Could you give me the reference please?Originally Posted by Flora
Principles of Sufism by Al Qushayri, translated by B.R. Von Schlegell, Ch 4 Taqwa, pg 25:Originally Posted by Mohammed Azam
Anas (may God be pleased with him) related, "Somebody asked the Prophet of God [saw], 'Who are the family of Muhammad?' He replied, 'Every God-fearing person' "
The full chain of narration can be found in Al Qushayri's original arabic book.
That is one interpretation of the phrase "aal Muhammad", the other is his family. There is a difference of opinion among the scholars on this.Principles of Sufism by Al Qushayri, translated by B.R. Von Schlegell, Ch 4 Taqwa, pg 25:
Anas (may God be pleased with him) related, "Somebody asked the Prophet of God [saw], 'Who are the family of Muhammad?' He replied, 'Every God-fearing person' "
The full chain of narration can be found in Al Qushayri's original arabic book.
"Aal" is a general term that can mean a family or extended family, or it can have a wider meaning of people or followers in general. Like in the Qur'an when Allah refers to Aal Fir'awn [the followers/people of Fir'awn].
Those who say that "aal Muhammad" whom we send blessings on after the tashahhud refers to the Prophet's [sallallahu 'alayhi wa-sallam] actual family base this on the fact that other wordings of the salawat taught by the Prophet [sallallahu 'alayhi wa-sallam] have "azwajihi wa-dhurriyyatih" ["his wives and his descendents"] in place of "aal Muhammad" that is found in other narrations. So both of them would be referring to the same thing, just with different ways of saying it.
Regardless of all that, the phrase "Ahlul-Bayt" only refers specifically to the Prophet's [sallallahu 'alayhi wa-sallam] family relatives and no one else.
Lo! Allah preferred Adam and Noah and the Family of Abraham and the Family of 'Imran above (all His) creatures. They were descendants one of another. Allah is Hearer, Knower. 3:34,35
The word آل over here means family because it is qualified by the word ذرية (descendants) in the next verse.
If we really want the answer to this question we have to look at what the Qur'an says about it first.
3:34 indicates that Prophethood passed via descendancy, whether we like it or not so it is natural to expect leadership to pass via descendancy in the case of Prophet Muhammad (sawa).
Like the brother pointed out, the Prophet said that Khilafah is limited to the tribe of Quraish.
Volume 9, Book 89, Number 329:
Narrated Jabir bin Samura:
I heard the Prophet saying, "There will be twelve Muslim rulers (who will rule all the Islamic world)." He then said a sentence which I did not hear. My father said, "All of them (those rulers) will be from Quraish."
Book 020, Number 4476:
It has been narrated on the authority of 'Abdullah that the Messenger of Allah (may peace be upon him) said: The Caliphate will remain among the Quraish even if only two persons are left (on the earth),
It is odd how some argue against Khilafah being limited to Ahlul-Bayt (as) because it is hereditary rulership like kingship but they accept limiting khilafah to Quraish though that is also a form of limiting rulership to heredity.
Anway, another verse to look at with the word ذرية (descendant).
And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers.2:124
This verse indicates that the rank of Imam is something very special. Ibrahim hoped that this special rank would also be granted to people among his descendants and the answer was in the afirmative.
Wouldn't it be strange that Abraham had such a hope that Imamat be transferred to some among his descendants but Prophet Muhammad (sawa) didn't have such a hope? Yes, it would be.
The answer to your question should be clear now. Just as there were Imams among the descendants of Abraham who were worthy of salutation the Prophet Muhammad (sawa) informed us that there would likewise be Imams among his own descendants worthy of salutation.
As the brother pointed out, the 12th Imam, the Mahdi and last Khalifah is unanimously acknowledged to be among the descendants of Prophet Muhammad (sawa).
Book 36, Number 4271:
Narrated Umm Salamah, Ummul Mu'minin:
The Prophet (peace_be_upon_him) said: The Mahdi will be of my family, of the descendants of Fatimah. Abdullah ibn Ja'far said: I heard AbulMalih praising Ali ibn Nufayl and describing his good qualities.
This is also mentioned in Bukhari but some translations of Bukhari are a bit obscure. See:
http://220.127.116.11/tahrif/ section on
"How will you be when the son of Mary (a) descends amongst you... ? "
There are different opinions about who the other 11 Imams are. See http://18.104.22.168/nutshell/files/twelve.pdf
You will see that some authentic traditions from the Prophet actually make clear that 'Ali bin Abi Talib (as) is the first of such Imams.
I recommend reading the essay about Ghadir at:
He suggests a way to reconcile the difference between the Muslims regarding Khlilafah. I recommend you read the Sahih Hadeeths there (Most of them are Sahih) and make your own conclusion.
It is interesting that Sahih Muslim mentions the hadeeth about Ghadeer Khumm and categorizes it among the "virtues of 'Ali".
This is a very important point. Why did he do that?
It is quite obvious that Muslim understood the implications of Ghadeer Khumm just as Dr. Tahir Qadri does in his essay on Ghadeer.
Book 031, Number 5920:
Yazid b. Hayyan reported, I went along with Husain b. Sabra and 'Umar b. Muslim to Zaid b. Arqam and, as we sat by his side, Husain said to him: Zaid. you have been able to acquire a great virtue that you saw Allah's Messenger (may peace be upon him) listened to his talk, fought by his side in (different) battles, offered prayer behind me. Zaid, you have in fact earned a great virtue. Zaid, narrate to us what you heard from Allah's Messenger (may peace be upon him). He said: I have grown old and have almost spent my age and I have forgotten some of the things which I remembered in connection with Allah's Messenger (may peace be upon him), so accept whatever I narrate to you, and which I do not narrate do not compel me to do that. He then said: One day Allah's Messenger (may peace be upon him) stood up to deliver sermon at a watering place known as Khumm situated between Mecca and Medina. He praised Allah, extolled Him and delivered the sermon and. exhorted (us) and said: Now to our purpose. O people, I am a human being. I am about to receive a messenger (the angel of death) from my Lord and I, in response to Allah's call, (would bid good-bye to you), but I am leaving among you two weighty things: the one being the Book of Allah in which there is right guidance and light, so hold fast to the Book of Allah and adhere to it. He exhorted (us) (to hold fast) to the Book of Allah and then said: The second are the members of my household I remind you (of your duties) to the members of my family. He (Husain) said to Zaid: Who are the members of his household? Aren't his wives the members of his family? Thereupon he said: His wives are the members of his family (but here) the members of his family are those for whom acceptance of Zakat is forbidden. And he said: Who are they? Thereupon he said: 'Ali and the offspring of 'Ali, 'Aqil and the offspring of 'Aqil and the offspring of Ja'far and the offspring of 'Abbas. Husain said: These are those for whom the acceptance of Zakat is forbidden. Zaid said: Yes.
This also shows that Ahlul-Bayt and Wives are different things. As the brother pointed out, in some traditions on salutation Ahlul-Bayt and Azwaaj are also mentioned seperately.
مجمع الزوائد. الإصدار 2.06
2868-عن رجل من أصحاب النبي صلى الله عليه وسلم أنه كان يقول: ص.340
"اللهم صل على محمد وعلى آل بيته وعلى أزواجه وذريته كما صليت على آل إبراهيم إنك حميد مجيد، وبارك على محمد وعلى أهل بيته وعلى أزواجه وذريته كما باركت على آل إبراهيم إنك حميد مجيد".
قال ابن طاووس: وكان أبي يقول مثل ذلك.
رواه أحمد ورجاله رجال الصحيح.
Lastly, the chapter about 'Ali (as) in Sahih Muslim makes another thing very clear.
Chapter 4: THE MERITS OF 'ALI B. ABI TALIB (ALLAH BE PLEASED WITH HIM)
Book 031, Number 5913:
Amir b Sa'd b. Abi Waqqas reporte (l on the authority of his father that Allah's Messenger (may peace be upon him) addressing 'All said: You are in the same position with relation to me as Aaron- (Harun) was in relation to Moses but with (this explicit difference) that there is no prophet after me. Sa'd said: I had an earnest desire to hear it directly from Sa'd, so I met him and narrated to him what (his son) Amir had narrated to me, whereupon he said: Yes, I did hear it. I said: Did you hear it yourself? Thereupon he placed his fingers upon his ears and said: Yes, and if not, let both my ears become deaf.
Book 031, Number 5914:
Sa'd b. Abi Waqqas reported that Allah's Messenger (may peace be upon him) left 'Ali b. Abi Talib behind him (as he proceeded) to the expedition of Tabuk, whereupon he ('Ali) said: Allah's Messenger, are you leaving me behind amongst women 4nd children? Thereupon he (the Holy Prophet) said: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there would be no prophet after me.
