What is shirk (شرک کیا ہے) ??

[Cheeko]

Re: A renowned scholar provoking people to attack Milaad events.

Najdis read your books complete.

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).

 

[Malik495]

Re: A renowned scholar provoking people to attack Milaad events.

You are too silly to understand the meaning of thread.

I am not discussing milaad here i am discussing how this fasadi Mullah uses a hadyt out of context to provoke people to attack and stop milaad processions.

By the way zakir Naik ki kia aukaat he ore ghamdi to he hi naya fitna.

Samar sahib jawab do bongiaan matt maaro...Dr Israr didnt say anything wrong in this speech... main na maanoo wali ratt lagani hay to alag baat hay...agar itnay ziada fitnay ki baat krtay ho to ho jao shuru aur do evidence k Shariat men urus manana aur oliya Allah ki qabron pr bhangray aur dhamaal daalna aur aisi bayhooda kharafaat ka kahan suboot milta hay... sirf kisi Aalim-e-deen ko gaalian denay se kisi bidat ka theek hona sabit nahi hota...aur aap k iss jawaz ki sab se bara suboot to is video men hay.. zara ghaur se dekhain aur complete video dekh kr batayen k kisi western club men aurat aur mard kis tarah dance krtay hain aur is mahfil men aurtain aur mard kis taraha dance kr rahay hain..aur zara lafzon pr bhi ghaur kijye ga..

 

[Cheeko]

Re: A renowned scholar provoking people to attack Milaad events.

Samar sahib jawab do bongiaan matt maaro...Dr Israr didnt say anything wrong in this speech... main na maanoo wali ratt lagani hay to alag baat hay...agar itnay ziada fitnay ki baat krtay ho to ho jao shuru aur do evidence k Shariat men urus manana aur oliya Allah ki qabron pr bhangray aur dhamaal daalna aur aisi bayhooda kharafaat ka kahan suboot milta hay... sirf kisi Aalim-e-deen ko gaalian denay se kisi bidat ka theek hona sabit nahi hota...aur aap k iss jawaz ki sab se bara suboot to is video men hay.. zara ghaur se dekhain aur complete video dekh kr batayen k kisi western club men aurat aur mard kis tarah dance krtay hain aur is mahfil men aurtain aur mard kis taraha dance kr rahay hain..aur zara lafzon pr bhi ghaur kijye ga..

This video is not mawlid. Tell the people who doing this.

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​

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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​

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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​

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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."

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

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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​

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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)​

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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: A renowned scholar provoking people to attack Milaad events.

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.
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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."
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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.
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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:
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- 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).​

 

[Pakistani1947]

This is a very important Surah in which light has been thrown on some questions of grave significance with reference to some incidents concerning the wives of the Holy Prophet (upon whom be Allah's peace). If would be very unfair if somebody conclude from this Surah that the angels and the saints inside the graves can help them. Read following verses in continuity and Insha-Allah you will understand the meaning.

يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ​

Qur’aan 66:1 O Prophet! Why holdest thou to be forbidden that which Allah has made lawful to thee? Thou seekest to please thy consorts. But Allah is Oft-Forgiving, Most Merciful.

اے نبی آپ کیوں حرام کرتے ہیں جو الله نے آپ کے لیے حلال کیا ہے آپ اپنی بیویوں کی خوشنودی چاہتے ہیں اور الله بخشنے والا نہایت رحم والا ہے​

​

قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ​

Qur’aan 66:2 Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.

الله نے تمہارے لیے اپنی قسموں کا توڑ دینا فرض کر دیا ہے اور الله ہی تمہارا مالک ہے اوروہی سب کا جاننے والا حکمت والا ہے

​

وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَن بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنبَأَكَ هَـٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ​

Qur’aan 66:3 When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, "Who told thee this? "He said, "He told me Who knows and is well-acquainted (with all things)."

