Bismillah ir-Rahman ir-Rahim
Should we celebrate Mawlid
(The Prophet's (s) birthday)?
Yes we should celebrate it every year
And every month and every week
And every hour and every moment.
Dr. `Isa al-Mani` al-Humayri, Department of Awqaaf, Dubai
Office of Religious Endowments and Islamic Affairs, Dubai
Administration of Ifta' and Research
We find nowadays publications filled with lies and deception which mislead many Muslims into thinking negatively about the honorable Mawlid of the Prophet. These publications claim that to celebrate the Mawlid is an act of innovation that goes against Islam. This is far from the truth, and it is therefore necessary for those who can speak clearly to help clarify and reverse the doubts surrounding this most blessed day. It is with this humble intention that I present the following proofs in support of celebrating our beloved Prophet's birthday.
The Prophet said, "He who innovates something in this matter of ours that is not of it will have it rejected." He also said, "Beware of innovations, for every innovation (kul bida`) is misguidance."
Those opposed to Mawlid cite this saying and hold that the word every (kul) is a term of generalization, including all types of innovations, with no exception, and that therefore, celebrating Mawlid is misguidance. By daring to say that, they accuse the scholars of Islam of innovation. At the top of the list of those they have accused, then, is our Master `Umar (r). Those in opposition to Mawlid quickly reply to this, "But we did not mean the Companions of the Prophet Muhammad."
It follows, then, that the meaning of every (kul) cannot be taken in its general sense. Therefore, although the Prophet may not have said to celebrate his blessed birthday, it is nonetheless not innovation to do so. For, as the following examples show, there were many actions and practices instituted by his close followers after his time that are not deemed innovation.
Compiling the Qu'ran.
(From a Prophetic saying related by Zaid Ibn Thabit.(r)) "The Prophet died and the Qu'ran had not been compiled anywhere. `Umar (r) suggested to Abu Bakr (r) to compile the Qu'ran in one book. When a large number of Companions were killed in the battle of Yamama, Abu Bakr wondered, "How could we do something that the Prophet did not do?' `Umar said, "By Allah, it is good.' `Umar persisted in asking Abu Bakr until Allah expanded his chest for it (Allah made him agree and accept these suggestions) and he sent for Zaid Ibn Thabit and assigned him to compile the Qu'ran." Zaid said, "By Allah if they had asked me to move a mountain, it would not have been more difficult than to compile the Qur'an." He also said, "How could you do something that the Prophet did not do?" Abu Bakr said, "It is good, and `Umar kept coming back to me until Allah expanded my chest for the matter." The saying is narrated in Sahih Al Bukhari.
The Maqam of Ibrahim (as) in relation to the Ka'ba.
(Al Bayhaqi narrated with a strong chain of narrators from Aisha.) "The Maqam during the time of the Prophet and Abu Bakr was attached to the House, then `Umar moved it back." Al Hafiz Ibn Hajar said in Al Fath, "The Companions did not oppose `Umar, neither did those who came after them, thus it became unanimous agreement." He was the first to build the enclosure (maqsura) on it, which still exists today.
Adding the first call to prayer on Friday.
(From Sahih Al Bukhari, from Al Sa'ib bin Yazid.) "During the time of the Prophet (s), Abu Bakr (r) and `Umar (r), the call to Friday prayer used to occur when the Imam sat on the pulpit. When it was Othman's (r) time, he added the third call (considered third in relation to the first adhan and the iqama. But it is named first because it proceeds the call to the Friday prayer.)"
Salutations on the Prophet composed and taught by our Master `Ali (r).
The salutations have been mentioned by Sa'id bin Mansoor and Ibn Jareer in Tahzeeb al Aathar, and by Ibn Abi Assim and Ya'qoob bin Shaiba in Akhbar `Ali and by Al Tabarani and others from Salamah Al Kindi.
The addition to the tashahhud by Ibn Mas'ud.
After "wa rahmatullahi wa barakatu," and the Mercy of Allah and Blessings, he used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majma' Al Zawa'id.
The addition to the tashahhud by Abdullah Ibn `Umar.
He added the basmalah at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa'daika wal khayru bi yadayka wal raghba'u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al.
These are some of the developments instituted by the Prophet's Companions, the scholars, and the honorable members of his nation, which did not exist during the time of the Prophet, and which they deemed good. Are they, then, misguided and guilty of bad innovation?
As for the claim that there is no such thing in religion as good innovation, here are some sayings of the brilliant scholars of Islam belying this claim.
Imam Nawawi said in Sahih Muslim (6-21)
"The Prophet's saying every innovation is a general-particular and it is a reference to most innovations. The linguists say, "Innovation is any act done without a previous pattern, and it is of five different kinds.'" Imam Nawawi also said in Tahzeeb al Asma' wal Sifaat, "Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad." He also said, "Al-muhdathat (pl. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad."
Shaykh Ibn Hajar Al Asqalani, the commentator on Al Bukhari, said,
"Anything that did not exist during the Prophet's time is called innovation, but some are good while others are not."
Abu Na'eem, narrated from Ibrahim Al Junaid, said, "I heard Ash-Shafi'i saying,
"Innovation is of two types; praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.'"
Imam Albayhaqi narrated in Manaqib Ash-Shafi'i that Ash-Shafi'i said,
"Innovations are of two types: that which contradicts the Qu'ran, the Sunnah, or unanimous agreement of the Muslims is a innovation of deception, while a good innovation does not contradict any of these things."
Al `Izz bin Abdussalam said, at the end of his book, Al Qawa'id,
"Innovation is divided into obligatory, forbidden, recommended, disagreeable and permissible, and the way to know which is which is to match it against the religious law."
Clearly we see from the opinions of these righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them Imam Nawawi and Ash-Shafi'i, declared that innovations could be divided into good and bad, based on their compliance or deviance with religious law.
Moreover, the following Prophetic saying is known even to common Muslims, let alone scholars: "He who inaugurates a good practice (sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least." Therefore it is permissible for a Muslim to originate a good practice, even if the Prophet didn't do it, for the sake of doing good and cultivating the reward. The meaning of inaugurate a good practice (sanna sunnatun hasana) is to establish a practice through personal reasoning (ijtihad) and derivation (istinbat) from the rules of religious law or its general texts. The actions of the Prophet's Companions and the generation following them which we have stated above is the strongest evidence.
The ones prejudiced against celebrating the Prophet's birthday have paved the way for their falsehood by deceiving the less-learned among the Muslims. The prejudiced ones claim that Ibn Kathir writes in his Al Bidaya wal Nihaya (11-172) that the Fatimide-Obaidite state, which descends from the Jew, Obaidillah Bin Maimoon Al Kaddah, ruler of Egypt from 357-567 A.H., innovated the celebration of a number of days, among them, the celebration of the Prophet's birthday. This treacherous lie is a grave insult to the scholarship of Ibn Kathir and the scholarship of all Islam. For in truth, Ibn Kathir writes about the Prophet's birthday in Al bidaya wal nihaya [13-136] "The victorious king Abu Sa'id Kawkaburi, was one of the generous, distinguished masters, and the glorious kings; he left good impressions and used to observe the honorable Mawlid by having a great celebration. Moreover, he was chivalrous, brave, wise, a scholar, and just." Ibn Kathir continues, "And he used to spend three hundred thousand Dinars on the Mawlid." In support, Imam Al Dhahabi writes of Abu Sa'id Kawkaburi, in Siyar A'laam al nubala' [22-336] "He was humble, righteous, and loved religious learned men and scholars of Prophetic saying."
Following are some sayings of the rightly guided Imams regarding the Mawlid.
Imam Al Suyuti, from Alhawi lil fatawi, wrote a special chapter entitled "The Good Intention in Commemorating the Mawlid," at the beginning of which he said,
"There is a question being asked about commemorating the Mawlid of the Prophet in the month of Rabi' Al Awal: what is the religious legal ruling in this regard, is it good or bad? Does the one who celebrates get rewarded or not?" The answer according to me is as follows: To commemorate the Mawlid, which is basically gathering people together, reciting parts of the Qu'ran, narrating stories about the Prophet's birth and the signs that accompanied it, then serving food, and afterwards, departing, is one of the good innovations; and the one who practices it gets rewarded, because it involves venerating the status of the Prophet and expressing joy for his honorable birth.
Ibn Taymiyya said in his book Iqtida' Al Sirat Al Mustaqeem (pg. 266)
"Likewise, what some people have innovated, in competition with the Christians in celebrating the birth of Jesus, or out of love and veneration of the Prophet⦣128;榱uot; and he continues "⦣128;洨at the predecessors didn't do, even though there is a reason for it, and there is nothing against it." This is a saying of someone who set fanaticism aside and sought to please Allah and his Prophet. As far as we are concerned, we commemorate the Mawlid for no other reason but what Ibn Taymiya said, "Out of love and veneration of the Prophet." May Allah reward us according to this love and effort, and may Allah bless the one who said, "Let alone what the Christians claim about their Prophet, and you may praise Muhammad in any way you want and attribute to his essence all honors and to his status all greatness, for his merit has no limits that any expression by any speaker might reach."
In the same source previously mentioned, Al Suyuti said,
"Someone asked Ibn Hajar about commemorating the Mawlid. Ibn Hajar answered, "Basically, commemorating the Mawlid is an innovation that has not been transmitted by the righteous Muslims of the first three centuries. However, it involves good things and their opposites, therefore, whoever looks for the good and avoids the opposites then it is a good innovation.' It occurred to me (Al Suyuti) to trace it to its established origin, which has been confirmed in the two authentic books: Al Sahihain. When the Prophet arrived in Medina he found that the Jews fast the day of Aashura; when he inquired about it they said, "This is the day when Allah drowned the Pharaoh and saved Moses, therefore we fast it to show our gratitude to Allah.' From this we can conclude that thanks are being given to Allah on a specific day for sending bounty or preventing indignity or harm." Al Suyuti then commented, "What bounty is greater than the bounty of the coming of this Prophet, the Prophet of Mercy, on that day?"
"This is regarding the basis of Mawlid. As for the activities, there should be only the things that express thankfulness to Allah, such as what has been previously mentioned: reciting Qu'ran, eating food, giving charity, reciting poetry praising the Prophet or on piety which moves hearts and drives them to do good and work for the Hereafter."
These are the derivations that those opposed to Mawlid call false conclusions and invalid analogies.
Imam Mohammed bin Abu Bakr Abdullah Al Qaisi Al Dimashqi.
Jami' Al Athar fi Mawlid, Al Nabiy Al Mukhtar, Al lafz al ra'iq fi Mawlid khayr al khala'iq, and Mawlid al sadi fi Mawlid Al Hadi,
Imam Al `Iraqi.
Al Mawlid al heni fi al Mawlid al sani.
Mulla `Ali Al Qari.
Al Mawlid Al rawi fil Mawlid al Nabawi.
Imam Ibn Dahiya.
Al Tanweer fi Mawlid Al basheer Al Nadheer.
Imam Shamsu Din bin Nasir Al Dimashqi.
Mawlid al Sadi fi Mawlid Al Hadi. He is the one who said about the Prophet's estranged uncle, Abu Lahab, "This unbeliever who has been dispraised, "perish his hands" [111: 1], will stay in Hell forever. Yet, every Monday his torment is being reduced because of his joy at the birth of the Prophet." How much mercy can a servant expect who spends all his life joyous about the Prophet and dies believing in the Oneness of Allah?
Imam Shamsu Din Ibn Al Jazri.
Al Nashr fil Qira'at Al `Ashr, `Urf Al Ta'reef bil Mawlid al shareef.
Imam Ibn Al Jawzi
Imam Ibn Al Jawzi said about the honorable Mawlid, "It is security throughout the year, and glad tidings that all wishes and desires will be fulfilled."
Imam Abu Shama
Imam Abu Shama (Imam Nawawi's shaykh) in his book Al ba'ith ala Inkar Al bida` wal hawadith (pg.23) said, "One of the best innovations in our time is what is being done every year on the Prophet's birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been sent as a Mercy to the worlds."
Imam Al Shihab Al Qastalani
Imam Al Shihab Al Qastalani (Al Bukhari's commentator) in his book Al mawahib Al Ladunniya (1-148) said, "May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into festivities in order to decrease the suffering of those whose hearts are filled with disease and sickness."
There are others who wrote and spoke about Mawlid, such as Imam Al Sakhawi, Imam Wajihu Din bin `Ali bin al Dayba' al Shaybani al Zubaidi, and many more, which we will not mention due to the limited space available. From these many evidences, it should be clear by now that celebrating the Mawlid is highly commendable and allowed. Surely we cannot simply shrug off as heretics the scholars and dignitaries of this nation who approved the commemoration of the Mawlid and wrote countless books on the subject. Are all these scholars, to whom the whole world is indebted for the beneficial books they have written on Prophetic sayings, jurisprudence, commentaries, and other sorts of knowledge, among the indecent who commit sins and evil? Are they, as those opposed to Mawlid claim, imitating the Christians in celebrating the birth of Jesus? Are they claiming that the Prophet did not convey to the nation what they should do? We leave answers to these questions up to you.
And yet we must continue to examine the errors which those opposed to Mawlid utter. They say "If celebrating the Mawlid is from the religion, then the Prophet would have made it clear to the nation, or would have done it in his lifetime, or it would have been done by the Companions." No one can say that the Prophet did not do it out of his humbleness, for this is speaking evil of him, so they cannot use this argument.
