'at) may refer either to the matter that is new linguistically speaking (lafzan), e.g. stone masjids, all the Islamic sciences, writing books about religion, etc. or the matter that is new legally speaking (shar`an), e.g. a sixth daily prayer. Since bid`a usually applies to innovations in religion in the legal sense, the former kind of "new matter" does not qualify as a bid`a and therefore is not prohibited.


The above is the ruling of all the major scholars on the definition of bid`a. Whoever denies this definition is either ignorant, or actually giving a new definition which is not from the majority of scholars but from one's own whim. Their claim that they are "sticking to the Sunna" is an empty claim which does not fool anybody but themselves and those they sadly misguide. When asked to substantiate it with the criteria of scholarship in the light of the evidence against them, they just instead keep repeating the claim, like parrots, ignoring or affecting to ignore the difference between the claim and the reality of the claim. Their purported "avoidance of bid`a" is similarly based on their own whimsical conviction that they alone are right although they stray from the larger group. May Allah guide them to the truth.

BRIEF ANSWERS TO CERTAIN QUESTIONS


PERTAINING TO MAWLID​

Q. Since the purpose of Mawlid is to promote love and obedience of the Prophet, then why did the first generations of Muslims not celebrate it? Undoubtedly, love and obedience of the Prophet were not lacking at that time.





A. The answer is given in the question itself. If the people of today could practice love and obedience of the Prophet the way the Salaf did, then they would have no need of the voluntary celebration of Mawlid to remind them.




The same applies to knowledge and belief. In the first generations, knowledge and belief were pure and safe from the dangers of forgetfulness and innovation; when these evils appeared, the Imams of fiqh stepped forth and did their great work to protect the Umma from error. The Companions themselves had no need of formal schools of Law.





The same applies to morals. Zuhd ("Doing-without") was a characteristic of all the Companions and the natural state of the Prophet. When it became a rare thing, the imams of tasawwuf came and codified zuhd, encouraging people to return to the excellent manners and simplicity of earlier times. All of these: `ulum al-fiqh, `ulum al-tasawwuf, and Mawlid, did not exist formally in the first centuries because there was no need for them. The love for the Prophet and his imitation were certainly greater then.





Beware of those who say that Mawlid is wrong simply because it did not exist in the first three centuries. To claim that something goes against the Sunna because it was not present in the first three centuries, indicates that one is fostering the wrong understanding of "following the Sunna" and this is rejected. In fact, it is impermissible to claim that the Prophet did not celebrate his birthday, since it is established in sound hadith that he commemorated his birthday by fasting on Mondays.






Q. There was no such thing as Mawlid before the Fatimi regime in Egypt started it. Aren't they denounced by Ahl al-Sunna as deviants?






A. The Fatimis ruled in Egypt from about 360 to 560. But the historian of Mecca al-Azraqi (3rd century) mentioned the mawlid in the sense of the house where the Prophet was born, and he said that salat in that house was declared by the scholars as desirable (mustahabb) for the reason of seeking special blessing (tabarruk). See Akhbar Mekka (2:160). Also, the mufassir al-Naqqash (266-351) said in his Shifa' al-gharam (1:199) that the birthplace of the Prophet (mawlid al-nabi) is a place where du`a on mondays is answered. Ibn Jubayr (540-640) in his Kitab al-rihal (p. 114-115) mentions the Mawlid as a public commemoration taking place in Mecca in the House of the Prophet "every Monday of the month of Rabi` al-awwal." And the father-and-son 7th-century historians Abul `Abbas and Abul Qasim al-`Azafi said in Kitab al-durr al-munazzam that "On the day of the Mawlid in Mecca, no activities are undertaken, the Ka`ba is opened and visited, etc."





Furthermore, the fact that the Fatimis did a particular action does not automatically mean that such action is not good. Regarding Mawlid in particular, we refer you to the Maliki faqih of Alexandria, Egypt under the Fatimis: Abu Bakr Muhammad ibn al-Walid al-Turtushi (d. 520). He wrote a comprehensive book on the innovations of his time under the Fatimi regime, entitled Kitab al-hawadith wa al-bida`. This book has received two editions, one in Tunis (M. Talbim 1959), and one in Beirut (A.M. Turki, 1990). al-Turtushi's book constitutes one of the early comprehensive treatises on innovations in Religion. It had immeasurable influence on the style and structure of later books on the same subject, both in and outside his school, such as Ibn Rushd, Abu Shama, Ibn Taymiyya, Ibn al-Hajj, al-Shatibi, Ahmad Zarruq, and al-Suyuti.





Turtushi is extremely thorough and severe in his listing of innovations in religion under the Fatimis, whether great or small. He lists, among other innovations:





- Tatrib or qira'a bi al-alhan of Qur'an: reciting with melody.


- Numbering the Suras and punctuating the Qur'an.


- Building mihrabs in mosques; embellishing mosques.


- Placing a collection-box in the mosques; eating and drinking there.


- Selling goods in the mosques.


- He defends Tarawih as not being an innovation (because the Shi`is attacked it as such).


- The alfiyya prayer of mid-Sha`ban and the Ragha'ib of Rajab.


- Stopping work on the day of Jum`a.


- Tathwib (pronouncing as-salatu khayrun min al-nawm in the adhan of Fajr). [al-Wansharisi, a later Maliki who died in 914, finally accepts it as a bid`a mustahsana: see his al-Mustahsan min al-bida` (The innovations that are considered good).]


- Raising the hands and voice during du`a.


- Wearing the turban without passing the longest extremity under the chin.


- Dragging one's clothes behind oneself on the ground.


- Mixing of the sexes in the mosques on the nights of Tarawih.


- Renting the services of a person to perform the pilgrimage by proxy. Etc.





Yet al-Turtushi never mentions nor condemns the Mawlid, although he undoubtedly must have witnessed it since it was a regular public celebration during his life in Egypt, and although it involved more people than many of the innovations he does mention! This is a glaring omission in view of the fact that he was especially intent on censoring the innovations that he deemed were connected to the Fatimi regime. al-Turtushi's omission is an indication that although he opposed the Fatimis, he considered Mawlid under the Fatimis to be neither an innovation, nor blameworthy, and it constitutes tacit approval of Mawlid on his part. And Allah knows best.







Q. What are the opinions on Mawlid of those whom the "Salafis" consider their authorities?





A. We have already touched upon the subject above. Following are some additional remarks with reference to Hafiz al-Dhahabi and Imam Ibn Kathir.





Dhahabi's and Ibn Kathir's favorable views on Mawlid can be ascertained by their remarks on Muzaffar the King of Irbil, who was famous for his sumptuous celebration of the Prophet's birthday. Dhahabi writes in his Siyar a`lam al-nubala':





He [Muzaffar] loved charity (sadaqa)... and built four hospices for the poor and sick... and one house for women, one for orphans, one for the homeless, and he himself used to visit the sick... He built a madrasa for the Shafi`is and the Hanafis... He would forbid any reprehensible matter entry into his country... As for his celebration of the Noble Mawlid al-Nabawi, words are too poor to describe it. The people used to come all the way from Iraq and Algeria to attend it. Two wooden dais would be erected and decorated for him and his wife... the celebration would last several days, and a huge quantity of cows and camels would be brought out to be sacrificed and cooked in different ways... Preachers would roam the field exhorting the people. Great sums were spent (as charity). Ibn Dihya compiled a "Book of Mawlid" for him for which he received 1,000 dinars. He [Muzaffar] was modest, a lover of good, and a true Sunni who loved scholars of jurisprudence and scholars of hadith, and was generous even to poets. He was killed in battle according to what is reported.





Source: al-Dhahabi, Siyar a`lam al-nubala', ed. Shu`ayb Arna'ut (Beirut: Mu'assasat al-Risalah, 1981) 22:335-336.





Ibn Kathir said in al-Bidaya wa al-nihaya:





He [Muzaffar] used to celebrate the noble Mawlid in Rabi` al-Awwal and organize huge festivities for it. He was a wise king, brave, a fierce fighter, intelligent, learned, and just. May Allah have mercy on him and ennoble his grave. Shaykh Abu al-Khattab ibn Dihya compiled for him a book on the Mawlid of the Prophet and named it al-Tanwir fi mawlid al-bashir al-nadhir (The illumination concerning the birthday of the Bringer of glad tidings and Warner) and the king rewarded him with 1,000 dinars for it. His rule lasted until he died in the year 630 [Hijri] as he was besieging the French in the city of Acca [Acre, Palestine] after a glorious and blameless life.





Source: Ibn Kathir, al-Bidaya wa al-nihaya (Beirut and Riyad: Maktabat al-ma`arif & Maktabat al-Nasr, 1966) 13:136-137.





More importantly, Ibn Kathir himself composed a text on Mawlid, made of hadiths, invocations of blessings on the Prophet, and poetry in praise of him. It is entitled Mawlid Rasulillah sallallahu `alayhi wa sallam, and was edited and published by Salah al-Din al-Munajjad (Beirut: Dar al-Kitab al-Jadid, 1961).





Note: Among other similar works of Mawlid by the authorities is that by Ibn Hajar al-Haytami entitled Mawlid al-Nabi (Damascus: `Ala dhimmat Muhammad Hashim al-Kutubi, [1900?]), and that by the Hanbali hafiz Abu al-Faraj Ibn al-Jawzi entitled Mawlid al-`Arus (Cairo: al-Matba`a al-Bahiyya al-Misriyya, [1850?]). The latter received a commentary entitled Fath al-samad al-`alim `ala Mawlid al-Shaykh ibn al-Qasim also known as al-Bulugh al-fawzi li-bayan alfaz Mawlid Ibn al-Jawzi by Muhammad Nawawi ibn `Umar ibn `Arabi (Cairo: Tubi`a bi nafaqat Fada Muhammad al-Kashmiri al-Kutubi, 1328/1910).







Q. Who are the scholars of Ahl al-Sunna that accept the celebration of Mawlid al-Nabi as permissible or recommended?





A. They are the overwhelming majority of Ahl al-Sunna. Among them are found the following, together with the title of the works where their position is stated:







Hanafis:



Imam Qutb al-Din al-Hanafi, al-I`lam bi a`lam bayt Allah al-haram


Imam Muhammad ibn Jar Allah ibn Zahira, al-Jami` al-latif


`Abd al-Haqq Muhaddith Dihlawi, Ma thabata min al-sunna


Shah `Abd al-Rahim Dihlawi, al-Durr al-thamin


Shah Wali Allah Dihlawi, Fuyud al-haramayn


Mufti `Inayat Allah Kakurawi, Tarikh Habib Allah


Mufti Muhammad Mazhar Allah Dihlawi, Fatawa mazhari


Mulla `Ali al-Qari, al-Mawrid al-rawi fi Mawlid al-nabi.


Haji Imdad Allah Muhajir Makki, Shama'im imdadiyya


Muhaddith `Abd al-Hayy al-Lucknawi, Fatawa `Abd al-Hayy






Malikis:



Hafiz Ibn Dihya al-Kalbi, al-Tanwir fi mawlid al-bashir al-nadhir


Imam al-Turtushi, Kitab al-hawadith wa al-bida` (indirectly)


Imam al-Faqih Abu al-Tayyib Muhammad ibn Ibrahim al-Sabti (d. 695), as quoted by al-Adfawi in Suyuti's Husn al-maqsid


Abu `Abd Allah Sayyidi Muhammad ibn `Abbad al-Nafzi, al-Rasa'il al-kubra


Shaykh Jalal al-Din al-Kattani, Rawdat al-Jannat fi Mawlid khatim al-risalat, also quoted in Sakhawi's Subul al-huda


Shaykh Nasir al-Din ibn al-Tabbakh, quoted in Sakhawi's Subul al-huda


Shaykh Muhammad ibn `Alawi al-Makki, al-Ihtifal bi dhikra al-mawlid








Shafi`is:



Hafiz Abu Shama, al-Ba`ith `ala inkar al-bida` wa al-hawadith


Hafiz Shams al-Din al-Jazari, `Urf al-ta`rif bi al-mawlid al-sharif.


