Question:
A Muslim woman who wears hejab was divorced by her husband in Switzerland. Right after this she asked a Swiss court for separation. She takes more than half of the husband’s monthly salary. This woman does not work and she has the custody of her 4 years old daughter. According to Swiss law, this is not considered divorce. As for them divorce does not take place unless both husband and wife agree to it, or after two years of separation. More than one year passed and this woman takes more than her right, and does not agree to divorce in order to prevent her husband (who divorced her) from marrying another.
1- Is it correct to turn to the law of Switzerland instead of the Islamic law, and justify this by saying that we should abide by the law of where we live?
2- The father spends on his daughter, has he to spend on his ex-wife, knowing that she finished her ‘iddah more than one year ago? When should he stop spending on her?
3- What is the ruling on this woman who used the law of Switzerland to stop her husband from marrying another, although he divorced her more than one year ago?.
Answer:
Praise be to Allaah.
It is not permissible to refer for judgment to anything but the sharee’ah of Allaah, because Allaah says (interpretation of the meaning):
“But no, by your Lord, they can have no Faith, until they make you (O Muhammad صلى الله عليه وسلم) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission”
[al-Nisa’ 4:65].
Ibn Katheer (may Allaah have mercy on him) said: Allaah swears by His Divine Self that no one truly believes unless he makes the Messenger (peace and blessings of Allaah be upon him) judge in all his affairs. What he rules is the truth which must be followed both inwardly and outwardly. Hence He says “and find in themselves no resistance against your decisions, and accept (them) with full submission” i.e., if they refer to you for judgement and obey you inwardly so that they find in themselves no resistance against your ruling, and they follow it outwardly and inwardly, then submit to that fully with no objection, resistance or argument, as it says in the hadeeth: “By the One in Whose hand is my soul, none of you (truly) believes until his desire is in accordance with what I have brought.” End quote.
Tafseer Ibn Katheer (1/532).
Ibn ‘Uthaymeen (may Allaah have mercy on him) said: This oath begins with the words Fa laa (But no) which is used for emphasis, then Allaah swears by the most specific type of Lordship – which is the Lordship of Allaah to His Messenger – that the one who does not do the following things has no faith:
1 – Referring for judgement to the Messenger (peace and blessings of Allaah be upon him), because He says “until they make you (O Muhammad صلى الله عليه وسلم) judge”. The one who seeks judgement from anyone other than Allaah and His Messenger is not a believer, and is either a kaafir who is beyond the pale of Islam or a kaafir in the sense of lesser kufr.
2 – Contentment with and acceptance of his ruling, so that they do not find in themselves any resistance against what he has decreed, rather they accept it and are content with what the Prophet (peace and blessings of Allaah be upon him) has decreed.
3 – That they accept with full submission, i.e., submit totally.
Beware, O Muslim, of cancelling out your faith. End quote.
See: Sharh al-Waasitiyyah by Ibn ‘Uthaymeen, p. 181/182.
What this sister – in whom it seems that there is a great deal of good, based on what it says about her in the question, such as that she wears hijab – should do is refer for judgement to someone who can judge between her and her ex-husband on the basis of the laws of Allaah. We have described how that may be done in the country in which they live in the answer to question no. 4044; there is sufficient information there, in sha Allaah.
We advise her to try again to set things straight and try to re-marry her husband, as that is in the interests of their daughter.
As for the answer to the questions that are mentioned:
1.
Divorce occurs when the husband utters the word of divorce and it does not need a ruling from a shar’i judge let alone a ruling from one who does not rule in accordance with that which Allaah has revealed.
2.
It is not permissible to turn to man-made laws in order to prevent a man from doing that which Allaah has permitted; that is a transgression against him and is wronging him. This sister should fear Allaah and remember that wrongdoing will be darkness on the Day of Resurrection.
3.
After the end of the ‘iddah, the divorced woman is not entitled to any maintenance or accommodation. Ibn Qudaamah said in al-Mughni (7/145): Accommodation and maintenance are only due to a woman from her husband in the case of a revocable divorce. End quote.
4.
If it is known that she is not entitled to any maintenance or accommodation, then what she is taking from the man on the orders of the court, which is not given by him willingly, is haraam, because Allaah says (interpretation of the meaning):
“O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent”
[al-Nisa’ 4:29].
And because the Prophet (peace and blessings of Allaah be upon him) said: “Every Muslim is sacred to his fellow-Muslim, his blood, his wealth and his honour.” Narrated by Muslim.
Based on that, she should return it to him or ask him to let her off.
5.
Custody of the daughter before she reaches the age of seven years is her mother’s right, so long as she is Muslim and trustworthy, and has not remarried. Imam Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (8/190): If the couple separate, and they have a child who is still a minor or disabled, his mother has the most right to custody of him if she fulfils all the conditions, whether the child is male or female. This is the view of Yahya al-Ansaari, al-Zuhri, al-Thawri, Maalik, al-Shaafa’i, Abu Thawr, Ishaaq and ashaab al-ra’y, and we do not know of anyone who disagreed with them. End quote.
6.
Maintenance of the daughter is a shar’i obligation on her father, even if she is in her mother’s custody, because of the report narrated by al-Bukhaari and Muslim from ‘Aa’ishah, that Hind bint ‘Utbah said: O Messenger of Allaah, Abu Sufyaan is a miserly man who does not give me enough for myself and my child, except for that which I take without his knowledge. He said: “Take that which will suffice for you and your child, on a reasonable basis.” This indicates that the maintenance of the children is their father’s duty, and that the maintenance should be based on what is sufficient, and she has no right to take more than what is sufficient.
And Allaah knows best.
Islam Q&A
'and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things'. [Quran:64:11]
Sunday, April 06, 2008
Saturday, April 05, 2008
GOODNESS IN ALL
GOODNESS IN ALL
All things are created with wisdom and with an ulterior purpose. In consort with this ulterior purpose, there are benefits for the believers in all happenings. Because Allah is on the believers’ side and does not let them down.
Encounters in life may at first seem unfavourable for the believers. However, one should understand that even seemingly e events, for example, a plot of hatched against them by the unbelievers, will ultimately turn out well for them. Allah will sooner or later let them savour His beneficence so, believers should be completely sure that there is goodness in all.
There are many examples of this kind of situation in the Qur’an; the life of Yusuf (Joseph) is one of the most remarkable. In his childhood, Yusuf had been thrown down to the bottom of a well by his brothers. He was later rescued and then accused and imprisoned, even though he was innocent. For a person without faith, these incidents may be thought of as the greatest misfortunes. Nevertheless, Yusuf always kept in mind that these could only happen under Allah’s ection and that all would certainly turn out for the better. And this proved to be true. Allah turned the “disasters” to good account; Yusuf was released from prison and in time became one of the governors of that land.
The situation with Yunus (Jonah) was no different. He fled to a laden ship, where, to retain his place, he drew lots. When the draw proved unfavourable, he was thrown into the sea where he was swallowed by a gigantic fish. The Qur’an informs us that he was rescued and was sent to a “nation a hundred thousand men or more,” only because he had glorified Allah.
“Had he not been of them who glorify Allâh, He would have indeed remained inside its belly (the fish) till the Day of Resurrection. But We cast him forth on the naked shore while he was sick, And We caused a plant of gourd to grow over him. And We sent him to a hundred thousand (people) or even more. And they believed; so We gave them enjoyment for a while.” (Surat as-Saaffat, 37:143-148)
All these examples given in the Qur’an teach us that the events which seems to be a “misfortune” are not really so for the believer. If he puts his trust in Allah, seeks refuge in Him and asks help only from Him, then nothing will be a matter of regret for him. Allah does create certain difficulties, but they are only to put man to the test and to strengthen believers’ loyalty and faith.
The opposite holds true for the unbelievers. Nothing in this life can be good for them. Things that strike them as delightful or pleasant are indeed “misfortunes”, and these will increase their torment in the Hereafter. Anything that they achieve unjustly is entered in their record, and for this they will ultimately be responsible. On this score the Qur’an records Allah’s commandments:
“And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty think that it is good for them. Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well Acquainted with all that you do.” (Surat Aal-e-Imran, 3:180)
--------------------------------------------------------------------------------
TAKEN FROM "THE MORAL VALUES OF THE QUR'AN"
BY HARUN YAHYA, GOODWORD PRESS, INDIA, 1999
All things are created with wisdom and with an ulterior purpose. In consort with this ulterior purpose, there are benefits for the believers in all happenings. Because Allah is on the believers’ side and does not let them down.
