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Post by SyedMuhammadIbnAlAfaq on May 28, 2017 20:28:42 GMT
Exaggerations regarding Shaykh ‘Abd al-Qadir Jaylani – Mujaddid Alf al-Thani
There has not been more exaggeration and excessiveness in this Ummah about any other personalities more than Shaykh ‘Abd al-Qadir Jaylani (may Allah have mercy on him).
This was something also noticed by Mujaddid Alf al-Thani Shaykh Ahmad Sirhindi (may Allah have mercy on him). He writes in his Maktubat:
“A group of ‘Abd al-Qadir’s disciples had excessive reactions (ghullu) to him and in their love for him they went beyond acceptable limits. This is like the exaggerated lovers of Sayyiduna ‘Ali [i.e. Rawafid]. Allah Almighty bless his face. From the words of this group [of ‘Abd al-Qadir’s exaggerating disciples], it is clear that they consider ‘Abd al-Qadir to be more excellent than any other protégés of Allah, before or after his time. Other than the prophets it seems as if they give the greatest preference to ‘Abd al-Qadir. This is from excessive love.
What if it said that more miracles appeared from ‘Abd al-Qadir than anyone else, and therefore he should be given preference? We say that the number of miracles is no proof of preference. It can be said that a person who has performed no miracles is more preferable than one who has manifested miracles.
The shaykh of shaykh (Abu Hafs al-Suhrawardi in his ‘Awarif al-Ma’arif, after mentioning the miracles of shaykhs, says, “All miracles are a gift of Allah almighty which manifest to some people through unveilings. They share these and [appear to be] superior to others [who do not have the same experiences.] They receive nothing [in terms of spiritual growth] from performing these miracles, which are for strengthening a person’s certainty. One who is given certainty does not need miracles. Other than remembrance in the heart and in the Essence, there is no need for miracles.”
Performing many miracles to demonstrate one’s excellence is like trying to show the preference of Sayyiduna ‘Ali over Sayyiduna Abu Bakr mentioning Sayyiduna ‘Ali’s many excellence and virtues.” (Maktubat, 1:293 – Revealed Grace, p. 215-216)
Mujaddid compares the bid’atis with Rawafid.
Bida’tis were deceived by many miracles of Shaykh Jaylani. This led them to attribute the qualities of ‘ilm al-ghayb, hadir nadir, etc. to him. Then they attributed false quotes to him and started to call him for fulfillment of their needs.
May Allah save us from this extremism.
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Post by SyedMuhammadIbnAlAfaq on May 28, 2017 8:43:31 GMT
Organ Donation & Transplantation <QUESTION>
Is organ transplantation permissible?
<ANSWER>
In the name of Allah, Most Compassionate, Most Merciful,
The issue of organ transplantation has been a matter of great debate amongst the great contemporary scholars from around the globe. It has been discussed in various fiqh seminars, and many short and detailed works have be compiled on the subject.
The majority of the Indo/Pak scholars are of the view that organ transplant is not permissible, while, many Arab scholars and some scholars of the Indian subcontinent give its permission under certain conditions, (details of these conditions will be mentioned further along). No one has given a general unconditional permission for the transplantation of organs.
It must be remarked here that this issue is contemporary and obviously it is impossible for us to find express rulings concerning it in the classical works. As such, the views of the contemporary scholars are based upon the general and broad guidelines of Shariah. It is obvious that this will result in difference of opinion, thus no one opinion should be condemned, as the intention of all the scholars is to please Allah, and live a life that is in accordance with Shariah.
1) The view of impermissibility:-
As mentioned earlier, the majority of the Indo/Pak scholars hold the view that organ transplantation can not be deemed permissible due to the harms and ill effects of it overcoming the potential benefits
There view is based on the following grounds:
a) The first and foremost is that Allah Almighty has honoured the human.
Allah Most High says:
“And verily we have honoured the children of Adam.” (Surah al-Isra, V.70)
As such, it is a well-established principle of Shariah that all the organs of a human body, whether one is a Muslim or a non-Muslim, are sacred and must not be tampered with. To take benefit from any part of a human is unlawful (haram).
Allah Almighty made humans the best of creations and created everything for their benefit. Allah Most High Says:
“It is He, who has created for you all things that are on earth.” (Surah al-Baqarah, 2.29)
Thus, it is permissible for a human to take benefit from every creation of Allah which includes animals (under certain conditions), plants and inanimate things. As such, it would be unreasonable to place humans in the same category of the above things by giving permission to use parts and derive benefit out of their body that necessitates cutting, chopping and amputating parts of the body. This is certainly unreasonable and unlawful on a human body.
A very famous Hadith prevents the usage of human parts. Sayyida Asma bint Abi Bakr (Allah be pleased with her) narrates that the Messenger of Allah (Allah bless him & give him peace) said: "Allah’s curse is on a woman who wears false hair (of humans) or arranges it for others.” (Sahih Muslim, no. 2122)
Imam al-Nawawi (Allah have mercy on him) writes in the explanation of this Hadith:
“If human hair is used, then it is unlawful by consensus, whether it’s the hair of a man or woman, because of the general narrations that prohibit this. And also, it is unlawful to take benefit from the hair and all other organs of a human body due to its sanctity. The hair of a human, along with all its body-parts must be buried.” (Commentary of Sahih Muslim by Nawawi, p. 1600)
The Jurists (fuqaha) have stated that in the case of extreme necessity and when there is no alternative available, even unlawful things, such as pork and alcohol, become permissible. However, even in such a situation, consuming or deriving benefit from a human body still remains unlawful.