اور جب نبی نے چھپا کر اپنی کسی بیوی سے ایک بات کہہ دی اور پھر جب اس بیوی نے وہ بات بتا دی اور الله نے اس کو نبی پر ظاہر کر دیا تو نبی نے اس میں سے کچھ بات جتلا دی اور کچھ ٹال دی پس جب پیغمبر نے اس کو وہ بات جتلا دی تو بولی آپ کو کس نے یہ بات بتا دی آپ نے فرمایا مجھے خدائے علیم و خبیر نے یہ بات بتلائی​

​

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَ*ٰلِكَ ظَهِيرٌ​

Qur’aan 66:4 If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (him) up.

اگر تم دونوں الله کی جناب میں توبہ کرو تو (بہتر) ورنہ تمہارے دل تو مائل ہو ہی چکے ہیں اوراگر تم آپ کے خلاف ایک دوسرے کی مدد کرو گی تو بے شک الله آپ کا مددگار ہے اور جبرائیل اور نیک بخت ایمان والے بھی اور سب فرشتے اس کے بعد آپ کے حامی ہیں​

Narrated 'Aisha: The Prophet used to stay (for a period) in the house of Zainab bint Jahsh (one of the wives of the Prophet ) and he used to drink honey in her house. Hafsa and I decided that when the Prophet entered upon either of us, she would say, "I smell in you the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?" When he entered upon one of us, she said that to him. He replied (to her), "No, but I have drunk honey in the house of Zainab bint Jahsh, and I will never drink it again." Then the following verse was revealed: 'O Prophet ! Why do you ban (for you) that which Allah has made lawful for you?. ..(up to) If you two (wives of the Prophet turn in repentance to Allah.' (66.1-4) The two were 'Aisha and Hafsa And also the Statement of Allah: 'And (Remember) when the Prophet disclosed a matter in confidence to one of his wives!' (66.3) i.e., his saying, "But I have drunk honey." Hisham said: It also meant his saying, "I will not drink anymore, and I have taken an oath, so do not inform anybody of that ' (Sahih Bukhari Book #78, Hadith #682)

In this Surah it is mentioned that the powers to prescribe the bounds of the lawful and the unlawful, the permissible and the forbidden, are entirely and absolutely in the hand of Allah and nothing has been delegated even to the Prophet of Allah himself, not to speak of any other man. The Prophet as such can declare something lawful or unlawful only if he receives an inspiration from Allah to do so whether that inspiration is embodied in the Qur'an, or imparted to, him secretly. However, even the Prophet is not authorized to declare anything made permissible by Allah unlawful by himself, much less to say of another man.

Another point we learn from this discourse is that about the Holy Messenger himself, whose reverence and respect Allah Himself has enjoined as a necessary part of the Faith of His servants, it has been stated in this Surah that once during his sacred life he made a thing declared lawful by Allah unlawful for himself only to please his wives; then Allah has severely reproved for their errors those very wives of the Holy Prophet, whom He Himself has declared as mothers of the faithful and worthy of the highest esteem and honor by them.

Respect of the Prophet has not been enjoined because he is infallible, but because he is a perfect representative of Divine Will, and Allah has not permitted any of his errors to pass by unnoticed. This gives us the satisfaction that the noble pattern of life left by the Prophet wholly and fully represents the will of Allah. Likewise, the Companions of the holy wives of the Prophet, were human, not angels or super men. They could commit mistakes. Whatever ranks they achieved became possible only because the guidance given by Allah and the training imparted by Allah's Messenger had moulded them into the finest models. Whatever esteem and reverence they deserve is on this very basis and not on the presumption that they were infallible. For this reason, whenever in the sacred lifetime of the Prophet (upon him be peace) the Companions or holy wives happened to commit an error due to human weakness, they were checked. Some of their errors were corrected by the Holy Prophet, as has been mentioned at many places in the Hadith; some other errors were mentioned in the Qur'an and Allah Himself corrected them so that the Muslims might not form any exaggerated notion of the respect and reverence of their elders and great men, which might raise them from humanity to the position of gods and goddesses.