Encounters in life may at first seem unfavourable for the believers. However, one should understand that even seemingly e events, for example, a plot of hatched against them by the unbelievers, will ultimately turn out well for them. Allah will sooner or later let them savour His beneficence so, believers should be completely sure that there is goodness in all.
There are many examples of this kind of situation in the Qur’an; the life of Yusuf (Joseph) is one of the most remarkable. In his childhood, Yusuf had been thrown down to the bottom of a well by his brothers. He was later rescued and then accused and imprisoned, even though he was innocent. For a person without faith, these incidents may be thought of as the greatest misfortunes. Nevertheless, Yusuf always kept in mind that these could only happen under Allah’s ection and that all would certainly turn out for the better. And this proved to be true. Allah turned the “disasters” to good account; Yusuf was released from prison and in time became one of the governors of that land.
The situation with Yunus (Jonah) was no different. He fled to a laden ship, where, to retain his place, he drew lots. When the draw proved unfavourable, he was thrown into the sea where he was swallowed by a gigantic fish. The Qur’an informs us that he was rescued and was sent to a “nation a hundred thousand men or more,” only because he had glorified Allah.
“Had he not been of them who glorify Allâh, He would have indeed remained inside its belly (the fish) till the Day of Resurrection. But We cast him forth on the naked shore while he was sick, And We caused a plant of gourd to grow over him. And We sent him to a hundred thousand (people) or even more. And they believed; so We gave them enjoyment for a while.” (Surat as-Saaffat, 37:143-148)
All these examples given in the Qur’an teach us that the events which seems to be a “misfortune” are not really so for the believer. If he puts his trust in Allah, seeks refuge in Him and asks help only from Him, then nothing will be a matter of regret for him. Allah does create certain difficulties, but they are only to put man to the test and to strengthen believers’ loyalty and faith.
The opposite holds true for the unbelievers. Nothing in this life can be good for them. Things that strike them as delightful or pleasant are indeed “misfortunes”, and these will increase their torment in the Hereafter. Anything that they achieve unjustly is entered in their record, and for this they will ultimately be responsible. On this score the Qur’an records Allah’s commandments:
“And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty think that it is good for them. Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth; and Allah is Well Acquainted with all that you do.” (Surat Aal-e-Imran, 3:180)
--------------------------------------------------------------------------------
TAKEN FROM "THE MORAL VALUES OF THE QUR'AN"
BY HARUN YAHYA, GOODWORD PRESS, INDIA, 1999
Thursday, March 27, 2008
The hadeeth about Adam’s tawassul by the Prophet, and the meaning of the verse “And seek the means of approach to Him
”
Question:
I hope that you can explain to me the meaning of the verse (interpretation of the meaning):
“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him”
[al-Maa’idah 5:35]
That is so that we may refute what the Sufis say about tawassul, because some of them interpret it as meaning that it is permissible to seek to draw close to Allaah by the Prophets and awliya’ (“saints”). With regard to the hadeeth about Adam committing a sin, they say that al-Bayhaqi classed the hadeeth as saheeh, and that al-Dhahabi praised his book.
Answer:
Praise be to Allaah.
Firstly:
The hadeeth about Adam committing a sin and seeking to draw closer to Allaah by the Prophet (peace and blessings of Allaah be upon him) is a fabricated hadeeth which is falsely attributed to the Prophet (peace and blessings of Allaah be upon him) and to Adam (peace be upon him).
We have stated that in the answer to question no. 34715, where we quoted the scholars’ comments on the falseness of this hadeeth. These scholars include Imam al-Dhahabi (may Allaah have mercy on him).
Al-Bayhaqi (may Allaah have mercy on him) did not narrate this hadeeth in his Sunan, rather he narrated it in Dalaa’il al-Nubuwwah (5/489), where he classed it as da’eef (weak). After quoting the hadeeth, he said: “It was narrated only by ‘Abd al-Rahmaan ibn Zayd ibn Aslam, and he is da’eef.”
What makes it most likely that the text is false is the fact that the du’aa’ by which Allaah accepted Adam’s repentance is what is mentioned in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):
“They said: ‘Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers’”
[al-A’raaf 7:23]
This is the supplication of Adam and Hawwa’, in which they called upon Allaah alone, and sought to draw close to Him (tawassul) by His names and attributes, and by mentioning their situation. These are words which Adam received from his Lord, then he said them and Allaah accepted his repentance, as Allaah says (interpretation of the meaning):
“Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful”
[al-Baqarah 2:37]
Secondly:
What is meant by the word waseelah [means of approach] in the verse, (interpretation of the meaning):
“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him, and strive hard in His Cause (as much as you can), so that you may be successful”
[al-Maa’idah 5:35]
is the way of reaching Allaah, and there is no way of reaching Him except the way that Allaah loves and is pleased with, which is by obeying Him and not disobeying Him.
Ibn Katheer (may Allaah have mercy on him) said:
Allaah commands His believing slaves to fear Him (taqwa). When this word is accompanied by mention of obedience, it means refraining from haraam things. After that Allaah says, “And seek the means of approach to Him”. Sufyaan al-Thawri said, narrating from Talhah, from ‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This was also stated by Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allaah ibn Katheer, al-Saddi, Ibn Zayd and others. Qataadah said: i.e., draw close to Him by obeying Him and doing that which pleases Him, and Ibn Zayd recited (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves) means of access to their Lord (Allaah)”
[al-Isra’ 17:57]
There is no difference of opinion among the mufassireen concerning what these imams said.
Means of approach or means of access means that by means of which one reaches one’s goal. End quote.
Tafseer Ibn Katheer, 2/53, 54.
Al-Shanqeeti (may Allaah have mercy on him) said:
Note that the majority of scholars are of the view that what is meant by waseelah here is drawing close to Allaah by obeying His commands and avoiding that which He has forbidden, in accordance with the teachings brought by Muhammad (peace and blessings of Allaah be upon him), doing that sincerely for the sake of Allaah alone, because this is the only path that leads to the pleasure of Allaah and attaining what is with Him and what is good in this world and in the Hereafter.
The basic meaning of the word waseelah is a path that brings one near to something. Here it means righteous deeds, according to scholarly consensus, because there is no other way of drawing close to Allaah apart from following the Messenger of Allaah (peace and blessings of Allaah be upon him). Based on this, there are many verses which explain the meaning of waseelah, such as the following (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it”
[al-Hashr 59:7]
“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me’”
[Aal ‘Imraan 3:31]
“Say: Obey Allaah and obey the Messenger”
[al-Noor 24:54]
And there are other similar verses.
It was narrated from Ibn ‘Abbaas that what is meant by waseelah is need.
Based on this, the words narrated from Ibn ‘Abbaas, “Seek with Him al-waseelah” mean, seek your needs from Allaah, for He alone is the one who is able to meet them. This is further explained by the verses in which Allaah says (interpretation of the meaning):
“Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone), and worship Him (Alone)”
[al-‘Ankaboot 29:17]
“and ask Allaah of His Bounty”
[al-Nisa’ 4:32]
And by the hadeeth: “If you ask, then ask of Allaah.”
Then al-Shanqeeti (may Allaah have mercy on him) said: The correct view concerning the meaning of waseelah is that of the majority of scholars, that it means drawing closer to Allaah by worshipping Him alone, in accordance with the teachings of the Messenger (peace and blessings of Allaah be upon him). The tafseer of Ibn ‘Abbaas comes under this heading, because calling upon Allaah (du’aa’) and praying humbly to Him when asking for one’s needs is one of the greatest forms of worship which is waseelah or seeking to draw closer to Him and attain His pleasure and mercy.
From this it may be understood that what many of the heretics and followers of ignorant men who claim to be Sufis say, which is that what is meant by waseelah in the verse is the Shaykh who has the power of mediation between him and his Lord, is ignorance, blindness and obvious misguidance; it is toying with the Book of Allaah. Taking intermediaries is the essence of the kufr of the kaafirs, as Allaah clearly stated when He said concerning them (interpretation of the meaning):
“[They say:] We worship them only that they may bring us near to Allaah”
[al-Zumar 39:3]
“and they say: ‘These are our intercessors with Allaah.’ Say: ‘Do you inform Allaah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted is He above all that which they associate as partners (with Him)!”
[Yoonus 10:18]
Every one who is accountable must understand that the way to attain the pleasure of Allaah and His Paradise and His mercy is to follow His Messenger (peace and blessings of Allaah be upon him). Whoever deviates from that has gone astray from the straight path.