Book 031, Number 5915:
This hadith has been narrated. on the authority of Shu'ba with the same chain of transmitters. Amir b. Sa'd b. Abi Waqqas reported on the authority of his father that Muawiya b. Abi Sufyin appointed Sa'd as the Governor and said: What prevents you from abusing Abu Turab (Hadrat 'Ali), whereupon be said: It is because of three things which I remember Allah's Messenger (may peace be upon him) having said about him that I would not abuse him and even if I find one of those three things for me, it would be more dear to me than the red camelg. I heard Allah's Messenger (may peace be upon him) say about 'Ali as he left behind hrin in one of his campaigns (that was Tabuk). 'All said to him: Allah's Messenger, you leave me behind along with women and children. Thereupon Allah's Messenger (may peace be upon him) said to him: Aren't you satisfied with being unto me what Aaron was unto Moses but with this exception that there is no prophethood after me. And I (also) heard him say on the Day of Khaibar: I would certainly give this standard to a person who loves Allah and his Messenger and Allah and his Messenger love him too. He (the narrator) said: We have been anxiously waiting for it, when he (the Holy Prophet) said: Call 'Ali. He was called and his eyes were inflamed. He applied saliva to his eyes and handed over the standard to him, and Allah gave him victory. (The third occasion is this) when the (following) verse was revealed:" Let us summon our children and your children." Allah's Messenger (may peace be upon him) called 'Ali, Fitima, Hasan and Husain and said: O Allah, they are my family.
Book 031, Number 5916:
Sa'd reported Allah's Apostle (may peace be upon him) as saying to 'Ali: Aren't you satisfied with being unto me what Aaron was unto Moses?
'Ali was to Muhammad as Aaron was to Moses.
So what was Aaron to Moses? We have to see the Qur'an for that.
[20:25]He said: O my Lord! Expand my breast for me,
[20:26]And make my affair easy to me,
[20:27]And loose the knot from my tongue,
[20:28](That) they may understand my word;
[20:29]And give to me an aider from my family:
[20:30]Haroun, my brother,
[20:31]Strengthen my back by him,
[20:32]And associate him (with me) in my affair,
[20:33)So that we should glorify Thee much,
[20:34]And remember Thee oft.
[20:35]Surely, Thou art seeing us.
[20:36]He said: You are indeed granted your petition, O Musa
Aaron was the partner of Moses. We all know that when two people are partners, then when one dies the other takes over.
If Aaron outlived Moses it would be Aaron who would continue the mission.
The amazing thing is that the Prophet clearly mentions that 'Ali WILL outlive him by the words "But there will be no prophet after me".
The Prophet could have just said, "But you are not a prophet" but he added "after me".
The "After Me" shows that 'Ali will outlive him and continue the mission of the Prophet after him.
Was not the Prophet Muhammad (sawa) the most intelligent man on earth?
Is leaving the world without clearly putting a person in charge an intelligent thing to do?
The Prophet knew that his Sunnah is binding on all muslims until the day of Judgement. An intelligent thing to do in such a case would be either:
1. To record His Sunnah fully in his lifetime (and not wait until the 3rd century)
2. To appoint prefect leaders who knew his Sunnah perfectly to explain it to the people after him.
The amazing thing is that most muslims say he did neither, Subhanallah!
The hadeeth al Thaqalayn is the last advise of the Prophet. I wish all Muslims just tried to follow it.
Last edited by rjaffer; 31-07-2006 at 05:19 PM.
Are we supposed to say "Allahumma salli ala Muhammadin wa ale Muhammad" or "Allahumma salli ala Muhammadin wa alehi wa sahbihi ajmaeen" or Allahumma salli ala Muhammadin wa ala alehi wa sahbihi wa salam"?
When we send peace and blessings upon "alee Muhammad" we are already including the Sahaba according to the strong opinion. The word "alee" in Arabic does not exactly mean "family" (but it can mean family) but also means "folk" - and part of someone's "folk" is his companions. This was the opinion of Imam Malik.
We should just say the Sunnah to say in prayers when we pray them and not add anything extra.
Even if it is just sending peace and blessings upon the Prophet's family and not his companions, there is no shame in this as this is their special honor. For our dear Imam Shafi`i said:
O Folk of the Prophet's Household
Is it not evidence of your exhaulted rank
That he who does not send prayers upon you
Has no prayer.
As salamu aleykum,
Reading Dorood has many merits as mentioned in numerous ahadeeth.
Be aware of Durood that are not based on any Hadith (such as the duroods quoted in books of Sufis), some known of these are Durood Nariya, Durood Taj, Durood Tunjina etc.. While the wordings of these may be correct; erroneous and over exadurated virtues are attached to some of these Duroods.
It is thus best to confine oneself to the forms of Durood found in the Ahaadith.
I can recommend this online book containing 100 ahadeeth related Duroods;
yes they were normal pious people...i hope you are aware some muslims of the shiite sect and some sufis put them on a pedestal and consider them extraordinary.aren't they just like the rest of us?
according to my understanding..anyone who is in need is entitled to zakah..regardless of their ancestory..in many places in the world today those who claim to have descended from Prophet Muhammed are denied zakah even if they are dirt poor..instead they get charity in other forms..i think this is ridiculouswhy is zakat not allowed for them?
can you ascertain who is from the Prophet's family (peace be upon them all) in this day and age?? there are millions of people who claim to be descended from him..from the Arabian gulf, the Indian Subcontinent and even Malaysia!!do we get a reward if we give them chirty?
anyone who adheres to the Qur'an and follows Prophet Muhammed (peace be upon him) in the best way can lead the Ummah..no pre-requisites you don't have to be from any special family..ofcourse 'certain muslims' will never accept that.do they have right to rule the ummah?
'When i command you about something pertaining to your religion, do accept it for i do not attribute lies to Allah and when I'm expressing my own personal opinion, keep in mind that I am merely human being in this regard.'
--Prophet Muhammed (p.b.u.h)--from Sahih Muslim--
point 4 describes it to you about the salaam
THE RULING ACCORDING TO ISLAMIC LAW IN JUSTIFICATION OF:
(2) MEELAD FEAST
(5) DUA AFTER TARAWEEH
QUESTION No. 1
Is it permissible to hold Meelad-un-Nabi (Prophet's Birthday) functions in the month of Rabi-ul-awwal or during any other month by invitation, with fixation celebration and necessity?
QUESTION No. 2
Is it permissible to stand while sending salutations upon the Holy Prophet (peace be upon him) during Moulood gatherings?
QUESTION No. 3
Is it permissible to address the Holy Prophet (peace be upon him) in the first person, like as in:
OH PROPHET, PEACE UPON THEE! (YA NABI SALAAM ALAIKA)
OH MESSENGER, PEACE UPON THEE! (YA RASOOL SALAAM ALAIKA)
OH BELOVED, PEACE BE UPON THEE! (YA HABEEB SALAAM ALAIKA)
ALLAH'S BLESSING UPON THEE! (SWALAWATULLAH ALAIKA)
QUESTION No. 4
Is it permissible during Rabi-ul-awwal or any other month to prepare food for Meelad-un-Nabi and feed Muslims or distribute the food among them?
QUESTION No. 5
Is it permissible after every rakaats (tarweeha) of taraweeh prayers during the month of Ramadaan for the Imaam to lift his hands up and recite aloud duaa and fateha?
QUESTION No. 6
Is it permissible on Fridays before the Imaam ascends the mimbar to recite 'tarqiyya' i.e. the famous verse 'Innallaha wa malaaikatuhu...' loudly?
ANSWERS TO QUESTIONS 1, 2, 3 AND 4
PROOF No. 1
From the enlightened period of the four Caliphs there is sufficient and strong proof that the esteemed Companions of the Holy Prophet Muhammad (s.a.w.) had established in their homes and in the gatherings Meelad-un-Nabi. Further, all the mentors, accomplished saints and learned of Islam held Moulood functions by invitation and fixation and celebration, and the necessity, thereby engaging in this great act of worship with much spiritual felicity.
'Eulogy of the Prophet, to me, is good worship. The hypocrite cannot tolerate this, my servitude.
PROPHET'S DAY, Life of the Prophet (s.a.w.) Mouloodun-Nabi, Meelad Jalsa, to have any of these gatherings on an arranged day, by invitation, with celebration and with consistent necessity and to recite Salaat-o-salaam, addressing the Holy Prophet (s.a.w.) standing, and to prepare food, all these are actions of worship, and hence recompensible.