All these instances are found in the Qur'an itself, in the same Qur'an in which Allah Himself has paid tribute to the Companions and the holy wives for their great merits, and granted them the certificate of His good pleasure, saying: "Allah became well pleased with them and they with Allah."
Besides, another truth that we learn from this Surah is that the Holy Prophet (upon whom be peace) did not receive from Allah only that knowledge which is included and recorded in the Qur'an, but he was given information about other things also by revelation, which has not been recorded in the Qur'an. This refutes the claim of the deniers of Hadith, who allege that nothing was sent down to the Holy Prophet (upon whom be peace) apart from the Qur'an.

point is Allah is saying that others are also HELPERS and AIDER BUT bcz ALLAH Allows them to be.

إِن تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَ*ٰلِكَ ظَهِيرٌ[/FONT][/RIGHT]
[/RIGHT]
Qur’aan 66:4 If ye two turn in repentance to Him, your hearts are indeed so inclined; But if ye back up each other against him, truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (him) up.

اگر تم دونوں الله کی جناب میں توبہ کرو تو (بہتر) ورنہ تمہارے دل تو مائل ہو ہی چکے ہیں اوراگر تم آپ کے خلاف ایک دوسرے کی مدد کرو گی تو بے شک الله آپ کا مددگار ہے اور جبرائیل اور نیک بخت ایمان والے بھی اور سب فرشتے اس کے بعد آپ کے​

​

Brother Abdul Allah,

Please try to understand that Allah is ordering both wifes of Prophet Muhammad (pbuh) to turn in repentance ( توبہ) to Him from making a plan against Prophet Muhammad (pbuh) and Allah says if you (the wifes) back up each other against him (Prophet Muhammad), truly Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels - will back (Prophet Muhammad pbuh) up.

It is very clear from above verse that Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels are the helpers of Prophet Muhammad pbuh. Again, it would be very unfair somebody tries to conclude, from above verse, that Angel Gabriel comes to help the their Peers, the dead or alive saints.

[FONT=Arial, sans-serif] In any society the position of a Prophet is very delicate. A minor incident experienced by an ordinary man in his life may not be of any consequence, but it assumes the status of law when experienced by a Prophet. That is why the lives of the Prophets have been kept under close supervision by Allah so that none of their acts, not even a most trivial one, may deviate from Divine Will. Whenever such an act has emanated from a Prophet, it was rectified and rectified immediately so that the Islamic law and its principles should reach the people in their absolute purity not only through the Divine Book but also through the excellent example of the Prophet, and they should include nothing which may be in disagreement with Divine Will, [/FONT]

 

[mehwish_ali]

Re: A renowned scholar provoking people to attack Milaad events.

موجودہ عرس میں جو غیر شرع چیزیں ہوتی ہیں، ان پر تنقید تو ٹھیک ہے، مگر اسکی آر میں میلاد النبی ﷺ کو بدعت و ضلالت قرار دے دینا بذات خود انتہا درجہ کی ضلالت ہے، اور پھر اسکو "اختلاف رائے" قرار دینے کی بجائے اسکو روکنے کے خود کش حملوں کو جہاد قرار دینا اس سے بھی بڑا فتنہ ہے۔

کیا ان لوگوں کو نظر نہیں آتا کہ بذات خود علماء اور فقہاء میں انکی پیش کردہ موجودہ "بدعت" کی تعریف میں انتہائی اختلاف ہے؟

اگر آپ لوگوں کو بدعت پر بحث ہی کرنی ہے تو میں یقین دلاتی ہوں کہ آپ لوگ اس بحث میں کھلے تضادات کا شکار نظر آئیں گے اور پھر بھاگ کر ایڈمن سے تھریڈ بند کروا دیں گے۔ بہرحال، اس مسئلے کو حل کر لینا چاہیے۔