“It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof”
[al-Nisa’4:123]
The meaning of waseelah that we have explained here is also the meaning in the verse where Allaah says (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves) means of access to their Lord (Allaah) as to which of them should be the nearest”
[al-Isra’ 17:57]
Another meaning of waseelah is the status in Paradise which the Prophet (peace and blessings of Allaah be upon him) told us to ask Allaah to grant to him, and we hope that Allaah will give it to him, because only one person will be entitled to it, and he hoped that he would be the one. End quote.
Adwa’ al-Bayaan, 2/86-88
And Allaah knows best.
Islam Q&A
Question:
I hope that you can explain to me the meaning of the verse (interpretation of the meaning):
“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him”
[al-Maa’idah 5:35]
That is so that we may refute what the Sufis say about tawassul, because some of them interpret it as meaning that it is permissible to seek to draw close to Allaah by the Prophets and awliya’ (“saints”). With regard to the hadeeth about Adam committing a sin, they say that al-Bayhaqi classed the hadeeth as saheeh, and that al-Dhahabi praised his book.
Answer:
Praise be to Allaah.
Firstly:
The hadeeth about Adam committing a sin and seeking to draw closer to Allaah by the Prophet (peace and blessings of Allaah be upon him) is a fabricated hadeeth which is falsely attributed to the Prophet (peace and blessings of Allaah be upon him) and to Adam (peace be upon him).
We have stated that in the answer to question no. 34715, where we quoted the scholars’ comments on the falseness of this hadeeth. These scholars include Imam al-Dhahabi (may Allaah have mercy on him).
Al-Bayhaqi (may Allaah have mercy on him) did not narrate this hadeeth in his Sunan, rather he narrated it in Dalaa’il al-Nubuwwah (5/489), where he classed it as da’eef (weak). After quoting the hadeeth, he said: “It was narrated only by ‘Abd al-Rahmaan ibn Zayd ibn Aslam, and he is da’eef.”
What makes it most likely that the text is false is the fact that the du’aa’ by which Allaah accepted Adam’s repentance is what is mentioned in Soorat al-A’raaf, where Allaah says (interpretation of the meaning):
“They said: ‘Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers’”
[al-A’raaf 7:23]
This is the supplication of Adam and Hawwa’, in which they called upon Allaah alone, and sought to draw close to Him (tawassul) by His names and attributes, and by mentioning their situation. These are words which Adam received from his Lord, then he said them and Allaah accepted his repentance, as Allaah says (interpretation of the meaning):
“Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful”
[al-Baqarah 2:37]
Secondly:
What is meant by the word waseelah [means of approach] in the verse, (interpretation of the meaning):
“O you who believe! Do your duty to Allaah and fear Him. And seek the means of approach to Him, and strive hard in His Cause (as much as you can), so that you may be successful”
[al-Maa’idah 5:35]
is the way of reaching Allaah, and there is no way of reaching Him except the way that Allaah loves and is pleased with, which is by obeying Him and not disobeying Him.
Ibn Katheer (may Allaah have mercy on him) said:
Allaah commands His believing slaves to fear Him (taqwa). When this word is accompanied by mention of obedience, it means refraining from haraam things. After that Allaah says, “And seek the means of approach to Him”. Sufyaan al-Thawri said, narrating from Talhah, from ‘Ata’, from Ibn ‘Abbaas: i.e., drawing close to Him. This was also stated by Mujaahid, Abu Waa’il, al-Hasan, Qataadah, ‘Abd-Allaah ibn Katheer, al-Saddi, Ibn Zayd and others. Qataadah said: i.e., draw close to Him by obeying Him and doing that which pleases Him, and Ibn Zayd recited (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves) means of access to their Lord (Allaah)”
[al-Isra’ 17:57]
There is no difference of opinion among the mufassireen concerning what these imams said.
Means of approach or means of access means that by means of which one reaches one’s goal. End quote.
Tafseer Ibn Katheer, 2/53, 54.
Al-Shanqeeti (may Allaah have mercy on him) said:
Note that the majority of scholars are of the view that what is meant by waseelah here is drawing close to Allaah by obeying His commands and avoiding that which He has forbidden, in accordance with the teachings brought by Muhammad (peace and blessings of Allaah be upon him), doing that sincerely for the sake of Allaah alone, because this is the only path that leads to the pleasure of Allaah and attaining what is with Him and what is good in this world and in the Hereafter.
The basic meaning of the word waseelah is a path that brings one near to something. Here it means righteous deeds, according to scholarly consensus, because there is no other way of drawing close to Allaah apart from following the Messenger of Allaah (peace and blessings of Allaah be upon him). Based on this, there are many verses which explain the meaning of waseelah, such as the following (interpretation of the meaning):
“And whatsoever the Messenger (Muhammad) gives you, take it; and whatsoever he forbids you, abstain (from it”
[al-Hashr 59:7]
“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me’”
[Aal ‘Imraan 3:31]
“Say: Obey Allaah and obey the Messenger”
[al-Noor 24:54]
And there are other similar verses.
It was narrated from Ibn ‘Abbaas that what is meant by waseelah is need.
Based on this, the words narrated from Ibn ‘Abbaas, “Seek with Him al-waseelah” mean, seek your needs from Allaah, for He alone is the one who is able to meet them. This is further explained by the verses in which Allaah says (interpretation of the meaning):
“Verily, those whom you worship besides Allaah have no power to give you provision, so seek your provision from Allaah (Alone), and worship Him (Alone)”
[al-‘Ankaboot 29:17]
“and ask Allaah of His Bounty”
[al-Nisa’ 4:32]
And by the hadeeth: “If you ask, then ask of Allaah.”
Then al-Shanqeeti (may Allaah have mercy on him) said: The correct view concerning the meaning of waseelah is that of the majority of scholars, that it means drawing closer to Allaah by worshipping Him alone, in accordance with the teachings of the Messenger (peace and blessings of Allaah be upon him). The tafseer of Ibn ‘Abbaas comes under this heading, because calling upon Allaah (du’aa’) and praying humbly to Him when asking for one’s needs is one of the greatest forms of worship which is waseelah or seeking to draw closer to Him and attain His pleasure and mercy.
From this it may be understood that what many of the heretics and followers of ignorant men who claim to be Sufis say, which is that what is meant by waseelah in the verse is the Shaykh who has the power of mediation between him and his Lord, is ignorance, blindness and obvious misguidance; it is toying with the Book of Allaah. Taking intermediaries is the essence of the kufr of the kaafirs, as Allaah clearly stated when He said concerning them (interpretation of the meaning):
“[They say:] We worship them only that they may bring us near to Allaah”
[al-Zumar 39:3]
“and they say: ‘These are our intercessors with Allaah.’ Say: ‘Do you inform Allaah of that which He knows not in the heavens and on the earth?’ Glorified and Exalted is He above all that which they associate as partners (with Him)!”
[Yoonus 10:18]
Every one who is accountable must understand that the way to attain the pleasure of Allaah and His Paradise and His mercy is to follow His Messenger (peace and blessings of Allaah be upon him). Whoever deviates from that has gone astray from the straight path.
“It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture (Jews and Christians), whosoever works evil, will have the recompense thereof”
[al-Nisa’4:123]
The meaning of waseelah that we have explained here is also the meaning in the verse where Allaah says (interpretation of the meaning):
“Those whom they call upon [like ‘Eesa (Jesus) ‑ son of Maryam (Mary), ‘Uzayr (Ezra), angels and others] desire (for themselves) means of access to their Lord (Allaah) as to which of them should be the nearest”
[al-Isra’ 17:57]
Another meaning of waseelah is the status in Paradise which the Prophet (peace and blessings of Allaah be upon him) told us to ask Allaah to grant to him, and we hope that Allaah will give it to him, because only one person will be entitled to it, and he hoped that he would be the one. End quote.
Adwa’ al-Bayaan, 2/86-88
And Allaah knows best.
Islam Q&A
Tuesday, March 18, 2008
Reciting verses of the Qur'aan a specific number of times and with a specific intention
Question:
Assalam o Alaikum
I want to ask that , Is it right if somebody recite some Quranic aya for a specific purpose like for example If I read the one of the name of Allah for 99 times and after I make a Dua that May Allah fulfill my that wish. And its just begging from Allah with no shirk.
Please answer me
Jazakallah
Answer:
Allaah has said (interpretation of the meaning):
“Unto Allaah belong the beautiful names. Pray to (and ask of) Him using them.”