It is stated in al-Fatawa al-Hindiyya:
“If a person feared death due to hunger and another person said to him: “Cut off my hand and consume it” or he said: “Cut a part of me and eat it”, it will be unlawful for him to do so. Similarly, it is impermissible for a desperate person to cut part of his own self and eat it.” (al-Fatawa al-Hindiyya, 5/310)
Allama Ibn Abidin (Allah have mercy on him) explains:
“…Because the flesh of a human remains unlawful even in forceful and compelling situations.” (Radd al-Muhtar, 5/215)
Imam Ibn Nujaym (Allah have mercy on him) states:
“It is impermissible for the one who is dying out of hunger to consume the food of another person who is also dying out of hunger; neither will it be permissible to consume any part of the other person’s body.” (al-Ashbah wa al-Naza’ir, p. 124)
The Fuqaha have also stated that if one was compelled by force to kill another human, it will not be permissible, even if his own life was in danger. (See: al-Kasani, Bada’i al-Sana’i, 7/177 & Ibn Qudama, al-Mugni, 9/331)
Imam al-Marghinani (Allah have mercy on him) states regarding the sanctity of a human:
“It is unlawful to sell the hair of a human, as it is (unlawful) to derive benefit out of it, for a human is honoured and sacred, and it is not permissible to disgrace any part of a human’s body.” (al-Hidaya 4.39)
A human body is sacred even after his/her death. The Messenger of Allah (Allah bless him & give him peace) said:
“Breaking the bone of a dead person is similar (in sin) to breaking the bone of a living person.” (Sunan Abu Dawud, Sunan Ibn Majah & Musnad Ahmad)
The great Hanafi jurist and Hadith Imam, Abu Ja’far al-Tahawi (Allah have mercy on him) writes in the explanation of this Hadith:
“This Hadith shows that the bone of a dead person has the same sanctity and honour as the bone of living person.” (Mushkil al-Athar)
In another Hadith it is stated:
“Harming a believer after his death is similar to harming him in his life.” (Musannaf of Ibn Abi Shayba)
Also, the books of classical scholars are full with examples indicating the impermissibility of deriving benefit out of a human body due to it being honoured.
In conclusion, the human body, dead or alive has great significance. It is honoured and sacred, and because of the sanctity that is attached to it, it will be unlawful to tamper with it, cut parts of it or dishonour it in any way.
b) The cutting of and tampering with a human body amounts to mutilation and deformation of a divinely created body (muthla), which has clearly been prohibited in Shariah.
Qatada (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) used to encourage giving in charity and prevent Muthla.” (Sahih al-Bukhari, 2/206)
In another Hadith, the Messenger of Allah (Allah bless him & give him peace) said: “Abstain from Muthla.” (Sahih Muslim, 2/82)
This is also supported by the verse of the Qur’an, where Allah Almighty mentions the words of Shaytan, when he said:
“I will mislead them and I will order them to slit the ears of cattle, and to deface the (fair) nature created by Allah.” (4: 119)
To deface the fair nature created by Allah, both physically and spiritually, is what Shaytan likes and orders to practise.
As far as the permissibility of blood transfusion in cases of need is concerned (See on this website, for the ruling on blood transfusion and donation), it does not necessitate the cutting of human parts or any surgical procedures on the body, rather it is drawn and transfused by means of injection, thus it is akin to human milk that is extracted without any surgical procedures.
c) The human body and parts are not in our ownership in that we may fiddle with them as we desire. It is a trust (amanah) that has been given to us by Allah Almighty. As such, it will be impermissible for one to sell, give or donate any organs of his body. Islam has forbidden suicide for the same reason. There are many texts of the Qur’an and Sunnah that clearly determine this. Thus, it will be unlawful for one to give his organs to another.
d) It is unlawful for an individual to inflict harm upon himself or others. The Messenger of Allah (Allah bless him & give him peace) said: “It is unlawful to inflict harm upon yourself and others, (la dharar wa la dhirar).” (Mustadrak of al-Hakim)
The famous principle states:
“Harm can not be removed by a similar harm.” (meaning, in order to remove harm from another individual, it is impermissible for one to harm himself).” (Ibn Najaym, al-Ashbah, P. 123)
Therefore, it will be impermissible for a living person to donate part of his body due to it being harmful for him.
e) The principle of Islamic jurisprudence states: “When the evidences of prohibition conflict with the evidences of permissibility, preference is given to prohibition.” (Ibn Nujaym, al-Ashbah wa al-Naza’ir)
In view of the above and other evidences, according to this group of scholars, it is unlawful to transplant organs, whether it be of a living person or a dead body, and whether there is a need or otherwise. In other words, there is no permissibility whatsoever for the transplantation or donation of organs.
2) The view of permissibility:-
According to almost all of the major Arab scholars and also some contemporary Indo/Pak scholars, the transplantation and donation of human-organs is permissible subject to certain conditions (which will be mentioned later). This view is based on the following grounds:
a) The famous principles (qawa’id) of Islamic Jurisprudence based on the teachings of the Qur’an and Sunnah permit the use of unlawful things in cases of extreme need and necessity. In case of necessity, certain prohibitions are waived, as when the life of a person is threatened the prohibition of eating carrion or drinking wine is suspended. Allah Most High says:
“He (Allah) has only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name has been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits, then he is guiltless. For Allah is Most Forgiving and Most Merciful.” (Surah al-Baqarah, v. 173)
The Qur’an also permits the utterance of disbelief (kufr) in order to save your life. Allah Most High says:
“Anyone who, after accepting faith in Allah, utters unbelief, except under compulsion whilst his heart remaining firm in faith…” (Surah al-Nahl, V. 106)
The principle of Fiqh, based on the above Qur’anic guidelines, states:
“Necessity makes prohibition lawful.” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, P. 85 )
According to Imam Shafi’i (Allah have mercy on him), it is permissible for a person dying out of hunger to consume the meat of another human. (See: Ibn Qudama, al-Mugni, 9/335)
Therefore, in cases of need and necessity, impure, unlawful and Haram things become permissible. When a person’s life is in danger and he is in dire need for transplantation, he is in such a situation, thus the transplantation of organs will be permissible.
b) With regards to the aspect of human sanctity, there are two things that need to be taken into consideration.
Firstly, it is true that a human body, whether dead or alive, is honoured and respected, but does the modern procedure violate this sanctity? Islam ordered us to honour a human body but did not prescribe any fixed methods for it. Disgracing a human body may change from one time to another and from one place to another.
Thus, it could be said that the current procedure of organ transplantation is not considered dishonouring a human body. The surgery is performed in the most respectable way and it is not considered to be disrespectful. This is the reason why many highly respected people of the community regard donating of organs as a mark of merit, and they are not looked down upon.
Secondly, there are cases where Shariah overlooks the sanctity that is attributed to the body, such as in the case of saving another human.