Hafiz Shams al-Din ibn Nasir al-Din al-Dimashqi, al-Mawrid al-sadi fi mawlid al-hadi; Jami` al-athar fi mawlid al-nabi al-mukhtar; al-lafz al-ra'iq fi mawlid khayr al-khala'iq


Hafiz Zayn al-Din al-`Iraqi, al-Mawrid al-hani fi al-mawlid al-sani


Hafiz al-Dhahabi, Siyar a`lam al-nubala' (indirectly)


Hafiz Ibn Kathir, Kitab Mawlid an-Nabi, and al-Bidaya p. 272-273.


Hafiz Ibn Hajar al-`Asqalani, as quoted by Suyuti in al-Hawi.


Qastallani, al-Mawahib al-laduniyya


Hafiz al-Sakhawi, Subul al-huda, alsoquoted in Qari, al-Mawrid al-rawi


Imam Ibn Hajar al-Haytami, Fatawa hadithiyya; al-Ni`mat al-kubra `ala al-`alam fi mawlid sayyid waladi Adam; Tahrir al-kalam fi al-qiyam `inda dhikr mawlid sayyid al-anam; Tuhfat al-akhyar fi mawlid al-mukhtar


Hafiz Wajih al-Din `Abd al-Rahman al-Zabidi al-Dayba` (d. 944), Kitab al-mawlid.


Zahir al-Din Ja`far al-Misri, quoted in Sakhawi's Subul al-huda


Muhammad ibn Yusuf al-Salihi al-Shami, quoted in Sakhawi's Subul al-huda


Kamal al-Din al-Adfawi, al-Tali` al-sa`id


Hafiz al-Suyuti, Husn al-Maqsid fi `amal al-Mawlid in his al-Hawi li al-fatawi


al-Zarqani, Sharh al-mawahib


Abu Zur`a al-`Iraqi, as quoted in Muhammad ibn Siddiq al-Ghumari's Tashnif al-adhan






Hanbalis:



Hafiz Ibn Taymiyya, Iqtida' al-sirat al-mustaqim (in some cases)







Q. During Mawlid the reading of the life of the Prophet and the recitation of poems in his honor take place. Is there a precedent in the Sunna for them?





A. We have shown conclusively that the recitation of poetry in honor of the Prophet is a Sunna which he himself and the Companions practiced. See further below, in the section on Na`t, the list of over a hundred Companions who composed and recited such poetry. As for reading about his life, it falls within the obligation upon every Muslim to know their Prophet and to love him.





Narrated Ibn `Umar:


The Prophet used to deliver his sermons while standing


beside the trunk of a datepalm. When he had the pulpit made,


he used it instead. The trunk started crying and the Prophet


went to it, rubbing his hand over it (to stop its crying).


[Sahih Bukhari, Vol. 4, Book 56, Number 783]





If a dead tree could cry with sorrow when distanced from the Prophet, what about a human being? And how distant from the Prophet are we in comparison to those who lived in his blessed time? If some people accuse Ahl al-Sunna of innovation when they want to remember the Prophet on his birthday and on any other day by reciting his Sira, making salawat in groups, singing qasidas of praise, and longing for him: then let them accuse the tree trunk of bid'ah and stop it from its sorrow.
As for us, we are rejoicing for his advent to this worldly life and yet lamenting his passing, on the same day as his birth, for our hearts are missing him and seek the day of meeting with him. May Allah perfume his blessed grave and endow it with ever more lights and peace.





It is from the Sunna to long for the Prophet after his passing from this life. This is documented in an authentic hadith in which Abu Hurayra narrated that the Prophet said: "A time will come when any of you will long to see me more than to have his family and property doubled." (Sahih Bukhari, Vol. 4, Book 56, Number 787).​

 

[atensari]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Thanks to Haseeb Khan:
http://www.siasat.pk/forum/showthread.php?54872-A-Beautiful-Poem-by-a-Non-Muslim-that-should-open-the-eyes-of-Muslims&p=313033#post313033

Qur'an

Amal ki kitab thi
Dua ki kitab bana dia

Samajhne ki kitab thi
Parhne ki kitab bana dia

Zindaon ka dastoor tha
Murdon ka manshoor bana dia

Jo ilm ki kitab thi
Usey la ilmon ke hath thama dia

Taskheer-e-kayenat ka dars dene aayi thi
Sirf madarson ka nisaab bana dia

Murda qomon ko zinda karne aayi thi
Murdon ko bakhshwane per laga dia

Aye Musalmano ye tumne kia kiya?

 

[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

CONCERNING THE STANDING OF THE PEOPLE AT THE CONCLUSION OF MAWLID, WHILE SENDING DARUD OR SALAWAT -- BLESSINGS AND SALUTATIONS -- ON THE HOLY PROPHET​

Another objection of some consists in criticizing the standing of the people at the conclusion of Mawlid, in which the people address salutations and blessings to the Prophet. It is beyond reason how anyone can object to an act of obedience and worship which has been specifically enjoined by Allah in His Book when He said: "O Believers, send blessings and utmost salutations on him!" (33:56) and He also spoke in praise of "Those who remember Allah standing, and sitting, and on their sides" (3:191). Since remembering Allah and sending blessings on His Prophet are acts of worship, no attention is given to those who object to standing for the sake of fulfilling one of Allah's orders and greeting the Prophet according to Allah's order.


Furthermore, it is known that anyone who visits the Prophet in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations, and there is no difference in the greeting of Salam being given to the Prophet in front of him in Madina and the one given to him from thousands of miles away, according to many sound hadiths of which several are mentioned above in the section on Ziyarat or Visitation of the Prophet, among them the following:


"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."[9]

"No one greets me except Allah has returned my soul to me so that I can return his Salam".[10]


Suyuti in Anba' al-adhkiya' bi hayat al-anbiya' said that radda means `ala al-dawam, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to the Prophet permanently, and the Prophet is alive permanently, not intermittently as some ignorant people have suggested. To those who would differ with Imam Suyuti we say: his proof is irrefutable, since there are always people at prayer in the world during the entire twenty-four hour cycle, and sending salawat on the Prophet is part of salat. It follows that people are constantly invoking blessings and greetings on the Prophet without stop in the world, and that he is constantly returning it. This shows that the hadith of the Prophet on the return of his soul takes into consideration the continuity of prayer concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single Salam that is made to him.


Nor is the appropriate time for standing while making salawat only at the time of Mawlid, but at any time, such as after salat, after Jum`a prayer, individually or in congregation. It is a voluntary act of worship that no one can forbid others from performing for the sake of obeying Allah.


Ibn Qunfudh al-Qusantini al-Maliki (d. 810) wrote in his book Wasilat al-islam bi al-nabi:


The Community is unanimous concerning the obligation to magnify and exalt the Prophet, his Family, and his Companions. It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib (Ja`far al-Sadiq) would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: "His sacredness (hurmat) is in death is as his sacredness was in life."[11]


Another reason why it is desirable and recommended to be seen standing at the time of greeting the Prophet is that he himself ordered the Companions to stand up when Sa`d ibn Mu`adh came to him, as related by Bukhari in his Sahih: Qumu li sayyidikum or "Stand up for your master." What better master to stand for than the Prophet? Imam Nawawi demonstrated at length that standing out of respect for scholars was not only permissible but desirable in his book al-Tarkhis fi al-ikram bi al-qiyam, the full title of which reads: "The Permissibility of Honoring, By Standing Up, Those Who Possess Excellence and Distinction Among the People of Islam: In the Spirit of Piousness, Reverence, and Respect, Not in the Spirit of Display and Aggrandizement." The following discussion on the subject of standing out of respect is taken from Nawawi's Tarkhis, as well as his Sharh Sahih Muslim, Ibn Hajar's sections of Fath al-Bari following up on Nawawi's Tarkhis, and Sakhawi's own biography of Ibn Hajar entitled al-Jawahir wa al-durar:


1. From `Amr ibn Shu`ayb from his father from his grandfather: The Prophet said: "He is not of us who did not show mercy to our young ones and ignored the honor of our elders." Tirmidhi (Birr wa silat 4:322 #28) said: hasan sahih (fair and sound). Ahmad (2:185) narrates it but the second part is: "and ignored the right of our elders." Nawawi said: we related (by a chain) from Bukhari that he said: "I saw Ahmad ibn Hanbal and `Ali ibn al-Madani and Ishaq ibn Rahawayh cite the hadith of `Amr ibn Shu`ayb from his father from his grandfather as a proof -- and who are those who came after them!" Another version from Ibn `Abbas has: "...and does not treat our elders with reverence..." Tirmidhi (4:322 #28), but with a weaker chain.


2. From Maymun ibn Abi Shabib: A beggar passed by `A'isha and she gave him a chunk of bread. Another time a handsomely dressed man passed by her and she invited him to sit and eat. She was asked about it and she said: The Prophet said: anzilu al-nasa manazilahum: "Treat people according to their station." Abu Dawud related it with an interrupted (munqati`) chain; Muslim mentions it without chain in the introduction to his Sahih. Sakhawi says in his introduction (p. 5) to al-Jawahir wa al-durar (The diamonds and the pearls), his biography of his teacher Ibn Hajar al-`Asqalani: "This is a fair (hasan) hadith... Nawawi reports Ibn al-Salah's opinion that it is not definitely established as sound [although it satisfies Muslim's criterion], however, al-Hakim definitely establishes it as sound in the part that deals with the 16th kind of sound narration of his book Ma`rifat `ulum al-hadith (Knowledge of the Sciences of Hadith) where he also says: "Ibn Khuzayma declared it sound... al-Bazzar extracted it in his Musnad... so did Abu Dawud in his Sunan... al-`Askari in his Kitab al-amthal... Abu Ya`la in his Musnad... Bayhaqi in al-Adab... Abu Nu`aym in the Hilya..."


3. Abu Sa`id al-Khudri said: The people of Qurayza submitted to Sa`d ibn Mu`adh's arbitration, so the Prophet sent for Sa`d who came riding on his donkey. When he approached the mosque, Allah's Messenger said to the Ansar: "Stand up for your chieftain -- or: for the best among you --" then he said: "These people have submitted to your decision..." Muslim narrated it in his Sahih (Bk. 32 Jihad - Ch. 22 #1728).


NAWAWI'S COMMENTARY: There is in this hadith the proof for honoring persons of merit by standing up for them upon receiving them while they are coming towards us. Thus have the overwhelming majority of the scholars used this as a proof for the desirability of standing up. Qadi `Iyad said: "This is not the kind of standing that is forbidden. The latter is only when one sits and the others remain standing all through his sitting." I say: Standing up for the person of merit who is approaching is desirable; many ahadith have been related supporting it, while there is not one sound explicit prohibition against it.


4. Anas said that none was dearer to them than Allah's Messenger, and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi (Adab - 5:90 # 44) said it is hasan sahih (fair and sound).


NAWAWI'S COMMENTARY: This is the hadith most readily cited as a proof against standing up. There are two answers:


(1) The Prophet feared confusion for them and for their successors in their exaggeration in magnifying him, as he said in another hadith: "Do not praise me in the fashion that the Christians praised `Isa ibn Maryam" (Bukhari 6:478 Bk. 60 Anbiya' #48 and Ahmad 1:23,24). He disliked their standing for him for that reason. However, he did not dislike their standing for each other, and he even stood for some of them, and also they stood for others in his presence without his prohibiting it. Rather he approved it, and he ordered it in the hadith of standing up for Sa`d ibn Mu`adh... This is a clear answer in which none will see doubt except an ignorant person or a stubborn one.


(2) There was between the Prophet and his Companions a perfect state of love and purity which does not suffer addition through honoring by standing up, since there was no purpose being achieved by standing up, as opposed to standing up for someone else. One's companion who is near this state has no need of standing up.