Furthermore, that the Prophet and his Companions did not do a certain thing does not mean they made that thing prohibited. The proof is in the Prophet's saying, "Whoever establishes, in Islam, a good practice..." cited earlier. This is the strongest evidence that gives encouragement to innovate whatever practices have foundations in religious law, even if the Prophet and his Companions did not do them. Al Shafi'i said, "Anything that has a foundation in religious law is not an innovation even if the Companions did not do it, because their refraining from doing it might have been for a certain excuse they had at the time, or they left it for something better, or perhaps not all of them knew about it." Therefore, whoever prohibits anything based on the concept that the Prophet did not do it, his claim has no proof and must be rejected.
Thus we say to the rejecters of Mawlid: based on the rule you have attempted to found, that is, that whoever does anything that the Prophet or his Companions did not do is committing innovation, it would follow that the Prophet did not complete the religion for his nation, and that the Prophet did not convey to the nation what they should do. No one says this or believes this except a heretic defecting from the religion of Allah. To the doubters of Mawlid we declare, "Based on what you say, we convict you." For you have innovated in the basics of worship a large number of things that the Prophet did not do⦣128;⦣128;�nor did his Companions, the Generation after the Companions, or the Generation after them. For instance:
Congregating people behind one Imam to pray Salat al Tahajjud after Salat Al Tarawih, in the two Holy Mosques and other mosques.
Reciting the Prayer of Completion of the Qu'ran in Salat al Tarawih and also in Salat al Tahajjud.
Designating the 27th night of Ramadan to complete reading the entire Qu'ran in the two Holy Mosques.
A caller saying, after Salat al Tarawih, in the Qiyam prayer, "May Allah reward you."
Founding organizations which did not exist in the time of the Prophet, such as Islamic universities, societies for committing the Qu'ran to memory, and offices for missionary work, and committees for enjoining good and forbidding evil. We are not objecting to these things, since they are forms of good innovation. We merely list these innovations to point out that those who oppose Mawlid clearly contradict their own rule stating that anything that neither the Prophet nor his Companions did is innovation. And since they claim that all innovation is bad, they themselves are guilty.
Yet another claim they make is to say that those who commemorate the Mawlid are mostly indecent and immoral. This is a vulgar statement and it only reflects the character of the one saying it. Are all the distinguished scholars that we have mentioned, from the point of view of those opposed to Mawlid, indecent and immoral? We won't be surprised if this is what they believe. This is a most serious slander. We say, as the poet said, "When Allah wants to spread a virtue that has been hidden, He would let a tongue of an envious person know about it."
Those opposed to Mawlid, may Allah guide them, have confused some expressions, and claim that some religious scholars associate partners with Allah. Take for example the plea of Imam Al Busiery to Prophet Muhammad, "Oh, most generous of creation, I have no one to resort to, save You, when the prevailing event takes place." They must examine carefully the saying of Imam Al Busiery: inda hulul il amim, when the prevailing event takes place. What is al Amim? It means that which prevails over the whole universe, and all of creation, in referring to the Day of Judgment. Imam Al Busiery is asking intercession from the Prophet on the Day of Judgment because on that Day we will have no one to resort to, or appeal to. Imam Al Busiery seeks his intercession to Allah through the Prophet, for when all other Messengers and Prophets will be saying, "Myself, myself," the Prophet will be saying, "I am the one for it, I am for it [the Intercession]" It becomes even more clear now that the doubts of those opposed to Mawlid are unfounded, just as their charges of associating partners with Allah are unfounded. This is due to their blindness, both physical and spiritual.
Another similar example can be found in the well-known saying transmitted by the distinguished Imam Al Kamal bin Al Hammam Al Hanafi, author of Fath il Qadeer fi manasik al Farisi, and Sharh al Mukhtar min al sada al ahnaf. When Imam Abu Hanifa visited Medina, he stood in front of the honorable grave of the Prophet and said, "O, most honorable of the Two Weighty Ones (humankind and jinn)! O, treasure of mankind, shower your generosity upon me and please me with your pleasure. I am aspiring for your generosity, and there is no one for Abu Hanifa in the world but you." Again, we must not misinterpret this entreaty, but realize its true meaning.
Yet another misconception those opposed to Mawlid hold can be seen in their statements such as these: "What occurs during Mawlid is mixing between men and women, singing and playing musical instruments, and drinking alcohol." I myself know this to be a lie, for I have attended many Mawlids and have not seen any mixing, and never heard any musical instruments. And as for drunkenness, yes, I have seen it, but not that of worldly people. We found people intoxicated with the love of the Prophet, a state surpassing even the agony of death, which we know overcame our master Bilal at the time of his death. In the midst of this sweet stupor he was saying, "Tomorrow I shall meet the loved ones, Muhammad and his Companions."
To continue, those opposed to Mawlid say, "The day of the Prophet's birth is the same day of the week as his death. Therefore, joy on this day is no more appropriate than sorrow, and if religion is according to one's opinion, then this day should be a day of mourning and sorrow." This kind of lame eloquence, is answered by the Imam Jalal al Din al Suyuti, in Al hawi lil fatawi (pg.193), "The Prophet's birth is the greatest bounty, and his death is the greatest calamity. Religious law urges us to express thankfulness for bounties, and be patient and remain calm during calamities. Religious law has commanded us to sacrifice an animal on the birth of a child [and distribute the meat to the needy], which is an expression of gratitude and happiness with the newborn, while it did not command us to sacrifice at the time of death. Also, it prohibited wailing and showing grief. Therefore, the rules of Divine Law indicate that it is recommended to show joy during the month of the Prophet's birth, and not to show sorrow for his death."
Furthermore, Ibn Rajab, in his book Al lata'if, dispraising the rejecters of Mawlid based on the above argument, said, "Some designated the day of Aashura as a funeral ceremony for the murder of Al Hussein. But neither Allah nor His Prophet commanded that the days of the prophets' great trials or deaths should be declared days of mourning, let alone those with lesser rank."
We conclude this article with a saying of the Prophet, which has been narrated by Abu Ya'la, from Hudhaifa and about which Ibn Kathir said, "It's chain of transmission is good." Abu Ya'la said, "The Prophet has said, "One of the things that concerns me about my nation is a man who studied the Qu'ran, and when its grace started to show on him and he had the appearance of a Muslim, he detached himself from it, and threw it behind his back, and went after his neighbor with a sword and accused him of associating partners with Allah.' I then asked, "Oh, Prophet of Allah, which one is more guilty of associating partners with Allah, the accused or the accuser?' The Prophet said, "It is the accuser.'"
Completed, with all Praises to Allah and salutations and peace be upon our master Muhammad and the family of Muhammad and his Companions.
Copyright The Muslim Magazine, 1998
Qasida Burdah
Qasida Burdah
(The poem of the scarf)
The reason for writing this poem
The writer HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULIAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasuluallah Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah Ta'alaa to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity/ began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina. Rasuluallah Sallallhu Alayhi Wasallam. He told Sayyidina Rasuluallah Sallallhu Alayhi Wasallam of his illness whereupon Sayyidina Rasuluallah Sallallhu Alayhi Wasallam passed his blessed hand over Imam Busairi's body. Through the barakat and blessing of Sayyidina, Rasuluallah Sallallhu Alayhi Wasallam Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasuluallah Sallallhu Alayhi Wasallam place on his paralysed limbs. This resulted in the poem being named "Qasidah Burdah" (The Poem of the Scarf).
In the morning when due to some necessity. he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the qasidah which he had composed in praise of Sayyidina Rasuluallah Sallallahu Alayhi Wasallam The poet said that I have composed many poems in praise of Rasuluallah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: 'The one which begins with, A-min Tazak-kurin (i.e. Qasidah Burdah)". Upon this request the poet became wonder struck and said, "I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?" The dervish replied, "I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasuluallah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta'alaa granted you complete cure from your ailment".
When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all.
When this poem reached Baha-ud-deen the governor of the country named Tahir, he so highly regarded and respected it that he would stand while listening to it.
It is also narrated that Sa'aadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa'aadud-deen placed it on his eyes. Through its barakat Allah Ta'alaa granted him complete cure and restored his eyesight.
The virtues and specialities of Qasidah Burdah
The virtues of Qasidah Burdah are innumerable.
Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:
1. For blessings in life (1ong life) recite 1001 times.
2. For the removal of difficulties recite 71 times.
3. To remove drought recite 300 times.
4. For wealth and riches recite 700 times.
5. To have male children recite 116 times.
6. To make easy all difficult tasks. recite 771 times.
7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.
8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.
9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.
11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.
12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.
13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.
14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.
15. The house in which it is read 3 times daily, will be protected from most difficulties.
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.
18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.
19. whoever reads it over rose water and sprinkles it over his clothes, will become respected
and loved by the creation of Allah Ta'alaa.
20. On a journey if recited once daily, one will be protected from ail hardships of travel.
21. Whoever Is in debt should recite it 1000 times.
22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.
23. The house in which this qasidah is read regularly will be saved from seven things:
1. From the evil of Jinn.
2. From plague and epidemics.
3. From smallpox.
4. From diseases of the eyes.
5. From misfortune.
6. From insanity.
7. From sudden death.
20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:
1. Long life.
2. Abundance in sustenance.
3. Good health.
4. Help (from Allah).
5. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.
6. Wealth.
7. Happiness and contentment.
20. Whoever wishes to know whether he will derive benefit or harm from a journey9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.
21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.
22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.
24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.
25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. wherever the sand falls, that land will not be infested again.
In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.
(The poem of the scarf)
The reason for writing this poem
The writer HAZRAT IMAAM SAALIH SHARA-FUD-DEEN ABU ABDULIAH MUHAMMAD BIN HASAN AL-BUSAIRI R.A had become paralysed. His doctors and physicians gave up all hope of his recovery. Eventually in this state of complete helplessness and despair he composed this poem expressing the grandeur and excellence of Sayyidina Rasuluallah Sallallhu Alayhi Wasallam. Using this as his sole means of asking Allah Ta'alaa to cure him from his illness. He isolated himself in a quiet place one Thursday night and with complete devotion, concentration and sincerity/ began reciting this poem. While reciting it sleep overcame him. He had a vision of Sayyidina. Rasuluallah Sallallhu Alayhi Wasallam. He told Sayyidina Rasuluallah Sallallhu Alayhi Wasallam of his illness whereupon Sayyidina Rasuluallah Sallallhu Alayhi Wasallam passed his blessed hand over Imam Busairi's body. Through the barakat and blessing of Sayyidina, Rasuluallah Sallallhu Alayhi Wasallam Allah Ta’alaa granted him complete cure from his paralysis. When he awoke he found a scarf or shawl on his body which he had seen Sayyidina Rasuluallah Sallallhu Alayhi Wasallam place on his paralysed limbs. This resulted in the poem being named "Qasidah Burdah" (The Poem of the Scarf).
In the morning when due to some necessity. he went to the bazaar, a pious dervish greeted him with salaam and requested him to recite the qasidah which he had composed in praise of Sayyidina Rasuluallah Sallallahu Alayhi Wasallam The poet said that I have composed many poems in praise of Rasuluallah Sallallahu Alayhi Wasallam, which one do you wish to hear? The dervish replied: 'The one which begins with, A-min Tazak-kurin (i.e. Qasidah Burdah)". Upon this request the poet became wonder struck and said, "I take an oath that no one knows about this poem. Tell me the truth, from whom did you hear about it?" The dervish replied, "I take an oath by Allah that I heard it from you last night when in a dream you had recited it to Sayyidina Rasulullah Sallallahu Alayhi Wasallam, whereupon Sayyidina Rasuluallah Sallallahu Alayhi Wasallam became attentive towards you and because of its blessings Allah Ta'alaa granted you complete cure from your ailment".
When the poet gave this poem to the dervish his secret became known to all the people and its barakat and blessings too became general for all.
When this poem reached Baha-ud-deen the governor of the country named Tahir, he so highly regarded and respected it that he would stand while listening to it.
It is also narrated that Sa'aadud-deen Farouqi, who was a viceroy of Baha-ud-deen, had became blind. In a dream he saw a pious person who told him to take the Qasidah Burdah from Baha-ud-deen and place it on his eyes. In the morning he told Baha-ud-deen about this dream. The Qasidah Burdah was brought and with full sincerity and conviction Sa'aadud-deen placed it on his eyes. Through its barakat Allah Ta'alaa granted him complete cure and restored his eyesight.
The virtues and specialities of Qasidah Burdah
The virtues of Qasidah Burdah are innumerable.
Some of its virtues (and specialities as appear in famous kitabs) are mentioned here:
1. For blessings in life (1ong life) recite 1001 times.
2. For the removal of difficulties recite 71 times.
3. To remove drought recite 300 times.
4. For wealth and riches recite 700 times.
5. To have male children recite 116 times.
6. To make easy all difficult tasks. recite 771 times.
7. Whoever recites it daily or has someone else recite it9 and thereafter makes damm (blow) on him, will be safeguarded from all hardships.
8. Whoever recites it once daily and makes damm blow) on his children, they will be blessed with long life.
9. Whoever recites it 17 times on a Thursday evening for 7 weeks will become pious and wealthy.
10. Whoever recites it in his bedroom for any work or special purpose, that purpose will be shown to him in a dream.
11. Whoever recites it 41 times in an old cemetery for 40 days, his enemies will be destroyed.
12. whoever reads it once daily on rosewater for 7 days and gives it to someone to drink, that persons memory will increase tremendously.
13. Whoever is afflicted with a great calamity or hardship, should keep 3 fasts and daily recite it 21 times.
14. Whoever writes it with musk and saffron and hangs it around his neck, will be safeguarded from seventy afflictions and difficulties.
15. The house in which it is read 3 times daily, will be protected from most difficulties.
16. If a person has important work, he should recite it 26 times on the night of Jumah (Thursday evening) and give 26 things in charity.