It is stated in Tuhfat al-Fuqaha:
“If a pregnant woman died and the child in her stomach is still alive, her stomach will be cut open in order to take the child out, for in there is saving the live of a human, thus the sanctity of a human body will be overlooked.” (Samarqandi, Tuhfat al-Fuqaha, 4/261 & Badai’i al-Sana’i)
This is also based on the juristic principle:
“If one is confronted with two evils, one should choose the lesser of the two.” (al-Ashbah wa al-Naza’ir)
c) As for a human not owning his body is concerned, Islam permits a human in certain situations to utilize his body. It is similar to the wealth which Allah Almighty has given a human, and he is permitted to utilize it (in a correct manner) and give it as a gift.
If an individual is drowning or is in the midst of a burning flame, it is totally permissible to go and save him and put yourself in danger. Similarly, it will be permissible to donate your organ in order to save the life of a fellow human being.
d) Almost all of the scholars give permission for the transfusion and donation of blood in cases of need and necessity (see the article on blood transfusion), then why is there a difference in the issue of organ transplant. The surgical procedure of transplantation ensures that one does not go through unnecessary mutilation of one’s body. It is similar to surgical treatment that is carried out on a living person for medication purposes.
In view of the above (according to this group of scholars), it will be permissible to transplant and donate organs in order to save another person’s life. However, this is subject to certain terms and conditions.
The international Islamic fiqh academy (Majma’ al-Fiqh al-Islami) which consists of a number of major scholars from around the globe researched this issue in February 1988, and after extensive research, issued the following verdicts:
Note, that the resolutions of the Islamic fiqh academy have been published in Arabic and translated in a number of languages. Below is the original Arabic text and its translation in English:
الحمد لله والصلاة والسلام على رسول الله صلى الله عليه وسلم أما بعد
فإن مجلس مجمع الفقه الإسلامي المنعقد في دورة مؤتمره الرابع بجدة في المملكة العربية السعودية من 18-23 جمادى الآخرة 1408هـ،الموافق 6-11 فبراير 1988م
بعد اطلاعه على الأبحاث الفقهية والطبية الواردة إلى المجمع بخصوص موضوع "انتفاع الإنسان بأعضاء جسم إنسان آخر حيًا أو ميتًا"
. وفي ضوء المناقشات التي وجهت الأنظار إلى أن هذا الموضوع أمر واقع فرضه التقدم العلمي والطبي، وظهرت نتائجه الإيجابية المفيدة والمشوبة في كثير من الأحيان بالأضرار النفسية والاجتماعية الناجمة عن ممارسته دون الضوابط والقيود الشرعية التي تصان بها كرامة الإنسان، ومع مراعاة مقاصد الشريعة الإسلامية الكفيلة بتحقيق كل ما هو خير ومصلحة غالبة للفرد والجماعة، والداعية إلى التعاون والتراحم والإيثار.
وبعد حصر هذا الموضوع في النقاط التي يتحرر فيها محل البحث وتنضبط تقسيماته وصوره وحالاته التي يختلف الحكم تبعًا ا. قرر ما يلي: من حيث الأحكام الشرعية: أولاً: يجوز نقل العضو من مكان من جسم الإنسان إلى مكان آخر من جسمه، مع مراعاة التأكد من أن النفع المتوقع من هذه العملية أرجح من الضرر المترتب عليها، وبشرط أن يكون ذلك لإيجاد عضو مفقود أو لإعادة شكله أو وظيفته المعهودة له، أو لإصلاح عيب أو إزالة دمامة تسبب للشخص أذى نفسيًا أو عضويًا.
ثانيًا: يجوز نقل العضو من جسم إنسان إلى جسم إنسان آخر، إن كان هذا العضو يتجدد تلقائيًا، كالدم والجلد، ويراعى في ذلك اشتراط كون الباذل كامل الأهلية، وتحقق الشروط الشرعية المعتبرة.
ثالثًا: تجوز الاستفادة من جزء من العضو الذي استؤصل من الجسم لعلة مرضية لشخص آخر، كأخذ قرنية العين لإنسان ما عند استئصال العين لعلة مرضية.
رابعًا: يحرم نقل عضو تتوقف عليه الحياة كالقلب من إنسان حي إلى إنسان آخر.
خامسًا: يحرم نقل عضو من إنسان حي يعطل زواله وظيفة أساسية في حياته وإن لم تتوقف سلامة أصل الحياة عليها كنقل قرنية العينين كلتيهما، أما إن كان النقل يعطل جزءًا من وظيفة أساسية فهو محل بحث ونظر كما يأتي في الفقرة الثامنة.
سادسًا: يجوز نقل عضو من ميت إلى حي تتوقف حياته على ذلك العضو، أو تتوقف سلامة وظيفة أساسية فيه على ذلك. بشرط أن يأذن الميت أو ورثته بعد موته، أو بشرط موافقة ولي المسلمين إن كان المتوفى مجهول الهوية أو لا ورثة له.
سابعًا: وينبغي ملاحظة أن الاتفاق على جواز نقل العضو في الحالات التي تم بيانها، مشروط بأن لا يتم ذلك بوساطة بيع العضو. إذ لا يجوز إخضاع أعضاء الإنسان للبيع بحال ما.
أما بذل المال من المستفيد، ابتغاء الحصول على العضو المطلوب عند الضرورة أو مكافأة وتكريمًا، فمحل اجتهاد ونظر.
ثامنًا: كل ما عدا الحالات والصور المذكورة، مما يدخل في أصل الموضوع، فهو محل بحث ونظر، ويجب طرحه للدراسة والبحث في دورة قادمة، على ضوء المعطيات الطبية والأحكام الشرعية.
والله أعلم.
Shariah Rulings
1) It is permitted to transplant or graft an organ from one place of a person’s body to another, so long as one is careful to ascertain that the benefits of this operation outweigh any harm that may result from it, and on the condition that this is done to replace something that has been lost, or to restore its appearance or regular function, or to correct some fault or disfigurement which is causing physical or psychological distress.
2) It is permitted to transplant an organ from one person’s body to another, if it is an organ that can regenerate itself, such as skin and blood, provided that the donor is mature and fully understands what he is doing, and that all the other relevant shariah conditions are met.
3) It is permitted to use part of an organ that has been removed from the body because of illness, to benefit another person, such as using the cornea of an eye removed because of illness.
4) It is unlawful (haram) to transplant or use an organ on which life depends, such as taking a heart from a living person to transplant into another person.