As part of the prayer to Allaah using His names, we call on him by saying, “O Merciful, have mercy on me; O Forgiver, forgive my sins; O Provider, provide for me,” etc.
However, to read a specific verse a certain number of times (whether 99 times or whatever else) without any valid documented evidence is a bida’ah (an unacceptable act of innovation in religious practices) that is not permissible. Such acts invent a way to worship Allaah which was not revealed or taught by Islam. The Prophet (peace be upon him) said:
“Whoever innovates in our religion a new act (of worship) then his act is rejected" (Sahih al-Bukhari, Fath al-Baari No. 2697.)
The best guidance is that of the Prophet . There is no allowance for innovation in the religion of Allaah. Is it possible for us to discover new things in our religion that the Prophet didn’t know? Indeed, it is incumbent upon us to read the Koran in the way the Prophet read it, we need to pray in the way he prayed, and glorify Allaah’s name in the way the Prophet has been validly reported to have done.
Only Allaah is the one who provides success, and He is the one who guides to the right path.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Assalam o Alaikum
I want to ask that , Is it right if somebody recite some Quranic aya for a specific purpose like for example If I read the one of the name of Allah for 99 times and after I make a Dua that May Allah fulfill my that wish. And its just begging from Allah with no shirk.
Please answer me
Jazakallah
Answer:
Allaah has said (interpretation of the meaning):
“Unto Allaah belong the beautiful names. Pray to (and ask of) Him using them.”
As part of the prayer to Allaah using His names, we call on him by saying, “O Merciful, have mercy on me; O Forgiver, forgive my sins; O Provider, provide for me,” etc.
However, to read a specific verse a certain number of times (whether 99 times or whatever else) without any valid documented evidence is a bida’ah (an unacceptable act of innovation in religious practices) that is not permissible. Such acts invent a way to worship Allaah which was not revealed or taught by Islam. The Prophet (peace be upon him) said:
“Whoever innovates in our religion a new act (of worship) then his act is rejected" (Sahih al-Bukhari, Fath al-Baari No. 2697.)
The best guidance is that of the Prophet . There is no allowance for innovation in the religion of Allaah. Is it possible for us to discover new things in our religion that the Prophet didn’t know? Indeed, it is incumbent upon us to read the Koran in the way the Prophet read it, we need to pray in the way he prayed, and glorify Allaah’s name in the way the Prophet has been validly reported to have done.
Only Allaah is the one who provides success, and He is the one who guides to the right path.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Eating food that is distributed on the Prophet’s Birthday (Mawlid)
Question:
Is it permissible to eat food that is distributed on the birthday of the Prophet Muhammad (peace and blessings of Allaah be upon him)? Some people quote as evidence the idea that because Abu Lahb set free a slave woman on the birthday of the Prophet (peace and blessings of Allaah be upon him), Allaah reduced the torment for him on that day.
Answer:
Praise be to Allaah.
Firstly:
There is no festival in Islamic sharee’ah that is called “The Prophet’s Birthday”. Neither the Sahaabah nor the Taabi’een nor the four imams nor anyone else recognized such a day as part of their religion. Rather this festival was introduced by some ignorant Baatini innovators, then the people began to follow this innovation but the imams have denounced it in every time and place.
We have discussed the objections to this innovation in detail on our site, in the answers to questions no. 10070, 13810 and 70317.
Secondly:
Based on this, everything that the people do specially for this day is regarded as haraam, innovated actions, because they intend thereby to keep alive a festival that has been introduced into our religion, such as holding parties, offering food and so on.
Shaykh al-Fawzaan said in al-Bayaan li Akhta’ ba’d al-Kuttaab (268-270):
The commands in the Qur'aan and Sunnah to follow that which has been prescribed by Allaah and His Messenger and the prohibition against introducing innovations into the religion are well known. Allaah says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins”
[Aal ‘Imraan 3:31]
“[Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!”
[al-A’raaf 7:3]
“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”
[al-An’aam 6:153]
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” According to a version narrated by Muslim: “Whoever does any deed that is not part of this matter of ours will have it rejected.”
Among the innovations that people have introduced is celebration of the Prophet’s birthday (Mawlid) in the month of Rabee’ al-Awwal. There are various ways in which they celebrate this occasion:
Some of them simply gather to read the story of his birth, or they listen to speeches and qaseedahs (odes) on this occasion.
Some of them make food and sweets etc, and offer them to the people who attend.
Some of them hold these celebrations in the mosques and some hold them in their houses.
Some of them do not limit themselves to what we have mentioned, rather their gatherings include haraam and evil things such as men mixing freely with women, dancing and music, or acts of shirk such as seeking the help of the Messenger (peace and blessings of Allaah be upon him) and calling upon him or seeking his support against their enemies, and so on.
Whatever kinds of celebrations they are and whatever form they take, they are undoubtedly bid’ah and haraam innovations that were introduced long after the time of the best generations.
The first one who introduced this innovation was Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth or beginning of the seventh century AH, as was mentioned by the historians such as Ibn Katheer, Ibn Khalqaan and others.
Abu Shaamah said: The first one who did that in Mosul was Shaykh ‘Umar ibn Muhammad al-Mulla, one of the well known righteous men, and the ruler of Irbil and others followed his example.
Al-Haafiz Ibn Katheer said in al-Bidaayah (13-137), in his biography of Abu Sa’eed al-Kawkaboori:
He did the Mawlid in Rabee’ al-Awwal and celebrated it with a great celebration. … Then he said:
Al-Sabt said: Some of those who attended the feast given by the king on some of the Mawlids said that this feast included five thousand roasted heads, ten thousand chickens, one hundred thousand bowls and thirty thousand plates of sweets. And the Sufis sang from Zuhr until Fajr, and he himself danced with them. End quote.
Ibn Khalqaan said in Wafiyaat al-A’yaan (3-274):
When the first of Safar came, they would adorn those domes with all kinds of fine adornments, and in every dome there was a group of singers and a group of puppeteers and musical players, and they did not leave any dome but they installed a group there. End quote.
But most of what these innovators do on this day is making food of various kinds and distributing it and inviting people to eat. If a Muslim joins in this action, eats their food and sits in their gatherings, then undoubtedly he is taking part in keeping the innovation alive, and is cooperating in it, and Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah”
[al-Maa’idah 5:2]
Hence the fatwas of the scholars state that it is haraam to eat food that is distributed on this day and on other innovated festivals.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked the following question in Majmoo’ al-Fataawa (9/74):
What is the ruling on meat that is slaughtered for the Mawlid?
He (may Allaah have mercy on him) replied:
If it is slaughtered (as a sacrifice) to the one whose birthday is being celebrated, then it is major shirk, but it is slaughtered just to be eaten, there is nothing wrong with that. But it should not be eaten, and the Muslim should not attend (the feast), so as to denounce them in word and in deed, unless he attends in order to denounce them without joining them in eating or anything else. End quote.
We have also quoted some fatwas concerning this previously. Please see the answers to questions no. 7051 and 9485.
And Allaah knows best.
Islam Q&A
Is it permissible to eat food that is distributed on the birthday of the Prophet Muhammad (peace and blessings of Allaah be upon him)? Some people quote as evidence the idea that because Abu Lahb set free a slave woman on the birthday of the Prophet (peace and blessings of Allaah be upon him), Allaah reduced the torment for him on that day.
Answer:
Praise be to Allaah.
Firstly:
There is no festival in Islamic sharee’ah that is called “The Prophet’s Birthday”. Neither the Sahaabah nor the Taabi’een nor the four imams nor anyone else recognized such a day as part of their religion. Rather this festival was introduced by some ignorant Baatini innovators, then the people began to follow this innovation but the imams have denounced it in every time and place.
We have discussed the objections to this innovation in detail on our site, in the answers to questions no. 10070, 13810 and 70317.
Secondly:
Based on this, everything that the people do specially for this day is regarded as haraam, innovated actions, because they intend thereby to keep alive a festival that has been introduced into our religion, such as holding parties, offering food and so on.
Shaykh al-Fawzaan said in al-Bayaan li Akhta’ ba’d al-Kuttaab (268-270):
The commands in the Qur'aan and Sunnah to follow that which has been prescribed by Allaah and His Messenger and the prohibition against introducing innovations into the religion are well known. Allaah says (interpretation of the meaning):
“Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins”
[Aal ‘Imraan 3:31]
“[Say (O Muhammad صلى الله عليه وسلم) to these idolaters (pagan Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!”
