Jihad by Night: Yahya Ibrahim

Source: http://muslimmatters.org/2010/04/12/jihad-by-night-yahya-ibrahim/

“For twenty years I waged Jihad against myself. I struggled, all throughout to remain standing in prayer at night. For those twenty years I never tasted the sweetness of the night prayer. It was only after that that I found comfort and sweetness.”

These are the words of one of the greatest scholars of the early generation. Al-Imam Sufyaan ath-Thawri (161 H) is known as one of the Eight Ascetics of his age. He was, rahimahullah, ‘aabid – a worshipper.

Twenty years of Jihad by night. No sweetness was experienced by ath-Thawri (rahimahullah) for twenty years?

Nevertheless he kept the course with unwavering inspirational sabr. He struggled in fear, campaigned in love, and toiled in hope of Allah.

He would later comment that a sin he committed kept him from the night prayers for five months.

Tahajjud, from ha-ja-da meaning “vigilant by night” consumed in devotional prayer.

It is a reality that for many the thought of prayer, obligatory not voluntary, results in sluggishness of form and drowsiness in invocation.

We pray, but do we?

We call out, but do we?

We attempt remembrance, but do we?

Twenty years of Jihad – Jaahatu Nafsi the Imam said. Twenty years of difficulty and comfort, prosperity and adversity, happiness and sorrow, wealth and poverty, fear and security, births and deaths, love and animosity. Constancy in worship throughout all the conditions and experiences of life is unique.

Allah describes the animosity that a believer has for the comfort of their soft bedding. In Surat as-Sajdah (32:16-17):

تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاء بِمَا كَانُوا يَعْمَلُونَ

Usually the verse is translated as

“Their sides Jafaa (forsake) their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.”

In fact the word Jafaa is much more contemptuous. Allah describes the physical being of a believer as despising their bed and the comfort it invites.

Ash-Shafi’ee (rahimahullah) would touch his bed and say, “May you be destroyed. You are ever so soft and inviting.”

Abu Hanifa (rahimahullah) was asked how often he recites the Quran in its entirety. He asks in response, “Do you mean during the day or by night? During the night, the questioner inquired. The Imam asked, “Do you mean while in Tahajjud or out of prayer?”

Subhan Allah!

Our audacity, at times, tempts us to feel content with our current level of devotion and ‘Ibadah. The internet becomes our dawa, the masjid our hangout, the brothers – da brothas. Our ‘Ibadah is weak but our talk is uninhibited. Our dreary lives, jobs, lack of jobs, idle free time and stress cause us to have grandiose self assessments and an over estimation of our true nearness to the Divine. The response within us reflectively is dismissive in its oversimplification.

“That was then, this is now. That is al-Imam Sufyan and I am merely Yahya.”

So we fail to change or improve. We look for quick fix solutions to problems in our life that are spiritual ailments that require a rejuvenation of Faith.

Once upon a time, ten years or more ago, I was as asleep in a hotel room thinking I was alone. Little did I know that my teacher Shaykh Mohammed Safwat Nooredeen (rahimahullah) arrived in the middle of the night to take possession of HIS room wherein I was asleep due to a scarcity of rooms in the hotel which was attached to a conference I was translating for. No one informed me that it wasn’t actually my room, and that they just put me in it knowing that I was his student and we’d make do whenever he finally arrived. There I was, snoring away.

At first I was scared hearing what sounded to me like soft huffs and puffs. I recited Ayatul Kursi. A soft whine and moan ensued. Someone or something was crying.

I sat up and looked around while fumbling for the lamp switch at the same time trying to grab my glasses; All the while reading Ayatul Kursi. Heart beat off the chart and I am ready to swing.

Prostrate in the corner of the room where the door is, out of my view was my Shaykh praying his night prayer. He arrived, ate an apple, made his ablution and did what came natural. He prayed and bowed. He stood and prostrated.

At first I thought that this was because of restlessness and inability to sleep due to the time change. But I knew his ‘Ibadah was solid, outwardly is what I am witness to, and inwardly Allah grants the reward.

I made wudu and joined him. He informed me in the morning of the words of ath-Thawri. He was so polite in his advice. Don’t snore away your night was the accusation. Even if you don’t relish the worship, remember ath-Thawri. Allah have mercy on our scholars and students.

Ath-Thawri also said, “I was barred from praying Tahajjud for 5 months on account of a sin I committed.”

Some said to Ibn Mas`ood, may Allah be pleased with him, “We are unable to perform the night prayer.” He responded simply, “Your sins are prohibiting you (from it).”

Allah orders the Messenger early on in the mission of conveying Islam to humanity:

يَا أَيُّهَا الْمُزَّمِّلُ قُمِ اللَّيْلَ إِلَّا قَلِيلًا نِصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلًا أَوْ زِدْعَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

“O you who wraps himself [in clothing], arise [to pray] the night, except for a little – half of it – or subtract from it a little or add to it, and recite the Quran with measured recitation.”[Quran 73: 1-4]

Half the night!? For real?

‘Aisha (radi Allahu anha) says, “Do not ever stop standing in prayer at night. The Prophet (sal Allahu alayhi wa sallam) never ceased praying it. When he (sal Allahu alayhi wa sallam) was sick or weak, he prayed sitting.” [Al-Bukhari and Muslim]

My aim is not to dazzle myself and you with verses and hadeeth extolling virtue upon those who stand in prayer at night. It is simply to ask, “Why is it so hard for me?”

