Monthly Archives: August 2011

Hijab parda for women in Islam


Hijab or Niqab

This has been a matter of discussion amongst Muslims for ages, ulama supporting any of the 2 have concrete proofs, however the times we live in, the Ladies (especially modernist girls/women) are more inclined towards wearing Hijab rather than going for Niqab (If they are ready at first place) , the western mind set looks down upon noble women wearing Jilbab in its true sense (i.e. Niqab).

Note: Technically even Hijab refers to Proper covering from top to bottom, but here It will be referred for those who are not convinced with Face covering.

Some scholars have tried to reconcile between both viewpoints by offering choice to women whether they like to go for Hijab or Niqab (though Niqab is recommended), some like Nasir ud-din Albani have even gone to the extent of justifying that ruling on Hijab supercedes that of Niqaab, this according to us is a wrong conclusion, especially for our sisters in sub-continent where men are often seen preying at women (so in any given condition, anywhere in the world where the women may become easy targets of men satisfying their inner lustful desires, then the ruling of Niqab from merely recommended changes to Wajib and there indeed is proof of it rather a dominant one)

                                                                 In Light of Quran and Hadith

وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَا وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ

Quran states: And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms (24:31)

Hadith #1

Narrated Safiya bint Shaiba:

‘Aisha used to say: “When (the Verse): “They should draw their veils over their necks and bosoms,” was revealed, (the ladies) cut their waist sheets at the edges and covered their faces with the cut pieces.”

Volume 6, Book 60, Number 282: (Sahih Bukhari)

The wording for veil in the ayah of Surah Al-Nur is “Bi-Khumorihina” (and according to lexicographers it denotes to covering the bosoms from top in a way that face is covered too) the wording used in hadith is also similar i.e.”ikhtamarna bi ha”, those who oppose Niqab consider the above translation of Muhsin-Khan to be wrong, they claim that Khimar means veil or head scarf and covering the face is a separate issue, However Khimar in arabic also includes covering the face, although Muhsin Khan is indeed known for his forgeries to English translation of Sahih Bukhari but over here he is not wrong.

Still if someone is aggressive in disagreeing then Quran has explained it in another fashion too i.e. Jalabeeb which is mentioned in Surah al-Ahzaab



يَا أَيُّهَا النَّبِيُّ قُلْ لِأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلَا يُؤْذَيْنَ

Quran states: O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed.(Al-Quran 33:59)

In this case too it refers to covering the face along with rest of the body, as a matter of fact the ruling attached in relevance to this ayah is more strict than just covering the face (i.e. Ulama explained through ahadith that It refers to even showing 1 eye to see.. Allahu Akbar, Note: This is not to insult women in any way but to strengthen the viewpoint of covering face)

                                                             Expanation of Eminent Mufasireen

1. “Imam Ibn Jarir at-Tabri (Rahimuhullah) and Imam al Hafidh Ibn Kathir (Rahimuhullah) mention under 33:59”

حدثنـي علـيّ، قال: ثنا أبو صالـح، قال: ثنـي معاوية، عن علـيّ، عن ابن عبـاس، قوله: { يا أيُّها النَّبِـيُّ قُلْ لأَزْوَاجِكَ وَبَناتِكَ وَنِساءِ الـمُؤْمِنِـينَ يُدْنِـينَ عَلَـيْهِنَّ مِنْ جَلابِـيبِهِنَّ } أمر الله نساء الـمؤمنـين إذا خرجن من بـيوتهنّ فـي حاجة أن يغطين وجوههنّ من فوق رؤوسهنّ بـالـجلابـيب، ويبدين عيناً واحدة

Translation: Ibn Abbas(RA) narrated regarding (Allah’s) order [O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them…] that Allah commanded the believing women, when they went out of their houses for some need, to cover their faces from above their heads with the Jilbab, leaving only one eye showing

2. Imam Ibn Kathir (rahimuhullah) also adds after narrating the above:

وقال محمد بن سيرين: سألت عبيدة السلماني عن قول الله عز وجل: { يُدْنِينَ عَلَيْهِنَّ مِن جَلَـٰبِيبِهِنَّ } فغطى وجهه ورأسه، وأبرز عينه اليسرى


Translation:
Muhammad bin Sirin said: “I asked `Ubaydah As-Salmani about the Ayah:(to draw their Jalabib over their bodies.) He covered his face and head, with just his left eye showing.”[Tafsir al Quran al Azim]

Note: Ibn Abbas (RA) holds the highest rank amongst Sahaba in exegesis of Quran

3. “Imam Qurtubi (Rahimuhullah) under 33:59”

فقال ابن عباس وعَبيدة السَّلْمانيّ: ذلك أن تلوِيه المرأة حتى لا يظهر منها إلا عين واحدة تُبصر بها

Ibn Abbas (RA) and Ubaida as Salmaani(RA) said: It (Jilbab) should fully cover the body of woman and nothing should appear but one eye with which she can see.”

4. ”Imam Jalal ud din Suyuti (Rahimuhullah) under 33:59”

يَا أَيّهَا النَّبِيّ قُلْ لِأَزْوَاجِك وَبَنَاتك وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِنْ جَلَابِيبهنَّ” جَمْع جِلْبَاب وَهِيَ الْمُلَاءَة الَّتِي تَشْتَمِل بِهَا الْمَرْأَة أَيْ يُرْخِينَ بَعْضهَا عَلَى الْوُجُوه إذَا خَرَجْنَ لِحَاجَتِهِنَّ إلَّا عَيْنًا وَاحِدَة “ذَلِكَ أَدْنَى” أَقْرَب إلَى “أَنْ يُعْرَفْنَ” بِأَنَّهُنَّ حَرَائِر “فَلَا يُؤْذَيْنَ” بِالتَّعَرُّضِ لَهُنَّ بِخِلَافِ الْإِمَاء فَلَا يُغَطِّينَ وُجُوههنَّ فَكَانَ الْمُنَافِقُونَ يَتَعَرَّضُونَ لَهُنَّ “وَكَانَ اللَّه غَفُورًا” لِمَا سَلَفَ مِنْهُنَّ مِنْ تَرْك السِّتْر “رَحِيمًا” بِهِنَّ إذْ سَتَرَهُنَّ

Translation: O Prophet! Tell your wives and daughters and the women of the believers to draw their cloaks closely over themselves (jalābīb is the plural of jilbāb, which is a wrap that covers a woman totally) – in other words, let them pull part of it [also] over their faces, leaving one eye [visible], when they need to leave [the house] for something. That makes it likelier that they will be known, to be free women, and not be molested, by being approached. In contrast, slavegirls did not use to cover their faces and so the disbelievers used to pester them. And God is Forgiving, of any occasion in the past when they may have neglected to cover themselves, Merciful, to them in His veiling them.[Tafsir al Jalalyn]

5. ”Allama Syed Mahmood Al-Aloosi (Rahimuhullah) under 33:59”

وقال ابن عباس. وقتادة: تلوى الجلباب فوق الجبين وتشده ثم تعطفه على الألف وإن ظهرت عيناها لكن تستر الصدر ومعظم الوجه

Imam al-Alusi (rah) tells the procedure from Ibn Abbas (RA) and Qatada(rah): The cloak should be worn from top (in a way that it covers) the forehead then face should be covered by cloak from one side below the eyes so that most of the face and upper bossom is covered, thus both the eyes will remain uncovered [Al-Alusi in Ruh al Ma’ani]

Thus Jamhoor of the leading Mufasireen have proven that Veil includes covering of Face.

Now let us turn towards Ahadith which prove Niqaab to be Wajib!

Hadith No. 1

It was narrated that ‘Aa’ishah said: “The riders used to pass by us when we were with the Messenger of Allaah (peace and blessings of Allaah be upon him) in ihraam. When they came near, each of us would lower her jilbaab from her head over her face, and when they passed by we would uncover (our faces).” [Narrated by Abu Dawood, 1833; Ahmad, 24067]

This hadith has decisive proof that Niqab is Wajib, because the blessed wives of Prophet (salallaho alaihi wasalam) kept extreme care of covering themselves and did not reveal their faces infront of strangers, however when women are with their husbands and those with whom their Nikah is impermissible (being single that is) they can take off the face veil.

Hadith No.2

Volume 1, Book 8, Number 368: (Sahih Bukhari)

Narrated ‘Aisha:

Allah’s Apostle used to offer the Fajr prayer and some believing women covered with their veiling sheets used to attend the Fajr prayer with him and then they would return to their homes UNRECOGNIZED.

Even a child would know that If a woman returns home unrecognized (by being amongst men) then she must have covered her face!

Hadith No.3

Book 14, Number 2482: (Sunnan Abi Dawud)

Narrated Thabit ibn Qays:

A woman called Umm Khallad came to the Prophet (peace_be_upon_him) while she was veiled. She was searching for her son who had been killed (in the battle) Some of the Companions of the Prophet (peace_be_upon_him) said to her: You have come here asking for your son while veiling your face? She said: If I am afflicted with the loss of my son, I shall not suffer the loss of my modesty. The Apostle of Allah (peace_be_upon_him) said: You will get the reward of two martyrs for your son. She asked: Why is that so, Apostle of Allah? He replied: Because the people of the Book have killed him.

The Blessed women companions of Prophet (salallaho alaihi wasalam) did not even consider taking off their face veils in most painful situations (i.e. even at death of their children)

Hadith No.4

Aisha (RA) mentioned the women of Ansar, praised them and said good words about them. She then said: “When Surat an-Nur came down, they took the curtains, tore them and and made veils from them.” [Sunann Abi Dawud Hadith No. 3577]

Imam Ibn Hajr al Asqalani (Rahimuhullah) in his Fath al Bari says that making veils here refers to covering the face!

There are many more ahadith on this, however now let’s turn towards ahadith which Pro-Hijab use as their biggest proofs for Niqab to be merely recommended but not Wajib

Hadith No.1

Narrated Aisha, Ummul Mu’minin: Asma, daughter of AbuBakr, entered upon the Apostle of Allah wearing thin clothes. The Apostle of Allah turned his attention from her. He said: O Asma’, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to her face and hands. (Narrated by Abu Dawood # 4092).

They assert from this hadith that Prophet (salallaho alaihi wasalam) has himself ordered to reveal the face and hands’ therefore wearing Niqab is not Wajib.

Imam Abu Dawud (rahimuhullah) after mentioning this hadith said:

‏قال ‏ ‏أبو داود ‏ ‏هذا مرسل ‏ ‏خالد بن دريك ‏ ‏لم يدرك ‏ ‏عائشة ‏ ‏رضي الله عنها

Translation: Abu Dawud said: This is Mursal (i.e. Tabi’i narrating directly from the Prophet – Peace be upon him due to missing link from sahabi inbetween), Khalid bin Dareek did not see Aisha (ra) [Sunnan Abu Dawud # 4104]

However the hadith is justified by Pro-Hijab Ulama and they should be given benefit of the doubt in authenticating the hadith itself because Maraseel are accepted by many great scholars as valid proofs, an example of Mursal hadith to be Hassan/Sahih is the hadith of prayer of woman being different from that of man (It is also corroborated from other ahadith), that is a separate issue but we just gave an example so that It is clear that Maraseel are accepted by eminent scholars, But in this case (and with Capital B) that will be of no use either because same Asma Bint Abi Bakr (RA) is proven to have followed the opinion of covering the face.

Proof for it is this:

Book 20, Number 20.5.16: (Muwatta Imam Malik)

Yahya related to me from Malik from Hisham ibn Urwa that Fatima bint al-Mundhir said, “We used to veil our faces when we were in ihram in the company of Asma bint Abi Bakr as-Siddiq.”

Therefore no doubt is left behind, Had Asma Bint Abi Bakr (RA) known otherwise she would have disapproved the above action and that too during Ihram when women are given most relaxation in covering themselves.

Hadith No.2

Volume 8, Book 74, Number 247: (Sahih Bukhari)

Narrated ‘Abdullah bin ‘Abbas:

Al-Fadl bin ‘Abbas rode behind the Prophet as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath’am came, asking the verdict of Allah’s Apostle. Al-Fadl started looking at her as her beauty attracted him. The Prophet looked behind while Al-Fadl was looking at her; so the Prophet held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, “O Allah’s Apostle! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?” He said, “Yes.”

From this hadith those who are Pro-Hijab (only) say that had Niqab been enforced by Prophet (salallaho alaihi wasalam) then he would have ordered this woman to cover her face first, but even after Al-Fadl(RA) started to stare at her beauty, the Prophet (saw) only punished Al-Fadl rather than asking the woman to cover her face

This is all speculation because:

A)The hadith says nowhere that her face was uncovered

B) Beauty of women is at times known to others, this does not mean she hangs out without Niqaab

C) Even if this hadith proves that she was not wearing Niqab then It is abrogated with other overwhelming ahadith as shown above.

The sayings of (recent) classical scholars also constitutes Ijma

Allama Shabir Ahmed Usmani (Rahimuhullah) in Tafsir e Usmani writes under 33:59

It means together with covering the body they should also draw some part of the sheet (chadar) over the face below the head. It is given in the traditions that at the revelation of this verse the Muslim women hiding their bodies and faces went out in such a way that only the eyes were left open to see. From this it is proved that in the time of Fitnah even a free woman should hide her face.[English Translation of Tafsir e Usmani by Muhammad Ashfaq Ahmed, Volume 3, Page No. 1860]

Hadrat Karam Shah al-Azhari (Rahimuhullah) in his great Tafsir Zia Ul Quran writes under 33:59

Jalabeeb is a plural, Its singular is Jilbab, Jilbab is that lengthy (big) sheet (chadar) which covers whole of the body, al-Zamakhshari [revered highly as Lexicographer and Logician only] explains “Yudneen (i.e. to draw upon) as: To put their sheets upon themselves in a way that their Faces and shoulders are hidden, From this Qawl of Allama Zamakhshari it is known that even in Lughwi sense “Yudneena Aalayhinn” means to put sheets upon in a way that whole body is covered and not even face and shoulders are left exposed. Allama Abu Hayyan (rahimuhullah) wrote that at his palce Andulus, the Muslim women used to cover themselves in such a fashion that their whole faces became covered and only space for 1 eye was left (i.e. to see) [Hadrat Karam Shah al-Azhari, Tafsir Zia Ul Quran Volume 4, Page No. 95]

Non-muslims raised objection  Answers here:-

“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.  (The Noble Quran, 4:19)

Is temporary marriage really allowed in Islam?
What do the Sunni and Shia sources say about this?

The 70 or 72 virgins in Islamic Paradise is actually supported in the Bible.

What is the minimum age for marriage in the Holy Quran?

Terrorism and Pedophilia in the Bible against women and children!

Where in the entire Bible is wife-beating forbidden?
Jesus himself witnessed it and never once denounced it.

The Scientific Miracle of the Hijab (women covering up their bodies except for their faces, hands and feet) and the sensitivity of women’s skins VS men’s – Mentioned in the Glorious Quran and confirmed by Science!

* Please read the display of all of the articles on this page before you click on anyone of them.

Women Issues
Women in Islam: Women in Christianity:
Status in Islam: *  The ideal Muslimah (Female Muslim).

*  Females: The cursed gender – the non-Islamic ones!

*  The Status of Women.

*  How do Islam and the Bible honestly view women?

*   Rebuttal to Sam Shamoun’s “Women in the Bible”.

-
  Part II.
     -  Part III.
     -  Part IV.
     -  Part V.
     -  Part VI.
     -  Part VII.
     -  Part VIII.

*   Rebuttal to Sam Shamoun on “Women in the Bible – Part II”.
     -   Part II.
     -   Part III.
     -   Part IV.
     -   Part V.
     -   Part VI.

*  My response to Sam Shamoun’s rebuttal to my article “How do the Bible and the Noble Quran view women?”

*  My rebuttal to Sam Shamoun’s “Exposing Osama’s Smokescreens and Rabbit Trails (PART 1)” article.

*  Response to: ‘Women, Dogs & Islamic Prayer’.

*  A 285-page booklet responding to Sam Shamoun on “Women in Islam Part 3″.

Note:  To download the PDF files, right click on the link and choose “Save Target As”.

     -  Contents
-  Part A
     -  Part B
     -  Part C
     -  Part D
     -  Part E
     -  Part F
     -  Part G
     -  Part H
     -  Part I
     -  Part J
     -  Part K
     -  Part L
     -  Part M
     -  Part N
     -  Part O
     -  Part P
     -  Part Q

Leadership:

*  Can women become Prime Ministers or Presidents in an Islamic country?

Liberation, Education and Equality with men:

*  Liberation of women in Islam.

* Education is mandatory upon women in Islam.

*  Women and True Education in Islam.

*  Can Women Teach Men? An Islamic and Biblical Point of View.

*   Equality between men and women in the Noble Quran by Dr. Tariq Al Swaidan.

*   Men and Women in Islam: Equal or Equally Balanced?

*  Is there equality between men and women in Islam?

* “Two women equal to one man in Islam” is a lie.

* Why Two Women Witnesses?

*  Are women deficient in intelligence and religion? Answer, No!

*  Women’s inheritance laws in Islam.

*   Women have no Inheritance in Islam?

*  Women’s Rights in Islam.

*   The Bible does not prefer for women to be born, but Islam does.

*  The true meaning (tafsir) of the ‘Daraja/degree’ men have above women (Quran 2:228).

Marriage, Sex and Treatment:

*  What is the minimum age for marriage in Islam?

*   Is Temporary Marriage (Muta) allowed in Islam?  See how the Bible allowed muta.

* Polygamy in Islam.

*  Polygamy in Islam (another article).

*  The 70 or 72 virgins in Islamic Paradise is actually supported in the Bible.

*   Responding to Answering Islam’s Criticism of Zakir Naik’s Defense of Polygamy.

*  Why did Allah Almighty prevent the wives of Prophet Muhammad from marrying any man after him?

* Marriage to non-Muslims is not allowed in Islam for both Muslim men and women.  See also about Fornication in Islam.

*  Marriage and Divorce.

*  The Marriage of a Muslim Women in this World and Hereafter.

*  The Islamic way of making love to your wife!

*  Is Wife Beating really allowed in Islam?  See the favoring and opposing views.  You judge for yourself.  Also, how should women be treated by their husbands in general.  See the full details.

*  Questions and Answers about Quranic Verse 4:34.

*  Answering misconceptions and false claims about some Hadiths regarding Women.

*  Women can get divorced from their abusive husbands according to the Noble Quran!

*The woman can not be forced into marriage in Islam!

*   Widows are protected in Islam from their in-laws, but are forced and not protected in the Bible.

*  My husband divorced me 3 times all at once!  Am I really divorced?

*  How can a woman divorce her husband in Islam?

*   How does Islam deal with divorce, child custody and support?

*   Is anal sex really allowed between the husband and the wife in Islam?

*    Is Oral sex (bringing mouth to significant other’s private part by all and any graphic forms) allowed in Islam?

*  Why did Allah Almighty make lawful for Muslim men to have sexual intercourse with the married women whom are captives of war?

*  Does Islam really allow muslim men to rape female slaves?

*  Treatment of Women in Islam compared to the Bible.

*   Sex as Sadaqa (Charity) with the Wife.

*  Women’s Rights for Sex.

*  Rebuttal to James Arlandson Article: “Plowing fields” and marrying little girls in the Quran.

*  Menses - How does Islam treat women who are having their menses?  Islam honors them.

*   Meaning of the Hadith which says that a lady must seek permission from her husband for going out.

*   Rebuttal to Jochen Katz’ “The ‘Iddah rules for divorced and widowed women” article.

Rape, Dating, Fornication, Adultery and Abortion:

*  What is the punishment for rape in Islam?

*  If the husband rapes his wife, is that a sin in Islam?  Is there any answers to this in the Quran?

*  No Muslim man can force his wife into sex!

*  Dating: Why is it frowned upon in Islam?

*What is the punishment for fornication and adultery in Islam?

*  Double will be the punishment and humiliation for fornication in Hell.

*  Abortion in Islam is a crime!

Modesty:

*  The Scientific Miracle of the Hijab (women covering up their bodies except for their faces, hands and feet) and the sensitivity of women’s skins VS men’s – Mentioned in the Glorious Quran and confirmed by Science!

*  Why did Allah Almighty order women to cover up in Islam?

*  Is Niqab (Women covering all of their faces) Mandatory in Islam?

*   Top 11 excuses of Muslim Women who don’t wear Islamic Hijaab! (and the reasons for hijab).

*  The Purpose Of The Women’s Veil In The Quran and Bible.

*  ‘Hijab’ and the Freedom of Women – A Speech given By Mawlana Taqi Usmani, Rendered into English.

Homosexuality and Pornography:

*  “Houses of Death” for women in Islam is a lie. Also, about the punishment of Gays and Lesbians in Islam.

*  Homosexual Marriage in Islam?

*  Science proved that Homosexuals are born natural.  How then can Islam prohibit homosexuality?

*  Pornography in Islam?  Is the GOD of Islam and Christianity a pervert?  Response to the so called “Porn” in the Noble Quran.

*“Suckling Pornography” in Islam?

*Rebuttals to Jim’s hoax on “suckling porn in Islam” lie.

* Rebuttal to Sam Shamoun about “suckling porn in Islam”.  Also, was Paul a homosexual when he sucked the blood from Timothy’s penis by his mouth after circumcising him?

*  Women and Maidens in Heaven according to Islam.  Will women have companions?

*  Does Paradise in Islam really have Homosexuality in it?

*  Lesbianism in the Noble Quran? – Refuting the lies of the liar Sam Shamoun from the “Answering Islam” team of clowns.

*  A followup rebuttal to Sam Shamoun’s lies regarding lesbianism in Islam.

*  Is watching pornography alone and without enticing or tempting anybody else allowed in Islam?

*  Is masturbation allowed in Islam?

Other:

*  The “Child Molester” lie against Muhammad peace be upon him.  

Aisha was “9″ when she married our Prophet.  If this is weird or unacceptable to you, then are BOTH HER PARENTS and the whole Arabs’ culture BACK THEN also guilty for giving her and others like her in marriage to other men, 1500 years ago?

Even today, girls in many third-world countries are married off at the same or similar age.  In fact, it is believed by many Jews and Roman Catholics that Mary was 12 – 14 when she had Jesus.  Also, the Biblical Prophets who had 100s of wives each most probably married young girls as well.

Also, what about Aisha’s PARENTS (MOM AND DAD)?   Didn’t they see it right and fit to marry their daughter at that age and at that time?  Who are we to judge?

Also, see why Muta (temporary) Marriage was allowed and why it was discontinued.


* “Most women in Islam are in hell” is a lie.

* Problems with our Muslim sisters who live in the US.

*  Some Islamic Wisdom for those who seek Guidance.

*  My advise to all women.

*  A story about a 16-year-old Muslimah girl in Texas.

*  “Muhammad married his daughter in law” is a lie.

*  Woman seeks Iranian presidency.

*   Muhammad the Womanizer?

*  Are penis and breasts enlargements allowed in Islam?

*  UK female journalist detained by Taliban embraces Islam.

*  Islamic Poetry by a sister who converted to Islam.X-Rated Pornography, Homosexuality, Fornication, Rape, and the Social Corruptions caused by Christianity: *  X-Rated Pornography and Lesbianism in the Bible.

*  95% of Americans had premarital sex according to a new study!

*  Why are Christians so notorious in sinning throughout the world? What is the real secret behind it?

*  Miss California’s Nude Pictures: Being “Biblically Correct”.

*  The 70 or 72 virgins in Islamic Paradise is actually supported in the Bible.

*   Fathers sticking their fingers into their daughters’ vaginas before marriage in the Bible.

*  Girls forced into sex and marriage at the age of 3 (three) in the Talmud and the Bible (Detailed quotes and books’ references are provided!).  Also, the age consent for girls’ marriage 100 years ago only in the US and Europe was as low as 10. 

* My rebuttal to Sam Shamoun’s “Osama Abdallah’s Obsession with Pedophilia” article.

*   Was Paul a homosexual when he sucked the blood from Timothy’s penis by his mouth after circumcising him?

* The lust for virgins and the degradation of non-virgins in the Bible’s OT and NT.

* Is Homosexuality allowed in Christianity?

*  What is the punishment for rape in Christianity?  The raped single victim gets punished, not the rapist! 

*   Rebuttal by brother Sami Zaatari regarding rape being condoned in the Bible.

*  Rebuttal by brother Karim regarding rape being condoned in the Bible.

*  My rebuttal to Quennel Gale regarding rape being condoned in the Bible.

* Adultery punishment in the Bible’s Old and New Testaments.

* Rebuttal to John 8:1-11 being a justifying verse for fornication, adultery and pornography in the Christian Whoredom.

*  Raping and Enslaving women in the Bible.

*  Is the GOD of Islam and Christianity a pervert?  Response to the so called “Porn” in the Noble Quran.

*  Christianity is the cause of our social corruptions today.

*  Christianity is the cause for most of the high divorces in the West.

*  Bikini Christianity.

Marriage, Childbirth & Curse upon them:

*   Is Temporary Marriage (Muta) allowed in the Bible?  See how the Bible allowed muta.

*   Divorce in the Bible: A case of abrogation.

*  The Wife’s Submission To Her Husband According To The New Testament.

*  Paul’s idea on marriage.

*   The Curse of pain and sorrow (during childbirth) given to women in the Bible.

*  The Unjust Law Of Divorce In The New Testament.

Mutilation & Genital Mutilation:

*  Terrorism and Pedophilia in the Bible against women and children!

*   Pregnant Women will be ripped open in the Bible as a punishment from GOD!

*   Is Genital Mutilation for men and women allowed in the Bible?  It is allowed in the Jewish Talmud.  See the clear contradiction in the Bible regarding this issue.

*  Christians sliced off their penises in the name of the Bible.

*A Christian Texas man accused of ripping out hearts of victims plucks out own eye.

Equality with men(??), and Treatment:

*Where in the entire Bible is wife-beating forbidden?

*  The Testimony of Women In The Bible.

*  Deficiency Of Woman’s Mind According To The Bible.

*  How do the Bible and the Noble Quran view women?

*   Rebuttal to Sam Shamoun’s “Women in the Bible”.

-
  Part II.
     -  Part III.
     -  Part IV.
     -  Part V.
     -  Part VI.
     -  Part VII.
     -  Part VIII.

*  Answering Christian Apologists: Ephesians 5:21-24 and it’s true meaning.

*  Answering Christian Apologists: Galatians 3:28 and it’s true meaning.

*  Answering Christian Apologists: The bible clearly prohibits women to teach men.

*  Answering Christian Feminists: The Greek word “kephale” and it’s true meaning.

*  My response to Sam Shamoun’s rebuttal to my article “How do the Bible and the Noble Quran view women?”

*  The Bible says: Women are defiling to men!

*  Women in Christianity.

*   Widows are protected in Islam from their in-laws, but are forced and not protected in the Bible.

* Answering the Christian Feminists- Let’s follow the Bible’s New Testament word by word to see if Christian women are indeed equal to Christian men.

*   Women’s inheritance laws in the Bible.  No inheritance for wife and daughters if a son is present.

*  Treatment of Women in the Bible compared to Islam.

*   A library about women in the Bible.

*   Questions about women’s rights in the Bible that Christians don’t have answers for.

*   Almost every single Christian is going to hell according to the Bible.  Bible blames women for it.

*  Menses - How does the Bible treat women who are having their menses?  The Bible humiliates them! 

*   The Bible does not prefer for women to be born, but Islam does.

Polygamy:

*  Polygamy in the Old Testament and New Testament in the Bible. Jesus allowed polygamy.

*  Polygamy Is Prohibited For Who In The Bible?

Head Covering and Modesty:

*Paul contradicted himself regarding the women’s head covering.

*  Some Christians believe in “Head Covering” for women.

*  The Purpose Of The Women’s Veil In The Quran and Bible.

Other:

*  My advise to all women.

Comparison between two groups of women

The Angelic Group:

P6_GIRLPRAY.JPG (44197 bytes)
While this is a picture of a young teenage Muslim girl, but in general, this is a what a typical Muslim woman looks like: Pure, innocent, virgin (until marriage) and non-sexual.  A true man would be willing to die for a true and blessed Angel of that kind, because if she’s faithful to her GOD Almighty, then she will definitely be faithful and honorable to her family.

More pictures of Chaste Muslim girls:

[1] [2] [3]

The Satanic Group – The biotic fuel for hell fire:

*** The pictures of Western women with bikinis were removed due to many resquests from Muslims.

Even though I tried to pick the least sexual pictures, but in general, this is what a typical Christian woman would look like when she is at either the beach (wearing bikinis) or health club, where 95% to 99% of her body is totally exposed to men.  What’s most ironic is seeing them wearing the “Cross” necklaces.   Women in the west are considered nothing but “sex objects”, and most of them are less likely to remain virgins before marriage.  No true man would die for cheap quality of this kind.  It is very tragic that women in the West are raised to show off their sexuality and are stereotyped by their sexuality.

* I am not generalizing all Christian women.  I am certain there are many Angelic ones out there who remain virgins until marriage and are non-sexual, and they are fully devoted to GOD Almighty.  But I believe that it is safe to say that a large percentage of the Christian women world-wide are Satanic.

christian_church_chicks.jpg (60277 bytes)
This is an image of a popup window in a FOX News’ article regarding Christian
girls, or should I say “chicks” doing some cheerleading work.  The cloths they’re
wearing and them being “members of the lithia Christian Academy cheerleading”
further prove my point above about Christians being porn-lovers and sexually
open sinners.  These “chicks” don’t see any problem in exposing almost all of

their legs to the public.  I am sure that they also don’t have a problem in
wearing bikinis at the beaches.
  And it wouldn’t surprise me if most of them,
if not all, are non-virgins.  And if you pay them, they probably wouldn’t have a
problem in showing their breasts to the public as the “girls gone wild” do.

Again, compare this Christian garbage to the Angelic picture of the
typical Muslim girl above who lives chaste and honors her body and virginity, and
most importantly, respects and adores GOD Almighty’s Divine Commands.

Source :- http://www.answering-christianity.com/woman.htm

hijab- parda aurat ka gehna hai must watch.

Proofs of Celebrating Mawlid – Eid milad un Nabi sallallahu alihi wasallam


The legal and religious status of celebrating the birth of Holy Prophet (Peace & Blessings be upon him) in light of the Qur’an and Sunnah:


Milad un Nabi (sallalahu alaihe wasalam) (Chapter From Ja-Al Haq)

 

And Indeed everyone rejoices except for Shaytan and his counterparts, because:

أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة

Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah Fatiha was revealed [Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]

online source : http://ar.wikisource.org/wiki/البداية_والنهاية/الجزء_الثاني/فصل_فيما_وقع_من_الآيات_ليلة_مولده_عليه_الصلاة_والس لام

This Topic  which will be proved Here inshallah

►1 Muslims rejoice on birth of Prophet (salallaho alaihi wasalam) because Allah has told us to rejoice on his bounties and mercies,

2 Sayings of eminent scholars and fuqaha

► 3 Date of Mawlid


► 4 Sahabas [ra] on Mawlid themselves


► 5 Allah himself Celebrates Mawlid of Prophet [salehalawaalihi wasalam]

6 Counter refutation of proofs cited against Mawlid

► 7 Categories of Bidah and some present in muslim groups against mawlid.


now let us start


Muslims rejoice on birth of Prophet (salallaho alaihi wasalam) because Allah has told us to rejoice on his bounties and mercies,




A)Understanding through Al-Quran wal Furqan and Its sciences

Proof No.1 Quran states:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

Say: “In the bounty of God. And in His Mercy, in that “LET THEM REJOICE” : that is better than the (wealth) they hoard (10:58)
Some might think with their wildest of imaginations that birth and sending of Prophet (salallaho alaihi wasalam) is not a mercy, some even falsely limit the Mercies of Allah by saying mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, for best answers we have to understand through Tafsir from Quran itself

Quran states at another place:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

We have not sent you but as a “Mercy to the worlds” (21:107)
Hence without any shadow of doubt arrival of Prophet (saw) is mercy not only upon us but all worlds and creations of Allah and thus we should rejoice as told in 10:58

Imam Ibn Jawzi (rah) explains 10:58 in his Tafsir:

أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.

Translation: Dhahak narrated from Ibn Abbas (ra) that Bounty means Knowledge (i.e of Quran and Tawhid)whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, 4:40]
Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:

الفضل العلم والرحمة محمد صلى الله عليه وسلم

Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam)[Tafsir Al-Bahr al Muheet, 5:171]
Imam Jalal uddin Suyuti (Rahimuhullah) says

وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى
{ وما أرسلناك إلا رحمة للعالمين }
[الأنبياء: 107].

Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam)Allah Ta’ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur 4:330]
Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)

وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام

Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bountry refers to An-Nabi (Alaih Salatu Wassalam)[Al-Alusi in Ruh al Ma’ani 11:141]

Proof No. 3 Quran states regarding Yahya (a.s):

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)
So the days when Anbiya are born are days of Salam in sight of Allah.

Proof No. 4 Quran states:
We sent Moses with Our signs (and the command). “Bring out thy people from the depths of darkness into light, and teach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ).” Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)
What are the Ayyam of Allah? Imam Baihaqi narrates in his Shuyab ul Iman that Prophet (saw) said: The Days of Allah are his blessings and Signs [Tafsir Ruh ul Ma’ani under 14:5]

Istadlal from Sahih Ahadith
Proof No.1
Book 006, Number 2606 (Sahih Muslim)

Abu Qatada Ansari (Allah be pleased with him) reported that Allah’s Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
This Hadith is also reported in by Imam Bahayqi in his “Sunnan ul Kubra” (vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.

It is clear from this Hadith that the Holy Prophet (saw) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.

Proof No.2
Volume 7, Book 62, Number 38: (Sahih Bukhari)

Narrated ‘Ursa; Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, “What have you encountered?” Abu Lahb said, “I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba.”
Abu Lahab freed Thuwaiba on joy at birth of Prophet (salallaho alaihi wasalam), even the worst of Kufaar and greatest of enemies is given relaxation in his Adhaab due to freeing Thawaiba by pointing with his finger, so Imagine the situation of a momin who rejoices on Mawlid, detailed explanation of this hadith shall be given in the last section of Verdicts from classical scholars.

Proof No.3

In Sahih Muslim, Volume 2, Page No. 147, Hadith No. 1130 (Dar ul Kutab al ILmiyyah)

Ibn Abbas “Allah be pleased with him” reported: The Prophet “Allah’s blessing and peace be upon him” came to Madina and saw the Jews fasting on the tenth day of Muharram. They were asked about that. They replied: “This is the day, on which Allah made Moses and the children of Israel emerge victorious over Pharoah. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet “Allah’s blessing and peace be upin him” said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on it

If Jews glorify their days to venerate Musa (a.s) then we Muslims have more right to venerate and rejoice on day when Prophet (saw) was born, this is an accepted analogy as Ulama have derived this specific ruling from the hadith, which shall be mentioned in the last section with detail.

Proof No.4

[Sunnan an Nasai’I, Volume 1, Page No. 450, Hadith No. 450]

Hadrat Anas bin Malik (ra) narrates that Prophet (saw) while mentioning his journey of Miraaj said: Jibril (a.s) asked me to get off from Baraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (a.s) was born.

So the Mawlid, the places where Prophets(A.S) are born are amongst Sha’ir (sings to be venerated) of Allah.

So here Allah himself says to Rejoice and be happy on such a day , As its Sunnah of friends of Shatan [devil] to cry on such a day.

:: Sayings of the Great Scholars about Celebrating Mawlid? ::..

 

Hazrat Maulana Shah Abdul Haq Dehlvi

 

1. After relating Abu Lahab’s relief on setting Thuwaibha free, Hazrat Maulana Shah Abdul Haq Dehlvi in his famous book Madarijun Nabuwwat says:


This event provides a clear proof to those who celebrate Meelaad Shareef by rejoicing and alms giving on the night of the birth of the holy Prophet (Sallallahu Alaihi wa Sallam), People of Makkah gather on 12th Rabi-ul-Awwal to is it the house in which the Prophet (Sallallahu ‘Alaihi Wa Sallam) only because he was his nephew, he has been receiving, in spite of this being an idolater, the benefits of thus rejoicing in his grave every Monday, then how much more blessing will fall to the lot of him who acknowledges the Prophet (Sallallahu Alaihi wa Sallam) as the beloved of ALLAH and His true Prophet, and celebrates Meelaad Shareef repeatedly.”

 

 

As the poet says:


Dostaan Ra Kujaa Kunee Mahroom
Tu Keh Ba Dushmanaan Nazar Daree


How would you (Sallallahu ‘Alaihi Wa Sallam) leave out friends?
You, who feel great compassion, even for your enemies.”


Ref:
1. Madarijun Nabbuwwat, Vol2, Page 34, Publisher: Ziaul Quran Publication
2. Madarijun Nabbuwwat, Vol2, Page 14/19


Imaam Qastalaani

 

2. Due to the rejoicing he made at the birth of the holy Prophet (Sallallahu Alaihi wa Sallam) imam qastalaani says:


How would anyone of the Ummah the holy Prophet (Sallallahu Alaihi wa Sallam) fare, who is a Muslim and is steadfast in his belief in the unity of Allah and rejoices at his (Sallallahu Alaihi wa Sallam) birth and who spends whatever he can afford for the love of him (Sallallahu Alaihi wa Sallam)? I swear by my life, that Allah, out of His Grace, will not reward such a person but by entering him into the Gardens of Bliss.” (Mawaahib-dunniyah by Imam Qastalani, Vol1, Page 27, Published in Egypt)
3. Imaam Qastalaani says:
May ALLAH bless a person who celebrates ‘Eid’ on the nights of the blessed month of the holy birth of the Prophet (Sallallahu Alaihi wa Sallam), so that it hurts them the most who have a serious disease in their hearts and who suffer from an incurable ailment on account of the blessed birth”.,. (Mawaahib-dunniyah by Imam Qastalani, Vol1, Page 27, Published in Egypt)

4. Imaam Qastalaani further says that How blessed is the month in which the Prophet of ALLAH (Sallallahu Alaihi wa Sallam) was born! How very superior and sacred! How very respected the nights (of the month) as though they are pearls shining bright throughout the ages! How full of light and pure the face of the one born! How blessed the Being (ALLAH) who made the birth of the holy Prophet (Sallallahu Alaihi wa Sallam) a springtime for the hearts and his (Sallal Laahu ‘Alaihi Wa Sallam) face a manifestation of splendor!., ,

 

 

Yaqoolu Lanaa-Lisaanul Haali Minhu.