[al-A’raaf 7:3]
“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”
[al-An’aam 6:153]
And the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” According to a version narrated by Muslim: “Whoever does any deed that is not part of this matter of ours will have it rejected.”
Among the innovations that people have introduced is celebration of the Prophet’s birthday (Mawlid) in the month of Rabee’ al-Awwal. There are various ways in which they celebrate this occasion:
Some of them simply gather to read the story of his birth, or they listen to speeches and qaseedahs (odes) on this occasion.
Some of them make food and sweets etc, and offer them to the people who attend.
Some of them hold these celebrations in the mosques and some hold them in their houses.
Some of them do not limit themselves to what we have mentioned, rather their gatherings include haraam and evil things such as men mixing freely with women, dancing and music, or acts of shirk such as seeking the help of the Messenger (peace and blessings of Allaah be upon him) and calling upon him or seeking his support against their enemies, and so on.
Whatever kinds of celebrations they are and whatever form they take, they are undoubtedly bid’ah and haraam innovations that were introduced long after the time of the best generations.
The first one who introduced this innovation was Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth or beginning of the seventh century AH, as was mentioned by the historians such as Ibn Katheer, Ibn Khalqaan and others.
Abu Shaamah said: The first one who did that in Mosul was Shaykh ‘Umar ibn Muhammad al-Mulla, one of the well known righteous men, and the ruler of Irbil and others followed his example.
Al-Haafiz Ibn Katheer said in al-Bidaayah (13-137), in his biography of Abu Sa’eed al-Kawkaboori:
He did the Mawlid in Rabee’ al-Awwal and celebrated it with a great celebration. … Then he said:
Al-Sabt said: Some of those who attended the feast given by the king on some of the Mawlids said that this feast included five thousand roasted heads, ten thousand chickens, one hundred thousand bowls and thirty thousand plates of sweets. And the Sufis sang from Zuhr until Fajr, and he himself danced with them. End quote.
Ibn Khalqaan said in Wafiyaat al-A’yaan (3-274):
When the first of Safar came, they would adorn those domes with all kinds of fine adornments, and in every dome there was a group of singers and a group of puppeteers and musical players, and they did not leave any dome but they installed a group there. End quote.
But most of what these innovators do on this day is making food of various kinds and distributing it and inviting people to eat. If a Muslim joins in this action, eats their food and sits in their gatherings, then undoubtedly he is taking part in keeping the innovation alive, and is cooperating in it, and Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah”
[al-Maa’idah 5:2]
Hence the fatwas of the scholars state that it is haraam to eat food that is distributed on this day and on other innovated festivals.
Shaykh Ibn Baaz (may Allaah have mercy on him) was asked the following question in Majmoo’ al-Fataawa (9/74):
What is the ruling on meat that is slaughtered for the Mawlid?
He (may Allaah have mercy on him) replied:
If it is slaughtered (as a sacrifice) to the one whose birthday is being celebrated, then it is major shirk, but it is slaughtered just to be eaten, there is nothing wrong with that. But it should not be eaten, and the Muslim should not attend (the feast), so as to denounce them in word and in deed, unless he attends in order to denounce them without joining them in eating or anything else. End quote.
We have also quoted some fatwas concerning this previously. Please see the answers to questions no. 7051 and 9485.
And Allaah knows best.
Islam Q&A
Mawlid al-Nabi (the Prophet’s birthday)
Question:
Why some people accept and some unaccept the celebration of the prophet ( )? What is your opinion?
Answer:
Praise be to Allaah.
There is nothing in the Qur’aan to say that we should celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him). The Prophet himself (peace and blessings of Allaah be upon him) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (upon whom be peace). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al-Bukhaari). What has been reported is that the Prophet (peace and blessings of Allaah be upon him) made the day of his birth a day of worship, which is different to celebration. He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al-Nisaa’i and Abu Dawood).
Moreover, we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (peace and blessings of Allaah be upon him)? Was it reported that ‘Umar, who ruled for twelve years, or ‘Uthmaan, did this? Was it reported that ‘Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (peace and blessings of Allaah be upon him)? No one would say such a thing except one who has gone astray and is leading others astray.
Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi’i, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries. The Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi). The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.
Thus this celebration became a sign of one’s love for the Prophet (peace and blessings of Allaah be upon him)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Qur’aan tells us is that love of the Prophet (peace and blessings of Allaah be upon him) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.
Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers.” [Aal ‘Imraan 3:31-32]
The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (peace and blessings of Allaah be upon him) brought. The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger. Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet (peace and blessings of Allaah be upon him) told us of the danger of not obeying him, and the danger of adding to what he brought. The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).
We ask Allaah to protect us from bid’ah and to bless us by helping us to follow. Allaah knows best. May Allaah bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Why some people accept and some unaccept the celebration of the prophet ( )? What is your opinion?
Answer:
Praise be to Allaah.
There is nothing in the Qur’aan to say that we should celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him). The Prophet himself (peace and blessings of Allaah be upon him) did not do this or command anyone to do it, either during his lifetime or after his death. Indeed, he told them not to exaggerate about him as the Christians had exaggerated about Jesus (upon whom be peace). He said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allaah and His Messenger.’” (Reported by al-Bukhaari). What has been reported is that the Prophet (peace and blessings of Allaah be upon him) made the day of his birth a day of worship, which is different to celebration. He was asked about fasting on Mondays, and he said: “That is the day on which I was born and the day on which I was entrusted with the Mission or when I was first given Revelation.” (Reported by Muslim, al-Nisaa’i and Abu Dawood).
Moreover, we know that the Sahaabah (may Allaah be pleased with them) were the people who loved the Prophet most. Was it reported that Abu Bakr, who was the closest of people to him and the one who loved him the most, celebrated the birthday of the Prophet (peace and blessings of Allaah be upon him)? Was it reported that ‘Umar, who ruled for twelve years, or ‘Uthmaan, did this? Was it reported that ‘Ali, his relative and foster son, did this? Was it reported that any of the Sahaabah did this? No, by Allaah! Is it because they were not aware of its importance, or did they not truly love the Prophet (peace and blessings of Allaah be upon him)? No one would say such a thing except one who has gone astray and is leading others astray.
Did any of the imaams – Abu Haneefah, Maalik, al-Shaafi’i, Ahmad, al-Hasan al-Basri, Ibn Seereen – do this or command others to do it or say that it was good? By Allaah, no! It was not even mentioned during the first and best three centuries. The Prophet (peace and blessings of Allaah be upon him) said in a saheeh hadeeth: “The best of mankind are my generation (or my century), then those who come after them, then those who come after them. Then there will come a people who will not care if their testimony comes before their oath or vice versa (i.e., they will not take such matter seriously).” (Reported by al-Bukhaari, Muslim and al-Tirmidhi). The celebration of the Prophet’s birthday appeared many centuries later, when many of the features of true religion had vanished and bid’ah had become widespread.
Thus this celebration became a sign of one’s love for the Prophet (peace and blessings of Allaah be upon him)? But can it be possible that the Sahaabah, the imaams and the people of the best three centuries were unaware of it, and it was only those who came later who were aware of its importance?! What the Qur’aan tells us is that love of the Prophet (peace and blessings of Allaah be upon him) is demonstrated by following the guidance he brought. Allaah says (interpretation of the meaning):
“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful.
Say: ‘Obey Allaah and the Messenger.’ But if they turn away, then Allaah does not like the disbelievers.” [Aal ‘Imraan 3:31-32]
The first aayah explains that love is just a claim, but the proof of sincerity is following what the Prophet (peace and blessings of Allaah be upon him) brought. The second aayah reaffirms the importance and necessity of obeying Allaah and His Messenger. Hence Allaah ended the aayah with a very stern warning in which those who refuse to obey are described as kaafirs, and Allah does not love the disbelievers. We ask Allaah to keep us safe from that. The Prophet (peace and blessings of Allaah be upon him) told us of the danger of not obeying him, and the danger of adding to what he brought. The celebration of Mawlid or his birthday is indeed an addition to what he brought – as all the scholars agree. He said: “The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” (Reported by Muslim and al-Nisaa’i).