So I write to you to remind myself.

I want to pray more than I do, more often than I do, in a more tranquil way than I do, for longer and humbler than I do.

I want us to be from those who sleep little at night but find energy and Baraka in their day. I want to greet the dawn each and every morning having made my Jihad by night. I want to find comfort and ease in that ‘Ibadahthat is the hallmark of righteousness.

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ

“Indeed, the righteous will be among gardens and springs, accepting what their Lord has given them. Indeed, they were before that doers of good. They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness.” [Quran 51: 15-18]

أَمَّنْ هُوَ قَانِتٌ آنَاء اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الْأَلْبَابِ

“Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, “Are those who know equal to those who do not know?” Only they will remember [who are] people of understanding.”[Quran 39: 9]

I want my wife to hose me down with water, or maybe just a sprinkle as the Prophet (sal Allahu alayhi wa sallam) said.

Abu Hurayrah also reported that the Messenger of Allah (sal Allahu alayhi wa sallam) said: “May Allah have mercy on a man who wakes up at night, prays, and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray; and if he refuses, she sprinkles water on his face.” [Abu Dawood and it is Sahih]

Al-Hasan al Basri (another of the Eight Ascetics) was asked: “We are unable to perform the night prayer so prescribe us a cure.” He said, “Do not disobey Him during the day and He will help you stand before Him during the night.”

Oh Allah! Help me to remember you, thank you, and be better in my worship.

Oh Allah! Help me to wake up in your worship and to be consistent in it.

Oh Allah! Allow us to worship you as you deserve to be worshipped.

Oh Allah! Grant us patience in your worship.

I ask you my brother and sister to ask Allah to help me and my family worship Allah when others are oblivious in slumber.

Tarawih Recitation: A message to all Imams

Tarawih Recitation: A message to all Imams

By: Sheikh Haitham alHadaad

Imāms should respect the Qur’ān when leading the Tarāwīḥ Prayer

The greatest favour bestowed upon humanity is the revelation of the Qur’ān as it is the only way human beings can be in continuous touch with their Creator. People can easily measure their level of attachment to their Lord by measuring their level of attachment to the Qur’ān - recitation, study and contemplation of it. This divine writ was not revealed to be a book of hymns for aural enjoyment, but instead as a book of guidance, for Allāh says in the Qur’ān, “(This is) a Book (the Qur’ān) which We have sent down to you, full of blessings that they may ponder over its verses, and that men of understanding may remember.”^[1] As the Qur’ān is the unique and inimitable speech of Allāh, reciting it is a tremendous act of worship. However, its reward and comprehensive benefit can only be achieved once we put into practice what we understand. In fact, not putting enough attention to understanding the Qur’ān is condemned as Allāh the Most High says, “Do they not then think deeply about the Qur’ān, or are there locks upon their hearts (from understanding it?)”^[2] Many early scholars also condemned those who read the Qur’ān without putting enough effort into understanding it, for example, it is narrated from Ibn Masʽūd that he said, “Do not scatter it (i.e., recitation of the Qur’ān) like the scattering of cheap dates, and do not ramble with it like the rambling of poetry. Stop at its marvels and stir your heart with it. None of you should let his concern be to reach the end of the chapter.”^[3]

The way many Imāms recite during the Tarāwīḥ prayer is inexcusable and should be condemned in the strongest of ways by the people of knowledge, and in fact, any individual who respects the words of God. These Imāms recite the Qur’ān as if they are competing with the allocated time in order to finish the set amount and be rid of a heavy burden placed on their shoulders. In listening to some of them it is extremely difficult to make out what they are saying, whilst simultaneously, they make constant mistakes. There are reports of some mosques completing both twenty rak‘ah (units) of the Tarāwīḥ prayer and a whole juz’ of the Qur’ān in thirty minutes. This means that each rak‘ah takes ninety seconds in which one page of the Qur’ān is recited! What justification can such Imāms (and consequently the committees of such mosques) possibly give?

I would like to pose the following question to individuals who legitimize such conduct and deem it acceptable: Imagine that you are standing before God and that He is looking at you while you are praying, do you think Allāh is happy seeing and hearing His words read in this manner without giving them their due rights in terms of recitation and contemplation? Furthermore, I wonder if any of these Imāms or committee members are bold enough to allege that the Prophet would endorse this kind of prayer.

This kind of recitation is exactly what has been condemned by many of the scholars of the early generation. In fact, of one the characteristics of the Khawārij, a deviant sect, the Prophet informed us of is that their recitation of the Qur’ān will not go beyond their throats, i.e., they only pay lip-service to it; we should be very concerned not to have this trait within us. It was reported that Abῑ Jamrah, a scholar of the second generation, informed Ibn ʽAbbās that he recited very quickly and read the Qur’ān in three days, Ibn ʽAbbās replied by saying. ‘That I recite al-Baqarah in a night and reflect on it and reciting it slowly is more beloved to me than to recite in the manner you mention.’

