PROHIBITION OF ALCOHOLIC DRINKS IN THE BIBLE

PROHIBITION OF ALCOHOLIC DRINKS IN THE BIBLE:BUT THE FIRST MIRACLE PERFOMED BY HOLY JESUS,MAY ALLAH BE PLEASED WITH HIM,HE TURN WATER IN TO ALCOHOL AT THE WEEDING CEREMONY JOHN.2:1-4.HOW TRUE IS THIS? WHILE JESUS HIMSELF PROHIBITED ALKOHOLIC DRINKS.,(1) ISAIAH 5:22.WOE TO THOSE WHO ARE HEROES AT DRINKING AND CHAMPIONS AT MIXING DRINK.,(2) WOE TO HIM WHO GIVES DRINKS TO HIS NEIGHBOURS POURING IT FROM THE WINESKING TILL THEY ARE DRUNK SO HE CAN GAZE ON THEIR NAKED BODIES.(3) PROVERBS 20:1.DRINKING TOO MUCH MAKES YOU LOUD AND FOOLISH.IT IS STUPID TO GET DRINKS.(4) LEVIT.10:8.MY Q HERE DOES IT MEANS,THE BOOK CALLED HOLY TEACHES BOTH MORALITY AND IMMORALITY?IF LAWS AND COMMANDMENTS ARE NAILED TO THE CROSS.JUST TELL ME TO STOP.

75 Bible References on Drinking Alcohol

Should Christians really totally abstain from alcoholic drinks? Or does God tell us we can drink moderately?

In the 1800’s and early 1900’s the church in America took a bold stand for total abstinence. People read research about the word “wine;” Bible studies showed the truth about alcohol. The result was Prohibition with its great benefits. But the prohibition amendment was repealed, and the church began to weaken its conviction against alcohol. Today some pastors say, “What’s wrong with a six pack? Why get hung up on a little wine at a wedding?”

The Bible is the same “yesterday, today, and forever.” What godly Bible teachers said in the past is true today. Dr. Robert Teachout, A Semitic scholar who, in 1979, wrote his doctorate on The Use of Wine in the Old Testament, stated, “Alcohol is never approved by God in any amount for the obedient Christian.”

Dr. Samuele Bacchiocchi, author of Wine in the Bible, 1989, says, Drinking Alcohol is…a moral issue. It is…a transgression of God’s law.”

 

FACTS TO KNOW

1) The Bible does teach total abstinence from alcohol. Both the main Hebrew word for wine and the Greek word for wine can mean either fermented grape juice or intoxicating wine. The English word wine originally had two meanings also – unfermented juice or alcoholic drink.

2) In the Bible, verses to show God approves of wine are speaking about unfermented juice. Verses that expose the evils of wine are speaking about intoxicating wine.

3) The Bible says alcoholic drink is evil. It is not just the amount one drinks that makes drinking a sin. God condemns the drink itself. (Prov 20:1 KJV) Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

4) God does not lead us into evil; He delivers us from it. He does not teach us to practice evil in moderation. Jesus did not make, use, approve, commend, or tell us to use intoxicating wine.

5) God made man to have fellowship with Him. Alcohol goes directly to the brain, the communication center of the body. It interferes with God’s purpose for mankind.

 

75 WARNINGS

There is more Scripture condemning the use of alcoholic beverages than will be found on the subjects of lying, adultery, swearing, cheating, hypocrisy, pride, or even blasphemy.

1) Genesis 9:20-26 – Noah became drunk; the result was immorality and family trouble.

2) Genesis 19:30-38 – Lot was so drunk he did not know what he was doing; this led to immorality

3) Leviticus 10:9-11 – God commanded priests not to drink so that they could tell the difference between the holy and the unholy.

4) Numbers 6:3 – The Nazarites were told to eat or drink nothing from the grape vine.

5) Deuteronomy 21:20 – A drunken son was stubborn and rebellious.

6) Deuteronomy 29:5-6 – God gave no grape juice to Israel nor did they have intoxicating drink in the wilderness.

7) Deuteronomy 32:33 – Intoxicating wine is like the poison of serpents, the cruel venom of asps.

8) Judges 13:4, 7, 14 – Samson was to be a Nazarite for life. His mother was told not to drink wine or strong drink.

9) 1 Samuel 1:14-15 – Accused, Hannah said she drank no wine.

10) 1 Samuel 25:32-38 – Nabal died after a drunken spree.

11) 2 Samuel 11:13 – By getting Uriah drunk, David hoped to cover his sin.

12) 2 Samuel 13:28-29 – Amnon was drunk when he was killed.

13) 1 Kings 16:8-10 – The king was drinking himself into drunkenness when he was assassinated

14) 1 Kings 20:12-21 – Ben-Hadad and 32 other kings were drinking when they were attacked and defeated by the Israelites.

15) Esther 1:5-12 – The king gave each one all the drink he wanted. The king was intoxicated when he commanded the queen to come.

16) Psalm 75:8 – The Lord’s anger is pictured as mixed wine poured out and drunk by the wicked.

17) Proverbs 4:17 – Alcoholic drink is called the wine of violence.

18) Proverbs 20:1 – Wine is a mocker, strong drink is raging.

19) Proverbs 23:19-20 – A wise person will not be among the drinkers of alcoholic beverages.

20) Proverbs 23:21 – Drunkenness causes poverty.

21) Proverbs 23:29-30 – Drinking causes woe, sorrow, fighting, babbling, wounds without cause and red eyes.

22) Proverbs 23:31 – God instructs not to look at intoxicating drinks.

23) Proverbs 23:32 – Alcoholic drinks bite like a serpent, sting like an adder.

24) Proverbs 23:33 – Alcohol causes the drinker to have strange and adulterous thoughts, produces willfulness, and prevents reformation.

25) Proverbs 23:34 – Alcohol makes the drinker unstable

26) Proverbs 23:35 – Alcohol makes the drinker insensitive to pain so he does not perceive it as a warning. Alcohol is habit forming.

27) Proverb 31:4-5 – Kings, Princes, and others who rule and judge must not drink alcohol. Alcohol perverts good judgment.

28) Proverbs 31:6-7 – Strong drink could be given to those about to perish or those in pain. Better anesthetics are available today.

29) Ecclesiastes 2:3 – The king tried everything, including intoxicating drink, to see if it satisfied. It did not. (Ecclesiastes 12:8)

30) Ecclesiastes 10:17 – A land is blessed when its leaders do not drink.

31) Isaiah 5:11-12 – Woe to those who get up early to drink and stay up late at night to get drunk.

32) Isaiah 5:22 – Woe to “champion” drinkers and “experts” at mixing drinks.

33) Isaiah 19:14 – Drunken men stagger in their vomit.

34) Isaiah 22:12-13 – The Israelites choose to drink; their future looks hopeless to them.

35) Isaiah 24:9 – Drinkers cannot escape the consequences when God judges.

36) Isaiah 28:1 – God pronounces woe on the drunkards of Ephraim.

37) Isaiah 28:3 – Proud drunkards shall be trodden down.

38) Isaiah 28:7 – Priests and prophets stagger and reel from beer and wine, err in vision, and stumble in judgment.

39) Isaiah 28:8 – Drinkers’ tables are covered with vomit and filth.

40) Isaiah 56:9-12 – Drinkers seek their own gain and expect tomorrow to be just like today.

41) Jeremiah 35:2-14 – The Rechabites drank no grape juice or intoxicating wine and were blessed.

42) Ezekiel 44:21 – Again God instructed the priests not to drink wine.

43) Daniel 1:5-17 – Daniel refused the king’s intoxicating wine and was blessed for it along with his abstaining friends.

44) Daniel 5:1 – Belshazzar, ruler of Babylon; led his people in drinking.

45) Daniel 5:2-3 – The king, along with his nobles, wives, and concubines, drank from the goblets which had been taken from God’s temple.

46) Daniel 5:4 – Drinking wine was combined with praising false gods.

47) Daniel 5:23 – God sent word to Belshazzar that punishment would be swift for the evil he had committed.

48) Hosea 4:11 – Intoxicating wine takes away intelligence.

49) Hosea 7:5 – God reproves princes for drinking.

50) Joel 1:5 – Drunkards awake to see God’s judgment.

51) Joel 3:3 – The enemy is judged for selling girls for wine.

52) Amos 2:8 – Unrighteous acts of Israel included the drinking of wine which had been taken for the payment of fines.

53) Amos 2:12 – Israel is condemned for forcing Nazarites to drink wine.

54) Micah 2:11 – Israelites are eager to follow false teachers who prophesy plenty of intoxicating drinks.

55) Nahum 1:10 – The drunkards of Nineveh will be destroyed by God.

56) Habakkuk 2:5 – A man is betrayed by wine.

57) Habakkuk 2:15 – Woe to him that gives his neighbor drink.

58) Habakkuk 2:16 – Drinking leads to shame.

59) Matthew 24:48-51 – A drinking servant is unprepared for his Lord’s return.

60) Luke 1:15 – John the Baptist drank neither grape juice nor wine.

61) Luke 12:45 – Christ warned against drunkenness.

62) Luke 21:34 – Drunkenness will cause a person not to be ready for the Lord’s return.

63) Romans 13:13 – Do not walk in drunkenness or immorality.

64) Romans 14:21 – Do not do anything that will hurt your testimony as a believer.

65) 1 Corinthians 5:11 – If a Christian brother is a drinker, do not associate with him.

66) 1 Corinthians 6:10 – Drunkards will not inherit the kingdom of God

67) Galatians 5:21 – Acts of the sinful nature, such as drunkenness, will prohibit a person from inheriting the kingdom of God.

68) Ephesians 5:18 – In contrast to being drunk with wine, the believer is to be filled with the Spirit.

69) 1 Thessalonians 5:6-7 – Christians are to be alert and self-controlled, belonging to the day. Drunkards belong to the night and darkness.

70) 1 Timothy 3:2-3 – Bishops (elders) are to be temperate, sober, and not near any wine.

71) 1 Timothy 3:8 – Deacons are to be worthy of respect and not drinkers.