17. The house in which this qasidah is kept, will be safe-guarded from thieves, etc.
18. Whoever recites it 7000 times in his lifetime, will live up to the age of one hundred years.
19. whoever reads it over rose water and sprinkles it over his clothes, will become respected
and loved by the creation of Allah Ta'alaa.
20. On a journey if recited once daily, one will be protected from ail hardships of travel.
21. Whoever Is in debt should recite it 1000 times.
22. If someone reads it 41 times, or has someone else read it for him on the night of Jumuah, for a certain aim or purpose, will have his aim or purpose fulfilled.
23. The house in which this qasidah is read regularly will be saved from seven things:
1. From the evil of Jinn.
2. From plague and epidemics.
3. From smallpox.
4. From diseases of the eyes.
5. From misfortune.
6. From insanity.
7. From sudden death.
20. The house in which this qasidah is read daily, its inhabitants will also be bestowed with seven benefits:
1. Long life.
2. Abundance in sustenance.
3. Good health.
4. Help (from Allah).
5. One will see the NUR (splendour) of Sayyidina Rasulullah Sallallahu Alayhi Wasallam.
6. Wealth.
7. Happiness and contentment.
20. Whoever wishes to know whether he will derive benefit or harm from a journey9 should read the qasidah 3 times, and before reading it, he should recite durood Shareef 1000 times He will thereafter be informed in a dream by Rasulullah Sallallahu Alayhi Wasallam whether it would be beneficial or harmful to travel.
21. Whoever wishes to know the condition of a traveller, should recite the Qasidah 3 times together with durood Shareef on a Thursday night.
22. To remove the evil effect of jinn, read once daily for 40 days and make damm (blow) on the affected person.
23. If a child is born, then read it 9 times on sea water and bath the child with it. The child will be saved from all types of calamities.
24. For labour pains (child birth), read 3 times and blow on rose water. Mix the rose water with ordinary water and drink it. Place a little on the loins as well and ease will be experienced immediately.
25. Whoever reads it once after embarking on a ship and passes through a severe storm, will be safeguarded. whoever is imprisoned, should recite it continuously and he will be freed.
26. If land is infertile, read and make damm (blow) on the seeds, thereafter plant them, abundant crops will grow.
27. If farmlands are infested or plagued with locusts, then read it 7 times on sand and sprinkle it through the lands. wherever the sand falls, that land will not be infested again.
In conclusion we find that for whatever purpose "Qasidah Burdah" is read, In-Shaa-Allah that purpose will be fulfilled, with the precondition that ones earnings and food is halaal. One also becomes constant in eating, sleeping, and talking less. May Allah Ta'alaa through His infinite grace and mercy accept this humble effort, grant us death with Iman, bestow us, our Ma'shaykh, and our families, eternal love for Sayyidina Rasulullah Sallallahu Alayhi Wasallam through the blessings of this qasidah. Ameen.
Benefits of the Month of Ramadhan
Benefits of the Month of Ramadhan
By Al Ghawth al Adham Shaykh Abd'al-Qadir al-ilani Radi Allahu ta'ala anhu
O young man, the word Ramadhan [1] consists of five letters: ra?, meem, dhad, alif and noon. The ra? is derived from rahma [mercy], the meem from mujazat [recompense], mahabba [love] and minna [favour], the dhad from dhaman lilthawab [assurance of reward], the alif from ulfa [affinity] and qurb [nearness] and the noon from nur [light] and nawal [the receiving (of grace)]. If you give this month its due and act properly during it, these things will come to you from the True One (?Azza wa Jall). They will come to you in this world as strengthening and enlightening for your hearts, and as favor and receiving of grace, outwardly and inwardly. In the hereafter there will come to you what no eye has ever seen, no ear has ever heard and has never occurred to any human heart. Most of you are out of touch with Ramadhan. Respect for a command comes in proportion to the respect shown to the commander. As for anyone who is out of touch with Allah (?Azza wa Jall), His Messenger, His Prophets and the righteous among servants (Salawat Allah wa salamuh ?alayhim ajma?een), how can he be in touch with this month? Most of you have seen their fathers, mothers and neighbors fast, so they joined them in fasting, as a matter of habit not worship. They think that fasting is merely abstaining from food and drink, so they do not fulfill its conditions and requirements.
O people, give up habitual practice and keep to worship. Fast for the sake of Allah (?Azza wa Jall). Do not get bored of fasting and worshipping in this month. Do righteous deeds during it, and make sure that you act with sincerity. Make a regular practice of the prayers of taraweeh.[2] Illuminate the mosques, for this will be a light for you on the Day of Resurrection. If you obey and respect Allah (?Azza wa Jall) in this month, it will be an intercessor on your behalf in the presence of your Lord (?Azza wa Jall) on the Day of Resurrection. It will beg Him to grant you a share of His favor, His generosity, His blessings, His grace, His graciousness, His subtle kindness and His safekeeping.
Woe unto you! What benefit would you derive from fasting if you break it on unlawful food and sleep during these noble nights having committed acts of disobedience? You fast out of dissimulation and hypocrisy as long as you are among creatures, and once you are on your own you break your fast! Then you come out and say: ?I am keeping the fast?, while throughout the day you are involved in verbal abuse, leveling defamatory accusations, swearing false oaths and taking people?s money by way of defrauding, trickery and exaction. This sort of behavior makes you no good at all and does not count as a fast. The Beloved Prophet (Salla Allah ta?ala ?alayhi wa sallam) said: ?There are so many people who fast yet get nothing out of their fasting other than hunger and thirst and there are so many people who spend the night in worshipful acts yet earn nothing out of their worship other than fatigue and vigil?.
There are among you those who are Muslims outwardly but like idol worshippers inwardly. Woe unto you! Renew your Islam, your repentance, your apology and your sincerity in order that your Master (?Azza wa Jall) will accept you and pardon your past sins. O you who are fasting, thank your Lord (?Azza wa Jall) for preparing you for fasting and enabling you to keep it! When one of you fasts, let his ears, his sight, his hands, his legs, his limbs and organs and his heart all fast. Let all his outward and all his inward fast. When you fast, give up lying, giving false witness, backbiting, defaming people and embezzling their properties. In principle, you fast in order to purify yourselves of your sins and keep away from them, so what benefit could you derive from your fasting if you commit these sins yet again? Have you not heard the Prophet?s (Salla Allah ta?ala ?alayhi wa sallam) saying: ?Fasting is a suit of armor [junna]?, for it protects and covers the person who wears it. This is why the shield is called mijanna, as it protects its owner and prevents the arrows from striking him, and the person who is out of his mind is called majnun, as his mind has been covered up.[3] The fast is a suit of armour for anyone who fasts with pious restraint, fear of Allah and sincerity, for in this case it will prevent the tribulations of this world and the hereafter from striking him.
O you who are fasting, comfort the poor and the needy with a share of your food at the time of breaking your fast for it increases your reward and it is a sign of acceptance of your fast at the time of breaking it! All this will disappear and nothing will remain other than that which you do in preparation for yourselves in the hereafter. Therefore, do such preparations as long as you are able to prepare. On the Day of Resurrection, you will be gathered hungry, thirsty, naked, afraid, ashamed and terrified. The person who feeds the poor and the needy in this world will be fed on that Day. The person who provides clothing for the poor and the needy in this world will be supplied with clothes on that Day. The person who is afraid and feels ashamed before the True One (?Azza wa Jall) in this world will be made to feel safe on that Day. As for the person who is merciful to others in this world, Allah (?Azza wa Jall) will be merciful to him on that Day.
In this month, there is a night that is the greatest night of the year, which is Laylat al-Qadr. [4]This night has signs that the righteous can recognize. Among the servants of Allah (?Azza wa Jall) there are those who have the veil removed from their eyes so they see the lights of divinity that is held in the hands of the angels, the light of their faces, the light of the doors of heaven and the light of the countenance of the True One (?Azza wa Jall), because on that Night He manifests Himself to the people of the earth.
O people, do not make obtaining your food your concern because it is a low concern. You have been put to test through eating and drinking, but you have been saved the trouble of securing sustenance, so do not have any concern about it. Glory be to the Self Sustained One who never eats, drinks or sleeps. Your greedy keenness has increased, while your pious restraint and faith have decreased. Woe unto you! This world lasts for only one hour, so spend it in obedience.
[1] As written in the Arabic script.
[2] The taraweeh prayers are special prayers that are performed in the month of Ramadhan.
[3] The Arabic words mijanna and majnun both share with junna the same root.
[4] Laylat al-Qadr (Night of Power) is the night on which the first verses of the Noble Qur?an were revealed to the Prophet Muhammad (Salla Allah ta?ala ?alayhi wa sallam).
By Al Ghawth al Adham Shaykh Abd'al-Qadir al-ilani Radi Allahu ta'ala anhu
O young man, the word Ramadhan [1] consists of five letters: ra?, meem, dhad, alif and noon. The ra? is derived from rahma [mercy], the meem from mujazat [recompense], mahabba [love] and minna [favour], the dhad from dhaman lilthawab [assurance of reward], the alif from ulfa [affinity] and qurb [nearness] and the noon from nur [light] and nawal [the receiving (of grace)]. If you give this month its due and act properly during it, these things will come to you from the True One (?Azza wa Jall). They will come to you in this world as strengthening and enlightening for your hearts, and as favor and receiving of grace, outwardly and inwardly. In the hereafter there will come to you what no eye has ever seen, no ear has ever heard and has never occurred to any human heart. Most of you are out of touch with Ramadhan. Respect for a command comes in proportion to the respect shown to the commander. As for anyone who is out of touch with Allah (?Azza wa Jall), His Messenger, His Prophets and the righteous among servants (Salawat Allah wa salamuh ?alayhim ajma?een), how can he be in touch with this month? Most of you have seen their fathers, mothers and neighbors fast, so they joined them in fasting, as a matter of habit not worship. They think that fasting is merely abstaining from food and drink, so they do not fulfill its conditions and requirements.
O people, give up habitual practice and keep to worship. Fast for the sake of Allah (?Azza wa Jall). Do not get bored of fasting and worshipping in this month. Do righteous deeds during it, and make sure that you act with sincerity. Make a regular practice of the prayers of taraweeh.[2] Illuminate the mosques, for this will be a light for you on the Day of Resurrection. If you obey and respect Allah (?Azza wa Jall) in this month, it will be an intercessor on your behalf in the presence of your Lord (?Azza wa Jall) on the Day of Resurrection. It will beg Him to grant you a share of His favor, His generosity, His blessings, His grace, His graciousness, His subtle kindness and His safekeeping.
Woe unto you! What benefit would you derive from fasting if you break it on unlawful food and sleep during these noble nights having committed acts of disobedience? You fast out of dissimulation and hypocrisy as long as you are among creatures, and once you are on your own you break your fast! Then you come out and say: ?I am keeping the fast?, while throughout the day you are involved in verbal abuse, leveling defamatory accusations, swearing false oaths and taking people?s money by way of defrauding, trickery and exaction. This sort of behavior makes you no good at all and does not count as a fast. The Beloved Prophet (Salla Allah ta?ala ?alayhi wa sallam) said: ?There are so many people who fast yet get nothing out of their fasting other than hunger and thirst and there are so many people who spend the night in worshipful acts yet earn nothing out of their worship other than fatigue and vigil?.
There are among you those who are Muslims outwardly but like idol worshippers inwardly. Woe unto you! Renew your Islam, your repentance, your apology and your sincerity in order that your Master (?Azza wa Jall) will accept you and pardon your past sins. O you who are fasting, thank your Lord (?Azza wa Jall) for preparing you for fasting and enabling you to keep it! When one of you fasts, let his ears, his sight, his hands, his legs, his limbs and organs and his heart all fast. Let all his outward and all his inward fast. When you fast, give up lying, giving false witness, backbiting, defaming people and embezzling their properties. In principle, you fast in order to purify yourselves of your sins and keep away from them, so what benefit could you derive from your fasting if you commit these sins yet again? Have you not heard the Prophet?s (Salla Allah ta?ala ?alayhi wa sallam) saying: ?Fasting is a suit of armor [junna]?, for it protects and covers the person who wears it. This is why the shield is called mijanna, as it protects its owner and prevents the arrows from striking him, and the person who is out of his mind is called majnun, as his mind has been covered up.[3] The fast is a suit of armour for anyone who fasts with pious restraint, fear of Allah and sincerity, for in this case it will prevent the tribulations of this world and the hereafter from striking him.
O you who are fasting, comfort the poor and the needy with a share of your food at the time of breaking your fast for it increases your reward and it is a sign of acceptance of your fast at the time of breaking it! All this will disappear and nothing will remain other than that which you do in preparation for yourselves in the hereafter. Therefore, do such preparations as long as you are able to prepare. On the Day of Resurrection, you will be gathered hungry, thirsty, naked, afraid, ashamed and terrified. The person who feeds the poor and the needy in this world will be fed on that Day. The person who provides clothing for the poor and the needy in this world will be supplied with clothes on that Day. The person who is afraid and feels ashamed before the True One (?Azza wa Jall) in this world will be made to feel safe on that Day. As for the person who is merciful to others in this world, Allah (?Azza wa Jall) will be merciful to him on that Day.
In this month, there is a night that is the greatest night of the year, which is Laylat al-Qadr. [4]This night has signs that the righteous can recognize. Among the servants of Allah (?Azza wa Jall) there are those who have the veil removed from their eyes so they see the lights of divinity that is held in the hands of the angels, the light of their faces, the light of the doors of heaven and the light of the countenance of the True One (?Azza wa Jall), because on that Night He manifests Himself to the people of the earth.