Ibn al-Qayyim (may Allāh have mercy on him) summarised what the Muslim has to do in order to remedy the hardness of his heart with the Qur’ān. He said, ‘There is nothing more beneficial for the heart than reading the Qur’ān with contemplation and reflection. The Qur’ān encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’ān that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart. If people were to possess a realization of what the recitation of the Qur’ān with contemplation contains, they would devote themselves to it at the expense of everything else. When the person reads it with reflection and he comes across an āyah (verse) that he is in need of for curing his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single āyah of the Qur’ān with contemplation and reflection is better than reciting the Qur’ān to completion without any contemplation. It is also more beneficial for the heart and more conducive to attaining īmān (faith) and tasting the sweetness of the Qur’ān.’

The Prophet used to read in a very slow style and stop at verses that mention paradise or the hell fire. Once he repeated the verse where Allāh says ‘If You punish them, they are Your slaves, and if You forgive them, verily You, only You are the All-Mighty, the All-Wise’^[4] for the whole night.^[5] Muhammad Ibn al-Kaʽb al-Quraẓῑ (d. 120H) preferred to read Sūrah al-Zalzalah and al-Qāriʽah and repeat them a number of times over reading the whole Qur’ān in a very hasty way. Imām Abū Ḥanῑfah once kept repeating Sūrah al-Zalzalah for the whole night.

Many of our acts of worship (ʽibādāt) have lost their spirit and have been transformed into meaningless ritual images where the focus is on completing them irrespective of whether they leave an impact on our souls or not and if they were perfected or at least performed in a truly satisfactory manner. That is why our worship does not change us for the better; our commitment to the dīn (religion/way of life) of Allāh is very weak and our willingness to sacrifice for the sake of Allāh is even more so - our morals and manners are not improving. Many of us want to be rid of the Tarāwīḥ prayer, no matter how it is offered. Humility, tranquility and reflection are insignificant elements for such Muslims. This is the opposite of what Allāh wants from us; we have removed the very elements from our acts of worship that have been purposely placed there to better us and focus instead on quantity rather quality - for those of us who have any focus at all.

I believe it is time we should put a stop to this and mend our relationship with the Qur’ān as Allāh has commanded: “O mankind! There has come to you a good advice (i.e. the Qur’ān) from your Lord, and a healing for that (diseases of ignorance, doubt, hypocrisy and differences, etc.) in your breasts, - a guidance and a mercy for the believers.”

I call upon committee members and Imāms to seek the pleasure of Allah and not the pleasure of their congregation. I call upon Muslims to advice such Imāms and committee members who do not manifest enough respect to the Qur’ān and to consider appointing other Imāms who recite according to the Sunnah of the Prophet (peace be upon him). We should also remember that completing twenty Rak’ah or even the whole Qur’an during Tarāwīḥ is not compulsory, yet listening to it attentively and reciting it with moderate speed is. If the Tarāwīḥ prayer has to be completed in a specific time, then the amount set to be recited should be reduced so that a better quality of worship is achieved.

I ask Allah to guide us all to follow His Book and the Sunnah of his Messenger and to pardon our shortcomings for He is the Oft-Forgiving Oft-Pardoning.

---

Notes: this article is a repost

Source: www.islam21c.com

[1]Sūrah Ṣād, 38:29

[2]Sūrah Muḥammad, 47:24

[3]Reported in various places such as Akhlāq Ḥamalah al-Qurʽān by al-Ājurrῑ and al-Baghawῑ in his Tafsῑr.

[4]Sūrah al-Mā’idah, 5:118

[5]Reported by Ibn Abī Shaybah and Aḥmad in his Musnad.

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Facts Regarding the Birth of the Prophet Muḥammad (ṣalallāhu ‘alayhi wasallam)

By Sheikh Aḥmad b. ‘Abdil ‘Azīz Al-Ḥamdān [1]

Translation and Footnotes by Ejaz Taj

The specifics regarding the birth of the final Messenger (ṣalallāhu ‘alayhi wasallam) sent to mankind have been the subject of debate between the scholars of history and Sīrah [2] for centuries. This brief treatise will aim to present in a concise manner the various opinions regarding the year, month, day and time of his birth as well as the statements of scholars aimed at those who take the Prophet's day of birth as a day of celebration. It is brief and does not go into extensive detail in order to allow the reader to grasp the vast range of opinions held by various scholars on this issue. This in turn should allow the reader to ponder over the validity/invalidity of taking it as a day of celebration, bearing in mind how unspecified the matter at hand is.

I have also included a small amount of biographical information for a number of the scholars mentioned.

In the Name of Allāh, the Most Beneficent, the Most Merciful

All praise is to Allāh, alone, and we send our peace and blessings upon the one (Muḥammad (ṣallallāhu ‘alayhi wasallam)) after whom no other prophet is sent.

The Year of the Prophet's Birth

Scholars have differed over the year of the Prophet's (ṣallallāhu ‘alayhi wasallam) birth, however the majority are of the opinion that it occurred during the Year of the Elephant [3] (570 CE), as made clear by the statements of Ibn ‘Abbās [4] (raḍiyallāhu ‘anhumā) and a number of other authentic statements. The scholars specialised in the biography of the Prophet have postulated a number of opinions regarding the exact day that his birth occurred in relation to this event. They are the following:

· Fifty days after the destruction of Abraha and his army, this being the position of as-Suhaylī al-Mālikī. [5]

· Fifty five days after [the destruction of Abraha and his army], as narrated by al-Ḥāfiẓ ad-Dimyātī ash-Shāfi’ī [6]

· After a month (thirty days), as narrated by Mughlatay al-Ḥanafī [7]

· After Forty days, as narrated by ibn Sayyid an-Nās ash-Shāfi’ī [8]

· Ten years before [the destruction of Abraha and his army], as narrated by Imām az-Zuhrī [9]

· A few other lesser known opinions ranging from fifty years before and other than this.