'In the heart of a Muslim is entrenched the honour of Mustafa (peace be upon him).
'Our worth and respect is solely due to the name of Mustafa (peace be upon him).
PROOF No. 2
In Mouloodun-Nabi and poetic salaami there is only Durood and Salaam and the life of the Holy Prophet (s.a.w.) which is related to the people and they are thus informed of the Prophet's (s.a.w.) exemplary actions and of his practical life. This is Islam's most important obligation and best form of worship, and herein is success and goodness for all Muslims.
Allah, The Most High, says:
'In the Prophet of Allah there is for you an excellent exemplar. '
That it is necessary for you to learn the ways of the Prophet (s.a.w.) and then follow in his footsteps, because his person is the fountainhead of all blessings. Surah Ahzab Verse 22, in this verse Allah The Almighty commands us that establish the Meelad, record the life of the Holy Prophet (s.a.w.) through talks and through poetic expression and engender his exemplary behavior and salute and bless him and direct the Muslims herein so that they can act fully. This verse of the Qur'an supports the holding of Mouloodun -Nabi.
PROOF No. 3
The Holy Prophet's (s.a.w.) distinction as being the Best of the Prophets is a fact whereupon the people of Islam have concurred. Allama Taftazani (upon him peace) states that all Muslims are united in that the Holy Prophet (peace be upon him) is the crown of all creation. (Sharah Fiqah Akbar - Page 22).
THUS, is understood here from that, if anyone does not regard the Holy Prophet (peace be upon him) as the best of the Prophets or disengages from his laud and praise or displays disregard for the Moulood-un-Nabi or Durood and Salaam or the standing up in respect of the Prophet (s.a.w.), or to partake in the food, or he rejects these actions, or says it is a bad innovation, or uses disrespectful terms about them, then doubtless such a person, in the view of AHLU-S-SUNNAH WA-L-JAMA'AH, is lost, astray, leads astray and there is fear of disbelief - Allah's Protection therefrom.
PROOF No. 4
'Without doubt, the Night of the birth of the Holy Prophet (peace be upon him) is more majestic then the Night of Majesty (LAILATUL-QADR)'. (From MAJMUAT-UL-FATAWA, Page 87, Vol. 1 by Allama Lucknowi).
PROOF No. 5
The birth of the Holy Prophet (peace be upon him) is an event of great happiness and immense felicity and rejoicing and this happiness is not confined to time and place, but in fact the LOVE of the Holy Prophet (peace be upon him) is entrenched within every believer at all times.
IN AN AUTHENTIC Hadith (reported by Bukhari and Muslim), the Prophet of Islam (peace be upon him) declares! None of you shall be believers until I become more beloved to him than his children, his parents and all mankind', and in a further narration: '...than his life and his possessions and his family!
A poet says:
Without love of the Prophet none reaches Allah,
He who is not the Prophet's is not Allah's.
In whose eyes there is an absence of LOVE,
He shall never behold the beauty of the beloved.
Belief is incomplete without the Prophet's LOVE,
Any monotheist shall never a Muslim be.
Prayer, alms fast and pilgrimage all done,
alas, then too, I can never be a Muslim.
Until I am sacrificed to the honour of Mustafa (peace be upon him),
God Witness - my belief shall never attain perfection.
The Shaikh of Orators, Allama Ibni Nabata says:
"That Muslim who honors and reveres the Birth of the Holy Prophet (peace be upon him), will be worthy of Paradise."
"The hateful infidel Abu Lahab, freed his slaves Thuwaiba in happiness, when she brought him the news of the Glorious Prophet's birth! Because of this display of happiness at the Birth of the Holy Prophet Muhammad (peace be upon him), Abu Lahab, a kaafir, receives reprieve in his punishment on the eve of every Monday! So what a believer, a lover of the Holy Prophet (peace be upon him) who in the happiness of the Prophet's (s.a.w.) birth holds celebration, recounts the events of the birth of the Holy Prophet (peace be upon him) in prose and poetry, recites Durood and Salaam, stands in respect, prepared food? Indeed his is great reward and elevated station.
PROOF No. 6
Allama Ibni Jawzi and Shaikh Abdul Haq Muhaddith of Delhi (Allah's Mercy upon them) declares that:
"Whichever Muslim holds the Moulood Shareef of the Holy Prophet (peace be upon him) and recites or enrols others to recite in prose or poetry or through lectures or discourses about the Holy Prophet's (s.a.w.) life, his battles, his miracles or his noble character, then there shall be thousands of blessings for such implementers of good.
"The Holy Companions (on whom be peace) enlightened their gatherings with the remembrances of the Great Prophet (peace be upon him). To recite Moulood Shareef and to establish such gatherings in a means of reward in both worlds. There is no type of sin whatever therein, and in the Hadith it is substantiated to gather people for occasions of happiness.
"Hazrat Bilal (Allah be pleased with him) gathered the people on direction of the Holy Prophet (peace be upon him) and talked to them about the Prophet's Birth. Shariat has permitted the celebration of the Prophet's Birthday and the establisher thereof is deserving of great rewards." (Majmua tul-Fatawa Vol. 2 Page 282)
PROOF No. 7
In an authenticated narration, hazrat Abi Mas'ood Al-Ansari (Allah be pleased with him) reports that the Holy Prophet (peace be upon him) says that any Muslim who institutes a commendable practice in Islam, he will receive reward therefor, and whoever acts thereupon, he shall receive that reward too, without their reward diminishing. (Muslim - Mishkaat Vol. 1 Page 97).
PROOF No. 8
Whichever Muslim calls another Muslim towards works of good and invites him to such action, then he will enjoy the rewards of the implementer of that action. (Muslim - Mishkaat Vol. 1 Page 96).
PROOF No. 9
Hadrat Allama Maulana Hay Lucknowi (Allah's Mercy on him), writes:
"The majority of leaders of a Spiritual Order (Mercy upon them) have been intimated through dreams that the Holy Prophet (peace be upon him) showed happiness at the celebration of Meelad Shareef."
Shaikhul-Islam Hazrat Maulana Abdul Haq Muhaddith of Delhi (Allah's Mercy be upon him) states:
"Among the proven benefits of Meelad Shareef is that, that year will be a period of no fear, but of good tidings for the realization of intentions and desires. Thus, those people who decry it as 'bidat' (innovation) then know that such objection is in contrast with the Shariat of Islam. Holding Meelad-un-Nabi is of great reward and recompense.
"The Muslim masses of Makka Muazzama, Madina Munawwara, Basra, Yemen, Persia, India and Pakistan, after the sighting of the moon for the month of Rabiulawwal, rejoice and celebrate Meelad-un-Nabi and organize, invite and with predetermination set about to hold functions. Also during other months on different
dates Meelad-un-Nabi is held where people rejoice and become recipients of reward."
The Holy Prophet (peace be upon him) states: 'Actions are founded upon intentions, for every person, the fruit of his intention', (Bukhari, Muslim, Abu Daud - Majmuatul Fatawa Vol. 2 Page 282).
PROOF No. 10
To inform the Muslims about the Great, Glorious Prophet (s.a.w.) of Allah, to recite Moulood Shareef, to send Salaat and Salaam in Urdu verse as is customarily read or in any other form, and to stand while reciting salaam, and to feed the people and to distribute sweets is permissible and proper. None of the Ulama of the Ahle-Sunnat Wal Jama'at have differed about this.
Imam Muhammad Buseeri (Allah's Mercy upon him) writes in his Qasseda Burda Shareef:
'Say whatever thou want in his praise for whatever is said will all be fitting and correct to his person'.
'Say everything you wish in appraisal of your Prophet, only do not view him as the Christians called Hazrat Isa (peace be upon him)' i.e. do not assign son hood.
Allah The Almighty says:
'And (OH PROPHET!) We have Elevated for you your remembrances' (Surah Alam-Nashrah, Verse 4).
Allah The Almighty says in a Hadith-e-Qudsi:
'When I am remembered, thou art remembered with Me'. (Durrul-Manthoor-Imam Suyuti, (Allah's Mercy on him)).
In the azaan, iqamat, Friday sermon, in the Kalimah Tayyiba, in the Tahiyyat the name of the Holy Prophet (s.a.w.) is mentioned with the name of Allah.
On the doors of paradise and upon the portals of the Arsh, the esteemed name of the Holy Prophet (peace be upon him) is engraved. Amongst the Prophets and the Angels, his name is elevated. In the world all sane people take his name with reverence and request and where Allah Almighty has commanded His Obedience he has also impressed upon the following of His Beloved Prophet (peace be upon him). When Allah is remembered by His creation, then the Holy Prophet (peace be upon him) is also remembered. Allah Himself sends Salaam upon the Holy Prophet (peace be upon him) and Commands others to do the same!