 

 

The tongue of the Prophet of ALLAH (Sallallahu Alaihi wa Sallam) Speaks the truth. And the thing is that the voice of truth appears to be sweet to the listener

 

 

Wa Qaulul Haqqi Ya’zabu Lis Samee’ee

And, O questioner! If you want to know about my attributes and my affairs, I would say this:

Fawajhi Waz-Zamaanu Wa sharu Wad’ee

My face and my age and the month of my birth is springtime in the month of Rabee-ul-Awwal.


Rabee’un Fi Rabee ‘in Fi Rabee’ee

He (Sallal Laahu ‘Alaihi Wa Sallam) has likened his blessed face to springtime in respect of blessed beauty and splendor and that his face blossomed in springtime in the month of Rabee-ul-Awwal.

Ref:

[ Mawaahib Ladunniyah by Imam Qastalani, Vol1, Page 73, Published in Egypt]
Imam Sharfuddin Busairi views


5. in chapter 4 of Qasida Burda Shareef speck of the birth of Rasulullah Sallallahu Alayhi Wasallam. The blessed day on which Rasulullah Sallallahu Alayhi Wasallam, was born is a praise worthy event. The birth of Rasulullah Sallallahu Alayhi Wasallam, illuminated the entire universe. Some miracles and incidents, which took place at the time of birth, are mentioned in this chapter. These were signs of the greatness of Rasulullah Sallallahu Alayhi Wasallam.


Abaana Mawliduhu Un Teebi UnSuri’hi

His birth distinctly showed his pure origin

Ya Teeba Mubtada’ee Minhu Wa Mukhtatami


The excellence! Of his beginning and his end.


Wal Jinnu Tah’tifu Wal Anwaru Sa’Ti’atun


And the jinn were shouting (at the appearance of Rasulullah Sallallahu Alayhi Wasallam) and the NUR was glistening

Wal Haqqu YaZ’haru Mim Ma’nauw Wamin Kalimi

 

 

And the truth (nubuwaat) appeared with these anwaar, and with their voices.


Ref:

[Qasida Burda Shareef, Chapter 4 - Concerning the birth of Rasulullah SallallahuAlayhi Wasallam, Couplet 1/7]

Ibne Jauzi views

has devoted a whole book to Meelaad, which is called “Maulad-ul-Uroos”. Allamah Ibne Jauzi says:

And whosoever rejoices at the birth of our beloved Mustafa (Sallal Laahu ‘Alaihi Wa Sallam), this rejoicing by him will turn the Fire away, and whosoever spends even a dirham on the occasion of the Meelaad of the Prophet of ALLAH (Sallal Laahu ‘Alaihi Wa Sallam) he (Sallallahu Alaihi wa Sallam) will intercede on his behalf and his intercession will be accepted”

(Meelad-ul-Uroos, Page 9)


7. And, Ibne Jauzi has also written:

O Meelaad of the Prophet (Sallallahu Alaihi wa Sallam)! You are mightily praised, and the praise is such that it is the loftiest and the remembrance is such that it is the most excellent; how I wish the remembrance of the holy Prophet (Sallallahu Alaihi wa Sallam) shall be with me for a long time! How I wish his (Sallallahu Alaihi wa Sallam) Meelaad shall be with me for a long time!”..
(Meeladul Uroos, Page 28)
Shah Waliyullah Dehlvi

 

 

8. In this regard, Hazrat shah Waliullah [rah] says:

Following the ancient practice, I recited the Holy Qur’aan and distributed the things (food etc.) Of the Niyaaz (Faatihah) of the Prophet (Sallallahu Alaihi wa Sallam) and made a public display of his blessed heir (Moo’e Muboarak). While reciting (the Holy Qur’aan), Mala’i A’la (Angels nearest to ALLAH) came to attend the Mahfil-e-Meelaad and the blessed soul of the Prophet (Sallallahu Alaihi wa Sallam) showed much kindness to me (Shah Waliyul Laah) and my friends. I, thus, saw that Mala’i A ‘la (Angels nearest to ALLAH) and, with them, the whole group of Musalmaans, were ascending to high heaven (on account of the blessings of the Prophet) and this blessed condition was reflected (in the Mahfil-e-Meelaad).”

(Al Qaul al-Jalee, Page 74)

 

 

9. Hazrat Shah Abdul Haq Muhaddis Dehlvi (may Allah have mercy on him), in his book “Ma Sabata Minas Sunnah” referring to the night of the blessed birth, of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam) says:

 

 

We would rather say that the night when the holy Prophet (Sallallahu Alaihi wa Sallam) was born is definitely superior to Lailat-ul-Qadr. This is so because the night of the birth is the night when he was manifested and Lailat -ul Qadr was bestowed on him (Sallallahu Alaihi wa Sallam), and a thing which became blessed on account of him upon whom it was bestowed is more blessed than that which became blessed because of it being conferred upon him (Sallallahu Alaihi wa Sallam) and because Lailat-ul-Qadr is blessed because on this night Angels descend, and the night of the birth of the holy Prophet (Sallallahu Alaihi wa Sallam) is blessed because of himself (Sallallahu Alaihi wa Sallam), and because Lailat-ul-Qadr is a blessing only for the Ummah of Muhammad (Sallallahu Alaihi wa Sallam) and the night of his blessed birth is a blessing for all beings. Thus the Prophet (Sallallahu Alaihi wa Sallam) is he who ALLAH Ta’Aala sent down as a mercy to all the worlds and it is through him that ALLAH completed His blessings on all His creations in all heavens and in all earth.”…

(Ma Sabata Min as-Sunnah, Page 82, Published by Qaiyyumi Press, Kanpur, August 1923)

 

10. Those calling themselves followers of Shah Waliyyullah’s family should also note the following statement of Hazrat Shah Waliyyullah Muhaddis Dehlvi. In his book, “Ad Durrus Sameen”, he says:

“My dear father, Hazrat Shah Abdur Raheem Dehlvi (may ALLAH have mercy on him) informed me that he used to get food cooked on Meelaad days as a mark of rejoicing for him (Sallallahu Alaihi wa Sallam). One year it so happened that he could not afford anything except roasted grams, so he distributed those among the people, with the result that he had a vision of the holy Prophet (Sallallahu Alaihi wa Sallam) in his dream and saw that those roasted grams were lying before him (Sallal Laahu Alaihi Wasallam) and he (Sallallahu Alaihi wa Sallam) looked pleased”.
(Ad Durrus Sameen, Page 3)
Haji Imdadullah Sahib Muhajir Makki (may ALLAH have mercy on him)

says:

The practice of this faqeer has been that I participate in Meelaad Shareef functions. In view of the fact that doing so brings blessings, I myself hold Meelaad every year, and find great solace and joy in Qiyaam (reciting salutations in a standing position)”….

 

Ref:

1. Faislah Haft Mas’alah, page 5, published by Matba’ Majeedi, Kanpur, December, 1921
2. Faislah Haft Mas’alah Ma’a Taleeqat, page 111, published in Lahore.
3. Faislah Haft Mas’alah, page 5, published in Lahore 1986

 

 

Maulana Shaikh Abdul Haq Muhaddis Allahabaadi

 

 

12. In the fourth chapter of his book “Ad Durrul Munazzam”, Maulana Shaikh Abdul Haq Muhaddis Allahabaadi has recorded in detail incidents which manifested themselves at the time when the holy Prophet (Sallallahu Alaihi wa Sallam) was born. These include:

 

 

A cluster of stars concentrated over the roof of his house at the time of the birth of the holy Prophet (Sallal Laahu ‘Alaihi Wa Sallam); Angels hoisted flags on holy Baitul Laah and in the east and in the west; the whole atmosphere was filled with the voices of Angels and houries reciting salutations to him in the standing position and congratulating each other and rejoicing with abandon; animals also congratulated each other at the birth of the holy Prophet (Sallallahu Alaihi wa Sallam), the Ka’batul Laah bowed in a manner of saluting, and the falsehood vanished and the light of truth spread light in all directions.”

 

 

Ref:

1. Page 54, 72, 91; Mawaahib-Ladunniyah by Imaam Qastalaani
2. Page 57; Mauladul Uroos by Imam Ibne Jauzi
3. Page 3, 7, 26, Shawaahidun Nubawwah by Maulana Jaami
4. Page 55; As-seeratual Halbiyah by Allamah Ali Bin Burhaan
5. Khasaa’is-Kubra by Imaam Suyooti Vol. l, Page 45, 94
6. Zurqaani by Allamah Zurqaani Vol. 1, Page 112, 116.





Ibne Jabeer Undulasi

13. Imam Abul Hussain Muahammad Bin Ahmad known as Ibne Jabeer Undulasi writes,
Place of Birth of Prophet Peace Be With Him is one of the Holy Places in Makkah Mukarramah. The soil of this place have an honor that it kissed the blessed body of Allah’s Beloved Peace Be With Him very first and this is the place where the Birth of Prophet Peace Be Upon Him took place who is the blessing for whole universe. In the Month of Rabiul Awwal especially on the occasion of his Birth Day this place is open for all and sundry and people incessantly visits this place to attain ALLAH’s Mercy and blessing.


(Rehlah Ibne Jabeer, Pg 60)


Ibn Kathir

 

 

14. Ibn Kathir have stated:


“Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (Salallaho Alaihi wa Sallam) was born and fourth when Surah Fatiha was revealed.”


Ref:
1. Al Bidaayah Wan Nihaayah, Vol 2, Page 166
2. Shawaahidun Nubuwwah by Maulana Jaami Page 51.


Shikeh Muhammad Bin Alawi al-Maliki


15. Shikeh Muhammad Bin Alawi al-Maliki said:


“Holy Prophet Peace Be With Him due to importance of his Birthday use to avow it a great incident and use to pray to ALLAH Almighty as it was a great blessing for him also Sarkar have supremacy on everything in this universe because everything in this universe through HIS foundation got providential.”


(Houlul Ihtifaal Bil Mawidin Nabawi As-Shareef, Pg 8-9)


Hazrat Shah Ahmed Saeed Mujaddidi


16. Hazrat Shah Ahmed Saeed Mujaddidi said:


As Sarkar used to Salutations upon himself we too must celebrate Meeladun Nabi Sallallahu Alaihi Wasllam, Cook food and do other adulations and praise to Almighty ALLAH by other ways of delight.”


(Asbaatul Mawlid Wal Qayam, Pg 24)


Shiekh Abdul Haq Muhaddith Dehlvi
17. Hazrat Shiekh Abdul Haq Muhaddith Dehlvi used to pray:


“O Lord! I do not have such deeds that I can present in your mighty court. Wrongdoer influences all of my deeds. But there is an act of this Humbler just because of your mercy to present you and that is my salutations on your Beloved Prophet Peace Be Upon Him that I use to offer with honesty and integrity in standing position in the blessed gatherings of Mawlid Shareef.”


(Akhbarul Akhyaar, Pg 644)


Shaykh Yousuf bin Ismael an-Nabhani

 

 

18. Hadrat Shaykh Yousuf bin Ismael an-Nabhani said,

Only Pagans and Non-Believers are against celebrating Miladun Nabi Sallallahu Alaihi Wasallam.”


(Jawahirul B’har by Allama Yusuf Nabhani)


19. A scholar stated that he was blessed with the vision of Holy Prophet Peace Be Upon Him. He asked, “Ya Rasool Allah Sallallahu Alaihi wa Sallam, Are you pleased about Muslims; who celebrate your birthday?” He replied “Those who love me; I love them too”

(Tazkiratul Wa’izeen, pg 200, Published from Maktaba Habibia Quetta)

Ibn Kathir

20. Ibn Kathir says regarding Shah Malik al-Muzzafar regarding whom Salafis spread deception by forging words of Ibn Kathir i.e. he was actually a Fasiq, cruel and Bidati ruler but in reality Ibn Kathir said:


“He was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun … During Rabi ul Awwal he used to celebrate Mawlid Shareef with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person. Sheikh Abul Khattab wrote a book on Mawlid an-Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.”


Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said:

“He used to fill the table with 5000 well cooked goats, 10,000 *****ens, 100-thousand bowls (of milk) and 30,000 trays of sweets.”

(Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174)

Imam Shahab-ud-din Abul Abbas al-Qastalani

21. Imam Shahab-ud-din Abul Abbas al-Qastalani (Rahimuhullah) said:

When it is said that Prophet (Sallallaho Alaihi wa Sallam) was born at night time then the question arises which of the two nights is greater i.e. Night of Decree or Night of Prophet (Sallallaho Alaihi wa Sallam)’s birth?
The Night of Prophet Sallallaho Alaihi wa Sallam birth is superior due to 3 reasons

First: He (Sallallaho Alaihi wa Sallam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards), therefore the arrival of Prophet Sallallaho Alaihi wa Sallam is greater than what has been granted to him, hence night of Mawlid is higher in virtue.


Second: If Night of decree is vitreous night because Angels descend in it, then Night of Mawlid has the virtue of Prophet (Sallallaho Alaihi wa Sallam) being sent to world. The Prophet Sallallaho Alaihi wa Sallam is superior to Angels, therefore night of Mawlid becomes superior.Third: Due to night of decree, the Ummah of Muhammad (Sallallaho Alaihi wa Sallam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (Sallallaho Alaihi wa Sallam) is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations.
Ref:

1. Imam Qastallani in Al Muwahib al Laduniya Volume 1, Page No. 145
2. Imam Zarqani in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256

 

 

Imam Jalal ud din Suyuti (Rahimuhullah)

 

 

22. Imam Jalal ud din Suyuti (Rahimuhullah) writes:

The reality of Mawlid is that people gather to recite Quran to the extent that is easy, also to discuss narrations which are regarding Prophet (Salallaho Alaihi wa Sallam), the signs which took place on his birth. Then dinning is arranged for them and they return without adding anything more to this “Bidat al Hasanah”. The one who arranges it gets Thawab due to honoring Prophet (Sallallaho Alaihi wa Sallam) and showing gratitude on his birth[Al Hawi lil Fatawi, Volume 1, Page No. 292, Published by Maktaba al Asriya, Beirut, Lebanon]

Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supercedes the sorrow of Prophet (Sallallaho Alaihi wa Sallam) passing away on same date.

The birth of Prophet (Sallallaho Alaihi wa Sallam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet (Sallallaho Alaihi wa Sallam) ..

[Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]
Imam Shams-ud-din Dimishqi


24. Imam Shams-ud-din Dimishqi (Rahimuhullah) writes:

It is proven that Abu Lahab’s punishment of fire is reduced on every Monday because he rejoiced on brith of Prophet (Salallaho Alaihi wa Sallam) and freed the slave-woman Thawba Radi ALLAHu Ta’ala Anha When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabad Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (momin) who has spent his life in rejoicing over birth of Prophet (Sallallaho Alaihi wa Sallam) and died as a MawhidRef:

1. Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi
2. Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66

 

 

Shah Abdul Aziz Muhadith Dhelvi

 

 

25. Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:The Barakah of Rabi ul Awwal is due to birth of Prophet (Sallallaho Alaihi wa Sallam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed

[Fatawa al Azizi, Vol 1, Page 123]

Hadrat Ismail Hiqqi

26. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:

To celebrate Mawlid is amongst the great tributes to Prophet (Salallaho Alaihi wa Sallam), but the condition is that it should be clear of evil things. Imam Suyuti has said: It is Mustahab for us to be happy on birth of Prophet (Salallaho Alaihi wa Sallam)
[Tafsir Ruh ul Bayan, Volume 9, Page No. 52]

 

 

Imam Ibn Hajar al-Haytami al-Makki

 

 

27. Shaykh al-Islam Imam Ibn Hajar al-Haytami al-Makki Radi ALLAHu Ta’ala Anho states in an-Ne’matul Kubra that Sayyiduna Junayd al-Baghdadi Radi ALLAHu Ta’ala Anho said,

 

 

Whoever attends a Milad gathering with full respect, his Imān will remain safe, InshaALLAH

 

 

(an-Ne’matul Kubra, Page 6, Istanbul – Turkey)
What Does other SAHABA-E-KIRAM Believe? :: 


هاجرت إلى رسول الله صلى الله عليه وسلم فقدمت عليه منصرفه من تبوك، فأسلمت، فسمعت العباس بن عبد المطلب يقول: يا رسول الله إنى أريد أن أمتدحك، فقال رسول الله صلى الله عليه وسلم: قل، لا يفضض الله فاك

 

 

After gaining victory and success in Ghazwa Tabook when Rasoolullah (Sallallaho Alaihi wa Sallam) arrived in Madinatul Munawwara, Hadrat Sayyiduna Abbas (radi Allahu anhu) requested permission of the Prophet (Sallallaho Alaihi wa Sallam) to read a few stanzas in his praise then Rahmate Alam (Sallallaho Alaihi wa Sallam) said, ” My dear Uncle! Go ahead. May Almighty Allah keep your mouth well.”

..
This is what al-`Abbas ibn `Abd al-Muttalib said:
من قبلها طبت في الظلال وفى مستودع حيث يخصف الورق
ثم هبطت البلاد لا بشر أنت ولا مضغة ولا علق
بل نطفة تركب السفين وقد ألجم نسرا وأهله الغرق
تنقل من صلب إلى رحم إذا مضى عالم بدا طبق
وردت نارا لخليل مستترا في صلبه أنت كيف يحترق
ثم احتوى بيتك المهيمن خندف علياء تحتها النطق
وأنت لما ولدت أشرقت الارض ونارت بنورك الافق
فنحن في ذلك الضياء وفى النور وسبل الرشاد نخترق

 

 

Before you came to this world,

you were excellent in the shadows and in the repository (i.e. loins)
in the time when they (Adam and Eve) covered themselves with leaves.
Then you descended through the ages…
When you were born, the earth shone
and your light illuminated the horizon.
We travel in that illumination and in the light and in the paths of right guidance…”

 

 

Mullah Ali al-Qari in his ‘Sharh al-Shifa’ (1:364) says it is related by Abu Bakr al-Shafi`i and Tabarani, and cited by Ibn `Abd al-Barr and Ibn al-Qayyim respectively in ‘al-Isti`ab’ and ‘Huda Nabiyy Allah (Sallallaho Alaihi wa Sallam)’.

 

 

This has been stated in distinguished works of great Muhaditheen such as Imam Jalaluddeen Suyuti, Muhadith ibn Jauzi, Allamah Ibn Hajr, Allamah Halbi, Allamah Dahlaan Makki, Allamah Nibhaani, Allamah ibn Abdul Birr, Allamah Haakim, Allamah Ibn Kathir and Allamah Sharistaani (radi Allahu Anhumul Ajmaeen).

Ref:
1. Kitaabul Wafa pg 35 vol 1
2. khasais ul kubra pg 97 vol 1
3. Insaanul Uyoon page 96 vol 1
4. Seeratun Nauwiya pg 37
5. Jawahirul Bihaar pg 40
6. Anwaarul Muhammadiyah pg 62-84
7. Hujjatulahi Alal Alameen pg 222
8. Muwahibul Ladaniyah pg 23
9. Al Istiaab Mustadrik pg 327 vol 3
10. Albidaya Wan Nihaya pg 258 vol 2
11. Kitaabul Mallal wan Nahal pg 240 Vol 2
12. Majma’i Zawahid pg 217 vol 8
13. Talkheesul Mustadrik pg 327 vol 3
14. Subl al Huda war-Rishaad, Vol 5, Page 469
15. Ibn-e-Kaseer’s Meelad-e-Mustafa, Pg 29-30, Published in Lahore 1958.
Sayyidatuna Aamina Radi ALLAHu Ta’ala Anha states,

 

 

ورأيت ثلاثة أعلام مضروبات علما في المشرق وعلما في المغرب وعلما على ظهر الكعبة فأخذني المخاض فولدت محمدا صلى الله عليه وسلم

 

 

“I saw that three flags are sited, One in East, One in West and the third on roof of Ka’ba Shareef and Prophet’s Peace Be Uon Him birth took place.” ..

(Khasaisul Kubra, Vol1, Pg 82, Published from Darul Kutub Ilmia – Berut)

 

 

 

 

Hadrat Hassan Bin Thaabit (Radi ALLAH Anho) said:

 

 

وأحسن منك لم تر قط عيني

 

 

Wa Ah’sanu Minka Lum taraqattu Aienee


I haven’t seen the lovely personality like you

 

 

وأجمل منك لم تلد النساء


Wa Ajmalu Minka Lum Talidin Nisa’u
And no mother have given birth to such a wonderful personality


خُلِقْتَ مبرءاً من كل عيب
Khuliqta Mubarra’am Min Kulli Aie’bin
You are created free from every fault


كأنك قد خُلِقْتَ كما تشاء


Ka’Annaka Qud Khuliqta Kama Tasha’u


You were created, as you wanted to be….


Ref:
1. Tafseer al Aaloosi, Chapter 2, Vol 7, Page 422
2. Tafseer al Aaloosi, Chapter 51, Vol 11, Page 282
3. Tafseer Roohul Ma’ani, Vol 2, Page 34
4. Tafseer Roohul Ma’ani, Vol 11, Page 61


And look what Sarkar Awarded him; Hadrat Aaisha (Radi ALLAH Anha) narrates that Holy Prophet (Peace Be Upon Him) built a pulpit for Hadrat Hassan (Radi ALLAH Anho) in Masjid-e-Nabawi Shareef, and Hadrat Hassan use to Recite Naats standing on that pulpit and also use to give answers to mushriqeen on behalf of Syyeduna Muhammadur Rasoolullah (Sallallaho Alaihi Wasallam). For this act of Hadrat Hassan, Holy Prophet (Sallallaho Alaihi Wasallam) said

 

 

إن روح القدس لا يزال يؤيدك ما نافحت عن الله ورسوله صلى الله عليه وسلم


“Jibril al Ameen (RooH al Quds) assists Hassan while He recites and refutes mushrikeen on there accusations on ALLAH and His Prophet Peace and Blessings be upon Him


Ref:
1. Sunan al Kubra lil Bayhaqi, Vol 10, Page 238
2. Al Mau’jam al Kabir lil Tibrani, Vol 4, Page 35
3. Musannaf Abi Shayba, Vol 6, Page 173
4. Dalail al Nabuwwah, Vol 5, Page 75
5. SaHiH Muslim, Vol 16, Page 226
6. Sunan Abi Dawood, Vol 14, Page 357


Prophet Peace Be Upon Him Migrated to Madinah Munawwarah, when he reached MoDa-e-Gameem near Madina; at that time Burayda Aslami along with 70 Horse riders of Qabeela Bani Saham came to Prophet Peace Be Upon Him to arrest him (Ma’aaz ALLAH) but because of Prophet’s blessed and wonderful personality, he got highly admire with the Prophet Peace be Upon Him and accepted Islam along with his group. Then he asked Prophet Peace Be Upon Him

 

 

لا تدخل المدینة الا ومعك لواء، فحل عمامة ثم شدھا في رمح ثم مشی بین یدیه صلی الله علیه وسلم


Please not enter Madinah Munawwarah until we have a Flag. So, he tied his Turban on his arc and entered in Madinah Munawwarah with Prophet Sallallaho Alaihi Wasallam carrying that FLAG.


(Wafa-ul-Wafa, Vol1, Pg 243, published from Dar aHya’at Tarasal Arabi – Berut)


Hadrat Sayyeduna Hasan Basri (radi Allahu anhu) said,

 

 

قال حسن البصري رضي الله تعالی عنه وددت لو کان لی مثل جبل احد ذھبا فانفقته علی قراءة مولد النبي صلی الله علیه وسلم


I would like have gold equivalent to the Mountain of Uhud so that I should be able to spend it on the Milad Shareef of the Holy Prophet (SallAllaho Alaihi Wa Sallam).”


(Ne’matul Kubra Page 6, Published Istanbul – Turkey)


 

.:: Opinion of Renowned Historians for Authentic Date of Milad ::..


 

1. Ibn-e-Ishaq (85-151 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on 12 Rabi’ al-Awwal in ‘Aam al-Feel. (Ibn Jawzi in Al-Wafa, Page 87)

 

 

2. Allama Ibn-e-Hasham (213 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. (Ibn-e-Hasham in As-Sirat-un-Nabawiya, Vol. 1, Page 158)

 

 

3. Imam Ibn-e-Jareer Tabari (224-310 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. (Tarikh-ul-Umam-wal-Muluk, Vol. 2, Page 125)

 

 

4. Allama Abul Hasan Ali Bin Muhammad Al-Mawardi (370-480 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi’ al-Awwal. (Ailam-un-Nabuwwa, Page 192)

 

 

5. Imam Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H)

: Our leader and our Prophet Muhammad (SallAllaho Alaihi wa Aalihi wa Sallam), the Messenger of Allah, was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. (Aayun-al-Asr, Vol.1, Page 33)

 

 

6. Allama Ibn-e-Khaldun (732-808 H):

Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on 12 Rabi’ al-Awwal in ‘Aam al-Feel. It was the 40th year of Emperor Kasra Noshairwan. (Ibn-e-Khaldun in At-Tarikh Vol. 2, Page 394)

 

 

7. Muhammad As-Sadiq Ibrahim Arjoon:

From various turaq (chains) it has been established as true that the Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel in the reign of Kasara Noshairwan. (Muhammad Rasoolullah, Vol. 1, Page 102)

 

 

8. Sheikh Abdul-Haq Muhadath Dehlvi (950-1052 H):

Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that the Beloved (i.e. the Prophet SallAllaho Alaihi wa Aalihi wa Sallam) was born in ‘Aam al-Feel … It is well known that the month was of Rabi’ al-Awwal and its date was 12. Various scholars have shown their agreement with this (date). (Madarij-un-Nabuwwah, Vol. 2, Page 14)

 

 

9. Imam Qastallani (Alaihir RaHma) said:

Rasoolullah (SallAllaho Alaihi wa Sallam) was born on 12th Rabi ul Awwal and People of Makkah follow it, on this same day they visit (your place of birth).. It is famous that you were born on 12th Rabi ul Awwal, the day was of Monday, Ibn Ishaq and others have narrated this too (Al Muwahib al Laduniya, Volume 1, Page No. 88)

 

 

Now I am going to prove from scholars whom even Wahabi/Salafis consider the top most scholar in Tafsir and Tarikh and he not only says 12th is the mainstreem opinion but also relies with exact hadith for it:
1. Ibn Kathir write in his Seerat un Nabi:

ورواه ابن أبى شيبة في مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول

Ibn Abi Shaybah in his Musannaf narrates from Affan>>Sa’id>>Jabir and Ibn Abbas (Ridwanullahi Ta’ala Alaihim Ajma’een) who said: Rasoolullah (SallAllaho Alaihi wa Sallam) was born in the year of elephant on Monday, the 12th Rabi Ul Awwal…. (Seerat un Nabi, Volume 1, Page No. 199)

Then he said:وهذا هو المشهور عند الجمهور والله أعلم

This is what is famous amongst Majority and Allah knows the best [ibid]

2. Nawab Muhammad Sadiq Hasan Khan Bohapalvi:

The birth (of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam) was happened in Mecca at the time of Fajar on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. Majority of scholars holds this opinion. Ibn-e-Jawzi has narrated a consensus (of scholars) on it. (Ash-Shumama-tul-Anbariya Fi Mowlid Khair al-Bariyya, Page 7)

 

 

You can see that the historians / scholars from the first / second century of Hijri, as well as the scholars of later times, had been authenticating it. The list also includes the well known leader of Salafis, i.e. Nawab Sadiq Hasan Bohapalvi.

 

 

..:: This Date is Officially Recognized by Islamic World ::..
Milad-un-Nabi (SallAllaho Alaihi wa Aalihi wa Sallam) is celebrated throughout the Islamic world, with the exception of a few countries. Interestingly, all the Islamic countries (except Iran, whose reason I mentioned above) celebrate it on 12th of Rabi’ al-Awwal…

 

 

Here is a list of few countries who hold an official holiday on 12th of Rabi’ al-Awwal (the actual list is longer than this):

 

 

Islamic Countries:


* Islamic Republic of Pakistan

* Afghanistan

* Uzbekistan

* Jordan
* United Arab Emirates (UAE)
* Behrain
* Bangladesh
* Algeria
* Al-Jazair
* Sudan
* Iraq
* Kuwait
* Morrocco
* Yamen
* Tunis
* Syria
* Oman
* Lebanon
* Libya
* Egypt
* Moritaniya
* Palestine
* Brunie
* Indonesia
* Malaysia
* Nigeria
* Somalia
* Turkey (not a public holiday, but mosques are illuminated, special foods and treats are prepared, and you can participate, actively or passively, in the celebrations)…


Non-Islamic Countries:

* India

* SriLanka

* Tanzania

The most authentic date of Milad-un-Nabi (i.e. Prophet SallAllaho Alaihi wa Aalihi wa Sallam’s birth), as agreed upon by the classical and later scholars and historians, and as officially recognized by Islamic countries, is Monday 12 Rabi’ al-Awwal.

 

 

ALLAH – IN THE NAME OF – THE MOST BENEFICENT, THE MOST MERCIFUL.

Peace And Abundant Blessings Be Upon Our Master Mohammed (Peace and Blessings be upon Him) – The Leader Of The Creation – And Upon His Progeny, His Companions, And All His Followers.
The issue of the celebrations of the noble birth of our Holy Prophet Mohammed (Peace and Blessings be upon Him) sparks much debate and questions are raised as to whether it is correct or otherwise to observe it. Indeed a lot has been argued on this subject, hence the need to clarify why Muslims from all over the world celebrate this occasion as an “Eid” (literally meaning happy occasion or festival).
It is firmly established from various Qur’anic Verses, Prophetic Ahadeeth, Sunnah of the Companions, historical facts, and by consensus of the Ulema, that innovations could either be blameworthy or meritorious.
This article is not an attempt to define the categories of “Bidat” – (what is a Good Innovation or a Blameworthy Innovation etc) – for that is an entirely different subject. What this article shall prove, with Allah’s help, is that this commemoration is not an innovation (Bidat) at all!! So the question of whether such a commemoration is good or blameworthy, simply does not arise!
The issue of mixing these commemorations with forbidden (Haraam) acts is one that applies not only this, but universally to all forms of worship. Needless to say, forbidden acts must be abstained from at all times, not only during these commemorations. We cannot, obviously, leave any sort of worship because some people might mix it with forbidden acts. For example – offering Salaat is compulsory, but if the Niyah (intention) is for showing off (display), then this act of display is forbidden – but not the Salaat. So if the person indulging in these acts (in our example display) is to be advised, he should be advised to abstain from display – but not advised to forego Salaat altogether. Another example is that if a person steals something from a mosque, should we try to prevent the theft or should we just stupidly demolish the mosque?
THE FOLLOWING PAGES WILL MAKE IT AMPLY CLEAR THAT :-
* Allah, the Almighty, has Himself commemorated Mawlid of the Holy Prophet (Peace and Blessings be upon Him)

* Allah has gifted mankind with innumerable favours due to the Mawlid of the Holy Prophet (Peace and Blessings be upon Him), and that these favours shall continue. So this commemoration by Allah is still ongoing.
So when such radiant and undisputable proofs are available from the Holy Qur’an what is the need to search for “historical” evidence as to when and where it was actually done by the Ummah?

Proof # 1

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آَتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ

And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter?” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.”
[Surah Aale I`mran 3:81]

“Allah has never sent a prophet, from Adam onward, unless he took from Him the covenant regarding Mohammed (Peace and Blessings be upon Him) : if Mohammed (Peace and Blessings be upon Him) is sent in that prophet’s lifetime, he was to believe in him and support him, and that prophet was to take this covenant to his people as well.”
(Syedna Ibn Abbas)

Proof # 2

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُبِينٌ

And remember when Eisa the son of Maryam said, “O Descendants of Israel! Indeed I am Allah’s Noble Messenger towards you, confirming the Book Torah which was before me, and heralding glad tidings of the Noble Messenger who will come after me – his name is Ahmed (the Praised One)”; so when Ahmed came to them with clear proofs, they said, “This is an obvious magic.”
[Surah Saff 61:6]

Proof # 3

أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ

O dear Prophet, did you not see how did your Lord deal with the People of the Elephant? [Surah Feel 105:1]

It is well known that Allah protected the Meccans from the attack of Abraha, and that this took place in the year of the Holy Prophet (Peace and Blessings be upon Him)’s birth. This event is an indication of the prestige of the Holy Prophet (Peace and Blessings be upon Him) , and a clear proof of Allah’s great favour in the year of the Holy Prophet (Peace and Blessings be upon Him)’s birth.


Proof # 4


وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ

And when the Book from Allah came to them, which confirms the Book in their possession – and before that they used to seek victory through the medium of this very Prophet (Mohammed (Peace and Blessings be upon Him)) over the disbelievers; so when the one whom they fully recognised came to them, they turned disbelievers – therefore Allah’s curse is upon the disbelievers…
[Surah Baqarah 2:89]

Proof # 5

لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ

By your life O dear Prophet (Mohammed (Peace and Blessings be upon Him) [Surah Hijr 15:72]) – they are indeed straying in their intoxication.

Note here that Allah has sworn upon the entire life of His Holy Prophet (Peace and Blessings be upon Him) – this includes the time of his noble birth!

Proof # 6

وَالْعَصْرِ

By oath of this era of yours (O dear Prophet Mohammed (Peace and Blessings be upon Him)). [Surah A`sr 103:1]

How did Allah celebrate this on the DAY of the Prophet’s birth?

1) He made the Ka’aba lean in prostration towards the place of the noble birth.

2) Allah caused the idols to fall down.

3) He extinguished the fires of Persia.

4) Only male children were born on that day.

5) The skies were illuminated.

6) Paradise was further decorated on this occasion.

7) Allah removed drought from Mecca, turned the earth green and made the trees bear fruit, and blessings came to the Quraish from every direction

8) Allah stopped sending down torments.

9) He sent down the maidens of Paradise to give company to Syeda Amina .

10) He sent down Angel Gibreel to carry the Holy Prophet (Peace and Blessings be upon Him), and announce his birth all over the world.

ALLAH’S GIFTS TO MANKIND DUE TO THE COMING OF THE Holy Prophet (Peace and Blessings be upon Him)

Proof # 1

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِنْكُمْ يَتْلُو عَلَيْكُمْ آَيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ
The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom, and teaches you what you did not know
[Surah Baqarah 2:151]
Proof # 2
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error.

[Surah Aale I`mran 3:164]

Note that Allah has called the Holy Prophet (Peace and Blessings be upon Him) – as one of His greatest favours to Muslims.

Proof # 3

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آَمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَئِكَ هُمُ الْمُفْلِحُونَ

“Those who will obey this Noble Messenger, the Herald of the Hidden who is untutored (except by Allah), whom they will find mentioned in the Taurat and the Injeel with them; he will command them to do good and forbid them from wrong, and he will make lawful for them the good clean things and prohibit the foul for them, and he will unburden the loads and the neck chains which were upon them; so those who believe in him, and revere him, and help him, and follow the light which came down with him – it is they who have succeeded.” [Surah Aa`raf 7:157]
Note that to honour the Holy Prophet (Peace and Blessings be upon Him) is part of faith. To disrespect him is blasphemy.

Proof # 4

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

It is He Who has sent among the unlettered people a Noble Messenger from themselves, who recites His verses to them and purifies them, and bestows them the knowledge of the Book and wisdom; and indeed before this, they were in open error.

[Surah Juma`h 62:2]

Proof # 5
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنْتَ فِيهِمْ وَمَا كَانَ اللَّهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ


And it is not for Allah to punish them while you (O dear Prophet) are amongst them; and Allah will not punish them as long as they are seeking forgiveness.

[Surah Anfal 8:33]

Proof # 6

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

And We did not send you (O dear Prophet) except as a mercy for the entire world.

[Surah Ambiya 21:107]

Note that Allah has named the Holy Prophet (Peace and Blessings be upon Him) “a mercy unto mankind”.
How has Allah rewarded the Muslims after the day of the Prophet’s birth?
1. He sent down the Holy Qur’an.

2. He sent down the sound Wisdom (i.e. the Prophet’s Sunnah)

3. He made the Holy Prophet (Peace and Blessings be upon Him) as a Mercy to all mankind.

4. He lessened the punishments of Muslims sins. 5. He increased the rewards tenfold for Muslims’ good deeds.

6. He lessened the burdens on the necks of Muslims.

7. He accepts forgiveness who seek it from him, and for
whom the Holy Prophet (Peace and Blessings be upon Him) seeks forgiveness.


8. He has kept open the doors of forgiveness till the very end.

9. He has promised first entry in to Paradise for the Muslims.

10. This list is endless.

From the above it is proven that Allah has gifted mankind with innumerable favours due to the Mawlid of the Holy Prophet (Peace and Blessings be upon Him) , and that these favours shall continue. So this commemoration by Allah is still ongoing. This also proves that any day can be chosen to commemorate this auspicious occasion, because the gifts and commemoration from Allah are continuous, every day, every hour, every moment. Muslims usually choose the 12th day of Rabi-ul-Awwal, because that is the day the Holy Prophet (Peace and Blessings be upon Him) was born, and is the easiest to remember. Any other day can also been chosen. And we all know that unless something is scheduled, it is human nature to keep postponing it or to simply forget it.