72) 1 Timothy 3:11 – Deacons’ wives are to be temperate and sober.

73) Titus 1:7-8 – An overseer is to be disciplined.

74) Titus 2:2-3 – The older men and older women of the church are to be temperate and not addicted to wine.

75) 1 Peter 4:3-4 – The past life of drunkenness and carousing has no place in the Christian’s life.

source

 

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Tahajjud Poem

TAHAJJUD POEM

tumblr_md6d7hmF9y1qjcw8k

Here I am Allah.

I am all alone.

My family is near me,
asleep.
Yet in reality,
you are the closest to me.

Hear my prayer for the oppressed.
Hear my prayer for the wronged.
Hear my prayer for the stressed.
Hear my prayer for them all.

Hear my prayer for the blind.
Who in thought and action have no sight
Hear my prayer for the ignorant.
Hear my prayer for the hearts devoid of light.

Hear my prayer for me,
for surely,
I have the worst of all these qualities.

I sit on the floor,
in front of You.
Forehead on the ground,
I surrender to You.

Take care of my soul,
for I only wrong myself.
Rasulullah would not be happy,
to see these black spots on my heart.

I am always guilty of sin,
why can’t this blackness depart?
Leave me together with my Lord,
He is the true owner of my heart.

I wonder if my tears will testify for me,
proving my sincerity,
how very little that may be?

Allah, you are my witness.
Please grant me sanctity.

Take me on my mi’raj so I can wake up and start anew.
To love everyone with compassion so true.
To fill my heart with Noor so bright.
So I can stay on the straight path, sift wrong from right.

To make my inward and outward character the same.
So I can fight my hypocrisy and stay away from shame.

To see Your beloved, Rasulullah Sallallahu ‘Alayhi wa Alihi wa Salim.
So I can respect him, learn of him, and love him.

To love him, his family, and companions too.
His love is so pure, it extends to everyone, his enemies too.
He is my light, my guide, my love, my life.
He is why I am here before You tonight.

My heart is weak and devoid of light.
Oh, how I long to see them, my plight.

To soften my heart and release it from its chains.
So I can wake up to Islam, pure Light as my mane.

Bibi Fatimah my mother,
Ali my king.
Imam Hasan and Hussain my masters,
sacrificing their lives for this ummah and me.

I wish to serve them in Your love.
A love that can extend and transform anyone.
Bath me in their Light, compassion, and love.
And I promise I will be as free as a dove.

Flying high in the sky away from sin.
Freedom at last, to heaven I ascend.
To meet my masters and serve them with no end.

My heart opening with clarity. My heart lightening to Haq.

In reality, Madinatul Munawarrah is for me enough.
Ya Tayyibah, Ya Tayyibah it is your Light I see.
Purifying my heart, soul, and destiny.
Whose sand and dirt is more beloved to me,

than the untouched gardens and rivers of Jannah so clean.
Untouched from the feet, of the Best of Creation, the Noble and Elite.

But when the time comes for you to bless,
the gardens of Jannah with your tabbaruk hands.
I pray to be with you wherever you may be.
My Jannah is with you, My Jannah is with thee.

Ya Allah, keep my eyes moist with love.
Don’t let them forget how to cry in love.
Don’t let them forget how to cry in fear of You.
Verily, in the end, everything shall return to You.

Verily, in Your remembrance do hearts find rest.
This is why I’m here
on the floor
my heart in Madinah Munawarah

soul content.

HADRAT ALI’S LOVE FOR ABU BAKR AND ‘UMAR

Suwaid ibn Ghafla reported that once he passed by a group who were talking about Hazrat Abu Bakr and Hazrat Umar in derogatory terms. Then he visited Hazrat Ali and told him ‘O Ameer Al Mumineen! I passed by a group of your companions while they were referring to Abu Bakr and Umar in derogatory terms. If it were not that they thought that you secretly felt as they openly said, they would not have dared to say it.’

Imam Ali replied, ‘I seek refuge in Allah! I seek refuge in Allah from secretly feeling anything towards the two of them other than what the Prophet (ﷺ) entrusted to me. May Allah curse anyone who holds inside himself anything but goodness and gratitude towards the both of them. (They were like) two brothers to Allah’s Messenger (ﷺ), his two companions, his two assistants, may Allah’s Mercy be on both of them.

Then Imam Ali got up with tears in his eyes, holding on to my hand until he entered the masjid. Next he ascended the mimbar and after having made a brief but eloquent speech, he added,‘What is wrong with those who make allegations about the two masters of Quraish, the two fathers of the Muslims, allegations which I would never say or even want to hear others say; and for which I may be punished? By He who split the seed and created the soul, only a pious believer loves them, and only a wretched sinner hates them. Those two who accompanied Allah’s Messenger (ﷺ), commanding all that is good and prohibiting all that is evil; who became angry with the wrongdoers and punished them based on truth and honestly alone. In their rulings, they did not overstep the opinions of Allah’s Messenger (ﷺ). In fact, their opinions always coincided with those of Allah’s Messenger (ﷺ) and the believers were pleased with both of them throughout their respective caliphates.
The Messenger of Allah (ﷺ) appointed Abu Bakr to lead the believers in their prayers for the last nine days of the Prophet’s life and he died without recalling him. The believers, subsequently, made him responsible for their affairs, and gave him their Zakaah. They willingly pledged allegiance to him and I am the first person from Banu Abd al Muttalib to confirm his leadership. He disliked leadership and wished that one of us would take his place. By Allah, he was the best of those who remained after the Prophet (ﷺ); the eldest, the kindest, and truly the most compassionate and pious. He was like Angel Mikael in his benevolence and Prophet Ibrahim in his willingness to forgive and his dignified bearing. He took the path of the Prophet (ﷺ) and passed away on that path (May Allah have mercy on him).

After Abu Bakr, ‘Umar took command, and I was among those pleased with his appointment. He ruled according to the policy of Allah’s Messenger (ﷺ) and his companion Abu Bakr, following their footsteps the way a young camel follows its mother. I swear by Allah, he was kind and gentle with the weak, a champion of the cause of the oppressed and without any blame concerning Allah’s Religion. Allah manifested examples of truth through him and made the truth a part of him to such a degree that we used to think that an angel was speaking with his tongue. Allah made his conversion a strengthening factor for Islam, and placed in the hearts of the hypocrites a fear of him and in the hearts of the believers love for him. Allah’s Messenger (ﷺ) compared him to angel Jibreel in his harshness towards the enemies of Islam.

So who among you can be compared to the two of them?! May Allah’s Mercy be on them, and may Allah provide us with the ability to continue in their paths. Let whoever loves me, love them, for whoever does not love them has angered me, and I will have nothing to do with him. If I hear anymore derogatory talk about the two of them, I will punish the offenders severely. Verily, the best of this nation after its Prophet (ﷺ) is Abu Bakr and ‘Umar, may Allah be pleased with them. Then Allah knows best who the best is. I am saying this asking Allah’s Forgiveness for both you and myself.’”
[Source: Talbees Iblees of Ibn Jauzi]

Imam Savi ve muteşabih ayetler

imam-sav-ve-mutesabihGördüğünüz sayfa İmam Savi’nin Celaleyn tefsirine yazdigi bir haşiyedir.
Üstü çizili ibarede (حم) gibi muteşabih ayetlerin ilmini Allah u Tealaya bırakmanın selef akidesi olduğunu beyan ediyor.
Yani muteşabih ayetlerin manası Allah u Teala tarafından bilinir.
Mana verenler Ali İmran suresi 7. ayet i kerimeye gore fitne ehlidirler. Günümüz selefi adi altındaki vehhabiler de fitne ehlidirler.
Allah hidayet etsin onlara..

by islamkalesi

 

KARDEŞİM SİFTAHINI YAPMADI

notMG

İstanbulda Kapalıçarşı’nın yanında alelade bir dükkan… Sabah namazını kılan bir adam dükkana girerek
raftaki bir malı gösteriyor: “Şunu istiyorum” diyor.
Ama dükkanın sahibi diyor ki;

” Satılık değil.”

Adam diyor ki:

“Yaa kardeşim dükkanını açmışsın, bunu rafa koymuşsun, ben de gelmişim, buna ihytiyacım var. Sana paranı veriyorum, bu malı ver diyorum, neden vermiyorsun?”
Neden vermediğimi söyleyeyim diyor adam:
– Bak, şu karşıda bir dükkan var ya!
– Var
– O dükkana gidersen, bu malın aynı orda da var. Ondan al.
Adam diyor “Hayır” .
– Buradan almak istiyorum, neden oradan alacakmışım?
– Çünkü ben siftahımı yaptım; ama o kardeşim daha siftahını yapmadı.

Adam bunun üzerine lazım geleni yapmış. Gitmiş öteki dükkandan alacağını almış. Yabancı olan bir kişi, Osmanlı’nın bu standartlarına şaşırırmış. Şimdi düşünün zamanımızda bir adam müşterisi gelmiş, ona diyecek ki; “Ben sana satmıyorum hadi git öteki dükkana”.. .
Köprülerin altından ne kadar çok sular geçmiş hissedebiliyor musunuz?

Mulla ‘Ali al-Qari’s al-Mawrid al-Rawi fi Mawlid al-Nabi

Mawlid Gift

Mulla ‘Ali al-Qari’s al-Mawrid al-Rawi fi Mawlid al-Nabi-1a

– Said the erudite Mulla ‘Ali al-Qari (may Allah have mercy upon him)

– On the Prophet (Allah bless him and give him peace) being Sent as a Mercy to the Believers and as a Proof against the Idolaters

Read: Here

Mawlid Gift (part 2)

old picture Kaaba-Kabbah 1954

– The Superiority of the Prophet (Allah bless him and give him peace) over the Other Prophets

Celebration of the Mawlid has not been Transmitted from Any of the Salaf from the First Three Generations

The Shaykh of our Shaykhs, the Imam and erudite polymath, Shams al-Din Muhammad al-Sakhawi (may Allah grant him a lofty station) said:

I was among those honored to witness the Mawlid celebration inMecca for years, and I came to know of the many blessings it contains. . . .During my time there, I had the chance to visit many times the effulgent birthplace [of the Prophet (Allah bless him and give him peace)] and witness the grand displays of celebration. The basis for the noble Mawlid celebration was not transmitted from any of the righteous forebears of the first three virtuous generations; rather, it was inaugurated after their time with pious motives and good and sincere intentions. The people of Islam throughout the lands and major metropolises continue to celebrate it during the month of the Prophet’s birth—may Allah send salutations and prayers upon him and grant him honor and exaltation—by arranging elaborate meals and gatherings. During its nights, they engage in various forms of charitable giving and display happiness and increase in good acts. Indeed, they take advantage of the closeness of the Prophet’s birthplace (Allah bless him and give him peace)and every great bounty manifests upon them due to its blessings—and that is tried and true, as Imam Shams al-Din al-Jazari the reciter said: “It is a source of security for the entire year and an early glad tiding for every good thing that is sought after.”