The Month of the Prophet's Birth

There also exist some disagreements concerning the month in which he (ṣallallāhu ‘alayhi wasallam) was born. The most widely accepted opinion is that it occurred in [the month of] Rabī’ al-Awwal. A number of other opinions have also been put forth, which include:

· The months of Ṣafar and Rabī’ al-Ākhar, as mentioned by Mughlatay al-Ḥanafī.

· The months of Rajab and Ramaḍān, as mentioned by both Mughlatay al-Ḥanafī and Ibn Sayyid an-Nās.

These are other weak opinions that contain little authentic evidence to back them up. The opinion of Ramaḍān [10] is based upon an (unverified) narration attributed to ibn ‘Umar (raḍiyallāhu anhu) as well as the statement of the famous scholar of lineage and genealogy az-Zubayr b. Bakkār [11]. This would however be in accordance with those who claimed that the mother of the Prophet (ṣallallāhu ‘alayhi wasallam) became pregnant during Ayyām at-Tashrīq, the 11th, 12th and 13th of Dhul-Ḥijjah (again attributed to az-Zubayr) [12]. What is an even weaker opinion is that she gave birth during these Ayyām at-Tashrīq.

The Day of the Prophet's Birth

Perhaps the area which is most debated over is the exact day of [the Prophet's] (ṣallallāhu ‘alayhi wasallam) birth. The varying opinions are comprised primarily of the following:

· Those who simply state that it is unspecified.

· In the month of Rabī’ al-Awwal, but do not specify a date. Amongst those who held this opinion was al-Qastillānī in his book al-Mawāhib al-Ladunniyya.

· It was on a Monday as stated in a ḥadīth recorded in the collection of Imām Muslim [13]. The vast majority are in agreement upon this alongside the dates they have postulated.

· The 2nd of Rabī’ al-Awwal, as stated by ibn ‘Abd al-Barr [14] and narrated by al-Wāqidī [15].

· The 7th of Rabī’ al-Awwal. A rejected position which ibn Dihyah al-Kalbī narrates from some of the Shī’ah.

· The 8th of Rabī’ al-Awwal. This is an extremely strong opinion as narrated by Ibn ‘Abbās (raḍiyallāhu anhumā) and the Follower Muḥammad b. Jubayr b. Mut’im. Ibn ‘Abd al-Barralso relates the acceptance and validation of this particular opinion by the historians. This was also the position held strongly by Muḥammad al-Khawārizmī and favoured byIbn Dihyah al-Kalbī [16] who stated “This is the date besides which none have been fully authenticated and upon which the majority of the historians have agreed upon.” Al-Qutb al-Qastillānī states, “The 8th of Rabī’ al-Awwal was the chosen opinion amongst the majority of Ahl al-Ḥadīth as well as the majority of those who were the most learned in the subject of history.” Al-Qudā’ī [17] stated that there is a consensus upon this date amongst those learned in date keeping, based on astronomical calculations.

· The 9th of Rabī’ al-Awwal. Amongst those who held this opinion was Pāsha al-Falakī al-Masrī [18] who wrote a thesis on the topic, aiming to expound upon it from a completely scientific perspective and taking into account astronomical events and measurements in order to come up with a calculated final result. The late ‘Alī At-Tantāwī [19] praised his work and was strongly in favour of this position.

· The 10th of Rabī’ al-Awwal. Amongst those who held this opinion were ash-Sha’bī [20] and Muḥammad al-Bāqir, as well as being authenticated by al-Ḥāfiẓ ad-Dimyāti ash-Shāfi’ī.

· The 12th of Rabī’ al-Awwal. Among those who held this opinion was Ibn Ishāq.

The Time of the Prophet's Birth

The scholars have also differed over the exact time of the birth of the Prophet (ṣallallāhu ‘alayhi wasallam). Some have stated that it was during the day, while others have stated it occurred in the early dawn. Others have stated it was during the night, as narrated by Al-Ḥākim on the authority of the Mother of the Believers, ‘Ā'īshā (raḍiyallāhu anhā). Allāh of course knows best.

My beloved brother/sister, upon presentation of the vast range of opinions, how are we to understand the lack of importance the Companions placed upon documenting and marking the exact nature of the date of the Prophet's (ṣallallāhu ‘alayhi wasallam) birth?

The answer is simple and obvious. What this clearly indicates to us is that a Muslim is neither obligated to pay a huge amount of attention in seeking his (ṣallallāhu ‘alayhi wasallam) birthday, nor to care about when exactly it occurred. The only thing that is obligated of a Muslim is for him/her to see where they stand in terms of their love for the Prophet (ṣallallāhu ‘alayhi wasallam); how closely and how well they are able to follow the Sharī’ah that he was sent with; how sincere are they in striving to follow his Sunnah and in helping guide others to its divine precepts; and last but not least their commitment and dedication to espousing his noble character and virtues in their own daily lives and in their dealings with others.