یہ تمام مسائل اس لیے پیدا ہو رہے ہیں کیونکہ انکی بنیاد "بدعت" کا مسئلہ ہے۔ جبتک اس مسئلے پر سیر حاصل بحث نہ ہو گی اُس وقت تک کوئی مسئلہ حل نہ ہو سکے گا۔ اب بس آپ لوگ بھاگ کر ایڈمن کے پاس نہ جائیے گا اور تھریڈ کو بند کروانے کی کوششوں میں نہ لگ جائیے گا، بلکہ اپنے ان تضادات کا جواب دینے کی فکر کیجئے گا۔

والسلام۔
​

 

[Cheeko]

Re: A renowned scholar provoking people to attack Milaad events.

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.

 

[gazoomartian]

Re: A renowned scholar provoking people to attack Milaad events.

سلام
دو دن ہوے کہ میں نے خواب میں مولانا اسرار احمد کو دیکھا ہے -
میں تو فاتحہ پڑھ چکا ہوں آپ بھی پڑھ دیجیے - پتہ نہیں کس کی دعا سے کس کی مغفرت ہو جایے - شکریہ​

 

[sharjeel]

Re: A renowned scholar provoking people to attack Milaad events.

Nuttin wrong with what Dr. Sahab has said....

 

[Cheeko]

Re: A renowned scholar provoking people to attack Milaad events.

Nuttin wrong with what Dr. Sahab has said....

I tell to read my posts to understand that he is very wrong.

 

[babadeena]

Mughal1,
few things: let us make the post as brief and concise as possible. Where necessary we can give references but not
please long posts. There is substantial and fundamental difference between your and mine approach to the concept of
Shirk:
a) You are tying all quranic verses about shirt to Idols (Buths), whereas for me they apply to everywhere and in
everytime and to everyone including Idols;
b) Your point of view is that once a person confess or profess that he/she is Muslim, cannot be idolater, whereas
mine point is that it can be as is proven by Quran which you do not wish to accept or wish to twist it according
to your own way;

c) In a way you are restricting the verses with "That time of Idolaters", whereas I am pointing that these are
valid for every time;

d) your point of view is that "Doonallah" are only "Idols" (to whom only Mushraykeen worship as God), for
me doonallah include everything which definitely include humans, peers, faqirs saints etc etc. etc. etc.

e) Our foremost and major difference is on 12/106. You explain please what you mean by "Youmain billah"
in that verse. You completely ignore that portion of the verse. That verse is not talking about anything but about
people who claim to be believers of Allah!
f) Your point of view is that once a person as said Kalima he is in the saff of Muslim and he cannot be
a Mushrik, Mine point of view is that irrespective of this, if he calls/worship anyone or anything, he is Mushrik.

 

[babadeena]

It is very clear from above verse that Allah is his Protector, and Gabriel, and (every) righteous one among those who believe,- and furthermore, the angels are the helpers of Prophet Muhammad pbuh. Again, it would be very unfair somebody tries to conclude, from above verse, that Angel Gabriel comes to help the their Peers, the dead or alive saints.

Pakistan1947,
This is wrong conclusion, you are taking the arabic words "BadaZalak" at a wrong place. What the verse means is that:
""Allah is his Moula, and after that Gabriel, Momneen are helpers. The arabic word "Zaheera" is connected with Gabriel, Momneen, Angels NOT THAT
gabriel and Salih Momneen are also Moulas and then Angels are Zaheera. Gramatically your projection is totally wrong.

 

[babadeena]

define
How you take word "Ghulam"
Who is a Ghulam of anyone?

"Ghulam" equivalent word in English comes to "Servants" and in Arabic it is "Ebad".
"Servitude(Abadiyaat) of a human should and must be on Allah". These types of
poetry is pure Shirk.