– The Celebration of the Mawlid among the Inhabitants of Egypt and the Levant

– How did the Rulers of Andalusia Celebrate the Mawlid?

– The Celebrations in India

– The Celebrations of the Non-Arabs

The Celebration of the Mawlid among the Inhabitants ofMecca

[al-Sakhawi continued:]During the Mawlid celebration, the inhabitants of Mecca, that treasure-store of goodness and blessings, proceed in mass to Suq al-Layl, which is the site most consider to be the location of the Prophet’s birth (Allah bless him and give him peace). They head to this site in hopes of obtaining their objectives. Their celebrations on this day exceed their celebrations on the day of Eid, and few are wont to miss it, whether they are righteous or corrupt, mindful or negligent. This is especially true for the Sharif of the Hejaz; however, these days he visits the site at other times.

[al-Sakhawi continued:]The munificence of Mecca’s judge and scholar, al-Burhani al-Shafi‘i, includes feeding the visitors, residents, and attendees with the most exquisite foods and sweets. On the morning of the Mawlid he distributes sweets to the people in hopes of having afflictions removed. Al-Burhani’s son, al-Jamali, dutifully followed in his father’s footsteps and gives to the residents and travelers. As for today, only the smoke from the cooking fire remains and none of what we mentioned is seen, except as a lingering fragrance of wild thyme. The situation is as some say:

Their tents are like their tents

But I see that the women are not their women

-The Celebration of the Mawlid by the Inhabitants ofMedina

[al-Sakhawi continued:]The inhabitants of Medina—may Allah Most High increase them—celebrate the Mawlid with great fervor. Al-Malik al-Muzaffar, may Allah have mercy upon him, used to go to great lengths in his celebration and preparations for it. The erudite Abu Shama, one of al-Nawawi’s teachers known for his rectitude, praised al-Muzaffar for this in his book al-Ba’ith ‘ala al-bida’ wa al-hawadith and said: “Actions like this are good and recommended and the one who performs them should be praised and lauded. Ibn al-Jazari added, ‘Even if it only enrages Satan and brings delight to the people of faith.’ Al-Jazari also said, ‘If the people of the cross [i.e., the Christians] took the birth night of their Prophet as a major celebration, the Muslims have even more right to honor [the Prophet (Allah bless him and give him peace)].’ One can, however, retort that we are commanded to be different from the People of the Book, although there does not appear to be an answer to this from the words of the Shaykh.”

[al-Sakhawi continued:]That is a rhetorical argument, for the Shaykh of the Shaykhs of Islam, the Seal of the noble Imams, Abu al-Fadl Ibn Hajar, the relied upon teacher (may Allah cover him in His mercy and settle him in His expansive gardens) stated that there occurred to him a legal text upon which the gallant scholars can rely upon. It is the report found in the collections of al-Bukhari and Muslim. It mentions that the Prophet (Allah bless him and give him peace)came to Medina and found the Jews fasting on the day of ‘Ashura’. When he asked them concerning this, they replied, “It is the day on which Allah drowned Fir’awn and saved Musa, so we fast this day out of gratitude to Allah Most High.” The Prophet (Allah bless him and give him peace) said, “I have more right to Musa than you all,” and he fasted on that day and ordered others to fast on it . . . His first fast coincided with theirs for the sake of drawing them near [to Islam] and then later he did it differently to show the differences between them. He [Ibn Hajar] said, “Giving thanks to Allah Most High can be shown by many acts of worship, such as prostration, fasting, charity, or reciting [the Quran]. And what bounty is greater than the blessing of the birth of this Prophet (Allah bless him and give him peace)—the Prophet of mercy—on this day?”

I [Mulla ‘Ali al-Qari] say: The verse “Certainly, there has come to you a Messenger” alludes to this and indicates that the time of his appearance should be celebrated with reverence. Ibn Hajar continued:

As for what is done in the Mawlid, it should be confined to what expresses gratitude to Allah Most High, such as the aforementioned practices such as reciting the Quran, feeding others, giving charity, and singing something of the odes that praise the Prophet (Allah bless him and give him peace) and encourage renunciation [zuhd], and songs that move the heart and encourage it to do good deeds and work for the Hereafter. As for what is added to this, such as singing and amusement and the like, what should be said concerning it is that the permissible therein that displays joy over the day is of no harm if joined with it, while the unlawful, disliked, or offensive [khilaf al-awla] is forbidden [yumna’].

Now, this also applies to areas wherein there are differences of opinion [khilaf]. Indeed, we should be committed to doing deeds of excellence every day and night of the month, as was reported from the Ibn Jama’a, who hoped to do that. It has reached us that when the ascetic and devout exemplar, Abu Ishaq Ibrahim b. Abd al-Rahim b. Ibrahim b. Jama’a, was in the city of the Prophet—may prayers and pure salutations be upon its resident—he would prepare food for theMawlid celebration and proclaim, “If only I was able, I would hold a Mawlid celebration day of the month.” I say: So since I am unable to host people for the Mawlid celebration physically, I have written these pages in order that they may host people metaphorically and with light for all times to come—without restriction to a particular year or month. I have named this work al-Mawrid al-rawi fi Mawlid al-Nabi. . .

Read Full: Here

Mawlid Gift (part 3)

Mawlid Gift (part 3)

– What should be Read during the Mawlid Celebration?

– When was the Prophet Created?

– Imam al-Ghazali Speaks about the Prophet’s Creation (Allah bless him and give him peace)

– Imam al-Subki Speaks about the Creation of the Prophet’s Soul (Allah bless him and give him peace)

– Imam al-Qastalani Speaks about the Muhammadan Reality (al-Haqiqa al-Muhammadiyya)

Read: Here

Mawlid Gift (part 4)

Mawlid Gift (part 4)

– Why is the Prophet (Allah bless him and give him peace) Preeminent over the other Prophets?

– The First Creation is the Muhammadan Light

– The Disagreements of the Scholars regarding the First Creation after the Muhammadan Light

– The Muhammadan Light Shone from Adam’s Forehead

Read: Here

Mawlid Gift (part 5)

Mulla ‘Ali al-Qari’s al-Mawrid al-Rawi fi Mawlid al-Nabi

– What was Hawwa’s Dowry?

– Adam Seeks a Means of Approach [Tawassul] through the Prophet (Allah bless him and give him peace)

Read: Here

Mawlid Gift (part 6)

Mawlid Gift (part 6)

– The Purity of the Prophet’s Lineage (Allah bless him and give him peace)

Synopsis

[1] The soundest position is that both Ibrahim’s father (who was named Tarah, not Azar, the latter being his paternal uncle) and the Prophet’s parents were monotheists. For more on both points, see the word Of Pure Origin. [t]

Read Full: Here

Mawlid Gift (part 7)

Abd al-Muttalib and the elephants of Abraha

– The Prophet’s August Rank (Allah bless him and give him peace)

-The Disagreement of the Scholars over the Noble Prophetic Lineage after ‘Adnan

– ‘Abd al-Muttalib and the People of the Elephants

– ‘Abd al-Muttalib’s Vow to Sacrifice His Son

– The Legality of Blood Money

– The Reason for ‘Abd al-Muttalib’s Vow

Read: Here

Mawlid Gift (part 8)

Mulla ‘Ali al-Qari’s al-Mawrid al-Rawi fi Mawlid al-Nabi-1

– ‘Abd Allah’s Marriage to Amina b. Wahb

– Amina’s Pregnancy

– The Appearance of the Muhammadan Light (Allah bless him and give him peace)

– The Various Narrations Concerning the Time in which the Muhammadan Light (Allah bless him and give him peace) Appeared

– Did Amina Give Birth to Another Child Besides the Prophet (Allah bless him and give him peace)

Read: Here

Mawlid Gift (part 9)

Mawlid Gift-9

– The Glad Tidings of ‘Isa

– The Prophet’s Birth (Allah bless him and give him peace) was a Cause for Delight and Victory for the Meccans

– The Passing of His Father ‘Abd Allah

Read: Here

Mawlid Gift (part 10)

Muhammad(s) The Light-Mercy to the universe

– The Description of His Birth (Allah bless him and give him peace)

-Abu Lahab’s Delight upon the Prophet’s Birth (Allah bless him and give him peace)

– The People of the Book Gave Glad Tidings of the Prophet’s Birth (Allah bless him and give him peace)

Read: Here

Mawlid Gift (part 11)

The Toppling of Kisra’s Arch on the Day of the Prophet’s Birth

– The Toppling of Kisra’s Arch on the Day of the Prophet’s Birth (Allah bless him and give him peace)

– The Sacred Fire of the Zoroastrians was Extinguished and Sawa’s Lake Dried Up on the Day of the Prophet’s Birth (Allah bless him and give him peace)

The Devils Were Assailed with Flaming Meteors

The Devils Were Assailed with Flaming Meteors

 

During the night of the Prophet’s birth (Allah bless him and give him peace) the devils were assailed with flaming meteors, but before that night, the devils would take up positions for hearing in every direction. It is also reported that Satan was veiled from the heavens on that night; although perhaps it was he who sat in positions for hearing and mentioned cryptically. Baqi b. Mukhlid, the author of a Musnad collection, mentioned in his exegesis, as we also narrated from Mujahid, that he, i.e., Satan, was caused to decay four times: when he was cursed, when he was forced to descend [to the earth], when the Prophet (Allah bless him and give him peace) was born (and in one wording, “when he (Allah bless him and give him peace) was tasked with the prophetic mission”) and when Sura al-Fatiha of the Qur’an was revealed….