IBN AL-HAJJ'S OBJECTIONS: (1) This answer is not complete except if it is first conceded that the Companions rose up for no one. If they got up for him then, it would be exaggeration. However, Nawawi affirms that they did this for other than him; how then does he deem it permissible for them to do with other than the Prophet what leaves no protection against exaggeration, while they do not do it with him? For if they do this to honor someone, then the Prophet is worthier of such honor, as we know from the source-texts which order us to honor him above everyone else. It seems that their rising for other than him was therefore only for a necessity caused by their arrival, or to congratulate them, and so forth, not for the reason that is being questioned [i.e. not due to respect].


(2) Nawawi's explanation can be reversed and it can be said that the Companion whose devotion to the Prophet has not been ascertained and who has not yet realized the stature of the Prophet is excused for not standing up, as opposed to him whose devotion is ascertained and whose station is greater in relation to the Prophet and his worth is known: he would apply himself (to respect him), because he would be certain that he deserves more piety and honor and reverence than any other. But Nawawi's saying makes it necessary that whoever is likelier to show respect to the Prophet and is closer in station to him, should show him less reverence than he who is far from him, due to intimacy and complete affection. The reality is other than that according to the authentic reports, as occurred in the story of the Prophet's oversight, whereas while Abu Bakr and `Umar were present among the people, they were too afraid to speak to him, Dhu al-Yadayn ("He of the Long Hands"-- perhaps al-Khirbaq al-Sulami) spoke to him despite his remoteness from the Prophet in station in comparison to Abu Bakr and `Umar. [A reference to the hadith in Bukhari (English 1:278-279) and Muslim whereby the Prophet prayed `Asr and gave salam after two rak`ats; this Companion said to him: "O Messenger of Allah, has the prayer been shortened or did you forget?" The Prophet replied that neither applied, then he prayed the remaining two rak`ats.


`ASQALANI'S REFUTATION OF IBN AL-HAJJ: (1) This objection of Ibn al-Hajj does not stand, because Imam Nawawi never said that the Companions' rising for the Prophet is considered exaggeration in order for Ibn al-Hajj to say: "This answer is not complete except if it is first conceded that the Companions rose up for no one. If they got up for him then, it would be exaggeration." What Imam Nawawi said is that the Prophet feared lest their rising should lead to exaggeration. That is why he forbade it to them, fearing exaggeration, lest they should fall into excess and confusion. Yes, he is worthier of being honored than any other, except that he feared that their showing him this particular mark of honor might lead to exaggeration and that is why he forbade it to them.


(2) With the second objection Ibn al-Hajj has contravened the universal custom of people in their companionship and their love. It is definitely known that the stronger the companionship and love between two people, the more superfluous certain formalities become between them. This is clear and needs no exposition. On the contrary, if companionship is weak and mutual acquaintance limited, a human being in that case needs to win his companion's love and affection with all kinds of honorific acts. This is because obtaining a person's love and affection is upheld by the transmitted reports dealing with giving honor. Now when love reaches the level where it is no longer increased by honorific acts, the latter are no longer necessary.

As for Ibn al-Hajj's objection that "Nawawi's saying makes it necessary that whoever is likelier to show respect to the Prophet and is closer in station to him, should show him less reverence than he who is far from him, due to intimacy and complete affection": it is an invalid necessity. That some formalities become superfluous between friends and loved ones does not mean that mutual reverence and respect become superfluous. This is clear and needs no exposition. Rather, the contrary is true: because the lover is of all people the most aware of the attributes of his beloved, and when the latter is graced with praiseworthy, high attributes, and people flock to give him proper respect and reverence, the lover is the most intense of all in respect and reverence due to his added knowledge of the attributes of the beloved.


As for Ibn al-Hajj's inference from the hadith of the Prophet's oversight, it does not impose itself due to the possibility that Abu Bakr and `Umar's silence may be for a reason other than fear, such as their knowledge that he disliked questioning, or their knowledge that he does not setlle on a mistake except Allah certainly informs him of it, or for another reason. Moreover, Ibn al-Hajj's inference contradicts what has been related concerning his attributes, namely that those who were far from him feared him, and that those who grew near him, frequented him, and saw his humbleness and the nobility of his manners, immediately were at ease with him and loved him. Here are some proofs:


Ibn Majah narrated (2:1101 Bk. 29 - at`ima Ch. 30) from Ibn Mas`ud that a man came to speak to the Prophet and he began to shake with fear. The Prophet said to him: "Put yourself at ease, for I am not a king, I am the son of a woman who ate sun-dried meat." Tirmidhi narrated (5:599 - Bk. 50 manaqib ch. 8) from `Ali at the end of his description: "Whoever saw him from afar was awed by him, and whoever mixed with him and grew to know him, loved him." The reason for this is the presence in the Prophet of the attributes of majesty and sanctity despite great humbleness before all who saw him.


5. Abu Mijlaz said: Mu`awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu`awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 #44) who said: hasan (fair) and Ahmad (4:94, 100).


NAWAWI'S COMMENTARY: Most people in disfavor of standing are fond of quoting this hadith. It is answered in many ways, (1) the soundest and best -- nay, the one answer which makes all others superfluous is that there is no proof against standing up in this hadith. Its plain, outward meaning is the explicit condemnation and harsh threat against any man who likes people to get up for him. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this... The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him -- all this whether they get up or not... The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this hadith against the permissibility of standing.


(2) Another answer is that the hadith is mudtarib (disordered -- many incompatible narrations) according to the two imams of hadith Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani, and this is a necessary cause for the weakness of the hadith. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best.


(3) The sayings of the imams and luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn `Umar al-Asbahani the hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I mentioned this hadith in front of him: "He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he himself stood up for `Ikrima ibn Abu Jahl... and he said: "Stand for your chief," and he said: "He who likes people to stand for him..." indicating that whoever likes people to stand for him, you must not stand for him." As for Baghawi and Khattabi as we mentioned with our isnad they spoke to the effect that the hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa said: "The meaning of the hadith is those who make men stand around them like courtiers stand around kings."


6. From Abu Amama: The Prophet came out leaning on a stick and we rose up for him. He said: "Do not get up in the manner of the foreigners who aggrandize each other." Abu Dawud narrated it (Adab - 4:358). Ibn Majah's version (Du`a #34, 2:1261): "Do not do as the Persians do with their great ones."


NAWAWI'S COMMENTARY: The answer is in two beautiful ways: (1) The two Imams Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani said that this is a weak hadith which cannot be used as a proof. Abu Bakr said: "This hadith cannot be established and its sub-narrators are unknown." I say: to this is added the fact that it is "mudtarib" (disordered -- see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two.


(2) The hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it purports to condemn those who stand for the purpose of aggrandizement. That is why he said: "Do not get up in the manner of the foreigners who aggrandize each other." There is no doubt as to what is being condemned. And Allah knows best.


7. From (Nafi`) Abu Bakra: The Prophet said: "Let no man stand from his seat for another." Abu Musa al-Asbahani narrated it with his chain. Al-hafiz Abu al-Qasim Ibn `Asakir said in his book al-Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib #8215.


NAWAWI'S COMMENTARY: The answer to this is the same two answers as the preceding section... There is possibly a third way to answer it reasonably. The meaning would be: "Do not get up from the place of prayer, of listening to a sermon and to remembrance and knowledge et cetera, for it is disliked that one should give up one's seat in such cases, or leave it and take another farther away from the imam.


The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one's food and drink and other things related to one's personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and knowers, concerning which this verse was revealed: "They prefer others above themselves though poverty become their lot" (59:9).


The difference between the two types of sacrifice is that the right, in the person's nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then...


8. Nawawi also said:


al-Shaykh Abu Muhammad told us:
Abu Taher al-Khashaw`i told us:
Abu Muhammad al-Akfani told us:
Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by permission not hearing:
Al-Husayn ibn `Ali al-Jawhari told us:
`Amr ibn al-`Abbas al-Khazzaz related to us:
Abu Bakr al-Sawli told us:
Ishaq ibn Ibrahim al-Qazzaz told us:
Ishaq al-Shahidi related to us:


I would see Yahya al-Qattan -- may Allah the Exalted have mercy on him -- pray the midafternoon prayer, then sit with his back against the base of the minaret of his mosque. Then `Ali ibn al-Madini, al-Shadhakuni, `Amr ibn `Ali, Ahmad ibn Hanbal, Yahya ibn Ma`in, and others would stand before him and ask him questions about hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them: "Sit" nor would they sit, out of awe and reverence.



9. It is related that when Abu Hanifa visited Sufyan after the death of the latter's brother Sufyan stood up, went to greet him, embraced him, and bade him sit in his place, saying to those who questioned this act: "This man holds a high rank in knowledge, and if I did not stand up for his science I would stand up for his age, and if not for his age then for his godwariness (wara`), and if not for his godwariness then for his jurisprudence (fiqh)." It is narrated by Suyuti in Tabyid al-sahifa (p. 32) and al-Tahanawi in his book Inja' al-watan (1:19-22).



10. al-Hakim narrates in Ma`rifat `ulum al-hadith (p. 104) that when al-Dhuhli went to see Imam Ahmad the latter stood up for him and the people were astounded. Then he told his son and his companions: "Go to Abu `Abd Allah [al-Dhuhli] and write his narrations."



11. Nawawi also said: the hafiz Abu Musa al-Asbahani (d. 581) recited:


qiyami wa al-`azizi ilayka haqqun

I swear by the All-Powerful that my standing for you (O Prophet) is right and true

wa tarku al-haqqi ma la yastaqimu

and to leave truth and right is to embrace error

fa hal ahadun lahu `aqlun wa lubbun wa ma`rifa
yaraka fa la yaqumu?

I ask: can anyone possessed of a mind and a heart
and knowledge, upon seeing you, not stand up?[12]



We hold, as Ibn Hajar al-`Asqalani, Nawawi and Abu Musa al-Asbahani, that no one possessed of a heart and mind can object to standing for the sake of the Prophet, and that this is desirable and recommended not only in the time of the Prophet but until the end of time. Observe that the hafiz Abu Musa died in 581, more than five centuries after the time of the Prophet, and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet by the pious believers both in a sleeping and a wakeful state is an attested fact in the Shari`a which has been mentioned by the scholars, among them al-Haytami in his Fatawa hadithiyya:



He was asked: "Is it possible to meet the Prophet while awake in our time?"



He replied: "Yes, it is possible. It has been asserted as part of the miracles of saints (karamat al-awliya') by Ghazali, al-Barizi, al-Taj al-Subki, and al-Yafi`i among the Shafi`is, and by al-Qurtubi and Ibn Abi Jamra among the Malikis. It has been narrated that one of the awliya' was sitting in the assembly of a jurist (faqih) while the latter related a hadith, whereupon the wali said: "This hadith is false." The jurist said: "How do you know that?" The wali replied: "There is the Prophet standing right next to you, and he is saying: "I never said this." When he said this the sight of the faqih was unveiled and he could see the Prophet."[13]



The above kind of testimony constitutes evidence that the Prophet hears and sees us, as has been stated by the hadiths to the effect that he sees our actions and hears our greetings and blessings, and that he intercedes for us as we mention below, in the section on Ziyara. Following we present further sound evidence that the Prophet is alive in his grave and we conclude by asking: If it is meritorious to stand as a mark of respect for others in religion, and if the Prophet is alive and hears us, and if he himself ordered the Companions to stand for their sayyid, then what better sayyid to stand for than the Prophet himself, and what other act of standing can possibly compete with this one in merit and excellence?

"Allah has defended the earth from consuming the bodies of Prophets".​

A sound (sahih) tradition related on the authority of Aws ibn Aws al-Thaqafi by: Ahmad in his Musnad, Ibn Abi Shayba in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzayma in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, Dhahabi who confirmed Hakim's grading, and Nawawi in the Adhkar. Another version in Ibn Majah has this addition: "And the Prophet of Allah is alive and provided for (fa nabiyyullahi hayyun yurzaq)." Bayhaqi mentions it also in the Sunan al-kubra.

"The Prophets are alive in their graves, praying to their Lord".