5) It is unlawful (haram) to take an organ from a living person when doing so could impair an essential and vital function in his body, even though his life itself may not be under threat, such as removing the corneas of both eyes. However, removing organs which will lead to only partial impairment is a matter which is still under scholarly discussion, as is mentioned in resolution no. 8.
6) It is permitted to transplant an organ from a dead person to a living person when his life depends on receiving that organ, or when vital functions of his body are otherwise impaired, on the condition that permission is given either by the person before his death or by his heirs, or by the leader of the Muslims in cases where the dead person’s identity is unknown or he has no heirs.
7) Care should be taken to ensure that in all of the above situations where transplantation is permitted, no buying or selling of organs is involved. It is not permitted to trade in human organs under any circumstance. However, the question of whether the beneficiary may spend money to obtain an organ he needs, or to show his appreciation, is a matter which is still under the research of the scholars.
8) Anything other than the scenarios described above is still subject to scholarly debate, and requires further detailed research in the light of medical research and shariah rulings. And Allah knows best. (See: Qararat wa tawsiyat majma’ al-fiqh al-Islami, P. 59-60)
The Islamic Fiqh academy of India also discussed this issue, and one of their members who is recognised as a renowned scholar Shaykh Ubaid Allah al-As’adi (Allah preserve him) compiled a very extensive article. The following are summarized points of some of the conditions mentioned in his article (that have not been mentioned in the above resolutions):
1) There should be no other reasonable alternative available in the view of experienced medical experts
2) All efforts should be made to avoid transplanting of a non-Muslim’s organ into a Muslim and vice versa. If this is not possible, only then the organ of a non-Muslim may be used.
3) Only the organs of a dead person should be used. However, if that is not possible, then only will it be permissible to use the organ of a living person.
In conclusion, the above are the two viewpoints of the contemporary scholars with regards to organ transplantation and donation. The stance of some scholars, however, is that they abstain from issuing any verdict altogether on this issue.
My respected teacher, Shaykh Mufti Taqi Usmani is one of those who are reluctant to voice their opinion. In a writing of his which I have (and I have also heard this from him verbally), he states:
“After the compilation of the book ‘Islam’s ruling on organ transplantation’ (m, by his esteemed father, the grand Mufti of Pakistan, Mufti Muhammad Shafi, in which he strongly emphasised the impermissibility of organ transplantation, and which was also endorsed by Shaykh Taqi), I read the various arguments in favour of organ transplantation, thus it has left me hesitant and uncertain in this matter. As such, at present I abstain from issuing any verdict.”
Therefore, one may follow any of the above two viewpoints, as they are both from great scholars of Islam. If one acts on the view of permissibility, then it would be advisable, as a precautionary measure, to seek forgiveness from Allah (istigfar) and donate something in charity.
And Allah knows best
[Mufti] Muhammad ibn Adam Darul Iftaa Leicester , UK
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Post by SyedMuhammadIbnAlAfaq on May 27, 2017 12:37:54 GMT
Reading List: Recommended Books on Sirah (Prophetic Biography)The list of available works on the Sīrah, or prophetic biography, is almost too long to mention. I have, therefore, confined this list to English works and, then, to works that are the most useful for students of my Sirah courses (HST101: Prophetic Biography – The Makkan Era and HST102: Prophetic Biography – The Madinan Era). This list, therefore, is not meant to be exhaustive, nor is a student required to read through all of the works. In fact, I would suggest that a student choose only or two works from each sublist to read along with the in-class lectures.
1. Muhammad: His Life Based on the Earliest Sources by Martin Lings(Inner Traditions International)
Probably the most recognized and popular English work on the sīrah, Martin Lings’s narrative of the Prophet’s life (upon him blessings and peace) is now a classic. With the exception of several factual errors and the use of some weak sources, this work remains the most recommended amongst traditional scholars and is unparalleled in its language and narrative description. Because it is a one-volume work and avoids any sort of interruptive academic discussions, it is easy to get through and equally enjoyable. If one does not purchase and study the more detailed sīrah works, this is an absolutely necessary read.
2. Prophet of Mercy by S. Abul Hasan Ali Nadwi (Haji Arfeen Academy) Translated by Mohiuddin Ahmad
One of my favorite works because of its emphasis on the aspect of the Prophet’s da’wah and struggles (upon him blessings and peace). The author’s passion for religious revival can be seen throughout the work and highlights the inspirational and transformational leadership style of the Prophet (upon him blessings and peace). The first chapters of the book, which focus on the reigious, social, and political context in which the Messenger of Allah (upon him blessings and peace) was sent, are of particular importance. The printed edition, however, is lacking in many respects. The translation is wanting and the actual binding and paper is of poor quality. A revised translation is available online, but I have yet to find it in published form. Still, it is definitely worth the read. I studied that original Arabic version of the book with my teacher Mawlana Tariq Jameel, who showered it with high praise and considered it a must-read for every Islamic activist. [Update: Turath has recently published a beautiful revised edition that includes maps and fixes the complaints I mentioned above. The recent print, in my humble opinion, makes this work an even more essential read and places it easily at the top of my new list.]
3. The Jurisprudence of the Prophetic Biography by Dr. M Sa‘id Ramadan al-Buti (Dar al-Fikr) Translated by Nancy Roberts
Also a one-volume work, this book concentrates on lessons that can be learned from the life of the Messenger of Allah (upon him blessings and peace), especially lessons of a political and legal nature. A unique feature of the work is the author’s rebuttal of Orientalist and modernist objections to the prophetic biography and a clarification of the stance of the Ahl al-Sunnah on those important issues. The work has fewer details than other works because of its emphasis on morals and lessons, which incorporate nearly half of the text.
4. Ar-Raheeq al-Makhtum (The Sealed Nectar) by Safi-ur-Rahman Al-Mubarakpuri
One of the more recognized and widely-distributed short works on the sīrah, The Sealed Nectar is a highly accurate and concise narration of the Prophet’s life (upon him blessings and peace). Although a bit drier than Martin Lings’s work, I have found that many students and teachers prefer its clear quotation of primary sources and citation of books. The book has gone through at least a couple reprints and editions. The most recent, I’ve been told, has had significant improvements made to it and should be preferred when purchasing. The author, recently deceased, was a renowned Ahle Hadith scholar of the subcontinent with an eye for accuracy in hadith transmission. This is perhaps the work’s strongest feature.