O people, do not make obtaining your food your concern because it is a low concern. You have been put to test through eating and drinking, but you have been saved the trouble of securing sustenance, so do not have any concern about it. Glory be to the Self Sustained One who never eats, drinks or sleeps. Your greedy keenness has increased, while your pious restraint and faith have decreased. Woe unto you! This world lasts for only one hour, so spend it in obedience.
[1] As written in the Arabic script.
[2] The taraweeh prayers are special prayers that are performed in the month of Ramadhan.
[3] The Arabic words mijanna and majnun both share with junna the same root.
[4] Laylat al-Qadr (Night of Power) is the night on which the first verses of the Noble Qur?an were revealed to the Prophet Muhammad (Salla Allah ta?ala ?alayhi wa sallam).
Virtues & Blessing of Holy month of Shaban
Our Holy Prophet Mohammed (sallal laahu alaihi wasallam) said, “Shaban-ul-Azam is a very Holy month and there is an immense reward for the prayers offered this month”. Allah Almighty has divided the 12 months in three phrases. Muharram, Rajab, Dhu-ul-Qaddah and Dhu-ul-Hajj are the month of Almighty Allah Ta'ala. Rab’I, Shaban, Shawwal and Jamd'II are the months of Holy Prophet Mohammed (sallal laahu alaihi wasallam). Rab’II, Jamd’I, Safar and Ramadan are the months for the Muslims. Shaban is the month which has great piousness because it is a month of “The lord of the entire world” Holy Prophet Mohammed (sallal laahu alaihi wasallam). This Hadith is narrated from Hazrat Aysha Siddique (r.a.) that "Once I saw that at night beloved Messenger of Allah (sallal laahu alaihi wasallam) went to Janat-ul-Baqi and prayed for all those Muslims which have been passed away". After that it was a Routine of Sahiba Akrams that they used to visit the graveyard and pray for all the passed Muslims, because it was Sunnate Nabawi (sallal laahu alaihi wasallam).
Event in the of Shaban ul Azam:-
Shaban ul Azam is one the most important and precious month because of the following reasons:-
Nife-Shaban (15th of Shaban) is the most virtuous night famously known as Shabe Barat. Shabe Barat is famous because of the following reason. Prophet Mohammed (sallal laahu alaihi wasallam) ordered that the night of Shabe Barat is very pious. At this night Allah Ta'ala opens the doors of His benevolence. Allah have said that who is the one who seek for his giveness that He shall bestow him with His blessings. Hazrat Mohammad Mustafa "The lord of entire heavens" (sallal laahu alaihi wasallam), ordered “If any person prays whole heartily in this pious night, Allah Almighty shall prohibited the fire of hell upon him".
Hazrat Mola Ali (r.a.) was born in this precious month on 13th of Shaban-ul-Azam.
Zikar in the month of Shaban:-
Mostly much of the prayers are given in the Wazaifs but some of the most momentous prayers for this pious month which are granted by Hazrat Bawa Tajuddin Aulia (r.a.) are as follows:-
The Holy Quran must be recited daily. Mostly the Wirde (continues recitation) of Istagfar (Deprecation) must be done. Extra Nawafil must be prayed for the Raza (contented) of Allah Almighty. The recitation of Surrah Fatiha, Maryam, Muzammil, Taha and Ayatal Kursi should be done. Usually, the Wirde (continues recitation) of Daruud Sharif must be continuous.
Superiority of this month is Allah Almighty avowal the Dua and prayers offered by a person whole heartedly by the Sadqua (Sake) of Prophet Mohammed (sallal laahu alaihi wasallam) and by His Holy Friends (Aulia, Sufi, Saints or Wali).
Additional Links
1. Small Booklet about benefits of Holy of Shaban
2.The Eighth month in the Islamic Calendar
3.Night of 15th Shaban Laylatul Baraa'ah
4.Speech in Urdu on Benefits of Holy month of Shabaan
Event in the of Shaban ul Azam:-
Shaban ul Azam is one the most important and precious month because of the following reasons:-
Nife-Shaban (15th of Shaban) is the most virtuous night famously known as Shabe Barat. Shabe Barat is famous because of the following reason. Prophet Mohammed (sallal laahu alaihi wasallam) ordered that the night of Shabe Barat is very pious. At this night Allah Ta'ala opens the doors of His benevolence. Allah have said that who is the one who seek for his giveness that He shall bestow him with His blessings. Hazrat Mohammad Mustafa "The lord of entire heavens" (sallal laahu alaihi wasallam), ordered “If any person prays whole heartily in this pious night, Allah Almighty shall prohibited the fire of hell upon him".
Hazrat Mola Ali (r.a.) was born in this precious month on 13th of Shaban-ul-Azam.
Zikar in the month of Shaban:-
Mostly much of the prayers are given in the Wazaifs but some of the most momentous prayers for this pious month which are granted by Hazrat Bawa Tajuddin Aulia (r.a.) are as follows:-
The Holy Quran must be recited daily. Mostly the Wirde (continues recitation) of Istagfar (Deprecation) must be done. Extra Nawafil must be prayed for the Raza (contented) of Allah Almighty. The recitation of Surrah Fatiha, Maryam, Muzammil, Taha and Ayatal Kursi should be done. Usually, the Wirde (continues recitation) of Daruud Sharif must be continuous.
Superiority of this month is Allah Almighty avowal the Dua and prayers offered by a person whole heartedly by the Sadqua (Sake) of Prophet Mohammed (sallal laahu alaihi wasallam) and by His Holy Friends (Aulia, Sufi, Saints or Wali).
Additional Links
1. Small Booklet about benefits of Holy of Shaban
2.The Eighth month in the Islamic Calendar
3.Night of 15th Shaban Laylatul Baraa'ah
4.Speech in Urdu on Benefits of Holy month of Shabaan
Rajab is the month of Allah Ta'ala
Rajab 7th Islamic Month
Rajab is one of the most holy month among all the Islamic months. Rajab is the month of Allah Ta'ala. Our Holy Prophet Mohammed (sallal laahu alaihi wasallam) has ordered that “Rajab is a month which has extreme excellence”. The prayers of this month are very precious even much more precious than gold.
Merciless in the month of Rajab:-
Rajab is one of the most pious month because of the following reasons:-
Rajab is the month which is worth due to “Shab-e-Maraje”. The holy night in which our Holy Prophet Mohammed (sallal laahu alaihi wasallam) was invited by His Allah on Arsh (Throne of Allah) and Allah blessed His beloved Prophet by His sight. This journey from earth to heavens to Allah’s throne is remembered as “Maraje”. The Night and day of 27th Rajab is a cherished holy night in which Allah Ta'ala is extremely kind to a true Muslim believer.
Zikar in the month of Rajab:-
Some are the momentous prayers for the pious month of Rajab are as follows:-
The Holy Quran must be recited daily. Mostly the Wirde (Continuous reciting, Errand) of Istagfar (Deprecation) must be done. Surrat ul Rehman, Ikhlas, Muzamil, Mohammed, Waqia and Yasin must be recited. Usually, Daruud Sharif must be Wirde (Continuous reciting, Errand). Extra Nawafil must be prayed for the Raza (contented) of Allah Almighty.
Superiority of this month is Allah Almighty avowal the Dua and prayers offered by a person whole heartedly by the sake of Prophet Mohammed (sallal laahu alaihi wasallam) and by His Holy Friends (Aulia, Sufi, Saints or Wali). Hazoor Karim “The lord of all the heavens” said, that “it is very pious to fast on 27th of Rajab. The one who fast on 27th of Rajab will be kept away from the fire on the Day of Judgment and will be in peace in his grave”. The virtue of fasting a single day of Rajab is equal to thousand fasts.
27th Rajab is the Month of God - Isra and Mi`raj
The Night Journey The Spiritual Significance of Isra and Mi`raj
By Shaykh Hisham Muhammad Kabbani
Bismillah ir-Rahman ir-Raheem
Glory be to Him Who made His servant to go on a night from the Inviolable Mosque to the Far-Distant Mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. [17: 1]
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship, whose precincts We have blessed, that We might show him of Our Signs! Lo! He, only He, is the Hearer, the Seer. [17:1]
Allah (swt) has revealed this as the first verse of Quran's chapter al-Isra, Night Journey, which is also known as the chapter of the Children of Israel or the chapter of Glorification ( Subhan ). In it Allah mentions the Night Journey ( Isra ) in which He called the Prophet (s) to His Divine Presence.
As Allah opened the Holy Qur'an in the Opening chapter Surat al-Fatiha, with the words “ Al-Hamdu Lillah - Praise be to Allah,” in this verse of Surat al-Isra (17:1), He opens the chapter of the Night Journey with, “ Subhana - Glory be to Allah (swt)."
Allah is glorifying Himself saying, “ Subhana alladhi asra'” which means “Glory to Me, the One who brought the Prophet on the Night Journey calling him to My Divine Presence.” This is beyond the comprehension of the human mind. Allah is not just reminding us about this event, rather, He is glorifying Himself on account of it. That is because the Night Journey, moving almost instantaneously from Makka to Masjid al-Aqsa and the Ascension, traversing in an incredibly short span of time the worldly domain of this universe and beyond, transcend the laws of physics governing movement. There is no way for any scientist's mind to comprehend how the Prophet (s) moved across the globe and was then carried to Allah's Divine Presence. Such a journey is beyond the scope of imagination. Therefore Allah (swt) glorifies Himself saying, "Yes it happened! Glory to Me Who can do this! I am beyond these laws and systems. I am the Creator of all systems."
Malik bin Anas (r) related that the Prophet (s) said, “I was lying in the hijr (of the Inviolable Mosque of Makka) when someone [the archangel Jibril (as)] came to me and cut open my chest from throat to belly. He removed my heart and cleaned it with the water of the well of Zamzam before putting it back in its place. Then he brought me a white creature called al-Buraq by whose means I was lifted.”
Another narration relates that the two archangels “Jibril and Mika'il (as) came to the Prophet (s) when he was laying down in al-Hijr [of the Inviolable Mosque in Makka] and carried him to the well of Zamzam. They laid him down on his back and Jibril (as) opened his chest from top to bottom, despite which there was no bleeding. He said to Mika'il (as), ‘Get me water from Zamzam,' which he did. Jibril (as) took the Prophet's heart and washed it thrice before putting it back. He filled it with faith and wisdom. Then he closed his chest and they took him out from the door of the masjid to where the buraq was waiting.”
Archangel Jibril could have removed the Prophet's heart miraculously by means of a small opening or without opening his chest at all. Yet we see in this Tradition of the Prophet (s) a hint of how to perform open heart surgery. This same technique of opening the entire chest cavity is used by heart surgeons today.
How did Allah describe the one whom He brought on the Night Journey? He describes him (as) as "His servant." Abu Qasim Sulayman al-Ansari said that when the Prophet (s) reached the highest levels and distinguished stations, Allah revealed to him, “With what shall I honor you?” The Prophet said, “By relating me to you through servanthood ( ‘ubudiyya ).” This is why Allah revealed this verse of the Holy Qur'an honoring the Prophet (s) by the title "His servant ” when describing the Night Journey. Allah did not grant such an honor to Moses. Rather He said, "And when Moses came to Our appointed tryst…" [7: 143] referring to Moses (as) by his name. Instead of saying, “ Glory be to Him Who made Muhammad to go …”Allah honored the Prophet (s) by referring to him as “` abdihi ", His servant.”
Another subtle inference from Allah's use of the term “` Abdihi” - a construct in the absent form or third person - is the meaning that, ‘He called the Prophet to a void where there was nothing except His Own Presence.' Allah called the Prophet to a point where there is no place and there is no time, no ‘where' and no ‘when.' More miraculous than calling the Prophet (s) to His Presence was His bringing the Prophet's (s) body and soul, which exist in time and place, to where there is no time and place. Allah brought His sincere servant, our master Muhammad (as), from a physical form of this worldly life to the completely abstract Divine Presence which is beyond any laws of science and physics which govern the universe.
The verse goes on to describe the Prophet's movement through xxxx stations. Allah's description of the Prophet (as) as servant ‘ abd, precedes His mention of the two mosques: the Inviolable Mosque (Masjid al-Haraam) and the Far Distant Mosque (Masjid al-Aqsa). Having perfected his character through constant worship, ` ubudiyya, the Inviolable Mosque, or Holy Sanctuary, is here an indication of the Prophet's (s) having already been elevated beyond all sin. Allah did not say His Servant was taken “from Makka,” rather He said, “from the Inviolable Mosque.” “Inviolable” means that no sin is permitted within its precincts, nor backbiting, cheating, or lying. There one must be ever mindful of Allah's (swt) Presence. Masjid al-Haraam is a station where those sins which signify the animal life, can never be committed. 'Aqsa' in Arabic means 'the Farthest'. Thus Masjid al-Aqsa here is named as the farthest mosque in relation to Masjid al-Haraam and symbolizes the spiritual realm. The literal meaning is, ‘He brought His servant from Masjid al-Haraam to the mosque at the farthest end.' Symbolically, Allah brought the Prophet away from that which is forbidden, things of this earthly life, haraam , to the place furthest away from it - al-Aqsa. The furthermost point from the animalistic life is the spiritual dimension.
The contrast between these 'stations' is further demonstrated by the famous stone at each of these holy sites. In Masjid al-Haraam the Black Stone is a stone governed by physical constraints, held up in an encasement, having fallen from heaven and been darkened by the sins of humanity. At Masjid al-Aqsa the holy stone marking where the Prophet (as) ascended to the heavens is miraculously suspended in the air, disregarding the physical law of gravity, seeking to leave the earthly pull of gravity to soar towards the Divine Presence.
The subtle meaning derived from the order of the words here is that Allah's one true servant, the Prophet (s) began from station of `abdiyya, servanthood, for which he was created, allowing him to begin from the station of perfected and flawless character (`ismat) and move from there to the farthest station, the highest rank of all creation, as indicated by the station of the farthest mosque.