So where are we, my dear brothers and sisters, in regards to what Allāh has obligated upon us and by what He has sent His Messenger, Muḥammad (ṣallallāhu ‘alayhi wasallam)? This is what every single Muslim should be concentrating on, examining their lives in order to evaluate its nature and how closely it resembles the character of the Messenger and in following the commandments He came with.

The Ruling on Celebrating the Birthday of the Prophet (ṣallallāhu ‘alayhi wasallam)

Should this event be truly celebrated? This is a question that arises every single year upon the advent of the Islamic month of Rabī’ al-Awwal. The almost self-evident counter question here would be, did the Prophet (ṣallallāhu ‘alayhi wasallam) himself ever celebrate his birthday? Did his Companions (raḍiyallāhu anhum) ever celebrate it? Are there any reports of this Ummah’spious predecessors (the salaf) ever having celebrated it? The answer is an obvious and resounding no, thus providing a huge problem for those who wish to take this day as a day of celebration along with the two ‘Eids as legislated in the pure prophetic Sunnah.

We mention here some statements from a number of scholars regarding the celebration of themawlid (Prophet's birthday).

· ‘Umar b. ‘Ali as-Sikandari al-Mālikī, better known as al-Fākihānī states, “I know of no basis for this mawlid celebration from the Qur’ān and the Sunnah, nor have there been any transmitted reports from the scholars of this Ummah in regards to its celebration. These are the scholars, who serve as our examples and role models in the Religion. Rather this Mawlid is a bid’ah (innovation) that has been concocted by those devoid of any basis for it and who are upon falsehood and the followers of their desires. The evidence for this is that if we are to apply a ruling to this celebration, then it would have to fall under the category of being a wājib, mandūb, mubāh, makrūh or ḥarām. We know by consensus that it is not wājib; neither is it mandūb, which would make it recommended by the Sharī’ah yet not necessitate any blame upon the one who does not perform it. The mawlid is not something that has been legislated or permitted in theSharī’ah, nor did any of the Companions, the Followers, or the scholars versed in the Religion partake in it as far as I know. This will serve as my answer regarding this issue if I am indeed questioned concerning it in front of Allāh. It also cannot be mubāh, as it is impossible for an innovation in the religion to ever be in this category, by consensus of the Muslims. Thus the only two possible categories remaining for it are makrūh andḥarām.” [21]

· Ibn al-Ḥāj al-Mālikī states in his al-Madkhal concerning the mawlid, specifically in regards to when it is devoid of any evil actions which contradict the Sharī’ah (for those who claim it to be permissible if nothing forbidden or evil is carried out as part of the celebrations), “Even if none of the aforementioned evil or forbidden actions take place, it is still in and of itself a bid’ah (innovation) because of the same intent. This is because it is making an increase in the religion, and is also not from the conduct of the pious predecessors (salaf). It has not reached us that a single one of them ever celebrated it or intended to do so. Thus following in the footsteps of the salaf is paramount, rather it is obligatory.” [22]

· As-Sakhāwi ash-Shāfi’ī states, “The celebration of the mawlid has not reached us from any of the pious predecessors of the three blessed generations, rather it was only introduced a long time after them.” [23]

· Nasīr ad-Dīn al-Mubārak, better known as ibn at-Tabbākh, states, “This (the mawlid) is not from the Sunnah.” [24]

· Dhahīr ad-Dīn Ja’far at-Tizmanti says, “This action (of celebrating the mawlid) did not occur during the early times of the pious predecessors even out of their exaltation and love for him (ṣallallāhu ‘alayhi wasallam); all of us together could not match even a single one of them in their love and exaltation of him (ṣallallāhu ‘alayhi wasallam). [25]

· Ibn Taymiyyah states, “The reason for some people taking the day of the birth of the Prophet (ṣallallāhu ‘alayhi wasallam) as a day of celebration was either due to an emulation of the Christians in their Christmas celebrations (marking the birth of ‘Īsā (‘alahyis salām)) or stemming from an innovated kind of over-glorification and exultation of the Prophet (ṣallallāhu ‘alayhi wasallam). It is an innovation because it was not something the salaf ever celebrated by carrying out what is necessary for it to be classified as a celebration, despite the fact that there was nothing stopping them from doing so. Thus, had this been something that was truly good, pure and the most correct thing to do then without a doubt it is the salaf who would have been more entitled to celebrate it than us. For indeed they were much stronger in their (true) love for the Prophet (ṣallallāhu ‘alayhi wasallam) than we are and much more committed and dedicated to (doing) acts of goodness. Thus, the true and complete love and exultation of him (ṣallallāhu ‘alayhi wasallam) comes from following him, obeying him, and adhering to his instructions by reviving his Sunnah both outwardly and inwardly, by spreading the guidance with which he was sent, and by striving upon all of that with our hearts, hands, and tongues. Indeed, this was the way of the foremost among the earlier generations from the Muhājirīn and the Ansār and those who followed them, with excellence. [26]

· Imām Mālik b. Anas states, “Whoever from this Ummah innovates something (in this Religion) for which there is no proof from the preceding [generations], then he has declared that the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) betrayed his trust in conveying the message, for Allāh states, ‘This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as the religion.’” [27] Thus what was not part of the religion previously cannot be part of the religion today.