PROOF No. 11
To celebrate the birth of the Holy Prophet (peace be upon him), with happiness and to praise him, to scent the gathering with perfume and rosewater and to lighten the atmosphere with the sweet melody of salaam, is all in all a means to earning reward and great blessing. How blessed is that heart that has, with the fervent warmth of love and devotion, gathered the people at the function of Meelad and made them happy with food, sweets and salaami. Clean and pure are those tongues that speak with high praise of the Great Prophet of Allah.
'The moon split, the tree prostrated, the sun obeyed and the stone spoke. With all that, I do not say: Thou art God'.
In an authentic narration the Holy Prophet (peace be upon him) says: 'Without doubt I have been sent as a gift of mercy'.
PROOF No. 12
Allah says in a Hadith-e-Qudsi: Oh Prophet, 'I have made your remembrances, so whosoever remembers thee, in fact has remembered ME'.
Allah The Almighty says in the Qur'an: 'The Prophet is closer to the believers than their own selves'. (Surah Ahzab Verse 7).
In another verse Allah says: 'And We have not sent thee but as a mercy to the complete universe'. (Surah Ambiyya, Verse 106).
Allama Sayyed Ja'far Barzanji (Allah's Mercy upon him) writes in his book 'Moulood Barzanji':
To stand while reciting salaam upon the Holy Prophet (peace be upon him) or to stand while mentioning the birth events of the Holy Prophet (peace be upon him) is a good action. Leaders of the Narrators have deemed the standing in Meelad Shareef as desired and good. Thus, happiness for him who stands for the respect of the Holy Prophet (peace be upon him) and whose aim and wish is the honour of the Illustrious Prophet (peace be upon him). (Majmuatul-Fatawa, Vol. 2, Page 284).
PROOF No. 13
In a Hadith-e-Qudsi Allah says: 'Everybody seeks my favour and I seek your happiness Oh Muhammad'.
"Both worlds want Allah's favour.
Allah wants Muhammad's favour!
Soul of Imaan, kernel of the Qur'an, life of religion
All this is the LOVE of Rahmatul-lil-Alameen!"
"In takbeer and kalima, in prayer and azaan
The name of Muhammad is joined at Allah's.
Upon every tent and palace, upon every dome
You will find beautified by the name of Muhammad.
Says Adam: I found in the wideness of paradise
Written upon the Celestial Tree (TOOBA), the name of Muhammad!"
PROOF No. 14
To prepare (niyaz/lungar) food at Meelad-un-Nabi gathering and to feed the people or distribute to them is an action of many learned, leaders, spiritual mentors and stains. Such an action is termed 'mandoob' or 'hasan' i.e. the implementor of such action received great reward.
HAZRAT SHAIKH Abdul Haq Muhaddith of Delhi (Allah's Mercy upon him) says:
The benefits of Moulood-un-Nabi are:
1. The rejoicers of Moulood-un-Nabi will enjoy peace and safety that year.
2. He will receive glad tidings from Allah of the realization and fulfillment of his wishes and desires. (Majmuatul-Fatawa-Allama Abdul Hay Lucknowi, Page 286).
PROOF No. 15
In the collections of Hazrat Abdullah Ibni Masood (Allah be pleased with him) is mentioned by him that:
'That which Muslims deem good, it is good in the eyes of Allah.' (Masnad Ahmed, Tibrani, Durre Mukhtar Vol. 4, Page 32; Majumatul Fatawa Vol. 1, Page 342; Fatawa Azizi Vol. 1, Page 93).
PROOF No. 16
To hold Moulood Shareef is one of the great actions to attain nearness to Allah and this is obtained by feeding the people, reciting the Qur'an and by recitation of the praises of the Holy Prophet (peace be upon him). (Resala Moulood Page 224, Hassan Ibni Ali Azhari Mudabigui - Resala Hasnul-Maqsad fi Amalil-Maulud, Page 22 - Allama Jalaluddin Suyuti).
PROOF No. 17
Im Makka Mukarrama, Madina Munawwara, Yemen, Persia, Egypt, Basra, India, Pakistan and other country's people, during Rabiul awwal or other months, celebrate with great splendour Prophet's Day and hold Meelad gatherings, where Qur'an is recited, the Prophet's (s.a.w.) praises are sung, food is fed or distributed - people engage in all this with magnitude and purpose.
PROOF No. 18
Ibni Abil Majd says: ' Oh lover of the Prophet, immerse yourself in his love and perfume your tongue by his remembrance, and care not about the rejecters, because the sign of Allah's LOVE is the love of the Holy Prophet (peace be upon him)'. (Kitab Jauhar-ul-Jur, Page 30).
Hazrat Ali (Karamallahu wajhahu) says: 'The Holy Prophet is more dear to us than our wealth, our children, our fathers, our forebears, our mothers, and more dear to us than cold water at the time of severe thirst.' (Kitab Jauhar-ul-Jur, Page 30).
PROOF No. 19
Allama Maulana Abul-Khattab Maghribi (Allah's Mercy upon him) one of the renowned Ulama, wrote the first book on Moulood which he named 'Kitabul-Tanweer fi Moulod Basheerin-Nazeer', wherein, during the 7th Century Hijri, he writes this narration:
"Hazrat Abdullah Ibni Abbas reported that one day at his home he was discussing with others the events of the Birth of the Holy Prophet (peace be upon him) and the listeners were enhanced by what they heard, they thanked Allah and sent Durood upon the Holy Prophet (s.a.w.). At this time the Holy Prophet (peace be upon him) came to them, suddenly, and said to them: My intercession for you is made accepted." (At-tanweer, Page 25).
From this is proven that the Companions of the Holy Prophet (s.a.w.) loved and believed in establishing Meelad-un-Nabi and invited people to listen to the events of the Prophet's (s.a.w.) life and his birth.
Rejecters of Meelad, dishonourers of the Prophet (s.a.w.) should take heed of this action of this great Companion of the Prophet (s.a.w.), his cousin, the great Qur'anic commentator, Hazrat Abdullah ibni Abbas (Allah be pleased with him), and repent from their bad beliefs.
ALLAH, The Almighty, says: 'Allah leads astray whomsoever He wishes and Allah Guides whomsoever He wishes, on the straight path'. And astray are those who close upon them the doors of guidance'. (Surah An'aam Verse 39).
PROOF No. 20
It is reported by Hazrat Abu Darda (Allah be pleased with him) that he accompanied the Holy Prophet (peace be upon him) to the house of Hazrat Aamir Ansari (Allah be pleased with him) where he was relating to his children and his tribe, whom he gathered, the events of the Birth of the Holy Prophet (peace be upon him) and repeated: 'This is the day, this is the day.'
The Holy Prophet (peace be upon him) exclaimed: 'Definitely Allah has opened His doors of Mercy upon thee, and all the Angels Beseech Allah for thy forgiveness; He who follows your action (Establishes Meelad-un-Nabi) he shall enjoy acquittance'. (Kitabut-Tanweer fi Maulad Basheerin-Nazeer, Page 25).
By the words: 'This day, this day', is understood that it was the special day of the celebration of the Holy Prophet's Birth, that is, the 12th of RABIUI AWWAL, and Hazrat Aamir (Allah be pleased with him) was reciting Moulood Shareef with special feeling.
PROOF No. 21
A narration from Sahih Muslim:
The Holy Prophet (peace be upon him) was asked about the fasting on Mondays which he observed. The Prophet (peace be upon him) answered: It is the day I was born and it is the day revelation first descended upon me. (Ad-durarul-Munazzam, Page 139).
The Holy Prophet (peace be upon him) did not command the fasting on Mondays but observed it himself as it was the day of his Birth and the day of commencement of revelations, thus this day had special significance for the Holy Prophet (peace be upon him), thus his fasting on that day. So whoever commemorates his birthday and rejoices is the recipient of great good and reward.
To hold Meelad Shareef on a fixed day, to invite, to gather, to celebrate and to establish it, to distribute food and sweets is completely in accordance with the Code of Islam. Prayers, fasting, Friday prayers, the two Eids, the Pilgrimage and all obligations and actions are on fixed days and times.
The acceptors of Meelad have reckoned the permissibility of fixation of the function on a certain day in view of the fixed fast of the 10th of Muharram. This deduction is completely correct.