Allah brought Prophet Muhammad (s) to Masjid al-Aqsa in Palestine from which most of the prophets hail. There he found all of the prophets gathered there, and they prayed in congregation behind him (as). From there Allah raised him to the heavens, as if saying, ‘O My prophets! I did not raise any one from Masjid al-Aqsa as I am raising Muhammad (s).' This was in order to demonstrate to them Prophet Muhammad's (as) ascendancy - unlike any one of them he was not restricted by the laws of this universe.
Allah then moved him from Masjid al-Aqsa by means of the Miraj, lifting him up to His Divine Presence. Why did Allah use the words, ‘ laylan - by night'? Why didn't He say, ‘ naharan - by day'? ‘ Laylan' here illustrates the darkness of this world which becomes illumined only by the bright moon of the Prophet (s) to illuminate every darkness.
Subhan alladhee asr'a bi `abdihi laylan . "Glorified be He Who carried His servant by night…" Look at every word of this holy verse. First Allah praised Himself in the third person, in absence. Allah then miraculously moved the Prophet ( asra' ) from Makka to Masjid al-Aqsa. Then He referred to the Prophet as ‘ 'abd, servant', distinguishing him through that elevated title as being related to the spiritual life, not the animal life.
The message of Prophet Muhammad (s) completed and perfected both the physical discipline and jurisprudence ( shariah ) of Musa and the spirituality ( rawhaniyya ) of ‘Isa. The shariah of Musa relates to the worldly life and the spirituality of ‘Isa relates to the heavenly life. By passing from the worldly life, represented by the Night Journey, to heavenly life, represented by the Ascension, the Prophet (s) was carried on these two wings. No prophet was carried on both except our master Muhammad (s).
In his Musnad Imam Ahmad said that the Dajjal (Anti-Christ) would be prevented from entering four places: Masjid al-Haraam in Makka, Masjid an-Nabawiyy in Madina, Masjid al-Aqsa and Tur, Mount Sinai where Moses used to speak to Allah.
Imam Ahmad says in his Musnad that Maymuna said she asked the Prophet about Bayt al-Maqdis. He said, “It is the place of Judgment Day where everyone will be called. Come to it and pray in it because one prayer in it is like 1,000 prayers anywhere else.”
In another hadith the Prophet said that “One prayer in Masjid an-Nabawiyy is like 10,000 prayers elsewhere. One prayer in Masjid al-Haraam is like 100,000 prayers elsewhere.”
In another narration of Ahmad one of the Prophet's wives asked what one should do if they are not able to go to Masjid al-Aqsa. He said, “If someone is not able to go let them send lamp oil there to give light in the mosque. If anyone sends lamp oil to light the mosque it is as if you went and prayed there.”
According to this hadith one can send something to the mosque from far away attain the reward of one having reached the masjid despite not going there oneself, this though it is not a human being, but only four walls. This is one of many text proofs that intercession in Islam is accepted.
Allah mentioned in the Holy Qur'an “whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.” [3: 36] Allah then stresses the importance of this place, “ There did Zakariya pray to his Lord…” [3: 37] as one in which prayers are answered, having become holy as Maryam's place of worship. Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings and rewards to those who worship in it or send oil to, in the case of Masjid al-Aqsa. This is for a place, consisting of nothing more than four inanimate walls, what then of asking a pious person for dua? That is the case of the intercession of the Prophet (s).
There is another narration from Abu Dawud in which the Prophet was asked by Abu Dharr which was the first masjid placed on earth. The Prophet replied, “Al-Masjid al-Haraam.” (The mosque Sayyidina Ibrahim made in Makka). Then he asked which was next. “Masjid al-Aqsa.” (in Jerusalem). Abu Dharr asked how much time was in between the two. “Forty years. Sayyidina Ibrahim made the Mosque in Makka, Sayyidina Y'aqub founded Masjid al-Aqsa then his son Sayyidina Sulayman finished it.”
One of the great scholars of Quranic exegesis, al-‘Ala'i said, ‘On the Night of Ascension the Prophet had five different vehicles. The first was the Buraq, a winged creature which carried him from Makka to Masjid al-Aqsa. The second was the Ascension by which the Prophet (s) reached the sky of this world, as- sama' ad-dunya .' There are two explanations for Mi`raj: either the Buraq carried the Prophet (s) up or a ladder that descended and took the Prophet up very rapidly. ‘The third vehicle was the wings of angels taking the Prophet up to the seventh heaven. The fourth vehicle was the wings of Jibril (as) from the seventh heaven to sidrat al-muntaha . The fifth vehicle was ar-raf raf to ka`ba kawsayn .' The Prophet (s) stopped in ten different stations: the seven heavens and the eighth at the Furthermost Lote Tree, sidrat al-muntaha. The ninth is where he heard the sound of the angels' pens writing people's actions. The tenth level was at the Throne. And Allah knows best.' ( Tafsir ruh al maani. Al-alusi. Dar al-fikr. Tafsir surat bani israil )
Allah supports His prophets with miracles ( m'ujizat ) to be able to go beyond the laws of physics and beyond the constraints of our human realities. If Allah grants a miracle we should not view it as something improbable otherwise we will be like scientists who cannot understand anything beyond the physical laws of the universe.
These miraculous events happened on the Night of the Night Journey and Ascension, Laylat al Isra wal Miraj. The many hadith of Isra were authenticated by numerous huffaz (hadith masters) such as Ibn Shihab, Thabit al-Banani, and Qatada. Some scholars have different opinions on when this night occurred. Imam Nawawi said that it happened in Rajab. In ar-Rawda, Nawawi says it happened 10 years and 3 months after the beginning of the prophecy, while in Fatawa he states it was after five or six years of prophecy. Whatever the case, all scholars say that the Isra and Miraj took place both in body and spirit.
Allah said in the Holy Qur'an
75. So also did We show Ibrahim the malakut kingdom and glories behind the magnificent powers and laws of the physical universe that he might have certitude.
76. When the night covered over him he saw a star. He said ‘This is my lord.' But when it set he said, ‘I do not love those that set.'
77. When he saw the moon rising in splendor he said, ‘This is my lord.' But when the moon set he said, ‘Unless my Lord guides me I shall surely be among those who go astray.'
78. When he saw the sun rising in splendor he said, ‘This is my lord.' But when the sun set he said, ‘O my people, I am innocent and free from the sin of you giving partners to Allah.
79. ‘For me I have set my face firmly and truly towards the One Who created the heavens and the earth, and I am not one who gives partners to Allah.' (Al-An'am 6:75-79).
Allah opened the kingdom of heavens and earth to Sayyidina Ibrahim without an Isra or Miraj. He opened Prophet Ibrahim's baseera (spiritual vision) to see the wonders of the universe from where he was on earth. Allah showed him what is beyond the laws of the physical universe through the eyes of his heart. Yet immediately after this verse where Allah has shown Ibrahim the glories behind the physical universe, in verse 76 Ibrahim sees a star and says, ‘This is my lord!' In verses 77 and 78 he similarly “mistakes” the moon and sun for his lord.
Allah showed Ibrahim (as) the truth, and he is conveying the heavenly message. If he tried to directly present unseen spirituality to those who worship only physical objects, they would not understand it. How could he explains the heavens and glorifying the Lord to those who only understand literal meanings and physicality and not interpretative meanings or spirituality? Ibrahim was trying to gently tell the people ‘don't worship the stars, or moon, or sun. Go beyond what you can see physically.' Ibrahim knew the reality of the universe as Allah had shown it to him. The verses of the stars, moon, and sun are for the non-believers, to slowly build up their beliefs. They rejected anything beyond the comprehension of their minds. He wanted everyone to be under Allah's mercy so he was trying to let them understand by process of elimination that there is a spiritual dimension. He eliminated the star (something small), then the moon, then the sun (the biggest heavenly body). This means don't run after things of this worldly life but run after the spiritual dimension which is beyond the laws of the physical universe.
In our time, materialistic scientists and certain narrow minded Islamic sects try to negate spirituality, the fourth dimension, which Allah showed to Ibrahim (as). Those rejecting the spiritual dimension of Islam are falling into the same trap as the people of Ibrahim. The Prophet (s) said, ‘ akhwaf ma akhafu ala ummati ash-shirk il-khafi what I fear most for my community is the hidden shirk (associating partners to Allah).' For a person to be prideful of himself. Sayyidina Ibrahim was shown the realities of this universe and tried to guide his people to Allah. Finally, in verse 79 he reaffirms his true belief in Allah and his turning away from worldly distractions. From his place on earth, Ibrahim was shown by Allah (swt) the malakut of heavens and earth.
Sayyidina Musa did not see this malakut , but he was able to hear and talk to Allah from Mount Sinai. Although Ibrahim was granted to see in spiritual dimensions, and Musa was granted to hear Allah directly, both of their bodies were still on earth and subject to its physical laws. Sayyidina Ibrahim's vision and Sayyidina Musa's hearing went beyond the physical through the power of the soul, but their bodies did not move beyond the physical world.
However, Allah made Prophet Muhammad to move in spiritual dimensions with his physical body in complete freedom from the physical laws. Allah called the Prophet, ‘ li nuriyahu min ayatina to show him from Our signs...'(Isra 17: ????) Allah showed Ibrahim malakut of this universe, but He showed Muhammad His signs. Allah moved the Prophet in body and spirit beyond the physical laws of this universe and showed him His signs ‘ ayatina Our signs.' This possessive form relating the signs as being Allah's directly indicates a greater honor and knowledge bestowed to the Prophet as opposed to knowledge about Allah's creation in general. The malakut of samawat (heavens or skies) and ard (earth) shown to Ibrahim were the workings of this physical universe and did not reach to Paradise. Allah's signs are directly related to Allah and are not associated with this world.
Imam Nawawi and the late Imam Mutwalli Sh'arawi side with the majority of scholars in interpreting this to mean that the Prophet saw his Lord another time- not that he saw Jibril another time as claimed by some. Nawawi relates in his commentary on Sahih Muslim, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”
Fa awha ila abdihi ma awha
53:10 Allah revealed to His servant what he revealed
Ma kadhaba al-fu'adu ma ra'a
53:11 The Prophet's heart in no way falsified what it saw.
A fatumarunahu ala ma yara
53:12 Will you then dispute with him about what he saw?
Wa laqad ra'ahu nazlatan ukhra
53:13 And he saw Him again another time
ainda sidrat al-muntaha
53 :14 at the Lote-tree of the utmost boundary
‘aindaha jannat al-ma'wa
53:15 at the Garden of Abode
idh yaghsha as-sidrata ma yaghsha
53:16 Behold the lote-tree was shrouded with what shrouds
Ma zagha al-basaru wa ma tagha
53:17 His sight did not swerve or go wrong.
Imam Sh'arawi asks, “What would make the Prophet's sight swerve? Some say it was Jibril, but the Prophet had seen Jibril many times and Jibril was with him for the duration of the Night Journey and Ascension. It is irrelevant to say at this juncture that the Prophet's sight did not swerve or go wrong, because if this was in reference to Jibril the Prophet had many opportunities to see him already. Allah doesn't say anything irrelevant which is why I side with the majority of ‘ ulama (including Imam Nawawi) in saying that with his physical eyes the Prophet saw Allah (swt).”
The Prophet came all the way to the Divine Throne( ‘arsh ), reached qab kawsayni (the distance of two bow lengths), and reached the Paradise of Jannat al-Ma'wa near the Lote-Tree ( sidrat al-muntaha ). After all this what could possibly make his sight swerve or go wrong? As mentioned above, the Isra and Miraj took place several years after Jibril brought the first revelation to the Prophet. Thus, it is illogical that after being seen by the Prophet so many times that now Jibril would have the potential to make his sight swerve.
Ma zagha al-basaru wa ma tagha
53:17 His sight did not swerve or go wrong.
Laqad ra'a min ayati rabbihi al-kubra
53:18 Indeed he saw the Greatest Signs of his Lor
A fa ra' aytum al-lat wal ‘uzza
53: 19 Have you seen Lat and ‘Uzza (two pagan idols)
Wa manat ath-thalithata al-ukhra
53:20 And the third one Manat (another idol)
Why does Allah mention these three false deities here immediately after mentioning the “Greatest Signs of his Lord” in 53:18? Scholars say that verses 53:19-20 name the idols that people were worshipping in order to contrast them to Allah (swt) mentioned in 53:18. If 53:18 referred to Jibril then it would not follow to mention the false idols after it.
That is the greatness of Sayyidina Muhammad. No one saw his Lord except for Muhammad, so he is the only real muwahhid . No one except Muhammad has real tawhid , only imitation tawhid .
Prophet Abraham was the father of the prophets and was granted spiritual vision to see the workings of the universe and Prophet Moses was granted to speak with his Lord. But Allah moved Prophet Muhammad with his physical body in defiance of the physical laws of the universe to the Unseen, a place where there is nothing and no possibility of anything to be there- la khala wa la mala . Allah took Muhammad there and revealed Himself to him, in the manner He wished. How this was we don't know. It is ghayb (unseen, unknown). But we know that this is not in reference to Jibril who was seen by the Prophet many times. We again recall the opinion of Imam Nawawi who said, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”
Looking at these verses in Surat Isra and Surat Najm we see that the Isra and Miraj was not like Allah showing Ibrahim malakut of the universe. Allah gave this universe to all of humanity whether in dunya or akhira. However Allah showed Muhammad something related to Himself “ ayatina Our Signs.”