These statements should suffice, however there are many other statements from a variety of scholars across the various Schools of Jurisprudence and from various mainstream Sunni theologies regarding the innovation of celebrating the mawlid. What we have presented here are only a few.

It is thus befitting that after presenting the facts of the ambiguities surrounding the exact date of birth, the fact that none from the companions or the salaf had ever established this practice, the statements of the scholars, and by usage of common sense, we leave you with one of the most powerful ḥadīths of the Prophet Muḥammad (ṣallallāhu ‘alayhi wasallam) in this regard:

‘Irbād b. Sariyāh (raḍiyallāhu anhu) narrated that the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) admonished us, which caused our hearts to tremble, and our eyes to overflow with tears. So we said: “Messenger of Allāh it is as though this is a farewell sermon, so advise us.” He said:

“I advise you to fear Allāh; hear and obey even if the one in command is a slave. He who lives amongst you will witness many differences, so hold fast to my Sunnah, and the sunnah of the rightly guided Caliphs, bite onto it with your molar teeth, and beware of newly invented matters for indeed all bid'ah is misguidance.” [28]

All praise belongs to Allāh.

References

[1] He is Aḥmad b. ‘Abdil ‘Azīz Al-Ḥamdān from Jeddah, Saudi Arabia. He graduated from the faculty of Sharī’ah from the prestigious Umm Al-Qurā University in the holy city of Makkah, obtaining a first class degree in Shar’īah specialising in Fiqh and its Usūl. He is currently the director of the Jeddah Da’wah Centre and concurrently holds a number of other positions within Islamic educational and charity organisations as well as serving as an imām and khatīb. To date he has authored over 50 books and short works. More information about him can be found herehttp://shamela.ws/index.php/author/1512

[2] The Arabic term meaning biography or historical account. Here it specifically refers to the biography of the life of the Prophet Muḥammad (ṣallallāhu ‘alayhi wasallam).

[3] Note that the term “Year of the Elephant” is in reference to a specific event and is not to be confused with the Chinese convention for naming years after animals. There is no such custom in Islam and this naming is often based upon events which occurred within them for ease of reference. The original term ’Ām Al-Fīl is in reference to the story of the Abyssinian king Abraha who ventured forth from Yemen towards Makkah on a mission to destroy the Ka’bah travelling with an army of elephants, a formidable force at that time. They were defeated and destroyed by the Will of Allāh as mentioned in Surah number 115 in the Qur’ān aptly named Surah Al-Fīl (The Elephant).

[4] It is narrated from both Al-Bayhaqi and Al-Ḥākim that Ibn ‘Abbās (raḍiyallāhu anhhu) stated, “The Prophet (ṣallallāhu ‘alayhi wasallam) was born in the ‘Ām Al-Fīl (Year of the Elephant)”

[5] He is the Andalusian Mālikī scholar, Abul Qāsim Abdur Raḥmān b. ‘Abdillāh b. Aḥmad as-Suhaylī. Born in 508 AH in Malaga, (modern day Spain) and died 518 AH in Marrakech, Morocco. He lost his eyesight at age 17 yet continued in his pursuit of knowledge to become a scholar ofḥadīth, sīrah, and Arabic grammar. Amongst his most well-known works is Ar-Rawd Al-Anf, an explanation of Ibn Hishām’s famous work on the sīrah of the Prophet (ṣallallāhu ‘alayhi wasallam), from which the quoted opinions are taken.

[6] He is the Egyptian Shafi’ī scholar, ‘Abdul Mu’min b. Abi al-Hassan b. Sharaf b. al-Khidr b. Musa at-Tūnī Al-Ḥāfiẓ Sharaf ad-Dīn ad-Dimyāti. Born in North Eastern Egypt in 613 AH and died 705 AH. A faqīh, great muḥaddith and scholar of sīrah. Amongst those who heard ḥadīths from him were Imām an-Nawawī, Sheikhul Islam Ibn Taymiyyah, al-Ḥāfiẓ al-Mizzi, Imām adh-Dhahabī, as well as many others. His opinions here are taken from his as-Sīrah an-Nabawiyyah.

[7] He is the Egyptian Hanafi muḥaddith, Mughlatay b. Qalīj b. ‘Abdillah al-Bakjary al-Masri al-Ḥanafī. Born in 689 AH and died in 762 AH. Although he was considered to be from the people of Egypt due to where he was raised, lived and studied, he was ethnically Turkish. He studied under some of the great scholars of ḥadīth and language of his time, authoring over a hundred books including a twenty volume explanation of Ṣaḥīḥ al-Bukhārī and an explanation of Ibn Majah’s ḥadīthcollection which went uncompleted. His opinions here are taken from his book on the Prophet'ssīrah titled, Al-Ishāratuilā Sīrati Sayyidinā Muḥammad (ṣallallāhu ‘alayhi wasallam) al-Muṣtafa.