Read: Here

Mawlid Gift (part 12)

Muhammad-Ya Rasul Allah

 

– Was the Prophet (Allah bless him and give him peace) Born with the Prophetic Seal, or did He Receive it after His Birth?

There is a difference of opinion over whether the Prophet (Allah bless him and give him peace) was born with the prophetic seal (as mentioned earlier from the hadith of ‘A’isha) or whether he received it from one of the two angels when they split open his breast during his infancy[b]. The former opinion was cited byIbn Sayyid al-Nas, the latter by Maghlatay from Yahya b. ‘Abidin a passive-anonymous form [sigha al-tamrid]. The former position is sounder since there is a hadith from ‘A’isha found in the Musnads of al-Tayalisi al-Harith, as well as Abu Nu’aym’s Dala’il al-Nubuwwa, in which the Prophet (Allah bless him and give him peace) said, “And he [i.e., Jibril] gave me the seal on my back and I was able to feel the touch of the seal upon my heart.” There is a similar hadith from Abu Dharr in the Musnad of Imam Ahmad and Dala’il al-Nubuwwa of al-Bayhaqi.

I say: Taking the additional wordings in account, it is clear that it is possible to reconcile between reports.

-The Prophet’s Circumcision (Allah bless him and give him peace)

Read: Here

Mawlid Gift (part 13)

Names of Holy Prophet Muhammad (s)

On the Name Muhammad (Allah bless him and give him peace)

The Prophet’s Many Names (Allah bless him and give him peace)

Read Full: Here

Mawlid Gift (part 14)

Mawlid Al Nabi

– The Disagreement of the Scholars over the Length of the Prophet’s Gestation and the Location of His Birth (Allah bless him and give him peace)

In addition, the scholars have disagreed over the exact length of time the Prophet was carried [in the womb]. Some say it was nine months and others say it was ten, eight, or even seven months. Al-Qastalani said, “The Prophet (Allah bless him and give him peace) was born in a house belonging to Muhammad b. Yusuf, the brother of al-Hajjaj. Others state that he was born near one of the mountain passages [ofMecca], and some say he was born at al-Radm or ‘Asfan. Our Shaykh,Ibn Hajar al-Makki said, “The sound view—nay, the correct view—is that he was born in Mecca, as is well-known today. The scholars stated, ‘His birth was not in the month of Muharram, Rajab, or Ramadan, lest it appear that he was honored by being born in a virtuous time. In fact, it was he who honored both times and places.

– His Suckling and the Proofs of His Prophethood with Halima al-Sa’diyya

Some of the Prophet’s Miracles as a Nursling (Allah bless him and give him peace)

Al-Bayhaqi, al-Khatib al-Baghdadi, and Ibn ‘Asakir (the latter two in their historical collections) related from al-’Abbas b. ‘Abd al-Muttalib who said, “I said, ‘O Messenger of Allah! I was called to embrace your religion because of a portent of your prophethood that I beheld as you were in the cradle. I saw you speaking gently to the moon, and saw that it moved wherever your fingers moved.’ The Prophet (Allah bless him and give him peace) said, ‘I was speaking to it, and it to me, and it was distracting me away from crying as it was prostrating under the Throne.’”Ibn Hajar mentioned in Fath al-Bari that it is reported in the Sira of al-Waqidi that this event took place when the Prophet s was just born. In Ibn Sab’a’s al-Khasa’is it says that the Prophet’s cradle shook due to the immense number of angels around it…

Read Full: Here

Mawlid Gift (part 15)

The Clouds that Shaded the Prophet (Allah bless him and give him peace)

– The Clouds that Shaded the Prophet (Allah bless him and give him peace)

Al-Bayhaqi and Ibn ‘Asakir related from Ibn ‘Abbas who said, “Halimamentioned that when she first attempted to wean the Messenger of Allah(Allah bless him and give him peace), he spoke and said, ‘Allah is the greatest, all praise belongs to Allah abundantly, and exalted and transcendent is Allah morning and evening.’ ‘After he matured,’ Halima said, ‘he went outside and looked at the children playing, but he did not join them.’”

Ibn Sa’d, Abu Nu’aym, and Ibn ‘Asakir all related from Ibn ‘Abbas who said, “It was Halima’s habit that she would not let him [the Prophet (Allah bless him and give him peace)] go far from her sight. One hot afternoon day however, she was preoccupied and he went out with his sister [from suckling] Shayma’ to play with the small sheep. Soon afterwards, Halima went out in search of him and finally found him along with Shayma’. She asked Shayma’, ‘How could you go out with him in this heat?’ ‘Dear mother,’ replied Shayma’, ‘my brother suffered no heat; I saw that clouds hovered over him, stopping where he stopped, and moving where he moved, until we reached this spot here.’”

– The Splitting of the Prophet’s Breast (Allah bless him and give him peace)

Halima said, “Soon after I weaned him we took him to his mother—even though we were very eager to have him remain with us due his blessings he brought us—and we spoke to her and said, ‘It would be better if you left him to remain with us until he grows larger, for we fear that he may suffer from the plague that has befallen Mecca. We importuned her until she finally agreed and we brought him to our home once more. One day, several months after our return, when he and his brother [from suckling] were behind our tents, his brother came running and called out, ‘That Qurayshi brother of mine! Two men clothed in white have taken him and laid him down and opened his breast!’ So his father and I went to him and we found him standing, but his face was very pale. We drew him to us and said, ‘What is wrong, dear son?’ He said, ‘Two men clothed in white came to me and laid me down and opened my breast and took out something from it and cast it aside. Then they returned my breast to its previous state.’ After returning with him, his father [from suckling] said to me, ‘O Halima, I am worried that my son has been afflicted with a spell; take him back to his family before he manifests any further symptoms.’ We carried him with us until we reached his mother, and she asked, ‘What brings you back so soon after being so eager to keep him?’ We said, ‘We are afraid of loss or an accident.’ Not to be deceived, Amina said, ‘Now tell me the real reason. Did you fear that Satan would get to him? By Allah, Satan has no way to get to him. Great and wondrous things are in store for him. Now you shall leave him with me.’”

Having mentioned this, the splitting of the Prophet’s breast occurred three times: the first time was recounted here and the second time was with Jibril when revelation was brought to him in the cave of Hira’, and the third time was during miraculous night journey. [1]

[1] The opening of the Prophet’s blessed chest (Allah bless him and grant him peace) was to add purity upon purity, not, as some believe, to remove something impure or evil from him. The knower of Allah Habib ‘Ali al-Habshi said in some poetry:

The angels removed no blemish from his heart;

They only increased the purity already with him!

The Passing of the Prophet’s Mother (Allah bless him and give him peace)

When the Prophet was four years old (and some say he was five or six or seven, or even twelve and a half years old) he mother passed away in Abwa’, which is a region that lies between Mecca and Medina. Some say that she passed away in a mountain pass in Jahun. In the dictionary al-Qamus al-muhit it states under the entry “Dar Nabigha”: “A place near Mecca wherein lies the Prophet’s mother (Allah bless him and give him peace).”

Ibn Sa’d related from Ibn ‘Abbas, from al-Zuhri, from ‘Asim b. ‘Umar b. Qatada (whose reports are intertwined), all of whom said, “When the Messenger of Allah (Allah bless him and give him peace) was six years of age, his mother went with him for a one month visit of his maternal aunts from Banu’ Adi b. al-Najjar in Medina. As he recounted to us the events that he experienced, the Prophet looked at one of the homes and said, ‘This is where my mother took me when we disembarked. I was at the well of Banu ‘Adi b. al-Najjar and there stood a folk from the Jews who were looking at me.’ Umm Ayman said, ‘I heard one of them say, “He is the Prophet of this nation and this is the abode of his migration.” I understood what they were saying, so I embarked to take the Prophet (Allah bless him and give him peace) back to his mother in Mecca, but she passed away at Abwa’.’”

Al-Hafiz Jalal al-Din al-Suyuti declared emphatically that the Prophet’s parents are saved, but the position of the majority [of scholars] is otherwise. I have detailed this in my separate treatise on the topic.[2]

Umm Ayman [mentioned in this report] is none other than Baraka, who cared for the Prophet (Allah bless him and give him peace) after the passing of his mother. The Prophet (Allah bless him and give him peace) used to say to her, “You are my second mother.”

[2] In Mulla ‘Ali al-Qari’s commentary on the Shifa, one of his later works, he seems to have changed his opinion on this issue. He said,  “As for the religion of the parents of Allah’s Messenger (Allah bless him and give him peace) there are many opinions. The most correct one is that they were believers according to the consensus of the greatest of the scholars, mentioned by al-Suyuti in his three books.”

(Video of the grave of Sayyida Amina)

The Passing of His Grandfather ‘Abd al-Muttalib

His grandfather ‘Abd al-Muttalib passed away at the age of eighty, having held on to the religion of the pre-Islamic period of ignorance. Some say that he passed away when the Prophet (Allah bless him and give him peace) was nine years old, while some say ten or six years old. His grandfather at the time was one hundred and ten years old, although others say he was one hundred and forty. The Prophet (Allah bless him and give him peace) was later cared for by Abu Talib, whose name was ‘Abd Manaf, and ‘Abd al-Muttalib ordered Abu Talib to care for him since he was the close brother of ‘Abd Allah.