Bukhari Volume 8, Book 77, Number 610:
Narrated Ibn 'Abbas:
(regarding the Verse) "And We granted the vision (Ascension to the heavens "Miraj") which We showed you (O Muhammad as an actual eye witness) but as a trial for mankind.' (17.60): Allah's Apostle actually saw with his own eyes the vision (all the things which were shown to him) on the night of his Night Journey to Jerusalem (and then to the heavens). The cursed tree which is mentioned in the Qur'an is the tree of Az-Zaqqum.
Volume 7, Book 69, Number 482:
Narrated Abu Huraira:
On the night Allah's Apostle was taken on a night journey (Miraj) two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said, "Praise be to Allah Who guided you to Al-Fitra (the right path); if you had taken (the cup of) wine, your nation would have gone astray."
Rajab is one of the most holy month among all the Islamic months. Rajab is the month of Allah Ta'ala. Our Holy Prophet Mohammed (sallal laahu alaihi wasallam) has ordered that “Rajab is a month which has extreme excellence”. The prayers of this month are very precious even much more precious than gold.
Merciless in the month of Rajab:-
Rajab is one of the most pious month because of the following reasons:-
Rajab is the month which is worth due to “Shab-e-Maraje”. The holy night in which our Holy Prophet Mohammed (sallal laahu alaihi wasallam) was invited by His Allah on Arsh (Throne of Allah) and Allah blessed His beloved Prophet by His sight. This journey from earth to heavens to Allah’s throne is remembered as “Maraje”. The Night and day of 27th Rajab is a cherished holy night in which Allah Ta'ala is extremely kind to a true Muslim believer.
Zikar in the month of Rajab:-
Some are the momentous prayers for the pious month of Rajab are as follows:-
The Holy Quran must be recited daily. Mostly the Wirde (Continuous reciting, Errand) of Istagfar (Deprecation) must be done. Surrat ul Rehman, Ikhlas, Muzamil, Mohammed, Waqia and Yasin must be recited. Usually, Daruud Sharif must be Wirde (Continuous reciting, Errand). Extra Nawafil must be prayed for the Raza (contented) of Allah Almighty.
Superiority of this month is Allah Almighty avowal the Dua and prayers offered by a person whole heartedly by the sake of Prophet Mohammed (sallal laahu alaihi wasallam) and by His Holy Friends (Aulia, Sufi, Saints or Wali). Hazoor Karim “The lord of all the heavens” said, that “it is very pious to fast on 27th of Rajab. The one who fast on 27th of Rajab will be kept away from the fire on the Day of Judgment and will be in peace in his grave”. The virtue of fasting a single day of Rajab is equal to thousand fasts.
27th Rajab is the Month of God - Isra and Mi`raj
The Night Journey The Spiritual Significance of Isra and Mi`raj
By Shaykh Hisham Muhammad Kabbani
Bismillah ir-Rahman ir-Raheem
Glory be to Him Who made His servant to go on a night from the Inviolable Mosque to the Far-Distant Mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing. [17: 1]
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship, whose precincts We have blessed, that We might show him of Our Signs! Lo! He, only He, is the Hearer, the Seer. [17:1]
Allah (swt) has revealed this as the first verse of Quran's chapter al-Isra, Night Journey, which is also known as the chapter of the Children of Israel or the chapter of Glorification ( Subhan ). In it Allah mentions the Night Journey ( Isra ) in which He called the Prophet (s) to His Divine Presence.
As Allah opened the Holy Qur'an in the Opening chapter Surat al-Fatiha, with the words “ Al-Hamdu Lillah - Praise be to Allah,” in this verse of Surat al-Isra (17:1), He opens the chapter of the Night Journey with, “ Subhana - Glory be to Allah (swt)."
Allah is glorifying Himself saying, “ Subhana alladhi asra'” which means “Glory to Me, the One who brought the Prophet on the Night Journey calling him to My Divine Presence.” This is beyond the comprehension of the human mind. Allah is not just reminding us about this event, rather, He is glorifying Himself on account of it. That is because the Night Journey, moving almost instantaneously from Makka to Masjid al-Aqsa and the Ascension, traversing in an incredibly short span of time the worldly domain of this universe and beyond, transcend the laws of physics governing movement. There is no way for any scientist's mind to comprehend how the Prophet (s) moved across the globe and was then carried to Allah's Divine Presence. Such a journey is beyond the scope of imagination. Therefore Allah (swt) glorifies Himself saying, "Yes it happened! Glory to Me Who can do this! I am beyond these laws and systems. I am the Creator of all systems."
Malik bin Anas (r) related that the Prophet (s) said, “I was lying in the hijr (of the Inviolable Mosque of Makka) when someone [the archangel Jibril (as)] came to me and cut open my chest from throat to belly. He removed my heart and cleaned it with the water of the well of Zamzam before putting it back in its place. Then he brought me a white creature called al-Buraq by whose means I was lifted.”
Another narration relates that the two archangels “Jibril and Mika'il (as) came to the Prophet (s) when he was laying down in al-Hijr [of the Inviolable Mosque in Makka] and carried him to the well of Zamzam. They laid him down on his back and Jibril (as) opened his chest from top to bottom, despite which there was no bleeding. He said to Mika'il (as), ‘Get me water from Zamzam,' which he did. Jibril (as) took the Prophet's heart and washed it thrice before putting it back. He filled it with faith and wisdom. Then he closed his chest and they took him out from the door of the masjid to where the buraq was waiting.”
Archangel Jibril could have removed the Prophet's heart miraculously by means of a small opening or without opening his chest at all. Yet we see in this Tradition of the Prophet (s) a hint of how to perform open heart surgery. This same technique of opening the entire chest cavity is used by heart surgeons today.
How did Allah describe the one whom He brought on the Night Journey? He describes him (as) as "His servant." Abu Qasim Sulayman al-Ansari said that when the Prophet (s) reached the highest levels and distinguished stations, Allah revealed to him, “With what shall I honor you?” The Prophet said, “By relating me to you through servanthood ( ‘ubudiyya ).” This is why Allah revealed this verse of the Holy Qur'an honoring the Prophet (s) by the title "His servant ” when describing the Night Journey. Allah did not grant such an honor to Moses. Rather He said, "And when Moses came to Our appointed tryst…" [7: 143] referring to Moses (as) by his name. Instead of saying, “ Glory be to Him Who made Muhammad to go …”Allah honored the Prophet (s) by referring to him as “` abdihi ", His servant.”
Another subtle inference from Allah's use of the term “` Abdihi” - a construct in the absent form or third person - is the meaning that, ‘He called the Prophet to a void where there was nothing except His Own Presence.' Allah called the Prophet to a point where there is no place and there is no time, no ‘where' and no ‘when.' More miraculous than calling the Prophet (s) to His Presence was His bringing the Prophet's (s) body and soul, which exist in time and place, to where there is no time and place. Allah brought His sincere servant, our master Muhammad (as), from a physical form of this worldly life to the completely abstract Divine Presence which is beyond any laws of science and physics which govern the universe.
The verse goes on to describe the Prophet's movement through xxxx stations. Allah's description of the Prophet (as) as servant ‘ abd, precedes His mention of the two mosques: the Inviolable Mosque (Masjid al-Haraam) and the Far Distant Mosque (Masjid al-Aqsa). Having perfected his character through constant worship, ` ubudiyya, the Inviolable Mosque, or Holy Sanctuary, is here an indication of the Prophet's (s) having already been elevated beyond all sin. Allah did not say His Servant was taken “from Makka,” rather He said, “from the Inviolable Mosque.” “Inviolable” means that no sin is permitted within its precincts, nor backbiting, cheating, or lying. There one must be ever mindful of Allah's (swt) Presence. Masjid al-Haraam is a station where those sins which signify the animal life, can never be committed. 'Aqsa' in Arabic means 'the Farthest'. Thus Masjid al-Aqsa here is named as the farthest mosque in relation to Masjid al-Haraam and symbolizes the spiritual realm. The literal meaning is, ‘He brought His servant from Masjid al-Haraam to the mosque at the farthest end.' Symbolically, Allah brought the Prophet away from that which is forbidden, things of this earthly life, haraam , to the place furthest away from it - al-Aqsa. The furthermost point from the animalistic life is the spiritual dimension.
The contrast between these 'stations' is further demonstrated by the famous stone at each of these holy sites. In Masjid al-Haraam the Black Stone is a stone governed by physical constraints, held up in an encasement, having fallen from heaven and been darkened by the sins of humanity. At Masjid al-Aqsa the holy stone marking where the Prophet (as) ascended to the heavens is miraculously suspended in the air, disregarding the physical law of gravity, seeking to leave the earthly pull of gravity to soar towards the Divine Presence.
The subtle meaning derived from the order of the words here is that Allah's one true servant, the Prophet (s) began from station of `abdiyya, servanthood, for which he was created, allowing him to begin from the station of perfected and flawless character (`ismat) and move from there to the farthest station, the highest rank of all creation, as indicated by the station of the farthest mosque.
Allah brought Prophet Muhammad (s) to Masjid al-Aqsa in Palestine from which most of the prophets hail. There he found all of the prophets gathered there, and they prayed in congregation behind him (as). From there Allah raised him to the heavens, as if saying, ‘O My prophets! I did not raise any one from Masjid al-Aqsa as I am raising Muhammad (s).' This was in order to demonstrate to them Prophet Muhammad's (as) ascendancy - unlike any one of them he was not restricted by the laws of this universe.
Allah then moved him from Masjid al-Aqsa by means of the Miraj, lifting him up to His Divine Presence. Why did Allah use the words, ‘ laylan - by night'? Why didn't He say, ‘ naharan - by day'? ‘ Laylan' here illustrates the darkness of this world which becomes illumined only by the bright moon of the Prophet (s) to illuminate every darkness.
Subhan alladhee asr'a bi `abdihi laylan . "Glorified be He Who carried His servant by night…" Look at every word of this holy verse. First Allah praised Himself in the third person, in absence. Allah then miraculously moved the Prophet ( asra' ) from Makka to Masjid al-Aqsa. Then He referred to the Prophet as ‘ 'abd, servant', distinguishing him through that elevated title as being related to the spiritual life, not the animal life.
The message of Prophet Muhammad (s) completed and perfected both the physical discipline and jurisprudence ( shariah ) of Musa and the spirituality ( rawhaniyya ) of ‘Isa. The shariah of Musa relates to the worldly life and the spirituality of ‘Isa relates to the heavenly life. By passing from the worldly life, represented by the Night Journey, to heavenly life, represented by the Ascension, the Prophet (s) was carried on these two wings. No prophet was carried on both except our master Muhammad (s).
In his Musnad Imam Ahmad said that the Dajjal (Anti-Christ) would be prevented from entering four places: Masjid al-Haraam in Makka, Masjid an-Nabawiyy in Madina, Masjid al-Aqsa and Tur, Mount Sinai where Moses used to speak to Allah.
Imam Ahmad says in his Musnad that Maymuna said she asked the Prophet about Bayt al-Maqdis. He said, “It is the place of Judgment Day where everyone will be called. Come to it and pray in it because one prayer in it is like 1,000 prayers anywhere else.”
In another hadith the Prophet said that “One prayer in Masjid an-Nabawiyy is like 10,000 prayers elsewhere. One prayer in Masjid al-Haraam is like 100,000 prayers elsewhere.”
In another narration of Ahmad one of the Prophet's wives asked what one should do if they are not able to go to Masjid al-Aqsa. He said, “If someone is not able to go let them send lamp oil there to give light in the mosque. If anyone sends lamp oil to light the mosque it is as if you went and prayed there.”
According to this hadith one can send something to the mosque from far away attain the reward of one having reached the masjid despite not going there oneself, this though it is not a human being, but only four walls. This is one of many text proofs that intercession in Islam is accepted.
Allah mentioned in the Holy Qur'an “whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Mariam! whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure.” [3: 36] Allah then stresses the importance of this place, “ There did Zakariya pray to his Lord…” [3: 37] as one in which prayers are answered, having become holy as Maryam's place of worship. Here we see that a place, whether a mosque or a sanctuary, once it becomes holy, can provide blessings and rewards to those who worship in it or send oil to, in the case of Masjid al-Aqsa. This is for a place, consisting of nothing more than four inanimate walls, what then of asking a pious person for dua? That is the case of the intercession of the Prophet (s).
There is another narration from Abu Dawud in which the Prophet was asked by Abu Dharr which was the first masjid placed on earth. The Prophet replied, “Al-Masjid al-Haraam.” (The mosque Sayyidina Ibrahim made in Makka). Then he asked which was next. “Masjid al-Aqsa.” (in Jerusalem). Abu Dharr asked how much time was in between the two. “Forty years. Sayyidina Ibrahim made the Mosque in Makka, Sayyidina Y'aqub founded Masjid al-Aqsa then his son Sayyidina Sulayman finished it.”
One of the great scholars of Quranic exegesis, al-‘Ala'i said, ‘On the Night of Ascension the Prophet had five different vehicles. The first was the Buraq, a winged creature which carried him from Makka to Masjid al-Aqsa. The second was the Ascension by which the Prophet (s) reached the sky of this world, as- sama' ad-dunya .' There are two explanations for Mi`raj: either the Buraq carried the Prophet (s) up or a ladder that descended and took the Prophet up very rapidly. ‘The third vehicle was the wings of angels taking the Prophet up to the seventh heaven. The fourth vehicle was the wings of Jibril (as) from the seventh heaven to sidrat al-muntaha . The fifth vehicle was ar-raf raf to ka`ba kawsayn .' The Prophet (s) stopped in ten different stations: the seven heavens and the eighth at the Furthermost Lote Tree, sidrat al-muntaha. The ninth is where he heard the sound of the angels' pens writing people's actions. The tenth level was at the Throne. And Allah knows best.' ( Tafsir ruh al maani. Al-alusi. Dar al-fikr. Tafsir surat bani israil )
Allah supports His prophets with miracles ( m'ujizat ) to be able to go beyond the laws of physics and beyond the constraints of our human realities. If Allah grants a miracle we should not view it as something improbable otherwise we will be like scientists who cannot understand anything beyond the physical laws of the universe.