ALLAH COMMANDS US TO REMEMBER HIS FAVOURS, TO INCREASE HIS WORSHIP ESPECIALLY ON THE GREAT DAYS, AND TO REJOICE UPON HIS FAVOURS & MERCY
Proof # 1

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful

[Surah Baqarah 2:152]

Proof # 2
إِنَّ الصَّفَا وَالْمَرْوَةَ مِنْ شَعَائِرِ اللَّهِ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمَا وَمَنْ تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

Undoubtedly Safa and Marwah are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj of this House (of Allah) or the Umrah to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative, the All Knowing. [Surah Baqarah 2:158]

Note here that Allah has promised excellent reward for those who good deeds of their own accord (increase their non-obligatory worship) – for such Allah will be “Most Appreciative”.

Proof # 3
يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ

O Descendants of Israel! Remember My favour which I bestowed upon you, and fulfil your covenant towards Me, I shall fulfil My covenant towards you; and fear Me alone. [Surah Baqarah 2:40]

Proof # 4
يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَنِّي فَضَّلْتُكُمْ عَلَى الْعَالَمِينَ


O Descendants of Israel! Remember the favour of Mine, which I bestowed upon you and gave you superiority over others of your time. [Surah Baqarah 2:47]

Note the superiority is by the sending of the Noble Messengers.

Proof # 5
وَإِذَا طَلَّقْتُمُ النِّسَاءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِتَعْتَدُوا وَمَنْ يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ وَلَا تَتَّخِذُوا آَيَاتِ اللَّهِ هُزُوًا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمَا أَنْزَلَ عَلَيْكُمْ مِنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُمْ بِهِ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; keep fearing Allah and know well that Allah knows everything. [Surah Baqarah 2:231]

The favour separately mentioned here is the advent of the Holy Prophet (Peace and Blessings be upon Him)

Proof # 6
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آَيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ

Allah has indeed bestowed a great favour upon the Muslims, in that He sent to them a Noble Messenger from among them, who recites to them His verses, and purifies them, and teaches them the Book and wisdom; and before it, they were definitely in open error. [Surah Aale I`mran 3:164]

Note that the Holy Prophet (Peace and Blessings be upon Him) is one of Allah’s greatest favours to mankind.

Proof # 7

وَإِذْ قَالَ مُوسَى لِقَوْمِهِ يَا قَوْمِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنْبِيَاءَ وَجَعَلَكُمْ مُلُوكًا وَآَتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ

And when Moosa said to his people, “O my people! Remember Allah’s favour upon you, that He created Prophets among you, and made you kings, and has now given you what He has not given to any one else in this world.”. [Surah Maidah 5:20]

Note that the creation of Prophets is mentioned as a separate favour.

Proof # 8
يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُمْ مَوْعِظَةٌ مِنْ رَبِّكُمْ وَشِفَاءٌ لِمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِلْمُؤْمِنِينَ ۔۔۔ قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

O mankind! The advice has come to you from your Lord and a cure for the hearts – and guidance and mercy for believers. Say, “Upon Allah’s munificence and upon His mercy – upon these should the people rejoice”; this is better than all the wealth they hoard. [Surah Yunus 10:57-58]

Proof # 9

وَلَقَدْ أَرْسَلْنَا مُوسَى بِآَيَاتِنَا أَنْ أَخْرِجْ قَوْمَكَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذَلِكَ لَآَيَاتٍ لِكُلِّ صَبَّارٍ شَكُو

And indeed We sent Moosa along with Our signs that, “Bring your people from the realms of darkness into light – and remind them of the days of Allah; indeed in them are signs for every greatly enduring, grateful person.” [Surah Ibrahim 14:5]

The “days of Allah” refers to days when various favours were bestowed.

Proof # 10
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

And abundantly proclaim the favours of your Lord. [Surah Duha 93:11]

Note that we are commanded here to keep proclaiming the “favours” of our Lord Allah.





OBjection : Reciting Nasheeds/Naats on mawlid is a bidah ?



Reply

Names of Naat Khawan Sahaba (RA)

History & Hadith books have recorded many Naats of Sahaba. E.g. Bukhari Vol. 2, Book 17, No. 122 says:

(Ibn ‘Umar) said, “The following poetic verse occurred to my mind while I was looking at the face of the Prophet (p.b.u.h) while he was praying for rain. He did not get down till the rain water flowed profusely from every roof-gutter: And a white (person) who is requested to pray for rain and who takes care of the orphans and is the guardian of widows…”

Here is a list of Sahaba whose Naat Khawani is known:

1.Hazrat Abbas Bin Abdul Mutalab (رضی اللہ عنھ)
2. Hazrat Hamza (رضی اللہ عنھ)
3. Hazrat Abu Talib (رضی اللہ عنھ)
4. Hazrat Abu Bakar (رضی اللہ عنھ)
5. Hazrat Umar (رضی اللہ عنھ)
6. Hazrat Usman (رضی اللہ عنھ)
7. Hazrat Ali (رضی اللہ عنھ)
8. Hazrat Fatima (رضی اللہ عنھا)
9. Hazrat Safiya (رضی اللہ عنھا)
10. Hazrat Abu Sufyan Bin Haris (رضی اللہ عنھ)
11. Hazrat Abdullah Bin Rawaha (رضی اللہ عنھ)
12. Hazrat Kaab Bin Malik (رضی اللہ عنھ)
13. Hazrat Hassan Bin Saabit (رضی اللہ عنھ)
14. Hazrat Zuhair Al-Jashmi (رضی اللہ عنھ)
15. Hazrat Umar Bin Malik (رضی اللہ عنھ)
16. Hazrat Abbas Bin Marwas (رضی اللہ عنھ)
17. Hazrat Kuwa Bin Hubaira (رضی اللہ عنھ)
18. Hazrat Abu Uza (رضی اللہ عنھ)
19. Hazrat Abdullah (رضی اللہ عنھ)
20. Hazrat Bakr Bin Wail (رضی اللہ عنھ)
21. Hazrat Malik Bin Mamt (رضی اللہ عنھ)
22. Hazrat Umas Bin Zumaim (رضی اللہ عنھ)
23. Hazrat Usaid Bin Salama (رضی اللہ عنھ)
24. Hazrat Malik Bin Saad (رضی اللہ عنھ)
25. Hazrat Qais Bin Bahd (رضی اللہ عنھ)
26. Hazrat Umr Bin Subaih (رضی اللہ عنھ)
27. Hazrat Kalab Bin Usaid (رضی اللہ عنھ)
28. Hazrat Nabgha Jadi (رضی اللہ عنھ)
29. Hazrat Nazm Bin Ghduma (رضی اللہ عنھ)
30. Hazrat Al-Aamshi (رضی اللہ عنھ)
31. Hazrat Fuzala (رضی اللہ عنھ)
32. Hazrat Amr Bin Aqwa (رضی اللہ عنھ)
33. Hazrat Amr Bin Salam (رضی اللہ عنھ)
34. Hazrat Abbas Al-Sulmi (رضی اللہ عنھ)
35. Hazrat Kaab Bin Zuhair (

The Prophet (صلی اللہ علیھ وآلھ وسلم) Liked Naat Khawani

There are many instances recorded in the books of Hadith and History which show that the act of Naat Khawani was much liked by the Prophet (صلی اللہ علیھ وآلھ وسلم).

Accroding to Hazrat Aaisha (RA), the Prophet (صلی اللہ علیھ وآلھ وسلم) used to offer منبر to Hassan Bin Saabat (رضی اللہ عنھ)Tirmizi / Ahmad Bin Hanbal / Hakim).

He also used to pray that جبریل (علیھ السلام) should help him and that جبریل (علیھ السلام) verifies whatever Hassan (ra)is saying(Muslim).

He (صلى الله عليه وآله وسلم) gave many rewards (physical or in the form of prayers) to Naat Khawans which shows his liking for Naat.

One of such example is given here: Hazrat Kaab Bin Zuhair (رضی اللہ عنھ) recited 200-verses long Naat and on listening the verse “Verily the prophet (صلى الله عليه وآله وسلم) is noor, and noor is extracted from him, and he is among the sharp swords of Allah to defend Din.”, the Prophet Muhammad (صلى الله عليه وآله وسلم) became so happy that he threw his blanket (کملی) towards Hazrat Kaab Bin Zuhair (رضی اللہ عنھ) as a prize. (Tabrani / Bahaqi / Ibn-e-Hasham / Majma-u-Zawaid / Hakim Mustadrak)

Naat Khawani at Important Events




Objection : Why is mawlid in subcontinent refred to as “EID”



Reply

Just in case if some one asks why we call Eid milad un Nabi [salehalawaallihi wasalam] as “EID” as there are only two Eids in Islam, so here is a reply to that as well
Are there only 2 Eids in Islam?
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Some people think that Fitr ( فطر ) and Izha ( الاضحی ) are our only Eids and calling another day as Eid is like overriding the sayings of Prophet Muhammad (صلى الله عليه وآله وسلم). This concept however gets negated from the following Hadith. ,
Hazrat Abdullah Bin Abbas (رضی اللہ عنھ) reports that Prophet Muhammad (صلى الله عليه وآله وسلم) called Friday (Jumaa) as the Eid day (یوم العید) for Muslims.

ref: (Ibn-e-Maja / Tabrani / Ahmad Bin Hanbal / Ibn-e-Huzaima / Hakim).
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This makes clear that there are more than 50 (as Friday comes every week) Eids in Isalm,and not just 2 Eids.
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When we call the Day of Milad-un-Nabi (صلى الله عليه وآله وسلم) as Eid, we call it in its linguistic sense (because it is a day of happiness). Its permissibility is evident from the following Hadith (which came in 4 different chapters of Bukhari as well as in other authentic books of Hadith)
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قَالَ رَجُلٌ مِنْ الْيَهُودِ لِعُمَرَ بْنِ الْخَطَّابِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ عَلَيْنَا أُنْزِلَتْ هَذِهِ الْآيَةَ{ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الْإِسْلَامَ دِينًا }لَاتَّخَذْنَا ذَلِكَ الْيَوْمَ عِيدًا فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ أَنِّي أَعْلَمُ أَيَّ يَوْمٍ أُنْزِلَتْ هَذِهِ الْآيَةُ أُنْزِلَتْ يَوْمَ عَرَفَةَ فِي يَوْمِ الْجُمُعَةِ

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A Jew asked from Hazrat Umar (رضی اللہ عنھ) / Abdullah Bin Abbas (رضی اللہ عنھ) that there is a verse in Quran, which if had been in our Torah, we would have celebrated it as an Eid. He asked which verse. Jew quoted the verse “This day have I perfected your religion for you, completed My favour upon you, and have chosenhave chosen for you Islam as your religion.” (Al-Maaida 5:3) . Hazrat Umar (RA) / Abdullah Bin Abbas (RA) replied, we already celebrate two Eids on this day, the Eid of Juma and the Eid of Arafa .

[Bukhari 45,, Nisai 5027/ Muslim / Tirmizi).
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So here Sahaba were legislating a new Eid (Eid of Arafa) on their own, or were they using the word “Eid” in its linguistic sense?

On the revelation of one verse of Quran, Sahaba are suggesting the celebration of 2 Eids, and we cannot call the day of birth of Sahib-e-Quran (صاحب قرآن) as Eid?
many more days were declaired eid

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قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمُ عَرَفَةَ وَيَوْمُ النَّحْرِ وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الْإِسْلَامِ وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ
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Sayyidina Uqbah ibn Aamir reported that Allah’s Messenger (SAW) said, “The day of Arafah,the day of sacrifice and the days of tashriq are eid days (festivals) for us, the people of Islam.

These are days to eat and drink”.

[Abu Dawud 2419, Nisai 3001][tirmdhi book 59 hadith 773]
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Here even Arafa’h is called “EID” day by Prophet [salehalawaalihi wasalam] where as Arafa is before 10th of Zil Hajj and no where near Eid ul Adha days

The act of Naat Khawani has been recorded on the most memorable events in Islam. Like entry in Madina (at the time of Hijrat-e-Madina ( ہجرت مدینھ )), entry in Mecca (at the time of Victory of Mecca ( فتح مکھ )) was also celebrated by reciting Naats loudly. On this occasion Hazrat Abdullah Bin Rawaha (رضی اللہ عنھ) were walking in front of the Islamic army and were reciting the verses of Naat loudly. Hazrat Umar (رضی اللہ عنھ) came to him and asked is it justified that you are reciting the verses loudly near harm حرم and that too in the presence of the prophet (صلى الله عليه وآله وسلم). The prophet (صلى الله عليه وآله وسلم) himself intervened and said: Don’t stop him from that. His verses are wounding the hearts of کفار like arrows.
(tirmizi / Nisai)

 

 

Objection: Isn’t rejoicing on Mawlid a Biddah


Reply:


Only Shatan cries on Mawlid and rest of universe rejoices. This is proved from Quran above and Hadiths prove that Prophet [salehalawaalihi wasalam] used to celebrate and give importance to the day by doing special Zikr of Allah and special worship like fasting. Also Flags were put when Prophet [salehalawaalihi wasalam] was born . So rejoicing on the day is a sunnah where as taking out juloos, coming on T.V etc or doing Ijhtemas like seen at Raiwind , lahore by Tableegi jammah and other religious schools as well are new actions according to time , There were many not present in Prophet [saw] time but this day was rejoiced and special worship was done and this is proved.

also Mawlid un nabi [saw] is being celebrated in the way it is today since 1200+ years by early muslims, Earlier than sciences of Hadiths and Siha e Sitta was written or compiled by imams [rah] which was also done much later
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Here is details on Categories of Bidah [innovations, bidats] in Islam :Every innovation Bidah is not bad http://sunniforum.net/showthread.php?t=1181


Now a few bidahs in muslim groups against mawlid .


The intention behind showing this is to unite the ummah and make it more tolerant towards each other.

Now there are few sects like Wahabis [salafis,ghair muqalids] and Deobandis who surprisingly claim to be bidah free, They claim to only Follow Quran and Sahih hadiths and consider following Ijhatehaad of any Imam Shirk if its again Sahih hadiths. Here are few innovations in these muslims which are practised 365 days a year and proved from no Sahih hadiths but surprisingly they still claim to be bidah proof.

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Some Biddahs in Wahabi/salafi /ahle hadith sect
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I have mentioned them in particular ars they are the noe most vocal in accusing other muslims of biddats,m I would like to ask them proofs of followiong bidats from onlySahih and Marfu Hadiths ,nothing else

Biddat Number 1
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► offer azan of tahajud,in pakistan and saudia , Where did Aqah karim (saleh ala waalihi wasalam) or Sahabas (Ra) did this act throughout their life , And I am talking about Tahajud Azan , its a bida’h
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Biddat Number 2
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Misyar marriage allowed by Abdul Aziz bin Baaz , where is concept of this marriage came from
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Biddat Number 3
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► The concept Allah (swt) has literal hands, leg,eye is only in a sky , etc , Where is it proved from Quran and hadiths , This aqeeda is a bidah, only ibn e taymiyah believed in this concept and was criticized by many
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Biddat Number 4
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► Saying Bismilallah befofe reading every Sura’h in Salat, where did Sahabas(Ra) read bismilAllah afer every surah
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Biddat Number 5
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► Calling Yazid Radhitallah anho(not Rah) and believing him to be a Salaf, Which clasical scholar,Sahabi (ra) called him a Salaf,Sahabi (ra) or Radhitallah anho, its a bidah too.Dr zakir naik who follows saWahabi school does it.
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Biddat Number 6
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►Reading Ghayba salat e Janaza without the dead body infront , Prophet (saw) read it for Hadrat Najashi (Ra) after that no one in history of Islam, Sahabas (ra),Salafs read Salat e Janaza like this, kindly show me proof of this act from any other source
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Biddat Number 7
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► Raising Hands in Witr Salat for reading Dua and muktadi at the back say amin amin, show mejust one proof of this bidah
http://******************/en/ref/8594/
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Biddat Number 8
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► Raising finger constantly (again and aggain) during during attahiyyat in salah , kindly let me know which hadiths states to raise finger again and aggain during every sala’h
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Biddat Number 9
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► during salat for the dead ,imam read the salat with a loud voice and the people standing behind him say amin amin,aloudly,continuously,this ia a bidaat

http://******************/en/ref/8594/
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Biddat Number 10
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► Following Saudia during Eids and Ramadhan occasions, Throughout history Prophet (salehlalawaalihi wasalam) ,Sahabas (Ra) and Salafs (rah) have followed local moon not a moon 5000 miles away, now show me proof for it
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Biddat Number 11
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► 8 rakat tarawih (not tahajud salah) is a biddat having no proof from any Hadith or Salaf, nor did muslims throughout history ever performed 8 rakat tarawih in ramazan, but 20 rakat , now show me which hadiths proofs it , I am asking about Tarawih not Tahajud

Biddat Number 12
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Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
[ biddat practiced by ******* lovers ]
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Biddat Number 13
Reciting the Prayer of Completion of the Quran in Salat al Tarawih and also in Salat al Tahajjud
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Biddat Number 14
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Designating the 27th night of Ramadan to complete reading the entire Quran in the two Holy Mosques in Saudia
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Biddat Number 15
A caller saying, after Salat al Tarawih, in the Qiyam prayer, May Allah reward you

,Biddat Number 16
► Is it proved from any hadith that Rafayadein was done by Prophet (saw) throughout his life , not even a single sahih hadith exists but muslims perform it and have this aqeeda.Remember I am asking about proof that if was performed through his life not the act,but the beliefs
Proofs of abrogation of Rafulyadein from 40 + hadiths
http://qa.sunnipath.com/issue_view.asp?HD=7&ID=504&CATE=2
[bidah in ahle hadith sect]
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Biddat Number 17
►During salat putting their hand on the chest,this is a biddatt,and no sahih hadith is present to prove this point,[bidah by ahle hadith muslim ]
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Biddat Number 18
►during salat putting their one hand on another and hold their ankles,this is a biddat,Prophet MUHAMMAD saw never did it [done by Ahle hadith muslims ]

Biddat Number 19

To offer salat without wearing a cap or covering the head has become a norm, kindly proof that offering salah without covering the head is proved from Prophet (saleh ala waalihi wasalam

Biddat Number 20

During offering salat the legs are put apart at big distances usually,which is about 3-4 hand spam, kindly show proofs of this bidat from Quran anf sahih marfu hadiths only.

Biddat Number 21

Using the word Salafi to represent a sect ,although wahabis have never said its haram but prefer to usedthe word ahle sunnah wrongly for it, kindly show proof from Sahih hadith wherre did Prophet (صلی اللہ علیھ وآلھ وسلم) called any group as a salafi which will emerge during end of times.

Biddat Number 22

Removing parts and doing forgery in Riyad us saleheen, imam bukhari;s al adab al mufrab, calling hadiths sahih termed by classical scholars as daeef and removing chapters and pages from books of classical scholars are bidats, kindly show permission of these acts.

http://www.livingislam.org/n/slfm_e.html

http://www.livingislam.org/trs_e.html

http://www.livingislam.org/alb_e.html

http://www.ummah.net/Al_adaab/al50errs.html

^^^ proofs of forgeries

Biddat Number 23

Sheikh ul islam of wahabi sect Ibn Taymiyya divided Tawheed into two parts?

namely tawh.îd al-rubûbiyya and tawh.îd al-ulûhiyya, respectively, Oneness of Lordship and Oneness ofGod.

Did the Prophet (Peace be upon him) or Sahaba divide tawhid into these parts, and did they name it?many more bidahs


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Action # 24 : Done by ghair muqalids with no proof from a single hadith,
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The issue of eating a Buffalo and drinking its milk is not proved from a single sahih hadith , Ghair muqalids do taqleed of fiqh here in this issue which is no where found in hadiths. Why do they follow Imams [rah] here ?
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Action # 25 : Done by ghair muqalids with no proof from a single hadith,
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The raka’h in morning Salah are two sunnahs and two farz , this is not present in a single hadith, Ghair muqalids do taqleed of fiqh here in this issue which is no where found in hadiths. Why do they follow Imams [rah] here ?
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Action # 26 : Done by ghair muqalids with no proof from a single hadith,
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The number of Rakats present in Zuh’r ,Esa, Magrib, As’r Salah , how many Faraz rakats it has this explanation is not given in any Sahih hadith. Ghair muqalids again are forced to do taqleed of Imams [rah ]here and follow a fiqh.

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Action # 27 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Raising hands during Wit’r Salah when dua e qunoot is said , This is no where proved from any hadith, Ghair muqalids follow Imam Shafi [rah] here and do his taqled against hadiths again.

Why to follow a fiqh here if its not proved from Sahih hadith or even a mawdo hadith ?

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Action # 28 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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Again in salah saying Sana’h and Tawooz silently is a fiqh issue, Ghair muqalids do taqleed of Imams [rah] here,
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Action # 29: Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The action of saying Takbeer e Tahrima loudly in salah and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 30 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In salah Imam says Salam alound in the end and muqtadis should say it silently is no where present in any hadith. Ghair muqalids again follow a fiqh and Imams [rah] here, or should I say follow them without it being in the hadith even
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Action # 31 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The Tasbehaats of Rukho Sajda should be read silently, this again is derived from fiqhs of ahlus sunnah, Ghair muqalids [salafis] follow a fiqh here again, and interrestingly this isn’t proved from a single hadith too, Why do shirk again if act is not proved from hadiths ?

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Action # 32: Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The sunnah salah is read alone not in a jammah behind imam, This act is again a fiqh issue, Ghair muqalids follow a fiqh on this issue, there is no hadith regarding this issue too, Again following Imams [rah] in an act not proved from hadiths.
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Action # 33 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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In Salah of fajr , magrib , Esa the muqtadi saying ameen loudly and not saying it in Zuhr salah is again not in any hadith. This is practised by ghair muqalids and they again follow fiqh on this issue
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Action # 34 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith
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The issue of whether a salah is valid or not if a muslim fails to read Sana’h and Tawooz in salah, this again is not present in any hadith its an issue of Fiqh. Ghair muqalids follow an Imam [rah] in this case as well inspite of the fact that its no where in any hadith.
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Action # 35 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Where should the hands be places during Two sajahs [prostrations] in a salah. This is no where proved or found in any hadith, Ghair muqalids like Muqalids of Ahlus sunnah do Taqlid of imams [rah] on this issue in salah as well.
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Action # 36 : Done by ghair muqalids against hadiths in taqlid of four imams [rah]
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The conditions of making a salah valid which ghair muqalids follow blindly is not present in a single hadith. They copied it from Hanafi fiqh and do taqlid of Hanafi fiqh on this issue even if its not in a single hadith. Why isn’t this shirk for them now ?

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Action # 37 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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When Ghair muqalids make niyah/intentions of salah this is found in not a single hadith. THey follow fiqhs of ahlus sunnah again on this issue and do taqlid of Imams [rah]. No where its in any hadith why they do such an act if its not proved from hadith ? isn’t it shirk as well
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Action # 38 :Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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The arrangement in Janaza Salah practised by Ghair muqalids is against no where found in any hadith.
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Which means after first Takbeer to read
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► Sana’h
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► Taooz
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► Tasmiya
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► Fatiha than next Rakah
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After second Takbeer to read Durood e Ibrahimi
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After third Takbeer to read 12-13 Duas together , This way of offering Janaza Salah is proved from no sahih hadith . Why do ghair muqalids offer janaza salah like this ,

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Action # 39 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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Not to make Dua after reading Farz Salah which is done by ghair muqalids is a new innovation of modern times, its no where proved from a single Sahih or even mawdo hadith
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Action # 40 : Done by ghair muqalids/wahabis/salafis with no proof from a single hadith,
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during salat putting their one hand on another and hold their elbows,this is a biddat,Prophet MUHAMMAD saw never did it, I am talking about Elbows not forearms

Now a few in Deoband School of thought

deoband Bidah number 1
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► Going out for 3 day Chilla
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deoband Bidah number 2
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► Going out for 4 months
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deoband Bidah number 3
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► Going out for 40 days
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deoband Bidah number 4
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► Specifying the last weekend of month for 3 days chilla
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deoband Bidah number 5
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► Specifying a special day for weekly Ghast
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deoband Bidah number 6
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► Weekly Ghast
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deoband Bidah number 7
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► Taking three people in the weekly Ghast
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deoband Bidah number 9
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► Deginating an Ameer for the weekly Ghast
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deoband Bidah number 10
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► Deginating an Ameer for the Siraoza or chila
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deoband Bidah number 11
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► Doing Irada(Niyah) in advance before going to Chilla,siroza etc
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deoband Bidah number 12
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► Designating one day of a week for weekly Biyan , Called Shab e Jumma, or some times on Thursdays and saturdays.
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deoband Bidah number 13
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► Salana Ijtima once a year at Raiwind is a bidah
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deoband Bidah number 14
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► Specifying fajr and specific times of the day to have daily mashwarah among various members of the group.
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deoband Bidah number 15
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► Making Tashkeel and going out under one ameer
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deoband Bidah number 16
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► Preaching only to muslims, I know some here in Canada, they never ever went to a non muslim but during their weekly Ghast do visit me and ask me to act on Shariah , Nothing is wrong in it I agree, But who deserves time first muslim or non muslim ?
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First answer above, remember not from ijhtihad of imams [rah] but only sahih and marfu hadiths,You do know defination of a bidah right ?

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Some Biddah in different Sects and
Ummah of Prophet (saw)
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► 3 days,40 days, Shab e Juma, Annual Ijtimah every year, Going on Ghast one day every week are all biddahs, Salafs or classical scholars never did it, [some bidahs in deoband schools]
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Every Muslim child is taught Imaan-e-Mujmal and Imaan-e-Mufassal whereas no such categories or names for Imaan were in practice in the age of the Holy Prophet (sallal laahu alaihi wasallam) or the three blessed generations after him.(*)[bidah in almost all muslim schools ]
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►These six Kalimahs, their enumeration and their sequence that, this is the first Kalimah, this the second, etc. are all Bid’ats which were not there in the commencing period of Islam. [bidah in almost all muslim schools ]
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►To divide the Holy Quran into thirty Paras (sections) and to divide the Paras into Rukus, to put the I’raab (expressions such as Zabbar, Zer, Pesh) in the Holy Quran and to have the Holy Book printed by offset in the press are Bid’ats which could not be traced in the commencing era of Islam. [bidah in all muslim schools ]
,
To collect the Hadith in book form and state the chain or narrators and to characterise the Hadiths by saying this is Sahih, this is Hassan or Da’if, Mu’addaal or Mudallas, etc. and to establish the commands with the help ofHadith such as Makruh, Mustahab, etc. are all appreciable Bid’ats which were not in practice in the blessed age of Rasulullah (sallal laahu alaihi wasallam).[bidah all muslim schools ]
,

►PRINCIPLES OF HADITH (USUL-E-HADITH) is a biddah in itself.[bidah all muslim schools ]

Bukhari,muslim,trimdhi,abu dawood, all books of hadith which we consider sahih weren’t compiled by Prophet (Saw), making books and following them as way of Prophet (saw) is a bidah itself ,it was never done by salafs but gathered by later classical scholars.[bidah all muslim schools ]
,
Branch of Fiqh is biddah Now a days all the matters in our daily life depend upon this knowledge because it contains the rules and commands for everything which may come across our lives, but this field of knowledge also is Bid’at Hasana.[bidah all muslim schools ]
,

Prayer for fasting is biddah , At the time of breaking fast (Iftaar) to say the Du’a: “O Allah, for Thee have I Fasted and in Thee I believe and upon Thee I trust and with the food given by Thee I open my fast” and to intend for fasting by saying this Du’a audibly at the time of Sehri: “O Allah, I intend to fast for Thy sake tomorrow” are all Bid’at Hasana.[bidah all muslim schools ]
,
►Construction of Madressas [bidah all muslim schools ]
,
►Terms like Alime E din,Mufti used for religious scholars are all biddah also.[bidah all muslim schools ]

These all are bidahs in religion and cannot be proved from Quran and Sahih marfu hadiths, most of them can’t be proved from even a Daeef or Mawdo [fabricated hadith] mentioned above .

..:: Departure Date of Beloved Prophet Peace Be Upon Him Not 12th Rabi ul Awwal ::..



Those who claim that Sarkar Sallallaho Alaihi Wasallam departed on 12th Rabiul Awwal and Ahle Sunnat Wal Jama’at use to celebrate his death (Ma’adh ALLAH Summa Ma’adh ALLAH) must read the following:


1. The holy Prophet (Sallallaahu ‘Alaihi wa Sallam) departed from this world on 1st or 2nd of Rabi-ul-Awwal.

Ref:
1.Tabqaat-Ibne Saad Vol. 2, Page 316
2. Al Bidaayah Wan Nihaayah by ibn kathir Vol. 2, Page 340
3. Seeratun Nabee by Shiblee Nu’maani Page 171 Vol. 1
4. Rasool-Rahmat by Abul Kalam A’zaad, Page 254
5. Daa’irah Mu’aarif-lslamiyah by Dr. Muhammad Hameedul Laah and others Vol. 19, Page 76
6. Tafseer Mazhari by Allamah Qaazi Sana’ullaah Paani Pati, Vol. 2, Page 110.


2. Ashraf Ali Thanvi writes:

 

“And the date has not been established, and the popular notion that it was the 12th of Rabi-ul-Awwal is not correct according to calendar, since that year the 9th of Zil-Hijjah fell on Friday and the proven day of death is Monday. Thus it cannot be that 12th of Rabi-ul-Awwal would be Monday when the 9th of Zil-Hijjah was a Friday“. (Margin of page 203 of “Nashr-Teeb”)
..:: History of Celebrating Mawlid an-Nabawi Sharif ::..

1. Hadrat Allama Mulla Ali Qari saying the routine of the people of Madina Munawwarah writes,

“The people of Madina Munawwarah (May ALLLAH have Mercy on them) used to arrange and attend mawlid gatherings with enthusiasm and sincerity on the occasion of Mawlid Sharif.”

(Mawrid ar-Riwa Fi Mawlid an-Nabawi, Page 29)

2. Ibne Jauzi says:

“Fala Zaala Ahlul Haramain ash-Shareefain Wal Misr, Wal Yemen, Wash Shaam Wa Saa’iri Bilaadil Arabi Minal Mashriqi Wal Maghribi Yahtafiloona Bimajlisi Maulidin Nabiyyi Alaihis Salaatu Was Salaam Wa Yafrahoona Biqudoomi Hilaali Rabi’il Awwali Biharkati Maulidin Nabiyyi (Sallallahu Alaihi wa Sallam)”.

People of Haramain Shareefain (Makkah and Madinah) and Egypt and Yemen and Syria and of the eastern and western cities of Arabia hold functions in celebration of the birth of the Prophet (Sallallahu Alaihi wa Sallam), rejoice at the sighting of the Rabi-ul-Awwal moon, bathe and put on their best dresses adorn themselves in various ways, put on scent, and give alms with great joy, and exert themselves in listening to the Milad of the Prophet (Sallallahu Alaihi wa Sallam). By doing so, they themselves attain to success, as it has been proved that by celebrating the Milad of the Prophet (Sallallahu Alaihi wa Sallam) much good accrues the whole year round: security and comfort, greater means of livelihood, increase in children and in wealth, peace in cities and contentment and peace in homes”…

Ref:

1. Tafseer Ruhul Bayan by Shiekh Ismael Haqqi, Vol 9, Page 56
2. Miladul Uroos – Urdu “Bayan-e-Miladun Nabi”, Page 34-35, Published in Lahore.
3. Addurrul Munazzam, page. 100, 101
4. Al-Miladun Nabawi, Page 58

3. Gatherings of Miladun Nabi Sallallahu Alaihi Wasallam was switched to Prose in 3rd-4th Hijri then 700 years back from today, A pious and virtuous person named Umer bin Mullah Muhammad Mousli Alaihir RaHma established it on regular basis. Following him the great commander Sultan Salahuddin Ayyubi’s dearly loved Sultan Arbal Malik Abu Saeed Muzaffaruddin celebrated Miladun Nabi officially. Ibn-e-Khalqaan Arabali Sha’fai was eyewitness of that festival. According to “Tareekh-e-Mar’atuz Zaman” billion of rupees were used to spend on those fastvities. In the Starting of 7th Century of Hijri Calender; Great Scholar named Abul Khattab Umer Bin Hasan wah’hia Qalbi Undlasi Balansi wrote a book on the topic Meeladun Nabi Sallallahu Alaihi Wasallam named “At-Tanveer Fee Mawlidis Sirajal Muneer”. In 1207, He went to Sultan Arbal’s castle and presented his book on Mawlid to him, for which he was awarded thousand Gold Coins from Sultan. This was the status and respect of Mawlid Shareef in hearts of earlier leaders of Islam. Not only Sultan Arbal, King of Egypt celebrated the Mawlid Shareef; Allama Ibne Juzri Alaihir RaHma is one the eyewitnesses. For the celebration of this festival 1000 Mithqal of Gold was spent on it. Sultan Abu Hamu Musa Talamsani and earlier rulers of Aqsa and Undalas used to Celebrate Miladun Nabi Sallallahu Alaihi Wasallam. Abdullah Tonsi Sum Talamsani has written the details of these festivals in his book “Rahal Arwah”.

Ref:

1. Sublul Huda Warrishaad Fee Seerah Khairal Ibaad by Muhammad Bin Ali Yusuf Damishqi
2. Addurul Munazzam Fee Hukmi Mawlidin Nabi Sallalahu Alaihi Wasallam
3. Wafyatud Da’yaan Anba’a Abnauz Zaman, Published in Cairo
4. Allama Muhammad Raza Misri’s Muhammadur Rasoolullah Sallallaho Alaihi Wasallam, Published in Lahore, Page 33
5. Ahsanul Maqsad Fee Amilil Mawlid
6. Anwarus Sati’aa (1307 H), Pg 261, Published from Murad Abadi

4. Muslims use to celebrate gatherings of Meelad Shareef in large cities for-long

(Seerah al-Halabiyah, Pg 80)

5. Dwellers of Makkah visits Birthplace of Prophet Peace be Upon him on eve of Meeladun Nabi every year and arrange great gatherings.

(Jawahir al-BiHar, pg 1222)

6. In “Fuyozal Haramain”, Hazrat Shah Waliyullah has pointed out,

“The birth of the Prophet (Sallallahu Alaihi wa Sallam) was celebrated by the people of Makkah who received blessings on account of it.”

7. On the eve of Miladun Nabi Sallallahu Alaihi Wasallam celebrations are observed in Makkah and dwellers of Makkah name this day as Youm al Eid Mawlid ar Rasoolullah Sallallaho Alaihi Wasallam. People use to cook food. Minister of Makkah and Commander of Hijaz with their army use to visit birthplace of Prophet Peace be Upon Him and recites Qasida there. Rows of shining candles are positioned from Haram al Makki to Birthplace and Shops and Houses in the way are also decorated. People use to recite Qasaid whole day at Birthplace. On the night of 11th Rabiul Awwal after Isha, Mehfil-e-Milad is organized. From Maghrib prayer of 11th Rabiul Awwal to Asar Prayer of 12th Rabiul Awwal, after every prayer Salutations of 21 tanks is presented.

Ref:
1. Al-Qibla – Makkah Mukarramah
2. Monthly Tareeqat – Lahore, January 1917, Pg 2/3

8. On the Eve of Miladun Nabi; whole Islamic world is observed to be delight and celebrating it. And it is celebrated till now with enthusiasm and integrity (Encyclopedia of Islam, Vol21, Page 824, Published By: Punjab University, Lahore)

9. Ibn Jawzi also wrote a complete book on Mawlid where he said:

In Haramayn (i.e. Makkah Mukarrama and Madina Munawwarah), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.(Biyan al Milaad an Nabwi, Page No. 58)

10. Shah Waliullah Muhadith Dhelvi mentions one of his all time wonderful experiences as:

I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Noor eliminating from Bibi Amina Radi ALLAHu Ta’ala Anha, she seeing Noor, woman proposing to Syeduna Abdullah Radi ALLAHu Ta’ala Anho on sight of Noor on his forhead etc…) suddeny I saw Noor to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels…

(Fayudh al Haramayn, Pages 80-81)

11. Sheikh ul Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes:
The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (Sallallaho Alaihi wa Sallam) and he is praised.

(Fatawa al Hadithiyyah, Page No. 202)

All good is from Allah Ta’ala whereas mistakes are from this humble speck. May Allah Ta’ala Bless all readers, bringing you all closer to Him and His Rasul SallAllahu Alaihi wa Sallam. May He accept our humble efforts and grant us the capacity to be good and do good. Ameen!

 

FIRST OBJECTION

Meelad celebration is declared as Haraam and an evil Bid’at because of the following reasons:

  • The compulsory nature assigned to Meelad by its votaries.
  • It was completely unknown to the Messenger of Allah Subhaanahu Wa Ta’ala / Sallal Laahu Ta’ala Alayhi Wa Sallam, hisnoble Sahabah and the great Jurists and Ulema of Islam (pg.12).

OUR ANSWER

  • No Sunni Muslim believes that Meelad celebration is compulsory. We believe that the Meelad celebration is Mustahab (recommended). Alamma Ismail Haqi (radi Allahu anhu) quotes in “Tafseer Ruhul Bayaan”: “Imam Jalaaluddin Suyuti has said that it is Mustahab for us to celebrate Meelad of the Holy Prophet (sallal laahu alaihi wasallam) as to thank Allah Subhaanahu Wa Ta’ala”. (Ruhul Bayaan, Vol. 9,pg. 56). Majlisul Ulema claims that Meelad is not even Mustahab (pg. 12).
  • I could present many facts to prove that the Meelad celebration is Mustahab, but would prefer to leave you, the reader, with the view and belief of the great Imam Suyuti Rahmatullahi Ta’ala Alayh. Let us see what Fatwa Majlisul Ulema will give on Imam Jalaaluddin Suyuti Rahmatullahi Ta’ala Alayh!

CHALLENGE

If Majlisul Ulema is honest in their claim that the Ahlus Sunnah Wa Jamaah believe that Meelad celebration is necessary, then they must show us the proof of who wrote that?