QUOTATIONS FROM THE RULINGS OF THE GRAND MUFTIS OF THE FOUR SCHOOLS REGARDING MEELAD SHAREEF
PROOF No. 22
Allama Jamal Hanafi, Mufti of Makka Mukarrama (Allah's Mercy upon him) was questioned that: Every year during the month of Rabiul-awwal Shareef the celebrations in honour of the Prophet's birthday are held, what is your ruling? Is it commendable, as many learned have ruled, like Imam Jalaluddin Suyuti, or is it a bad innovation?
ALLAMA Jamal Hanafi (Allah's Mercy upon him) replies: 'Moulood Shareef is from among the good innovations'.
In support hereof Allama Jamal gives reference of Imam Abu Shammah and Imam Sakhawi (Allah's Mercy upon them). Imam Abu Shammah was the mentor of Allama Nawawi and Allama Imam Sakhawi was the mentor of Allama Mulla Ali Qari Hanafi (Allah be pleased with them all).
Maulana Abdur-Rahman Siraj, Mufti of Makka Mukarrama was asked the same question. Here is his answer:
"Meelad Shareef is a Permissible action, that is, a good innovation. The greater majority of the predecessor learned men of Islam have ruled that Meelad Shareef is an action that is commended.
PROOF No. 23
HAZRAT SHAIKH Abubakr Bisouni Maliki (Allah's Mercy upon him). Mufti of Makka, in attestation of Hazrat Shaikh Jamaal's ruling, writes:
"I am informed of this question and whatever the Hanafite Mufti of Makka has clarified, is correct, and definitely in concurrence with the truth".
PROOF No. 24
Grand Mufti of the Hanafites at Makka Muazzama, Allama Shaikh Abdullah Siraj (Allah's Mercy upon him) writes:
"The standing in honour at the time of the mention of the Holy Prophet's (s.a.w.) Birth has been in practice for generations by the great leaders and the judges of Islam, regardless of any opposer thereof, and have established it. Thus it is a commendable act."
The words of Abdullah Ibni Masood (Allah be pleased with him) is sufficient:
"That action which the people deem good, is good in the eyes of Allah, too."
PROOF No. 25
Allama Jamaal, Mufti of Hanafis at Makka Muazzama writes: "To stand at the mention of the Prophet's Birth, has been pronounced a commendable action by a group of learned, as it is a good innovation."
PROOF No. 26
Allama Shaikh Siraj (Allah's Mercy upon him) writes: "To stand at the mention of the Prophet's Birth is permissible and commended just as the learned of Makka and Madina, Persia and the followers of the four Imams in Egypt have preferred."
PROOF No. 27
Grand Mufti Hazrat Allama Muhammad Saeed Baseel of the Shafi's writes:
"The standing in respect of the Birth remembrance of the Holy Prophet (peace be upon him), some learned say it is commendable, and others rule it is a good innovation."
PROOF No. 28
Mufti of Hambalis at Makka Muazzama, Shaikh Khalf ibni Ibrahim writes:
"Standing at the mention of the Holy Prophet's Birth event is a practice of the learned and people of blessing, as this standing indicated the great honour and respect for the Holy Prophet (peace be upon him), and standing for ones parents, for people of knowledge and leaders of nations is in accordance with the Sunnah."
PROOF No. 29
Hazrat Maulana Allama Hussein ibni Maliki, Grand Mufti, writes:
"Many learned have ruled commendable the standing in respect at the mention of the Holy Prophet's Birth."
PROOF No. 30
In the ruling of Maulana Allama Muhammad Omar ibni Abibakr Raees, Mufti of Shafis, Makka Mukarrmam, is stated:
"The standing at the mention of the Prophet's Birth has been commended by the learned of Islam and it is good because the honour and respect of the Holy Prophet (peace be upon him) is obligatory upon us."
PROOF No. 31
Hazrat Allama Mufti Uthman Hassan Dimyaati Shafi writes from Makka Mukarrama is his fatwa:
"During Moulood Shareef, to stand at the mention of the Prophet's Birth, in respect, is without doubt commendable, acceptable and permissible, and there is no doubt that the one who does it receives great reward and blessing."
PROOF No. 32
The same Allama further writes that: 'Hazrat Allama Ibni Hajar (Allah's Mercy upon him) states in the book 'Al-Munazzam', that:
"All ways and manners of honour and respect towards the Holy Prophet (s.a.w.), wherein there is no partnering in Allah's Godhood, is permissible according to those whose eyes Allah has enlightened."
And now appropriately, Allama Busseeri (Allah's Mercy upon him) says:
"Say not what the Nasaraa (Christians) say about their Prophet - There besides, praise the Prophet (s.a.w.), however you want". (Addurarul-Munazzam, Page 181 - 187).
PROOF No. 33
Allama Ibni Hajar in his book 'Maulidatil-kabeer' writes: To stand at the mention of the Prophet's Birth is something the Ahle-Sunnat wal Jamaat have all agreed upon, as being a commendable action.
And the Holy Prophet (peace be upon him) says:
"My followers do not concur upon misguidance and the Hand of Allah is upon the group; and he who deviates, deviates towards the Fire. (Tirmizi, Moulidatil-Kabeer, Page 85).
PROOF No. 34
Allama Ibni Hajr states at another place:
"It is proven from the Sunnah to stand for others besides the Holy Prophet (peace be upon him) , thus in honour of the Holy Prophet (s.a.w.) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (peace be upon him) gave in respect of Sa'ad ibni Ma'az."
With this Hadeeth with reference of Imam Nawawi, Imam Baghawi and Allama Khattabi (Allah's Mercy on them) state: "To stand for one's leader, or just ruler, or teacher, is a beloved action."
The acceptance of the repentance of Ka'b ibni Malik is related by himself:
"I departed to present myself at the Holy Prophet (s.a.w.), and when I entered the Prophet's Mosque I saw him sitting with the Companions around him, whereupon Talha ibni Ubaidullah, on seeing me, stood up, and shook hands with me and congratulated me upon my repentance!" (Moulidital-Labeer, page 93).
PROOF No. 35
Rejecters of this standing (dishonourers of the Holy Prophet) argue that the Prophet (peace be upon him) forbade the Companions to stand out of respect for him, thus to stand in Meelad Shareef is undesirable and forbidden. A very weak narration of Ibni Majah is quoted as proof (by the rejecters), which is:
"Abu Amamah reports that the Holy Prophet (peace be upon him) came out upon us leaning upon a stick, and we stood up for him; so then he said: do not stand as foreigners stand for each other."
According to all the learned of Hadith this narration has been classed as 'weak' (da'eef) and 'Mud-taribus-sanad'. 'Da'eef' means:
Among the narrators anyone is less intelligent.
The narrator's memory is weak.
Any of the narrators is found to have bad habits or is ignorant.
If any of the narrators have been omitted.
Any of the narrators have been decried by the people.
'Mud-taribus-Sanad' is when:
Narrators have differed about the narration or the actual spoken words of the Hadith.
The narrator has included his own words with the Hadith.
The narrator does not remember the proper sequence of all the preceding narrators.
The narrator does not remember correctly the actual spoken words of the Hadith.
To act on such a class of Hadith is not permissible.
In the side-commentary on Mishkaat Shareef, Volume 4, page 64, is recorded that: 'the Holy Prophet (peace be upon him) was unhappy about the standing because of his extremely humble nature and to give lesson to the habits of the proud and arrogant. The Holy Prophet (peace be upon him) says: "Me and the God-fearing of my followers are displeased with extravagance."
PROOF No. 36
Imam, Muhaddith Baihaqi (Allah's Mercy upon him), Hazrat Imam Ghazali (Allah's Mercy upon him) Abdullah ibni Haj Makki and Allama Muhaddith Ahmed Qustulani (Allah's Mercy upon him), all state that:
'It is permissible to stand for the sake of honour and respect'. It is reported in an authentic Hadith that when Hazrat Sa'd ibni Ma'az came to the Holy Prophet (peace be upon him) upon the back of his animal, the Prophet (peace be upon him) commanded: 'stand for your leader and take him down'. (Bukhari Shareef).
Thus it is that Hazrat Ibni Qutaiba (Allah be pleased with him) state in the book 'Fathul-Bari', the commentary on 'Bukhari', Volume 25, Page 657, that to stand for any brother is permissible and not forbidden.
Hazrat Imam Khattabi (Allah's Mercy upon him) says that to stand for one's chief or just leader or parents, or a student's standing for an aalim, is 'mustahab' (beloved action).