These miraculous events happened on the Night of the Night Journey and Ascension, Laylat al Isra wal Miraj. The many hadith of Isra were authenticated by numerous huffaz (hadith masters) such as Ibn Shihab, Thabit al-Banani, and Qatada. Some scholars have different opinions on when this night occurred. Imam Nawawi said that it happened in Rajab. In ar-Rawda, Nawawi says it happened 10 years and 3 months after the beginning of the prophecy, while in Fatawa he states it was after five or six years of prophecy. Whatever the case, all scholars say that the Isra and Miraj took place both in body and spirit.
Allah said in the Holy Qur'an
75. So also did We show Ibrahim the malakut kingdom and glories behind the magnificent powers and laws of the physical universe that he might have certitude.
76. When the night covered over him he saw a star. He said ‘This is my lord.' But when it set he said, ‘I do not love those that set.'
77. When he saw the moon rising in splendor he said, ‘This is my lord.' But when the moon set he said, ‘Unless my Lord guides me I shall surely be among those who go astray.'
78. When he saw the sun rising in splendor he said, ‘This is my lord.' But when the sun set he said, ‘O my people, I am innocent and free from the sin of you giving partners to Allah.
79. ‘For me I have set my face firmly and truly towards the One Who created the heavens and the earth, and I am not one who gives partners to Allah.' (Al-An'am 6:75-79).
Allah opened the kingdom of heavens and earth to Sayyidina Ibrahim without an Isra or Miraj. He opened Prophet Ibrahim's baseera (spiritual vision) to see the wonders of the universe from where he was on earth. Allah showed him what is beyond the laws of the physical universe through the eyes of his heart. Yet immediately after this verse where Allah has shown Ibrahim the glories behind the physical universe, in verse 76 Ibrahim sees a star and says, ‘This is my lord!' In verses 77 and 78 he similarly “mistakes” the moon and sun for his lord.
Allah showed Ibrahim (as) the truth, and he is conveying the heavenly message. If he tried to directly present unseen spirituality to those who worship only physical objects, they would not understand it. How could he explains the heavens and glorifying the Lord to those who only understand literal meanings and physicality and not interpretative meanings or spirituality? Ibrahim was trying to gently tell the people ‘don't worship the stars, or moon, or sun. Go beyond what you can see physically.' Ibrahim knew the reality of the universe as Allah had shown it to him. The verses of the stars, moon, and sun are for the non-believers, to slowly build up their beliefs. They rejected anything beyond the comprehension of their minds. He wanted everyone to be under Allah's mercy so he was trying to let them understand by process of elimination that there is a spiritual dimension. He eliminated the star (something small), then the moon, then the sun (the biggest heavenly body). This means don't run after things of this worldly life but run after the spiritual dimension which is beyond the laws of the physical universe.
In our time, materialistic scientists and certain narrow minded Islamic sects try to negate spirituality, the fourth dimension, which Allah showed to Ibrahim (as). Those rejecting the spiritual dimension of Islam are falling into the same trap as the people of Ibrahim. The Prophet (s) said, ‘ akhwaf ma akhafu ala ummati ash-shirk il-khafi what I fear most for my community is the hidden shirk (associating partners to Allah).' For a person to be prideful of himself. Sayyidina Ibrahim was shown the realities of this universe and tried to guide his people to Allah. Finally, in verse 79 he reaffirms his true belief in Allah and his turning away from worldly distractions. From his place on earth, Ibrahim was shown by Allah (swt) the malakut of heavens and earth.
Sayyidina Musa did not see this malakut , but he was able to hear and talk to Allah from Mount Sinai. Although Ibrahim was granted to see in spiritual dimensions, and Musa was granted to hear Allah directly, both of their bodies were still on earth and subject to its physical laws. Sayyidina Ibrahim's vision and Sayyidina Musa's hearing went beyond the physical through the power of the soul, but their bodies did not move beyond the physical world.
However, Allah made Prophet Muhammad to move in spiritual dimensions with his physical body in complete freedom from the physical laws. Allah called the Prophet, ‘ li nuriyahu min ayatina to show him from Our signs...'(Isra 17: ????) Allah showed Ibrahim malakut of this universe, but He showed Muhammad His signs. Allah moved the Prophet in body and spirit beyond the physical laws of this universe and showed him His signs ‘ ayatina Our signs.' This possessive form relating the signs as being Allah's directly indicates a greater honor and knowledge bestowed to the Prophet as opposed to knowledge about Allah's creation in general. The malakut of samawat (heavens or skies) and ard (earth) shown to Ibrahim were the workings of this physical universe and did not reach to Paradise. Allah's signs are directly related to Allah and are not associated with this world.
Imam Nawawi and the late Imam Mutwalli Sh'arawi side with the majority of scholars in interpreting this to mean that the Prophet saw his Lord another time- not that he saw Jibril another time as claimed by some. Nawawi relates in his commentary on Sahih Muslim, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”
Fa awha ila abdihi ma awha
53:10 Allah revealed to His servant what he revealed
Ma kadhaba al-fu'adu ma ra'a
53:11 The Prophet's heart in no way falsified what it saw.
A fatumarunahu ala ma yara
53:12 Will you then dispute with him about what he saw?
Wa laqad ra'ahu nazlatan ukhra
53:13 And he saw Him again another time
ainda sidrat al-muntaha
53 :14 at the Lote-tree of the utmost boundary
‘aindaha jannat al-ma'wa
53:15 at the Garden of Abode
idh yaghsha as-sidrata ma yaghsha
53:16 Behold the lote-tree was shrouded with what shrouds
Ma zagha al-basaru wa ma tagha
53:17 His sight did not swerve or go wrong.
Imam Sh'arawi asks, “What would make the Prophet's sight swerve? Some say it was Jibril, but the Prophet had seen Jibril many times and Jibril was with him for the duration of the Night Journey and Ascension. It is irrelevant to say at this juncture that the Prophet's sight did not swerve or go wrong, because if this was in reference to Jibril the Prophet had many opportunities to see him already. Allah doesn't say anything irrelevant which is why I side with the majority of ‘ ulama (including Imam Nawawi) in saying that with his physical eyes the Prophet saw Allah (swt).”
The Prophet came all the way to the Divine Throne( ‘arsh ), reached qab kawsayni (the distance of two bow lengths), and reached the Paradise of Jannat al-Ma'wa near the Lote-Tree ( sidrat al-muntaha ). After all this what could possibly make his sight swerve or go wrong? As mentioned above, the Isra and Miraj took place several years after Jibril brought the first revelation to the Prophet. Thus, it is illogical that after being seen by the Prophet so many times that now Jibril would have the potential to make his sight swerve.
Ma zagha al-basaru wa ma tagha
53:17 His sight did not swerve or go wrong.
Laqad ra'a min ayati rabbihi al-kubra
53:18 Indeed he saw the Greatest Signs of his Lor
A fa ra' aytum al-lat wal ‘uzza
53: 19 Have you seen Lat and ‘Uzza (two pagan idols)
Wa manat ath-thalithata al-ukhra
53:20 And the third one Manat (another idol)
Why does Allah mention these three false deities here immediately after mentioning the “Greatest Signs of his Lord” in 53:18? Scholars say that verses 53:19-20 name the idols that people were worshipping in order to contrast them to Allah (swt) mentioned in 53:18. If 53:18 referred to Jibril then it would not follow to mention the false idols after it.
That is the greatness of Sayyidina Muhammad. No one saw his Lord except for Muhammad, so he is the only real muwahhid . No one except Muhammad has real tawhid , only imitation tawhid .
Prophet Abraham was the father of the prophets and was granted spiritual vision to see the workings of the universe and Prophet Moses was granted to speak with his Lord. But Allah moved Prophet Muhammad with his physical body in defiance of the physical laws of the universe to the Unseen, a place where there is nothing and no possibility of anything to be there- la khala wa la mala . Allah took Muhammad there and revealed Himself to him, in the manner He wished. How this was we don't know. It is ghayb (unseen, unknown). But we know that this is not in reference to Jibril who was seen by the Prophet many times. We again recall the opinion of Imam Nawawi who said, “Most of the scholars say that the Prophet saw his Lord with the eyes of his head ra'a rabbahu bi ‘aynay ra'sihi.”
Looking at these verses in Surat Isra and Surat Najm we see that the Isra and Miraj was not like Allah showing Ibrahim malakut of the universe. Allah gave this universe to all of humanity whether in dunya or akhira. However Allah showed Muhammad something related to Himself “ ayatina Our Signs.”
Bukhari Volume 8, Book 77, Number 610:
Narrated Ibn 'Abbas:
(regarding the Verse) "And We granted the vision (Ascension to the heavens "Miraj") which We showed you (O Muhammad as an actual eye witness) but as a trial for mankind.' (17.60): Allah's Apostle actually saw with his own eyes the vision (all the things which were shown to him) on the night of his Night Journey to Jerusalem (and then to the heavens). The cursed tree which is mentioned in the Qur'an is the tree of Az-Zaqqum.
Volume 7, Book 69, Number 482:
Narrated Abu Huraira:
On the night Allah's Apostle was taken on a night journey (Miraj) two cups, one containing wine and the other milk, were presented to him at Jerusalem. He looked at it and took the cup of milk. Gabriel said, "Praise be to Allah Who guided you to Al-Fitra (the right path); if you had taken (the cup of) wine, your nation would have gone astray."
In Saudi Arabia, a Resurgence of Sufism
In Saudi Arabia, a Resurgence of Sufism
Mystical Sect of Islam Finds Its Voice in More Tolerant Post-9/11 Era
By Faiza Saleh Ambah
Special to The Washington Post
Tuesday, May 2, 2006
JIDDAH, Saudi Arabia — A hush came over the crowd as the young man sitting cross-legged on the floor picked up the microphone and sang, a cappella, a poem about Islam’s prophet Muhammad. His eyes shut tight, his head covered by an orange-and-white turban, he crooned with barely contained ardor of how the world rejoiced and lights filled the skies the day the prophet was born.
The men attending the mawlid — a celebration of the birth and life of Muhammad — sat on colorful rugs, rocking gently back and forth, while the women, on the upper floor watching via a large projection screen, passed around boxes of tissues and wiped tears from their eyes.
The centuries-old mawlid, a mainstay of the more spiritual and often mystic Sufi Islam, was until recently viewed as heretical and banned by Saudi Arabia’s official religious establishment, the ultraconservative Wahhabis. But a new atmosphere of increased religious tolerance has spurred a resurgence of Sufism and brought the once-underground Sufis and their rituals out in the open.
Analysts and some Sufis partly credit reaction to the Sept. 11, 2001, attacks in the United States for the atmosphere that has made the changes possible. When it was discovered that 15 of the 19 hijackers were Saudi, the kingdom’s strict Wahhabi doctrine — which had banned all other sects and schools of thought — came under intense scrutiny from inside and outside the country. The newfound tolerance Sufis have come to enjoy is perhaps one of the most concrete outcomes of that shift.
“This is one of the blessings of September 11. It put the brakes on the [Wahhabi] practice of takfir , excommunicating everyone who didn’t exactly follow their creed,” said Sayed Habib Adnan, a 33-year-old Sufi teacher. The government “realized that maybe enforcing one religious belief over all others was not such a good idea.”
When Adnan moved to Saudi Arabia from his native Yemen four years ago, Sufi gatherings were often clandestine, sometimes held in orchards outside the city, or in basements and without microphones, for fear of drawing attention. “I couldn’t wear this,” he said, pointing to his turban. “Or this,” he said, pulling at his white cotton overcoat. “Or I would be branded a Sufi. You couldn’t even say the word ‘Sufi.’ It was something underground, dangerous, like talking about drugs.”
Sufis here say they are not a separate sect or followers of a separate religion, but adherents to a way of life based on the Muslim concept of ihsan . Muhammad explained ihsan to the angel Gabriel as “worshiping God as if you see Him. Because if you don’t see Him, He sees you.” Another Sufi characteristic is a strong belief in the power of blessings from the prophet, his close relatives and his companions.
Sufism had previously been predominant in Hejaz, the western region of Saudi Arabia, which includes Muhammad’s birthplace, Mecca; Medina, where he is buried; and the Red Sea port city of Jiddah. Muslims prayed often at shrines where the prophet’s daughter Fatima, his wife Khadija and his companions were buried. Mawlids were public affairs with entire cities decked out in lights, and parades and festivities commemorating the prophet’s birthday and his ascension to Jerusalem.
When the al-Saud family that would later come to rule Saudi Arabia took over Hejaz in the 1920s, the Wahhabis banned mawlids as a form of heresy and destroyed the historic shrines of Khadija, Fatima and the prophet’s companions, fearing they would lead to idolatry and polytheism.
Wahhabis, crucial allies in the Saud conquest of the disparate regions that became Saudi Arabia in 1932, were awarded control of religious affairs.
Discrimination against Sufis, among others, intensified after armed Wahhabi extremists took over Mecca’s Grand Mosque in 1979, demanding that a more puritanical form of Islam be applied in the country. Though the government quelled the uprising and executed its leaders, authorities were shaken by the incident, and lest other Wahhabis defy them, they allowed them more rein.