It is true that in the time of Rasoolullah (sallal laahu alaihi wasallam), the period of the Sahabah and in the period of the Tabi’in, Meelad was not celebrated as it is done in the present form. But the Noble Prophet (sallal laahu alaihi wasallam), Sahabah or Tabi’in did not prohibit it as well. This is an accepted principle of Shari’ah that the performance of something is proof of Jawaaz (permissibility), and not doing it is NOT the proof of it’s prohibition. The same principle has been explained by Moulana Ashraf Ali Thanvi in “Nashrut-Teeb”, pg.87, published by World Islamic Publishers, Delhi. Your claim that the Sahaba did not celebrate Meelad is destroyed by your own leader! src=”http://s1.images.proboards.com/rolleyes.gif” border=0> In fact, this style of argument is childish and not academic. Please try to find some other proofs so that you may be heard!

The Noble Prophet (sallal laahu alaihi wasallam), the Sahabah and the Tabi’in did not have Ijtima, Ghust, forty days or Shab Ghuzari. The present form of “Tableegh” activities are completely unlinked with Rasoolullah (sallal laahu alaihi wasallam), the Sahabah, Tabi’in and Jurist Imams (radi Allahu anhum). Following the same principles, why don’t you also regard these “Tableegh” related activities as Haraam? I suppose that you have taken Shari’ah as your slave-girl, therefore, Shari’ah must give ruling according to your desire. Allah forbid!
———————-
SECOND OBJECTION

The Meelad celebration is declared as Haraam and an evil Bid’at by Majlisul Ulama due to the following reasons:-

1) The practice of Qiyaam or standing in reverence when the Salaami or Salwaat is recited.

2) The votaries of Meelad believe that it is Fardh (compulsory) to make Qiyaam (standing) during these Meelad functions.

3) They proceed further to commit an act of extreme gravity by branding as Kaafir the one who does not make this Qiyaam in the Meelad celebration.

4) Kitaabs written by the votaries of Moulood ambiguously state that the one who does not make Qiyaam (standing) is a Kaafir.

5) Hazrat Anas (radi Allahu anhu) narrates the following Hadith: “There was none whom the Sahabah loved as much as Rasoolullah (sallal laahu alaihi wasallam). When they saw Rasoolullah (sallal laahu alaihi wasallam), they did not stand because they knew that he detested this (practice of standing)”.(Tirmizi ; Musnad Ahmed) (pg. 12) In the commentary of this Hadith, Majlisul Ulama writes that the “Sahabah did not stand in respect of Rasoolullah (sallal laahu alaihi wasallam) and that Rasoolullah (sallal laahu alaihi wasallam) disliked such a practice”.(pg. 13)

6) Majlisul Ulama write: Why don’t you people stand when Rasoolullah’s (sallal laahu alaihi wasallam) name is mentioned in Tashahud, lectures, reciting of the Kalima, Khutba, etc.? Why you do not stand when the Quraan is recited or when Allah Subhaanahu Wa Ta’ala’s name is mentioned? (I have summarised this question) (pg. 13 -14).

7) Others again stand because of a reason which is much more dangerous than the reason for which the majority of people stand. Some cherish the believe that the Soul of our Nabi (sallal laahu alaihi wasallam) presents itself at these sessions of Meelad, hence it is necessary to stand in respect. This is a fallacious and a highly misleading belief.This belief leads to Shirk or association with Allah Ta’ala in an attribute which is exclusive in Divinity. Let us assume that A holds a Meelad function in his home, B does the same in his home, C also has a Meelaad celebration and D does likewise also. Meelaad functions are taking place in various masaajids all over the world. Now let us assume that these functions happen to take place at the same time and the Salaami is being recited at these various venues at once at the same time. A is under the impression that Rasoolullah’s (sallal laahu alaihi wasallam) Soul is present at his function. B, C, D and the people in the various masaajid all over the world are under the same impression. We have assumed that the Salaami is being recited at the same time in the various places, hence it will follow that our Nabi (sallal laahu alaihi wasallam) is present at the place of A, B, C, D, etc. at one and the same time.In other words, this belief means that our Nabi (sallal laahu alaihi wasallam) is present here, there and everywhere at one at the same time. This is bestowing the Divine Attribute of Omnipresence upon our Nabi (sallal laahu alaihi wasallam). Thus, this belief assigns to our Nabi (sallal laahu alaihi wasallam) Divinity by way of according Omnipresence to our Nabi (sallal laahu alaihi wasallam). This is in reality the commission of Shirk which is a capital crime – a crime most heinous in the Eyes of Allah Subhaanahu Wa Ta’ala (pg. 15)[/list]

OUR ANSWER

1) The Peer-o-Murshid (Spiritual leader) of the Ulema-e-Deoband, Hazrat Haji Imdadullah Muhaajir Makki (radi Allahu anhu) writes: “The way of life of this Faqeer (Muhaajir Makki) is that I participate in the assembly of Moulood, and I celebrate this function every year and regard this assembly as a source for blessings and I find enjoyment in Qiyaam (standing)”. (Faisala HaftMas’ala, pg. 5, printed by Madani Qutub Khana, Multan, Pakistan).

The following issues are proven from the above quotation of Hazrat Haji Imdadullah (radi Allahu anhu):

A - The Peer-o-Murshid says that Qiyaam is Ja’iz (permissible) and that he finds enjoyment in it. The Mureeds say that it is Haraam and evil Bid’at. I am sure that both cannot be correct. If the Mureeds are correct then it would mean that the Murshid has commited an act which is Haraam and evil Bid’at. But, if the Murshid is correct, then the Mureeds have given a wrong Fatwa on the Murshid for committing a Haraam and an evil Bid’at. Is this the Adab (respect) shown by the Ulema-e-Deoband for their spiritual leader? The Majisul Ulama do not feel ashamed in addressing themselves as spiritual students of such a person, on one hand, yet this noble personality practiced something which they condemned as unacceptable.

B – Committing Haraam makes a person a sinner and to announce the sin makes a person a Fasiq-e-Mo’lin (an open sinner). It is Haraam to make Bai’t (allegiance) on the hand of a Fasiq-e-Mo’lin.The spiritual Silsila (order) of the Majlisul Ulama becomes munqa-te (inconsistent) if their Murshid committed a Haraam act (which is Qiyaam). Why then do their Mashaa’ikh deceive people by making them their Mureeds, since they have no consistent spiritual order.
OUR ANSWER

2) This is another false and baseless accusation. No one has ever said that the act of Qiyaam in Meelaad functions is Fardh.Aa’la Hazrat, Imam Ahle Sunnat, Moulana Ahmed Raza Khan (radi Allahu anhu) writes: “Qiyaam is consistently practiced by famous Imams. None of them refuted or denied this. Therefore, it is Mustahab (recommended)”.(Iqaamatul Qiyaamah, pg. 19, Noori Qutub Khana).

Our Challange
You are requested to quote from an authentic source to prove that we have declared Qiyaam in Salaato-Salaam as Fardh.

APPEAL
We appeal to the public who follow the Ulema-e-Deoband that they should ask them proof for their claims.If they cannot present a proof, which I am certain that will be unable to, then at least tell them to please stop lying and to stop causing Fitna.
OUR ANSWER
3) Another baseless accusation and an open lie. We have never ever branded anyone as Kaafir just because he does not participate in the act of Qiyaam (standing).Qiyaam is only regarded as Mustahab according to us. One who leaves a Mustahab act is not even a sinner, let alone becoming a Kaafir. Those who stop the people from taking part from Qiyaam or Meelaad are absolutely wrong because they are stopping people from taking part in a Mustahab act.

Aa’la Hazrat (radi Allahu anhu) or any other Ulema-e-Ahle Sunat have given the Fatwa of Kufr only against those people who were Mirza’i or those who insulted Almighty Allah and His Rasool (sallal laahu alaihi wasallam). Even till today, their blasphemous statements are being published in their books.

Now read carefully what Moulana Murtuza Hassen Naazim-e Taaleemat-e Darul Uloom Deoband has to say in this regard: “Khan Bereilvi says that some Ulema of Deoband do not accept Rasoolullah (sallal laahu alaihi wasallam) as Khaatamun Nabiy’yeen, regard the knowledge of Rasoolullah (sallal laahu alaihi wasallam) equal to animals and the insane, and regard Shaytaan as more knowledgeable than Rasoolullah (sallal laahu alaihi wasallam), therefore, they are Kaafirs. All the Ulema of Deoband say that this ruling of Khan Saheb is correct. Whoever makes this type of statement is a Kaafir Murtad (apostate) and cursed one. Bring your Fatwa. We will endorse it as well. One who does not regard these type of Murtads (apostates) as Kaafir, he is also Kaafir. These beliefs are indeed blasphemous”. ( Ashaddul Azaab, pg.11).

“If, according to Khan Saheb, some Ulema of Deoband were really like that as he thought, than it was Fardh (compulsory) on Khan Saheb to declare them as Kaafirs. If he did not call them Kaafirs, then he himself would have become Kaafir”. (Ashaddul Azaab, Moulana Murtaza Hassen Dar Banghi, pg. 12).

The following issues are proven from the above two statements from “Ashaddul Azaab”:-

A. Aa’la Hazrat (radi Allahu anhu) did not regard anyone as Kaafir because of not participating in Meelaad or Qiyaam.

B. Aa’la Hazrat (radi Allahu anhu) only regarded those people as Kaafirs who insulted Rasoolullah (sallal laahu alaihi wasallam).

C. The principles upon whom the Fatwas of Kufr were given are accepted between D******i and Sunni Ulema.

D. Aa’la Hazrat (radi Allahu anhu) was compelled by the Shari’ah to issue Fatwas of Kufr upon those people, otherwise he himself would have become Kaafir.

E. Aa’la Hazrat (radi Allahu anhu) had given the Fatwa of Kufr on only few people – those who wrote blasphemous statements, and those who after understanding fully these statements, regarded them as accurate and in the spirit of Islam and Shari’ah.

Our Challange
We challenge Majlisul Ulema and all their affiliates to prove that which recognised Sunni Aalim has written that those who do not participate in Qiyaam are Kaafirs. If they can prove their claims, I will leave Sunnism to join them.

APPEAL
I appeal to the Tableegi Jamaat: Obtain the proof from your Ulema, because if you are able to obtain this proof from your Ulema, you will win me over in your mission. Lots of others will come with me aswell and your job will become easier as well as you have been trained to convert people from Islam into the fold of Tableegism. We are prepared to come and join you just with one condition – just obtain the proof for us. If you are unable to do so, then do the real Tableegh and tell your Ulama, “Shame on you. What do you want to achieve through lying?” The people are not fools out there. Please stop lying!
OUR ANSWER

4) This is another lie. If Kitaabs are written by the Meelaad supporters whereby it is stated that those who do not make Qiyaam are Kaafirs, why then did you not give the name of at least one Kitaab? Readers, please phone and write to Majlisul Ulama and the Y.M.M.A. and demand from them at least one of the names amongst of those Kitaabs.

5) Moulana Mohammed Zakaria, the author of “Tableeghi Nisaab”, explains the Hadith of Hazrat Anas (radi Allahu anhu) in “Sharah Shama’ile Tirmizi”: “This Hadith indicates towards the high degree of humbleness of Rasoolullah (sallal laahu alaihi wasallam). Rasoolullah (sallal laahu alaihi wasallam) did not like (that people should stand for him), although he is possessor of high glory and is Master of both the worlds. Therefore, the Sahabah sometimes did not stand due to the love because Rasoolullah (sallal laahu alaihi wasallam) disliked it as it is the requirement of this narration (of Hazrat Anas) and sometimes they used to stand due to the demand of love”.

It is stated in “Abu Dawood” that, “Rasoolullah (sallal laahu alaihi wasallam) used to talk to us in the masjid. When Rasoolullah (sallal laahu alaihi wasallam) used to stand, we used to stand up and we used to remain standing till Rasoolullah (sallal laahu alaihi wasallam) used to get into the home”. (Sharah Shamaa’ile Tirmizi,pg. 342, Maktaba Rahmania , Lahore).

Moulana Zakaria explains the reason for not standing, “Qazi Ayaz (radi Allahu anhu) says that, ‘Qiyaam is prohibited whereby somebody well known is sitting and rest of the people are standing. Therefore, in the Hadith of prohibition (from Qiyaam), it is also said, ‘ do not stand as the Ajmees (non- Arabs) stand for their chiefs’”.(Sharah Shamaa’ile Tirmizi,pg. 342)

Moulana Zakaria writes further: “Imam Nowvi Rahmatullahi Ta’ala Alayh says that it is Mustahab to stand for Ulema, respectful and noble people”. (Sharah Shamaa’ile Tirmizi,pg.342).

Moulana Ashraf Ali Thanvi has written a long story about Moulana Qassim Nanotwi and Hakim Abdus Salaam. “Hakim Abdus Salaam had a desire to meet Moulana Nanotwi who was at the time sitting with many people. When Hakim Abdus Salaam arrived, everybody stood up to pay respect to him”. (Arwahe Salaasa, pg. 230,story number 215,Islami Academy, Lahore.)

The narration of “Abu Dawood” proves that the Sahabah used to stand for Rasoolullah (sallal laahu alaihi wasallam) and the reason for prohibition was also dealt with. Imam Nowvi (radi Allahu anhu) said: “It is Mustahab to stand for Ulemaand Moulana Nanotwi and all his fellows stood up to pay respect for Hakim Abdus Salaam”.

I suppose that Majlisul Ulamaare quick to condemn others and are lazy to study the literature of their own elders. Do we have to teach the Majlisul Ulama about their household matters also!
OUR ANSWER

6) This objection is not worth any consideration. If Allah Subhaanahu Wa Ta’ala gives Tawfeeq to someone that every Zikr he recites or listens to from the beginning to the end in a standing position, it is a good practice and we will not stop him. We will not tell him to only stand at the time that the Salaami is recited and to remain seated for the other Ibaadah . It is difficult for people to stand in a Meelad assembly from the beginning to the very end, so they stand up when the birth of Rasoolullah (sallal laahu alaihi wasallam) is being mentioned or when the Salaami is read.

Why did the Ulema of Deoband open a Darul Uloom in Deoband and not in Makkah? Why do South African Tableeghis have Ijtijma during the Easter holidays and not in the December holidays? Why did Moulana Ashraf Ali Thanvi write “Nashruteeb” in the Zikr of Rasoolullah (sallal laahu alaihi wasallam) and not write a separate book about the Zikr of Allah Subhaanahu Wa Ta’ala only? Can someone prove Hurmat (prohibition) with these types of silly arguments?

OUR ANSWER

7) Majlisul Ulema’s spiritual guide, Moulana Ashraf Ali Thanvi,writes: “Mohammed Al Hazrami Majzoob was a possessor of amazing qualities and miracles. Once, he performed Jummah and gave Khutbah in 30 cities at the same time. He could be present in many cities in the same night”.(Jamalul Auliya, pg. 188,Maktaba Islamia, Lahore).

Moulana Ashraf Ali Thanvi believed and trusted this story, therefore, he has included it in his book, “Jamalul Auliya”. The presence of Mohammed Al Hazrami in many places was accomplished with his physical body. The physical world is a restricted place. Mohammed Al Hazrami was the servant of Rasoolullah (sallal laahu alaihi wasallam). He indeed achieved this station because of Rasoolullah (sallal laahu alaihi wasallam). One can now imagine the powers and the station of the mubarak (blessed) Soul of Rasoolullah (sallal laahu alaihi wasallam) who is the Master and Chief of all the Prophets Alayhimus Salaam. So the possibility of his soul being present in many places should not even be an issue of debate amongst Muslims.

If it was Shirk to believe that one person can be present in many places, then according to your own Fatwas, your elder, Moulana Ashraf Ali Thanvi, is a Mushrik because he believed in the correctness of the story of Mohammed Al Hazrami. Moulana Ashraf Ali Thanvi mentioned the story in his book and did not refute it. This proves that this story is authentic according to him and correct in his view.

Moulana Qassim Nanotwi explains the meaning of this verse “An Nabi Yu Aula Bil Mu’menina Min Anfosihim ….” by saying: “Rasoolullah (sallal laahu alaihi wasallam) has such nearness with his Ummah that even their souls do not have, because in this verse the word ‘Aula’ is in the meaning of ‘Aqrab’ (nearest).”(Tahzeerun Naas, pg.14, Darul Isha’at, Karachi).

According to the explanation of Moulana Nanotwi, the meaning of the verse will be “The Nabi (sallal laahu alaihi wasallam) is nearer to the Believers then their own lives”. Our lives are “present”. Nobody can deny this fact because if the life is absent then it would mean that we are dead. Our being alive proves that our life is “present”.I cannot seem to understand that when our life itself is “present” and the one who is nearest to us than our own lives, is regarded as being “absent”. src=”http://s1.images.proboards.com/rolleyes.gif” border=0> If someone believes that the Nabi (sallal laahu alaihi wasallam) is “present”,then he is a Mushrik! What logic is this? Will the Majlisul Ulema or any other D******i Aalim be able to prove that the one who is nearest to our lives is absent? Let’s see how much logic you can have behind your arguments.

Hazrat Haji Imdadullah Muhaajr Makki (radi Allahu anhu) writes: “Our Ulema fight in the issue of Meelad Shareef. The Ulema believed in its permissibility as well. When the side of permissibility exists, why then is there so much hardness on this issue? For us, it is sufficient to follow the people of Haramain (Makkah and Medina). At the time of Qiyaam one should not have the belief of Tawallud (that Rasoolullah – sallal laahu alaihi wasallam -is born now). The possibility of the arrival of Rasoolullah (sallal laahu alaihi wasallam) in the Meelad assembly is not wrong because the bodily world is restricted to time and place, but the spiritual world is free from both. So the arrival of Rasoolullah (sallal laahu alaihi wasallam) is not far from being possible”. (Shamaime Imdaadiya, pg.50,Madani Qutub Khana, Multan).

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THIRD OBJECTION

Meelad celebrations are declared as Haraam and an evil Bid’at because of the following reason: “Meelaad functions are regarded as being of greater importance than Salaat and performance of Salaat in Jamaat”.

OUR ANSWER

This is another false accusation. No Muslim ever regards the Meelad function as being more important than Salaat. It is almost 10 years that I am residing in South Africa and I have attended hundreds of Meelad fuctions. Alhumdullilah, I have always found that the Salaat arrangement had been made with Jamaat. Those who are not punctual with their Salaat will miss Salaat even if they are sitting at home or are gone to attend a Tableeghi Ijtima. Now, due to some people not reading Salaat, does this make the Meelad function Haraam?

It is strange that those who have never attended Meelad functions, to them no arrangement of Salaat is made and people don’t read Salaat at Meelad functions. You are giving testimony of an issue to a place in which you have not been present! Is this correct according to the Law of Shari’ah? This objection is just an excuse to stop people from participating in the Zikr (remembrance) of our beloved Rasool (sallal laahu alaihi wasallam).

Sometimes we observe in a Nikah (marriage) assembly that people get delayed due to some reason. Thereafter, some read their Salaat while others do not. Will one pass a Fatwa that Nikah functions are Haraam? If a person traveling by car from Johannesburg to Cape Town misses a few of his Salaah or misses the Jamaat, will one pass a Fatwa that traveling in a car from Johannesburg to Cape Town is Haraam? If an assembly of Nikah and travelling remains Halaal, why then does the Meelad function become Haraam? What criteria are you using?

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FOURTH OBJECTION

Meelad functions are declared Haraam because of the following reason: “Qawwali – Music at Meelad functions”.

OUR ANSWER

This is another baseless accusation. I have never observed any function of Meelad in which Qawwali is sung. If anyone has Qawwali with music in a Meelad function then he or she should be stopped and told that it is not correct. They should be advised to put a stop to such an activity, but should not be stopped from celebrating the Meelad function.

Eid-ul-Fitr and Eid-ul-Adha are days of worship and collective happiness for the Muslims. Some people have made these days as occasions of merry-making. On Eid-ul-Fitr, people in Johannesburg get together at the Zoo Lake. Inter-mingling of ***es is seen openly. Women wear fancy make- up on their faces. Blaring music is played. No Mufti has ever issued a Fatwa that Eid-ulFitr or Eid-ul-Adha should be stopped based on the non-Shari’ activities, or that the days of Eid should not be celebrated anymore. Eid celebrations are not stopped although many Haraam activities have certainly mixed with the occasion. Why then should the Milad celebrations be stopped?
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FIFTH OBJECTION

Milad function is declared Haraam because of the following reason: “Reciting of verses which transgress the limits of legitimate praise, thus assigning a position of divinity to our Nabi (sallal laahu alaihi wasallam).”

OUR ANSWER

Here is another lie and false accusation. We believe that if anyone writes or says anything which proves Divinity to our Rasool (sallal laahu alaihi wasallam), then that person is a Kaafir and Mushrik. Majlisul Ulama failed to furnish any proof of the blasphemous verse being sung. This is another accusation based on assumption. This type of baseless accusation are not suitable at all for those who claim to be learned.

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SIXTH OBJECTION

Meelad function is declared Haraam and an evil Bid’at because of the following reason:
“The congregation of various types of people such as fussaaq (open and rebellious sinners), immoral people with evil intentions, etc.)”

OUR ANSWER

Before I answer this objection, I would like to ask all the Ulema of Deoband – you say that the Prophet’s and the Awliya do not have Knowledge of the Unseen, since when do you have the Knowledge of the Unseen for you are able to see the good or evil intentions of people?

Can you say with certainty that not one amongst all those thousands of people who attend the Ijtimais an open sinner?I am sure that you cannot because this type of claim can only be done via Wahi (Revelation). Many sinners definitely attend the Ijtima. Why then you do not issue the Fatwa that Ijtima and partaking in the Ijtima is Haraam and an evil Bid’at?

If an open sinner recites Quraan,will you stop the recitation because the sinner is participating in the recitation of the Quraan? So if any sinner attends the Meelad function, why then does the Meelad function become Haraam and an evil Bid’at?

SEVENTH OBJECTION

Meelad function is branded Haraam, un-Islamic and an evil Bid’at because of the following reason: “Singing at these functions by young boys and girls”.

OUR ANSWER

First and foremost, to describe the beautiful recitation of praises of our beloved Rasool (sallal laahu alaihi wasallam) with the word “singing” discloses your hidden agenda. It is a psychological fact that if you describe something with a distasteful or vile term it will definitely not create any importance in the mind of people about what you wish to describe. Your job is to belittle all those things which lead towards the love of Rasoolullah (sallal laahu alaihi wasallam).

If Na-Baligh (immature) boys and girls read in Meelad functions, there is nothing wrong with that. Baaligha (mature) girls do not read at all in Meelad functions. If in any function a baaligha girl reads a Naat in front of the audience, that will not make the Meelad Haraam. Rather, people should be told about the illegitimacy of this act. The reading of Baligh boys in front of an audience is Ja’iz (permissable). There is no proof in Shar’iah against it unconditionally. Therefore, it should not be an issue of debate.

In many Darul Ulooms, Amard (young boys with no beard grown yet) study with adult men and they mix with each other. Sometimes, evil results of that mixing emerge as well. Why then do the Ulema of Deoband not close Darul Ulooms? If they do not wish to close their Darul Ulooms, why then do they ask us to stop the celebration of Meelad in which such danger does not even exist because young children are under the continuous scrutiny of their parents and guardians? Otherwise, explain the reason for your illogical objection!.

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EIGHTH OBJECTION

Meelad is Haraam and Bid’at because of the following reason:

“Inter-mingling of ***es at such gatherings”.

We may add that Majlisul Ulama published a very interesting ruling: “Even if it is possible to screen the females completely from the man, then too, it is not possible for them to emerge from their homes to attend these functions for the simple reason that the Shari’ah has decreed that they may not emerge from their homes for even Salaah in the Masjid”.(page 17)

OUR ANSWER

This is another false accusation. Women sit in Meelad gatherings separate from men with necessary Shari’ Hijab.

Necessary Shari’ Hijab (Pardah)

The Shari’ limit of Hijab for women is that they must cover the whole body besides the face, both hands and feet. Their hair must be covered and the clothes must not be so thin that the colour of the body may be seen. In the light of the Holy Quraan, Hadith and Fiqh it is not compulsory for woman to cover the face, hands and feet from a Ghair Mahram.
(N.B.: It is Mustahab for women to cover the whole face and not Waajib) For further reference consult “Tafseer Mazhari”, Vol. 6, pg. 493; “Tafseer Kabeer”, Vol. 23, pg. 203; “ Roohul Ma’aani”, Vol. 18, pg. 128; “Khazin”, Vol. 6, pg. 68; “Abu Dawood”, Vol. 2, pg. 211; “Mishkaat”, pg. 377; “Muslim”, Vol. 2, pg. 212; “Mu’atta Imam Malik”, pg. 708; “Quduri”, pg. 246; “Kanzud Daqa’iq”, pg. 424; “Mabsoot”, Vol. 10, pg. 152-153; “Badaai-us-Sanaai’”,Vol. 5,pg.121-122

If the women attend the Meelad functions with Shar’i Hijab, which they do, and sit separately from the men, surely this is not called “inter-mingling of ***es”. Even if in a Meelad function, inter-mingling of ***es does occur, the actual Meelad celebration still will not become Haraam or an evil Bid’at. In this case, if such a thing happens then the people should be taught the correct manners.

Allama Shaami (radi Allahu anhu) states: “One must not leave visiting the graves just because some illegal activities are taking place, for example, inter-mingling of ***es. Mustahabbaat (recommended acts) should not be left out because of this type of illegal activities. It is necessary for the people to visit the graves and stop the Bid’at”. (Fatawa Shaami: Kitabul Jana’iz – Discussion on visiting the graves)

Allama Shaami (radi Allahu anhu) has stated categorically that inter-mingling of ***es will not make any Mustahab act Haraam or avoided. There were idols in the Kaaba before Makkah was conquered, but Muslims did not leave out performing the Tawaaf (circumbulation) or Umrah because of the idols. Yes, when Almighty Allah gave them the power, they eventually destroyed the idols.

When people go for Haj, there is inter-mingling of ***es at the airport, in the plane, during Tawaaf, at Mina and at Muzdalifah, yet no one puts a stop to Hajj. In Meelad gatherings, at least men and women sit separately and women are with Hijab. In the Nikah assembly, inter-mingling of ***es occurs and most of the women do not come with Shari’ Hijab. Will the Majlisul Ulama issue Fatwas condemning Nikah gathering to be Haraam? If not, why then is your entire effort spent to make Meelaad functions Haraam?

Interesting Ruling

Please read the eight objection (above) on the ruling of Majlisul Ulama and then read the our answer. There ruling is totally baseless. I wish that Majlisul Ulama could give proof of their ruling that under no circumstances may a woman emerge from her home.

Ladies Ta’leem Becomes Haram

Women belonging to the Tableeghi Jamaat have ladies Ta’leem programmmes, which takes place sometimes during the day and sometimes during the evenings. The women emerge from their homes and gather at a particular house to have their programme. If, according to the Majlisul Ulama’s argument, they cannot emerge from their homes even for Salaat, how can they emerge from their homes for ladies Ta’leem? According to the Fatwa of Majlisul Ulama, ladies Ta’leem programmes should also be considered Haraam.
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NINTH OBJECTION

According to the Majlisul Ulama: “Salaat and its performance by Jamaat neglected in a mass scale”.

OUR ANSWER

To show how seriously they object to the Meelad function, the Majlisul Ulama are merely repeating their objections just to add more condemnation. Please refer to the detailed answer given under objection number 3 earlier in this thread.

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TENTH OBJECTION

Meelad is declared Haraam and an evil Bid’at because of the following reason: “Abstention from command of Amr Bil Ma’roof and Nahy anil Munkar when these becomes necessary at these funtions”.

OUR ANSWER

This is another baseles accusation. It seems that the Majlisul Ulama translate “light” into “darkness”. We regard Meelad functions as the best opportunity for “Amr bil Ma’roof” and “Nahy anil Munkar”. Our Ulema take full advantage of these functions and command “Amr bil Ma’roof” and “Nahy anil Munkar” (Commanding that which is Good and Forbidding that which is Evil).

The members of Majlisul Ulama do not attend Milad functions, so how then can they say “Amr bil Ma’roof” and “Nahy anil Munkar”is not carried out at these functions?
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ELEVENTH OBJECTION

Meelad functions are declared Haraam and an evil Bid’at because of the following reason: “Israaf or waste of money in unnecessary ventures”.

OUR ANSWER

People are served a meal at Meelaad functions. This is regarded as a waste of money by the Majlisul Ulama. On the ocassion of Walimah and Aqiqah, it is Sunnah to invite people for partaking in food. Why? Because it is an occasion of happiness. When the assembly of Zikr of the beloved Rasool (sallal laahu alaihi wasallam) takes place, a Muslim is happy and joyful, therefore, he invites people to partake in the food provided, he gives charity and distributes sweat meats. To feed people after an important or virtuous deed is the practice of the Sahaba.
Shah Abdul Aziz Muhaddis Delwi (radi Allahu anhu) writes: “Imam Bihqi reports in ‘Sha’bul Iman’ that Ibn Umar narrated that when Hazrat Umar (radi Allahu anhuma) completed the study of Surah Baqarah with all its secrets and hints in twelve years, he slaughtered a camel, prepared lots of food and fed the Sahabah”. (Tafseer Fathul Aziz, pg. 86)

Thus, it is proven that one may feed the people after an important virtuous deed. Meelad is also an important virtuous deed in the eyes of the Believers. Therefore, the distribution of food and sweatmeats is not Israaf (waste).

We wish to remind you of the famous saying of Hazrat Ibn Umar (radi Allahu anhuma). Somebody told Hazrat Ibn Umar (radi Allahu anhuma) that there is goodness in waste. He immediately replied that to spend in goodness is not waste.

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TWELFTH OBJECTION

Meelad is declared Haraam and an evil Bid’at because of the following reason: “Soliciting public funds for the upkeep and organizing of these functions”.

OUR ANSWER

The Wahabi and D******i public do not contribute to Meelad functions at all. Why should there be a question of this nature? In most places, Meelad functions are arranged by individual families. They do not collect funds from anybody. In some places, certain organizations arrange massive Meelad gatherings and the members collect funds only from those people who believe in Meelad and thus, contribute happily. So, we ask, what is wrong with that? Don’t you collect funds for your Tableeghi Ijtima, which is, in our view, a waste of time and Muslim resources? Hundreds and thousands of Rands are spent just to erect the structure of the stage and tent, etc. Where does that money come from? Why does the Majlisul Ulama not issue a Fatwa against Ijtima because of the use of public money? Why is the entire effort made to make Meelad Haraam only?

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THIRTEEN OBJECTION

Meelad is declared Haraam and an evil Bid’at because of the following reason:
“Tashabboh bil Kufaar, the celebration of birthdays and anniversaries has no connection with Islam. This is an exclusive custom of the Kuffaar. Our Nabi (sallal laahu alaihi wasallam) did not celebrate birthdays and anniversaries. Nor did the Sahabah or the great learned Jurists of Islam. Such celebrations have no basis in the Shari’ah. In upholding these innovatory customs, Muslims are in fact imitating the Kuffaar and this our Nabi (sallal laahu alaihi wasallam) has strictly forbidden”.

OUR ANSWER

A. The Ulama of Deoband celebrated their hundred years anniversary of Darul Uloom Deoband in which they called Indhira Ghandi who was dressed in a Sarrie. She was seated on the stage while hundreds of Ulama were seated on the ground. Was this Islamic? Early Muslims did not celebrate hundred years establishment of Islam which was far more important that the establishment of Darul Uloom Deoband. According to you, our Nabi (sallal laahu alaihi wasallam) did not celebrate birthdays and anniversaries. If the Ulama-e-Deoband claim to be true followers of the Sunnah, why then did they celebrate the hundred year anniversary of Darul Uloom Deoband? Was this not a Bid’at?

According to you, every Bid’at is an evil Bid’at. Well, I suppose that it is permissible in the Shari’ah of Deoband that you may act upon evil Bid’ats sometimes or maybe there is exemption for Ulema-e-Deoband in Shari’ah as there is exemption for elite Brahaman Caste in Hinduism!

B. It is Sunnah to commemorate happiness. In order to explain this, I would like to quote a Hadith: “Rasoolullah (sallal laahu alaihi wasallam) was asked about fasting on a Monday. He Sallal Laahu Ta’ala Alayhi Wa Sallam replied, ‘I was born on that day and Wahi (Revelation) began upon me on that day’.” (Mishkat, Kitabus Sawm, Baab Sawmut Tatawwo)

It is now proven that to keep fast on a Monday is Sunnah because Rasoolullah (sallal laahu alaihi wasallam) was born on that day. Two issues are proven from the above Hadith:-

1. To commemorate important things is Sunnah.

2. It is Sunnah to do virtuous deeds and express happiness on the birth of Rasoolullah (sallal laahu alaihi wasallam). These virtuous deeds can be in the form of Badni Ibaadat (bodily worship), such as fasting and Nafil Salaah, or it can be in the form of Maali Ibaadat (worship by utilising one’s wealth for Deen), like charity, feeding and distributing sweatmeats, etc.

To brand Milad celebrations as being similar to the act of the Kufaar is an insult to Rasoolullah (sallal laahu alaihi wasallam) and an expression of total ignorance.
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FOURTEENTH OBJECTION

Meelad is declared Haraam and an evil Bid’at because of the following reason: “MAINTAINING A CUSTOM WHICH WAS ORIGINATED BY IRRELIGIOUS PERSONS.It has already been explained else where in this article that the originators of Meelad custom were irreligious persons. Six hundred years after our Nabi (sallal laahu alaihi wasallam), the irreligious ruler of Irbal, assisted by irreligious learned men, invented and established this custom. Thus, those who organize Meelad functions and those who participate in them are in reality assisting to establish a practise introduced by evil men. They are aiding and abetting in the fostering of a custom which is in total conflict with the Shari’ah of Islam. It is a great crime to maintain and encourage customs and practices which were brought into being by those who had no connection with the Deen, more so, when these customs and practices are a conglomeration of un-Islamic elements”.

OUR ANSWER

Some scholars have written that Meelad was invented in the 7th century by the king of Arbal, Abu Sa’eed Muzaffar. Those scholars have explained this with the reference of Haafiz Ibn Kaseer. But this not correct. Haafiz Ibn Kaseer has mentioned Abu Sa’eed Muzaffar in detail in “Al Bidaya Wan Nihaya”. He wrote that King Abu Muzaffar used to celebrate Meelad-un-Nabi with pomp and glory, but no where has he mentioned that the King was an inventor of Meelad.

We present a complete quotation of Haafiz Ibn Kaseer for a clear understanding. Ibn Kaseer writes regarding the events of the year 630 A.H.: “Amongst pious, generous and great Kings, there was a King, Abu Sa’eed Muzaffar. He used to celebrate Meelad in Rabi-ul-Awwal. His assembly of Meelad used to be one of its kind. He was brave, a thinker, pious, just and an Aalim of Deen. Sheikh Abul Khitaab Ibn Dahya wrote a book on the topic of Meelad titled ‘At Tanweer fi Moulidil Basheerin Nazeer’. On this, the King rewarded the Sheikh with one thousand Dinars. His government remained for a long time. He died while besieging Aka. His government and his character was excellent. Those people who attended the Meelad function arranged by King Muzaffar say that in his Meelad function there used to be 5 000 roasted sheep heads, 10 000 *****ens, 100 000 pieces of cheese and 30 000 pieces of sweat meats. Great Ulama and Sufis of that period participated in his Meelad assembly. His food table was open for people of all walks of life and from all areas. He used to give charity in all types of Ibaadah. He used to spend a lot on the Ibaadah of Makkah and Madina. He used to spend 30 000 Dinars in arranging water for Makkah and Madina. Charities which he gave secretly are hidden from us. May Allah send His Mercy upon King Muzaffar. He died in the year 630 A.H. in the fort of Arbal. He made a Wasiyat to be buried in Makkah but it was not carried out. He is buried in the neighbourhood of Hazrat Ali (radi Allahu anhu)”.(Al Bidaya Wan Ni haya, Vol. 13,pg. 136-137,Darul Fikr, Beirut)

The following matters arise from the statement of Haafiz Ibn Kaseer:-

1. King Abu Sa’eed Muzaffar was not the inventor of Meelad celebrations,

2. He was a pious, brave, thinker, just, an Aalim-e-Deen and not an evil man,

3. Great Ulama and Sufis of that time participated in Meelad functions,

4. He was generous and hospitable,

5. Nowhere is it said that he used to spend Baitul Maal money to celebrate Meelad,

6. People like Haafiz Ibn Kaseer regarded King Muzaffar as one of the great kings amongst Muslim Kings.

Note that all the things which the Majlisul Ulama have mentioned about King Muzaffar are without any reference, therefore, making them unreliable.We have given our references in detail. You may check the original source.
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FIFTEENTH OBJECTION

Meelad functions are branded Haraam and un-Islamic because of the following reasons: “Reviling and branding as unbelievers and heretics those who do not participate in these functions”.

OUR ANSWER

This is another lie and baseless accusation. This objection has already been answered under the Second Objection earlier in our book. Please see the details there.
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SIXTEENTH OBJECTION

Meelad function is branded Haraam because of the following reason: “Regarding the distribution of sweetmeats as essential. This too, is a further transgression committed against the Law of Allah Subhaanahu Wa Ta’ala. This custom of distributing sweetmeats at these functions is regarded as compulsory. A gross falsity in the name of Islam”.

OUR ANSWER

This is another lie and baseless accusation. No Sunni Muslim believes, wrote or said that the distribution of sweetmeats is compulsory. If you are certain with your claim, why then are you hiding the proof? It seems that the D******i Ulama have qualified in a Masters Degrees in lying, deceiving and making false accusations. Remember, this is an issue of belief. You are unable to ascertain someone’s belief without that person uttering it or writing it. Why not show us who uttered or wrote that the distribution of sweetmeats is compulsory in Meelad functions?
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SEVENTEENTH OBJECTION

Meelad functions is branded as Haraam because of the following reasons:
“The belief that the soul of our Nabi (sallal laahu alaihi wasallam) presents itself at the Meelad function. This factor has already been explained under the section dealing with Qiyaam, and it was shown there how crime of Shirk is resultant on this belief”.

