The circumstances in the early days in Madina

With the arrival of God’s Messenger, upon him be peace and blessings, in Madina, the struggle between Islam and unbelief entered a new phase. In Makka, the Prophet devoted himself almost exclusively to expounding the basic principles of Islamic faith and to the moral and spiritual training of his Companions. After the Emigration, however, people belonging to different tribes and regions of ‘Arabia, who had embraced Islam, began to concentrate in Madina. Although the Muslims held only a tiny piece of the land, the whole of Arabia, under the leadership of the Quraysh, moved against them, bent upon their extermination.


In these circumstances, the very survival, let alone the success, of this small group of believers depended upon several factors. First, that they should propagate their beliefs with the utmost conviction in order to convert others. Second, that they should demonstrate the falsity of their opponents’ standpoint so convincingly that there could remain no justifiable ground for any intelligent person to entertain any doubt on the question. Third, that they as the followers of the Prophet should not become disheartened because they had been driven out of their homes and were faced, through the hostility and opposition of the whole country, with economic stringency, hunger, and constant insecurity and danger, but that they should confront the situation with patience and fortitude. Fourth, that they should be able to find a way to retake all their wealth and goods usurped by the Makkans during Emigration. Fifth, that they should be prepared to resist with both courage and the force of arms the violent assault by which the enemy intended to frustrate their movement, and that in this resistance they should not heed the enemy’s superiority in either numbers or material resources.


In addition to the threats coming from Makka and its allied tribes, there were, in Madina itself, three tribes of the Jews. As explained earlier, the Jews held the control of the economic life of the city. Although they had been waiting for the emergence of a Prophet, they severely opposed God’s Messenger because he did not appear from among them, among the descendants of the Prophet Isaac. They felt constrained to sign a pact with God’s Messenger but, entertaining feelings of hatred against him, they never refrained from conspiracies to exterminate Islam. For example, among their poets, Ka’b ibn Ashraf composed poems to satirize God’s Messenger and instigate his enemies against him.


In Madina, another element of enmity against Islam also began to emerge in the form of hypocrisy. One group of hypocrites consisted of those who had no faith in Islam but had entered the ranks of the Muslim community merely in order to create mischief. Another group of hypocrites, conscious of the political dominance of the Muslims in Madina, considered it advantageous to gain acceptance as fellow-Muslims. At the same time, they maintained contacts with the enemies of Islam so that they could secure all the advantages of friendship with the two opposite camps and thus remain safe from any hostilities. There was still another group of hypocrites - those who were in a state of ambivalence and indecision between Islam and Ignorance but who had accepted Islam because the majority of their tribe or family had done so. The final group consisted of those who, although they believed Islam to be true, found it difficult to forsake their inherited way of life, their superstitions, their customs and usages, and to discipline themselves to observe the moral restraints and fulfill the obligations prescribed by Islam.

The Holy Prophet (Salallaho Alaihi Wasallam) is Alive

Bismillahir Rehmanir Raheem

Some people do not accept the Holy Prophet (sallal laahu alaihi wasallam) to be alive. They say that he is dead and mixed with the soil. Allah forbid!

The Ahle Sunnah Wal Jama'at believes that the Holy Prophet (sallal laahu alaihi wasallam) is "Hayaatun Nabi", that is, he is alive both physically and spiritually.

Regarding the Martyrs (Shuhada), those who are slain in the path of Allah, Allah Ta'ala says in the Holy Quran: "And say not those who have been slain in the path of Allah to be dead for they are alive and you do not know." (Part 2, Ruku 3) Since it is evident from the Holy Quran that the Martyrs are alive, then it follows that the Ambiya (alaihimus salaam), whose status are much greater than that of the Martyrs, are also alive. (Fathul Baari Sharah Bukhari)

Allah Ta'ala states in the Holy Quran: "And say not of those who are slain in the Way of Allah 'They are dead'. Nay, they are living, though you perceive it not". (al-Baqarah: 154) "Think not of those who are slain in Allah's Way as dead. Nay, they are alive, finding their sustenance in the Presence of their Lord". (al-Ale' Imraan: 169) The above two Ayahs were revealed after the Battle of Badr. The Ashaabs (radi Allahu anhum) used to feel sorry for those who lost their lives in the battle, and used to say: "Alas, so and so has lost his life and has missed the pleasures of this world!" Allah Ta'ala revealed these Ayahs clarifying that the Shuhada (Martyrs) are not "dead" but are transferred from one place to another where they live and are fed by the Bounteous Lord who is not deficient of anything. If the Shuhada are not "dead", how can we say that the greatest Apostle, Sayyiduna Rasoolullah (sallal laahu alaihi wasallam), is no more amongst us?