The Messenger’s Journey to the Levant (Allah bless him and give him peace)

When the Messenger of Allah (Allah bless him and give him peace) was twelve years old, he traveled with his uncle Abu Talib on a journey to theLevant. When they reached Bostra, the Prophet encountered Bahira the Monk. Bahira’s real name was Jarjis. When the Prophet (Allah bless him and give him peace) and his uncle arrived in Bostra, Bahira recognized the Prophet by his description and said to him as he took him by the hand, “This is the master of the creation. Allah has sent this one as a mercy unto the worlds.” When asked how he knew that, Bahira replied, “When you rose from the valley there was not a single tree or stone save that it fell prostrate before him—and they do not prostrate to any save a Prophet. I also recognize him by the Seal of Prophecy that lies between his shoulder blades like an apple, and indeed that is how we find the [final Prophet] described in our Scriptures.” Bahira asked Abu Talib to bring Muhammad (Allah bless him and give him peace) [back to Mecca] for fear of the Jews. This was reported by Ibn Abi Shayba, and further in the report it mentions that the clouds covered the Prophet (Allah bless him and give him peace). May Allah aid the one who said:

If they say one day, “He was covered by the clouds.”
We say, “Indeed it was they who were covered!”

Ibn Manda related with a weak chain from Ibn ‘Abbas that when Abu Bakr al-Siddiq was eighteen years old, he accompanied the Prophet (Allah bless him and give him peace) who was twenty at the time, and they set out for theLevant to engage in trade. Along the way they disembarked and the Prophet (Allah bless him and give him peace) sat under the shade of a lote tree while Abu Bakr went to a local monk named Bahira and asked him a question. Bahira asked, “Who is that man who sits under the shade of the tree?” Abu Bakr replied, “That is Muhammad b. ‘Abd Allah b. ‘Abd al-Muttalib.” Bahira said, “By Allah, he is a Prophet; no one after ‘Isa has sought shade under that tree save Muhammad (Allah bless him and give him peace).” Bahira’s words entered Abu Bakr al-SiddIq’s heart and when the Prophet was tasked to deliver the message he immediately followed him. Al-Hafiz Ibn Hajar al-‘Asqalani said in al-Isaba, “If this story is true it is a separate journey from the one taken with Abu Talib.”

– The Prophet’s (Allah bless him and give him peace) Marriage to Khadija

Read Full: Here

Mawlid Gift (part 16—Conclusion)

– The Beginning of Revelation

Allah tasked the Prophet (Allah bless him and give him peace) with the prophetic mission and made him a mercy unto the worlds and sent him as a Messenger to mankind and jinn entire when he reached forty years of age. Some say it was when he was forty years and one day, and others say forty years and ten days or forty years and two months. It began on Monday, the 27th of Rama\an; some say on the 23rd or the 24th. Ibn ‘Abd al-Barr says that it began on Monday the 8th of Rabi’ al-Awwal in the year 41.

Ibn Jarir, Ibn al-Mundhir, and others relate from Qatada who said regarding the verse “Certainly, there has come to you a Messenger from your own selves. . .”, “Allah made him from your own selves, so envy him not for what Allah has given him of prophecy and miracles; it “is grievous to him that you should suffer”, in other words, he cares deeply for the misguided and hopes that Allah will guide him.”

Ibn Abi Hatim and Abu al-Shaykh both relate from Ibn ‘Abbas who said regarding the verse “it is grievous to him that you should suffer”, “This means, your sufferings weigh heavily upon him, and he is eager for the disbelievers among you to believe.

– Conclusion

The upshot is that the verse “grievous to him that you suffer” means that he finds it difficult and heavy upon him that you suffer and fatigue. This is why—due to his blessings—the sins of mistakes, forgetfulness, and acts done under compulsion are lifted from you, and this is why the burdens and fetters that were on the previous nations have been removed from you. The Prophet (Allah bless him and give him peace) brought the upright, moderate religion, and the illumined, well-pleasing path.

It is also possible that the word “grievous” is separate from the phrase that proceeds it and connected to what comes after it. In that case it is an attribute of the Messenger (Allah bless him and give him peace) and means essentially that “his existence is valuable and rare, and his generosity is perfect and his august beauty is radiant, and he is unrivaled and honored by Allah, so honor and exalt him, and assist him and magnify his status.” This position is supported by the anomalous variant reading of the verse in which it is pronounced with two zays: “that you believe in Allah and His Messenger, and that you exalt him [tu’azzizuhu].”[1]

Alternatively this can mean he is superior to the other Messengers since he is the Seal of the Prophets, or because his religion is dominant over the other religions and inclusive of all times and places, and he takes vengeance upon his enemies just as he shows mercy to those he loves.

The verse “that you suffer” means that it grieves him when you suffer harm and it is heavy upon him when you go through trials, for he is the mercy unto the worlds and takes pity on the believers. The verse “eager for you” means that he is eager for your faith, certitude, and spiritual excellence. And for the believers he is especially full of pity and mercy; he personifies the epitome of mercy, care, subtle kindness, and mercy.

Ibn Abi Hatim related from ‘Ikrima who said that the Messenger of Allah (Allah bless him and give him peace) said, “Jibril came and said, ‘O Muhammad! Indeed, your Lord greets you. Here is the angel in charge of the mountains. Allah has sent him to you and ordered him to do nothing unless it is by your command.’ The angel in charge of the mountains said to him, ‘Indeed, Allah has ordered me to do nothing unless it is by your command. If you wish, I will take the mountains and crush them [the people of Taif] in between them, or if you wish I will rain down stones upon them, or if you wish the earth will swallow them up.’ The Prophet (Allah bless him and give him peace) replied, ‘O angel of the mountains! I come to them so that perhaps someone from their offspring says there is no god but Allah.’ The angel of the mountains said, ‘You are as your Lord has named you: Full of Pity, Merciful.’”

Ibn Mardawayh related from Abu Salih al-Hanafi who said, “‘Abd Allah [Ibn ‘Abbas] reported that the Messenger of Allah (Allah bless him and give him peace) said, ‘Indeed, Allah is Merciful, and He does not place His mercy except with one who is merciful.’ We said, ‘O Messenger of Allah! But all of us show mercy to our belongings and children.’ The Prophet (Allah bless him and give him peace) replied, ‘That is not the mercy I speak of; rather, it is as Allah said, “Certainly, there has come to you a Messenger from your own selves. It is grievous to him that you should suffer and he is eager for you and full of pity and mercy to the believers.”’”

This hadith indicates that mercy should be both general and restricted, as the Prophet (Allah bless him and give him peace) said in other hadith reports, such as the rigorously authentic report: “None of you truly believe until he loves for his brother what he loves for himself,” and the other rigorously authentic report: “Those who show mercy shall receive mercy from the All-Merciful. Show mercy with those on the earth, and the Lord of the heavens shall show mercy to you.”

The verse “so if they turn away” means: If the disbelievers turn away from faith in you, or if all of creation turn away and refuse to follow you, say to them, “Allah is sufficient for me. . .” That is, He is enough for me in all of my affairs, “there is no god but Him. . .” That is, there is no Lord but Him, so only He merits worship. “Upon Him I put my trust”: upon Him I rely completely, “and He is the Lord of the Magnificent Throne.” The word Magnificent is in the genitive state since it is an adjective of the Throne. It has also been recited in the nominative state as an adjective of Lord (i.e., the Magnificent Lord). According to the former reading, this describes the immense shape of the Throne that encompasses all of creation. It is related that when compared to the size of the heavens of this world, the seven earths are like a ring thrown into a desert. Despite that, it has been reported in a hadith qudsi, “My earth and heavens cannot contain me, but the heart of My believing servant can contain Me.” Abu Dawud reported from Abu al-Darda’ with a raised chain, as did Ibn al-Sunni, that the Prophet (Allah bless him and give him peace) said, “Whoever says seven times upon waking and entering the evening, ‘Allah is sufficient for me, there is no god but Him, upon Him I put my trust and He is the Lord of the Magnificent Throne,’ Allah shall suffice him from all that worries him in his worldly and Afterworldly affairs.”

Ibn Abi Shayba and others related from Ibn ‘Abbas from Ubayy b. Ka’b who said, “The last verse revealed to the Prophet was “Certainly, there has come to you a Messenger from your own selves. . .” In another narration Ubayy said, “This is the last portion of the Quran to be revealed, and the matter was closed with what started it, which is ‘there is no god but Allah.’ Allah said, “And We have not sent a Messenger before you save that We revealed to him, ‘there is no god but me, so worship Me alone.’”

*    *

*

So we too shall conclude with what Allah concluded with when He revealed His clear words to the Seal of the Prophets (Allah bless him and give him peace). Thus we hope to receive a goodly end and attain unto the lofty station out of Allah’s grace and bounty—to be with those whom Allah has graced from the Prophets, the veracious, the martyrs, and the righteous, and what a good company they are! That is Allah’s bounty, and sufficient is Allah as a Knower.

All praise belongs to Allah in the beginning and the end, outwardly and inwardly,

contingently and pre-eternally. And may Allah send prayers,

salutations and increased honor, nobility,

and exaltation to our master

Muhammad.

Amin.

——–

[1] That is, instead of the canonical reading: wa tu’azziruhu. [t]

——-

December 23, 2014 by Abdul Aziz Suraqah

During the month of Rabi’ al-Awwal I’ll be posting my translation of Mulla ‘Ali al-Qari’s Prophetic Nativity al-Mawrid al-Rawi fi Mawlid al-Nabi (Allah bless him and give him peace). In sha’ Allah I’ll release it bit by bit each day this month.Here

 

Abdul Aziz Suraqah-httpibrizmedia.comHere also Here

ABDUL AZIZ SURAQAH

Abdul Aziz Suraqah

I was born and raised in Atlanta, Georgia. As a teenager I began my study of the Arabic language, and pursued further studies in Yemen, Mauritania, andMorocco with a focus on theology, legal theory, Arabic grammar, rhetoric, and literature. Since 1998, I have been teaching Arabic and Islamic studies, both privately and in educational institutions. In 2005, however, I shifted my focus and began translating from Arabic to English full time, to date completing over forty-seven works. I continue to teach Arabic and Islamic studies at Dar al-Ma’rifah and Risalah Foundation here in Toronto, Canada, where I live with my wife and three daughters.