5. Siratul Mustafa by Maulana Idris Sahib Kandehlawi (Zam Zam Publishers and Madrasah Arabia Islamia) Translated by Mufti Muhammed Kadwa
I must thank Mawlana Hussain Kamani for reintroducing me to this book. I had previously only read sections of the second volume of this three-volume masterpiece in the original Urdu while studying hadith in Karachi, Pakistan. At the time, my focus was on the legal nature and details of the Madinan campaigns and I saw the book then as more of a maghāzi-focused work than a complete sīrah. Having revisited the work upon Mawlana Hussain’s suggestion, I’ve quickly fallen in love with it and use it as a primary resource for my teaching. Haven been written by an erudite hadith scholar, the book’s discussions on the hadith are excellent and unique to the work. Although it is a bit technical at times for the novice, scholar and non-scholar alike will benefit highly from the book. Essentially written in response to another popular work on the sīrah, it does go out of its way to clarify important issues and counter recent misconceptions that have arisen around the Prophet’s noble life (upon him blessings and peace).
6. The Noble Life of the Prophet (Peace be upon Him) by Dr. ‘Ali Muhammad As-Sallaabee (Darussalam) Translated by Faisal Shafeeq
I must admit that I have yet to thoroughly read the English translation of Sallābī’s recent one-volume Arabic book. The English translation occupies three thick volumes and based on a cursory look, seems up to par in respect to language and overall accuracy. What is unique about this work is its avoidance of weak hadith transmissions and the devotion of a section after each chapter to a discussion of morals and lessons that can be learnt from the Prophet’s life (upon him blessing and peace). Although it is a lengthy work, I have benefited extensively from the book while preparing lessons and have used it in the past for lectures. Again, I can not vouch for the translation as I have only read the Arabic original.
7. Atlas on the Prophet’s Biography: Places, Nations, Landmarks by Dr. Shawqi Abu Khalil (Darussalam)
A supplemental work really, this book is essentially a compilation of maps, charts, and pictures that will help any student visualize the places, environment, climate, and geography of the prophetic biography. This book is especially important to those who have not visited the Hijaz and visited the landmarks of the prophetic biography in person.
There is a plethora of other works available in English, Arabic, and Urdu that will be helpful to any student of the sīrah. However, in an attempt at keeping this list concise, I have chosen to leave most of them out. In reality, I would be doing the list injustice if I didn’t mention some other books that I benefited from in my study of the sīrah during different stages of my life.
In particular, I must mention Manṣūrpūri’s magnificent compilation Rahmatan li ‘l-ʿĀlamīn (a horrific translation exists called Muhammad: Mercy for the Worlds in one volume; I have not read the 3-volume translation that is said to be much better), Ibn Isḥāq’s Sīrah (translated by Guillaume as The Life of Muhammad: Translation of Ibn Ishaq’s Sirat Rasul Allah), Ibn Hishām’s Sīrah, Ibn al-Qayyim’sZād al-Maʿād, and last but not least, Sayyid Sulayman Nadwi’s Muhammad: The Ideal Prophet: A Historical, Practical, Perfect Model for Humanity. My wife, a passionate reader of the sīrah, particularly enjoys Adil Salahi’s Muhammad: Man and Prophet and often first recommends Ar-Raheeq al-Makhtum to her students.
Keep in mind that I have not include books of the Shamāʾil in the above list, since I hope to devote a separate detailed article to such books in the future, Allah-willing.
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Post by SyedMuhammadIbnAlAfaq on May 26, 2017 14:57:37 GMT
Sahaba's immense love for the Prophet (ﷺ) 1. Anas bin Malik (May Allah be pleased with him) reported: A bedouin came to Messenger of Allah (ﷺ) and said to him, "When will be the Hour (i.e., the Day of Resurrection)?" He (the Prophet (ﷺ)) said, "What preparation have you made for it?" He said, "Only the love of Allah and His Messenger." Then Messenger of Allah (ﷺ) said, "You will be with those whom you love."
[Al-Bukhari and Muslim].
2. The narration in Muslim is: The man replied: "I have made no significant preparation with regard to Salat (prayer), Saum (fasting) and Sadaqah (charity) but I love Allah and His Messenger (ﷺ)".
[Riyad us Swaliheen , Book 1, Hadith 369]
3. Ibn-e-Kathir narrates from Hazrat Aisha (RA):
"A man came to the Prophet (ﷺ) and said to him, `O Messenger of Allah! (ﷺ) You are more beloved to me than myself, my family and children. Sometimes, when I am at home, I remember you, and I cannot wait until I come and look at you.When I contemplate about my death and your death, I know that you will be with the Prophets when you enter Paradise. I fear that I might not see you when I enter Paradise.' The Prophet did not answer him until the Ayah, (i.e. An-Nisa 4:69) was revealed to him.''
[This was collected by Al-Hafiz Abu `Abdullah Al-Maqdisi in his book, Sifat Al-Jannah, he then commented, "I do not see problems with this chain.'' And Allah knows best.]
4. Ibn Shamasa Mahri (RA) narrates that they went to meet Hazrat Amr bin al-As (RA) when he was about to die. He (i.e. Hazrat Amr bin al-As (RA)) wept for a long time and turned his face towards the wall (and said)
...And then no one was dearer to me than the Messenger of Allah [ﷺ] and none was more sublime in my eyes than he. Never could I, pluck courage to catch a full glimpse of his face due to the reverence I had for him. So if I am asked to describe his features, I cannot do that for I have not eyed him fully
[Ref: Sahih Muslim, Book 1, No. 220 or Narrated by Imam Muslim in the book of “Iman”, Tradition 192 ]
5. Nafi (rahimahullah) narrates that i saw that whenever Ibn `Umar (radhiallahu `anhu) used to go towards the grave (area) of the martyrs, he used to turn his camel away from it and when he was asked about it he (radhiallahu `anhu) replied : "I saw the camel of the messenger of Allah (sallalahu `alayhi wa sallam) pass through this (particular) area (or path way) and i fear that perhaps the feet of my camel would trample the mark where his (sallalahu `alayhi wa sallam) camel stepped.
[Ref: Sunan al-Kubra lil-Bayhaqi (9547)]
6. Ubayd ibn Jurayj said to Abdullah ibn Umar: Abu AbdurRahman, I saw you doing things which I did not see being done by your companions.