OUR ANSWER

The answer to this objection has already been explained in the section of Qiyaam. It was shown how ignorant Mujlisul Ulema are about the teaching of their own Elders.

Alhamdulillah! Thus far, we have answered all the 17 objections of Majlisul Ulema which will provide the reader with the full knowledge of the deception of Majlisul Ulema. Beside these 17 objections there are some other issues which we feel needs to be explained as well. With the Blessings of Allah, we will elaborate on those issues.

 

 

Meraj-un-Nabi SallAllahu Alaihi waSallam The Divine Vision


http://sphotos.ak.fbcdn.net/hphotos-ak-snc4/hs040.snc4/34350_409595940333_672380333_5119537_2694137_n.jpg

O Allah, all praise be to You; You are undoubtedly carefree;
Once Moses insisted to see you; here You became anxious to see.

All Praise is due to Allah Azzawajal, Salutations upon His most Perfect, unique, and cream of creations, the Intercessor of the Sinners, Sayyiduna Rasoolullah Sallallaahu Alaihi Wasallam, upon his family, upon his companions and the righteous servants till Doomsday.

Some people have misunderstood the reality of the Me’raaj of Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) due to their lack of knowledge and research. Their ignorance in this field caused more confusion in their hearts because they failed to understand the unique relation between ALLAH and His Beloved Habeeb (Peace and Blessings Be Upon Him). How true is the comment of Sayyidul-Makashifeen Sheikh-e-Akbar Muhiyyudeen Ibne Arabi (Radi ALLAHu Ta’ala Anho) who said that Me’raaj is a secret in a secret. One has to have sound knowledge of the Qudrat of ALLAH and the Station and Status of His August Rasool (Peace and Blessings Be Upon Him) before commenting on any matter pertaining to them. Due to the lack of this knowledge some people have wrongfully said that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) did not see ALLAH with his naked eye and also did not proceed to the Divine Arsh on the night of Me’raaj. They say that both these things are impossible for any human being to achieve.

Indeed the illustrious Ulama and distinguished Imams of Islam have in their authentic books expressed it in great detail. All these are based on the Ahadith Shareef. The narrators and presenters are all trustworthy Scholars of Deen. This matter is not something that entertains ones personal opinion. It depends solely on the authenticity of solid proof. Hence, confirmation deplores contradiction. Ignorance does not necessarily reject its reality. If one rejects it, one is in fact a liar and a contradictor of the Deen.

Here are the proofs from Qur’an al Kareem, Ahadith an-Nabawi (Sallallaho Alaihi Wasallam), Sayings of the Noble Sahab and from the writings of great and authentic scholars of Islam that the Messenger of Allah Sallallahu Alaihi Wa Aalihi Wa Sallam did see ALLAH with his naked eyes and he also did proceed to the Divine Arsh on the night of Me’raj.

The Holy Qur’an says:


سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّه هُوَ السَّمِيعُ الْبَصِيرُ
Purity is to Him Who took His bondman in a part of the night from the Sacred Mosque to the Aqsa Mosque around which We have placed blessings, in order that We may show him Our great signs; indeed he is the listener, the beholder. [Al Isra:1]


Imam al-Ajal Abu Ja’fer Tibri reported in his commentary ‘Jami’ al-Bayan’:

أسرى بروحه دون جسده، لأن ذلك لو كان كذلك لم يكن في ذلك ما يوجب أن يكون ذلك دليلا على نبوّته، ولا حجة له على رسالته، ولا كان الذين أنكروا حقيقة ذلك من أهل الشرك، وكانوا يدفعون به عن صدقه فيه، إذ لم يكن منكرا عندهم، ولا عند أحد من ذوي الفطرة الصحيحة من بني آدم أن يرى الرائي منهم في المنام ما على مسيرة سنة، فكيف ما هو على مسيرة شهر أو أقل؟ وبعد، فإن الله إنما أخبر في كتابه أنه أسرى بعبده، ولم يخبرنا أنه أسرى بروح عبده

Me’raj was done with both body and soul. If a person says that it was only soul who did the Meraj or it was only a dream then this will be an insignificant charge.

1. If it were so then what would be the evidence of prophet hood in it?
2. How can one name it as a miracle of Prophet (Peace and Blessings Be Upon Him)?
3. Why did the Mushrikeen-e-Makkah refuse to accept it because everything is possible in dream?
4. They actually argue on the possibility of completing a journey of months in little part of night.
5. In the above verse the Almighty said, ‘carried His bondman’ not ‘carried His bondman’s soul’
6. ‘Abd’ is a composite of both body and soul.” [Jami al-Bayan, Mo'assasa ar-Risalah, Vol 17, Page 350, Verse 17:1]


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Sayings of Prophet (Peace and Blessings Be Upon Him)


1. Imam Ahmad ibne Hambal (Radi ALLAHu Ta’ala Anho) in his Musnad narrates from Sayyiduna Abdullah ibne Abbaas (Radi ALLAHu Ta’ala Anho)
قال رسول الله صلى الله تعالى عليه وسلم رأيت ربي عزّ و جل
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) said, “I saw my Sublime Creator”. [Musnaf Ahmad Ibn Hanbal (al Maktab al Islami - Berut), Vol 1, Page 285]
Imam Jalaludeen Suyuti (Radi ALLAHu Ta’ala Anho) in his Khasa’is al Kubra and Allama Abdur Raof Munadi (Radi ALLAHu Ta’ala Anho) in his Tafseer Shar’ha Jameh Sagheer state that this Hadith Shareef is authentic.

a. Tayseer Sharha Jami as-Sagheer (Maktaba Imam Shafa’ee – Riyadh), Vol 2, Page 25
b. al Khasais al Kubra (Markaz Barkate Raza – Gujrat), Vol 1, Page 161

2. Imam Muhaddith Ibne Asakar (Radi ALLAHu Ta’ala Anho) narrates from Sayyiduna Jaabir bin Abdullah (Radi ALLAHu Ta’ala Anho) that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) states:

لأن الله أعطى موسى الكلام و أعطاني الروية لوجهه و فضلني بالمقام المحمود والحوض المورود
Verily, Almighty ALLAH blessed Sayyiduna Moosa, with the privilege of Dialogue and bestowed me with his Divine Vision and exalted me with the Crown of Intercession and the Fountain of Kauthar. [Kanz al Ummal (Mo'assasa Risalah - Berut), Vol 14, Page 447, Hadith 9206]


3. Imam Asakar (Radi ALLAHu Ta’ala Anho) also narrates from Sayyiduna Abdullah ibne Mas’ood (Radi ALLAHu Ta’ala Anho), who said:

قال رسول الله صلى الله تعالى عليه وسلّم قال لي ربي نحلت إبراهيم خلتي و كلمت موسى تكليما و أعطيتك يا محمد كفاحا
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) states, “My Glorious Lord said to me, ‘I gave My friendship to Sayyiduna Ibraheem, and spoke to Sayyiduna Moosa, and O Muhammad ! I blessed you with My Meeting (where you saw My Divine Being without any obstacles)’”. [Tarikh Damishq al Kabir (Dar al Ihya - Berut), Vol 3, Page 296]


In Majma’al Bihaar, the word كفاحا of the above Hadith Shareef is explained as follows:

مجمع البحار كفاحا أي مواجهة ليس بينهما حجاب ولا رسول
Majma-ul-Bihaar explains the word كفاحا that Almighty ALLAH blessed His Beloved with such a Presence and Vision that there were no veils as barriers and no intervention of an Angel. [Majma' al Bihar (Dar al Iman - Madinah Munawwarah), Vol 4, Page 424]


4. Ibne Marduwiyya (Radi ALLAHu Ta’ala Anho) narrates from Sayyadah Asma bint Abu Bakr (Radi ALLAHu Ta’ala Anha) that:

سمعت رسول الله صلى الله تعالى عليه و سلّم و هو يصف سدرة المنتهى (وذكر الحديث الى ان قالت) فقلت يا رسول الله ما رأيت عندها؟ قال رأيت عندها يعنى ربه
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) was praising the excellence of Sidratul-Muntaha when I inquired from him, “Ya Rasoolullah! What did you see at Sidratul-Muntaha?”  He said, “There I saw the Divine Glory (i.e. of Allah).” [Ad-Durr al Manthur (Dar al Ihya - Berut), Vol 5, Page 194, Verse 17:1]


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Comments of the Noble Sahaba


1. Tirmidi narrates from Sayyiduna Abdullah ibn Abbaas (Radi ALLAHu Ta’ala Anho):
اما نحن بنو هاشم فنقول انّ محمد رأى ربه مرتين
We, the Bani Haashim (Ahle-Bayt), say that undoubtedly, Sayyiduna Muhammad (Peace and Blessings Be Upon Him) saw ALLAH twice.
a. Jami’ Tirmidhi (Urdu Bazar – Delhi), Vol 2, Page 161
b. Ash-Shifa Sharif, Vol 1, Page 159
2. Ibne Ishaaq (Radi ALLAHu Ta’ala Anho) narrates from Sayyiduna Abdullah ibn Abi-Salma (Radi ALLAHu Ta’ala Anho) that:

ان ابن عمر أرسل الى ابن عبّاس يسأله هل رأى محمد صلى الله تعالى عليه وسلّم ربه ؟ فقال نعم
Sayyiduna Abdullah ibne Omar (Radi ALLAHu Ta’ala Anho) inquired from Sayyiduna Abdullah ibne Abbaas (Radi ALLAHu Ta’ala Anho) to find out whether Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw ALLAH. He replied, “Yes.” [Ad-Durr al Manthur (Dar al Ihya - Berut), Vol 7, Page 570, Verse 18:53]


3. The words of Tabraani state:

واللفظ للطبرانى عن ابن عبّاس قال نظر محمد الى ربه  قال عكرمة فقلت له نظر محمد الى ربه ؟ قال نعم ! جعل الكلام لموسى والخلة لإبراهيم والنظر لمحمد صلى الله تعالى عليه و سلّم ( زاد الترمذى ) فقد رأى ربه مرتين
The words of Tabraani states that Sayyiduna Abdullah ibne Abbaas (Radi ALLAHu Ta’ala Anho) said that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw ALLAH. Akrama (Radi ALLAHu Ta’ala Anho), who was his student, asked him: “Did Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) see Allah?”  He replied,” Yes, ALLAH blessed Sayyiduna Moosa, with Dialogue, Sayyiduna Ibraheem, with Friendship and Sayyiduna Muhammad (Peace and Blessings Be Upon Him) with His Divine Vision.” [al Maujam Awsat (Maktaba Ma'arif - Riyadh), Vol 10, Page 181, Hadith 9392]


(Words of Tabraani) “And verily, Sayyiduna Muhammad saw ALLAH twice”. [Jami' Tirmidhi (Urdu Bazar - Delhi), Vol 2, Page 160]

Imam Tirmidi (Radi ALLAHu Ta’ala Anho) states that this Hadith Shareef is Hasan. Imam Nisaa’ee (Radi ALLAHu Ta’ala Anho), Imam Ibne Khuzayma (Radi ALLAHu Ta’ala Anho) and Haakim (Radi ALLAHu Ta’ala Anho) all record the following:

واللفظ للبيهقى أتعجبون ان تكون الخلّة لإبراهيم والكلام لموسى والروية لمحمد صلى الله تعالى عليه وسلّم
Are you surprised at the Dialogue of Sayyiduna Moosa, Friendship of Sayyiduna Ibraheem and Divine Sight of Sayyiduna Muhammad?


Haakim has said that this is a Sahih Hadith. [Mawahib al-Ladunniya (Maktaba Islami - Berut), Vol 3, Page 104]

Imam Qastalaani and Imam Zarqaani both acknowledge the authenticity of this Hadith Shareef. [Sharha Zarqani ala al-Mawahib (Dar al Ma'arifah - Berut), Vol 6, Page 117]

4. It is narrated in Tabraani and Mo’jam Awsat:

عن عبد الله بن عبّاس انه كان يقول ان محمدا صلى الله تعالى عليه و سلّم رأى ربه مرّتين مرّة ببصره و مرّة بفواده 
Sayyiduna Abdullah ibne Abbaas (Radi ALLAHu Ta’ala Anho) says that “Verily, Sayyiduna Muhammad (Peace and Blessings Be Upon Him) saw his Lord twice, once with his physical eye and once with the eye of his heart”.


a. Mawahib al-Ladunniya (Maktaba Islami – Berut), Vol 3, Page 104
b. al Maujam Awsat (Maktaba Ma’arif – Riyadh), Vol 6, Page 352, Hadith 5757

Imam Suyuti (Radi ALLAHu Ta’ala Anho), Imam Qastalaani (Radi ALLAHu Ta’ala Anho), Allama Shaami (Radi ALLAHu Ta’ala Anho) and Allama Zarqaani (Radi ALLAHu Ta’ala Anho) – all say that there is no doubt in the authenticity of this Hadith Shareef.

a. Mawahib al-Ladunniya (Maktaba Islami – Berut), Vol 3, Page 105
b. Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 6, Page 117

5. Imamul A’imma Ibne Khuzayma (Radi ALLAHu Ta’ala Anho) and Imam Bazaaz (Radi ALLAHu Ta’ala Anho) both narrate from Sayyiduna Anas ibne Maalik (Radi ALLAHu Ta’ala Anho):

ان محمدا صلى الله تعالى عليه و سلّم رأى ربّه عزّ و جل
“Verily, Sayyiduna Muhammad (Peace and Blessings Be Upon Him) saw his Most Gracious Creator”. [Mawahib al-Ladunniya (Maktaba Islami - Berut), Vol 3, Page 105]


Imam Ahmad Qastalaani (Radi ALLAHu Ta’ala Anho) and Imam Abdul Baaqi Zarqaani (Radi ALLAHu Ta’ala Anho) state that the authenticity of this Hadith Shareef is very strong.

a. Mawahib al-Ladunniya (Maktaba Islami – Berut), Vol 3, Page 105
b. Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 6, Page 118

6. Imam Muhammad ibn Ishaaq (Radi ALLAHu Ta’ala Anho) narrates this Hadith Shareef from Sayyiduna Abu Hurayra (Radi ALLAHu Ta’ala Anho):

ان مروان سأل ابوهريره رضى الله تعالى عنه هل رأى محمد صلى الله تعالى عليه وسلّم ربه ؟ فقال نعم
Marwaan asked Sayyiduna Abu-Hurayra (Radi ALLAHu Ta’ala Anho) if Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw ALLAH. He replied, “Yes.”


a. Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 6, Page 118
b. Ash-Shifa Sharif, Vol. 1, Page 159

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Views of the Tabi’een


1. Imam Abdur Razzaaq (Radi ALLAHu Ta’ala Anho), Ustaaz of Imam Bukhari (Radi ALLAHu Ta’ala Anho), in his famous Musannaf reports from his Ustaaz Imam Mau’mar (Radi ALLAHu Ta’ala Anho):

عن معمر عن الحسن البصرى انه كان يحلف بالله لقد رأى محمد صلى الله تعالى عليه و سلّم
Imam Muammar (Radi ALLAHu Ta’ala Anho) narrates from Imam Hasan Al-Basri who swore an oath in the Name of ALLAH that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) positively saw his Creator. [Ash-Shifa Sharif, Vol 1, Page 159]


2. Similarly, Imam Ibne Khuzayma (Radi ALLAHu Ta’ala Anho) narrates from Sayyiduna Orwa bin Zubair (Radi ALLAHu Ta’ala Anho), who is the cousin of Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) and grandson of Sayyiduna Abu-Bakr (Radi ALLAHu Ta’ala Anho). He also accepts that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw ALLAH on the night of Me’raj.

و انه كان يشتد عليه إنكارها
And he used to get very upset if anyone rejected this. [Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 1, Page 116
]
The following Luminaries held similar views:

1. Sayyiduna Kaab Ah’baar (Radi ALLAHu Ta’ala Anho) who was a great Aalim of the previous Scriptures.
2. Imam Ibne Sha’haab Zahri Qarshi (Radi ALLAHu Ta’ala Anho)

3. Imam Mujaahid Makh’zoomi Makki (Radi ALLAHu Ta’ala Anho)
4. Imam Akrama bin Abdullah Madani Haashimi (Radi ALLAHu Ta’ala Anho)
5. Imam Ata bin Rabah Qarshi Makki (Radi ALLAHu Ta’ala Anho) (Ustaaz of Imam Abu-Hanifa)
6. Imam Muslim bin Sabeeh Abud-Duha Kufi (Radi ALLAHu Ta’ala Anho) etc.

and all the students of A’limul Quraan Jabrul-Ummah Sayyiduna Abdullah ibne Abbaas (Radi ALLAHu Ta’ala Anho) confirm the Divine Vision.

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Opinion of the Illustrious Scholars of Islam:


1. Imam Khallaal (Radi ALLAHu Ta’ala Anho) in Kitaabus-Sin narrates from Imam Ishaaq bin Maroozi (Radi ALLAHu Ta’ala Anho) that Imam Ahmad ibne Hambal (Radi ALLAHu Ta’ala Anho) accepts this Tradition and confirms this by saying that:

قول النبي صلى الله تعالى عليه و سلّم رأيت ربّي
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) said, “I saw my Creator”. [Mawahib al-Ladunniya (Maktaba Islami - Berut), Vol 3, Page 107]


2. Imam Naqqaash (Radi ALLAHu Ta’ala Anho) in his Tafseer narrates from Imam Sanadul Anaam (Radi ALLAHu Ta’ala Anho) that:

انه قال أتقول بحديث ابن عبّاس بعينه رأى ربه رآه رآه رآه حتى انقطع نفسه
He said, “I accept the Hadith of Ibne Abbas (Radi ALLAHu Ta’ala Anho) that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw his Creator with his eyes, - he did see Him, he did see Him, he did see Him”. He repeated this till his breath lasted. [Ash-Shifa Sharif, Vol 1, Page 159]


3. Imam Ibne Khateeb Misri (Radi ALLAHu Ta’ala Anho) states in Mawaahib Shareef that:

جزم به معمر بن راشد بصري و آخرون و هو قول الأشعر و غالب اتباعه 
Muammar bin Raashid Basri (Radi ALLAHu Ta’ala Anho) and other scholars acknowledged this, and this is the Madhab of the Ahle-Sunnah, Imam Abul-Hasan Ash’ari (Radi ALLAHu Ta’ala Anho) and the majority of his followers. [Mawahib al-Ladunniya (Maktaba Islami - Berut), Vol 3, Page 104]


4. Allama Imam Sha’haab Khafaji (Radi ALLAHu Ta’ala Anho) in his Naseemur-Riyaad, the commentary of Shifa Qaadi Ayaad, states that:

الأصح الراجح انه صلى الله تعالى عليه و سلّم رأى ربه بعين رأسه حين اسرى به كما ذهب إليه اكثر الصحبه
The most correct and pure Madhab is that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) on the night of Meh’raaj saw ALLAH with his naked eyes as it is the Madhab and consensus of the  illustrious Sahaba fraternity. [Naseem ar-Riyadh (Barakate Raza - Gujrat), Vol 2, Page 303]


5. Imam Nawawi (Radi ALLAHu Ta’ala Anho) in Shar’ha Muslim Shareef and Allama Muhammad bin Abdul Baaqi (Radi ALLAHu Ta’ala Anho) in Shar’ha Mawaahib states:

 الراجح عند اكثر علماء انه صلى الله تعالى عليه و سلّم رأى ربه بعين رأسه ليلة المعراج
It is the consensus of the majority Ulama that Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw ALLAH with his naked eyes on the night of Me’raj. [Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 6, Page 116]


6. Imame-Ajal Sayyidi Muhammad Busairi (Radi ALLAHu Ta’ala Anho) , in his renowned Qasidah Burdah Shareef states:

سريت من حرم ليلا الى حرم
كما سرى البدر في داج من الظلم

The Habeeb of Allah (Peace and Blessings Be Upon Him), in a short space of time, traveled from Masjid-e-Haraam to Musjid-e-Aqsa. This sacred journey was bright like the brilliance of the full moon.

و بت ترقى الى ان نلت منزلة
و من قاب قوسين لم تدرك و لم ترم

The Beloved (Peace and Blessings Be Upon Him) traveled in the night of Me’raj until he reached the station of Qaaba Qosain. No creation could reach this height nor possessed the courage to do so.

خفضت كل مقام بالاضافة اذ
نوديت بالرفع مثل مفرد العلم

The noble status of the Nabi (Peace and Blessings Be Upon Him) left everything below him when he proceeded towards the Divine Heights of the Unique Lord, on the Night of Ascension.

فخرت كل فخار غير مشترك
و جزت كل مقام غير مزدحم

The Beloved (Peace and Blessings Be Upon Him) enjoyed such excellence that no one can share. He passed such places where no creation set foot. [Qasida al Burda, Chapter 7]
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7. Allama Mulla Ali Qaari (Radi ALLAHu Ta’ala Anho) in his Shar’ha elaborates on Imam Boseri’s verses:

اى انت دخلت الباب و قطعت الحجاب الى ان لم تترك غاية لساع الى السبق من كمال التقرّب المطلق الى جناب الحق و لا تركت موضع رقى و صعود وقيام وقعود لطالبفعة فى عالم الوجود بل تجاوزت ذالك الى مقام قاب قوسين او ادنى فاوحى اليك ربّك ما اوحى
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) passed all the Secret Curtains and reached the Divine Absolute Presence of the Supreme Creator, as one reaches one’s goal leaving everyone behind. There was no step of excellence in the entire universe that the Master (Peace and Blessings Be Upon Him) did not surpass. In fact, the Master (Peace and Blessings Be Upon Him) transcended above the domain of space and time and entered the Station of Qaaba-Qosain and O’adna. Then, ALLAH the Supreme spoke to the Beloved what He had to Say. [Az-Zubdat al Umda (Jam'iyat Ulama Sikandariya - Kherpur), Page 96]


8. Imam-e-Humaam Abu-Abdullah Sharfudeen Muhammad (Radi ALLAHu Ta’ala Anho) states in Ummul-Qurra:
وترقي به قاب قوسين ۔۔۔ و تلك السيادة القعساء
The Master (Peace and Blessings Be Upon Him) advanced till Qaba-Qosain (Divine Presence) and this is indeed the ultimate.

رتب تسقط الامانى حسرى ۔۔۔ دونها ما وراءهنّ وراء
These are the Secret Stations where desires and thoughts cannot contemplate because there are no paths that lead to them. [Umm al Qura (Hizb al Qadiriya - Lahore), Page 13]


9. Imam Ibne Hajr Makki (Radi ALLAHu Ta’ala Anho) comments in the Shar’ha of Ummul-Qurra:

قال بعض الائمه و المعاريج ليلة الاسراء عشرة سبعة فى السماوات و الثامن الى سدرة المنتهى و التاسع الى المستوى و العاشر الى العرش  الخ
Some A’imma state that there were ten Me’rajs in the night of Isra. There were seven in the seven skies, the eighth, Sidratul Muntaha, the ninth in the Divine Levels and the Tenth to the Arsh. [AfDal al Qura, Vol 1, Page 404]


10. Sayyidi Allama Arif-e-Billah Abdul Ghani Nablusi (Radi ALLAHu Ta’ala Anho) re-affirms this in Hadiqa-e-Nadiyyah Sharha Tareeqa-e-Muhammadiyyah:

حيث قال قال شهاب مكي فى شرح همزيه لبوصيرى عن بعض الائمة ان المعاريج عشرة الى قوله والعاشر الى العرش و الرويه
There were ten Me’rajs. The tenth was from the Arsh till the Divine Presence. [Al Hadeeqat al Nadiyyah, Vol 1, Page 272]


11. Imam Ibne Hajr Makki (Radi ALLAHu Ta’ala Anho) states in Shar’he Hamziyya:

لما اعطى سليمان الريح التى غدوها شهر و رواحها شهر اعطى نبينا صلى الله تعالى عليه و سلّم البراق فحمله من الفرش الى العرش فى لحظة واحدة و اقل مسافة فى ذالك سبعة آلاف سنة و ما فوق العرش الى المستوى و الرفرف لا يعلمه الا الله تعالى
When Nabi Sulaymaan, was given the wind, it carried him the distance of one months journey in one day. Our Master (Peace and Blessings Be Upon Him) was given the Buraaq which carried him from the earth to the Arsh in a fleeting moment. The shortest portion of this journey (between earth and the seven skies) takes seventeen thousand years. And Allah only knows the distance above the Arsh to the arcane levels with the Rafraf (to the Divine Presence). [AfDal al Qura li Qar'i Umm al Qura]


12. It is also recorded in the same Shar’ha Hamziyya:

لما اعطى موسى عليه السلام الكلام و اعطى نبينا صلى الله تعالى عليه و آله و بارك سلّم مثله ليلة الاسراء و زيادة الدنو و الروية بعين البصر و شتان ما بين جبل الطور الذى نوجى به موسى عليه السلام نوجى به نبينا صلى الله تعالى عليه و آله و بارك سلّم
Nabi Moosa, was blessed with Dialogue (Kalaam). Similarly, our Master (Peace and Blessings Be Upon Him) was blessed on the night of Isra with Divine Presence. He saw Allah from very close range with his naked eye. You cannot compare the experiences of Mount Toor with the experiences of our Master (Peace and Blessings Be Upon Him) with ALLAH. [AfDal al Qura li Qar'i Umm al Qura]


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13. It is further recorded in the same book:

رقيه صلى الله عليه و سلّم ببدنه يقظة ليلة الاسراء الى السمآء ثمّ الى سدرة المنتهى ثمّ الى المستوى ثم ّالى العرش و الرفرف والرويه
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) physically proceeded to the skies on the night of Isra in wakefulness. From there to Sidratul Muntaha, then Divine Levels, then Arsh and Rafraf till he had the Divine Vision!  [AfDal al Qura, Vol 1, Page 116/117]

14. Allama Ahmad bin Muhammad Saawi Maliki Khal’wati (Radi ALLAHu Ta’ala Anho) in a marginal annotation of Ummul-Qura writes:

الاسراء به صلى الله تعالى عليه و آله و بارك سلّم على يقظة بالجسد و الروح من المسجد الحرام الى المسجد الاقصى ثم عرج به الى السماوات العلى ثم الى سدرة المنتهى ثم الى المستوى ثم الى العرش و الرفرف
The Beloved Habeeb (Peace and Blessings Be Upon Him) undertook the journey of Meh’raaj in wakefulness with his body and soul. He traveled from Masjid-e-Haraam to Musjid-e-Aqsa. Then up to the skies, then Sidratul Muntaha, then Divine Levels then, Arsh, and then Rafraf. [Ta'leeqat ala Umm al Qura, Page 3]


15. Imam Allama Ahmad Qastalaani (Radi ALLAHu Ta’ala Anho) states in Mawahibul-Ladunniyya and Man’hi-Muhammadiyya, and Allama Muhammad Zarqaani (Radi ALLAHu Ta’ala Anho) in its Shar’ha state:

(و منها انه راى الله تعالى بعينه) على الراجح(و كلمه الله تعالى فى الرفيع الاعلى) على سائر الامكنة و قد روى  ابن عساكر عن انس رضى الله تعالى عنه مرفوعا لما اسرى لى قربنى ربى حتى كان بينى و بينه قاب قوسين او ادنى
It was the exclusivity of Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) that he saw Almighty ALLAH with his physical eyes in wakefulness and this is the preferable Madhab. ALLAH Spoke to His Beloved (Peace and Blessings Be Upon Him) in those high Divine regions which was above all possibilities and imaginations. Imam Ibne Asakar narrates from Sayyiduna Anas ibne Maalik that the Prophet of Allah (Peace and Blessings Be Upon Him) said, “On the night of Isra, my Lord drew me so close to Him that we were two bows apart, in fact, even closer”.


a. Mawahib al-Ladunniya (Maktaba Islami – Berut), Vol 2, Page 634
b. Sharha Zarqani ala al-Mawahib (Dar al Ma’arifah – Berut), Vol 5, Page 251/252

16. It is also stated in the same books:

قد اختلف العلماء في الاسراء واحداواسراء مرّة بروحه و بدنه يقظة و مرّة مناما او يقظة بروحه وجسده من المسجد الحرام إلى المسجد الاقصى ثمّ مناما   من المسجد الاقصى إلى العرش فالحق انه اسراء واحد بروحه و جسده يقظة في القصّة كلها و إلى هذامذهب الجمهور من علماء المحدّثين و الفقهاءو المتكلّمين
There was a difference in opinion amongst the Ulama whether there was one Meh’raaj or two, one with the body and soul in wakefulness, and the other in a dream or wakefulness from Musjid-e-Haraam to Musjid-e-Aqsa. Then, from Aqsa in a dream till the Arsh. The truth is that there was one Isra and an entire journey from Musjid-e-Haraam to the Arsh was physical and in wakefulness. This is the Madhab of the majority of Ulama, Muhaditheen, Fuqaha and Mutakallimeen. [Mawahibul-Ladunniyya, Vol 3, Page 7]


17. The same book further states:

المعاريج عشرة (إلى قوله) العاشر إلى العرش
There were ten Meh’raajs and the tenth was till the Arsh. [Mawahibul-Ladunniyya, Vol 3, Page 17]


18. It is also recorded in the same book:

و قد ورد فى الصحيح عن انس رضى الله تعالى عنه قال عرج بى جبرئيل الى سدرة المنتهى و دنا الجبّاررب العزّة فتدلى فكان قاب قوسين او ادنى تدلية على ما فى حديث شريك كان فوق العرش
It is reported in Sahih Al-Bukhari by Sayyiduna Anas ibne Maalik that the beloved Rasool of Allah (Peace and Blessings Be Upon Him) said, “Jibra’eel proceeded with me till the Sidratul-Muntaha. Then, the Divine Power of the Almighty Lord drew me to a distance of two bows close to Him, in fact, even closer”. This closeness was above the Arsh as mentioned in the Hadith-e-Shareef. [Mawahibul-Ladunniyya, Vol 3, Page 88/90]


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19. Allama Shi’haab Khafaji (Radi ALLAHu Ta’ala Anho), in his Naseemur-Riyaad Sharha Shifa Imam Qaadi Ayaad (Radi ALLAHu Ta’ala Anho), states:

ورد في المعراج انه صلى الله تعالى عليه و سلّم لما بلغ سدرة المنتهى جاءه بالرفرف جبرئيل عليه  الصلوة والسلام فتناوله فطار به الى العرش
It is reported in the Hadith of Meh’raaj that when the Master (Peace and Blessings Be Upon Him) reached Sidratul-Muntaha then, Sayyiduna Jibra’eel presented the Rafraf, which carried him to the Arsh. [Naseem ar-Riyadh, Vol 2, Page 310]


20. It is noted in the same book:

عليه يدل صحيح الاحاديث الاحاد الدالة على دخوله صلى الله تعالى عليه و سلّم الجنة و وصوله الى العرش او طرف العالم كما سياتى كل ذالك بجسده يقظة
The units of Sahih Ahadith emphasize that the Master (Peace and Blessings Be Upon Him) visited Jannah and the Arsh or the boundaries of that region beyond which lies the extra-terrestrial domain (La-Makaan). This all happened physically and in wakefulness.[Naseem ar-Riyadh, Vol 2, Page 310]


21. Sayyidul-Makashifeen Sheikh-e-Akbar Muhiyyudeen ibne Arabi (Radi ALLAHu Ta’ala Anho), in the 216th chapter of his famous Futuhaat-e-Makkiyya, states:

 اعلم ان رسول الله صلى الله تعالى عليه و سلّم  لما كان خلقه القرآن و تخلق بالاسمآء و كان الله سبحانه و تعالى ذكر فى كتابه العزيز انه تعالى استوى على العرش على طريق التمدح و الثناء على نفسه اذ كان العرش اعظم  الجسام فجعل لنبيّه عليه السلام من هذا الاستواء نسبة على طريق التمدح و الثناء به عليه حيث كان اعلى مقام ينتهى اليه من اسرى به من الرسل عليهم الصلاة والسلام و ذالك يدل على انه اسرى به صلى الله تعالى عليه وسلّم بجسمه و لو كان الاسراء به روياء لما كان الاسراء ولا الوصول الى هذا المقام تمدحا و لا وقع من الاعراب انكار على ذالك
The Holy Quraan was the beautiful character of Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) and the Unique characteristics of the Divine Names of ALLAH was found in him. In the Holy Quraan, ALLAH Announces through the praise of His Attributive Qualities of His appearance on the Sacred Arsh. Similarly, Allah The Supreme, blessed His Beloved (Peace and Blessings Be Upon Him) with the reflection of His Divine Appearance of the sacred Arsh and Praised him. The Arsh is that high station where the Isra of Rasools end. This proves that the Isra of Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) was physical because if it was a dream then Almighty ALLAH would have not praised his appearance on the Sacred Arsh. Only the unpleasant reject this reality. [Futuhaat al-Makkiyya, Vol 3, Page 61]


22. Imam Allama Arif-e-Billah Abdul Wahhab Sha’raani (Radi ALLAHu Ta’ala Anho), in his Al-Yuwaqeet wal Jawahir, quotes from Sheikh-e-Akbar (Radi ALLAHu Ta’ala Anho) that:

انما قال صلى الله عليه و سلّم على سبيل التمدح حتى ظهرت لمستوى اشاره لما قلنا من ان منتهى السير بالقدم المحسوس العرش
Verily, he (Sheikh-e-Akbar) said that the statement of praises of the exalted Habeeb (Peace and Blessings Be Upon Him) “And until that time when I was elevated to the Divine Levels” reflects to the fact that the termination of the physical feet’s journey was at the Sacred Arsh. [Al-Yuwaqeet wal Jawahir, Vol 2, Page 370]


23. Sheikh-e-Muhaqqiq Imam Abdul Haq Muhaddith Dehlawi (Radi ALLAHu Ta’ala Anho) states in his Madaarijun-Nubuwwah:

فرمود صلى الله تعالى عليه و على آله و بارك وسلم بس كسترانيده شد برائى من رفرف سبز كه غالب بود نور او بر نور آفتاب بس درخشيد بآن نور بصر من و نهاده شدم من بران رفرف و برداشته شدم تا برسيدم بعرش
Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) said, “Then a green Rafraf (Divine Carrier) was laid for me. Its light was even greater than that of the sun. Its brilliance brightened my vision. I was seated on it and taken into the Heavens until I reached the Arsh of ALLAH. [Madaarij an-Nubuwwah, Vol 1, Page 169]


24. He further states:

آورده اند كه جون رسيد ان حضرت صلى الله تعالى عليه و على آله و بارك و سلم بعرش دست زدعرش بدامان اجلال وى
It is narrated that when Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) reached the Arsh, it respectfully touched his Sacred Garb. [Madaarij an-Nubuwwah, Vol 1, Page 170]


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25. He states in Ash’atul-Lam’aat Sharha Mishkaat that:

جز حضرت بيغمبر ما صلى الله تعالى عليه و على آله و بارك وسلم بالا تر ازان هيج كس نه رفته و ان حضرت بجائى رفت كه آنجا جانيست
No one else besides the Beloved Habeeb (Peace and Blessings Be Upon Him) reached this Height in the Heavens. This was a timeless and space less transcendental region.

برداشت از طبيعت امكان قدم كه آن
اسرى بعبده است من المسجد الحرام

Me’raaj surpassed the limits of human nature
As Allah’s special servant was taken from Musjid-e-Haraam.