PROOF No. 37
In an authentic Hadith reported by Hazrat Abu Huraira (Allah be pleased with him), he says: The Holy Prophet (peace be upon him) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his wives. (Mishkaat-Kitabul-Adaab, Vol. 4, Page 66).
PROOF No. 38
In yet another authentic narration recorded by Hazrat Aisha - wife of the Holy Prophet - (Allah be pleased with her), she says:
"When Hazrat Fatima, the Prophet (peace be upon him), he stands and he takes her by the hand, kisses her and seats her on his place of sitting and when the Holy Prophet (peace be upon him) visits Hazrat Fatima (Allah be pleased with her) she stands, takes him by the hand, kisses him and seats him in her place of sitting". (Tirmizi, Abu Daud, Ibni Habbaan and Hakeem authenticate this Hadith).
It is clearly proven through this Hadith that to stand for a brother, an elderly, a learned person, parents, a teacher, a mentor, and to stand in respect and honour at Meelad functions, in Sunnat. Thus, if anyone is against this standing in respect at Meelad gatherings or turns his back and runs away therefrom, or tells others not to attend such gatherings, then such a person, according to the Ahle-Sunnat wal Jamaat, is a great sinner, and according to some learned, he is one who has sworn the Holy Prophet (Allah Protect us, Allah Forgive us!).
PROOF No. 39
When, for once the Holy Prophet (peace be upon him) stopped the Holy Companions (on whom be peace) from standing for him, then the Great Hazrat Hassan bin Thabit, (Allah be pleased with him), poet of the Holy Prophet (peace be upon him), for whose assistance Hazrat Jibraeel (Angel Gabriel) used to descend, became sad and told all the companions that `when the Holy Prophet (peace be upon him) comes then all of you must stand with me in his honour and respect`. All of them were sitting and waiting when the Holy Prophet (peace be upon him) arrived, and as they all stood up, Hazrat Hassan bin Thabit read the following lines:
'Upon me is FARZ to stand for my beloved,
And to leave this FARZ is not to be guided;
For I am surprised at any who have a mind,
Yet, after beholding such beauty, refuse to stand!
The Holy Prophet (peace be upon him) did not withhold his beloved companions (on whom be peace) from standing but smiled and departed. (Al-Mabsoot, Vol., Page 470).
PROOF No. 40
At the end of Meelad Shareef the people stand and hold their hands clasped in front of them in honour and respect and in Urdu or Arabic verse they send salaam upon the Holy Prophet (peace be upon him) and address him with the word "YA" (Oh!).
All this is acceptable and permissible in the Shariat of Islam. The usage of the word "YA" is not a shirk, nor is there any fear of shirk, nor is it sinful, nor by any way is there negation of belief.
In fact to say: "YA NABI, YA RASOOL, YA HABEEB, YA MUHAMMED", these are Holy words and to send salaam upon the Holy Prophet (S.A.W.) with them is an excellent action. Such people are recipients of great reward and they are rightful receivers of intercession.
PROOF No. 41
YA NABI SALAAM ALAIKA, YA HABEEB SALAAM ALAIKA, YA RASOOL SALAAM ALAIKA, SWALAWA TULLAH ALAIKA.
The word 'YA' and 'AY' are for addressing. The one who is addressing is called 'MUNADAA' and the addresser is called 'MUNADEE'. If the munadaa has the quality of hearing then the addressing would be 'real', like calling a person who is present: YA SAID, "OH ZAID", YA AHMED, "OH AHMED", YA MUHAMMAD "OH MUHAMMAD", and if the 'Munadaa' cannot hear then the addressing will be metaphorical, like: OH SKY! OH EARTH! ON MOUNTAIN!
In the book 'Sharah Jami', which is a set book for the Maulvi Degree, it is written:
'Munadaa' means to address or call the attention for real, like: Oh Zaid! or metaphorically, like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'YA'.
Thus to call YA RASOOL, YA NABI, YA HABEEB, YA MUHAMMED is permissible even if the contention is that the Holy Prophet (peace be upon him) cannot hear. When it is permissible to address the sky and earth and mountains, then to address the master of both worlds, how can it be not permissible? It is not shir'k to say 'YA', nor is it negation of belief, but in fact in it is definite reward and great recompense.
To say it is shir'k to say Ya Nabi, Ya Rasool, Ya Habeeb, is not proven from any Quraanic verse, nor the Sunnah, nor from any book of belief or law, nor from the words of learned and spiritual leaders, but in fact from the Hadith and the jurists of Islam and from the books of Islam's learned, there is enough proof of the permissibility of saying YA NABI, YA RASOOL, and those who claim it is shir'k, then it is as a result of their unclean minds and astray beliefs.
PROOF No. 42
'Whomsoever has any need then he must make proper ablution and make two rakaats optional prayers and make this duaa: Oh Allah! definitely I beseech of Thee my need and I turn to Allah through thee in this my need so that it may be realized. Oh Allah! this is my need and accept the intercession of the Holy Prophet (peace be upon him) in my favour.' (Hisni-Haseen, Page 109 - reported by Tirmizi, Nisai, Ibni Majah, Hakim).
Oh claimers of shir'k and kufr, look, in clear words in this Hadith is commanded the usage (YA MUHAMMAD) and forever this prayer is established by the Holy Prophet (peace be upon him) for the benefit of the entire Ummat. this is a befitting proof for the permissibility of calling out YA RASOOLALLAH, YA HABEEBALLAH, YA NABIYALLAH, YA MUHAMMAD.
PROOF No. 43
In the book Jilaul-ifhaam by Allama ibni Qayam, the student of ibni Taymiyya, this Hadith is recorded and all the Muhadditheen and learned accept that this is a very authentic narration:
The Holy Prophet (peace be upon him) says: 'There is none that blesses and salutes me but that his voice reaches me'. The Holy Companions (On whom be peace) then required: 'Oh Prophet, will thou hear even after thy passing away? The Holy Prophet replied: Yes, and even after I pass away!
It is for this reason that all people of the Ahle Sunnat wal Jamaat address the Holy Prophet (peace be upon him) in the second person present, that is they send salaam saying 'YA'.
PROOF No. 44
In another Hadith the Holy Prophet (peace be upon him) says:
'There is no servant of Allah who sends durood upon me but that I hear him wherever he may be'. (Kitabus-salaat wal bashar - Imam Firozabadi, author of Lugaate Qamoos).
PROOF No. 45
Allama Ahmed 'Qustulani (Allah's Mercy upon him), commentator of Bukhari Shareef, writes in his book 'Mawahib-Ludunya', Imam Muhammad ibni Haj Makki (Allah's Mercy upon him), writes in his book 'MADKHAL':
'There is no difference between the states of life and death of the Holy Prophet (peace be upon him) in his seeing his entire ummat and his cognizance of their states and their intentions and their minds, and this is clear to him; there is no secret thereof to him!' (Mawahib, Page 32, MADKHAL, Page 21).
The lovers of the Holy Prophet (peace be upon him) in their thousands, from every corner of the earth, clasp their hands in respect and stand and remove their shoes, and with great humility send gift salaams to the Holy Prophet (peace be upon him):
YA NABI SALAAM ALAIKA, YA RASOOL SALAAM ALAIKA
YA HABEEB SALAAM ALAIKA, SWALAWATULLAH ALAIKA.
PROOF No. 46
In an authentic Hadith is narrated: 'Follow the major Group, for whoever deviates from them, will be alone banished to the Fire'. (Ibni Majah, Mishkaat Vol. 1, Page 84).
PROOF No. 47
In a very authentic Hadith: 'My Ummat do not concur upon deviation, Allah's Hand is upon the Group, and he deviated towards the Fire'. (Mishkaat Shareef, Vol. 1, Page 83).
'Removed is the dishonour from the gathering,
Stand, so that Allah's Beloved can be honoured.
To say that the Meelad-un-Nabi function, the salaam and qiyaam (standing) and the food is a bad innovation, is a very severe deviation of the rejecters, and it is irreligious and a great sin.
In fact many learned and the true lovers of the Holy Prophet (peace be upon him) have rules that such a one (rejecter) is a 'Shatim-ur-Rasool' (abuser of the Prophet).
Oh Allah, show us the TRUTH as truth, and grant us its obedience,
And show us the FALSE as false, and grant us its rejection.
PROOF No. 48
Surah Ahzab, Verse 55: 'Definitely Allah and His Angels send Durood upon the Prophet, Oh Ye who believe, send Durood upon him and Salaam as is befitting'.