A sound (sahih) tradition related on the authority of Anas ibn Malik by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al-Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Tarikh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), Suyuti in Anba' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahiha (#621). Suyuti adds: "The life of the Prophet in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)."






"(The night I was enraptured to my Lord) I saw Musa standing in prayer in his grave".





A sound (sahih) tradition related on the authority of Anas and others by Muslim, Nasa'i, Bayhaqi in the Dala'il al-nubuwwa and the Hayat al-anbiya', and others. Some mention the beginning (in parentheses), while others omit it. Nawawi said in his explanation of this hadith: "The work of the next world is all dhikr and du`a" (Sharh Sahih Muslim 1/73/267).






"No one greets me except Allah has returned my soul to me so that I can return his salam".





Abu Hurayra in Abu Dawud (Manasik #2039) with a sound chain; Ibn `Asakir, Mukhtasar Tarikh Dimashq 2:407; Ahmad, Musnad 2:527; Abu Nu`aym, Akhbar Asbahan 2:353; Ibn al-Najjar, Akhbar al-Madina p. 145; Bayhaqi, Shu`ab al-iman #4161; Haythami, Majma` al-zawa'id 10:162; Ibn Kathir, Tafsir 6:464; al-Mundhiri, al-Targhib wa al-tarhib 2:499; Talkhis al-habir 2:267.





This hadith has been adduced by the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet, although the hadith does not mention the necessity of physically visiting the Prophet in Madina.





A note about the translation of "has returned": Suyuti in Anba' al-adhkiya' bi hayat al-anbiya' and Haytami in al-Jawhar al-munazzam said that radda means `ala al-dawam, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently.






Sakhawi, Ibn Hajar al-`Asqalani's student, said: "As for us (Muslims of Ahl al-Sunna) we believe and we confirm that he is alive and provided for in his grave" (al-Qawl al-badi` p. 161). Ibn al-Qayyim said in Kitab al-ruh p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: "How is our greeting presented to you after you have turned to dust" he replied: "Allah has defended the earth from consuming the flesh of Prophets," and if his body was not in his grave he would not have given this answer." Ibn Hajar al-Haythami wrote in al-Jawhar al-munazzam:





The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him.






"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."






Abu al-Shaykh cites it in Kitab al-Salat `ala al-nabi ("Jala' al-afham" p. 22), and Ibn Hajar says in Fath al-Bari (6:379): "Abu al-Shaykh cites it with a good chain (sanad jayyid)." Bayhaqi mentions it in Hayat al-anbiya and Shu`ab al-iman (2:218 #1583) with ublightuhu in the end.






"Whoever visits my grave, my intercession becomes guaranteed for him."





Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adi, Tabarani, and Ibn Khuzayma in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdi from `Ubayd Allah Ibn `Umar, both from Nafi`, From Ibn `Umar. Dhahabi declared this chain hasan (fair) as narrated, in Mizan al-i`tidal, vol. 4, p. 226 and he said: "Huwa salih al-hadith" which means: "He -- Musa ibn Hilal -- is good in his narrations." This is also Imam Ahmad's opinion as related by Shawkani in Nayl al-awtar 5:95. Imam Sakhawi confirmed Dhahabi's grading in the Maqasid al-hasana, and al-Lucknawi also declared it hasan in his commentary on Jurjani entitled Zafr al-amani p. 422 (3rd ed.) while al-Subki declared it sahih as stated by Samhudi in Sa`adat al-darayn 1:77, and Shawkani said: "Ibn al-Sakan, `Abd al-Haqq (ibn al-Kharrat al-Ishbili), and Taqi al-Din al-Subki have declared this hadith sound (sahih)." Ibn `Adi said in al-Kamil fi al-Du`afa (6:2350): "He [Musa ibn Hilal] is most likely acceptable; other people have called him "unknown" [i.e. Abu Hatim al-Razi and al-`Uqayli] and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." Even the "Salafi" Albani declared him thabit al-riwaya (of established reliability) in his Irwa' (4:338). About `Ubayd Allah ibn `Umar al-`Umari:





- Dhahabi calls him saduq hasan al-hadith [truthful, of fair narrations] in al-Mughni 1:348;


- Sakhawi says of him salih al-hadith [of sound narrations] in al-Tuhfa al-latifa 3:366;


- Ibn Ma`in said to Darimi about him: salih thiqa [sound and reliable] in al-Kamil 4:1459.






This is one of the proof-texts adduced by the ulama of Islam to derive the obligation or recommendation of visiting the Prophet's grave and seeking him as a wasila (intermediary / means), as we have cited in the present book from the chapters on visiting the Prophet's grave in Nawawi's book al-Adhkar and al-Idah and in Qadi Iyad's book al-Shifa. Sakhawi said in al-Qawl al-badi` (p. 160):






The emphasis and encouragement on visiting his noble grave is mentioned in numerous hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes obligatory for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this is among the best acts of drawing near to Allah.​

References:

[1]Ibn Hisham's notes to his Sirat Rasul Allah, trans. A. Guillaume, 9th printing (Karachi: Oxford U. Press, 1990)p. 797.​

[2]Narrated from Shaddad ibn Aws by al-Bazzar, Abu Ya`la, and Tabarani. Haythami said in Majma` al-zawa'id (1:47): "Its narrators are the men of the sound collections." Ibn Hajar mentioned this hadith in his Fath al-Bari (7:199) without saying anything against it.


[3]Ibn Taymiyya, Majmu`at fatawa Ibn Taymiyya 22:523.


[4]Ibn Kathir, Mawlid Rasul Allah, ed. Salah al-Din Munajjad (Beirut: dar al-kitab al-jadid, 1961).


[5]Suyuti, al-Hawi li al-fatawi as cited in al-Misri's The Reliance of the Traveller, trans. Noah Ha Mim Keller, section w58.0.


[6]Ibn al-Jawzi, Mawlid al-`arus, Damascus: maktabat al-hadara 1955.


[7]The hadith is in Bayhaqi's Sunan, Vol. 9 p. 300, and in Haythami's Majma` al-Zawa'id, Vol. 4, p. 59, who says that al-Bazzar and Tabarani relate it, the latter with a sound chain of transmission.


[8]Ibn Hajar, Fath al-Bari (Cairo: al-Halabi, 1378 /1959) 5:156-157; (Beirut: Dar al-kutub al-`ilmiyya, 1410/1989) 4:318.


[9]Abu al-Shaykh cites it in Kitab al-Salat `ala al-nabi (Jala' al-afham p. 22), and Ibn Hajar says in Fath al-Bari (6:379): "Abu al-Shaykh cites it with a good chain (sanad jayyid)." Bayhaqi mentions it in Hayat al-anbiya and Shu`ab al-iman (2:218 #1583) with ublightuhu instead of bullightuhu in the end.


[10]Abu Hurayra in Abu Dawud (Manasik #2039) with a sound chain; Ibn `Asakir, Mukhtasar Tarikh Dimashq 2:407; Ahmad, Musnad 2:527; Abu Nu`aym, Akhbar Asbahan 2:353; Ibn al-Najjar, Akhbar al-Madina p. 145; Bayhaqi, Shu`ab al-iman #4161; Haythami, Majma` al-zawa'id 10:162; Ibn Kathir, Tafsir 6:464; al-Mundhiri, al-Targhib wa al-tarhib 2:499; Talkhis al-habir 2:267.


[11]Abu al-`Abbas Ahmad ibn al-Khatib, known as Ibn Qunfudh al-Qusantini al-Maliki, Wasilat al-islam bi al-nabi `alayhi al-salat wa al-salam (The means to Islam with the Prophet, peace be upon him) (Beirut: Dar al-gharb al-islami, 1404/1984) p. 145-146.​

 

[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Shaikh ul-Islam Ibn Taymiyya's Opinion on the Celebration of the Mawlid ​

This is Imam Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163: "fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"

"To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (s)."

Ibn Qayyim's Opinion on Recitation of the Prophet's (s) Birthday ​

Allama Ibn Qayyim al Jawziyyah, the best and most reknowned student of Shaikh ul-Islam Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"

"Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."

Ibn Kathir Praises the Night of Mawlid ​

One of the most reknowned scholars is Ibn Kathir. Ibn Kathir was a muhaddith from the followers of Shaikh ul-Islam Ibn Taymiyya, rahmatullah `alayh. Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid.

Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."

Shaikh ul-Islam Ibn Taymiyya Said: "Laylat al-'Israa' wal-Mi'raj is Greater than Laylat al-Qadr"


Imam Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162: "wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul- 'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"

"Shaikh ul-Islam Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"

The Importance of Laylat al-Mawlid ​

Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn Marzuq, the reknowned student of Imam Nawawi said: "Laylat al-Mawlid is better than Laylat al-Qadr."

Ibn Kathir Mentions The Prophet (s) Accepting Poetry in His Honor ​

In the time of the Prophet (s), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet (s) was happy with good poetry. It is reported in Bukhari's "al-Adab al-Mufrad" that he said: "There is wisdom in poetry."


Ibn Kathir says in his "Mawlid," page 30: "The Prophet's (s) uncle al-'Abbas (r) composed poetry praising the birth of the Prophet (s), 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.'"

Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the Companions and frighten the enemies. That day he said (s): "Ana an-Nabee, laa kadhib Ana ibn `abd al-Muttalib" meaning: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"

Ibn Qayyim on the Singing and Recitation of Poetry ​

`Allama Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r) and the 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'ah to Muhammad for jihad as long as we are living."

Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet (s) rewarded Ka'b ibn Zubayr's poem of praise with a robe. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."

Ibn Qayyim on the Melodious Recitation of Qur'an ​

Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite the Qur`an in a melodious way. "

Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."

Ibn Taymiyya's Opinion on the Meetings of Dhikr ​

The following is the opinion of Shaikh ul-Islam Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):

Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?
He replied: Not only is it acceptable but it is good and recommended.


Wa min Allah at-tawfiq (from Allah is all success).

 

[behzadji]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Thanks cheeko for such a detailed reply

 

[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Some one was showing his ignorance about mazaars. Even Prophets mazaar is present in Masjid Nabavi.

Proofs of building Shrines/Tombs of Prophets



It is a Sunnah to build tombs/shrines around the graves of Prophets (alaih salam) ,Salafs (RA) and Awliya al-Ikraam (rah). Although for public graveyards and ordinary muslims it is not allowed.



The First tomb in islam

Grave of Prophet Muhammad (Peace be upon him) is "INSIDE" room of the house of Ayesha (ra)

The Second tomb in islam

Grave of Sayyidna Abu Bakr (RA) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him)

The Third tomb in islam

Grave of Sayyidna Umar Ibnul Khattab (ra) is in a room of the house of Ayesha (ra) buried next to Prophet (Peace be upon him) and Abu Bakr (ra)

So it was a practice of Sahaba to bury Prophet (As) and Caliphs not openly but inside a Room or in other words a "CONSTRUCTED SHRINE"


Answering misquotation of Hadith and Objections



Hadith states Sahih Muslim Volume 2, Book 23, Number 414
Narrated 'Urwa:

Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying."

' Aisha added, " Had it not been for that the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying.


The above hadith is quoted for jews and christians not for muslims who took their Prophets as God, Son/daughter of God. Lets see how the classical scholars view it.



Imam Ibn Hajar al - Haytami(in his Zawajir) quotes the hadith from Ahmad, Bukhari and Muslim that the Prophet (Allah bless him and give him peace) said: "May Allah curse the Jews and Christians; they have taken the tombs of their prophets as places of worship."


He said, "The reason for considering it an enormity is obvious

He explains, however, that, “Taking a grave as a place of worship means to pray on the grave or towards it. The prohibition, moreover, applies exclusively to the grave of someone venerated... under the two conditions:

A) that the grave is of someone who is honored and venerated;

B) and that the prayer is performed towards or on the grave with the intention of gaining the blessing of it, or out of reverence for it. (from: al-Zawajir, Reliance w21)

And this is only if one prays so close to it that if praying the prayer of those attentive (looking down), the grave would be within one's sight.
[end quote ]


Hence praying salat towards the grave or doing sajda infront of it as christians/jews used to do it is haram.No one is history of Islam took this hadith as proof of prohibiting building of tombs/shrines over Pious muslims graves.