He asked: What are they, Ibn Jurayj?
He replied: I saw you touching only the two Yamani corners; and I saw you wearing shoes having no hair; I saw you dyeing in yellow colour; and I saw you wearing ihram on the eighth of Dhul-Hijjah, whereas the people had worn ihram when they sighted the moon.
Abdullah ibn Umar replied: As regards the corners, I have not seen the Apostle of Allah touching anything (in the Ka'bah) but the two Yamani corners. As for the tanned leather shoes, I have seen the Apostle of Allah wearing tanned leather shoes, and he would wear them after ablution. Therefore I like to wear them. As regards wearing yellow, I have seen the Apostle of Allah wearing yellow, so I like to wear with it. As regards shouting the talbiyah, I have seen the Apostle of Allah raising his voice in talbiyah when his she-camel stood up with him on its back.
[Sunan Abi Dawud 1772 / Muwatta Malik : Book 20, Hadith 31/ Sahih Muslim Book 7, Hadith 2674]
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Post by SyedMuhammadIbnAlAfaq on May 26, 2017 14:43:15 GMT
Worries of a Sahabi Tafsir-e-Ibn-e-Kathir, under An-Nisa 4:69, narrates several Ahadith (also taken by Tabarani, Abu Nuaim, Haythami and Suyuti etc). The verse announces: “And whoever obeys Allah and the Messenger then they will be in the company of those on whom Allah has bestowed His grace, of the Prophets”. The reason for the revelation of this ayaah is :
Sa'id bin Jubayr said, "An Ansari man came to the Messenger of Allah while feeling sad. The Prophet said to him, `Why do I see you sad' He said, `O Allah's Prophet! I was contemplating about something.' The Prophet said, `What is it' The Ansari said, `We come to you day and night, looking at your face and sitting by you. Tomorrow, you will be raised with the Prophets, and we will not be able to see you.' The Prophet did not say anything, but later Jibril came down to him with this Ayah and the Prophet sent the good news to the Ansari man.''
(One is with those whom he loves.) Anas commented, "Muslims were never happier than with this Hadith.'' In another narration, Anas said, "I love the Messenger of Allah, Abu Bakr and `Umar, and I hope that Allah will resurrect me with them, even though I did not perform actions similar to theirs.'' Allah said,
ذلِكَ الْفَضْلُ مِنَ اللَّهِ
(Such is the bounty from Allah) meaning, from Allah by His mercy, for it is He who made them suitable for this, not their good deeds.
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Post by SyedMuhammadIbnAlAfaq on May 26, 2017 14:22:04 GMT
20 Hadiths on Khatam al-Nabuwwah The unanimous Belief of Muslim world is that Prophet Muhammad (صلى الله عليه وسلم) is the Last and Final Messenger/Prophet of Allah. In other words Prophet-hood has ended with Prophet Muhammad (صلى الله عليه وسلم) and those who do not believe in it are ventured out of the bounds of Islam. Here we are going to mention 20 Ahadith (although the number reaches in hundreds) which decisively prove that door to Prophet-hood has been closed and anyone who claims to be Prophet after Prophet Muhammad (Peace be upon him) is a Liar/Dajjal/Cheat/Fabricator.
Hadith # 1
Sahih Bukhari Volume 4, Book 56, Number 735: - Book of Merits - Chapter on Khatam an Nabiyeen) –
المناقب - خاتم النبيين صلى الله عليه وسلم
Narrated Abu Huraira:
Allah's Apostle said, "My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of "ONE" brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets."
This Hadith is also narrated in Sahih Muslim Hadith # 5675 under the chapter of “THE FINALITY OF ALLAH'S APOSTLE (MAY PEACE BE UPON HIM)” It is also narrated in Musnad Ahmed bin Hanbal Hadith # 7479, Also narrated in Sunnan al-Bayhaqi al-Kubra, Hadith # 11422]
Hadith # 2
حدثنا أنس بن مالك قال
قال رسول الله صلى الله عليه وسلم إن الرسالة والنبوة قد انقطعت فلا رسول بعدي ولا نبي
Translation: Anas bin Malik narrates from the Prophet (Peace be upon him) who said: The Messengership and Prophethood have ended and there will be no Messenger and Prophet after me [Sunnan Tirimdhi, Hadith # 2274, where Imam Tirimdhi declared it “HASSAN SAHIH”, Also narrated by Musnad Ahmed bin Hanbal, Volume No.3, Page No. 467, Mustadrak ala Sahihayn al Hakim, Volume No. 4, Page No. 391]
Imam at-Tirimdhi (rah) said after this hadith:
هذا حَدِيثٌ حسنٌ صحيحٌ
This hadith is "FAIR AND AUTHENTIC" [ibid]
Hadith # 3
Abu Huraira reported that the Messenger of Allah (may peace be upon hlmg) said: I have been given superiority over the other prophets in six respects: I have been given words which are concise but comprehensive in meaning; I have been helped by terror (in the hearts of enemies): spoils have been made lawful to me: the earth has been made for me clean and a place of worship; “I HAVE BEN SENT TO ALL MANKIND AND THE LINE OF PROPHETS IS CLOSED WITH ME” [Book 004, Number 1062: (Sahih Muslim)]
Hadith # 4
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying: The Last Hour would not come “UNTIL THERE WOULD ARISE ABOUT THIRTY IMPOSTERS, LIARS, AND EACH ONE OF THEM WOULD CLAIM THAT HE IS A MESSENGER OF ALLAH” [Book 041, Number 6988: (Sahih Muslim), Sahih Bukhari, Volume 9, Book 88, Number 237]
Hadith # 5
وإن الله لم يبعث نبيا إلا حذر أمته الدجال وأنا آخر الأنبياء وأنتم آخر الأمم وهو خارج فيكم لا محالة
Translation:The Prophet (Peace be upon him) said: Allah has not sent any Prophet who did not warn his nation about Dajjal, but Now “I AM THE LAST OF PROPHETS (آخر الأنبياء)” and you are the last Ummah (آخر الأمم), he will for sure arise from amongst you [Sunnan Ibn Majah, Hadith # 4067]
Hadith # 6
وإنه سيكون في أمتي ثلاثون كذابون كلهم يزعم أنه نبي وأنا خاتم النبيين لا نبي بعدي
Translation: The Prophet (Peace be upon him) said: There will arise 30 grand Liars (ثلاثون كذابون) from my Ummah, each of them will claim that he is the Prophet whereas “I AM KHATAM AN NABIYEEN AND THERE IS NO PROPHET AFTER ME (لا نبي بعدي)” [Sunnan Tirimdhi , Hadith # 2202]
Imam Tirimdhi Said after this hadith:
هذا حديث حسن صحيح
Translation: This Hadith is “HASSAN SAHIH”
The Hadith is also narrated in Sunnan ABU Dawud, Hadith # 4252
Hadith # 7