In the comment on this verse the great mujaddid Hazrat Allama Maulana Husain Kashifi (Allah be pleased with him), who on the direction of an 'Unseen inspiration', commenced on the 1st Muharram of the year 897 Hijri the 'Tafseer Husaini', writes from Persia with great humility and respect in honour of the Holy Prophet (peace be upon him), and with the word 'YA' sends Durood and Salaam, thus:
'Oh Master of all men, your Durood -
Everyday and month, year, morn and eve,
Is upon the tongue.
Whatever else besides Durood and Salaam can we offer,
For we have nothing at hand besides Durood and Salaam'.
(Tasfeer Husaini, Vol. 2, Surah Ahzab, Verse 55).
PROOF No. 49
When the verse 'Innallaha wa malaaikatahu' was revealed, the Holy Companions (on whom be peace) inquired: 'Oh Messenger of Allah, making Salaam to you we know, but how do we send Durood upon thee? The Holy Prophet (peace be upon him) then taught them Durood-e-Ebrahim. Allama Qustulani (Allah's Mercy upon him), the commentator of Bukhari Shareef, writes that by the words 'Sallimu-Tasleema' is meant:
'Say (As salaamu alaika) - Peace be upon thee, Oh Prophet! That is, Oh Muslims, send salaams upon the Holy Prophet (peace be upon him) using terms of address in the present.
The Holy Companions (peace be upon them) said: 'Oh Prophet salaam we know, that is, we always address the Holy Prophet (peace be upon him) in the present and say:
YA NABI SALAAM ALAIKA, YA RASOOL SALAAM ALAIKA
YA HABEEB SALAAM ALAIKA, SWALAWATULLAH ALAIKA.
(Al-Qustulani - Vol. 9, Page 82).
PROOF No. 50
The Holy Prophet (peace be upon him) says in an authentic Hadith: 'Definitely there are many angels of Allah that sojourn the earth and bring the salaam of my ummat to me'. (Narrated by Nisai and Ibni Habban).
PROOF No. 51
The Holy Prophet (peace be upon him) says that: 'Allah The Almighty has placed at my grave an Angel who Allah has granted the power of hearing all creation, thus, whosoever, until the Last Day, sends Durood and Salaam upon me, then this angel relays it to me with the senders and his fathers name, that such, the son of such, has recited blessings upon thee'.
Hazrat Allama Sakhawi recorded this Hadith in his book 'Badee'.
By this Hadith is known that such amicable addresses as YA RASOOL, YA NABI, YA HABEEB are also reported to the Holy Prophet (peace be upon him) by the Angels.
PROOF No. 52
The Holy Prophet (peace be upon him) says: Whenever anyone sends me Salaam, then Almighty Allah returns my soul to my body (Allah Grants me the senders attention), and I myself return his Salaam'. (Narrated by Abu Daud).
By this Hadith is proven that if anybody says YA NABI SALAAM ALAIKA, YA RASOOL SALAAM ALAIKA, YA HABEEB SALAAM ALAIKA, SWALAWATULLAH ALAIKA, the Holy Prophet (peace be upon him) himself hears and returns the Salaam of the sender!
PROOF No. 53
Hazrat Allama Maulana Ali Qari (Allah's mercy on him), who is a great jurist of the Hanafites and also a Muhaddith, writes in his book 'Sharah Shifa Shareef:
'Without doubt the soul of the Holy Prophet (peace be upon him) presents itself in the houses of Muslim!'
It is for this reason Muslims stand in respect when reciting Salaam upon the Holy Prophet (peace be upon him) and address him in the present.
Allah the Almighty Commands in the Qur'an: 'An honour and respect the Holy Prophet (peace be upon him)!' (Surah Fatah, Verse 8).
In another Qur'anic verse: 'He who has obeyed the Prophet (s.a.w.), has indeed obeyed Allah'.
PROOF No. 54
Besides, after the Maghrib azaan, it is permissible, in a loud voice, to send salaam to the Holy Prophet like:
'Assalaatu wassalaamu alaika YA RASOOLALLAH
Assalaatu wassalaamu alaika YA HABEEBALLAH
Assalaatu wassalaamu alaika YA NABIYYALLAH'.
Allama, Mufti of Islam, Jalaluddin Suyuti (Allah's Mercy upon him), writes in his book 'Husnul-Muhasirah' and Allama Mufti Shaikh Sakhawi (Allah's Mercy upon him) mentions it in his book 'Qaulil-Badee'.
'... the salaam after azaan was introduced by the order of Sultan Salahuddin ibni ALMUZAFFAR ibni Ayoob in the year 700 Hijri. This is a good innovation and commendable action, the executor thereof shall reap great rewards.
Thereafter it (Salaam) became instituted after the Maghrib azaan, too. (Dure-Mukhtar, Vol. 1, Page 181).
PROOF No. 55
The Holy Prophet (peace be upon him) says: 'I hear the Durood of those who love me and I recognize them' (from Dalailul-Khairaat, Page 2).
Thus it is that people stand and recite salaam because of the attention and presence (Haazir wa naazir) of the Holy Prophet (peace be upon him).
PROOF No. 56
The Holy Prophet (peace be upon him) says: 'Whenever any of you enter the mosque first send salaam upon the Nabi and thereafter say: 'Oh Allah open the doors of thy Mercy upon me'.
And whenever any of you leave the mosque then first send salaam to the Nabi, and thereafter say: 'Oh Allah open upon me the doors of thy Bounty'. (Reported by Abu Daud, Nisai - hisne - Hassen, Page 52).
By this Hadith is proven that one should think of the presence (haazir and naazir) of the Holy Prophet (peace be upon him) and send salaams. There is respect and honour of the Holy Prophet herein.
PROOF No. 57
In the famous book of jurisprudence, Durre-Mukhtar Vol. 1, Page 228, is explained:
The 'Tashahud' (dua read in the sitting position of namaaz) must be read in the present and not as the repetition of an event such as took place during the Me'raj when the 'Tashahud' was revealed.
In fact one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (peace be upon him) and say 'Assalamu alaika ayyahannabiyu ...', then the salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (s.a.w.). This then constitutes the 'Tashahud'.
Thus in namaaz we are guided to say in the present: Assalamu alaika ayyahannabiyu, that is, in the middle of Allah's Worship (namaaz) we are told to make salaam and realize that the Prophet (peace be upon him) is present! Then indeed out of namaaz it is permissible in the first instance.
The Holy Prophet (peace be upon him) himself hears this salaam and in return himself answers. And this is proof for his presence and for the standing respectfully, when sending salaam.
PROOF No. 58
Now, is forwarded the words and sayings of the great learned and pious leaders and spiritual mentors of the Ahle-Sunnat wal Jamaat, who have all addressed the Holy Prophet (peace be upon him), as 'haazir' and 'naazir' (present and seeing) and in their daily prayers and wazeefas called out YA RASULALLAH, YA HABEEBALLAH, YA NABIYYALLAH.
Hazrat Maulana, Mufti Shah Abdul Aziz of India Muhaddith of Delhi, calls out, mindful that the Holy Prophet (peace be upon him) is haazir and naazir, from Madressa Raheem Baksh in Delhi, saying:
'OH ONE OF BEAUTY, OH MASTER OF MANKIND
THE MOON WAS LIT UP FROM THE LIGHT OF YOU FACE
IT IS NOT POSSIBLE TO PRAISE THEE BEFITTINGLY
IN SHORT, AFTER ALLAH, THOU ART THE GREATEST!
(Tasfeer Azizi, Surah alam Nashrah).
PROOF No. 59
Hazrat Allama Muslihuddeen Shaikh Saadi (Allah's Mercy upon him) from Shiraz, beholding the Holy Prophet (peace be upon him) as 'haazir' and 'naazir', with great humility, and standing with respect - he reads:
'Upon thee Peace, Oh Prophet of the universe!
Upon thee Peace, Oh Prophet of all guidance!
(Bustaan-e-Saadi, Page 5).
PROOF No. 60
Hazrat Allama Jami (Allah's Mercy upon him), accepting from Shiraz the 'haazir and naazir' Prophet of Allah, with great humility asks for help, calling out and addressing thus:
"Mercy, Oh Prophet, mercy!
All Earth trembles at your departure!
I come to thee with a colossus of sin
Bent and tired am I at the weight thereof.
Guide me to thy court and presence
That I walk upon my forehead in respect,
and use my eyes as feet in thy honour!
(Qaseedah - Allama Jami).
PROOF No. 61
Hazrat Shaikh, lover of the Prophet, Imam Muhammad ibni Saeed Buseeri (Allah's Mercy upon him), accepting the Holy Prophet as 'haazir' and 'naazir' in front of him, addressed in the present, humbly seeking help:
'Oh Greatest and Best of Creation
Besides thee there in none for support,
To whom I can turn to in difficulties?'