 

[babadeena]

وَالَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ لَا يَخْلُقُونَ شَيْئًا وَهُمْ يُخْلَقُونَ [FONT=verdana,arial,helvetica]{20**[/FONT]
[SIZE=-1][Shakir 16:20] And those whom they call on besides Allah have not created anything while they are themselves created;[/SIZE]
[SIZE=-1][Pickthal 16:20] Those unto whom they cry beside Allah created naught, but are themselves created.[/SIZE]
[SIZE=-1][Yusufali 16:20] Those whom they invoke besides Allah create nothing and are themselves created.[/SIZE]
أَمْوَاتٌ غَيْرُ أَحْيَاءٍ ۖ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ [FONT=verdana,arial,helvetica]{21**[/FONT]
[SIZE=-1][Shakir 16:21] Dead (are they), not living, and they know not when they shall be raised.[/SIZE]
[SIZE=-1][Pickthal 16:21] (They are) dead, not living. And they know not when they will be raised.[/SIZE]
[SIZE=-1][Yusufali 16:21] (They are things) dead, lifeless: nor do they know when they will be raised up.

Mughal1,
Now please tell me that Quran is talking about Idols(Sanam) or human beings. and Doonallah include Human beings
also or not. If your definition of Idols also include human beings then also please confirm.
[/SIZE]

 

[rana14801]

Re: A renowned scholar provoking people to attack Milaad events.

By they way Iblees also had a lot of knowledge,only knowledge cannot make him a good person and good muslim.

As a good person and a good human being he should have respect for other fellow humans and muslims he has no right to provoke people against someone just because they do not agree with him.

How can you prove him a good muslim first prove him a good human.
he is trying to start violence against his rival group.that needs some explanation he can every right to differ but he has no right to spread hatred.

a person spreading hatred against fellow human/muslims and he has bughz against Hazrat Ali r.a how can he be your hero.i think you should be ashamed for your sayings.

our prayers will go in vain if we close our eyes of the reality.

a Muslim has obligation to BADEE SE ROKNA AUR NAIKEE KI TARAF BULANA. u r repeating again and agin that Dr. Israr is spreading hatered.he like a good muslim talking against all those BIDDATS whhich have been added to our deen assuming as good.as i said earlier BIDDAT is any thing which may me good but added to deen. remamber our deen was completed when an ayat was sent to hazrat Muhammad (P B U H ) during HUJA TUL WIDA and that as every one knows is YOMA AKMAL TO DEENO KUM(Allah to forgive me if i m wrong).meaning is AAJ TUMHARA DEEN MUKAMEL HO GAYA HA.so any addition after that is either BIDDAT if added asuming it good or KUFER if it is wrong. plz think rationally and APNEE BAAT PER ARRAY RAHO wal hisab chore do.plz correct ur self.

 

[Cheeko]

Re: A renowned scholar provoking people to attack Milaad events.

a Muslim has obligation to BADEE SE ROKNA AUR NAIKEE KI TARAF BULANA. u r repeating again and agin that Dr. Israr is spreading hatered.he like a good muslim talking against all those BIDDATS whhich have been added to our deen assuming as good.as i said earlier BIDDAT is any thing which may me good but added to deen. remamber our deen was completed when an ayat was sent to hazrat Muhammad (P B U H ) during HUJA TUL WIDA and that as every one knows is YOMA AKMAL TO DEENO KUM(Allah to forgive me if i m wrong).meaning is AAJ TUMHARA DEEN MUKAMEL HO GAYA HA.so any addition after that is either BIDDAT if added asuming it good or KUFER if it is wrong. plz think rationally and APNEE BAAT PER ARRAY RAHO wal hisab chore do.plz correct ur self.

You are telling like ignorant man. Read my posts and then tell Najdi man.

 

[Cheeko]

Re: A renowned scholar provoking people to attack Milaad events.

Dead Israr also didnt know about Sahih Hadees. Someone see the video and then read the Hadees.



http://www.youtube.com/watch?v=I4qpSkQvffQ&feature=player_embedded


Dead Israr first tell in the video that worship is only to Allah which is right but then he tell that no intercession also on qiyamat but Hadees tell something else. He is interprting Ayat wrong and mixing intercession with worship. Worship is only to Allah.