Narrated S'ad: Allah's Apostle set out for Tabuk. appointing 'Ali as his deputy (in Medina). 'Ali said, "Do you want to leave me with the children and women?" The Prophet said, "Will you not be pleased that you will be to me like Aaron to Moses? “BUT THERE WILL BE NO PROPHET AFTER ME” [Volume 5, Book 59, Number 700: (Sahih Bukhari)]
Hadith # 8
Narrated Abu Huraira: The Prophet said, "The Israelis used to be ruled and guided by prophets: Whenever a prophet died, another would take over his place. ”THERE WILL BE NO PROPHET AFTER ME, BUT THERE WILL BE CALIPHS WHO WILL INCREASE IN NUMBER ”The people asked, "O Allah's Apostle! What do you order us (to do)?" He said, "Obey the one who will be given the pledge of allegiance first. Fulfil their (i.e. the Caliphs) rights, for Allah will ask them about (any shortcoming) in ruling those Allah has put under their guardianship." [Volume 4, Book 56, Number 661: (Sahih Bukhari)]
Hadith # 9
The Prophet of (Peace be upon him) said: I am the Slave of Allah and I was a Last Prophet (saw) in (sight) of Allah when Adam’s Khameer was being created [Imam al Baihaqi in Shu'ab ul Imaan Volume 2 Page No. 134, Imam Hakim in his Mustadrak declared Its chain to be Sahih]
Hence Prophethood was finilised at Prophet Muhammad (Peace be upon him) even when Adam (a.s) was not yet created!
Hadith # 10
On the day of ressuruction people will run to all Prophets asking for help and intercession, the hadith states[It's long one, so part of it is stated below]:
They will come to me and say, 'O Muhammad ! You are Allah's Apostle and “THE LAST OF THE PROPHETS” and Allah forgave your early and late sins. (Please) intercede for us with your Lord. Don't you see in what state we are?[Sahih Bukhari, Volume 6, Book 60, Number 236]
The whole hadith proves that People shall run different Prophets but “FINALLY” came to Prophet Muhammad (Peace be upon him) who shall intercede for them, this hadith clearly proves the Prophet Muhammad (Peace be upon him) is the Last towards whom they ran!
Hadith # 11
Hadrat Jabir bin Abdullah (ra) narrates that the Prophet (Peace be upon him) said: I am the leader of all Prophets and there is no boast, I am the Last of all Prophets and there is no boast [Sunnan al Darimi, Hadith # 50]
Hadith # 12
Hadrat Abdullah bin Umar (ra) narrates that once the Prophet (Peace be upon him) came to us in a way as If he is leaving us, then he said thrice: I am Muhammad the Ummi Prophet (Salallaho alaihi wasalam) and there is no Prophet after me [Musnad Ahmed bin Hanbal, Volume No. 2, Page No. 172, Sheikh Ahmed Shakir in Takhrij of it: The chain of this Hadith is “Hassan”]
Hadith # 13
The Prophet (Peace be upon him) said: There is no Prophet after me, and there is no Ummah after you, so you should worship your Lord and say your 5 daily prayers, and fast in your month (Ramadan), obey your leaders and thus enter the Blessed garden of your Lord [Imam Tabarani in Muj’am al Kabir, Volume No. 8, Hadith # 7217]
Hadith # 14
Hadrat Abu Dhar (ra) narrates that the Prophet (Peace be upon him) told him: The first Prophet is Adam and the last one is Muhammad (salallaho alaihi wasalam) [Kanz ul amaal, Hadith # 32269]
Hadith # 15
Hadrat Uqba bin Aamir (ra) narrates that the Prophet (Peace be upon him) said: Had there been a Prophet after me then It would have been Umar [Sunnan Tirimdhi, Hadith # 3272]
Hadith # 16
Narrated Jubair bin Mutim: Allah's Apostle said, "I have five names: I am Muhammad and Ahmad; I am Al-Mahi through whom Allah will eliminate infidelity; I am Al-Hashir who will be the first to be resurrected, the people being resurrected there after; “AND I AM ALSO AL-AQIB(I.E. THERE WILL BE NO PROPHET AFTER ME)” [Volume 4, Book 56, Number 732: (Bukhari)]
Hadith # 17
Narrated Isma'il: I asked Abi Aufa, "Did you see Ibrahim, the son of the Prophet ?" He said, "Yes, but he died in his early childhood. Had there been a Prophet after Muhammad then his son would have lived, “BUT THERE IS NO PROPEHT AFTER HIM” [Volume 8, Book 73, Number 214: (Bukhari)]
Hadith # 18
عن بن عباس عن النبي صلى الله عليه وسلم قال أنا أحمد ومحمد والحاشر والمقفي والخاتم
Translation:Hadrat Ibn Abbas (ra) narrates that the Prophet (Peace be upon him) said: I am Ahmed, Muhammad, Hashir, Maqfi (One who is sent in the last) and I am “KHATIM” [Imam Tabarani in Muj’am as Saghir, Hadith # 152]
Hadith # 19
Qatada narrates that when the Prophet (Peace be upon him) recited the Ayah { And when We exacted a covenant from the prophets, and from thee (O Muhammad) and from Noah… 33:7} he said: The goodness was started through me and I am the last amongst all Prophets to be sent [Muassanaf Ibn Abi Shaybah, Hadith # 31753]
Hadith # 20
The Prophet (Peace be upon him) said: Abu Bakr (ra) is the best amongst all people (after me) “BUT HE IS NOT A PROPHET” [Al Kamil by Ibn Adi, Volume No. 6, Page No. 484]
This hadith is shown as a proof that had there been any Prophet after Prophet (Peace be upon him) then Sahaba deserved the best of it, but even Sayyidna Abu Bakr (ra) was not a Prophet as is clearly and explicity mentioned in this hadith.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 16:07:54 GMT
The statement of Shaykh Alawi al-Maliki is: “From his (ṣallallāhu ‘alayhi wasallam) statement on the excellence of Friday and enumeration of its distinctions, ‘in it was created Ādam’, is derived the ennoblement of a time in which it is proven that it is the birth of any prophet that was from amongst the prophets (upon them peace), so what of the day on which the best prophet and most noble messenger was born? This ennoblement is not limited to that day itself, but it will be specific [to that day] and have generality for its type [i.e. anniversary/weekly reoccurrence], whenever it reoccurs as is the condition of Friday.” (Ḥawl al-Iḥtifāl bi Dhikrā al-Mawlid al-Nabawī al-Sharīf, p. 140) Where did he say that an act done on Friday rewards more than the act done in any other day? He only said that Friday is a noble day because Adam was born on that day. Adam's birth was a 'benevolence' of Allah. His birth was a blessing and that blessing makes this day a noble day. But this doesn't mean that any act done on Friday has more reward than an act done on any other day. As you will find in the statements of scholars refuting this type of reasoning, the excellence and virtue of a time (and not just actions done in that time) is established by scriptural texts, not analogy. The excellence of Friday is established in scriptural texts. The excellence of the 12th of Rabi al-Awwal is not. Thus, to claim this date (every time it reoccurs) has some excellence and virtue is incorrect, yet some late scholars claimed that it does have excellence. Is the birth of the Prophet not a blessing to us? According to your belief, there is no significance established for the month of Rabi al-Awwal. In 'Khutbaat-e-Milad-al-Nabi', Mawlana Ashraf Ali Thanawi says that Rabi al-Awwal is significant due to three reasons: 1. Due to the blessed birth of our Prophet. 