[Edited by ADHM]

Nur ad-Din Abu al-Hasan Ali ibn Sultan Muhammad al-Hirawi al-Qari al- Hanafi

Mulla ‘Ali al-Qari (d.1014AH /1605AD)

Shams al-Din Muhammad ibn `Abd al-Rahman al-Sakhawi al-Shafi’i

Imam al- Sakhawi ( d.902 AH/1497AD)

[a] Regarding the belief of the Parents of the Messenger of Allah [صلى الله عليه و آله وسلم], Mullah Ali al-Qari [may Allah have mercy on him] for a period held that they were in the Hellfire. He wrote a booklet on this issue and also expressed the same opinion in his commentary on Al-Fiqh al-Akbar.

However, he later changed his position, as can be seen from his statement in his commentary of Qadi ‘Iyad’s Al-Shifa’ which he completed in 1602AD, three years before his death. There, he says, “As for the religion of Allah’s Messenger [صلى الله عليه و آله وسلم], there are many opinions. The most correct one is that they were believers according to the consensus of the greatest of the scholars, mentioned by  Imam AlSuyuti(RA)[d.911AH/1505AD] in his three books.”

He goes on to say, “As far as what they have mentioned regarding his bringing them back to life [and their testifying to his prophethood], the most correct opinion according to the majority of trustworthy scholars and as also mentioned by Imam Al– Suyuti(RA) in his three works, is that it did happen” [Sharh al-Shifa 1:601].”  [Al-Ta’liq al-Muyassar 18]

Mullah Ali al-QariSharah al-Shifah, Publish: Dalal-Kutub al-ILmiyah, Beirut, Lebanon

Mullah Ali Qari writes: The Iman of Abu Talib is not proven, however there are different opinions regarding Parents of Prophet (Peace be upon him), “The relied upon opinion” is that they were Muslims and the great scholars of Ummah are unanimous upon it. [Mullah Ali Qari, Sharah ush-Shifah, Volume: 1, Page No. 601] see scan: Here

THE NOBEL PARENTS OF THE HOLY PROPHET

(SALLALLAHU ALAIHE-E-WA-SALLAM)

IN DEFENCE OF THE PROPHET’S PARENTS AND ABU TALIB


[b] Prophetic Seal

“…Bahira was bewildered by all the answers that he received to his questions because they exactly matched everything that he knew about the Last Prophet. Lastly, he looked at the Master of the Universe’s backand saw the seal of Prophethood. Bahira’s conviction was now certain and without doubt: This youth was the long-awaited Last Prophetصلى الله عليه وسلم ”

Ibn Hisham:

When the Messenger of Allâh (صلى الله عليه وسلم) was twelve (12) years old (42 BH/580 CE), he went with his uncle Abu Talib on a business journey toSyria. When they reached Busra (which was a part of Syria, in the vicinity of Howran under the Roman domain) they met a monk called Bahira (his real name was Georges), who showed great kindness, and entertained them lavishly. He had never been in the habit of receiving or entertaining them before. [Ibn Hisham 1/180-183; Za’d Al-Ma’ad 1/17] More Info:Here

source

The Mawlid The Blessed Birth Of The Prophet(s) – by Imam Ibn Kathir

Mawlid by Ibn Kathir

by Imam Ibn Kathir

This book, which is a lesser known work of Imam Ibn Kathir, seeks to present the circumstances surrounding Quraysh and ‘Abd al-Muttalib, the grandfather of the Messenger of Allah (may Allah bless him and grant him peace), some of the premonitory dreams and oracular announcements of his coming, and the birth itself and early years of the Messenger of Allah (may Allah bless him and grant him peace), some of his outstanding merits and noble qualities of character, and traditions relating to his high position as the Chosen One (Mustafa) and Beloved (habib) of Allah and Seal of the Messengers of Allah. The author’s careful choice of traditions and his sifting the original material from the earliest sources is here reinforced by the modern editors of the text and their judicious checking and assessment of the traditions cited.

Imam Ibn Kathir says regarding Shah Malik al-Muzzafar (rah) the brother in law of Salah-ud-din Ayyubi (rah) the great warrior of Islam

 

Ibn Kathir (rah) said this:
أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكانقدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوحوكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلاعالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماهالتنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحيةوقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفرفي بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبديةوثلاثين ألف صحن حلوى
Translation: He was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…DuringRabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف فيربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.

Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets. [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]

Imam Ibn Jawzi the most strict scholar in al-Jarh wa’t Tadeel, even he wrote a complete book on Mawlid where he said:
In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen ratherall people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success. [Biyan al Milaad an Nabwi, Page No. 58]


Mulla ‘Ali al-Qari:

The Shaykh of our Shaykhs, the Imam and erudite polymath, Shams al-Din Muhammad al-Sakhawi (may Allah grant him a lofty station) said:

I was among those honored to witness the Mawlid celebration inMecca for years, and I came to know of the many blessings it contains. . . .During my time there, I had the chance to visit many times the effulgent birthplace [of the Prophet (Allah bless him and give him peace)] and witness the grand displays of celebration. The basis for the noble Mawlid celebration was not transmitted from any of the righteous forebears of the first three virtuous generations; rather, it was inaugurated after their time with pious motives and good and sincere intentions.

The people of Islam throughout the lands and major metropolises continue to celebrate it during the month of the Prophet’s birth—may Allah send salutations and prayers upon him and grant him honor and exaltation—by arranging elaborate meals and gatherings. During its nights, they engage in various forms of charitable giving and display happiness and increase in good acts. Indeed, they take advantage of the closeness of the Prophet’s birthplace (Allah bless him and give him peace) and every great bounty manifests upon them due to its blessings—and that is tried and true, as Imam Shams al-Din al-Jazari the reciter said: “It is a source of security for the entire year and an early glad tiding for every good thing that is sought after.”

The Celebration of the Mawlid among the Inhabitants of Egypt and the Levant

[al-Sakhawi continued:]

The inhabitants of Egypt and the Levant are the keenest of people [when it comes to the celebration of the Mawlid]. The Sultan of Egypt convenes on that night one of the greatest of gatherings. I once attended the Mawlid celebration there in the year 785 ah in the fortress of al-Jabal al-‘Aliya in the company of al-Malik al-Muzaffar Barquq (may Allah have mercy upon him). In that celebration, I saw what gladdened me and what saddened me, too. I calculated what he [al-Malik al-Muzaffar] spent that night upon the reciters and those in attendance among the orators, singers, young children and servants, etc., and I estimated it at ten thousand mithqals [450 kg] of gold spent on things like royal garments, food, drink, scent, candles, and other forms of sustenance. On that night I also counted twenty-five melodious reciters—and it is hoped that they will stay that way. Not a single reciter among them departed until he received around twenty royal garments from the Sultan and other leaders. The rulers of Egypt and the servants of the two Sacred Precincts have continued to enjoy the help of Allah in abolishing many evils and iniquities. They have looked after the citizenry like a father looks after his child, and they are renowned for their justice. Allah has aided them with his hosts and succor, such as the felicitous king and martyr al-Zahir Abu Sa’id Jaqmaq. They are dutiful toward him and follow the path of his Prophet (Allah bless him and give him peace), and during his time the assemblies of reciters have increased to thirty in number, and they are lauded for their good qualities and sufficed from every need.

How did the Rulers of Andalusia Celebrate the Mawlid?

[al-Sakhawi continued:]The rulers of Andalusia and the Maghreb have a night in which the leading scholars and others assemble in mass from every locale; and even the non-believers attend. I believe that the Europeans are also not wont to miss that gathering, since they want to emulate the other kings in their region.

The Celebrations in India

[al-Sakhawi continued:]Some of the verifying scholars have informed me that the celebrations in India surpass those of other lands.

The Celebrations of the Non-Arabs

[al-Sakhawi continued:]When this esteemed and honored month begins, the non-Arabs [‘ajam] convene huge gatherings with varieties of food that are given to the noble reciters and the poor among the commoners and elite. During these celebrations they complete many recitals of the Quran and engage in continual reading and singing. These celebrations are full of delight and goodness, and even the elderly women among them come together and sing. In their gatherings these elderly women entertain the leaders and elite and they host them at that time to the best of their ability. Their shaykhs and scholars are so keen to celebrate this honored Mawlid and noble gathering that no one fails to attend it, in hopes of receiving its light and felicity.

[al-Sakhawi continued:]The Shaykh of our Shaykhs, Mawlana Zayn al-Din Mahmud al-Hamadani al-Naqshabandi (may Allah sanctify his lofty secret) mentioned that once, the ruler of his time, Khaqan al-Dawran Hamabun Badshah (may Allah grant him a goodly abode) wanted the Shaykh to visit him so he could obtain spiritual succor, but the Shaykh, sufficing himself with the All-Merciful, turned down the ruler’s invitation and refused to let him visit as well. The ruler pleaded with his minister, Bayram Khan, to devise a ruse by which the two could gather in the same place, even if only for a short amount of time. The minister heard that the Shaykh never attended gatherings of happiness or sadness, unless the gathering was a celebration of the Prophet’s birth (Allah bless him and give him peace), and that was due to the Shaykhs reverence for the Prophet’s station. When the news of this reached the Sultan, he ordered that the necessary preparations to be made and arranged various types of food and drink and other items needed for gatherings of sacred knowledge. Then he invited the elite and their families. The Shaykh came with some of his freed bondsmen, whereupon the Sultan, hoping to gain the Shaykhs gentleness and gaze, humbly took the water-pitcher with his own hands and his minister took the bowl, and they proceeded to wash the Shaykh’s noble hands. Due to the blessing of their humbleness for the sake of Allah and His Messenger (Allah bless him and give him peace), the Sultan and his minister gained a tremendous station and noble rank.

The Celebration of the Mawlid among the Inhabitants of Mecca

[al-Sakhawi continued:]During the Mawlid celebration, the inhabitants of Mecca, that treasure-store of goodness and blessings, proceed in mass to Suq al-Layl, which is the site most consider to be the location of the Prophet’s birth (Allah bless him and give him peace). They head to this site in hopes of obtaining their objectives. Their celebrations on this day exceed their celebrations on the day of Eid, and few are wont to miss it, whether they are righteous or corrupt, mindful or negligent. This is especially true for the Sharif of the Hejaz; however, these days he visits the site at other times.