Referring to the Messengers, Allah Ta?ala says in the Holy Quran: "And ask those of our Mesengers, whom we sent before you, 'Did We appoint any other god except the All-Affectionate, to be worshipped'?" (Part 25, Ruku 10) This verse proves that the Ambiya (alaihimus salaam) are alive because Allah Ta?ala commands us to ask the Messengers about all matters. If they had passed away and mixed with the soil, surely, we would not have been commanded to ask them about anything. (Tafseer Dur Manthur; Tafseer Roohul Muaani)

Another proof supporting that the Ambiya are alive is that on the night of Me'raj, the Holy Prophet Muhammad (sallal laahu alaihi wasallam) passed by Hazrat Moosa (alaihis salaam). He saw him in his grave standing and reading his Salaah.

The Holy Prophet (sallal laahu alaihi wasallam) said, "Recite Durood upon me in abundance on a Friday since it is a respected day. On that day the Angels are present and whosoever sends Durood upon me on that day, then his Durood is placed before me till the time when they have completed sending Durood and Salaam". (Hazrat Abu Dardah radi Allahu anhu says), "I asked, 'Huzoor! Will you even hear (the Salaam) after your demise?'" The Prophet (sallal laahu alaii wasallam) said, "Verily Almighty Allah has made it Haraam upon the earth to devour the bodies of the Ambiya (alaihimus salaam). Thus, all the Nabis of Allah are alive and they are given sustenance." (Ibn Majah; Jame Sahgeer; Mishkaat Shareef)

We learn from this Hadith Shareef that the Ambiya (alaihimus salaam) are alive and they have only been hidden from us. We cannot understand their position, like those of the Angels that they are alive and present but we cannot obtain (see) them. Yes! Those whom Allah has blessed, they can even see them. This has been confirmed that the Ambiya (alaihimus salaam) are alive. (Umdatul Qaari Shara Bukhari)

Hazrat Sheikh Abdul Haq Muhadith Delhwi (radi Allahu anhu) wrote: "There is no death for the Ambiya (alaihimus salaam). They are alive and existing. For them is that one death that has come only once. After this, their souls are put back into their bodies and the life that they had on earth is given back to them." (Takmeelul Imaan)

The greatest proof concerning the Ambiya (alaihimus salaam) being alive is that they make Ibaadah in their graves. They perform their Salaah and they are well provided with food and drink. Like the Angels who are alive, but do not eat and drink. (Mirkaat Shar Mishkaat)

Allah Ta'ala states in the Holy Quran: "And how would you deny faith while unto you are rehearsed the Signs of Allah and among you lives the Prophet". (Sura al- ale'Imraan: 101) This is a typical Ayah proving Hayat-un-Nabi - "among you lives the Prophet". The word "lives" has cleared all doubts. "Among you" has been generalised, meaning with every individual, wherever he or she may be regardless of time. Man's vision and power of hearing is restricted, but it is not so in the case of Sayyiduna Rasoolullah (sallal laahu alaihi wasallam). His powers are far beyond imagination. If somebody says, "Where is the Prophet (sallal laahu alaihi wasallam)? I cannot see him! Why must I stand and read Salaam?" Surely, this statement is absurd because none of us has seen Allah Ta'ala and the Angels. Kiraaman Katibeen are two Angels constantly present with every individual. Can we deny their existence merely because we did not see them?

It was declared in a Hadith, "When a person greets me, Allahu Ta'ala sends my soul to my body and I hear his greeting." Some people quoting this Hadith say that the Prophet (sallal laahu alaihi wasallam) is not alive since his soul returns to his body only when he is greeted.

Imam Jalaal'uddeen as-Suyuti (radi Allahu anhu) said in the book "Anba' al-adhkiya' fi hayat il-anbiya" that "radda" means "ala al-dawam", i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to Rasoolullah (sallal laahu alaihi wasallam) permanently, and the Prophet (sallal laahu alaihi wasallam) is alive permanently, not intermittently as some ignorant people have suggested.

Another explanation of this Hadith is that Rasoolullah (sallal laahu alaihi wasallam) is in the ecstasy of seeing Jamaal-Allah (Allah's Beauty) and forgetful of his bodily senses. Such situations are not scarce in this world, either. One does not hear what people say to one when one is in a deep thought of worldly or heavenly affairs. Can someone who is in ecstasy of contemplating Jamaal of Allah hear any sound ?

Thus, we have proved from authentic sources that the Holy Prophet (sallal laahu alaihi wasallam) is alive both physically and spiritually.