(Qaseedah Burda Shareef, Page 11).
PROOF No. 62
Hazrat Imam Zainul-Abidin, son of Hazrat Imam Husain (Allah be pleased with him), Martyr of Karbala, imprisoned, knowing the Holy Prophet (peace be upon him) is 'haazir' and 'naazir', calls to his illustrious grandfather from prison in the present, thus:
'Oh Mercy of the Universe, Seek out Zainul-Abideen
He is prisoner at the hands of transgressors
In all this crowd and confusion!
PROOF No. 63
Imam Aazam Hazrat Abu Hanifa (Allah be pleased with him), Imam of all Ahle Sunnat wal Jamaat, knowing the Holy Prophet (peace be upon him) as 'haazir', with great respect and honour, calls from Kufa thus:
'Oh Best of Creation, Oh Treasure of Allah's Mercy,
Give to me what Allah has bestowed upon thee
And Allah made thee happy, so grant me joy!
Oh Taha, Indeed thou art elevated above all Prophets,
So, Pure is He Who has Ascended thee in a Night of Nights'.
MOLVI QASIM NANOTVI
PROOF No. 64
Maulvi Qasim Nanotvi, founder of Deobandi school, bathed and with ablution, with both hands clasped, lowered shoulders, bowed head and bare feet, accepting the Holy Prophet (peace be upon him) as 'haazir' and 'naazir' in front of him, calls for help thus:
'Help me Oh kindness of Ahmed, for besides thee,
There is none helper for Qasim, the helpless!'.
(Qasaid Qasimi Deobandi, Page 8).
PROOF No. 65
Haji Imdadullah Muhajir Makki, spiritual mentor of noted Deobandis, himself a lover of Meelad-un-Nabi and Salaami and Qiyaam, understands the Holy Prophet (peace be upon him) as 'haazir' and 'naazir', and with great respect and humility, recites:
'The ship of thy Ummat Allah has placed in thy care,
As thou wishest let it sail, or sink it, YA RASOOLALLAH!'
HAJI IMDADULLAH MAKKI
PROOF No. 66
Khwaja Sayed Hasan Sanjeri (Allah's Mercy upon him), student of Hazrat Khwaja Nizamuddin Aulia (Allah's Mercy upon him) from Delhi, accepting the Holy Prophet (peace be upon him) as 'haazir' and 'naazir', addresses the Holy Prophet (peace be upon him) in the present:
'YA RASOOLALLAH! Thou art
Direction of my life, Kaaba of my heart,
Hundred Salaams from poor Hasan
Every second I send to thee'.
PROOF No. 67
Hazrat Maulana, Murshadana, Khwaja Shamsut-Tabrizi (Allah be pleased with him), teacher to Hazrat Maulana Jalaluddin Rumi (Allah's Mercy upon him) beholds the Holy Prophet (peace be upon him) 'haazar' and 'naazir', in his presence, calls out with great love:
'YA RASOOLALLAH, thou art the only beloved of
The One Creator,
Thou art the only devotee of The Pure and
The One of Majesty'.
PROOF No. 68
HAJRAT KHWAJA-E-KHWAJAGAAN, KHWAJA MUEENUDDEEN CHISHTI, AJMERI, from Ajmer, seeing the Holy Prophet (peace be upon him) 'haazir' and 'naazir', in front of him, addresses in the present thus:
'YA RASOOLALLAH, I have hope in your intercession
Even though I have thousands of wrong doings'.
BY ALL THESE PROOFS have been clearly established that to think of the Holy Prophet (peace be upon him) as being 'haazir' and 'naazir' (present and seeing), and to address him with the word 'YA', is an action of great good and an opportunity for spiritual elevation.
Lovers and Honourers of the Holy Prophet (peace be upon him) address the Holy Prophet (peace be upon him) only in the present, that is, with the word 'YA'.
All the learned of the Ummat have concerned on the fact that to address or call the Holy Prophet (peace be upon him) with the word 'YA' and viewing him as 'haazir' and 'naazir', is permissible and productive of great reward.
Great men of learning stated:
'THERE IS NO FAITH IN HIM WHO HAS NO LOVE FOR THE PROPHET (peace be upon him) AND HE HAS NO RELIGION WHO HAS NO CLEAR FAITH ABOUT THE PROPHET (peace be upon him)'.
ANSWER TO QUESTION 5
Without doubt after 'TARWEEHA' (after every four rakaats during Taraweeh prayers) for the Imaam to lift his hands up and make duaa loudly (Commonly known as 'Fateha'), in the Shariat of Islam, it is completely permissible. There is no forbiddance against it, and that which Islam does not forbid, can never become forbidden.
In a Hadith is reported: 'Dua is the kernel (essence) of worship'. (Reported by Tirmizi). Yet in another Hadith: 'Dua is in fact worship'. This authentic Hadith is recorded by Abu Daud, Nisai and in the Masnad of Imam Ahmed).
All jurists and especially the Hanafite jurists and learned have all made permissible, after every four rakaats of taraweeh prayers, dua tasbeeh and tahleel; subsequently in the books 'Tahtawi Shareef' and 'Durr-e-Mukhtar' is stated that after every four rakaats of taraweeh, recites this duaa:
'Subhana Malikil Hayyil lazi laa yamootu Subbuhan Quddusu Rabbana wa Rabbul-Malaaikatu war-Rooh', and thereafter the full duaa of: La ilaha illallahu Nastagh firullaha wa nasalukal jannah wa na-oozu bika minannaar ...' (Durre-Mukhtar. Vol. 1, Page 326).
Besides these duaas, there is permission to read others.
ANSWER TO QUESTION 6
Before the sermon on Friday and before the Imam ascends the pulpit to recite 'tarquiyya' (innallaha wa malaaikatahu) the complete verse of the Qur'an, aloud, is, according to Hanafi and Shafi'i Schools, completely acceptable and permissible. In fact all the jurists and the Muhadditheen and all four Imams (Allah be pleased with them), rule it is permissible.
Imam Abu Hanifa's (Allah's Mercy upon him) two students, Imam Abu Yusuf and Imam Muhammad (Allah's Mercy upon them), who are called 'Sahibain' (the two companions), and whose rulings and jurisprudence constitutes two thirds of the Hanafite School, that if their rulings are ignored, it will make hollow the Hanafite School, have, concerning 'tarqiyya' amended Imam Abu Hanifa's (Allah be pleased with him) saying:
Thus in the Hanafite law, according to 'Sahibain' (Allah be pleased with them) it is permissible to recite 'tarqiyya' because the reciter thereof causes the listeners to recite Durood and Salaam upon the Holy Prophet (peace be upon him) and this action comes under 'Amr bil Ma'roof' (Commanding of good). This is not only permissible but in fact 'Mustahab' (commended) and an action of great reward, and the opportunity for being a candidate to the Intercession of the Holy Prophet (peace be upon him).
(Duraral-Hukkam fi Sharhi), Ghuraril Ahkaam, Vol. 1, Page 137 and Durre-Mukhtar, Vol. 1, Page 379).
'Definitely the best of your days is the JUMMAH, so increase upon me Durood on that day, for without doubt your Durood is presented to me.' The Holy Prophet (peace be upon him) inquired:
How will our Durood be presented to thee as thou shalt be dust? The Holy Prophet (peace be upon him) replied:
Indeed Allah has forbidden upon the earth the bodies of the Prophets. That is Allah
has forbade the earth to decompose the bodies of all Prophets (Reported by Abu Daud).
IN ANOTHER HADITH Hazrat Anas (All be pleased with him) narrates:
'The Prophets are alive in their graves and they engage in prayer'.
(Reported by Baihaqi, Fazail-e-Durood Shareef, Page 21).
According to SHAFI'I LAW:
All jurists of the Shafi'ite School state that before Jummah to recite the famous verse (Innallaha . . .) is a good action - in fact it is 'Mustahab', beloved and commended. This verse invites each and every 'musalli', each and every Mosque to recite on Jummah day Durood and salaam, and the famous Hadith invites the people to remain silent while listening to the Khutba.
The Shafi'i jurists and learned have even stated that the Holy Prophet (peace be upon him) at Mina on the occasion of the 'Farewell Pilgrimage', directed somebody to silence and congregation before commencement of the sermon. Thus it is then sunnat for the Imam on the Jummah before the Khutba, to call for silence and the one who recites 'tarqiyya' is doing just that. (Tuhafatul-Muhtaj Vol. 1, Page 276).
Wal Hamdulillahi Rabbil 'Aalameen