تا عرصه وجوب كه اقصاى عالم است
كانجانه جاست نى جهت و نى نشان نه نام

He reached the Divine Arcane Zone that cannot be explained.
This zone has no place, description, name or direction. [Ash'at al Lam'aat, Vol 4, Page 442]


26. Also Sheikh-e-Muhaqqiq (Radi ALLAHu Ta’ala Anho) states in the same book, in the third section, under “Divine Vision of Allah”, while discussing the Hadith Shareef  قد راى ربه مرّتين  that:

بتحقيق ديد آنحضرت صلى الله تعالى عليه و آله و بارك و سلّم بروردكار خود را جلّ و علا دو بار يكى نزديك سدرة المنتهى بود ، دوم جون بالاى عرش بر آمد
Indeed, Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) saw his Sublime Creator twice. First at Sidratul-Muntaha and then at the Arsh.  [Ash'at al Lam'aat, Vol 4, Page 442-449]


27. It is recorded in the fourth volume, letter number 283, in the Maktobaat of Hadrat Mujaddid Alfe Thaani Sheikh Ahmad Sirhindi (Radi ALLAHu Ta’ala Anho) that:

آن سرور عليه الصلوة و السلام دران شب از دائرهء مكان و زمان نبرون جست و ازتنكى امكان بر آمده ازل و ابد را آن واحد يافت و بدايت و نهايت را در يك نقطه متحده ديد
On the night of Meh’raaj, Sayyiduna Rasoolullah (Peace and Blessings Be Upon Him) did not leave the boundaries of time and space and surpassed the restrictions of human nature. He saw the Secrets from Eternity till Eternity combined in a dot of Unity. [Maktubat Hadrat Mujaddid Alfe Thaani, Vol 4, Page 366]


28. He further states in the letter number 272 that:

محمدصلى الله تعالى عليه و آله و بارك و سلّم كه محبوب ربّ العالمين ست و بهترين  موجودات اوّلين و آخرين بدولت معراج بدنى مشرّف شد و از عرش و كرسى در كزشت و از مكان و زمان بالا رفت
Sayyiduna Muhammad (Peace and Blessings Be Upon Him) is the most Beloved of Allah and the most unique in creation. He was the only creation to be blessed with physical Me’raaj. He traveled further than the Arsh, Kursi and limitations of time and space. [Maktubat Hadrat Mujaddid Alfe Thaani, Vol 4, Page 348]


Conclusion
A perfect Man is not he who circles the Arsh and whatever it encompasses, namely, the skies, Jannah and Jahannam. But, a perfect Man is he, whose vision surpasses all these dimensions and sees and appreciates the Glory of the Creator, of all these dimensions. [Imam Abdul Wahhab Sha'raani Radi ALLAHo Ta'ala Anho]

He is the First and the Last; He lives in the Absence and the Presence;
His own hidden light went to see His own visible existence.
Sayyid al Alameen (Peace and Blessings Be Upon Him) was blessed with exclusive gifts and secrets and passed all the heights without any hindrance. Without doubt, this goes to say that the Master (Peace and Blessings Be Upon Him) traveled the secret and timeless regions alone to the Divine Presence and met and saw ALLAH. [Al Kawakib ad-Durriya, Page 44-46]

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By the Divine Grace of Almighty Allah, this detailed and informative answer will suffice to remove doubts from the hearts and minds of the Muslims. (In sha ALLAH Azza wa Jal)

Defination of Ahlus sunnah from sahih hadiths


Hadith # 1 On following Ahlus sunnah wal jammat [majority group]

Transliteration : Alaykum bi al-jama`a fa innallaha la yajma`u ummata Muhammadin `ala dalala

Translation : “You have to follow the Congregation for verily Allah will not make the largest group of Muhammad’s Community agree on error

[ Reference : Ibn Abi Shayba relates it with a sound chain as hadith # 354 ]


Hadith # 2 On following Ahlus sunnah wal jammat [majority group]


Allah will never let my Ummah agree upon misguidance
, and the hand of Allah is over the group (Jama’ah), so follow the great mass of believers (Sawad ul-’Azam), and whoever dissents from them departs to hell

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[A narration “AUTHENTICATED” and reported by al-Hakim (1/116), and al-Dhahabi agreed with him][/COLOR]


Hadith # 3 : On following Ahlus sunnah wal jammat [majority group]

La yajma`ullahu ummati `ala dalala

“Verily Allah will not make my Community agree on error

[ Reference:Tirmidhi with a fair (hasan) chain ]

Hadith # 4

Inna Allaha la yajma`u ummati — aw qala: ummata Muhammadin –`ala dalalatin wa yadullahi ma` al-jama`a

Verily Allah will not make my Community — or Muhammad’s Community — agree on error, and Allah’s hand is with the largest Congregation.


[Reference :Tirmidhi (gharib) #2256, Cairo ed. `Aridat al-ahwadhi (11:9)]

Note here that above hadith is called Gharib but a Gharib hadith is not necessarily Daeef, even if we agree it is that Authentic hadith of Imam Hakim [rah] makes it Sahih as wordings are same. What wahabis mostly do is to show only one chain and claim all hadiths are Daeef which is misguiding ignorant people actually.


Hadith # 5: On following Ahlus sunnah wal jammat [majority group]

Man arada minkum bi habuhat al-jannati fal yulzim al-jama`at

“Whoever among you wants to be in the middle of Paradise, let him cling to the Congregation.”

[Reference : Tirmidhi related it and said it is sound (sahih).]


Hadith # 6: On following Ahlus sunnah wal jammat [majority group]

Inna al-shaytana dhaybun ka dhayb al-ghanam ya’khudh al-shat al-qasiya wal-najiya fa iyyakum wal-shu`aab wa `alaykum bil-jama`ati wal-`aammati wal-masjid

“Shaytan is a wolf like the wolf that preys on sheep, taking the isolated and the stray among them; therefore, avoid factionalism and keep to the Congregation and the collective and the masjid.”


[Reference: Ahmad relates it through Mu`adh and through Abu Dharr, the two chains being respectively fair [hasan] and sound [sahih] according to Haythami in Majma` al-zawa’id 6/123]


Hadith # 7: On following Ahlus sunnah wal jammat [majority group]

Inna ummati la tajtami`u `ala dalalatin fa idha ra’aytum al-ikhtilaf fa `alaykum bi al-sawad al-a`zam.

“My Community shall never agree upon misguidance, therefore, if you see divergences, you must follow the greater mass or larger group


References

► Ibn Majah (2:1303 #3950) from Anas with a weak chain.

► Imam Ahmad narrates it mawquf through three sound chains to Abu Umama al-Bahili and Ibn Abi Awfa. However, it is marfu` to the Prophet from Abu Umama by Ibn Abi Shayba in his Musannaf as well as Ibn Jarir al-Tabari, the latter two’s narration stating that Abu Umama heard this from the Prophet up to seven times. Bayhaqi in al-Madkhal narrates something similar from Ibn `Abbas.

Above hadith came from multiple chains, one daeef [weak] and three other Sahih ones.


Hadith # 8 : On following Ahlus sunnah wal jammat [majority group]

Lan tajtami`a ummati `ala dalalatin fa `alaykum bi al-jama`ati fa inna yadullahi `ala al-jama`a.

“My Community shall not agree upon misguidance. Therefore, you must stay with the Congregation, and Allah’s hand is over the Congregation.

[Reference:
Tabarani narrated it with two chains from Ibn `Umar, one of which is sound (sahih). See Haythami, Majma` al-zawa’id, chapter on the obligation to stay with the Congregation.]


Hadith # 9 : On following Ahlus sunnah wal jammat [majority group]

Innallaha qad ajara ummati min an tajtami`a `ala dalala

“Verily Allah has protected my Community from agreeing upon error.”


[Ibn Abi `Asim narrated it in the Sunna and Wahabi so called mujtahid Albani declared it hasan in his Silsila sahiha (3:319).]


Hadith # 11 : On following Ahlus sunnah wal jammat [majority group]


Sahih Bukhari Book 56 Hadith 803

Narrated Hudhaifa bin Al-Yaman:
,
….. He said, “Yes, there will be some people who will invite others to the doors of Hell, and whoever accepts their invitation to it will be thrown in it (by them).” I said, “O Allah’s Apostle! Describe those people to us.” He said, “They will belong to us and speak our language (i.e Arabic) ” I asked, “What do you order me to do if such a thing should take place in my life?”
,
He said, “Adhere to the CONGREGATION OF MUSLIMS and their Chief.
” I asked, “If there is neither a group (of Muslims) nor a chief (what shall I do)?” He said, “Keep away from all those different sects, even if you had to bite (i.e. eat) the root of a tree, till you meet Allah while you are still in that state.”[END]

So if Congregation of muslims [sawad us adham ] is not available one is advised to keep away from all smaller sects according to sahih bukhari


Hadith # 12 : On following Ahlus sunnah wal jammat [majority group]

Yadu Allah `ala al-jama`a

“Allah’s hand is over the group.”


[Sunan Tirmidhi , Hadith termed hasan]

al-Munawi said:
“Allah’s hand is over the group means His protection and preservation for them, signifying that the collectivity of the people of Islam are in Allah’s fold, so be also in Allah’s shelter, in the midst of them, and do not separate yourselves from them. Whoever diverges from the overwhelming majority concerning what is lawful and unlawful and on which the Community does not differ has slipped off the path of guidance and this will lead him to hell.

[al-Munawi, Sharh al-Jami` al-saghir 3:449]


Hadith # 13 : On following Ahlus sunnah wal jammat [majority group]

Yadu Allah `ala al-jama`at wa man shadhdha shadhdha ila al-nar.

“Allah’s hand is over the group, and whoever dissents from them departs to hell

[Tirmidhi (gharib) from Ibn `Umar, al-Hakim both from Ibn `Umar and Ibn `Abbas, and Ibn Jarir from Ibn `Umar.]


Hadith # 14 : On following Ahlus sunnah wal jammat [majority group]

Yadu Allah `ala al-jama`a, ittabi`u al-sawad al-a`zam fa innahu man shadhdha shadhdha ila al-nar.

“Allah’s hand is over the group, follow the largest mass, for verily whoever dissents from them departs to hell


[ Narrated by al-Hakim and al-Tabari from Ibn `Abbas, and al-Lalika'i in al-Sunna and al-Hakim also narrated it from Ibn `Umar.]


Hadith # 15: On following Ahlus sunnah wal jammat [majority group]

Man faraqa al-jama`ata shibran mata maytatan Jahiliyya.

“Whoever leaves the Community or separates himself from it by the length of a span, dies the death of the Jahiliyya (period of ignorance prior to Islam)”

[Sahih Muslim (Imara #55) through Ibn `Abbas. Muslim relates it with slight variations through three more chains. Ibn Abi Shayba also relates it in his Musannaf.]


Hadith # 16 : On following Ahlus sunnah wal jammat [majority group]

Abu Ghalib said that during the crisis with the Khawarij in Damascus he saw Abu Umama one day and he was crying. He asked him what made him cry and he replied: “They followed our religion,” then he mentioned what was going to happen to them tomorrow. Abu Ghalib said: “Are you saying this according to your opinion or from something you heard the Prophet say?” Abu Umama said: “What I just told you I did not hear from the Prophet only once, or twice, or three times, but more than seven times. Did you not read this verse in Al `Imran: The day faces will be white and faces will be dark…”? (3:106) to the end of the verse. Then he said: I heard the Prophet say: “The Jews separated into 71 sects, 70 of which are in the fire; the Christians into 72 sects, 71 of which are in the fire; and this Community will separate into 73 sects, all of them are in the fire except one which will enter Paradise.” We said: “Describe it for us.” He said: “The Sawad al-a`zam [the majority group ] .

[Reference : Haythami said in Majma` al-zawa’id: Tabarani narrated it in al-Mu`jam al-kabir and al-Awsat, and its all narrators are trustworthy (thiqat) This hadith is Sahih ]


Hadith # 17

Sataftariqu ummati `ala thalathat wa sab`ina firqatin kulluhum fil nari ila millatin wahidat, qalu man hiya ya rasulallah, qala ma ana `alayhi wa as-habi

“My Community will split into seventy-three sects. All of them will be in the fire except one group. They asked: Who are they, O Messenger of Allah? He said: Those that follow my way and that of my companions.”

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[ Sunan tirmidhi 18:2650, sunan Abu Dawud, and al-Darimi related it.]
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Hadith # 18

What is meaning of word Sawad us Azam according to Sahih hadiths itself

لَمَّا أُسْرِيَ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَعَلَ يَمُرُّ بِالنَّبِيِّ وَالنَّبِيَّيْنِ وَمَعَهُمْ الْقَوْمُ وَالنَّبِيِّ وَالنَّبِيَّيْنِ وَمَعَهُمْ الرَّهْطُ وَالنَّبِيِّ وَالنَّبِيَّيْنِ وَلَيْسَ مَعَهُمْ أَحَدٌ حَتَّى مَرَّ بِسَوَادٍ عَظِيمٍ فَقُلْتُ مَنْ هَذَا قِيلَ مُوسَى وَقَوْمُهُ وَلَكَنِ ارْفَعْ رَأْسَكَ فَانْظُرْ قَالَ فَإِذَا سَوَادٌ عَظِيمٌ قَدْ سَدَّ الْأُفُقَ مِنْ ذَا الْجَانِبِ وَمِنْ ذَا الْجَانِبِ فَقِيلَ هَؤُلَاءِ أُمَّتُكَ وَسِوَى هَؤُلَاءِ مِنْ أُمَّتِكَ سَبْعُونَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ فَدَخَلَ وَلَمْ يَسْأَلُوهُ وَلَمْ يُفَسِّرْ لَهُمْ فَقَالُوا نَحْنُ هُمْ وَقَالَ قَائِلُونَ هُمْ أَبْنَاؤُنَا الَّذِينَ وُلِدُوا عَلَى الْفِطْرَةِ وَالْإِسْلَامِ فَخَرَجَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ هُمْ الَّذِينَ لَا يَكْتَوُونَ وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ فَقَامَ عُكَّاشَةُ بْنُ مِحْصَنٍ فَقَالَ أَنَا مِنْهُمْ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ ثُمَّ قَامَ آخَرُ فَقَالَ أَنَا مِنْهُمْ فَقَالَ سَبَقَكَ بِهَا عُكَّاشَةُ


Sayyidina Ibn Abbas (RA) narrated: When the Prophet (SAW) was taken to the (heavens for the) mi’raj, he passed by a Prophet and Prophets with whom were a group of people, a Propher and Prophets with whom was a raht, a Prophet and Prophets with whom was nobody till he passed by a great multitude (sawad us azam) . He asked. “Who is this?” He was told, “Musa and his people, but raise your head and see.” He said, “I saw a great multitude that had plugged the horizon from this side barricaded the horizon from that side.” He was told, “These are you ummah and apart from these there are seventy thousand of your ummah who will enter paradise without any accounting.” Then he came (home) and they did not ask him and he did not explain to them. They said (to one another), “We are among them.” And some said, “they are the children born on nature and on Islam.’ The Prophet came out and said, “They are those who do not have themselves cauterised or treated with incantation (charms) , or believe in omens, but on their Lord do they rely. Ukashah ibn Mihsan got up and said, “Am I one of them,O Messenger of , “Yes.” Then another came and asked, “Am I one of them?” He said, “Ukashah overtook you in that.”

[Sahih Bukhari 5752,Sahih Muslim 220, Ahmed 2448, sunan tirmidhi 17:2454]

From above Hadiths following things can be seen

► The hadith of sawad us azam [following majority] comes from several chains. From many Sahih chains and few weak , Please be careful because Wahabis [salafis] misquote and show only Daeef chains to misguide others where as if same words are present in Sahih chains or hasan ones than Daeef hadith itself is termed as Sahih.

► The term Congregation [jama'h] and Sawad us azam [ largest group] are used to define same group of muslims which will be on right path.

► The Largest group or congregation of muslims will follow Quran and sunnah and way of Sahabas [ra] as well. Like Ahlus sunnah does.
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Now Who is ahlus sunnah today [majority group]

now who is in majority in India-Pakistan and around the world, In Pakistan Sunnis are 50%

In India they are more than 60-70%, also sunnis following similar aqeeda like GF haddad, Nuh ha meem keller, Sheikh nizim ud din haqqani , Pir Saif us rehman mubarak , Mufti Akhtar Raza khan , Shah turab ul Haq, Moulana Ilyas Qadri , Moulana Okarvi , Dr tahir ul qadri and many many other leading scholars from around the world under whom millions of sunnis learn Islam today from Naqshbandi, Chisti, Qadri, Shadli, Suharwardia silsilas and so many more have same aqeeda around the world and are ahlus sunnah [sunni muslims]

In India-pakistan only Ahlus sunnah wal jammat [barelwi sunni movement ] is more than 50% check following link for proof

http://www.globalsecurity.org/milita…am-barelvi.htm

Hanafis, shafis, malikis, hanbalis [all muqalids], and all sufi silsilas who have same Aqeeda [beliefs] live all around the world and follow ahlus sunnah, alhamduliallah


Now a Reply to confusion regarding Quranic verses with proper context


First of all we have to agree that there is [B]No CONTRADICTION IN QURAN AND SAHIH HADITHS.[/B] To understand Quran in correct perspective we to follow Sahih hadiths and Classical Authentic tafsirs of Al Quran. Once we put all of these together inshallah every thing will not only be cleared but also all confusions will be eliminated too

First I would like to Quote a Hadith about what Khawarijies do and how they are the worst creations of Mankind

Sahih Hadith states


‏وكان ‏ ‏ابن عمر ‏ ‏يراهم شرار خلق الله ‏ ‏وقال إنهم انطلقوا إلى آيات نزلت في الكفار فجعلوها على المؤمنين

“Ibn Umar considered the Khawarij and the heretics as the worst beings in creation, and he said: They went to verses which were revealed about the disbelievers and applied them to the Believers.

Bukhari Chapter Khawarjites

Ibn Hajr al Asqalani (rah) said in Fath ul bARI: قلت : وسنده صحيح That its sanad is sahih

Source: http://hadith.al-islam.com/Display/D…oc=0&Rec=10321

Now any one who quotes verses of Quran revealed for kafirs and applies them on Muslims is a khawariji

Now let us analyze all Quran verses revealed on Issue of sects inshallah

Misquotation of Quranic Verse # 1

“As for those who divide their religion and break up into sects, you have no part of them in the least. Their affair is with Allah; He will in the end tell them the truth of all that they did.”

AlQuran(6:159)

Tafsir al jalalayn says
[ * تفسير تفسير الجلالين/ المحلي و السيوطي (ت المحلي 864 هـ) مصنف و مدقق ]

{ ٱلْحَمْدُ للَّهِ } جملة خبرية قصد بها الثناء على الله بمضمونها من أنه تعالى مالك: لجميع الحمد من الخلق أو مستحق لأن يحمدوه و(الله) علم على المعبود بحق { رَبّ ٱلْعَٰلَمِينَ } أي مالك جميع الخلق من الإنس والجنّ والملائكة والدواب وغيرهم وكل منها يطلق عليه عالم، يقال: عالم الإنس وعالم الجنّ إلى غير ذلك. وغلب في جمعه بالياء والنون أولو العلم على غيرهم وهو من العلامة لأنه علامة على موجده.


Those who have sundered their religion, by being at variance over it, accepting some [aspects] of it and rejecting others, and have become differing parties, sects with regard to such [matters] (a variant reading [for farraqū, ‘they have sundered’] has fāraqū, meaning that they have abandoned the religion to which they were enjoined, and they are the Jews and the Christians), you have no concern with them at all, in other words, do not be concerned with them. Their case will go to God — He will take charge of it — then He will inform them, in the Hereafter, of what they used to do, and requite them for it: this was abrogated by the ‘sword’ verse [Q. 9:5].

Arabic source:
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

Tafsir ibn khatir says

قال مجاهد وقتادة والضحاك والسدي: نزلت هذه الآية في اليهود والنصارى. وقال العوفي عن ابن عباس في قوله: { إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا }: وذلك أن اليهود والنصارى اختلفوا قبل مبعث محمد صلى الله عليه وسلم فتفرقوا، فلما بعث محمد صلى الله عليه وسلم أنزل الله عليه

Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-`Awfi said that Ibn `Abbas commented,

﴿إِنَّ الَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا﴾

(Verily, those who divide their religion and break up into sects...) “Before Muhammad was sent, the Jews and Christians disputed and divided into sects. When Muhammad was sent, Allah revealed to him,

Arabic source:
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

So this verse is revealed for Kafirs who left Islam and divided into deviant sects

Misquotation of Quranic Verse # 2

“Surely, this brotherhood of yours is a single brotherhood, and I am your Lord and Cherisher. Therefore serve me and no other. But they broke their religion into sects among them; yet they will all return to Us.”

AlQuran(21:92-93)

Tafsir al-Jalalayn says


{ إِنَّ هَٰذِهِ } أي ملة الإِسلام { أُمَّتُكُمْ } دينكم أيها المخاطبون: أي يجب أن تكونوا عليها { أُمَّةً وَاحِدَةً } حال لازمة { وَأَنَاْ رَبُّكُمْ فَٱعْبُدُونِ } وحِّدونِ.

But they, that is to say, some of those being addressed, fragmented their affair among themselves, that is, they became divided in the matter of their religion, and at variance over it — these are the [different] sects of the Jews and the Christians. God, exalted be He, says: All shall return to Us, and We will requite each according to his deeds.
[* تفسير تفسير الجلالين/ المحلي و السيوطي (ت المحلي 864 هـ) مصنف و مدقق]

Arabic source
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1


So this verse is revealed for Kafirs
who left Islam and divided into deviant sects as well.

Misquotation of Quranic Verse # 3

“And surely this brotherhood of your is a single brotherhood, and I am your Lord and Cherisher. Therefore fear Me and no other. But people have broken their religion into sects, each group rejoicing in that which is with them. But leave them in their confused ignorance for a time.”

AlQuran(23:52-54)

Tafsir al jalayn says


{ فَتَقَطَّعُواْ } أي الأتباع { أَمَرَهُمْ } دينهم { بَيْنَهُمْ زُبُراً } حال من فاعل «تقطعوا» أي أحزاباً متخالفين كاليهود والنصارى وغيرهم { كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ } أي عندهم من الدين { فَرِحُونَ } مسرورون.

But they, the followers, split into sects regarding their affair, their religion (zuburan, ‘sects’, is a circumstantial qualifier of the subject of the verb taqatta‘ū, ‘they split’), in other words, [they became] opposing parties, the likes of the Jews and the Christians and others, each party rejoicing in, exultant with, what they had, that is, with the religion they had.
[* تفسير تفسير الجلالين/ المحلي و السيوطي (ت المحلي 864 هـ) مصنف و مدقق ]

arabic source
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

This is for disbelievers too, nothing for muslim in the verse

Misquotation of Quranic verse # 4

“Turn back in repentance to Him, and fear Him. Establish regular prayers, and be not among those who ascribe partners to God — those who split up their religion, and become mere sects, each party rejoicing in that which is with itself!

AlQuran(30:31-32)

Tafsir al jalalayn says


{ مُّنِيبِينَ } راجعين { إِلَيْهِ } تعالى بما أمر به ونهى عنه حال من فاعل (أقم) وما أريد به، أي أقيموا { وَٱتَّقُوهُ } خافوه { وَأَقِيمُواْ ٱلصَّلوٰةَ وَلاَ تَكُونُواْ مِنَ ٱلْمُشْرِكِينَ }.
{ مِنَ ٱلَّذِينَ } بدل بإعادة الجار { فَرَّقُواْ دِينَهُمْ } باختلافهم فيما يعبدونه { وَكَانُواْ شِيَعاً } فِرَقاً في ذلك { كُلُّ حِزْبٍ } منهم { بِمَا لَدَيْهِمْ } عندهم { فَرِحُونَ } مسرورون، وفي قراءة «فارقوا» أي تركوا دينهم الذي أُمروا به.

turning, referring, to Him, exalted be He, concerning what He has commanded and what He has forbidden (munībīna, ‘turning’ is a circumstantial qualifier referring to the subject [of the verb] aqim, ‘set up’, in other words [addressing the third plural person] aqīmū, ‘set up’) and fear Him and establish prayer and do not be among the idolaters,[of] those (mina’lladhīna is a substitution [for al-mushrikīna, ‘idolaters’] using the same operator of the oblique [min]) who have divided up their religion, by being at variance over what they worship, and have become [dissenting] factions, sects divided over this [matter], each party, among them, rejoicing, delighting, in what they have (a variant reading [for farraqū] is fāraqū, in other words, ‘of those who have parted with the religion to which they have been commanded’).

[* تفسير تفسير الجلالين/ المحلي و السيوطي (ت المحلي 864 هـ) مصنف و مدقق ]

arabic source
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

Tafsir ibn khair proves again this is for Idols and kafirs


{ مِنَ ٱلَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعاً كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ } أي: لا تكونوا من المشركين الذين قد فرقوا دينهم، أي: بدلوه وغيروه، وآمنوا ببعض، وكفروا ببعض، وقرأ بعضهم: (فارقوا دينهم)، أي: تركوه وراء ظهورهم، وهؤلاء كاليهود والنصارى والمجوس وعبدة الأوثان، وسائر أهل الأديان الباطلة مما عدا أهل الإسلام؛ كما قال تعالى

(Of those who Farraqu Dinahum (split up their religion), and became sects, each sect rejoicing in that which is with it.) means, do not be of the idolators who split up their religion, i.e., changed it by believing in parts of it and rejecting other parts. Some scholars read this as Faraqu Dinahum, meaning “neglected their religion and left it behind them.” These are like the Jews, Christians, Zoroastrians, idol worshippers and all the followers of false religions, besides the followers of Islam, :

Then ibn khatir says if tafsir of same verse : Follow Ahlus sunnah group [sawad us adham only]


[الأنعام: 159] الآية، فأهل الأديان قبلنا اختلفوا فيما بينهم على آراء ومثل باطلة، وكل فرقة منهم تزعم أنهم على شيء، وهذه الأمة أيضاً اختلفوا فيما بينهم على نحل، كلها ضلالة إلا واحدة، وهم أهل السنة والجماعة، المتمسكون بكتاب الله وسنة رسول الله صلى الله عليه وسلم وبما كان عليه الصدر الأول من الصحابة والتابعين وأئمة المسلمين في قديم الدهر وحديثه، كما رواه الحاكم في ” مستدركه “: أنه سئل رسول الله صلى الله عليه وسلم عن الفرقة الناجية منهم فقال:

(Verily, those who divide their religion and break up into sects, you have no concern in them in the least. Their affair is only with Allah) (6:159). The followers of the religions before us had differences of opinions and split into false sects, each group claiming to be following the truth. This Ummah too has split into sects, all of which are misguided apart from one, which is Ahlus-Sunnah Wal-Jama`ah, those who adhere to the Book of Allah and the Sunnah of the Messenger of Allah and what was followed by the first generations, the Companions, their followers, and the Imams of the Muslims of earlier and later times. In his Mustadrak, Al-Hakim recorded that the Messenger of Allah was asked which of the sects was the saved sect and he said:
[* تفسير تفسير القرآن الكريم/ ابن كثير (ت 774 هـ) مصنف و مدقق ]

arabic source
http://www.altafsir.com/Tafasir.asp?…1&LanguageId=1

Misquotation of Quranic verse # 5

“As for those who divide their religion and break up into sects, thou hast No part in them in the least their affair is with Allah: He will in the end Tell them the truth Of all that they did.”
[Al-Qur'an 6:159]

Tafsir al jalalayn


{ إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَهُمْ } باختلافهم فيه فأخذوا بعضه وتركوا بعضه { وَكَانُواْ شِيَعاً } فرقاً في ذلك. وفي قراءة «فارقوا» أي تركوا دينهم الذي أمروا به وهم اليهود والنصارى { لَّسْتَ مِنْهُمْ فِى شَىْءٍ } أي فلا تتعرّض لهم { إِنَّمَا أَمْرُهُمْ إِلَى ٱللَّهِ } يتولاه { ثُمَّ يُنَبِّئُهُم } في الآخرة { بِمَا كَانُواْ يَفْعَلُونَ } فيجازيهم به، وهذا منسوخ بآية السيف[5:9].

Those who have sundered their religion, by being at variance over it, accepting some [aspects] of it and rejecting others, and have become differing parties, sects with regard to such [matters] (a variant reading [for farraqū, ‘they have sundered’] has fāraqū, meaning that they have abandoned the religion to which they were enjoined, and they are the Jews and the Christians), you have no concern with them at all, in other words, do not be concerned with them. Their case will go to God — He will take charge of it — then He will inform them, in the Hereafter, of what they used to do, and requite them for it: this was abrogated by the ‘sword’ verse [Q. 9:5].

arabic link
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

Tafsir ibn khatir says on this verse


قال مجاهد وقتادة والضحاك والسدي: نزلت هذه الآية في اليهود والنصارى. وقال العوفي عن ابن عباس في قوله: { إِنَّ ٱلَّذِينَ فَرَّقُواْ دِينَهُمْ وَكَانُواْ شِيَعًا }: وذلك أن اليهود والنصارى اختلفوا قبل مبعث محمد صلى الله عليه وسلم فتفرقوا، فلما بعث محمد صلى الله عليه وسلم أنزل الله عليه

Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-`Awfi said that Ibn `Abbas commented,

(Verily, those who divide their religion and break up into sects…) “Before Muhammad was sent, the Jews and Christians disputed and divided into sects. When Muhammad was sent, Allah revealed to him,

Arabic link
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

Misquotation of Quranic Verse # 6 o

“Truly Pharaoh elated himself in the land and broke up its people into sects … for he was indeed a maker of mischief.”

(Quran, 28:4)

Tafsir al jalalyn

{ إِنَّ فِرْعَوْنَ عَلاَ } تعظّم { فِى ٱلأَرْضِ } أرض مصر { وَجَعَلَ أَهْلَهَا شِيَعاً } فِرَقاً في خدمته { يَسْتَضْعِفُ طَآئِفَةً مِّنْهُمْ } هم بنو إسرائيل { يُذَبِّحُ أَبْنَآءَهُمْ } المولودين { وَيَسْتَحِى نِسَآءَهُم } يستبقيهنّ أحياء، لقول بعض الكهنة له: إنّ مولوداً يولد في بني إسرائيل يكون سبب زوال ملكك { إِنَّهُ كَانَ مِنَ ٱلْمُفْسِدِينَ } بالقتل وغيره

Truly Pharaoh had exalted himself in the land, the land of Egypt, and reduced its people into sects, groups, to serve him, oppressing a group of them, namely, the Children of Israel, slaughtering their sons, the new-born, and sparing their women, keeping them alive — for some of the [Egyptian] priests had told him, ‘A new-born of the Children of Israel shall bring about the end of your kingdom’. Indeed he was of those who cause corruption, through [the use of] slaughter and otherwise.

http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

This verse is not even talking about religious sects,
but sects [groups] like Salves, governors, soldiers, ministers etc which firon made , , I am sure no one will take this as religious sects now

Misquotation of Quranic Verse # 7

The same religion has He established for you as that which He enjoined on Noah – the which We have sent by inspiration to thee – and that which We enjoined on Abraham, Moses, and Jesus: Namely, that ye should remain steadfast in religion, and make no divisions therein: to those who worship other things than Allah, hard is the (way) to which thou callest them. Allah chooses to Himself those whom He pleases, and guides to Himself those who turn (to Him).

“[Ironically] they broke up into sects only after the knowledge had come to them, due to jealousy and resentment among themselves.” (Quran, 42:14-15)

Tafsir al jalanyn says


{ وَمَا تَفَرَّقُواْ } أي أهل الأديان في الدين بأن وحّد بعض وكفر بعض { إِلاَّ مِن بَعْدِ مَا جَاءَهُمُ ٱلْعِلْمُ } بالتوحيد { بَغِيّاً } من الكافرين { بَيْنَهُمْ وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبّكَ } بتأخير الجزاء { إِلَىٰ أَجَلٍ مُّسَمًّى } يوم القيامة { لَقُضِيَ بَيْنَهُمْ } بتعذيب الكافرين في الدنيا { وَإِنَّ ٱلَّذِينَ أُورِثُواْ ٱلْكِتَٰبَ مِن بَعْدِهِمْ } وهم اليهود والنصارى { لَفِى شَكٍّ مِّنْهُ } من محمد صلى الله عليه وسلم { مُرِيبٍ } موقع في الريبة.

And they did not become divided, that is, the adherents of the [monotheistic] religions [did not become divided] in religion — so that some affirmed the Oneness [of God], while others rejected it — except after the knowledge, of His Oneness, had come to them, out of [jealous] rivalry, on the part of the disbelievers, among themselves. And were it not for a Word that preceded from your Lord, to defer requital [of them], until an appointed term, [until] the Day of Resurrection, it would have [already] been judged between them, to chastise the disbelievers in this world. And indeed those who were made heirs to the Scripture after them, namely, the Jews and the Christians, are truly in grave doubt concerning him, Muhammad (s).

arabic source
http://www.altafsir.com/Tafasir.asp?…0&LanguageId=1

Conclusion


All of above verses are highly misquoted by Zakir naik and others , this is infact khawarijism which these people use to misguide others

So Quranic verses quoted above mean either not to Break from the Majority group [ sawad us azam] as proven from Hadiths and become smaller sects when it comes to muslims as well.today these verses can be applied for those sects or deviant groups which have left the sawad ul azam [the jammah] and seperated and made smaller sects, like wahabis [pseudo salafis] , etc , details in next posts with hadiths

UNDERSTANDING TAWHEED


Faith is the name of certainty, and belief is its reaction. Meaning, faith comes and you believe. Occurrence of faith is not a discretionary thing. By consideration and attention our minds get affected and we start believing. In this, there cannot be an influence or force that can make you believe.

It is in Quran – ‘ There is no compulsion in Islam. Truth and untruth is abundantly clear and distinct from each other. Now whoever wishes accepts the faith, whoever wishes reject the faith, negate it ’. (Al-Baqra – 256).

It is in Hadith - reported by Bukhari, Muslim and others. It is a long Hadith, therefore only the translation of a part is provided here.

It is narrated by Abu Huraira (RU) that one day the Messenger of Allah (SWT) was sitting with his companions and a stranger, in spotless white dress, came to him and sat in front of him like a pupil, and asked him, O’ Prophet (SAWS), tell me what is Iman?

The Prophet (SAWS) replied that ‘it is the affirmation of your faith in Allah (SWT), His angels, His books, His meeting (on the Day of Judgment), His messengers, and that you affirm your faith in Resurrection’.

The stranger testified it, and asked again, O’ Prophet (SAWS) what is Islam?

The Prophet (SAWS) replied that ‘Islam signifies that you worship Allah (SWT) and do not associate anything with Him and you establish Obligatory Salah, and you pay the obligatory Zakah and you observe the fast of Ramadhan’.
The stranger testified it, and asked again, O’ Prophet (SAWS) what is Ihsan?

The Prophet (SAWS) replied that ‘ you worship Allah (SWT) seeing Him, and in case you fail to see Him, do your prayer knowing fully well that He is seeing you. The stranger testified and asked about the Resurrection to which the Prophet (SAWS) replied in detail and later the stranger left quietly.

The Prophet (SAWS) asked his companions to go and look for the stranger and bring him back. When the companions did not find him, the Prophet (SAWS) asked his companions who he was? Then, the Prophet (SAWS) himself replied saying “he was Jibreel (AS) who had come to teach you your religion”.

From the above Hadith three important states of Muslims are described.

  • Iman – Islamic faith
  • Islam – Islamic deeds
  • Ihsan – Visualization of Allah’s (SWT) presence in and around us.


What is Iman (Islamic Faith)?

It is the affirmation of our faith in (i) Allah (SWT), (ii) His angels, (iii) His books, (iv) His meeting (on the day of Judgment), (v) His messengers, and that (vi) we affirm our faith in Resurrection.

What is Islam (Islamic deeds)?

Islam signifies that (i) we worship Allah (SWT) and (ii) do not associate anything with Him and (iii) we establish Obligatory Salah, and (iv) we pay the obligatory Zakah and (v) we observe the fast of Ramadhan, and [(vi) do the Hajj once in a life time, when possible].

What is Ihsan (Visualization of Allah -SWT)?

We worship Allah (SWT) seeing Him, and in case we fail to see Him, we do our prayer knowing well that He is seeing us.

We know that it was Prophet Mohammed’s (SAWS) way of praying.

There are three degrees of certainties in knowing about a thing.

  • Like, we know that ‘fire’ burns. We acquired this knowledge by reading or listening about it.

This is ‘Certainty of Knowledge’.

 

  • Suppose we have seen a person being burnt in fire. We see how ‘fire’ burns and what happens to the man being burnt. This knowledge is acquired by seeing, which is more certain.

This is known as ‘Certainty of Evidence’ (Seeing).

 

  • Then suppose our fingers got burnt in an accident fire. We experience ourselves how ‘fire’ burns.

This is most authentic knowledge which is known as ‘Certainty of Truth’.


Generally, people’s knowledge about Allah (SWT) is limited to Certainty of knowledge. This is sufficient for salvation.

However, correct knowledge (Ilm-e-Sahih) is a requirement for salvation. If you start believing in concocted stories, or theories, interpreted by spiritually blind people and deny certain essential facts about Allah (SWT), you may run into trouble on the Day of Judgment.

It is in Quran. ‘The one who is blind (at heart) in this world will be blind in Hereafter’. (Bani Israel – 72).

People’s thoughts and opinions can be categorized as follows.

  • A thought or an opinion which exposes the fact of the matter. The thought which is as per the fact of the matter will be ‘truth’.
  • A thought or an opinion which is unreal, fabricated and intention-less or the thought which is not as per the fact of the matter will be a ‘lie’.
  • A thought or an opinion which is not adequately described or, is over described deviating from the truth, or which has been altered or, is not as per the happening, will also be treated as ‘lie’.
  • As per Webster’s dictionary, ‘lie’ means, ‘ to deceive by making a false impression’.

If you believe Allah – (SWT) is one, but do not believe in His attributes (Like He is manifest, He is present everywhere every moment), or partially believe in His attributes, or associate creature characteristics like hands, eyes to Him, or associate some of His attributes with creatures, or associate partners or relatives to Him in Divinity, etc., you will fall under the category of ‘lie’ and ‘faithlessness’. This is the reasons Prophet Mohammad (SAWS) said that out of 73 sects of Muslims, only one will be on the right path, the rest will be thrown into Hell fire on the Day of Judgment.


People’s wrong beliefs about Allah (SWT)


  • Some people deny the facts because of their ignorance. They deny even the existence of a thing if they are unaware of it. Like unbelievers; in their inability to understand the facts of this cosmos, they deny the existence of Almighty God, altogether.
  • Some people consider everything in this cosmos is god. They also believe in incarnation and associate Divinity (Uloohiyah ) with some deities/ idols and call them gods. Some people say that whenever the people in the world become bad, god comes on the earth in the shape of Avatars (human beings) and fights with the evil mongers.
  • Some people believe that Divinity of Almighty and Servant-hood is combined in one body and claim that Jesus Christ (Isa – AS) is son of god. Meaning, they associate Divinity with Jesus Christ. They believe in Trinity ( three gods ); Father (god) – Son of god – Holy Ghost (god).
  • Some people give a body form to Allah (WT) in their minds. In their inability to understand the actual meanings of the verses of the Holy Quran, they think Allah (SWT) has hands, eyes, ears and other body parts (nauzubillahi), but these parts are not like humans. Then how they are? They say Allah (SWT) knows about them. They say Allah (SWT) is sitting on the Empyrean (Arsh) and knows about His creatures only by His knowledge (not by his person).

What is the meaning of ‘knowing by knowledge’? To them, it means that Allah (SWT) is sitting, away from us, on the seventh Heaven, Empyrean (Arsh) and knows that human beings are there on Earth.

They are confining and limiting Absolute Existence of Allah (SWT) in a body form, which has hands, eyes. etc.

The founder of Salafism, Ibn Taymiyyah believed in this theory.