We ask Allaah to protect us from bid’ah and to bless us by helping us to follow. Allaah knows best. May Allaah bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Salaat al-Naariyah
Question:
“Allahumma salli salaatan kaamilatan wasallim salaaman taamman ‘ala sayyidina muhammadin alladhi(allathi in some prose) tan’hil bihi il uq’ad· watatafarrij bih il karb· wataq’dhi bih il hawaa’ij· wa tanaal bih ir raghaa’ib· wa hasan al khawaayitam wa yastasq il ghamaam bi wajhih il kareem wa ‘ala ‘aalihi wa sah’bihi fee kulli lamhatin wa nafs”
The above recitation is called salaat un naaria in india and recited 4444 times whenever a calamity falls in a house by bringing many students and the chief of a madhrasaa.
1. What is the meaning of the above words and is there any shirk in the wordings?
2. People say if there is no shirk we can continue reciting because it is not harmful because it is a type of dhikr and it reminds them of allah and that we are doing some kind of additional dhikr to bring us closer to allah and to removesome museebath.
3. What is the ruling on maulid recitation· is there any harm in reciting it periodically by calling some students of madhrasaa or imam of masjid.
Answer:
[The translation of these words is as follows:
“O Allaah, send perfect blessings and complete peace upon our master Muhammad by virtue of whom [as some of them say] all obstacles are removed, distress is relieved, needs are met, desires are fulfilled and a good end may be achieved and by virtue of whose noble face clouds may be sent, and [send blessings and peace] upon his family and companions with every breath and glance.”]
Answer:
Praise be to Allaah.
1. The words of this innovated prayer are clear enough, but there is nothing wrong with explaining them further.
“obstacles are removed” means, a way out is found from whatever obstacles and difficult matters one is faced with.
The phrase may also mean “by virtue of whom anger is calmed.”
“distress is relieved” means anxiety and grief are taken away.
“needs are met” means one gets what one is trying to achieve.
“desires are fulfilled and a good end may be achieved” means his wishes are fulfilled whether that is in this world or in the Hereafter, one of which is that one meets a good end.
“by virtue of whose noble face clouds may be sent” means that he is asked to pray to Allaah to send rain.
2. What some people have told you – that this prayer does not involve shirk and that it is permissible for you to continue to recite it – is wrong. This so-called prayer includes things which clearly go against Islam, such as the following:
(i) It is supposed to be said at times of calamity. This is a contrived reason for an innovated act of worship.
(ii) It is supposed to be recited a set number of times, 4444 times. This is a contrived amount for an innovated act of worship.
(iii) It is supposed to be recited in a communal fashion. This is a contrived method for an innovated act of worship
(iv) It contains phrases which go against Islam, which constitute shirk and which are an exaggeration about the Prophet (peace and blessings of Allaah be upon him). It attributes to him actions which cannot be attributed to anyone other than Allaah, such as meeting people’s needs, relieving distress, fulfilling their desires and granting a good end. Allaah commanded His Prophet (peace and blessings of Allaah be upon him):
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21 – interpretation of the meaning]
(v) It ignores what is taught in the sharee’ah, and makes up a contrived prayer and supplication. This implies that one is accusing the Prophet (peace and blessings of Allaah be upon him) of failing to explain everything that the people need, and that one is trying to fill gaps in the sharee’ah.
The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected”
(Narrated by al-Bukhaari, 2550; Muslim, 1718).
According to a report narrated by Muslim (1718), he said: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.”
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: “This hadeeth represents one of the most important basic principles of Islam. It is like a yardstick for measuring the outward appearance of actions, just as the hadeeth ‘Actions are but by intentions’ is a yardstick for measuring the inward nature of actions. Just as actions which are not done for the sake of Allaah bring no reward to the one who does them, so too actions which are not done in accordance with the command of Allaah and His Messenger are rejected and thrown back at the one who does them. Everyone who innovates something in the religion for which Allaah and His Messenger have not granted permission, that action has nothing to do with the religion.”(Jaami’ al-‘Uloom wa’l-Hukam, 1/180)
Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth is one of the most important basic principles of Islam and is one of the most comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It is a clear rejection of bid’ah and innovations. The second report adds a further idea, which is that some people may persist in doing some innovated action (bid’ah) for which there is a precedent, and when the first report – ‘Whoever innovates anything…’ – is quoted as proof, such a person may say, ‘But I did not innovate anything. Then the second report – ‘Whoever does any action…’ – may be quoted, which clearly states that all innovated actions are rejected, whether the one who does them invented them or they were previously invented. This hadeeth is one of those which should be memorized and used in denouncing evil actions, and it should be propagated widely.”(Sharh Muslim, 12/16)
3. With regard to celebrating the Mawlid (birthday of the Prophet (peace and blessings of Allaah be upon him)), doing this is bid’ah. If it was good, those who love the Prophet (peace and blessings of Allaah be upon him) more than we do would have done it before us, i.e., the Sahaabah, may Allaah be pleased with them. Most of what is recited on this occasion are weak or fabricated reports of the life of the Prophet (peace and blessings of Allaah be upon him), and it involves exaggeration about our Prophet (peace and blessings of Allaah be upon him). There follow the comments of the scholars:
(a) Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the one who completes the reading of the Qur’aan each year on the night of the birthday of the Prophet (peace and blessings of Allaah be upon him) – is that mustahabb or not?
He replied:
“Praise be to Allaah. For the people to come together to eat on the two Eids and the days of Tashreeq is Sunnah. This is one of the symbols of Islam which the Prophet (peace and blessings of Allaah be upon him) set out for the Muslims. Helping the poor by giving them food during Ramadaan is also one of the ways of Islam. The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever gives a fasting person food to break his fast will have a reward like his.’ Giving poor Qur’aan-readers that which will help them to devote their time to the Qur’aan is a righteous deed at any time, and whoever helps them in this manner will have a share in the reward.
But taking as special occasions days which are not prescribed in Islam – such as one of the nights of Rabee’ al-Awwal which is called Laylat al-Mawlid (the night of the Prophet’s birthday), or some of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday of Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar (the Feast of the Righteous)’ – these are bid’ahs which the salaf did not regard as mustahabb and they did not do these things. And Allaah knows best.”(al-Fataawa al-Kubraa, 4/415)
(b) Ibn al-Haaj said:
“Some of them commit actions at this time which go against this meaning. When the month of Rabee’ al-Awwal begins, they hasten to indulge in idle entertainment, playing the daff (hand-drum) and reed flute, and other things as mentioned above.
Whoever wants to weep, let him weep for himself and for Islam, and how it and its people and those who follow the Sunnah have become alienated. If they simply wanted to sing songs and entertain themselves, I wish that they would limit themselves to that. But some of them try to follow proper etiquette, so they start the Mawlid with the recitation of Qur’aan. So they look for the one who can recite in the most melodious fashion and provoke enjoyment, and he reads ten aayahs. There are several things wrong with this:
(i) the way in which the reciter reads in this manner which is condemned in sharee’ah, with a quavering tone like that of a singer. This has been discussed above.
(ii) This involves a lack of proper respect towards the Book of Allaah.
(iii) They read Qur’aan briefly before turning to what they really desire, which is to listen to the entertainment of the tambourine and reed-flute, and the singing and quavering tones of the singers, etc.
(iv) They show outwardly something different from that which is in their hearts. This is the essence of hypocrisy, whereby a person makes an outward display of something when deep inside he really means something else – this is wrong except in cases specifically exempted by sharee’ah. They start with Qur’aan recitation when the thoughts of some of them are really focused on the singing.
(v) Some of them cut the recitation short, because they are thinking too much of the pleasure of that which comes after it, as mentioned above.
(vi) If the Qur’aan reading goes on for a long time, some of the audience begin to show signs of boredom, and they do not settle down until the entertainment they like begins. This is not what is meant by the description which Allaah gives of the humble believers, because they love to hear the words of the Lord, as He says in praise of them (interpretation of the meaning):
‘And when they listen to what has been sent down to the Messenger (Muhammad), you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Lord! We believe; so write us down among the witnesses”’[al-Maa’idah 5:83]
This is how Allaah describes those who listen to His words. But some of these people do the opposite of that. After listening to the word of their Lord, they get up to dance and celebrate and enjoy themselves in unseemly ways. “Truly, to Allaah we belong and truly, to Him we shall return” [al-Baqarah 2:156 – interpretation of the meaning. This phrase is an expression of grief and sorrow] for the lack of shame for committing sins. They do the deeds of the Shaytaan and seek reward from the Lord of the Worlds, claiming that they are doing acts of worship and goodness. Would that only the lowest of people did that, but now this problem has become widespread and you see those who claim to have some knowledge and good deeds doing that, and even some of those who claim to be shaykhs, i.e., those who have followers. All of them are included in what is said above.