[al-Sakhawi continued:]The munificence of Mecca’s judge and scholar, al-Burhani al-Shafi‘i, includes feeding the visitors, residents, and attendees with the most exquisite foods and sweets. On the morning of the Mawlid he distributes sweets to the people in hopes of having afflictions removed. Al-Burhani’s son, al-Jamali, dutifully followed in his father’s footsteps and gives to the residents and travelers. As for today, only the smoke from the cooking fire remains and none of what we mentioned is seen, except as a lingering fragrance of wild thyme. The situation is as some say:

Their tents are like their tents

But I see that the women are not their women

The Celebration of the Mawlid by the Inhabitants of Medina

[al-Sakhawi continued:]The inhabitants of Medina—may Allah Most High increase them—celebrate the Mawlid with great fervor. Al-Malik al-Muzaffar, may Allah have mercy upon him, used to go to great lengths in his celebration and preparations for it. The erudite Abu Shama, one of al-Nawawi’s teachers known for his rectitude, praised al-Muzaffar for this in his book al-Ba’ith ‘ala al-bida’ wa al-hawadith and said: “Actions like this are good and recommended and the one who performs them should be praised and lauded. Ibn al-Jazari added, ‘Even if it only enrages Satan and brings delight to the people of faith.’ Al-Jazari also said, ‘If the people of the cross [i.e., the Christians] took the birth night of their Prophet as a major celebration, the Muslims have even more right to honor [the Prophet (Allah bless him and give him peace)].’ One can, however, retort that we are commanded to be different from the People of the Book, although there does not appear to be an answer to this from the words of the Shaykh.”

[al-Sakhawi continued:]That is a rhetorical argument, for the Shaykh of the Shaykhs of Islam, the Seal of the noble Imams, Abu al-Fadl Ibn Hajar, the relied upon teacher (may Allah cover him in His mercy and settle him in His expansive gardens) stated that there occurred to him a legal text upon which the gallant scholars can rely upon. It is the report found in the collections of al-Bukhari and Muslim. It mentions that the Prophet (Allah bless him and give him peace) came to Medina and found the Jews fasting on the day of ‘Ashura’. When he asked them concerning this, they replied, “It is the day on which Allah drowned Fir’awn and saved Musa, so we fast this day out of gratitude to Allah Most High.” The Prophet (Allah bless him and give him peace) said, “I have more right to Musa than you all,” and he fasted on that day and ordered others to fast on it . . . His first fast coincided with theirs for the sake of drawing them near [to Islam] and then later he did it differently to show the differences between them. He [Ibn Hajar] said, “Giving thanks to Allah Most High can be shown by many acts of worship, such as prostration, fasting, charity, or reciting [the Quran]. And what bounty is greater than the blessing of the birth of this Prophet (Allah bless him and give him peace)—the Prophet of mercy—on this day?”

I [Mulla ‘Ali al-Qari] say: The verse “Certainly, there has come to you a Messenger” alludes to this and indicates that the time of his appearance should be celebrated with reverence. Ibn Hajar continued:

As for what is done in the Mawlid, it should be confined to what expresses gratitude to Allah Most High, such as the aforementioned practices such as reciting the Quran, feeding others, giving charity, and singing something of the odes that praise the Prophet (Allah bless him and give him peace) and encourage renunciation [zuhd], and songs that move the heart and encourage it to do good deeds and work for the Hereafter. As for what is added to this, such as singing and amusement and the like, what should be said concerning it is that the permissible therein that displays joy over the day is of no harm if joined with it, while the unlawful, disliked, or offensive [khilaf al-awla] is forbidden [yumna’].

Now, this also applies to areas wherein there are differences of opinion [khilaf]. Indeed, we should be committed to doing deeds of excellence every day and night of the month, as was reported from the Ibn Jama’a, who hoped to do that. It has reached us that when the ascetic and devout exemplar, Abu Ishaq Ibrahim b. Abd al-Rahim b. Ibrahim b. Jama’a, was in the city of the Prophet—may prayers and pure salutations be upon its resident—he would prepare food for the Mawlid celebration and proclaim,“If only I was able, I would hold a Mawlid celebration day of the month.”

I say: So since I am unable to host people for the Mawlid celebration physically, I have written these pages in order that they may host people metaphorically and with light for all times to come—without restriction to a particular year or month. I have named this work al-Mawrid al-rawi fi Mawlid al-Nabi. . .

 

[Mulla ‘Ali al-Qari’s al-Mawrid al-Rawi fi Mawlid al-Nabi]

The Majority of Arabs Celebrated Mawlid -Un- Nabi صلى الله عليه و آله وسلم Arabs Celebrated

Mawlid Diba’i 

By al-Imam al-Jalil ‘abd al-Rahman al-Diba’i

Commentary by Sheikh Alawi Al-Maliki (d.1425h)

Translator : Rizwana Sayed

Mawlid Diba'i

About The Book

Clear Arabic text with English translation, including commentary by Shaykh Alawi al-Maliki outlining the proofs & the validity of commemorating the Prophet’s birth.

Praise of the Prophet, Salla Allahu ‘alayhi wa Sallam, has been an intrinsic part of Islam from its very beginning. Initially this was expressed in the Sublime Words of Allah the Exalted, accentuating the excellence of the Prophetic Character :

– ”Indeed you are of an exalted disposition”

– ”Indeed you are upon the straight path”

– ”We have only sent you as a Mercy to the Worlds.”

Thus indicating a platform reserved solely for the Noble Prophet, Salla Allahu ta’ala ‘alayhi wa Sallam, such praises had not been conferred to anyone before and demonstrated in the Divine Word.

The present work composed by ‘Abd al-Rahman ibn Muhammad al-Shaybani enumerates the aforementioned themes and presents them in the form of a Mawlid. The Mawlid opens with the Praise of Allah, Subhanahu wa Ta’ala, followed by the Creation of the Noble Prophet, May Blessings and Peace be upon him, thereafter he mentions the Blessed Birth, the miraculous events and the numerous virtues of the Prophetic character, as cited in the Hadiths.

This particular text has been translated alongside a commentary by the contemporary scholar, the muhaddith from Makkah, Sayyad Muhammad ibn ‘Alawi al-Maliki, May Allah be pleased with him. He begins his commentary with an introduction that sets forth an account on the validity and the merits of gathering for the commemoration of the Prophetic Birth.

Shaykh Muhammad ibn Alawi examines all the hadiths cited in the Mawlid, illustrating the grade of their authenticity.

Also includes detailed evidences in relation to the celebration of the birth of the Beloved Prophet, Salla Allahu ta’ala ‘alayhi wa Sallam, as well as the interesting opinion of Sheikh ibn Taymiyya regarding the Mawlid.

The text leading from the front is the English text, with the Arabic text leading from the rear. This is a quality and beautiful presentation.

About Author

Imam Abdurrahman bin Muhammad bin Umar bin Ali bin Yusuf bin Ahmad bin Umar al-Diba’i al-Shaibani al-Yamani. He was born on Muharram 844 H, and died in Rajab  944 H.  He Followed the Shafi’i School of Fiqh, Known as muhaddith (expert of the hadith),he memorised more than 100,000 hadith completed with its sanad (link of narrators).
He was also known as a historian. Among of his works were Taisirul Wusul ila Jaami’il Usul min Hadithil Rasul, Tamyizut Thoyib min al-Khabith mimma Yadurru Alsinatin Naasi minal Hadith (on hadith),  Qurratul ‘Uyun fi Akhbaril Yaman al-Maimun, Al-Bughyatul Mustafid fi Akhbar Madinat Zabit and Fadhail ahlul Yaman (history). (ISBN:978-0956614612 Here)


Shaykh Al- Sayyid Alawi al-Maliki(ra) – Canada : Part 1 – Dubai:Here – Damascus: Here– Lesson in Masjidil Haram (17th Ramadhan)

Imam Al-Suyuti's Fatwa on Mawlid

Imam Al-Suyuti’s Fatwa on Mawlid

Translated by Abu Hasan: Here

The Mawlid The Blessed Birth Of The Prophet(s)

 

Mawlid by Ibn Kathir

by Imam Ibn Kathir

This book, which is a lesser known work of Imam Ibn Kathir, seeks to present the circumstances surrounding Quraysh and ‘Abd al-Muttalib, the grandfather of the Messenger of Allah (may Allah bless him and grant him peace), some of the premonitory dreams and oracular announcements of his coming, and the birth itself and early years of the Messenger of Allah (may Allah bless him and grant him peace), some of his outstanding merits and noble qualities of character, and traditions relating to his high position as the Chosen One (Mustafa) and Beloved (habib) of Allah and Seal of the Messengers of Allah. The author’s careful choice of traditions and his sifting the original material from the earliest sources is here reinforced by the modern editors of the text and their judicious checking and assessment of the traditions cited.

Imam Ibn Kathir says regarding Shah Malik al-Muzzafar (rah) the brother in law of Salah-ud-din Ayyubi (rah) the great warrior of Islam

Ibn Kathir (rah) said this:
أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكانقدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوحوكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلاعالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماهالتنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحيةوقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفرفي بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبديةوثلاثين ألف صحن حلوى
Translation: He was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…DuringRabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف فيربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.

Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets. [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]

Imam Ibn Jawzi the most strict scholar in al-Jarh wa’t Tadeel, even he wrote a complete book on Mawlid where he said:
In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen ratherall people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success. [Biyan al Milaad an Nabwi, Page No. 58]


Mulla ‘Ali al-Qari:

The Shaykh of our Shaykhs, the Imam and erudite polymath, Shams al-Din Muhammad al-Sakhawi (may Allah grant him a lofty station) said:

I was among those honored to witness the Mawlid celebration inMecca for years, and I came to know of the many blessings it contains. . . .During my time there, I had the chance to visit many times the effulgent birthplace [of the Prophet (Allah bless him and give him peace)] and witness the grand displays of celebration. The basis for the noble Mawlid celebration was not transmitted from any of the righteous forebears of the first three virtuous generations; rather, it was inaugurated after their time with pious motives and good and sincere intentions.