Proof 1 of building of tombs around a grave


Quran states:

Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said,"Let us surely build a place of worship over them." (Quran 18:21)




Authentic classical Tafsir for this verse




Tafsir Number 1

Qadhi Thana Ullah Panipatti (Rahimuhullah) writes in his great Tafsir al Mazhari: After the death of Ashaab al Kahf a dispute occurred between Muslims and non-muslims, The Muslims said that they will make a Masjid over them because they were of our faith whereas the disbelievers said they will build other buildings on it where people will live….This Ayah is proving that Mosques could be made near graves of Awliya in order to say salaat in them, Tabarruk is also attained through the tombs of Awliya [Tafsir al Mazhari Volume No.7, Page No. 123-124]




Tafsir Number 2


Tafsir by Imam Bayzawi (rah) says: "From this it is understood that to erect a Mausoleum for the special people, i.e. Pious Saints and Ulema, is permissible".




Tafsir Number 3


Tafsir by Imam Fakhrud'deen Razi (rah) writes:

أن بعضهم قال: الأولى أن يسد باب الكهف لئلا يدخل عليهم أحد ولا يقف على أحوالهم إنسان. وقال آخرون: بل الأولى أن يبني على باب الكهف مسجد وهذا القول يدل على أن أولئك الأقوام كانوا عارفين بالله معترفين بالعبادة والصلاة

Translation: Some people said that the door of the cave should be closed so that nobody can enter it and the Ahwaal (of Ashab e Kahf) are kept hidden. Some people said that It is better to build a mosque at the door, this saying proves that these people were “ARIFEEN OF ALLAH WHO BELIEVED IN WORSHIPPING AND PRAYER”[Tafsir al Kabeer, Volume No. 5, Page No. 475]



Imam al-Razi also said:

ثم قال تعالى: {قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ** قيل المراد به الملك المسلم، وقيل: أولياء أصحاب الكهف، وقيل: رؤساء البلد: {لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًا** نعبد الله فيه ونستبقي آثار أصحاب الكهف بسبب ذلك المسجد

Translation: And when Allah said {Those who prevailed over their affair** this refers to the “MUSLIM RULER” or the Awliya of Ashaab al Kahf (i.e. their momineen friends) or the leaders of town. {We will surely build a Mosque over them** so that we can “WORSHIP ALLAH” in it and due to it we will “PRESERVE THE RELICS OF ASHAAB AL KAHF”[Tafsir al-Kabeer, 5/475]





Tafsir Number 4

In "Tafseer Roohul Bayaan", Vol. 3, according to the verse: "To build over the graves of the Ulema, Awliya and the Saliheen is a permissible act with this condition that the motive is that the greatness of these pious people must be made apparent so that the people don't think that it is an ordinary grave."





Tafsir Number 5


Imam Hakim (Rehmatullah Alaih) said in his Tafsir

قال الذين غلبوا على أمرهم** وهم المؤمنون, وكانوا غالبين في ذلك الوقت

Translation: {Those who prevailed over their affair** refers to the “MOMINEEN” and they prevailed over this matter in that time [Tafsir al Wahidi under 18:21]





Tafsir Number 6


Imam Jalal ud-din Suyuti (Rehmatullah Alaih) and Al Muhalli (Rehmatullah Alaih) explain in Tafsir al Jalalyn:

يَتَنَـٰزَعُونَ** أي المؤمنون والكفار {بَيْنَهُمْ أَمْرَهُمْۖ** أمر الفتية في البناء حولهم {فَقَالُوۤا۴** أي الكفار {ٱبْنُوا۴ عَلَيْهِم** أي حولهم {بُنْيَـٰنًاۖ** يسترهم {رَّبُّهُمْ أَعْلَمُ بِهِمْۚ قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ** أمر الفتية وهم المؤمنون {لَنَتَّخِذَنَّ عَلَيْهِم** حولهم {مَّسْجِدًا** يصلى فيه، وفعل ذلك على باب الكهف.

Translation: They were disputing, that is, the believers and the disbelievers, among themselves their affair, the affair of the youths, with regard to building something around them [as a monument]; so they, the disbelievers, said, ‘Build over them, that is, around them, a building, to cover them up; their Lord knows them best.’ Those who prevailed regarding their affair, the affair of the youths, “NAMELY THE BELIEVERS"


We will verily set up over them, around them, a place of worship’, for prayers to be performed therein. And this indeed took place at the entrance of the cave.[Tafsir al Jalalyn, Volume No.1, Page No. 389]




Tafsir Number 7


Imam Nasafi (Rehmatullah Alaih) writes in his Tafsir al Nasafi:

قَالَ ٱلَّذِينَ غَلَبُوا۴ عَلَىٰۤ أَمْرِهِمْ** من المسلمين وملكهم
وكانوا أولى بهم وبالبناء عليهم {لَنَتَّخِذَنَّ عَلَيْهِم** على باب الكهف {مَّسْجِدًا** يصلي فيه المسلمون ويتبركون

Translation: {Those who prevailed over their affair** these are the “MUSLIMS AND THE RULERS” who said to build over them i.e. on the door of cave a Masjid so that “MUSLIMS CAN PRAY IN IT AND SEEK TABARRUK” [Tafsir al Nasafi, Volume No.3, Page No. 18]





Tafsir Number 8


Imam Abu Hayyan al Andalusi (Rehmatullah Alaih) said:


وروي أن التي دعت إلى البنيان كانت كافرة أرادت بناء بيعة أو مصنع لكفرهم فمانعهم المؤمنون وبنوا عليهم مسجداً


Translation: The person who told to make a building over them was a Kafir woman, she told to make a Church over them where deeds of Kufr can take place, however the momineen stopped her and made a Masjid over there instead [Tafsir Bahr al Muheet, Volume No. 7, Page No. 158]




Tafsir Number 9


Allama Ibn Jawzi (Rehmatullah Alaih) who is considered the most strict scholar and revered highly by Salafi Muslims, he states in his Tafsir under 18:21


قال ابن قتيبة: يعني المُطاعين والرؤساء، قال المفسرون: وهم الملك وأصحابه المؤمنون اتخذوا عليهم مسجداً

Translation: Ibn Qutayba (Rehmatullah Alaih) said that the Mufasireen said: People who made Masjid were the (Muslim) King and his Momineen companions [Tafsir Zaad ul Maseer, Volume No. 5, Page No.124]






Tafsir Number 10



Imam Shahab ud-din Khafaji (Rehmatullah Alaih) wrote:

مسجد ايدل على جوازا لبناء على قبور الصلحاء ونحوهم كما اشار الي فى الكشاف وجواز الصلوة فى ذلك البناء

Translation: (Making mosque on cave) ”IS PROOF OF MAKING MOSQUES OVER THE GRAVES OF SALIHEEN” just like It is mentioned in Tafsir al Kashaaf and It is “PERMITTED” to pray inside this construction [Imam Khafaji in Inayatul Qadhi, Volume No. 6, Page No. 87, Published by Dar us Sadir, Beirut, Lebanon]





Tafsir Number 11


Mullah Ali Qari (Rehmatullah Alaih) writes:

أما من اتخذ مسجدا في جوار صالح أو صلى في مقبرة وقصد الإستظهار بروحه أو وصول أثر ما من أثر عبادته إليه لا للتعظيم له والتوجه نحوه فلا حرج عليه ألا ترى أن مرقد إسماعيل عليه السلام في المسجد الحرام عند الحطيم ثم أن ذلك المسجد أفضل مكان يتحرى المصلى لصلاته والنهي عن الصلاة في المقابر مختص بالقبور المنبوشة لما فيها من النجاسة كذا ذكره الطيبي وذكر غيره أن صورة قبر إسماعيل عليه السلام في الحجر تحت الميزاب وإن في الحطيم بين الحجر الأسود وزمزم قبر سبعين نبيا


Translation: Anyone who builds a mosque near the grave of an upright person or prays in the tomb (Maqbara) or intends to ask for help through the Ruh of that upright person or intends to seek barakah from his left overs, If he does all that without the intention of giving him Tazeem or doing tawajuh towards him ( in prayer) “Then there is nothing wrong in that, don't you see that Grave of Hadrat Ismail(A.S) is inside the Masjid ul Harram near the hateem and to Pray there is Superior than anything else ” however to pray near the graves is only forbidden when the soil becomes dirty because of Najasat of deceased… In the Hateem near Hajr al Aswad and Mizaab there are “Graves of 70 Prophets” [Mirqat, Sharh al Mishqaat, Volume No. 2, Page No. 202]





Mullah Ali Qari (Rehmatullah Alaih) also said:

وقد أباح السلف البناء على قبر المشايخ والعلماء المشهورين ليزورهم الناس ويستريحوا بالجلوس فيه


Translation: The early Muslims (Salaf) have considered it Mubah (i.e. allowed) to build over the graves of famous Mashaikh and Ulama so that people can visit them and sit there (easily) [Mirqaat Sharh al Misshqaat, Volume No. 4, Page No. 69]


So Indeed the Prophets, Mashaikh and Saliheen do not come under the prohibition because the grave of Prophet (Peace be upon him), Abu Bakr (Radhi’Allah anho), Umar (Radhi’Allah anho) and many other Prophets and Saliheen have remained “BUILT OVER”




Tafsir Number 12


Ibn khatir in his tafsir writes.


م { قَالَ ٱلَّذِينَ غَلَبُواْ عَلَىٰ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا ** حكى ابن جرير في القائلين ذلك قولين: [أحدهما] أنهم المسلمون منهم.

Translation: "When the people of the cave went into the cave, some people close to the entrance of the cave said, 'Build a mosque so we can worship Allah.' The people who said this were Muslims" [Tafsir Tabari, Tafsir Ibn Kathir, Sura al-Kahf, verse 21]






Tafsir Number 13

The famous commentator of Sahih Bukhari and leading scholar in sight of Sunnis and Salafis/wahabisies.



Imam Ibn Hajr al Asqalani (rah) writes in his magnificent Fath ul Bari

In view of the fact that the Jews and Christians were taking the graves of their Prophets as their qibla for the purpose of respect, and were paying attention towards them at the time of their prayers, their graves took the position of idols. For this reason the Muslims have been forbidden from this action. However, if someone constructs a mosque near the grave of a pious person for the prupose of seeking tabarruk and not for prostration or paying attention towards them, he will never be included in this prohibition.( Ibn Hajr al-‘Asqalani, Fath al-bari, vol. 3, p. 208)





Proof 2 of building of tombs around a grave



Hadrat Umar (Ra) wish to get buried beside Tomb of Prophet(saw) in a Room


Al-Bukhari narrates in his Sahih, Book of Jana'iz:

When `Umar was stabbed he sent his son `Abd Allah with a message to `A'isha to "Ask her if I can be buried with my two companions," that is, in her room, next to the Prophet and Abu Bakr. `A'isha replied: "I wanted the spot for myself, but I shall put him [`Umar] before me today." It had been her habit that if a man from among the Companions asked her that spot she would always refuse. She herself gave the following instructions before her death: "Bury me with my lady-friends (the wives of the Prophet in al-Baqi`) [but do not bury me with the Prophet in the house, for I dislike to be held in reverence (inni akrahu an uzakka)." Ibn `Umar came back with the news, whereupon `Umar said: "NOTHING IN THE WORLD WAS MORE IMPORTANT TO ME THAN THAT RESTING-PLACE." [Narrated by al-Bukhari in his Sahih.]

Why did Hadrat Umar (ra) wanted to get buried in a room and not outside , Why is Hadrat Abu Baker (Ra) buried in a Room , A tomb is also a room built around the grave ,and it proves its a sunnah


The Tomb of Aqah Karim (صلی اللہ علیھ وآلھ وسلم) is the greatest proof of this practice , Other tombs of Sahabas (Ra) were demolished by Al saud otherwise they too were present throughout history of islam.