[8] He is the Egyptian Shafi’ī scholar, Fatḥ ad-Dīn Abul Fatḥ Muḥammad b. Muḥammad b. Muḥammad al-Ya’murī, better known as ibn Sayyid an-Nās. Born in 671 AH in Cairo and died 734 AH in Cairo. Originally of Spanish origin, his family hailed from Seville. He was a great scholar of the sciences of ḥadīth, fiqh, history, grammar, and was a poet. He travelled extensively throughout Egypt, Shām and the Hijāz for knowledge. Imām adh-Dhahabī says about him, “He had close to a thousand teachers.” Amongst those he studied most extensively with was Sheikhul Islam Ibn Taymiyyah. His opinions here are taken from his work on the sīrah, ’Uyun al-Athār fī Funūn al-Maghāzi wash-Shamāili was-Siyar.

[9] He is Muḥammad b. Muslim b. ‘Abdillah b. Shihāb az-Zuhri, the famous scholar and muhaddithfrom the Tābi’īn (Followers). He was born in 58 AH near the end of the caliphate of Mu’awiyah ibn Abī Sufyān (raḍiyallāhu anhu), the same year of the passing of the Mother of the Believers, Ā’īsha (raḍiyallahu anhā) and died 128 AH. He was from the tribe of Quraish, the same tribe as that of the Prophet (ṣallallāhu ‘alayhi wasallam). A great scholar of ḥadīth, whose knowledge became of great importance to later muhaddithīn. An Imām of the Sunnah about whom the Khalifah ‘Umar b. ‘Abdil ‘Azīz (rahimahullāh) said, “Upon you (is to take from) Ibn Shihāb, for you will find no-one more knowledgeable than him in the Prophetic Sunnah (in his time) than him.”

[10] Ibn Kathīr writes in al-Bidāyah wan-Nihāyah, “Ibn ‘Abd al-Barr narrates that az-Zubayr b. Bakkār said, and it is an extremely weak statement, ‘He (ṣallallāhu ‘alayhi wasallam) was born in Ramaḍān, his mother became pregnant with him in the Ayyām at-Tashrīq.’ He based this statement upon the well-known and established fact that the Prophet (ṣallallāhu ‘alayhi wasallam) received his very first revelation, thus marking the beginning of his prophethood, in the month of Ramaḍān when he turned forty. By this reckoning this would also be his date of birth.” Ibn Kathīr made clear, this is an extremely weak opinion, one based upon analogy instead of any real evidence, and furthermore it is in opposition to the stronger, more widely held opinion regarding the month of his birth.

[11] He is az-Zubayr b. Bakkār b. ‘Abdillah al-Qurashi al-Makkī, a descendent of the Companion az-Zubayr b. Al-‘Awwām (raḍiyallāhu anhu). Born in 172 AH in Madinah and died in 256 AH in Makkah, spending extensive amounts of time seeking knowledge in Baghdad. He was a specialist in lineage, Arab genealogies, and Islamic poetry, and poetry of the pre-Islamic era. He authored a number of books on the genealogy of the Arabs including one specifically for the tribe of Quraysh and another on the ‘Aws and Khazraj tribes of Madinah. In terms of his reliability as a narrator ofḥadīth he is deemed trustworthy. A number of scholars narrated ḥadīth from him such as Ibn Mājah, Abu Hātim ar-Rāzi, and Ibn Abi ad-Dunya.

[12] Ayyām at-Tashrīq or The Days of Tashrīq occur within the Islamic month of Dhul Hijjah; these are the 11^th, 12^th and 13^th of this blessed month.

[13] It was narrated from Abu Qatādah al-Ansāri that the Messenger of Allāh (ṣallallāhu ‘alayhi wasallam) was asked about fasting on Mondays. He said: “On that day I was born, and on it the Revelation came to me.” (Muslim, 1162)

[14] He is Abu 'Umar, Yusuf b. 'Abdullah b. Muḥammad b. 'Abdul-Barr b. 'Asim an-Namari al-Qurtubi. Born in 368 AH, he was a celebrated and learned Imām and was the Sheikh-ul-lslam and Hafiẓ of Al-Maghrib (North West Africa). He was considered as the master of his time in memorization and accurate rendering of hadīth. He was also skilled in the science of genealogy and history. Ibn Hazm said regarding him, "I cannot speak about the knowledge of ḥadīth like 'Abdul-Barr, so how can I do better than him?" He has authored many books, the most famous of which isAl-Isti'āb. Ibn 'Abdul-Barr died in 463 AH at the age of 95.

[15] He is Abu ‘Abdillah Muḥammad b. ‘Umar b. Wāqid al-Aslami. Born in Madinah in 130 AH and passed away in Baghdad in 207 AH. He was chosen as a guide by the Caliph Harūn ar-Rashīd during his Hajj pilgrimage. Al-Wāqidī accompanied him back to Baghdad where he was appointed as a judge, serving in this position until he passed away. Although he memorised ḥadīths, he had been heavily criticised for his reliability in the field by such scholars as Imam adh-Dhahabi and ash-Shāfi’ī. Nonetheless his speciality was history, and a great historian he was, authoring a large number of works on the sīrah and conquests of the Muslims, amongst his most famous being Kitāb At-Tarīkh wal-Maghāzi. It was said that he even visited the sites of the battles in order to reflect a more accurate portrayal of events in the sīrah.