Sahih Bukhari chapter 93

532s

Narrated Abu Sa'id Al-Khudri: We said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" He said, "Do you have any difficulty in seeing the sun and the moon when the sky is clear?" We said, "No." He said, "So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky)." The Prophet then said, "Somebody will then announce, 'Let every nation follow what they used to worship.' So the companions of the cross will go with their cross, and the idolators (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, "What did you use to worship?' They will reply, 'We used to worship Ezra, the son of Allah.' It will be said to them, 'You are liars, for Allah has neither a wife nor a son. What do you want (now)?' They will reply, 'We want You to provide us with water.' Then it will be said to them 'Drink,' and they will fall down in Hell (instead). Then it will be said to the Christians, 'What did you use to worship?' They will reply, 'We used to worship Messiah, the son of Allah.' It will be said, 'You are liars, for Allah has neither a wife nor a son. What: do you want (now)?' They will say, 'We want You to provide us with water.' It will be said to them, 'Drink,' and they will fall down in Hell (instead). When there remain only those who used to worship Allah (Alone), both the obedient ones and the mischievous ones, it will be said to them, 'What keeps you here when all the people have gone?' They will say, 'We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, 'Let every nation follow what they used to worship,' and now we are waiting for our Lord.' Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, 'I am your Lord,' and they will say, 'You are not our Lord.' And none will speak: to Him then but the Prophets, and then it will be said to them, 'Do you know any sign by which you can recognize Him?' They will say. 'The Shin,' and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell." We, the companions of the Prophet said, "O Allah's Apostle! What is the bridge?' He said, "It is a slippery (bridge) on which there are clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd and is called As-Sa'dan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge)." The Prophet said, "You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe. They will say, 'O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.' Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.' Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.' They will take out whomever they will recognize and return, and then Allah will say, 'Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize." Abu Sa'id said: If you do not believe me then read the Holy Verse:-- 'Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.' (4.40) The Prophet added, "Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, 'Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life. They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, 'These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).' Then it will be said to them, 'For you is what you have seen and its equivalent as well.'"

 

[atensari]

چاہے ہزار بار کے انکار کے بعد آیا ہو بات یہ ہے کے اللہ نے کہا کے شفاعت منظور ہوسکتی ہے مگر جسے اللہ اجازت دے اب مرے دل تو نہیں مانتا کے اللہ نے کسی کو بھی اجازت نہیں دی خاص طور پر حضرت محمّد pbuh کو بھی نہیں
اگر شفاعت کا انکار نہیں ہے آپ کو تو مجھے آپ سے کوئی اختلاف نہیں

جی بھائی، شفاعت سے انکار نہیں ہے، اور اپنے اعمال پر گھمنڈ بھی نہیں، الله کی رحمت کی امید ضرور ہے. جس طرح غیر الله کا علم و اختیار محدود ہے، اسی طرح کون شفاعت کرے گا اور کس کی کرے گا محدود ہے.
انکار بہشتی دروازے کا ہے، اس اعتقاد کا ہے کہ ٢٩ دن دودھ میں پانی ملاؤ اور تیسویں دن مزار پر چڑھا دو، نماز نہیں پڑھنی, بزرگ کی تعلیمات پر عمل نہیں کرنا لیکن ہفتہ وار/ماہانہ حاضری ضرور دینی ہے. کس گمان میں؟

 

[new_world]

Re: Importance of Adab e Mustafa s.a.w

Please stop these base less news

 

[Pakistani1947]

Pakistan1947,
This is wrong conclusion, you are taking the arabic words "BadaZalak" at a wrong place. What the verse means is that:
""Allah is his Moula, and after that Gabriel, Momneen are helpers. The arabic word "Zaheera" is connected with Gabriel, Momneen, Angels NOT THAT
gabriel and Salih Momneen are also Moulas and then Angels are Zaheera. Gramatically your projection is totally wrong.

Babadeena, this is what exactly what I am trying to say, Thanks!