It is strange that they have been deceived by this trick of the accursed Shaytaan. Do you not see that a wine-drinker, when the wine first starts to take effect, he begins to move his head non-stop. When the effect becomes stronger, he loses his shame and dignity before those who are with him, and what he wants to conceal will be exposed to his companions. Look at this singer, may Allaah have mercy on you and us. When he starts to sing, you will see people who have dignity and respect, who appear decent and are followed by people of knowledge, falling silent when he starts to sing. Then they start to move their heads a little, exactly like wine-drinkers, as described above. Then when they really start to enjoy the entertainment, they lose their shyness and dignity, exactly like the wine-drinkers, so they get up and start to dance and shout and weep in a show of fake humility. They move in and out and raise their arms and heads towards the heavens as if receiving divine inspiration. They start to foam at the mouth and may even rend their garments and play with their beards.
This is obviously something to be denounced, because the Prophet (peace and blessings of Allaah be upon him) forbade wasting money, and rending one’s garments is obviously included in that.
Secondly, this obviously goes beyond the limits of common sense, because they act like crazy people most of the time.”(al-Madkhal, 2/5-7)
(c) The Standing Committee said:
“Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is not permitted because it is an invented bid’ah (innovation) which was not done by the Messenger of Allaah (peace and blessings of Allaah be upon him) or by his rightly-guided successors (al-khulafa’ al-raashideen), or by the scholars of the best three generations [i.e., the first three generations of Islam].”
(Fataawa al-Lajnah al-Daa’imah, 3/2)
(d) Shaykh Ibn Baaz was asked: is it permissible for the Muslims to hold celebrations in the mosque to commemorate the life of the Prophet (peace and blessings of Allaah be upon him) on the night of 12 Rabee’ al-Awwal, to celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him), without taking that day off as an “Eid”? We are having some disputes concerning this. Some say that it is a bid’ah hasanah (“a good innovation”) and some say that it is not a good innovation.
He replied:
“The Muslims should not celebrate the birthday of the Prophet (peace and blessings of Allaah be upon him), whether on the night of 12 Rabee’ al-Awwal or on any other date, just as they should not celebrate the birthday of anyone other than the Prophet (peace and blessings of Allaah be upon him), because celebrating birthdays is an innovation which has been introduced into the religion. The Prophet (peace and blessings of Allaah be upon him) did not celebrate his birthday during his lifetime, and he is the one who conveyed the religion and laws from Allaah. He did not enjoin that, and it was not done by his rightly guided successors or by any of his Companions or those who followed them in goodness during the best three generations. So it is known to be an innovation, and the Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected’ (Saheeh – agreed upon). According to a report narrated by Muslim, which al-Bukhaari narrated in a mu’allaq majzoom report: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.”
Celebrating the Mawlid is not in accordance with the command of the Prophet (peace and blessings of Allaah be upon him), rather it is something which the people innovated and introduced into their religion during later centuries, so it is to be rejected. The Prophet (peace and blessings of Allaah be upon him) used to say in his khutbah (sermon) on Fridays: ‘The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation is a going-astray.’ This was narrated by Muslim in his Saheeh. It was also narrated by al-Nasaa’i with a jayyid isnaad, adding the words, ‘and every going-astray leads to Hell.’
Instead of celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), we should study his seerah (biography) and the history of his life during the jaahiliyyah and Islam, in schools, mosques and elsewhere. That includes describing the circumstances of his birth and death, with no need to innovate celebrations which are not prescribed by Allaah or His Messenger, and for which there is no evidence in sharee’ah.
Allaah is the Source of Strength. We ask Allaah to grant guidance and strength to all the Muslims and to help them to follow the Sunnah and avoid bid’ah.”
(Fataawa al-Shaykh Ibn Baaz, 4/289)
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
“Allahumma salli salaatan kaamilatan wasallim salaaman taamman ‘ala sayyidina muhammadin alladhi(allathi in some prose) tan’hil bihi il uq’ad· watatafarrij bih il karb· wataq’dhi bih il hawaa’ij· wa tanaal bih ir raghaa’ib· wa hasan al khawaayitam wa yastasq il ghamaam bi wajhih il kareem wa ‘ala ‘aalihi wa sah’bihi fee kulli lamhatin wa nafs”
The above recitation is called salaat un naaria in india and recited 4444 times whenever a calamity falls in a house by bringing many students and the chief of a madhrasaa.
1. What is the meaning of the above words and is there any shirk in the wordings?
2. People say if there is no shirk we can continue reciting because it is not harmful because it is a type of dhikr and it reminds them of allah and that we are doing some kind of additional dhikr to bring us closer to allah and to removesome museebath.
3. What is the ruling on maulid recitation· is there any harm in reciting it periodically by calling some students of madhrasaa or imam of masjid.
Answer:
[The translation of these words is as follows:
“O Allaah, send perfect blessings and complete peace upon our master Muhammad by virtue of whom [as some of them say] all obstacles are removed, distress is relieved, needs are met, desires are fulfilled and a good end may be achieved and by virtue of whose noble face clouds may be sent, and [send blessings and peace] upon his family and companions with every breath and glance.”]
Answer:
Praise be to Allaah.
1. The words of this innovated prayer are clear enough, but there is nothing wrong with explaining them further.
“obstacles are removed” means, a way out is found from whatever obstacles and difficult matters one is faced with.
The phrase may also mean “by virtue of whom anger is calmed.”
“distress is relieved” means anxiety and grief are taken away.
“needs are met” means one gets what one is trying to achieve.
“desires are fulfilled and a good end may be achieved” means his wishes are fulfilled whether that is in this world or in the Hereafter, one of which is that one meets a good end.
“by virtue of whose noble face clouds may be sent” means that he is asked to pray to Allaah to send rain.
2. What some people have told you – that this prayer does not involve shirk and that it is permissible for you to continue to recite it – is wrong. This so-called prayer includes things which clearly go against Islam, such as the following:
(i) It is supposed to be said at times of calamity. This is a contrived reason for an innovated act of worship.
(ii) It is supposed to be recited a set number of times, 4444 times. This is a contrived amount for an innovated act of worship.
(iii) It is supposed to be recited in a communal fashion. This is a contrived method for an innovated act of worship
(iv) It contains phrases which go against Islam, which constitute shirk and which are an exaggeration about the Prophet (peace and blessings of Allaah be upon him). It attributes to him actions which cannot be attributed to anyone other than Allaah, such as meeting people’s needs, relieving distress, fulfilling their desires and granting a good end. Allaah commanded His Prophet (peace and blessings of Allaah be upon him):
“Say: ‘It is not in my power to cause you harm, or to bring you to the Right Path’”
[al-Jinn 72:21 – interpretation of the meaning]
(v) It ignores what is taught in the sharee’ah, and makes up a contrived prayer and supplication. This implies that one is accusing the Prophet (peace and blessings of Allaah be upon him) of failing to explain everything that the people need, and that one is trying to fill gaps in the sharee’ah.
The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected”
(Narrated by al-Bukhaari, 2550; Muslim, 1718).
According to a report narrated by Muslim (1718), he said: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.”
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: “This hadeeth represents one of the most important basic principles of Islam. It is like a yardstick for measuring the outward appearance of actions, just as the hadeeth ‘Actions are but by intentions’ is a yardstick for measuring the inward nature of actions. Just as actions which are not done for the sake of Allaah bring no reward to the one who does them, so too actions which are not done in accordance with the command of Allaah and His Messenger are rejected and thrown back at the one who does them. Everyone who innovates something in the religion for which Allaah and His Messenger have not granted permission, that action has nothing to do with the religion.”(Jaami’ al-‘Uloom wa’l-Hukam, 1/180)
Al-Nawawi (may Allaah have mercy on him) said: “This hadeeth is one of the most important basic principles of Islam and is one of the most comprehensive sayings of the Prophet (peace and blessings of Allaah be upon him). It is a clear rejection of bid’ah and innovations. The second report adds a further idea, which is that some people may persist in doing some innovated action (bid’ah) for which there is a precedent, and when the first report – ‘Whoever innovates anything…’ – is quoted as proof, such a person may say, ‘But I did not innovate anything. Then the second report – ‘Whoever does any action…’ – may be quoted, which clearly states that all innovated actions are rejected, whether the one who does them invented them or they were previously invented. This hadeeth is one of those which should be memorized and used in denouncing evil actions, and it should be propagated widely.”(Sharh Muslim, 12/16)
3. With regard to celebrating the Mawlid (birthday of the Prophet (peace and blessings of Allaah be upon him)), doing this is bid’ah. If it was good, those who love the Prophet (peace and blessings of Allaah be upon him) more than we do would have done it before us, i.e., the Sahaabah, may Allaah be pleased with them. Most of what is recited on this occasion are weak or fabricated reports of the life of the Prophet (peace and blessings of Allaah be upon him), and it involves exaggeration about our Prophet (peace and blessings of Allaah be upon him). There follow the comments of the scholars:
(a) Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about the one who completes the reading of the Qur’aan each year on the night of the birthday of the Prophet (peace and blessings of Allaah be upon him) – is that mustahabb or not?