[16] He is ‘Umar b. al-Hasan b. ‘Ali b. Muḥammad Abu al-Khattab b. Dihya al-Kalbi. Born in 544 AH and died 633 AH of Andalusian origin. Az-Zaraklī' in, in his Al-A’lām, mentions him to be a historian and scholar of hadīth. He has a mixed reception amongst the scholars. He travelled for knowledge to Marrakech, Shām, Iraq, and Khurasān and then settled in Egypt. It was in 604 AH in Irbil (in Northern Iraq) where he met the ruler and also the first to introduce the innovation of themawlid, Muzaffar ad-Din b. Zain ad-Din. Muzaffar was very keen to celebrate the Prophet’s (ṣallallāhu ‘alayhi wasallam) birthday so in assistance to him Ibn Dihya wrote, At-Tanwīr fi Mawlid al-Sirāj al-Munīr, in support of this celebration and for which ‘incidentally’ he was also paid one thousand Dirhams. Regarding Ibn Dihyah, Ibn Kathīr mentions, “He used to defame the Muslims and disparage them. He would make additions and exaggerations in his reports. So the people gave up narrating traditions from him and falsified him. Kamil was favouring him. When his conduct was disclosed to him, he withdrew Dar-al-Ḥadith from him and disgraced him.” (Al-Bidāyah Wan-Nihāyah 13/144-146). Ibn Hajr al-Asqalānī similarly states, “He was a liar, who lied frequently, and a fabricator. He often slandered the scholars and the jurists of the past, used evil tongue, self-conceited, lacked insight in religious matters, and looked down upon the religion. This has been reported from al-Hafiẓ Diya.” (Lisān Al-Mīzān 4/295). His opinions here are mentioned from a purely academic perspective taken from the aforementioned work he wrote for Muzaffar ad-Din.

[17] He is the Egyptian Shafi’i scholar, Muhammad b. Salāmah b. Ja’far b. ‘Ali b. Hakmūn Abu ‘Abdillah al-Qudā’ī. His date of birth is not documented but he passed away in 454 AH in Egypt. Az-Zarakli mentions in his Al-A’lām that he was a scholar of exegesis and a historian. Amongst his works was a ten volume tafsīr of the Qur’an and various historical writings on the history of the prophets, the khulafā, and the ’Uyun Al-Ma’ārif wa Funūn Akhbār al-Khalā-if from which the quoted opinion taken.

[18] He is Mahmoud Ahmad Hamdi Al-Falaki, a celebrated Egyptian astronomer and geographer from the late 19^th century. Born in 1815 AD and died 1885. He studied in France and excelled in the sciences particularly in astronomy and geography, holding a number of important government posts and at one point was commissioned to create one of Egypt’s very first topographical maps. He authored a number of scientific works and used his knowledge of astronomy to try and scientifically deduce an exact date of the birth and death of the Prophet (ṣallallāhu ‘alayhi wasallam). He also postulated that the pyramids in Giza were built for astronomical purposes. His opinion quoted here is for academic purposes and is taken from his work, At-Taqwīm Al-‘Arabi Qabl al-Islam.

[19] Not to be confused with Muhammad Sayyid Tantawi, the late and controversial ex-mufti of Egypt and of al-Azhar University. More can be read about Sheikh ‘Ali here http://archive.arabnews.com/?page=5&section=0&article=2908&d=22&m=6&y=2001&pix=islam.jpg&category=Islam

[20] He is the scholar from the Followers, ‘Aamir b. Sharāhīl b. ‘Abd Dhī Kibār ash-Sha’bī. Adh-Dhahabī says regarding him in Siyar A’lām an-Nubalā, that "he was from the Followers, and he provided an amazing example with his excellent ability to memorise ḥadīths. He was born, raised, and died in Kufa, Iraq. Born in 19 AH during the Caliphate of ‘Umar b. Al-Khattab (raḍiyallāhu ‘anhu) he studied and learned ḥadīths from more than fifty of the Companions including Sād b. Abī Waqqās, ‘Ā'īsha, Abu Musa Al-Ash’ari, Abu Hurayrah (radiyallāhu anhum), as well as numerous Followers such as Alqamā. All of which adh-Dhahabi lists by name in his Siyar. His students were also numerous and included Imām Abu Hanīfah. Ash-Sha’bī held a position of great respect and honour in the sight of the scholars. Ibn ‘Uyaynah stated, “The scholars of the people are three: Ibn ‘Abbās in his time, Ash-Sha’bī in his time, and Sufyān ath-Thawrī in his time.” Abul Majliz said, “I have not seen anyone with a better understanding (of the religion) than Ash-Shabī; neither Sa’īd b. Musayyib, nor Tāwūs, nor ’Atā b. Abi Rabāh, nor Al-Hassan Al-Basrī, nor Ibn Sirīn, and I have seen them all.” Ibn Sirīn states, “I visited Kufa and found ash-Sha’bī teaching a lesson attended by a huge number of people (even though) the Companions were still numerous (at that time).”

[21] Al-Mawrid fi ‘Amal al-Mawlid p20-21

[22] Al-Madkhal 2/312

[23] Quoted by Sheikh Muhammad b. Yusuf As-Sālihi Ash-Shāmi in his book Subul al-Hudā war-Rashād fi Sīrati Khayril ‘Ibād 1/439

[24] See 23, 1/441

[25] See 23, 1/441

[26] Iqtidā as-Sirāt al-Mustaqīm p254-295

[27] Qur'ān, Al-Māidah 05:03

[28] Abū Dāwūd and At-Tirmidhī; the ḥadīth is authentic.