During the time of Ibn Taymiyyah, the famous medieval traveler Ibn Batutah visited him. Ibn Batutah has testified in his book that he visited Ibn Taymiyyah while he was in Damascus Jail. He has written that he witnessed Ibn Taymiyyah on the pulpit saying “every night Allah (SWT) descends to the lower heaven (1st sky) like my descent’, and he descended one step down the pulpit”. This action of Ibn Taymiyyah shows that he had given a body form to Allah (SWT) in his mind though he never accepted it openly.

Read the following verses of Holy Quran that negate the above contention.

  • It is in Quran – Whichever side you turn, you will find Allah (SWT); Verily ( in truth ) Allah – (SWT) is Omnipresent (existing everywhere every moment) and Omniscient ( infinitely wise ). ( Al-Baqra – 115 ).
  • It is in Quran – Transcendent (magnificent) is your Lord, the Lord of All-Greatness, far above what they ascribe to Him’. (As-Saaffaat – 180).
  • It is in Quran – Wherever you are, He is with you’. (Al-Hadid – 4).
  • It is in Quran – Allah is the light (existence) of the Heavens and Earth’. (An-Noor -35).
  • It is in Quran – He is in your own self, will you not then see’. (Az-Zariyat – 21).
  • It is in Quran – We (Allah) are closer to you than your jugular vein’. (Qaf – 16).
  • It is in Quran – When My servants ask you (O’Prophet – SAWS) concerning Me, ( tell them ) I am ever present ( with them ) and I listen to the call of him that calls Me. (Al-Baqara – 186).
  • It is in Quran - Nothing, even the weight of a mote lying either in the heavens or in the earth escapes His notice’. (As-Saba – 3).
  • It is in Quran - Say O’Prophet Allah (SWT) is one. Allah (SWT) is independent. He does not have children. Nobody has given birth to him. Nobody can match Him or equal Him”. (Al-Ikhlas – 1- 4).
  • It is in Quran – He is the First, and the Last, He is the Manifest (apparent) and the Immanent (actually present through out the material world) and is the knower of all things’. (Al-Hadeed – 3).


What is ‘fact’ or ‘factual meaning’ ?

In describing a fact or its factual meaning, a word is used for which it is made for.

What is ‘metaphor’ or ‘metaphorical meaning’ ?

In metaphor or metaphorical meaning, a word is used which is not meant for its ‘literal’ meaning.

For example, if some one says that ‘Zamil’ has come. It’s factual meaning is that ‘Zamil’ (a person whose name is Zamil) has come. This is ‘fact’ or ‘factual meaning’.

If some one (seeing Zamil) says that the ‘ tiger ’ has come.  In this statement, the word ‘tiger’ is not meant to be used for human beings.  But, the purport of the statement is, Zamil, who is brave and awesome like a tiger, has come. This is metaphor.

We make several metaphorical statements in our daily lives.

Some people say to their wives, ‘Honey, I love you’. Here, the purport of word ‘honey’ is his wife.

Some people say to their little kids, ‘you are my ‘morning star’. Here the purport of ‘morning star’ is the child.

Similarly, a policeman says to the criminal ‘the hands of the Law are very long, you cannot escape the punishment’. Laws are statements of penal rules, they do not have a physical body or hands. Here the purport is that the law and the law enforcing authorities in this country are so active that the criminal will not be able to escape the punishment.

There are many verses of Quran that need to be understood in their proper perspective. 

It is in Quran - And who is more unjust than he who forges a lie against Allah or (he who) gives the lie to His communications (verses of Quran); surely the unjust will not be successful.( Al-An-A’am-21).

Metaphors add beauty to statements. Our lives will be colorless if we do not use metaphor in our day to day lives.

Bilateral agreements in various fields like trade, military, health, environment, etc., are made between sovereign governments of different countries. Many agreements are signed by Ministers of the countries on behalf of their Governments.

Suppose an agreement is being signed between United States of America and United Kingdom. The Secretary of State will sign the dotted line which says ‘for the President of United States’.

The Foreign Minister of UK will sign the dotted line saying ‘for Her Majesty, the Queen of United Kingdom.

This agreement will be treated as officially signed by the US President and UK Queen.

You ask the US President about the agreement. If he says that the Secretary of State has signed on his behalf. This is a factual statement.

Suppose, to emphasize the importance of the agreement, if the US President says ‘it is not my Secretary of State, I have signed the agreement’. This is metaphor and the purport of the US President is that ‘though the Secretary of State has signed, it was with his full approval and consent and the agreement should be implemented in full’.

We use thousand of metaphorical statements in our daily lives. Some times we say that ‘ I was cured by the Doctor. If I would not found him, I would have been dead’. Here the metaphorical reference is ‘I was cured by the Doctor on Allah’s (SWT) behest ( bi iznillahi).

Some people say that because of certain Sufi Shaikh, I am alive today.  The purport of this statement is that the Shaikh has prayed for him, or advised him to act in a certain fashion, with which the person survived the ailment. 

Some Muslim sects confuse people as regards to metaphorical statements and associate shirk with Muslims.  They should understand that such allegations may run them in lot of trouble on the Day of Judgment.

It is in Quran - “The people who strive in our way, We show and put them on the right path’ (Al-An-Kaboot – 69).

All Quranic verses are truthful. When we read a verse that needs to be understood by interpreting its meanings, we should first say, “I believe in whatever Allah (SWT) means” then we should strive to find out their meanings.

It is important for us to do that. If we take their literal meanings, then we will have deny many other verses of holy Quran on the same subject.

Look at the following verses of holy Quran.

  • It is in Quran - (Hazrat Jibreel –AS said) ‘ O’Mariam, the reason I have come to you is to give you a son’ (Maryam – 19).

We know, giving children is Allah (SWT) prerogative. Therefore, the meaning of the verse will be ‘I have come to you from Allah (SWT) to give you the good tidings of a son’.

  • It is in Quran -  [For Jesus Christ (Isa –AS), Allah - SWT says] ‘And when you make a bird-like shape from the mud and blow into it your breath and it gets to life on My behest’. And you cure the person who is blind by birth, and to the person who is suffering from leprosy and you give life to the dead people on My behest. (Al-Ma’ida – 110).
  • It is in Quran – (Allah – SWT) the Compassionate, is sitting on the Empyrean (Taha -5).

Sitting, standing, walking, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations.

If we take literal meaning of the word ‘sitting’ in this verse, then, we will have to deny many Quranic verses where Allah (SWT) has said ‘His Existence in unconfined, unlimited’. Therefore, the meaning of the this verse could be ‘ Allah (SWT) – the Compassionate, occupies the seat of power. As a matter of fact Allah (SWT) occupies everything in this Cosmos. Therefore, the actual meanings of this verse will be ‘Allah –SWT is wielding supreme authority’.


  • It is in Quran – His Chair spreads over the Heavens and the Earth. (Al-Baqra – 255).

Chairs, tables etc., are used by human beings. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘Chair’ in this verse, then, we will have to deny many Quranic verses that emphatically negate ascribing human attributes to Allah (SWT). Therefore, the meaning of this verse will be ‘His authority spreads over the heavens and Earth’.

  • It is in Quran – (O’Prophet –SAWS) ‘You did not throw, when you threw, but Allah (SWT) has thrown. (Infe’al – 17).

Throwing, catching, etc., are human attributes. We cannot impose these attributes on Allah (SWT). The purport of the verse is to emphasize that when you threw handful of sand towards enemy’s armed forces, you did it ‘on My (Allah’s -SWT) behest. The purport of this verse is to emphasize that ‘this is exactly what Allah (SWT) wanted you to do and you (O’Prophet – SAWS) threw (handful of sand) on My behest.

  • It is in Quran – ‘Certainly, those who are doing ‘the promise of allegiance’    (ba’ya ) to you, O’ Prophet (SAWS), they are actually doing the promise of allegiance to Allah (SWT). Allah’s (SWT) hand is upon their hand. (Al-Fath – 10).

Hands, eyes, ears, etc., are the attributes of human beings and creatures. We cannot associate these attributes with Allah (SWT). He is pure from all such considerations. If we take literal meaning of the word ‘hand’ in this verse, then, we will have to deny many Quranic verses. The purport of the verse is to emphasize that when you (O’Prophet –SAWS) were taking ‘ ba’ya ’ from people, you did that ‘on My (Allah’s -SWT) behest. The purport of this verse is to emphasize that ‘this is exactly what Allah (SWT) wanted you to do and you (O’Prophet – SAWS) took ba’ya (promise of allegiance) from the people on My behest.

across these type of verses in Holy Quran, we should first say that ‘ I believe in whatever is the purport of Allah (SWT) in this verse. Then, in order, not to get mislead by misunderstanding these verses, we should deduce their meanings as per the fact of the matter.

It is in Quran ‘ Nothing is like Him’ (Ash-Shu’ra – 11).

We know, we cannot associate human attributes with Allah (SWT). If any reference of human attribute in coming in a Quranic verse for Allah (SWT), we know that this is used as a metaphor.

It is in Quran – “He is who has sent down to you (O’Prophet -SAWS) the Book (Quran).  Some verses of it are definite in meaning (Ayaat-e-Muhkamaat).  These form the mother of the Book (the basic there in) and the rest are figurative (metaphorical) (Ayaat – e – Mutashaabihaat).  But  they in whose minds there is a tendency to deviate from truth, take the metaphorical (verses in their literal / textual sense) craving discord, and craving to give them their own interpretation, although none knows the reality about them except Allah (SWT).  And those who make it right approach to knowledge could only say  ‘we believe therein all that is from our Lord’.  None can catch their significance except those gifted with insight.” (Aal-e-Imran – 7).


It is in Quran – ‘When you read Quran, seek protection of Allah (SWT) from the evil Satan’ (An-Nahl – 98).

How do we seek this protection? We say “Auzubillahi Minish Shaitanir Rajeem” ( I take refuge of Allah –SWT from the reprobated and reproached Satan). Then we start reading Quran by saying “ Bismillahir Rahmanir Rahim” ( In the name of Allah –SWT who is most compassionate and most merciful).

Why do we do that? To keep ourselves protected from the evil considerations of Satan which mislead us in our understanding of Quran and Hadith.

Proofs of 20 raka’at tarawih in Ramzan


Wahabis [najids] usually quote hadiths referring to Tahajjud salah[ night prayer] and apply it on Tarawih . THere is no Sahih hadith which says Tarawih is 8 rakah. 8 Rakah Tarawih is a bidah See proofs of 20 rakah tarawih and this also contains refutations of weak hadiths used by wahabis in support of 8 rakat

TarawihThere has been a lot of confusion about how many Rakahs does Salaat ut-Tarawih have. The Muslims should be well aware that from past twelve centuries the Muslim Ummah has been performing at least twenty rakat of Tarawih (including inside Haramayn Shareefayn where Muslims till today are continuing this). This has been the practice of Muslims from the times of the Messenger of Allah (Allah bless him & give him peace), the Sahaba (Allah be pleased with them), the Tabi’een and the Ulama (Allah have mercy upon them) until a new sect from Hijaz came into existence which shattered the Muslim unity on this issue. All they have is a singular hadith regarding “TAHAJJUD” which they misapply on Tarawih and thus misguide innocent Muslims. So let us see this in light of abundant proofs that Tarawih consists of 20 Rakahs.Before the overwhelming proofs on Rakahs of Tarawih are shown, we would like to show this rigorously authentic hadith which elaborates the meaning of word “SUNNAH” in Islamic Shariah. Some people from minority section after being refuted on rakahs of tarawih are left with no option but to say that Practise of Umar (ra) and other Sahaba is one thing whereas practice of Prophet (Peace be upon him) is another i.e. in simple words they accuse the sahaba of contradicting with what the Prophet had done (Naudhobillah)

But to their surprise, the Holy Prophet (May Allah’s Peace and Blessings be upon him) said: Hold firmly onto my sunnah “And the Sunnah of Khulafa ar-Rashideen (the four rightly-guided caliphs)”(Narrated in Sunnan Abu Dawood, Volume No. 2, Page No. 635. Sunnan Tirmidhi Volume No.2, Page No.108, Sunan Darimi vol.1 pg.43, Ibn Majah and others)

Proof # 1


أخبرنا أبو طاهر الفقية، قال: أخبرنا أبو عثمان البصري، قال: حدثنا أبو أحمد: محمد بن عبد الوهاب، قال: أخبرنا خالد بن مخلد، قال: حدثنا محمد بن جعفر، قال: حدثني يزيد بن خصيفة، عن السائب بن يزيد، قال: كنا نقوم في زمان عمر بن الخطاب بعشرين ركعة والوتر.


Sa’eeb ibn Yazid: who said: ‘In the time of Umar ibn al-Khattab (Allah be pleased with him) the people used to observe “20 rak’ahs” (Tarawih)and the witr.’ [Marifat-us-Sunan wa'l athar - Imam Bayhaqi, Volume 004, Page No. 42, Hadith Number 5409]Imam al-Bayhaqi (rah) has also reported another version of the above narration through a different channel of transmission.

وقد أخبرنا أبو عبد الله الحسين بن محمد بن الحسين بن فنجويه الدينوري بالدامغان ثنا أحمد بن محمد بن إسحاق السني أنبأ عبد الله بن محمد بن عبد العزيز البغوي ثنا علي بن الجعد أنبأ بن أبي ذئب عن يزيد بن خصيفة عن السائب بن يزيد قال كانوا يقومون على عهد عمر بن الخطاب رضي الله عنه في شهر رمضان بعشرين ركعة قال وكانوا يقرؤون بالمئين وكانوا يتوكؤن على عصيهم في عهد عثمان بن عفان رضي الله عنه من شده القيام

Sa’eeb bin Yazeed (ra) who said: “In the time of Umar ibn al-Khattab (Allah be pleased with him), they would perform “20 rak’ahs” (Tarawih) in the month of Ramadan.
He said (also): And they would recite the Mi’in, and they would lean on their sticks in the time of Uthman ibn Affan (Allah be pleased with him), from the discomfort of standing.” [Bayhaqi Sunan al-Kubra Volume 002, Page No. 698-9, Hadith Number 4617]
Imam al-Nawawi said: ‘Its Isnad is Sahih’. (بإسناد صحيح) [Al-Khulasa al-Ahkam, Hadith Number 1961]

Imam Badr ud din Ayni (rah) states:

رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي، قال: كانوا يقومون على عهد عمر ، رضي الله تعالى عنه، بعشرين ركعة، وعلى عهد عثمان وعلي، رضي الله تعالى عنهما، مثله

Translation:Imam al-Bayhaqi has narrated with “SAHIH CHAIN” from the companion Sai’b bin Yazid (RA) who said: During the tunure of Umar (RA) people used to stand for 20 Rakahs (of Tarawih), same was done in the time Uthman (ra) and Ali (ra) [Umdat ul Qari, Sharh Sahih ul Bukhari, Volume No. 5, Page No. 264, Published by Dar ul Fikr, Beirut, Lebanon]

Al-Mubarakfuri the famous Salafi scholar also declared the Sanad of this hadith as “Sahih” and he cited Imam al-Nawawi (rah)’s authentication [Tuhfa Tul Ahwadhi, Volume No. 3, Page No. 453, Published by Dar ul Fikr, Beirut, Lebanon]

Imam Nimawi al Hanafi (rah) said

رجال هذا الاسناد كلهم ثقات

Translation: All the men in this Isnaad are “THIQA” [Athaar al-Sunnan (2/54)]

Proof # 2

و حدثني ‏ ‏عن ‏ ‏مالك ‏ ‏عن ‏ ‏يزيد بن رومان ‏ ‏أنه قال ‏
‏كان الناس ‏ ‏يقومون في زمان ‏ ‏عمر بن الخطاب ‏ ‏في رمضان بثلاث وعشرين ركعة ‏

Yahya related to me from Malik that Yazid ibn Ruman said, “The people used to watch the night in prayer during Ramadan for twenty-three rakahs in the time of Umar ibn al-Khattab.” [Muwatta Imam Malik, Book 006, Hadith Number 005]

Note: 3 Rakahs were of Witr

Imam Tirmidhi (rah)’s opinion:

وأَكْثَرُ أهْلِ العِلمِ على ما رُوِيَ عن عليٍّ وعُمر وغَيْرِهِمَا مِنْ أَصحابِ النبيِّ عِشْرِينَ رَكْعَةً. وَهُوَ قَوْلُ الثَّوْرِيِّ وابنِ المُبَارَكِ والشَّافِعيِّ رحمه الله. وقَالَ الشَّافِعيُّ: وهَكَذَا أدْرَكْتُ بِبَلَدِنَا بِمَكَّةَ، يُصَلُّونَ عِشْرِينَ رَكْعَةً


The Majority amongst People of Knowledge, (agree) upon praying 20 Rakahs (of Tarawih) as is narrated from Umar (RA), Ali (RA) and other Sahaba of Prophet (Salallaho alaihi wasalam) Sufyan Thawri (rah), Abdullah Ibn Mubarak (rah) and Imam Shafi’i (rah) said the same, Imam Shafi’i (rah) said that he saw people of Makkah praying 20 Rakahs (Tarawih) [Sunnan Jami’i al Tirimdhi, Book of Fasting, Chapter on Qiyaam in Ramadan Volume 3 Page No. 169 Hadith No. 806]

Proof # 3

حَدَّثَنَا حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ ، عَنْ حَسَنٍ ، عَنْ عَبْدِ الْعَزِيزِ بْنِ رُفَيْعٍ ، قَالَ كَانَ أُبَيّ بْنُ كَعْبٍ يُصَلِّي بِالنَّاسِ فِي رَمَضَانَ بِالْمَدِينَةِ عِشْرِينَ رَكْعَةً وَيُوتِرُ بِثَلاَثٍ.

From Abdul Aziz bin Rafi who said: Ubay Ibn Ka’b (Allah be pleased with him) used to lead people during Ramadan in Madina Munawara for “20 Rakah” (Tarawih)and 3 Rakah Witr. [Musannaf Ibn Abi Shaybah Volume 005. Page No. 224, Hadith Number 7766]


Proof # 4

أخبرنا أبو الحسن بن الفضل القطان ببغداد أنبأ محمد بن أحمد بن عيسى بن عبدك الرازي ثنا أبو عامر عمرو بن تميم ثنا أحمد بن عبد الله بن يونس ثنا حماد بن شعيب عن عطاء بن السائب عن أبي عبد الرحمن السلمي عن على رضي الله عنه قال دعا القراء في رمضان فأمر منهم رجلا يصلي بالناس عشرين ركعة قال وكان علي رضي الله عنه يوتر بهم وروى ذلك من وجه آخر عن علي

Abdur Rahman Sulami narrates that Ali (Allah be pleased with him) called the reciters of the Quran in Ramadan and commanded one of them to perform “twenty rakat” (Tarawih) while Ali (Allah be pleased with him) himself used to lead the witr prayer. [Bayhaqi Sunan al-Kubra Volume 002, Page No. 699, Hadith Number 4620]

Proof # 5

عَنِ الْحَسَنِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ فِي قِيَامِ رَمَضَانَ، فَكَانَ يُصَلِّي بِهِمْ عِشْرِينَ رَكْعَةً

Imam Hassan al-Basri (May Allah have mercy upon him) said: Umar Ibnul Khattab (Allah be pleased with him) gathered people behind Ubayy Ibn Kab (Allah be pleased with him) in the Qiyaam of Ramadan and he led them for “20 Rakat” [Siyar al A'lam wa al Nubalah Volume 001, Page No. 400-1, Biography of 'Ubayy Ibn Kab']

Imam al-Nawawi said: ‘Its Isnad is Sahih’. (بإسناد صحيح) [Al-Khulasa al-Ahkam, Hadith Number 1961]

Proof # 6

حَدَّثَنَا وَكِيعٌ ، عَنْ حَسَنِ بْنِ صَالِحٍ ، عَنْ عَمْرِو بْنِ قَيْسٍ ، عَنِ أَبِي الْحَسْنَاءِ أَنَّ عَلِيًّا أَمَرَ رَجُلاً يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً

Abu al Hasna says that Ali (Allah be pleased with him) order a person to lead “20 rakat (Tarawih)” during Ramadan. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7763]

Proof # 7

حَدَّثَنَا وَكِيعٌ ، عَنْ نَافِعِ بْنِ عُمَرَ ، قَالَ كَانَ ابْنُ أَبِي مُلَيْكَةَ يُصَلِّي بِنَا فِي رَمَضَانَ عِشْرِينَ رَكْعَةً، وَيَقْرَأُ بِحَمْدِ الْمَلاَئِكَةِ فِي رَكْعَةٍ

Narrated by Waki’i from Nafe bin Umar (Allah be pleased with him) who said: Ibn Abi Mulaika (RA) used to lead us in Ramadan for “20 Rakahs”. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 223, Hadith Number 7765]

Proofs # 8, 9 & 10 Plus detailed refutation on their misuse of ahadith

عن ابن عباس رضي الله عنه أن النبي صلى الله عليه وسلم كان يصلي في شهر رمضان في غير جماعة عشرين ركعة والوتر
Ibn Abbas (RA) narrated that theProphet (Peace Be Upon Him) used to pray “twenty raka’at” by himself followed by Witr (every night) in the month of Ramadan. [Sunan Al-Baihaqi, Hadith Number 12102]

عن ابن عباس رضي الله عنه أن رسول الله صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة والوتر

Ibn Abbas (RA) narrated that the Prophet (Peace Be Upon Him) used to pray “twenty raka’at” followed by Witr in the month of Ramadan. [Musannaf Ibn Abi Shaibah, Volume 002, Hadith Number 7692]

حديث أنه صلى الله عليه وسلم صلى بالناس عشرين ركعة ليلتين فلما كان في الليلة الثالثة اجتمع الناس فلم يخرج إليهم ثم قال من الغد خشيت أن تفرض عليكم

On the authority of Aisha (R.A)] the Prophet (Peace Be Upon Him) performed “twenty raka’at on 2 nights with people but he did not come out on the 3rd night and said that I am afraid that it might become obligatory upon you (Sahaba) [Ibn Hajr, al-Talkhees al-Habeer, Volume 002, Hadith Number 540]

Note: After this hadith Imam Ibn Hajr al Asqalani (rah) said:

متفق على صحته من حديث عائشة دون عدد الركعات

Translation: “All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.

The Ahlul Bidah exclaim with joy saying: Look Imam Ibn Hajr al-Asqalani (rah) accepted the hadith to be Sahih but only without the number of Rakahs, therefore the number of Rakahs in Tarawih are not established.

Answer: First of all this saying of Imam Ibn Hajr (rah) goes against them not us because we have overwhelming other proofs which establish 20 Rakahs however they have only 2 proofs from which they hypocrtically claim that Tarawih consists of 8 Rakahs

Their primary proof is the hadith in Sahih Bukhari which states:

Volume 2, Book 21, Number 248: (Sahih Bukhari – Book of Tahajjud)

Narrated Abu Salma bin ‘Abdur Rahman: I asked ‘Aisha, “How is the prayer of Allah’s Apostle during the month of Ramadan.” She said, “Allah’s Apostle never exceeded eleven Rakat in Ramadanor in other months; he used to offer four Rakat– do not ask me about their beauty and length, then four Rakat, do not ask me about their beauty and length, and then three Rakat.” Aisha further said, “I said, ‘O Allah’s Apostle! Do you sleep before offering the Witr prayer?’ He replied, ‘O ‘Aisha! My eyes sleep but my heart remains awake’!”

Even a layman can see that Aisha (ra) is talking about Tahajjud because she said “OR IN OTHER MONTHS”whereas Salaat ut-Tarawih is only the prayer of Ramadan. Although we can go in length about this issue and decisively prove that the above hadith specifically refers to Tahhajud and not Tarawih, but we would like to concentrate on another point. This hadith also comes under the verdict of Imam Ibn Hajr al Asqalani (rah) i.e. “All the traditionalists (Muhaddithin) are unanimous about the soundness of this report from Ayesha (ra), but without the number of Rakahs.

Let us see the proofs from Sahihayn (i.e. Bukhari and Muslim)

Volume 2, Book 21, Number 261: (Sahih Bukhari)

Narrated ‘Aisha: Allah’s Apostle used to offer thirteen Rakat in the night prayer and on hearing the Adhan for the morning prayer, he used to offer two light Rakat.

This hadith proves Tahajjud to be atleast 10-12 Rakahs (without witr) whereas these people consider 8 Rakahs to be Sunnah of Prophet (Peace be upon him).. This is why Imam Ibn Hajr (rah) has also declared the hadith of 20 Rakahs from Sayyida Aisha as “SAHIH” but without the number of Rakahs.

Volume 2, Book 21, Number 240: (Sahih Bukhari)

Narrated Masruq: I asked Aisha about the night prayer of Allah’s Apostle and she said, “It was seven, nine or eleven Rakat besides the two Rakat of the Fajr prayer (i.e. Sunna). “

This also proves “IDHTIRAB” in the hadith of Aisha (ra) and Tarawih could never be considered as 8 Rakahs because there is consensus on it being 20.

Book 004, Number 1611: (Sahih Muslim)

It is reported on the authority of ‘A’isha that the prayer of Allah’s Messenger (may peace be upon him) in the night consisted of ten rak’ahs. He observed a Witr and two rak’ahs (of Sunan) of the dawn prayer, and thus the total comes to thirteen rak’ahs.

Book 004, Number 1686: (Sahih Muslim)

Abu Jamra reported: I heard Ibn ‘Abbas saying that the Messenger of Allah (may peace be upon him) observed thirteen rak’ahs at night.

Book 004, Number 1687: (Sahih Muslim)
Zaid b Khalid al-Juhani said: I would definitely watch at night the prayer observed by the Messenger of Allah (may peace be upon him). He prayed two short rak’ahs, then two long, long, long rak’ahs, then he prayed two rak’ahs which were shorter than the two preceding rak’ahs, then he prayed two rak’ahs which were shorter than the two preceding, then he prayed two rak’ahs which were shorter than the two preceding, then observed a single one (Witr), making a total of thirteen rak’ahs

Now coming to the Proofs 8 & 9 which we have shown above i.e. the hadith from Ibn Abbas (ra) establishing 20 Rakahs directly from the Prophet (Peace be upon him), however both the ahadith have a narrator called Abu Shaybah (i.e. grandfather of mighty Muhadith Ibn Abi Shaybah) who has difference of opinion over his reliability, most of the muhaditheen have considered him “WEAK” … Now these people again jump with joy saying that Abu Shaybah is weak therefore 20 Rakahs is not established from Prophet (Peace be upon him), in reply they show this following hadith

Jabir Bin ‘Abdillah (ra) reported:“Allah’s Messenger (saw) led us (one night) during Ramadhan, praying Eight Rakaah and Witr. On the following night, we gathered in the Masjid hoping that he will come out again (to lead the prayer). We stayed there until the morning. Then we entered (to the centre of the Masjid) and said, `O Messenger of Allah” Last night we gathered in the Masjid hoping that you would lead us in prayer.’ To which he replied `Indeed I feared that it would become an obligation on you’” [Ibn Khuzaimah (2/138 Hadith #1070), Mu’ajam as-Sagheer (1/190) of Tabaraanee and others]

Now these are the same people who declare every second hadith as Daeef which does not go in conformity to their agendas, now let us see Jirah on narrators of hadith from Jabir (ra)

The Hadith “ONLY” comes through the route of “Isa Ibn Jariyah” , Here is what mighty Muhaditheen and masters of Jirah wa Tadil said on this narrator

قال ابن أبـي خيثمة عن ابن معين: ليس بذاك ، لا أعلم أحداً روى عنه غير يعقوب

Yahya Bin Mu’een said: He is “NOTHING” and he does not know whether anyone other than Yaqub (Shia) has narrated from him[Tahdhib ut-Tahdhib (4/518)]

In Tahdhib ul Kamaal of Imam al-Mizzi (rah), the declaration of Imam Abu Dawud (rah) is also there who called him Munkar ul Hadith.
وقال أبو عُبـيد الآجُري ، عن أبـي داود: منكر الحديث

Translation: Abu Ubaid al-Ajri narrates from Abu Dawud that (Isa bin Jariyah) is “MUNKAR UL HADITH” [Tahdhib ul Kamaal, Volume No. 14, Page No. 533]

Imam Nasai’i said in his “DU’AFA WAL MATROOKEEN”

عيسى ابن جارية: يروي عنه يعقوب القُمِّي، منكر

Translation: Isa bin Jariyah narrated from Yaqub al-Qummi (shia narrator) and he (Isa ibn Jariyah) is “MUNKAR”[Nasai’i in Duafa wal Matrooken (2/215)]
Hence 2 great Imams from Six most authentic books i.e. Imam Abu Dawud (rah) and Imam Nasai’i (rah) declared him “MUNKAR UL HADITH”

Here is what other great scholars said of him

قلت: وذكره الساجي، والعقيلي في الضعفاء. وقال ابن عدي: أحاديثه غير محفوظة

Translation: Imam al Saaji (rah) and Imam al-Uqayli (rah) mentioned him in their “DUAFA (i.e. weak narrators)”

Imam Ibn Adi (rah) said: His ahadith are “NOT MAHFOOZ” [Tahdhib ut Tahdhib (4/518)]

Imam Ibn Hajr al-Asqalani (rah) himself said: فيه لين (i.e. he is Lain i.e. inclined towards weakness) [Taqrib ut Tahdhib (1/768)]

Even highest authorities of Salafis such as Albani, Hussain Saleem Asad have declared the hadith itself as “Daeef”
Hussain Saleem Asad in his Tahqiq to Musnad Abu Ya’la said:

إسناده ضعيف

Translation: It’s chain is “WEAK” [Musnad Abu Ya’la, with Tahqeeq of Hussain Saleem Asad (3/336), Published by Dar ul Ma’moon, Dimishq]

Hence The highest authorities in Jirah wa Tadil like Yahya bin Mu’een (rah) plus Imam Nasa’i and Abu Dawud (rah) declared Isa bin Jariyah as Munkar ul Hadith (Rejected in hadith) let alone Daeef, hence the narration which Salafis show becomes “Mawdo!”

A famous subcontinental Salafi scholar Moulana Abdur Rahman Mubarakpuri (1353 A.H.) has written that the ahadîth of a narrator who is known as munkarul hadîth, are worthy of being rejected.(Ibkarul Matn pg.191)

Hence the hadith of Ibn Abbas (ra) and Jabir (ra) are both atleast weak (latter one being forged) so according to Usool of hadith which Imam Abu Dawud clarified the hadith of Ibn Abbas (ra) becomes Maqbool (accepted). Imam Abu Dawud (rah) said after narrating a hadith:

اذاتنازعالخبرانعنالنبيصلىاللهعليهوسلمينظربمااخذبهاصحابه

Translation: If there seems to be “contradiction” between 2 reports of Prophet (salallaho alaihi wasalam) then we take the practise which is “CONFIRMED BY SAHABA”[Sunnan Abu Dawud under Hadith No. 1577]

Hence the hadith of Ibn Abbas (ra) is confirmed as it corresponds to the ahadith from Umar (ra), Ali (ra), Ubay Ibn Ka’b (ra) and many others. The Wahabis have another hadith from Muwatta Imam Malik which they use to defend their stance, this hadith contradicts overwhelming ahadith regarding Practise of Ubay Ibn Ka’b that he prayed 20 Rakahs.

It is states in Muwatta:
Book 6, Number 6.2.4: (Muwatta Imam Malik)
Yahya related to me from Malik from Muhammad ibn Yusuf that as-Sa’ib ibn Yazid said, “Umar ibn al-Khattab ordered Ubayy ibn Kab and Tamim ad-Dari to watch the night in prayer with the people for eleven rakas.The reciterof the Qur’an would recite the Mi’in (a group of medium-sized suras) until we would be leaning on our staffs from having stood so long in prayer. And we would not leave until the approach of dawn.”
.
This is the second biggest proof which Salafis use. Unfortunately the Salafis can only deceive innocent public who are not well-aware of sciences of Jarh wa Tadil, Asma Wa Rijaal etc… but the Ahlus Sunnah will teach Salafis some good lessons in these fields.

In Muwatta this is the Isnaad

‏محمدبنيوسف‏عن‏السائببنيزيد‏أنهقال‏أمر‏عمربنالخطاب

Note at: “Muhammad bin Yusuf An Saib Ibn Yazid”

In Musannaf Abdur Razzaq the same hadith is present with same chain but it states:
محمدبنيوسفعنالسائببنيزيدأنعمرجمعالناسفيرمضانعلىأبيبنكعبوعلىتميمالداريعلىإحدىوعشرينركعة

Translation: Narrated by Muhammad bin Yusuf from Saib bin Yazid that Umar (RA) gathered people in Ramadanbehind Ubay Ibn Kaab (ra) and Tamim Dari (ra) and he made them lead people in “TWENTY-ONE” Rakahs[Musannaf Abdur Razzaq, Volume No. 4, Page No. 260, Hadith No. 7730]

Hence even the Hadith in Muwatta does not prove 8, rather 20 is decisively proven as proven from above hadith, now the Salafis have no hadith from Khulafa ar Rashideen in regards to 8 Rakah Tarawih, therefore the hadith in Muwatta is proven to be “MUDHTARIB” and cannot be used as proof. Please see the overwhelming proofs above, you will find many ahadith which prove that Ubai Ibn Ka’b prayed 20 Rakahs, even Ibn Taymiyyah al-Mujasmi the sheikh ul Islam of Salafis said:

ثبت أن أبي بن كعب كان يقوم بالناس عشرين ركعة في قيام رمضان، ويوتر بثلاث‏.‏ فرأي كثير من العلماء أن ذلك هو السنة؛ لأنه أقامه بين المهاجرين والأنصار، ولم ينكره منكر

Translation: “It has been proven that Ubayy ibn Ka’b (Allah be pleased with him) used to lead the Companions, during Ramadan, for 20 rak’ahs and 3 rak’ahs of witr. Hence it is the principle (maslak) of most of the Ulama that this is the Sunnah, because Ubayy ibn Ka’b led 20 rak’ahs of prayer in the presence of the Muhajirin (the emigrants) and the Ansars (the helpers) and not a single Companion repudiated it!”[Ibn Taymiyyah: Majmua al Fatawa (1/191)]
Proof # 11

حَدَّثَنَا أَبُو مُعَاوِيَةَ ، عَنْ حَجَّاجٍ ، عَنْ أَبِي إِسْحَاقَ ، عَنِ الْحَارِثِ أَنَّهُ كَانَ يَؤُمُّ النَّاسَ فِي رَمَضَانَ بِاللَّيْلِ بِعِشْرِينَ رَكْعَةً وَيُوتِرُ بِثَلاَثٍ وَيَقْنُتُ قَبْلَ الرُّكُوعِ

Al-Harith narrates that he used to offer “20 rakats” (tarawih) in Ramadan and also used to lead 3 witr and used to offer Qunut before Ruku. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7767]

Proof # 12 and also definition of Tarawih itself:

حَدَّثَنَا غُنْدَرٌ ، عَنْ شُعْبَةَ ، عَنْ خَلَفٍ ، عَنْ رَبِيعٍ وَأَثْنَى عَلَيْهِ خَيْرًا ، عَنْ أَبِي الْبَخْتَرِيِّ أَنَّهُ كَانَ يُصَلِّي خَمْسَ تَرْوِيحَاتٍ فِي رَمَضَانَ وَيُوتِرُ بِثَلاَثٍ

It is narrated from Hadrat Abi al-Bakhtari (ra) that he used to lead people in “5 Tarvihaat” (i.e 20 Rakat Tarawih) in Ramadan and with 3 (rakah) witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7768]
Note: The Prayer of Tarawih consists of 4 Tarvihs (resting period after every 4 rakahs) and 5 Tarvihaat which makes it 5*4=20

Proof # 13

حَدَّثَنَا ابْنُ نُمَيْرٍ ، عَنْ عَبْدِ الْمَلِكِ ، عَنْ عَطَاءٍ ، قَالَ أَدْرَكْت النَّاسَ وَهُمْ يُصَلُّونَ ثَلاَثًا وَعِشْرِينَ رَكْعَةً بِالْوِتْرِ

Ata Ibn Abi Rubah (RA) said: I have always seen people performing “Twenty Three Rakats” including witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7770]

Proof # 14


حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ أَبِي إِسْحَاقَ ، عَنْ عَبْدِ اللهِ بْنِ قَيْسٍ ، عَنْ شُتَيْرِ بْنِ شَكَلٍ أَنَّهُ كَانَ يُصَلِّي فِي رَمَضَانَ عِشْرِينَ رَكْعَةً وَالْوِتْرَ

It is proved from Shaytar Ibn Shakl that he used to lead “20 rakaat” Tarawih in Ramadan and also in witr. [Musannaf Ibn Abi Shaybah Volume 005, Page No. 222, Hadith Number 7762]

Proof # 15

الفضل بن دكين عن سعيد بن عبيد ان علي بن ربيعة كان يصلي بهم في رمضان خمس ترويحات ويوتر ثلاث.