The people of Islam throughout the lands and major metropolises continue to celebrate it during the month of the Prophet’s birth—may Allah send salutations and prayers upon him and grant him honor and exaltation—by arranging elaborate meals and gatherings. During its nights, they engage in various forms of charitable giving and display happiness and increase in good acts. Indeed, they take advantage of the closeness of the Prophet’s birthplace (Allah bless him and give him peace) and every great bounty manifests upon them due to its blessings—and that is tried and true, as Imam Shams al-Din al-Jazari the reciter said: “It is a source of security for the entire year and an early glad tiding for every good thing that is sought after.”

The Celebration of the Mawlid among the Inhabitants of Egypt and the Levant

[al-Sakhawi continued:]

The inhabitants of Egypt and the Levant are the keenest of people [when it comes to the celebration of the Mawlid]. The Sultan of Egypt convenes on that night one of the greatest of gatherings. I once attended the Mawlid celebration there in the year 785 ah in the fortress of al-Jabal al-‘Aliya in the company of al-Malik al-Muzaffar Barquq (may Allah have mercy upon him). In that celebration, I saw what gladdened me and what saddened me, too. I calculated what he [al-Malik al-Muzaffar] spent that night upon the reciters and those in attendance among the orators, singers, young children and servants, etc., and I estimated it at ten thousand mithqals [450 kg] of gold spent on things like royal garments, food, drink, scent, candles, and other forms of sustenance. On that night I also counted twenty-five melodious reciters—and it is hoped that they will stay that way. Not a single reciter among them departed until he received around twenty royal garments from the Sultan and other leaders. The rulers of Egypt and the servants of the two Sacred Precincts have continued to enjoy the help of Allah in abolishing many evils and iniquities. They have looked after the citizenry like a father looks after his child, and they are renowned for their justice. Allah has aided them with his hosts and succor, such as the felicitous king and martyr al-Zahir Abu Sa’id Jaqmaq. They are dutiful toward him and follow the path of his Prophet (Allah bless him and give him peace), and during his time the assemblies of reciters have increased to thirty in number, and they are lauded for their good qualities and sufficed from every need.

How did the Rulers of Andalusia Celebrate the Mawlid?

[al-Sakhawi continued:]The rulers of Andalusia and the Maghreb have a night in which the leading scholars and others assemble in mass from every locale; and even the non-believers attend. I believe that the Europeans are also not wont to miss that gathering, since they want to emulate the other kings in their region.

The Celebrations in India

[al-Sakhawi continued:]Some of the verifying scholars have informed me that the celebrations in India surpass those of other lands.

The Celebrations of the Non-Arabs

[al-Sakhawi continued:]When this esteemed and honored month begins, the non-Arabs [‘ajam] convene huge gatherings with varieties of food that are given to the noble reciters and the poor among the commoners and elite. During these celebrations they complete many recitals of the Quran and engage in continual reading and singing. These celebrations are full of delight and goodness, and even the elderly women among them come together and sing. In their gatherings these elderly women entertain the leaders and elite and they host them at that time to the best of their ability. Their shaykhs and scholars are so keen to celebrate this honored Mawlid and noble gathering that no one fails to attend it, in hopes of receiving its light and felicity.

[al-Sakhawi continued:]The Shaykh of our Shaykhs, Mawlana Zayn al-Din Mahmud al-Hamadani al-Naqshabandi (may Allah sanctify his lofty secret) mentioned that once, the ruler of his time, Khaqan al-Dawran Hamabun Badshah (may Allah grant him a goodly abode) wanted the Shaykh to visit him so he could obtain spiritual succor, but the Shaykh, sufficing himself with the All-Merciful, turned down the ruler’s invitation and refused to let him visit as well. The ruler pleaded with his minister, Bayram Khan, to devise a ruse by which the two could gather in the same place, even if only for a short amount of time. The minister heard that the Shaykh never attended gatherings of happiness or sadness, unless the gathering was a celebration of the Prophet’s birth (Allah bless him and give him peace), and that was due to the Shaykhs reverence for the Prophet’s station. When the news of this reached the Sultan, he ordered that the necessary preparations to be made and arranged various types of food and drink and other items needed for gatherings of sacred knowledge. Then he invited the elite and their families. The Shaykh came with some of his freed bondsmen, whereupon the Sultan, hoping to gain the Shaykhs gentleness and gaze, humbly took the water-pitcher with his own hands and his minister took the bowl, and they proceeded to wash the Shaykh’s noble hands. Due to the blessing of their humbleness for the sake of Allah and His Messenger (Allah bless him and give him peace), the Sultan and his minister gained a tremendous station and noble rank.

The Celebration of the Mawlid among the Inhabitants of Mecca

[al-Sakhawi continued:]During the Mawlid celebration, the inhabitants of Mecca, that treasure-store of goodness and blessings, proceed in mass to Suq al-Layl, which is the site most consider to be the location of the Prophet’s birth (Allah bless him and give him peace). They head to this site in hopes of obtaining their objectives. Their celebrations on this day exceed their celebrations on the day of Eid, and few are wont to miss it, whether they are righteous or corrupt, mindful or negligent. This is especially true for the Sharif of the Hejaz; however, these days he visits the site at other times.

[al-Sakhawi continued:]The munificence of Mecca’s judge and scholar, al-Burhani al-Shafi‘i, includes feeding the visitors, residents, and attendees with the most exquisite foods and sweets. On the morning of the Mawlid he distributes sweets to the people in hopes of having afflictions removed. Al-Burhani’s son, al-Jamali, dutifully followed in his father’s footsteps and gives to the residents and travelers. As for today, only the smoke from the cooking fire remains and none of what we mentioned is seen, except as a lingering fragrance of wild thyme. The situation is as some say:

Their tents are like their tents

But I see that the women are not their women

The Celebration of the Mawlid by the Inhabitants of Medina

[al-Sakhawi continued:]The inhabitants of Medina—may Allah Most High increase them—celebrate the Mawlid with great fervor. Al-Malik al-Muzaffar, may Allah have mercy upon him, used to go to great lengths in his celebration and preparations for it. The erudite Abu Shama, one of al-Nawawi’s teachers known for his rectitude, praised al-Muzaffar for this in his book al-Ba’ith ‘ala al-bida’ wa al-hawadith and said: “Actions like this are good and recommended and the one who performs them should be praised and lauded. Ibn al-Jazari added, ‘Even if it only enrages Satan and brings delight to the people of faith.’ Al-Jazari also said, ‘If the people of the cross [i.e., the Christians] took the birth night of their Prophet as a major celebration, the Muslims have even more right to honor [the Prophet (Allah bless him and give him peace)].’ One can, however, retort that we are commanded to be different from the People of the Book, although there does not appear to be an answer to this from the words of the Shaykh.”

[al-Sakhawi continued:]That is a rhetorical argument, for the Shaykh of the Shaykhs of Islam, the Seal of the noble Imams, Abu al-Fadl Ibn Hajar, the relied upon teacher (may Allah cover him in His mercy and settle him in His expansive gardens) stated that there occurred to him a legal text upon which the gallant scholars can rely upon. It is the report found in the collections of al-Bukhari and Muslim. It mentions that the Prophet (Allah bless him and give him peace) came to Medina and found the Jews fasting on the day of ‘Ashura’. When he asked them concerning this, they replied, “It is the day on which Allah drowned Fir’awn and saved Musa, so we fast this day out of gratitude to Allah Most High.” The Prophet (Allah bless him and give him peace) said, “I have more right to Musa than you all,” and he fasted on that day and ordered others to fast on it . . . His first fast coincided with theirs for the sake of drawing them near [to Islam] and then later he did it differently to show the differences between them. He [Ibn Hajar] said, “Giving thanks to Allah Most High can be shown by many acts of worship, such as prostration, fasting, charity, or reciting [the Quran]. And what bounty is greater than the blessing of the birth of this Prophet (Allah bless him and give him peace)—the Prophet of mercy—on this day?”

I [Mulla ‘Ali al-Qari] say: The verse “Certainly, there has come to you a Messenger” alludes to this and indicates that the time of his appearance should be celebrated with reverence. Ibn Hajar continued:

As for what is done in the Mawlid, it should be confined to what expresses gratitude to Allah Most High, such as the aforementioned practices such as reciting the Quran, feeding others, giving charity, and singing something of the odes that praise the Prophet (Allah bless him and give him peace) and encourage renunciation [zuhd], and songs that move the heart and encourage it to do good deeds and work for the Hereafter. As for what is added to this, such as singing and amusement and the like, what should be said concerning it is that the permissible therein that displays joy over the day is of no harm if joined with it, while the unlawful, disliked, or offensive [khilaf al-awla] is forbidden [yumna’].

Now, this also applies to areas wherein there are differences of opinion [khilaf]. Indeed, we should be committed to doing deeds of excellence every day and night of the month, as was reported from the Ibn Jama’a, who hoped to do that. It has reached us that when the ascetic and devout exemplar, Abu Ishaq Ibrahim b. Abd al-Rahim b. Ibrahim b. Jama’a, was in the city of the Prophet—may prayers and pure salutations be upon its resident—he would prepare food for the Mawlid celebration and proclaim,“If only I was able, I would hold a Mawlid celebration day of the month.”

I say: So since I am unable to host people for the Mawlid celebration physically, I have written these pages in order that they may host people metaphorically and with light for all times to come—without restriction to a particular year or month. I have named this work al-Mawrid al-rawi fi Mawlid al-Nabi. . .

[Mulla ‘Ali al-Qari’s al-Mawrid al-Rawi fi Mawlid al-Nabi]

Dubai Fatwa: Should We Celebrate Mawlid – the Prophet’s (s) Birthday?

DR. ISA AL-MANI AL-HUMAYRI:  HERE

dubai fatwa

Mawlid in Tareem(Tarim inYemen)

Part1 & Part2

Copy of Mawlid - Ibn Kathir-2source

 

 

 

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