Proof 3


Hadiths proving tombs of 70 Prophets (as) Tomb



5769- وعن ابن عمر أن النبي صلى الله عليه وسلم قال‏:‏
‏"‏في مسجد الخيف قبر سبعون نبياً‏"‏‏.‏
رواه البزار ورجاله ثقات‏.‏

Narrated by Ibn Umar (RA) from Prophet (salallaho alaihi wasalam) who said: In (fi) the Mosque of al-Khayf there is Qabr of 70 Prophets (together)

Imam al Haythami said that it is narrated by Al-Bazzar and all its narrators are trustworthy (i.e. Hadith is absolutely sahih)





Proof 4

Jesus Will Be Burried Next to our Prophet's (may God bless him and grant him peace) Tomb


Jesus, son of Mary, will come down to the world… He will marry, . . . live for 45 years and then die. He will be buried with me [Mohammed] in my grave. Then I and Jesus, son of Mary, will stand up in one grave between Abu Bakr and `Umar. (Mishkat-ul-Masabih, 40:4)

Jesus will marry and have a child after he returns. After he dies, the Muslims will perform his funeral prayer and bury him at the Rauza-i-Aqdas (Ibn Hajar al-Haythami, Al-Qawl al-Mukhtasar fi `Alamat al-Mahdi al-Muntazar, 65)


This hadith itself proves that Hadrat Esa (aleh islam) will be buried in Prophet (صلی اللہ علیھ وآلھ وسلم) Tomb along with him





Imam Shafi(Rehmatuallah aliye) visiting Tomb of Imam abu Hanifa (Rah)


Proof No:5

He describes his own experience about the blessings of the tomb of Imam Abū Hanīfah: I derive blessing from the person of Imam Abū Hanīfah and I visit his grave everyday. When I face a problem, I offer two optional cycles of prayer and visit his grave and (while standing) I pray to Allah to solve my problem. And I have not even left the place that my problem is solved.

Reference

►Khatīb Baghdādī has related the incident with a sound chain of transmission in his Tārīkh Baghdād (1:123)

►Ibn Hajar Haythamī, al-Khayrāt-ul-hisān fī manāqib-il-imām al-a‘zam Abū Hanīfah (p.94)

► Muhammad Zāhid Kawtharī, Maqālāt (p.381)

►Ibn ‘Ābidīn Shāmī in Radd-ul-muhtār ‘alā Durr-il-mukhtār (1:41).






Sheikh ul-Islam al-Hafiz al-Imam Nawawi (Rehmatuallah aliye)

Proof No:6


اعلم أنه ينبغي لكل من حجّ أن يتوجه إلى زيارة رسول اللّه صلى اللّه عليه وسلم، سواء كان ذلك طريقه أو لم يكن، فإن زيارته صلى اللّه عليه وسلم من أهمّ القربات وأربح المساعي وأفضل الطلبات، فإذا توجَّه للزيارة أكثرَ من الصلاة عليه صلى اللّه عليه وسلم في طريقه، فإذا وقعَ بصرُه على أشجار المدينة وحَرمِها وما يَعرفُ بها زاد من الصلاة والتسليم عليه صلى اللّه عليه وسلم، وسألَ اللّه تعالى أن ينفعَه بزيارته صلى اللّه عليه وسلم، وأن يُسعدَه بها في الدارين، وليقلْ‏:‏ اللَّهُمَّ افْتَحْ عَليَّ أبْوَابَ رَحْمَتِكَ وَارْزُقْنِي في زِيارَةِ قَبْرِ نَبِيِّكَ صلى اللّه عليه وسلم ما رزقْتَهُ أوْلِياءَكَ وأهْلَ طَاعَتِكَ واغْفِرْ لي وارْحمنِي يا خَيْرَ مَسْؤُول


Section: Chapter regarding Visit to the Tomb of the Messenger of Allah (Salallaho alaihi wasalam), and the Dhikr made there"

It should be known that “EVERYONE” who performs the hajj should set out to visit the Messenger of Allah (Salallaho alaihi wasalam), “WHETHER IT IS ON ONE’S WAY OR NOT” because visiting him (Salallaho alaihi wasalam) is one of the most important acts of worship, the most rewarded of efforts, and best of goals. When one sets out to perform the visit, one should do much of the blessings and peace upon him (salallaho alaihi wasalam) on the way. And when one’s eye falls on the trees of Medina, and its sanctum and landmarks, one should increase sending the blessings and peace upon the Prophet (Allah bless him and give him peace), asking Allah Most High to benefit one by one’s “VISIT TO HIM” (Allah bless him and give him peace)...and grant one felicity in this world and the next through it. One should say,"O Allah, open for me the doors of Your mercy, and bestow upon me, through the visit to the Grave of Your prophet (Allah bless him and give him peace), that which You have bestowed upon Your friends, those who obey You. Forgive me and show me mercy, O Best of Those Asked" (Imam Nawawi in Kitab ul Adhkaar, Page No. 178)






Kharija ibn Zayd said: I can see myself when we were young men [boys] in the time of Uthman [ibn `Affan](ra)The strongest one of us in high jump was he who could jump over the grave of `Uthman ibn Maz`un and clear it


► cited by al-Bukhari in his Sahih chapter-title, "[Placing] a Stalk on Top of the Grave."

► Ibn Hajar said in Fath al-Bari (3:256=1959 ed. 3:223 cf. Taghliq al-Ta`liq):

► "Al-Bukhari narrated it with its chain in al-Tarikh al-Saghir (1:42

It contains a proof for the licitness of raising high the grave and elevating it above the surface of the earth,

In second hadith it says high jump by sahabas (Ra) which is only possible if grave is high

Now according to above hadith Amir al-San`ani in Subul al-Salam said: "The Jumhur - vast majority - hold that the prohibition of building up and plastering graves is one of preference (tanzih) [i.e. not strictness (tahrim)] and that preference is for Qaboor of Laymen as Grave of Prophet (صلی اللہ علیھ وآلھ وسلم) himself is elevated as stated in Sahih bukhari above ,



“BUILDING A MOUND OVER THE GRAVE...”

Under it he brings the hadith

Abu Hanifa informed us from Hammad that Ibrahim said: Someone informed me that they had seen the grave of Prophet (Peace be upon him), the grave of Abu Bakr (ra), and the grave of Umar (ra) with “mounds on top of them protruding prominently from the gournd” and on them pieces of white clay.

Imam Muhammad said: We (Ahnaaf) adhere to this, the grave is marked with a prominent mound, but it is not to be made in the form of a square and that is the “Verdict of Abu Hanifa” [Kitab ul Athaar, Page No. 145, Published by Turath Publishing]





The Wahabi sect claims that all graves should be flattened or destroyed, this is directly in opposition to Sunnah. The Hadith which they misuse refers to flattening the graves of Mushrikeen not momineen because the graves of Prophet, Abu Bakr, Umar and other sahaba is proven to be built in "MOUNDED SHAPE"



Shafi classical point of view for public graves


The great Shafi scholar and Sufi, Imam Abdul Wahab al-Sharani (rah) writes:
My teacher Ali (rah) and brother Afzal ud din (rah) used to forbid that domes should be build over graves of ordinary people and also to put the deceased in “COFFINS” and also to put sheets over their graves. They used to say that only Prophets and great awliya are deserving for domes and sheets, whereas we should be buried in the feet of people and also in their ways [Al-Anwar al Qudsiya, Page No. 593]



Imam Ibn Hibban (rah) the great Muhadith from Islaaf as Saliheen (rah) [d. 354 AH] said regarding visitation to tomb of Imam Ali Raza bin Musa (ra):


قد زرته مراراً کثيرة، وما حلّت بي شدّة في وقت مقامي بطوس، وزرت قبر علي بن موسي الرضا صلوات اﷲ علي جده وعليه، ودعوت اﷲ تعالي إزالتها عنّي إلا استجيب لي، وزالت عنّي تلک الشدّة وهذا شئ جرّبته مراراً فوجدته کذلک، أماتنا اﷲ علي محبة المصطفي وأهل بيته صلي اﷲ وسلم عليه وعليهم أجمعين.

I have done ziyarah of his tomb many times, during my stay at Tus, whenever I got into any difficulty I went to the grave of Imam Musa raza (ra) and asked Allah for the fulfillment of my need, every time I was answered and my difficulty was removed. This is such a reality that I found it to be true nomatter how many times I did it May Allah grant us death in the true love for Prophet (Peace be upon him) and his blessed Ahlul Bayt. [Ibn Abi Hatim Razi, Kitab al Thiqat, Volume No. 8, Page No. 457, Number: 14411]





Answering Objection : Prostrating towards a grave(doing sajda)


This is clearly haram even if sajda e tazeemi , Sunni muslims donot believe in doing Sajda towards a grave as Shariah prohibits it ,

it has already in miskat ul mabasih page 161 Vol 1 hadith 694


و عن عطا ء بن ىسار قال قال رسؤل الله صلی اللہ علیھ وآلھ وسلمااللهما كا تجعل قبرى وثنا يعبد اشتد غضب الله علئ قوم اتخز وا قبور انبيا حى ام مسا جد رواحما لق مرسلق

Hadrat Ata Bin Siyar narrated that Prophet (صلی اللہ علیھ وآلھ وسلم) said that donot make my grave an idol after I die may Allah curse this nation who made graves of their Prophets (as) into prostration places (worship places)

Here above strictness forbidding prostration is narrated in the hadith , and by making places of worshipping it means making it prostration place, this has already been mentioned by imam ibn e hajar (Rah) in same thread

so any one who does Sajda to is haram, any muslims who does it is not follow ahle sunnah wal jammat



On the issue of kissing a Shrine/grave Or putting head on grave.


PROOF 1

It is also narrated that Mu`adh ibn Jabal and Bilal came to the grave of the Prophet and sat weeping, and the latter rubbed his face against it.

► Ibn Majah 2:1320,

►Ahmad,

►al-Tabarani,

►al-Subki, and Ibn `Asakir



PROOF 2

Dawud ibn Salih said: "[The governor of Madina] Marwan [ibn al-Hakam] one day saw a man placing his face on top of the grave of the Prophet. He said: "Do you know what you are doing?" When he came near him, he realized it was Abu Ayyub al-Ansari. The latter said: "Yes; I came to the Prophet, not to a stone.,

► Ibn Hibban in his Sahih,

►Ahmad (5:422),

►Al-Tabarani in his Mu`jam al-Kabir (4:189) and his Awsat according to Haythami in al-Zawa'id (5:245 and 5:441 #5845 Book of Hajj, "Section on the honoring of the dwellers of Madina, chapter on placing one's face against the grave of our Master the Prophet " and #9252 Book of Khilafa, "Chapter on the leadership of those unworthy of it"),

►al-Hakim in his Mustadrak (4:515);

► both the latter and al-Dhahabi said it was sahih.

► It is also cited by al-Subki in Shifa' al-siqam (p. 126)

►and Ibn Taymiyya in al-Muntaqa (2:261f.)



Prophet's (صلی اللہ علیھ وآلھ وسلم) Grave

Imam al-Dhahabi said: "Ahmad ibn Hanbal was asked about touching the Prophet's grave and kissing it and he saw nothing wrong with it. His son 'Abd Allah related this from him. If it is asked: "Why did the Companions not do this?" ]We reply: "Because they saw him with their very eyes when he was alive, enjoyed his presence directly, kissed his very hand, nearly fought each other over the remnants of his ablution water, shared his purified hair on the day of the greater Pilgrimage, and even if he spat it would virtually not fall except in someone's hand so that he could pass it over his face. Since we have not had the tremendous fortune of sharing in this, we throw ourselves on his grave as a mark of commitment, reverence, and acceptance, even to kiss it. Do you not see what Thabit al-Bunani did when he kissed the hand of Anas ibn Malik and placed it on his face saying: "This is the hand that touched the hand of the Messenger of Allah "? Muslims are not moved to these matters except by their excessive love for the Prophet , as they are ordered to love Allah and the Prophet more than their own lives, their children, all human beings, their property, and Paradise and its maidens. There are even some believers that love Abu Bakr and 'Umar more than themselves.
[Al-Dhahabi, Mu'jam al-Shuyukh (1:73 #58).]