Sa’eed bin Ubaid narrates that Ali bin Rabiyah (RA) used to lead them in 5 Tarwihat (i.e 20 rakat tarawih) and 3 witr..[Musannaf Ibn Abi Shaybah Volume 005, Page No. 224, Hadith Number 7772]

Proof # 16

Ibn Quduma (rah) while proving “Ijma” on 20 Rakah Tarawih, writes:

وَالْمُخْتَارُ عِنْدَ أَبِي عَبْدِ اللَّهِ ، رَحِمَهُ اللَّهُ ، فِيهَا عِشْرُونَ رَكْعَةً . وَبِهَذَا قَالَ الثَّوْرِيُّ ، وَأَبُو حَنِيفَةَ ، وَالشَّافِعِيُّ . وَقَالَ مَالِكٌ : سِتَّةٌ وَثَلَاثُونَ . وَزَعَمَ أَنَّهُ الْأَمْرُ الْقَدِيمُ ، وَتَعَلَّقَ بِفِعْلِ أَهْلِ الْمَدِينَةِ ، فَإِنَّ صَالِحًا مَوْلَى التَّوْأَمَةِ قَالَ : أَدْرَكْتُ النَّاسَ يَقُومُونَ بِإِحْدَى وَأَرْبَعِينَ رَكْعَةً ، يُوتِرُونَ مِنْهَا بِخَمْسٍ . وَلَنَا ، أَنَّ عُمَرَ ،رَضِيَ اللَّهُ عَنْهُ لَمَّا جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ ، وَكَانَ يُصَلِّي لَهُمْ عِشْرِينَ رَكْعَةً ، وَقَدْ رَوَى الْحَسَنُ أَنَّ عُمَرَ جَمَعَ النَّاسَ عَلَى أُبَيِّ بْنِ كَعْبٍ ، فَكَانَ يُصَلِّي لَهُمْ عِشْرِينَ لَيْلَةً ، وَلَا يَقْنُتُ بِهِمْ إلَّا فِي النِّصْفِ الثَّانِي فَإِذَا كَانَتْ الْعَشْرُ الْأَوَاخِرُ تَخَلَّفَ أُبَيٌّ ، فَصَلَّى فِي بَيْتِهِ ، فَكَانُوا يَقُولُونَ : أَبَقَ أُبَيٌّ رَوَاهُ أَبُو دَاوُد ، وَرَوَاهُ السَّائِبُ بْنُ يَزِيدَ ، وَرُوِيَ عَنْهُ مِنْ طُرُقٍ . وَرَوَى مَالِكٌ ، عَنْ يَزِيدَ بْنِ رُومَانَ ، قَالَ : كَانَ النَّاسُ يَقُومُونَ فِي زَمَنِ عُمَرَ فِي رَمَضَانَ بِثَلَاثٍ وَعِشْرِينَ رَكْعَةً . وَعَنْ عَلِيٍّ ، أَنَّهُ أَمَرَ رَجُلًا يُصَلِّي بِهِمْ فِي رَمَضَانَ عِشْرِينَ رَكْعَةً . وَهَذَا كَالْإِجْمَاعِ.

فاما ما رواه صالح ، فان صالحا ضعيف ، ثم لا ندرى من الناس الزين أخبر عنهم ؟ فلعله قد أدرك جماعة من الناس يفعلون زلك ، وليس زلك بحجة ، ثم لو ثبت أن أهل المدينة كلهم فعلوه لكان ما فعله عمر ، وأجمع عليه الصحابة فى عصره ، أولى بالاتباع ، قال بعض أهل العلم : إنما فعل هزا أهل المدينة لانهم أرادوا مساواة أهل مكة ، فان أهل مكة يطوفون سبعا بين كل ترويحتين ، فجعل أهل المدينة مكان كل سبع أربع ركعات ، وما كان عليه أصحاب رسول الله صلى الله عليه وسلم أولى واحق أن يتبع .

Translation: The established proof in sight of Abi Abullah (i.e. Imam Ahmed) is “20 RAKAHS” and same is the saying of“Thawri, Abu Hanifa and Shafi’I” In sight of Imam Malik it consists of 36 Rakahs and Malik has followed the people of Madina because Salah said that he saw people doing Qiyaam of 41 Rakahs out of which 5 were witr.“OUR PROOF IS THAT UMAR (RA) GATHERED PEOPLE BEHIND IBN KA’B AND MADE HIM LEAD 20 RAKAHS OF TARAWIH. It is also narrated via route of Hassan that Umar (ra) gathered people behind Ubayy ibn Ka’b for 20 nights. and he used to offer Qunnot in the nisf of Ramadan and used to offer tarawih in his home in the last 10 days, this has been narrated by Abu Dawud and Saib bin Yazid. Imam Malik has also narrated from Yazid bin Rumaan that during the tenure of Umar (ra) people used to offer 23 rakahs including witr. (Ibn Qudama continues): It is also narrated from Ali (ra) that he ordered “ONE PERSON TO LEAD OTHERS IN 20 RAKAHS, ****THEREFORE THERE IS IJMA ON 20 RAKAH TARAWIH**** That which saleh has said that (i.e. 41 rakahs) then the answer to this is that “SALEH IS WEAK AND WE DO NOT KNOW WHO HAS GIVEN THE REPORT OF 41 RAKAHS” It might be possible that Saleh saw some people praying 41 rakahs “BUT THIS IS NOT HUJJAT” even if we assume that people of Madina prayed 41 rakahs still the order of Umar (ra) which was followed by all Sahaba during his time is “MORE WORTHY OF FOLLOWING” Some scholars have said that people of Madina prayed 36 rakahs so that they can correspond to the people of Makkah because people of Makkha used to do 7 tawaaf after every 4 rakahs therefore the people of madina in that time started prayed 4 rakaat (i.e. nawafil). Now when we know that Sahaba of Prophet prayed 20 rakahs then “WE SHOULD FOLLOW IT” [Ibn Qudamah al-Mughni Volume 002, Page No. 604]


Proof # 17

Al-Ghuniya tut Talibeen states: (Tarawih consists) of 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]

Proof # 18

Imam Bukhari reported in his book al-Kuna:

عن ابي الخصيب قال كان سويد بن غفلة يؤمنا في رمضان عشرين ركعة

Abu al-Khusaib (ra) narrated that Suwaid bin Ghafalah (ra) always led us in offering “twenty raka’at Salat (al-Taraweeh)” in the month of Ramadan. [al-Kuna Volume 002, Hadith Number 234]

The Consensus of all 4 schools
1. Hanafi Madhab
Imam Badr ud din Ayni (rah) said:

رواه البيهقي بإسناد صحيح عن السائب بن يزيد الصحابي قال كانوا يقومون على عهد عمر رضي الله تعالى عنه بعشرين ركعة وعلى عهد عثمان وعلي رضي الله تعالى عنهما مثله وفي المغني عن علي أنه أمر رجلا أن يصلي بهم في رمضان بعشرين ركعة قال وهذا كالإجماع

Translation: Imam Baihaqi (Rahimuhullah) narrated with “SAHIH” isnaad from Saib Ibn Yazid the Sahabi who said: I saw (people) standing for 20 Rakahs in the era of Umar (RA), also in Era of Uthman (RA) and Ali (RA), In Al-Mughni (the leading Hanbli manual of fiqh) It is narrated from Ali (RA) that he ordered one man to lead people in Ramadan for 20 Rakahs, “ON THIS IS TOTAL IJMA (وهذا كالإجماع)” [Umdat ul Qari Volume No.7, Page No. 177]

Imam Ibn Hammam (rah) said: It has been established with genuine proof that Sahaba and Tabiyeen used to pray 20 Rakahs of Tarawih during the era of Umar (ra), this authentic report is narrated from Yazid ibn Ruman that during the time of Umar (ra) they used to pray 20 Rakahs, Imam Nawawi has “AUTHENTED” this report too [Al-Fath al Qadeer, Volume No.1, Page No. 470]
Allama Mullah Ali Qari (rah) said:

أجمع الصحابة على أن التراويح عشرون ركعة

Translation: There is Consensus/Ijma of Sahaba that Tarawih consists of 20 Rakahs [Mirqaat Sharah al Mishqaat, Volume No.2, Page No. 202, Published by Maktaba al Mishkaat]

2. Hanbali Madhab
Imam Ibn Qudama writes:

كان الناس يقومون في زمن عمر في رمضان بثلاث وعشرين ركعة وعن علي‏,‏ أنه أمر رجلا يصلي بهم في رمضان عشرين ركعة وهذا كالإجماع

Translation: The People stood for 23 Rakahs in Ramadan during the era of Umar (RA) , and It is narrated from Ali (ra) that he made a person to lead 20 Rakahs and on this”CONSENSUS/IJMA” (وهذا كالإجماع)[Ibn Quduma al Hanbli in Al-Mughni, Volume No.1, Page No. 802, Under the chapter of Rakaat in Tarawih]

Sheikh Abdul Qadir al Jilani al-Hanbli (rah) writes:

(Tarawih consists of) 20 Rakahs, in every second Rakah one should sit and say the Salaam, thus they become 5 Tarwihaat out of which every 4 are called Tarvih (i.e. 5 times 4 = 20) [Al Ghuniya Tut Talibeen Volume 2, Page No. 25]

3. The Shafi’i Madhab
Imam Tirimdhi (rah) said:

‏ ‏ ‏و قال ‏ ‏الشافعي ‏ ‏وهكذا أدركت ببلدنا ‏ ‏بمكة ‏ ‏يصلون عشرين ركعة

Translation: Imam ash-Shaf’I (Rahimuhullah) said: I found the people of Makkah praying twenty rak’at.” [Sunnan Tirimdhi]
Imam Ghazzali (Rahimuhullah) said:

التراويح وهي عشرون ركعةوكيفيتها مشهورة وهي سنة مؤكدة

Translation: Tarawih consists of “Twenty”Rakahs, Its method is well known and it is Sunnat al Muakdah. (Al-Ghazzali in Ihya Uloom ud din, Volume No.1, Page No. 139)

4. Maliki Madhab
Imam Ibn Rushd al Qurtubi (rah) said: One Qawl of Imam Malik (rah), plus saying of Abu Hanifa, Imam Shafi, Imam Ahmed and Dawud al Dhahiri prove 20 Rakahs of Tarawih , Imam Malik has also narrated from Yazid bin Ruman (ra) that during the Era of Umar (ra) people used to do Qiyaam of 20 Rakahs (Tarawih) [Ibn Rushd in Al-Bidayatul Mujtahid, Volume No. 1, Page No. 152]

The Qawl of 36 Rakahs which some people misuse also proves 20 Rakah Tarawih because Imam Malik used to prescribe people to pray “EXTRA 4 RAKAHS” between every Tarvih (i.e. Resting period after every 4 rakahs), so It is not part of Tarawih, hence there is is absolute Ijma on Tarawih being 20, secondly 36 Rakahs is not proven from any of the Khulafa and above all 2 ahadith from Muwatta Imam Malik prove20.

__________________

It is related from Sayyidina Ibn Abbas : ‘The Prophet :pbuh: would pray 20 Rakats and then witr in the month of Ramadhan.’ (Musnad ibn Abi Shaybah vol 2, p294/ Sunan Baihaqi vol 2, p496/ Tibraani Kabir vol  11, p393/ Musnad ibn Hameed p218)

The ‘Ahle Sunnah Wal Jamat’ are those who are satisfied and content with the actions/teachings of the Sahabah رضى الله عنهم
The soundness and correctness of the above narrations is supported by the very actions of the Sahabahرضى الله عنهم . It was the nature of the Sahabah رضى الله عنهم that without the order and permission of the Prophet :pbuh: they would not perform any religious action. They would not create innovative practices in the Deen. It is this very same 20 Rakats Taraweeh that has been performed from the time of the Sahabah to the present day in congregation in the month of Ramadhan. This form of worship has been passed down from generation to generation and safeguarded to this day. The strength of these Ahadith is established from the Khulafa Rashideen and Sahabah رضى الله عنهم , Scholars of Hadith, Jurists and Mujtahideen of this Ummah, as well as the very practice of the Ummah itself. The Hadith related in respect of the 20 Rakats Taraweeh above has been related by Ibn Abbas .
Umar then acted upon this narration and ordered the Ummah to read 20 Rakats Taraweeh behind an Imam. Both of these Companions رضى الله عنهم are recognised as reliable and sound narrators of Hadith and on their narrating there is no doubt. It is the proven unanimous practice of the Sahabah رضى الله عنهم to act upon this narration of Ibn Abbas which authenticates this narration as a correct and accepted practise. The Prophet :pbuh: stated: ‘After my time, people will see much differences occurring. In such a condition, it is compulsory upon you that you hold firmly to my Sunnah and the rightly guided path of the Khulafa Rashideen.’ (Mishkaat Masabih p30).
The Prophet :pbuh: specifically gave the Ummah an advice; related from Huzaifa : The Prophet :pbuh: stated: ‘I do not know how long I will remain amongst you. After me, follow Abu Bakr and Umar . (Mishkaat Masabih p560).
Abu Rahman bin Abdul Qari related: I left one night in Ramadhan with Sayyidina Umar bin Khattab and we headed towards the Masjid of the Prophet . In the Masjid we saw various groups of people praying alone or behind an Imam and they were scattered over the Masjid. Umar bin Khattab made a decision to congregate all the people behind Ubay Ibn Ka’ab . (Bukhari vol 1, p269)
Yazid bin Ruman رحمه الله related: In the time of the Khalifah of Sayyidina Umar bin Khattab – people would pray 23 Rakats behind an Imam (20 Taraweeh, 3 Witr). (Muwatta Imam Malik vol 1, p98/Sunan Kabeer Baihaqi vol 2, p496).
Abi Abdur Rahman Salmi رحمه الله related: In the nights of Ramadhan, Sayyidina Ali called upon the recitors of the Qur’an (Huffaz/Qura) and ordered one amongst them to lead the people in 20 Rakats of Taraweeh. Sayyidina Ali would lead the people himself in the Witr Salah. (Sunan Kabeer Baihaqi vol 2, p496/ Fathul Bari vol 4, p219)
Ibn Taymiyyah رحمه الله writes in his Fatawa: ‘Verily it has been proven that Umar made Ubay ibn Ka’ab lead the people in 20 Rakats of Taraweeh and 3 Witr in Ramadhan. This is the way of the scholars of this Ummah and this is the Sunnah. This is due to the fact that Sayyidina Ubay Ibn Ka’ab read 20 Rakats Taraweeh in a large congregation of the Muhajireen and Ansar of the Sahabah رضى الله عنهم and none amongst them objected to this practice.’ (Fatawa Ibn Taymiyyah vol 1, p191/ Al Mughni vol 1, p803)
In the time of Ibn Taymiyyah  when the Rawafid (Shia) put the blame upon Sayyidina Umar for creating the innovated practice of 20 Rakats Taraweeh. Ibn Taymiyyah responded to this allegation by writing in defence of Sayyidina Umar to the Rawafid: ‘If Umar Farooq by establishing 20 Rakats of Taraweeh had been deemed to adopt a bad practise, then Sayyidina Ali would have put an end to this in his Khilafat. However, in the Khilafat of Ali , he too would read 20 Rakats Taraweeh prayer in Kufa. In the month of Ramadhan, Sayyidina Ali would state: ‘May Allah عزّوجلّ enlighten the grave of Umar , just as He (Umar ) has enlightened our Masajids for us.’ (Due to the fact of establishing the 20 Rakats Taraweeh for the Ummah.) (Minhaaj ul Sunnah vol 2, p224)
Those Ghair Muqalideen who accuse Umar for introducing the innovation of 20 Rakats Taraweeh in his Khilafat, ask yourselves this, are you not treading the same path with your words as the Rawafid (Shia) in the time of Ibn Taymiyyah ?
This practise of 20 Rakats continued throughout the Khilafat of Uthman and Ali & remained unaltered in the entire world until today. Alham-du-lil-lah, this is practised still today in the holiest Masajid i.e. Masjid Haram Makkah, Masjid Nabwi and Masjid al-Aqsa.
Sayyidina Abdullah Ibn Masood , who is one of the most senior Sahabah رضى الله عنهم in terms of knowledge and Taqwa, gave this advice to the Ummah in respect of the status of the Sahabah ,رضى الله عنهم upon which we should reflect wholeheartedly: ‘Sayyidina Ibn Masood stated: if you wish to follow the way of anyone, then follow the path of the Sahabah رضى الله عنهم . These Sahabah رضى الله عنهم had pure hearts, depth of knowledge, were devoid of show and pomp, had simplicity and were the best people of this Ummah. Allah عزّوجلّ preferred this great group of the Sahabah رضى الله عنهم for the company of his most beloved Prophet :pbuh: and used them to establish his Deen. For this reason, their greatness should be recognised and their path followed, as truly they were those who were upon the rightly guided straight path.’ (Mishkaat Masabih, p32)
Asad bin Amr رحمه الله related from Qazi Imam Abu Yusuf رحمه الله : ‘I asked Imam Abu Hanifa   رحمه الله about the matter of Taraweeh and what Sayyidina Umar had done in this respect. Imam Ahle Sunnah Wal Jamat Abu Hanifa رحمه الله replied: ‘20 Rakats of Taraweeh is Sunnah Muakkadah.
Sayyidina Umar did not establish this from his own accord, nor was he one to create innovations in the Deen. Rather, he was the greatest in his hatred of innovation. The order that he gave for the 20 Rakats of Taraweeh, verily; there would have been an order of the Prophet :pbuh: in this respect.’ (Marakeeyul Farah Ma’a Hashiya p334)
Imam Ahle Sunnah Wal Jamat Ahmed bin Hanbal رحمه الله stated: ‘It has reached me that Umar bin Khattab would read 20 Rakats of Taraweeh.’ (Al Mughni vol 2, p168/ Baihaqi vol 1, p296/ Muwatta Imam Malik p40)
The Incorrect Evidence Provided by the Ghair Muqalideen for Establishing of 8 Rakats as Taraweeh Usually the narration of Aisha رضى الله عنها is used to support the view that Taraweeh of 8 Rakats is sufficient. Abu Salma related that he asked of Aisha رضى الله عنها : ‘How was the prayer of the Prophet :pbuh: in Ramadhan?’ She رضى الله عنها replied: ‘The Prophet :pbuh: would not pray more than 11 Rakats in Ramadhan or outside of it.’ (Sahih Bukhari vol 1, p154) In this narration, the words clearly state that the prayer of the Prophet throughout the whole year (in and outside of Ramadhan) would be no more than 11 Rakats. Therefore, this Hadith indicates the Prophet’s :pbuh: practice in respect of Tahajud, as Taraweeh is connected only to the nights of Ramadhan. Is Taraweeh read after Isha in the other months of the year apart from Ramadhan?
It is recorded in the Sahih Hadith that in the time of Prophet :pbuh: , He only prayed as Imam 3 nights in Ramadhan with the congregation of the Companions رضى الله عنهم . On the three nights when The Prophet :pbuh: performed Taraweeh Salaah in congregation, He performed Tahajud Salaah alone on one of those nights. Anas related that the Prophet :pbuh:  ‘In (one night of) Ramadhan was praying (Taraweeh) Salaah. A number of us including myself joined the Prophet in Salaah forming one Jamaat. Afterwards the Prophet :pbuh: upon completing the Salaah went to his room and performed that Salaah (Qiyam ul Layl Tahajud) alone which He did not perform with us. (Sahih Muslim vol 1, p352)
The Prophet :pbuh: would pray Tahajud (Qiyam ul Layl) the whole year round, but never was there the same congregation as was found in the 3 days of Ramadhan (as mentioned above). Nor did the Khulafa Rashideen رضى الله عنهم gather and perform their own congregation. The Prophet :pbuh: never led the congregation of the Companions رضى الله عنهم in Tahajud (Qiyam ul Layl). (Fatawa Rahimiyah vol 1, p331).
Why is the idea of Qiyam ul Layl in congregation in the Masjid than enforced as though it is a compulsory prayer. There are also posters put up to attract people to take part in this, reflect upon your own actions before implicating the Sahabah !رضى الله عنهم.
If the above narration is not regarding the Tahajud prayer, then the Sahih narration of Ibn Hajar Asqalani رحمه الله mentioned above where the Prophet prayed 20 Rakats congregation on two consecutive nights in Ramadhan is conflicting to this narration of Aisha رضى الله عنها mentioning 11 Rakats in and outside of Ramadhan. Also, the narration of Aisha رضى الله عنها found in Bukhari has not mentioned a congregation of prayer. Where is the proof then for praying 8 Rakats Taraweeh with congregation in Ramadhan?
The establishment of 20 Rakats Taraweeh with congregation started upon the order of Umar and it was Umar also who established this 20 Rakats Taraweeh in the whole month.
On one side, the Ghair Muqalideen by implicating Sayyidina Umar , leave the prayer composing of 20 Rakats. Yet, they pray 8 Rakats for the entire month. Both their actions are without reason or proof as the Prophet :pbuh: only prayed 20 Rakats in 3 nights with congregation and He never prayed Tahajud (8 Rakats) in congregation.
The Ulama of Salaf-us-Saliheen رحمهم الله have left the Ummah rules/regulations on how best to interpret Ahadith: if in any narration the message is not completely understood or there are a number of conflicting opinions regarding the same topic it is essential to refer to the practices and recommendations of the Sahabah رضى الله عنهم , especially the actions of the Khulafa Rashideen – رضى الله عنهم ‘for you that is the true path’. (Fathul Bari Sharah Bukhari vol 2, p269 / Abu Dawood vol 1, p263 / Tareekh Baghdad vol 2, p247/ Ahkamul Qur’an vol 1, p17)
The supporting proof from the Scholars of the Ummah that the Narration of Aisha رضى الله عنها is in respect of Tahajud prayer Allamah Abu Bakr ibn Arabi رحمه الله writes: ‘the 11 Rakats (8 Rakats Nafl, 3 Witr) narration related by Aisha رضى الله عنها refers to the Qiyam ul Layl (Tahajud) of the Prophet :pbuh: .’ (Aridatul Ah’wadhi Shara Tirmidhi vol 4, p19)
Ibn Hajar Al Asqalani رحمه الله also refers to this narration as referring to the Tahajud (8 Rakats) with Witr (3 Rakats). (Fathul Bari Sharah Bukhari vol 3, p328)
Qazi Ayadh Maliki رحمه الله has taken all of Aisha رضى الله عنها narrations as referring to the Tahajud prayer of the Prophet :pbuh: , which He would perform in Her house. (Sharah Muslim Nawawi vol 1, p253)
Qazi Mohammad Shawqani رحمه الله who himself was a Ghair Muqalid Aalim writes: ‘The narration of Aisha رضى الله عنها in Sahih Bukhari and Sahih Muslim referring to the 11 Rakats in and outside of Ramadhan is in respect of Tahajud Qiyam ul Layl. (Naylul Awtar vol 3, p39)
Shah Abdul Aziz Muhaddith Dehlawi رحمه الله states: ‘the narration of Aisha رضى الله عنها is in regards to Tahajud which whether it was Ramadhan or not the Prophet would always perform. (Fatawa Azizia p125)
Shah Waliullah Muhaddith Dehlawi رحمه الله writes: ‘The 20 Rakats of Taraweeh is an ‘established continuous Sunnah’ (Sunnat Qai’mah Mutawatira) which has been practiced in its current form since the time of the 1st generation of Muslims (Salaf-us-Saliheen رحمهم الله ) in a united manner. Specifically, for the view of the 4 Imams to agree upon a matter is one of the greatest proofs of it being an established Sunnah.’ (Hujatulahil Baligha vol 1, p412-3)
Verily 20 Rakats Taraweeh is Sunnah Muakkadah (an emphasized Sunnah) on both men and women. (Ad-Durrul Mukhtar. vol 1 p.520)
After all these narrations and sayings, an appeal is made to the Ghair Muqalideen to act upon the sayings and way shown by the Sahabah رضى الله عنهم and do not destroy your Akhirah by following another way. The actions of the Sahabah رضى الله عنهم are the actions of Rasulullah :pbuh: .

There are others, who without having the mind-set of the Ghair Muqalideen, through laziness or are easily influenced read 8 Rakats of Taraweeh and leave. Why is this the case that due to laziness 20 Rakaat Taraweeh is neglected? Performing less than 20 Rakaat Taraweeh is a sin. These people are deprived of a very great worship of Ramadhan (not only in relation to Salah but also in the context of listening to Qur’an as established Sunnah) and lose out on the immense bounties and rewards to be presented on the Day of Qiyamah

Aqeeda of Esal e sawab [ praying for dead and sending them blessing ] in Islam


Hadith # 1

Narrated ‘Aisha:

Allah’s Apostle said, “Whoever died and he ought to have fasted (the missed days of Ramadan) then his guardians must fast on his behalf.”

[Sahih Bukhari Book 31 Hadith 173]

Hadith # 2

في ذكر البصرة الملاحم سنن أبي داود
‏ ‏حدثنا ‏ ‏محمد بن المثنى ‏ ‏حدثني ‏ ‏إبراهيم بن صالح بن درهم ‏ ‏قال سمعت ‏ ‏أبي ‏ ‏يقول ‏
‏انطلقنا حاجين فإذا رجل فقال لنا إلى جنبكم قرية يقال لها ‏ ‏الأبلة ‏ ‏قلنا نعم قال من يضمن لي منكم أن يصلي لي في ‏‏ مسجد العشار ‏‏ ركعتين أو أربعا ويقول هذه ‏ ‏لأبي هريرة ‏ ‏سمعت خليلي رسول الله ‏‏ صلى الله عليه وسلم ‏ ‏يقول ‏ ‏إن الله يبعث من ‏‏ مسجد العشار ‏ ‏يوم القيامة شهداء لا يقوم مع شهداء ‏ ‏بدر ‏ ‏غيرهم ‏
‏قال ‏ ‏أبو داود ‏ ‏هذا المسجد مما ‏ ‏يلي ‏
,
The sahabi, Abu Hurayra, urged some people to pray 2 raka’ahs in Masjid Ashaar and told them to say after the prayers, “Haaza li Abi Hurayra”. THIS IS FOR ABU HURAYRA (Abu Dawud vol 2 p236)

Hadith # 3

Narrated Abdullah ibn Amr ibn al-’As:

Al-’As ibn Wa’il left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Apostle of Allah (peace_be_upon_him). He, therefore, came to the Prophet (peace_be_upon_him) and said: Apostle of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf? The Apostle of Allah (peace_be_upon_him) said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him.
,
[Abu Dawud Book 17 Hadith 2877 ]

Hadith # 4

Abdullah b. Buraida (Allah be pleased with him) reported on the authority of his father: When we were sitting with the Messenger of Allah (may peace be upon him), a woman came to him and said: I had gifted to my mother a maid-servant, and now she (the mother) has died. Thereupon he (the Holy Prophet) said: There is a definite reward for you and she (the maid-servant) has been returned to you as an inheritance. She (that woman) again said: Fasts of a month (of Ramadan) are due upon her; should I observe them on her behalf? He (the Holy Prophet) said: Observe fasts on her behalf. She (again) said: She did not perform Hajj, should I perform it on her behalf? He (the Holy Prophet) said: Perform Hajj on her behalf.

[Sahih Muslim Book 6 Hadith 2558]

Hadith # 5

Jabir b. ‘Abdullah (Allah be pleased with him) reported: We performed Hajj along with Allah’s Messenger (may peace be upon him), and we sacrificed a camel on behalf of seven persons, and a cow on behalf of seven persons.

[Sahih Muslim Book 7 Hadith 3026 ]

Hadith # 6

Narrated Aisha, Ummul Mu’minin:

A woman said: Apostle of Allah, my mother suddenly died; if it had not happened, she would have given sadaqah (charity) and donated (something). Will it suffice if I give sadaqah on her behalf? The Prophet (peace_be_upon_him) said: Yes, give sadaqah on her behalf.

[Abu Dawud Book 17 Hadith # 2875],

Hadith # 7

Narrated ‘Aisha:

A man said to the Prophet, “My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf?” He said, “Yes! Give in charity on her behalf.”
,
[Sahih Bukhari Book 51 Hadith 22]

Hadith # 8 :

On issue of Sacrificing for Dead

أَنَّهُ كَانَ يُضَحِّي بِكَبْشَيْنِ أَحَدُهُمَا عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْآخَرُ عَنْ نَفْسِهِ فَقِيلَ لَهُ فَقَالَ أَمَرَنِي بِهِ يَعْنِي النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَا أَدَعُهُ أَبَدًا

Sayyidina Ali (RA) always sacrificed two rams, one on behalf of the Prophet (SAW) and one on his own account. Someone asked him, Why do you do that? He said, ‘The Prophet (SAW) had commanded me to do it. So I will never neglect it.”.

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[Abu Dawud ,Book 15 ,Hadith 2784 [ under heading of sarficing for deceased/those in graves]

Hadith # 9

‘A’isha reported Allah’s Apostle (may peace be upon him) saying: If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted.

[Sahih Muslim Book 4 Hadith 2071]

Hadith # 10

Even animals , mankind, birds can do ishal e sawab
for dead
,
عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ مُسْلِمٍ يَغْرِسُ غَرْسًا أَوْ يَزْرَعُ زَرْعًا فَيَأْكُلُ مِنْهُ إِنْسَانٌ أَوْ طَيْرٌ أَوْ بَهِيمَةٌ إِلَّا كَانَتْ لَهُ صَدَقَةٌ

Sayyidina Anas (RA) reported that the Prophet (SAW) said, “If a Muslim plants a tree or cultivates land and a man, a bird or an animal eats from it then that is a sadaqah[charity] on his behalf

[Bukhari 2320, Muslim 1553, Ahmed 12497]

 

أخبرنا أبو عبد الله الحافظ ثنا أبو العباس محمد بن يعقوبَ ثنا العباس بن محمد قال سألتُ يحيى بنَ مَعِيْنٍ عن القراءَةِ عندَ القبرِ فقالَ: حدثنا مُبَشِّرُ ابنُ إسمعيلَ الحلبيُّ عن عبد الرحمن بن العلاء بن اللجلاج عن أبيه أنه قالَ لبنيهِ: إِذَا أَدْخَلْتُمُوْنِي قَبْرِيَ فَضَعُوْنِي في اللَّحْدِ وقولُوا: بِسْمِ الله وعَلَى سُنَّةِ رسولِ الله صَلَّى الله عَلَيْهِ وَسَلَّمَ وسُنُّوا عَلَىَّ الترابَ سَنًّا، أَوْ اقْرَؤُا عِنْدَ رأسِي أَوَّلَ البَقَرَةِ وخَاتِمَتَهَا، فإنِّي رأيتُ ابنَ عُمَرَ يَسْتَحِبُّ ذَلِكَ


Translation:
Abbas bin Muhammad (rah) asked Imam Yahya bin Ma’een about “RECITING (QURAN) AT THE GRAVE” he replied: It is narrated from Mubashar ibn Ismail al-Halbi who narrated from Abdur Rahman bin al-Ala bin Lajlaaj, who narrated from his father (Sahabi) that his father said to his sons: When you are entering me in the qabr then make a Lahd then say: In the name of Allah and upon the Sunnah of RasoolAllah (Peace be upon him)” and then start adding dust, after this stand on my (head’s) side reciting the “BEGINNING AND ENEDING OF SURAH AL-BAQARAH” because I saw Ibn Umar (ra) considering this as a “RECOMMENDED DEED” [Sunnan Bayhaqi al-Kubra (5/404), Hadith # 7097]

Regarding such ahadith mentioned in Bayhaqi, Imam al-Nawawi (rah) the legendary scholar said:

Translation: It is narrated in <> with “HASAN CHAIN” that Ibn Umar (ra) considered it “MUSTAHAB/RECOMMENDED” to recite the beginning and ending of Surah al-Baqarah “UPON THE GRAVE AFTER BURIAL” [Imam al-Nawawi in Kitab ul Adhkaar (1/162)]

Proof # 4bVolume 1, Book 4, Number 215: (Sahih Bukhari)Narrated Ibn ‘Abbas: Once the Prophet, while passing through one of the grave-yards of Medina or Mecca heard the voices of two persons who were being tortured in their graves. The Prophet said, “These two persons are being tortured not for a major sin (to avoid).” The Prophet then added, “Yes! (they are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies (to make enmiy between friends). The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied, “I hope that their torture might be lessened, till these get dried.”


Why punishment is reduced due to plants on grave?

The reason is that trees, leaves, plants do “Dhikr of Allah” so the logic of Adhaab being reduced is that till the time they remain fresh they will do dhikr due to which the punishment on Sahib-e-Qabr will be reduced, when Tasbih of Plants benefits the deceased then imagine the benefit of humans reciting Quran at graves and denoting the thawaab.

This is why Imam Ibn Hajr al-Asqalani (rah) said:

إن المعنى فيه أن يسبح ما دام رطباً فيحصل التخفيف ببركة التسبيح، وعلى هذا فيطرد في كل ما فيه رطوبة من الأشجار وغيرها. وكذلك فيما فيه بركة كالذكر وتلاوة القرآن من باب الأولىTranslation: The meaning of it is that till the time the stem remains fresh it will keep on doing Tasbih and due to Barakah of that Tasbih the punishment will be reduced. It is also derived from this that everything which has freshness from trees/plants then to put it on graves is a cause of reducing punishment. Similarly “EVERYTHING WHICH HAS BARAKAH LIKE DHIKR AND RECITATION OF QURAN, IS MORE AWLA (I.E. GREATER) IN THIS REGARD” [Fath ul Bari, Sharh Sahih ul-Bukhari (1/426)]

b) The Practise of Salaf as-Saliheen & Explanation by Classical scholars

Ibn Qayyim al Jawziyyah is amongst the top ranking scholars of misguided Wahabi/Ghair Muqalid sect and they claim him to be a champion and reviver of deen. Although he is not Hujjat for us and proofs for Isaal e Thawaab are proven from many other true Ahlus Sunnah scholars but I am showing proof from Ibn Qayyim so that opponents are left with no excuses.


Ibn Qayyim al Jawziyyah on real Salaf as-Saliheen

He states in his Kitab ar-Ruh:

وقد ذكر عن جماعة من السلف أنهم أوصوا أن يقرأ عند قبورهم وقت الدفن قال عبد الحق يروى أن عبد الله بن عمر أمر أن يقرأ عند قبره سورة البقرة وممن رأى ذلك المعلى بن عبد الرحمن وكان الامام أحمد ينكر ذلك أولا حيث لم يبلغه فيه أثر ثم رجع عن ذلك Translation: It is narrated from a group of Salaf that they advised to recite Quran on their graves after burying them. Abdul Haq has narrated that Ibn Umar (RA) ordered (others) to recite Surah Baqarah on his grave. Muala bin Abdur Rahman also holds the same opinion, Imam Ahmed (rah) did not agree to this in the beginning because proof had not reached him then, however later he agreed. [Kitab ar Ruh by Ibn Qayyim, Page No. 64, Published by Dar Ibn Kathir, Damascus, Syria]

That has hit bulls eye from Ibn Qayyim and destroyed the Wahabi version of Islam today, so Alhamdolillah it stands proven that Sufis are true followers of Salaf whereas Ghair Muqalideen/Salafis of today are just deceivers who disguise themselves with catchy names like “SALAFI”

Also note that Imam Ahmed (rah) rightly accepted reciting Quran on graves after proof reached him, unlike Ghair Muqalid sect of today who remain persistent even after proofs have reached them.

Hence Muslims should often visit graves of Awliya or their relatives and recite Quran there, Alhamdolillah I had the Sa’dat of doing that at Jannat ul Baqi in Madina al Munawwara.


Proofs from Majority of scholars including Salaf

Imam Zayn ud-din Ibn Nujaim al-Misri (rah) said:

والأصل فيه أن الإنسان له أن يجعل ثواب عمله لغيره صلاة أو صوماً أو صدقة أو قراءة قرآن أو ذكراً أو طوافاً أو حجاً أو عمرة أو غير ذلك عند أصحابنا للكتاب والسنة

Translation: According to us the thawaab of deeds performed by one person reaches the other, this includes Praying, Fasting, Charity, “RECITATION OF QURAN”, Dhikr, Tawaf, Hajj, Umra or any other (good) deeds. This is proven from Quran and Sunnah [Al-Bahr ar-Ra’iq Sharah Kanz al Daq’aiq (3/62)]

Also refer to Hashiya Dur ul Mukhtar by Allama Ibn Abideen ash-Shami (rah) [Volume No. 4, Page Nos: 12-28]

Imam al-Khalal Abu Bakr (rah) the great Muhadith wrote a whole booklet especially on this topic with title: “Al Qira’ Andd al-Quboor (i.e. Recitation of Quran near the graves)” he narrates many proofs in it including this one

عن إبراهيم النخعي رحمه الله قال : ” لا بَأْسَ بقراءةِ القرآنِ في المقابِر

Translation: Imam Ibrahim al-Nakha’I (rah) said: There is no harm in reciting Quran inside tombs [Al Qira’ Andd al Quboor, Page No. 3]

Imam Jalal ud-din Suyuti (rah) says:

إختلف في وصول ثواب القراءة للميت فجمهور السلف والأئمة الثلاثة على الوصول

Translation: There is difference of opinion whether the dead receives Thawaab due to “RECITATION OF QURAN” The majority of the Salaf and the three Imams are of the opinion that “IT REACHES” [Sharh as Sudoor (1/302)]

Note: Imam ash-Shafi’i (rah) was of the opinion that Thawaab does not reach the dead but Alhamdolillah even he accepted that “THERE IS NO HARM IN RECITING QURAN AT GRAVES EVEN DOING KHATM E QURAN IS FINE” [Refer to Kitab ul Adhkaar of Imam al-Nawawi, Page No. 278]

 

*More proofs from hadith on reciting Quran at graves* ...Translation: It is narrated in Sahih Muslim from Amr ibn al-Aas (RA) that he said: When you have buried me then stand around my grave for a time in which a Camel could be slaughtered and its meat is distributed, so that I may “ENJOY YOUR COMPANY” and ascertain what answer I can give to the messengers (angels) of Allah…It is narrated in Abu Dawud and Baihaqi with “HASSAN” chain from Uthman (RA) who said: The Prophet (Peace be upon him) after burying the deceased used to stand (on his side) and say: Ask Allah for his forgivenss and that he should stand firm because he is being questioned. .. Imam Shafi’i (rah) and his companions said: To recite something from Quran (at the grave) is recommended, If “KHATAM UL QURAN” is done then it is even better.. It is narrated in Sunnan Baihaqi with “HASSAN CHAIN” that Ibn Umar (ra) considered it Mustahab to recite Beginning and ending Ayahs of Surah Baqarah at the grave after burying

 

 

[Kitab ul Adhkaar, Page No. 278]

 

 

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Note: Alot of above research work is done by Brother Aamir Ibrahim, Jazakallakhairan to him for his hardwork.