He replied:
“Praise be to Allaah. For the people to come together to eat on the two Eids and the days of Tashreeq is Sunnah. This is one of the symbols of Islam which the Prophet (peace and blessings of Allaah be upon him) set out for the Muslims. Helping the poor by giving them food during Ramadaan is also one of the ways of Islam. The Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever gives a fasting person food to break his fast will have a reward like his.’ Giving poor Qur’aan-readers that which will help them to devote their time to the Qur’aan is a righteous deed at any time, and whoever helps them in this manner will have a share in the reward.
But taking as special occasions days which are not prescribed in Islam – such as one of the nights of Rabee’ al-Awwal which is called Laylat al-Mawlid (the night of the Prophet’s birthday), or some of the nights of Rajab, or the eighteenth of Dhu’l-Hijjah, or the first Friday of Rajab, or the eighth of Shawwaal, which the ignorant call ‘Eid al-Abraar (the Feast of the Righteous)’ – these are bid’ahs which the salaf did not regard as mustahabb and they did not do these things. And Allaah knows best.”(al-Fataawa al-Kubraa, 4/415)
(b) Ibn al-Haaj said:
“Some of them commit actions at this time which go against this meaning. When the month of Rabee’ al-Awwal begins, they hasten to indulge in idle entertainment, playing the daff (hand-drum) and reed flute, and other things as mentioned above.
Whoever wants to weep, let him weep for himself and for Islam, and how it and its people and those who follow the Sunnah have become alienated. If they simply wanted to sing songs and entertain themselves, I wish that they would limit themselves to that. But some of them try to follow proper etiquette, so they start the Mawlid with the recitation of Qur’aan. So they look for the one who can recite in the most melodious fashion and provoke enjoyment, and he reads ten aayahs. There are several things wrong with this:
(i) the way in which the reciter reads in this manner which is condemned in sharee’ah, with a quavering tone like that of a singer. This has been discussed above.
(ii) This involves a lack of proper respect towards the Book of Allaah.
(iii) They read Qur’aan briefly before turning to what they really desire, which is to listen to the entertainment of the tambourine and reed-flute, and the singing and quavering tones of the singers, etc.
(iv) They show outwardly something different from that which is in their hearts. This is the essence of hypocrisy, whereby a person makes an outward display of something when deep inside he really means something else – this is wrong except in cases specifically exempted by sharee’ah. They start with Qur’aan recitation when the thoughts of some of them are really focused on the singing.
(v) Some of them cut the recitation short, because they are thinking too much of the pleasure of that which comes after it, as mentioned above.
(vi) If the Qur’aan reading goes on for a long time, some of the audience begin to show signs of boredom, and they do not settle down until the entertainment they like begins. This is not what is meant by the description which Allaah gives of the humble believers, because they love to hear the words of the Lord, as He says in praise of them (interpretation of the meaning):
‘And when they listen to what has been sent down to the Messenger (Muhammad), you see their eyes overflowing with tears because of the truth they have recognized. They say: “Our Lord! We believe; so write us down among the witnesses”’[al-Maa’idah 5:83]
This is how Allaah describes those who listen to His words. But some of these people do the opposite of that. After listening to the word of their Lord, they get up to dance and celebrate and enjoy themselves in unseemly ways. “Truly, to Allaah we belong and truly, to Him we shall return” [al-Baqarah 2:156 – interpretation of the meaning. This phrase is an expression of grief and sorrow] for the lack of shame for committing sins. They do the deeds of the Shaytaan and seek reward from the Lord of the Worlds, claiming that they are doing acts of worship and goodness. Would that only the lowest of people did that, but now this problem has become widespread and you see those who claim to have some knowledge and good deeds doing that, and even some of those who claim to be shaykhs, i.e., those who have followers. All of them are included in what is said above.
It is strange that they have been deceived by this trick of the accursed Shaytaan. Do you not see that a wine-drinker, when the wine first starts to take effect, he begins to move his head non-stop. When the effect becomes stronger, he loses his shame and dignity before those who are with him, and what he wants to conceal will be exposed to his companions. Look at this singer, may Allaah have mercy on you and us. When he starts to sing, you will see people who have dignity and respect, who appear decent and are followed by people of knowledge, falling silent when he starts to sing. Then they start to move their heads a little, exactly like wine-drinkers, as described above. Then when they really start to enjoy the entertainment, they lose their shyness and dignity, exactly like the wine-drinkers, so they get up and start to dance and shout and weep in a show of fake humility. They move in and out and raise their arms and heads towards the heavens as if receiving divine inspiration. They start to foam at the mouth and may even rend their garments and play with their beards.
This is obviously something to be denounced, because the Prophet (peace and blessings of Allaah be upon him) forbade wasting money, and rending one’s garments is obviously included in that.
Secondly, this obviously goes beyond the limits of common sense, because they act like crazy people most of the time.”(al-Madkhal, 2/5-7)
(c) The Standing Committee said:
“Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is not permitted because it is an invented bid’ah (innovation) which was not done by the Messenger of Allaah (peace and blessings of Allaah be upon him) or by his rightly-guided successors (al-khulafa’ al-raashideen), or by the scholars of the best three generations [i.e., the first three generations of Islam].”
(Fataawa al-Lajnah al-Daa’imah, 3/2)
(d) Shaykh Ibn Baaz was asked: is it permissible for the Muslims to hold celebrations in the mosque to commemorate the life of the Prophet (peace and blessings of Allaah be upon him) on the night of 12 Rabee’ al-Awwal, to celebrate the Mawlid or birthday of the Prophet (peace and blessings of Allaah be upon him), without taking that day off as an “Eid”? We are having some disputes concerning this. Some say that it is a bid’ah hasanah (“a good innovation”) and some say that it is not a good innovation.
He replied:
“The Muslims should not celebrate the birthday of the Prophet (peace and blessings of Allaah be upon him), whether on the night of 12 Rabee’ al-Awwal or on any other date, just as they should not celebrate the birthday of anyone other than the Prophet (peace and blessings of Allaah be upon him), because celebrating birthdays is an innovation which has been introduced into the religion. The Prophet (peace and blessings of Allaah be upon him) did not celebrate his birthday during his lifetime, and he is the one who conveyed the religion and laws from Allaah. He did not enjoin that, and it was not done by his rightly guided successors or by any of his Companions or those who followed them in goodness during the best three generations. So it is known to be an innovation, and the Prophet (peace and blessings of Allaah be upon him) said: ‘Whoever innovates anything in this matter of ours (Islam) that is not a part of it, will have it rejected’ (Saheeh – agreed upon). According to a report narrated by Muslim, which al-Bukhaari narrated in a mu’allaq majzoom report: “Whoever does any action that is not in accordance with this matter of ours (Islam) will have it rejected.”
Celebrating the Mawlid is not in accordance with the command of the Prophet (peace and blessings of Allaah be upon him), rather it is something which the people innovated and introduced into their religion during later centuries, so it is to be rejected. The Prophet (peace and blessings of Allaah be upon him) used to say in his khutbah (sermon) on Fridays: ‘The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The most evil of things are those which are newly-invented, and every innovation is a going-astray.’ This was narrated by Muslim in his Saheeh. It was also narrated by al-Nasaa’i with a jayyid isnaad, adding the words, ‘and every going-astray leads to Hell.’
Instead of celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), we should study his seerah (biography) and the history of his life during the jaahiliyyah and Islam, in schools, mosques and elsewhere. That includes describing the circumstances of his birth and death, with no need to innovate celebrations which are not prescribed by Allaah or His Messenger, and for which there is no evidence in sharee’ah.
Allaah is the Source of Strength. We ask Allaah to grant guidance and strength to all the Muslims and to help them to follow the Sunnah and avoid bid’ah.”
(Fataawa al-Shaykh Ibn Baaz, 4/289)
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
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