"'Abd Allah ibn Ahmad said: "I saw my father take a hair that belonged to the Prophet , put it on his mouth, and kiss it. I believe I saw him put it on his eyes. He also dipped it in water and drank the water to obtain cure. I saw him take the Prophet's bowl (qas'a), wash it in water, and drink from it. I saw him drink Zamzam water in order to seek cure with it, and he wiped his hands and face with it." I say: Where is the quibbling critic of Imam Ahamad now?

It is also authentically established that 'Abd Allah asked is father about those who touch the pommel of the Prophet's e pulpit and touch the wall of the Prophet's e room, and he said: "I do not see any harm in it." May Allah protect us and you from the opinion of the Khawarij and from innovations!

[ Al-Dhahabi, Siyar A'lam al-Nubala' (9:457). Ch. on Imam Ah.mad, section entitled Min adabih]



Answering Objection To put pictures near grave




Narrated Aisha

Um Salama told Allah's Apostle about a church which she had seen in Ethiopia and which was called Mariya.She told him about the pictures which she had seen in it. Allah's Apostle said, "If any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it; they are theworst creatures in the sight of Allah."

[sahih bukhari volume 1, number 426]

First thing to be noted is ahle sunnah wal jammat considers putting pictures at graves as haram and No muslim at any part of world does it, Worshipping (means doing sajda) according to hadith of Miskat and even Imam Ibn e Hajar (Rah) , there is no a single imam who took worshpiing as building shrines except some deviated people, As QURAN ITSELF SAYS THEY BUILD A PLACE OF WORSHIP AND EVEN MASJID R NABWI (صلی اللہ علیھ وآلھ وسلم) is a Place of Worship ,

Making pictures is haram and has no justification

Secondly this hadith is stated for Christians and non muslims, And some people blindly quote such hadiths and verses for muslims



Answering Objection Hadith of Visiting only 3 mosques is allowed


Narrated Abu Huraira: The Prophet said, "Do not set out on a journey except for three mosques, i.e. Al-Masjid-Al-Haram, the Mosque of Allah's Apostle, and the Mosque of Al-Aqsa (Mosque of Jerusalem)." [Sahih bukhari volume 2,number 281]

Some people take this hadith literally to claim that going to any mosque or Shrine is Haram , According to this childish logic we see

► All scholars who go to any mosque in the world to give lectures or pay visits (which many do every year including wahabi(ghair muqaled) school scholars) are doing a haram act

Now let us see what Classical imams (rah) said regarding this issue


IMAM NAWAWI ON THIS HADITH quoting Salafs

Imam Nawawi write in Sharah of hadith 'Not to travel (for visiting) except for three mosques (Bukhari)' the true meaning of hadith, He (Nawawi) Write: In this haidth the Three Mosques status and thier high status as compaired to other mosques in the world is mentioned, because these are mosques of the Prophets (may Peace Be Upon Him) and this is why offering salat in them has greater blessing. (he writes more that many ulemas have different viewpoint regarding going to Graves and going to these three Mosques)

Near our Masters (i.e Shafi'I) right Concept is that those to whom Imam al-Harmain (Abu al-Mali Abdul Malik al-Jiyoni) and other researches of islam have permitted for them its neither Haram not Makruh to visit grave (qaboor) for Ziyarah,

According to them it means that to go for a journey for Sawab having intentions of complete and utmost blessing is only permissible for these three mosques. [Sharah Sahih Muslim, Nawawi, Volume 009, Page No. 106]



Ibn e taymiyah said

He said “It is also mustahabb (recommended) to visit the graves of the people of al-Baqee’ and the martyrs of Uhud, to pray for them and ask for forgiveness for them, because the Prophet (peace and blessings of Allaah be upon him) used to do this, but this is prescribed for all the Muslim graves.” (Majmoo’ al-Fataawa, 17/470)



Also Visiting mosque of Quba apart from 3 mosques


For those who still after views of Imam Nawawi Rah take that hadith literally ,

The hadeeth narrated in al-Saheehayn from Ibn ‘Umar (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) used to come to Quba’ riding and walking.” According to another report: “and he would pray two rak’ahs there.” (narrated by al-Bukhaari and Muslim).

The Prophet (peace and blessings of Allaah be upon him) also said, “Whoever purifies himself in his house then comes to the mosque of Quba’ and prays there, he will have a reward like that for ‘Umrah.”

►Narrated by Ahmad,

►al-Nasaa’i,

► Ibn Maajah

►and al-Haakim. Al-Haakim classed it as saheeh and al-Dhahabi agreed with him

► Also classed as saheeh by al-Albaani in Saheeh al-Jaami’, 6154
,
this proves that the hadith of only visiting three moques if taken literally is illogical , As Sahabas (Ra) used to Visit janat ul baqi and also visiting Masjid e Quba is recommended



Answering ObjectionOmer (radhiallah) cutting Tree where Prophet (صلی اللہ علیھ وآلھ وسلم) took biyah fearing people will worship it

It states it is narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) heard that some people were visiting the tree under which the Prophet (peace and blessings of Allaah be upon him) had accepted the bay’ah of people, so he commanded that it should be cut down.”
[Narrated by Ibn Waddaah in his book al-Bida’ wa’l-Nahiy ‘anhaa, and by Ibn Abi Shaybah in al-Musannaf, 2/375. Its isnaad was classed as saheeh by Ibn Hajar in Fath al-Baari, 7/448]

people quote this narration to prove visiting dargahs are haram as people may worship graves so lets demolish them,

Reply

Some use this Hadith, wrongly, to prove that praying under the blessed tree was Shirk. Also, to search for Tabarruk and blessings of Nabi Muhammad (s) and pious people is Shirk and it is for this reason that Sayyidina Umar chopped the tree down.

This is a great lie and some people fabricate this to suit their own ideas and Sayyidina Umar (r) did chop the tree down, because he thought the people praying there were mushriks. (naoozbila)




That kind of a silly thought did not even occur his mind.

This incident -“as recorded in Sahih Bukhari (Kitab al-Maghazi) and Muslim (Kitab al-Imamah) -“ took place because there was controversy over which tree was the one where ba'yah was taken and reliable sources from amongst the Sahabah held that that tree was definitely the wrong tree and the original tree could no longer be located and had vanished .

Sahih Bukhari Book 52 Hadith 205
Narrated Ibn 'Umar:


When we reached (Hudaibiya) in the next year (of the treaty of Hudaibiya), not even two men amongst us agreed unanimously as to which was the tree under which we had given the pledge of allegiance, and that was out of Allah's Mercy.

The tree that the Tabi'een were visiting at the Hudaybiyyah , in the the time of Sayyidina Umar was not the real one, but it was in the same valley where the real one was.


Hence, the real reason Umar had the tree chopped down (because it was wrongly attributed to the Prophet (s).

In fact, the mysterious vanishing of the real tree by Allah (swt) shows how important it was


In the last moments of Jabir Bin Abdullah he had lost his sight he use to say: 'If I could see today I would show you where the tree was, where the Prophet (May Allah bless him and grant him peace) received the Ba’ya of the companions”.

[Sahih Bukhari chap,Al-Magazi]


Imam Ibn Hajar Asqalani says in the commentry: “Some people forgot where this place was like Sa’eed Bin Al-Musayib’s Father, and some knew where it was like Jabir Bin Abdullah”.


[Fathul bari, chapter Bay'a Ridwan]


Imam Tabari said:

During the period of Umar (Radiall hu anhu’s) Khalifet, he went for pilgrimage, when he passed Hudaiba' he asked:“Where is the tree under which the bay’a took place?” A person replied: 'This one”. Someone said: 'This one”. Umar (Radiall hu anhu) said: “Forget the inconvenience”.

[Tafsir Tafhemul Qur’an Surah Fata’h under verse 18 by Sayyid Maududi].





Answering Objection : Hadith of Sahih muslim on Building over the grave


Regarding Hadith of Sahih muslim And it was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, or sitting on them or building over them. Both reports were narrated by Muslim in his Saheeh

Sitting over not around ,the graves is forbidden and no one sits on as grave, I never saw a sane muslim doing it ,Similarly the Dome is like a room build around not over a grave and this has been proved from above what Prophet (صلی اللہ علیھ وآلھ وسلم) and first two caliphs(ra) of Islam were themselves buried in a room not in a open grave.
,By building over them it means structures made over them (not around ) during time of ignorance, Muslims build tomb or shrine around it



Examples of building over the grave by Christians and Jews, Muslims donot do it

This is what is meant by building over graves, Muslims build shrines around not over the graves , This is how Shrine of our Prophet Muhammad (salehalawaalihiwasalam) is, And this is how all shrines are built.Wahabis (salafis) need to take English and Arabic lessons to understand the difference between Over and Around





answering Objection: Issue of building mosque over a grave



Dawud Book 20 Hadith 3230

Narrated Abdullah ibn Abbas:

The Apostle of Allah (peace_be_upon_him) cursed women who visit graves those who built mosques over them and erected lamps



This hadith can be explained by a simple logic that even Prophet Muhammad's grave is inside a mosque.Not in the main hall where Salat is offered but according to the most famous and respect historian Ibn khateer




Imam at-Tabari and Hafiz Ibn Kathir write, in 88 AH,
that the room of 'A'isha (may Allah be pleased with her) - where there are graves of the Prophet Muhammad (may Allah bless him and grant him peace), Abu Bakr and 'Umar (may Allah be pleased with them)- was joined to the mosque of the Prophet

[Tareeh Tabari and Tar'ikh Hafiz Ibn Kathir, Chapter of Government of Walid ibn 'abd al-Malik]

This does not only answers right from Sunnah point of view but also fully refutes the Wahabi claims , Ahlus sunnah doesn't believes in building mosques over a grave or graves inside mosques but attaches graves to the mosque and main prayer and salat hall is still sepeared from the mosque which is a sunnah practice.

 

[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Lets see its legitimacy in the light of Quran and Sunnah .. and .. not in the light of practices of people.


1. Ziyarat-ul-Quboor (Visiting or Seeing the graves)

The meaning of Ziyarat or Ziyarah are derived from Arabic root word “زَارَ، يَزُوْرُ، زَوْرًا، zaar, yazoor, Zaura” which means to meet, to see or to intend to go to someone… (Zubaidi : Taj-ul-Urus, 6: 477)

Meaning of Ziyarat are : to come to meet someone, or to meet closely, or to join, proclivity, effection are also meant by this word (Batrus Bustami, Moheet-ul-Moheet 384)

Usually this word is used for : to go to meet someone out of love, respect or effection (Fuyoomi Al-Misbah-ul-Munir 1 : 260)
Mazar means the place of Ziyarat (Ibn-e-Manzoor Afriqui, Lissan-ul-Arab 4 : 333)


ZIYARAH OF HOLY PROPHET (SAW) IN THE LIGHT OF QURAN & SUNNAH :-

In Islam, the practice of Ziyarah has a great significance as Quran in Surah Nissa 4: 64 says to Muslims who have done some unjust or sinns
when they were unjust to themselves, come to you (Holy Prophet (saw)) and asked forgiveness of Allah and the Messenger (saw) had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.


Here comes the importance of Visiting someone who is dear to Allah. No doubt Allah is the one who gives forgiveness and mercy, but in this part of Quran, the unjust and sinner Muslims are directed to come to Holy Prophet (saw), and Holy Prophet (saw) would also ask to Allah to forgive that sinner (Recommendation or Intermediatoin), then the sinner would have found Allah oft-returning to mercy, The Merciful.