2. According to some traditions, Sayyidna Adam entered Jannat in this month. 3. Due to the death of the messenger of Allah. He then states: "In Islam, this month is very important and it is GREATER than all other months." [Khutbaat-e-Hakim-ul-Ummat, Khutbaat-e-Milad-al-Nabi, Volume 5, page 119) Didn't he establish the importance of this month from analogy? How is this justified? Hakim-ul-Ummat then said: "The importance of Friday is due to the birth of Hazrat Adam" (Page 20) Secondly, no one is establishing the significance of 12th of Rabi. But, in fact, the significance of "the birth of the Prophet" is being established (Either on any date, 12th, 8th etc).
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 14:57:43 GMT
You said that Mawlid is to celebrate and mark, in each year, the day/time/month of the year in which he was born . Yes, you are Right. Many ignorants do this. But this doesn't mean that everyone celebrates Mawlid in this way. I have seen people celebrating Mawlid in Jumada-Al-Awwal, Rabi-al-Thani and in other months too. Everyone does do Mawlid in this way.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 14:52:32 GMT
The statement of Shaykh Alawi al-Maliki is: “From his (ṣallallāhu ‘alayhi wasallam) statement on the excellence of Friday and enumeration of its distinctions, ‘in it was created Ādam’, is derived the ennoblement of a time in which it is proven that it is the birth of any prophet that was from amongst the prophets (upon them peace), so what of the day on which the best prophet and most noble messenger was born? This ennoblement is not limited to that day itself, but it will be specific [to that day] and have generality for its type [i.e. anniversary/weekly reoccurrence], whenever it reoccurs as is the condition of Friday.” (Ḥawl al-Iḥtifāl bi Dhikrā al-Mawlid al-Nabawī al-Sharīf, p. 140) Where did he say that an act done on Friday rewards more than the act done in any other day? He only said that Friday is a noble day because Adam was born on that day. Adam's birth was a 'benevolence' of Allah. His birth was a blessing and that blessing makes this day a noble day. But this doesn't mean that any act done on Friday has more reward than an act done on any other day.
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Post by SyedMuhammadIbnAlAfaq on May 15, 2017 14:01:00 GMT
Shaykh Mutawali al-Darsh said:
"We do not call it a celebration but a commemoration of the birth of the Holy Prophet ﷺ. This is a development which took place at the end of the sixth Islamic century according to Imam as-Suyuti, who researched the origins of the practice.
There are two points of view. On the one hand there are those who consider the commemoration to be a good innovation to remind us of the birth of the Prophet , to remind us of his achievements and to remind us of the great Islamic way of life we inherited from his coming. In the seventh Islamic century people became more involved in worldly affairs, and the living experience of the Shari'ah was in decline. As a result, scholars took the opportunity to remind people of that great event in the history of humanity. In this commemoration, Muslims revive the memory of the Prophet's achievements.
They quote the Hadith in which the Prophet was asked about the first day of the week, when he replied, "That was the day I was born. That was the day I received my message and when I migrated to al-Madinah." So these were days ingrained in the memory of the Prophet ﷺ. Also, upon his arrival in Madinah, the Prophet saw the Jewish community celebrating an event, and when he inquired about it he was told, "This was the day on which God saved Moses and his people", to which the Prophet ﷺ replied, "We deserve to look after the correct tradition of Moses." The proponents of the Mawlid also point to the ayah in the chapter of Ibrahim when God says to Moses (alaihis salam), "Remember the days of Allah", meaning the days on which Allah has graced them with so many favours.
On the Prophet's birthday, some parts of the life of the Prophet are related, the Qur'an is recited and food is offered to the needy, avoiding the sort of behaviour that is Islamically reprehensible. Those who say that commemorating the Prophet's birthday is a Bid'ah which is not acceptable are influenced by the bad behaviour that took place when people danced in the streets, mixed freely with the opposite sex and danced around the villages. That is the part which is not acceptable.
One of the great Muslim scholars in his book published this century, "Al-Ibda'a fi mazaar 'il Ibtida'a" or "The most innovative thing in explaining the harmful things in innovations" came to the conclusion that the two parties in the Mawlid debate are not talking about the same thing. The party which objects is talking about things which are not generally acceptable, while the party which encourages the commemoration is talking about things that are generally acceptable. The author concludes that if Islamically unacceptable practices are avoided then there is no harm in commemorating the birthday of the Prophet ﷺ. This is the view of Ibn Hajar, al-Imam as-Suyuthi and the recently departed great Mufti from Egypt, Sheikh Hasanayn Muhammad Makhluf."
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