Soon after, extremist clerics issued a religious edict, or fatwa, declaring Sufi’s spiritual leader, Muhammad Alawi Malki, a nonbeliever. He was removed from his teaching position, banned from giving lessons at the Grand Mosque, where both his father and grandfather had taught, and interrogated by the religious police and the Interior Ministry. After Malki was later attacked by a throng of radicals incensed at his presence in the mosque, he could pray there only under armed guard.
Meanwhile, thousands of cassettes and booklets circulated calling Sufis “grave-lovers” and dangerous infidels who had to be stopped before they made a comeback. Their salons were raided, and those caught with Sufi literature were often arrested or jailed.
The tide finally turned in 2003, with the new atmosphere that took hold following the Sept. 11 attacks, when the future King Abdullah, then the crown prince, held a series of meetings to acknowledge the country’s diverse sects and schools of thought. One of the guests was Sufi leader Malki. When he died the following year, Abdullah and the powerful defense and interior ministers attended his funeral. The rehabilitation of his legacy was almost complete.
“We were then upgraded from infidels, to people who are ignorant and practicing their religion wrong,” said Wasif Kabli, a 59-year-old businessman.
But many Sufis complain that despite outward appearances, Wahhabis continue to destroy shrines in and around their holy places, their salons continue to be raided and their literature is still banned.
Wahhabis and Sufis view Islam from opposite directions. To Wahhabis, who emerged from the kingdom’s stark, harsh desert, a believer’s relationship can be only directly with God. To them, Sufis’ celebrations of the prophet’s life smack of idolatry, and supplications to him, his relatives and companions appear to replace or bypass the link with God.
Sufis answer that the prophet celebrated his own birthday by fasting on Mondays, that he himself offered to intervene with God on behalf of Muslims and that he could often be found in the evenings at the grave sites of his wives and companions.
Last month, on the occasion of the prophet’s birthday, a crowd of more than 1,000 gathered to celebrate at a private residence. Sufi books, cassettes and DVDs were selling out in one corner of the large garden where the event was held. Adnan, the Sufi teacher, was one of four speakers who addressed the crowd. He asked: Why are we Sufis always on the defensive? “Nobody asks [soccer] fans for religious proof that sanctifies their gatherings at the stadium because of their devotion to their team,” he said. “How come we are always asked for an explanation of our devotion to our beloved prophet?”
Muhammad Jastaniya, a 20-year-old economics major and part of a new wave of young Saudis who have embraced Sufism, said what drew him was the focus on God.
On a recent moonlit evening, Jastaniya sipped sugary mint tea with his friends on rugs spread on the rooftop of a Zawiya, or lodge where Sufis go to meditate, chant or sit in on lessons. The words ‘God’ and ‘Muhammad’ were written in green neon lights, and Islam’s 99 names for God were stenciled in black paint around the wall. “To be a Sufi is to clear your heart of everything but God,” he explained. “The Islam we were taught here is like a body without a soul. Sufism is the soul. It’s not an alternative religion — it can contain all Muslims.”
That thought seems to be taking hold, even in faraway corners.
Salman al-Odah, the country’s most popular puritanical cleric, who was jailed in the 1990s for opposing the presence of U.S. troops in the kingdom, accepted an invitation to visit Sufi cleric Abdallah Fadaaq’s mawlid and lesson last week. The scene at Fadaaq’s house was an obvious sign of conciliation.
Al-Odah sat with his hands neatly folded in his lap, wearing a red-and-white checkered headdress and clear wraparound glasses and sporting the short scraggly beard that indicates a conservative. Fadaaq, who at 39 is emerging as the new symbol of Hejazi Sufism, wore the white turban, the white overcoat and shawl typical of Sufis, wooden prayer beads resting on his lap. “It’s true that there are differences between the way people practice their faith in this country, and this is an indication that people are using their minds and thinking, which is a good thing,” Fadaaq said. “But what we should concentrate on are the expanses that bring us together, like the prophet. We must take advantage of what we have in common.”
Source: The Washington Post
URL: http://www.washingtonpost.com/wp-dyn/content/article/2006/05/01/AR2006050101380.html
Mystical Sect of Islam Finds Its Voice in More Tolerant Post-9/11 Era
By Faiza Saleh Ambah
Special to The Washington Post
Tuesday, May 2, 2006
JIDDAH, Saudi Arabia — A hush came over the crowd as the young man sitting cross-legged on the floor picked up the microphone and sang, a cappella, a poem about Islam’s prophet Muhammad. His eyes shut tight, his head covered by an orange-and-white turban, he crooned with barely contained ardor of how the world rejoiced and lights filled the skies the day the prophet was born.
The men attending the mawlid — a celebration of the birth and life of Muhammad — sat on colorful rugs, rocking gently back and forth, while the women, on the upper floor watching via a large projection screen, passed around boxes of tissues and wiped tears from their eyes.
The centuries-old mawlid, a mainstay of the more spiritual and often mystic Sufi Islam, was until recently viewed as heretical and banned by Saudi Arabia’s official religious establishment, the ultraconservative Wahhabis. But a new atmosphere of increased religious tolerance has spurred a resurgence of Sufism and brought the once-underground Sufis and their rituals out in the open.
Analysts and some Sufis partly credit reaction to the Sept. 11, 2001, attacks in the United States for the atmosphere that has made the changes possible. When it was discovered that 15 of the 19 hijackers were Saudi, the kingdom’s strict Wahhabi doctrine — which had banned all other sects and schools of thought — came under intense scrutiny from inside and outside the country. The newfound tolerance Sufis have come to enjoy is perhaps one of the most concrete outcomes of that shift.
“This is one of the blessings of September 11. It put the brakes on the [Wahhabi] practice of takfir , excommunicating everyone who didn’t exactly follow their creed,” said Sayed Habib Adnan, a 33-year-old Sufi teacher. The government “realized that maybe enforcing one religious belief over all others was not such a good idea.”
When Adnan moved to Saudi Arabia from his native Yemen four years ago, Sufi gatherings were often clandestine, sometimes held in orchards outside the city, or in basements and without microphones, for fear of drawing attention. “I couldn’t wear this,” he said, pointing to his turban. “Or this,” he said, pulling at his white cotton overcoat. “Or I would be branded a Sufi. You couldn’t even say the word ‘Sufi.’ It was something underground, dangerous, like talking about drugs.”
Sufis here say they are not a separate sect or followers of a separate religion, but adherents to a way of life based on the Muslim concept of ihsan . Muhammad explained ihsan to the angel Gabriel as “worshiping God as if you see Him. Because if you don’t see Him, He sees you.” Another Sufi characteristic is a strong belief in the power of blessings from the prophet, his close relatives and his companions.
Sufism had previously been predominant in Hejaz, the western region of Saudi Arabia, which includes Muhammad’s birthplace, Mecca; Medina, where he is buried; and the Red Sea port city of Jiddah. Muslims prayed often at shrines where the prophet’s daughter Fatima, his wife Khadija and his companions were buried. Mawlids were public affairs with entire cities decked out in lights, and parades and festivities commemorating the prophet’s birthday and his ascension to Jerusalem.
When the al-Saud family that would later come to rule Saudi Arabia took over Hejaz in the 1920s, the Wahhabis banned mawlids as a form of heresy and destroyed the historic shrines of Khadija, Fatima and the prophet’s companions, fearing they would lead to idolatry and polytheism.
Wahhabis, crucial allies in the Saud conquest of the disparate regions that became Saudi Arabia in 1932, were awarded control of religious affairs.
Discrimination against Sufis, among others, intensified after armed Wahhabi extremists took over Mecca’s Grand Mosque in 1979, demanding that a more puritanical form of Islam be applied in the country. Though the government quelled the uprising and executed its leaders, authorities were shaken by the incident, and lest other Wahhabis defy them, they allowed them more rein.
Soon after, extremist clerics issued a religious edict, or fatwa, declaring Sufi’s spiritual leader, Muhammad Alawi Malki, a nonbeliever. He was removed from his teaching position, banned from giving lessons at the Grand Mosque, where both his father and grandfather had taught, and interrogated by the religious police and the Interior Ministry. After Malki was later attacked by a throng of radicals incensed at his presence in the mosque, he could pray there only under armed guard.
Meanwhile, thousands of cassettes and booklets circulated calling Sufis “grave-lovers” and dangerous infidels who had to be stopped before they made a comeback. Their salons were raided, and those caught with Sufi literature were often arrested or jailed.
The tide finally turned in 2003, with the new atmosphere that took hold following the Sept. 11 attacks, when the future King Abdullah, then the crown prince, held a series of meetings to acknowledge the country’s diverse sects and schools of thought. One of the guests was Sufi leader Malki. When he died the following year, Abdullah and the powerful defense and interior ministers attended his funeral. The rehabilitation of his legacy was almost complete.
“We were then upgraded from infidels, to people who are ignorant and practicing their religion wrong,” said Wasif Kabli, a 59-year-old businessman.
But many Sufis complain that despite outward appearances, Wahhabis continue to destroy shrines in and around their holy places, their salons continue to be raided and their literature is still banned.
Wahhabis and Sufis view Islam from opposite directions. To Wahhabis, who emerged from the kingdom’s stark, harsh desert, a believer’s relationship can be only directly with God. To them, Sufis’ celebrations of the prophet’s life smack of idolatry, and supplications to him, his relatives and companions appear to replace or bypass the link with God.
Sufis answer that the prophet celebrated his own birthday by fasting on Mondays, that he himself offered to intervene with God on behalf of Muslims and that he could often be found in the evenings at the grave sites of his wives and companions.
Last month, on the occasion of the prophet’s birthday, a crowd of more than 1,000 gathered to celebrate at a private residence. Sufi books, cassettes and DVDs were selling out in one corner of the large garden where the event was held. Adnan, the Sufi teacher, was one of four speakers who addressed the crowd. He asked: Why are we Sufis always on the defensive? “Nobody asks [soccer] fans for religious proof that sanctifies their gatherings at the stadium because of their devotion to their team,” he said. “How come we are always asked for an explanation of our devotion to our beloved prophet?”
Muhammad Jastaniya, a 20-year-old economics major and part of a new wave of young Saudis who have embraced Sufism, said what drew him was the focus on God.
On a recent moonlit evening, Jastaniya sipped sugary mint tea with his friends on rugs spread on the rooftop of a Zawiya, or lodge where Sufis go to meditate, chant or sit in on lessons. The words ‘God’ and ‘Muhammad’ were written in green neon lights, and Islam’s 99 names for God were stenciled in black paint around the wall. “To be a Sufi is to clear your heart of everything but God,” he explained. “The Islam we were taught here is like a body without a soul. Sufism is the soul. It’s not an alternative religion — it can contain all Muslims.”
That thought seems to be taking hold, even in faraway corners.
Salman al-Odah, the country’s most popular puritanical cleric, who was jailed in the 1990s for opposing the presence of U.S. troops in the kingdom, accepted an invitation to visit Sufi cleric Abdallah Fadaaq’s mawlid and lesson last week. The scene at Fadaaq’s house was an obvious sign of conciliation.
Al-Odah sat with his hands neatly folded in his lap, wearing a red-and-white checkered headdress and clear wraparound glasses and sporting the short scraggly beard that indicates a conservative. Fadaaq, who at 39 is emerging as the new symbol of Hejazi Sufism, wore the white turban, the white overcoat and shawl typical of Sufis, wooden prayer beads resting on his lap. “It’s true that there are differences between the way people practice their faith in this country, and this is an indication that people are using their minds and thinking, which is a good thing,” Fadaaq said. “But what we should concentrate on are the expanses that bring us together, like the prophet. We must take advantage of what we have in common.”
Source: The Washington Post
URL: http://www.washingtonpost.com/wp-dyn/content/article/2006/05/01/AR2006050101380.html
Wahhabism Facts with Prooofs
Dear All,
There are many people asking us the proof of our beliefs, here are some of the stuff with proof and in the light of Quran & Hadith of what Wahhabism is and how they are spreading hatred of our beloved prohphet (Salal Lahu Alahi Wasalam)& Awliya Ikram(Rahimah mul ALLAH).
Articles
- About History of Wahabis on Wikipedia
- WAHHABISM:UNDERSTANDING THE ROOTS AND ROLE MODELS
- Wahhabism:Also known as Ahle Hadith, Salafi's, Najdi's etc
- Tableeghi Jamaat Exposed
- Deoband to Bareilly - The Truth
- White and Black - Facts of Deobandi-ism
Audio Speeches
- Contradiction of WAHABISM and DEOBANDISM (Wahabism Ka Radd)
- Tableeghi Jamat Kiya Hai
- Wahabio Jawab Do
- Wahabio Kay Galat Aqayeed
- Wahabio Ki Jhooti Baaten
- Ibn-e-Abdul Wabab Najdi.The Founder of `WAHABISM` (Part I)
- Ibn-e-Abdul Wabab Najdi.The Founder of `WAHABISM` (Part II)
- Ibn-e-Abdul Wabab Najdi.The Founder of `WAHABISM` (Part III)
Video proofs
- The Facts about House of Saud
- Hazrat Allama Kokab Okarvi has shown the hidden faces of Deobandi/Wahabi/Tableeghi Scholars from their own books.
Part1
Part2
Part3
Part4
Part5
Part6
Part7
Part8
Part9
Part10
Part11
Part12
Part13
Part14 - Hazrat Allama Jahangir Naqshbandi has replied to Deobandi/Wahabi Scholar Chund Mohammad for his explaination in "ALLAH Can tell a Lie".
Video3 - Fatwa sold by Deobandi Ulema for few Pennies are Exposed - StarTV
- Hidayat ya Gunrahi, a very exhaustive expose of wahabi & deobandi. its a visual evidence of books written by wahabi leaders Part 1
- Part2
- Deobandi Mufti Ki Tobah Ki Kahani
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