Since the whole Quran is perpatual, its teachings are also perpatual, this verse DOES NOT referes only to life of Holy Prophet (saw) rather its also valid for the rest of ages… for details please see the references :-
1..Ibn-e-Kathir tafseer-ul-quran, 1 : 519-520
2.. Behaqui Shob-ul-Iman, 3: 495-496
3.. Qurtabi, Al-jame-ul-Ahkam-ul-Quran, 5:265



Imam ibn-e-Qayyam (ra) in his ” Qaseed-tun-Nuniya” describes the virtues of Visitng Prophet’s (saw) grave:-

فکأنه فی القبر حيّ ناطق
فالواقفون نواکس الأذقان

Keep in mind & heart that Holy Prophet (saw) is alive in his grave and talks
So keep your head down when you stand in the court of Holy Prophet (saw).



PRACTICE OF HOLY PROPHET (SAW) TO VISIT GRAVES :-


Ibrahim bin Muhammad (ra) reported that Holy Prophet used to visit the graves of martyers of Ohud War in the beginning of year and said : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ.

Salaam on you ! As a result of your patience, what a nice place you got in Akhirah
Abu Bakr, Umar and Usman (ra) also used to visit in the same way.
ref :-
1.. Abdur Razzaq al-musnaf : 3:573
2.. Aini , Umdat-ul-Qari, 8:70
3.. Tabri, Jami Al-Quran, 13:142
4.. Imam Suyuti, Dur-ul-Mansoor, 4:641
5.. Ibn-e-Kathir, tafseer-ul-Quran-ul-Azeem,



After Having made clear from Quranic Verse, lets see this subject in the light of Hadith :-

Holy Prophet (saw) said: “Do Visit the graves because this practice reminds the aakhirah (life hereafter)
ref:
1.. Muslim 2:671..976
2.. Haakim al-mustadrak: 1:531..1390


Blessings of Visiting Holy Prophet (saw)’s grave :-

Holy Prophet (saw) said : The one who Visits my grave, My intercession (Shifa’ah) is due for him (Essentially the visitor will get Shifa’ah) of the Holy Prophet (saw) on the day of judgement)
ref :
1. (Dar Qutni, Al-Sunnan 2: 278)
2. (Behaqui, Shohb-ul-Imaan 3: 490, and 4159 and 4160)
3. (Hakeem Tirmazi, Nawadirul Usool, 2 : 67)


ZIYARAH OF OTHER PIOUS MUSLIMS IN THE LIGHT OF QURAN & SUNNAH :-

Holy Quran In Sura Al-Kahf 18, in Verse 60 – 82, describes the event of Prophet Moses (Musa) (AS) when Allah (swt) ordered Moses to visit a Wali-Allah (Friend of Allah) Khidhar (AS) to seek knowledge and wisdome and Moses along with his servant, went in search of Khidhar.
We should remember that each Prophet’s practice is his sunnah and Prophet’s sunnah is always admissible, permissible and rightful in the eyes of Allah (swt) thats why Allah made it part of Quran.

(Note: the details can be read from Quranic translation of Sura Al-Kahf (The cave) verse 60 to 82).




Now Lets see the legitimacy in the light of Hadith :-

Hadith 1 -
Holy Prophet (saw) said in a Hadith Qudsi that Allah (swt) says “My Love is due for the people who Love each other only for the sake of My Love, Who sit close to each other only for my sake, Who go & meet each other only for My Willingness (Radha) and Who spend the money only for my Willingness “
ref:
1. Imam Al-Malik, Al-Mo’ta 2: 953 : 1711
2. Imam Ahmed bin Hanbal, Al-Musnad : 5: 233 : 22083


Hadith 2 -
Holy Prophet (saw) said : The one who visited his parent’s grave (both or single) on Friday, he is forgiven (by Allah) and his name is mentioned in the list of righteous and pious people.
ref :
1.. Al-Tabrani, Mojam-ul-Ausat 6:185
2.. Behaqui , Shob-ul-Imaan : 6:201
3.. Suyooti, Durr-ul-Mansoor : 5:267



VISITING GRAVES PRACTICED BY HOLY PROPHET (SAW) & SEHABA (RA)
PRACTICE OF HOLY PROPHET (SAW) :-


Muhammad bin Ibrahim (ra) reported : Holy Prophet (saw) used to visit the graves of martyers of Ohud, in the beginning of every year, and He used to say : السَّلاَمُ عَلَيْکُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَي الدَّارِ

and Abu Bakr, Umar and Usman also used to practice like this.
ref:
1.. Abdur Razzaq al-musnaf, 3:573
2.. Aini, umdat-ul-Qadri, 8:70
3.. Tabri Jam-ul-Bayan, 13:142
4.. Imam Suyuti, Durru-ul-mansoor, 4:641



Practice of Umar-e-Farooq (ra) :-

When Ka’ab Al-Ahbar accepted Islam, he was offered by great Sehabi & Ameer-ul-Momineen Hazrat Umar (RA) to visit the grave of Holy Propeht (saw). Ka’ab Al-Ahbar agreed and both visited the grave of Holy Prophet (saw), paid SALAM and then to grave of Hazrat Abu-Bakar Siddique (ra) and paid SALAM. Moreover the both performed 2 Rakah Nafl.
ref :-
1.. Waqdi, Futu-ush-Sham : 1:244
2… Hathmi, Al-johar Al-Munzam 27 . 28



Practice of Sayyeda Ayesha Siddiqua (ra).. She says ..
When the Holy Prophet (saw) and my father Abu-Bakr’s graves were in my House, I used to visit the graves without shaal (Hijaab) because they were my Husband & father. But when Umar (ra) was burried there, I swear, I never entered there without Hijaab because of Haya (modesty).
ref:
1.. Ahmad bin Hanbal, Al-musnad 6: 202
2.. Haakim, Al-mustadrak, 3:61 .. 4402



Important point : ARE THE ALL DEAD EQUAL ????

No, all dead people are not equal in the light of Quran & Sunnah
There are some beloved people of Allah (swt) who have sacrified their whole lives for the sake of Allah Almighty and they are blessed with another type of life which our minds cannot conceive …
as Quran says for the martyerd ..

“Do not even think they are dead, rather they are alive, they are given food by Allah, (Aal-Imran 3 : 169 )”

As we also see of practice and faith of Sehaba karam in the above Traditions, its clear that ..

The salam can not be said to dead people. Its only said to the one who can listens it. Neither the Hijaab can be made from dead people because Hijaab is only essential for a Na-Mehram who can see a Muslim Lady. Above practice of Umm-ul-momineen Ayesha Siddiqua (ra) expresses her views and faith that Umar was not dead like others rather he was able to see and listen even in grave.


In the light of above Quranic and Hadith fact, this misunderstanding should be removed from our minds that all the people are equal in the eyes of Allah Almighty because here Allah (swt) Himself has given a superior and higher kind of life after death to those who are killed in the way of Allah (swt).




TOMB or BUILDING ON GRAVES :-


Making Tomb (or Building) on a grave is also act of Sehaba and the first tomb was made by Sehaba was the Tomb of Holy Prophet (saw). for details .. lets see the Hadith below :-

Once the city of madina came under droughty (shortage of water/rain), the people complained to Ayesha (ra) and she suggested them ” Go & see the grave of Holy Prophet (saw) and open above small window (for ventilation) in the way that there should be no veil between grave and sky. As the people opend the window above the grave, heavy rain came and whole city got green after that rain. The camels got fed & fat and this year was called ” AAM-UL-FATAQ” (the year of excess).
ref:
1.. Daarmi, Assunan, 1:56 .. 92
2.. Ibn-e-Jaozi, Al-wafa be-Ahwal-lil-Mustafa, 817, 818 : 1534
3.. Sibki, al-shifa siqaam fi ziyarat-ul-khair-ul-anaam, 128


NOTE that Ayesha Siddiqua (ra) advised the people to open the window which was above the grave of holy Prophet (saw) with the angle that there should be no veil between grave and sky, which means there was already some building on the grave and no Sehabi (ra) dare to demolish that building even Abu-Bakar and Umar (ra) preffered to be burried under that building in the side of Holy Prophet (saw) and other Sehaba (ra) fulfilled their desire.



If making any building or Tomb on a grave was strictly forbidden and against the teachings of Islam, Holy Prophet (saw) himself would have ordered in His life not to build up any building, or Sehaba karam (ra) would have removed the building above the grave of Holy Prophet (saw). But the building was kept on the grave of Holy Prophet (saw).


And REMEMBER that act of Holy Prophet (saw) as well as act of Sehaba Karam (ra) is enough reason for us to practice.



ANOTHER EXAMPLE OF HOLY PROPHET (SAW)’S UNCLE HAMZA’S GRAVE :-

Imam Shams-ud-din Sakhawi (ra) writes about the grave of Holy Prophet (saw)’s uncle Hamza (ra)’s grave :-

A Qubba (TOMB) was made on his grave and it was visited and was source of blessings (Barakah)
Sakhawi, Al-Tohfa-tul-Latifa 1:307


Now lets go ahead :-

Abdullah bin Umar, the son of Hazrat Umar (ra) used to visit the graves of Holy Prophet (saw), Abu Bakar and Umar (ra) and he used to say :-

السّلام عليک يا رسول اﷲ! السّلام عليک يا أبا بکر! السّلام عليک يا أبتاه!
Assalam-o-Alaika Oh Messenger of Allah, Assalam-o-Alaika Oh Abu-Bakar and Assalam-o-Alaika Oh my father !
ref:
1.. Abdur Razzaq al-musnaf, 3: 576 .. 6724
2.. Ibn-e-Abi-Shaibah, Almusnaf, 3 : 28.. 11793
3.. Behaqui, al-Sunan-ul-kubra, 5:245..10051
4.. Ibn-e-Ishaq Azdi, Fadhal-us-Salat Ala-Nabi (saw), 90,91.. 97-98


PLEASE Again read carefully his way of Salam as he was saying salam to alive people :-

Once Abu-Ayyub Ansari (ra) came to grave of Holy Prophet (saw) and put his face on the grave.
Caliph of that time, Marwan saw him and asked him ” Do you know what are you doing ?”
Abu Ayyub Ansari (ra) replied : نَعَمْ، جِئْتُ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم وَ لَمْ آتِ الْحَجَرَ.
“YES (I know what i am doing) because I came to Holy Prophet (saw) and not to a stone”
ref:
1.. Ahmad bin Hanbal, Al-musnad 5: 422
2.. Haakim, Al-mustadrak, 4:560 .. 8571
3.. Tabrani, al-mojimul kabeer, 4:158 .. 3999

NOTE the faith of Abu Ayub Ansari (ra) who believed here is Holy Prophet (saw) and not only stones or dust.




IMAM SHAFAI (RA) used to visit the grave of IMAM-e-AZAM ABU HANIFA (RA) for getting Barakah (blessings) :-
Imam Shafai (ra) himself says :-

” I get blessings from Abu-Hanifa (ra) by daily visiting his grave, whenever I fell in trouble, I pray 2 rakaat and come to grave of Abu-Hanifa (ra), and standing near his grave I pray to Allah Almighty, and does not move from there until my problem is solved and my trouble is over.
ref:-
1.. Khateeb Baghdadi, Tareekh-e-baghdad, 1:123
2.. Ibn-e-Hajar Haithmi, Al-Khaikhrat-ul-Hassan, 94
3.. Ibn-e-Adam Shaami, Radd-ul-Mukhtar, 1:41



CONCLUSION :-
Ziyarah or Visiting to Mazar, graves
Making Tomb or Building over graves
Saying Salam direct to pious and righteous person inside the grave
Getting Blessings from this holy place
all are permissible acts and not shirk. because the Auliya Allah are friends and beloved of Allah (saw) and not the enemy of Allah… So if there is some blessings around the place of Wali-Ullah (friend of Allah) Its only blessings of Allah.


Allah knows the best.

 

[Cheeko]

Re: Issue of Melaad-e-Nabi (SAW) and Muharram Congregations جلسے جلوس، اسلامی عقیدہ اور پاک&am

Thanks cheeko for such a detailed reply

No problem behzadji sir