The Virtues of Hadhrat Muhammad (SAW)

The Virtues of Hadhrat Muhammad (SAW)


There exists thousands of books which describe the virtues of Hadhrat Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim). Eighty-six of his superior qualities have been listed below:


1. Among the creatures, Hadhrat Muhammad’s spirit was created first.
2. Allahu ta’ala has written his name in Heaven, in the various Paradises, and in the seven skies.
3. On the leaves of a rose which grows in India, “La ilaha illallah Muhammadun Rasulullah” is written. [There is no god but Allah, and Muhammad is His Prophet.]
4. A fish caught in the Basra river had “Allah” and “Muhammad” (sall-Allahu ta’ala ‘alaihi wa sallam) written on its right and left side, respectively. There are many examples of this. There is a picture of a fish on whose tail the word “Shanullah” is written in Arabic. This picture is on the 200th page of the book The History of a Fish, which was published in London in 1975. It was also reported that “La ilaha illallah” [There is no god but Allah] was written on the other side of its tail. There are a lot of examples similar to this.
5. There are angels whose only task is to repeat the name of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim).
6. The angels were ordered to bow down to Hadhrat Adam because he had the light of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) on his forehead.
7. Even during the time of Adam (‘alayhis-Salaam) the call to prayer (adhan) had the name “Muhammad” in it.
8. Allahu ta’ala ordered all His Prophets to tell their followers: “If you hear of someone named Muhammad as a prophet before you die, you must believe in him.”
9. In the Torah, in the Bible and in the Psalms, Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) and the names of his four Khalifates, some of his Companions (Sahaba) and followers (umma) have been written about and praised. Allahu ta’ala named his beloved Prophet by extracting “Muhammad” from His own name “Mahmud.” Allahu ta’ala gave his own names “Rauf” and “Rahim” to His beloved Prophet, too.
10. When he was born, angels circumcised him.
11. Many great miracles occurred when he was about to be born. This fact is written in history books as well as in the books written as poems describing the birth of the Prophet called “Mawlid Books.”
12. After he was born, satans could not ascend and steal news from the angels.
13. At the moment of his birth, all idols and statues that were being worshipped on the earth were knocked over.
14. He used to be cradled by angels.
15. He used to talk to the moon when he was in his cradle. The moon used to tilt to the side when he pointed with his blessed finger.
16. He began to speak when he was in the cradle.
17. When he was a child, whenever he went outside there was always a cloud over his head, fixing a protective shadow over him. This fact continued until his prophethood began.
18. When he was three, and when he was informed that he would be the final Prophet at the age of forty, and when he was being taken to Paradise at the age of fifty - two, angels split open his chest. They washed his heart with water in a basin that they had brought with them from Paradise.
19. Each Prophet had the seal of prophethood on his right hand. But his seal was on his left shoulder blade and in line with his heart. After Gabriel had washed his heart and closed his chest, his back was sealed by Gabriel with a seal brought from Paradise.
20. He could see from behind himself while looking in front of himself.
21. He could see in the dark as well as he could in the daylight.
22. Having seen the seven stars in the so-called “Pleiades” star group which is next to Taurus, he reported their number. This group of stars is also called “Pervin” and “Ulker.”
23. His spit made hard water fresh. It revived sick people. Like milk, it was food for babies.
24. While his eyes were sleeping, his heart was awake. This condition was the same for all the Prophets.
25. He never yawned during his entire lifetime. This condition was the same for all the Prophets (‘alaihi mu’s-salatu wattaslimat.)
26. His sweat used to smell as sweet as a rose. Once a poor man came to him seeking help to get his daughter married. The Prophet (‘alayhis-Salaam) had nothing to give, but he put some of his sweat in a small bottle and gave it to the man. When that girl used it, her house was filled with the scent of musk. Her house became famous and was called “musk house.”
27. Although he was of medium height, when he was together with a tall man, he seemed taller than the other man.
28. When he was walking in the sunlight or in the moonlight, no shadow formed by his body was ever seen on the ground.
29. No flies, mosquitos or any other kind of insect ever alighted on his body or clothing.
30. His clothes were never dirty, no matter how long he wore them.
31. Whenever he walked, angels followed him. For this reason, he used to make his Companions (Sahaba radi-Allahu ta’ala ‘anhum ajmain) walk in front of him and told them to leave the area behind him for the angels.
32. When he stepped on a stone his footprint would be left. However, he never left footprints while walking on sand. Whenever he left his stool in an open area, that place would split open and his stool would disappear. A wonderful scent would also emanate from that spot. These conditions were the same for all the Prophets.
33. Some people drank his cupped blood. When he heard this, he declared: “The hellish Fire will not burn them.”
34. Another great mujiza of his was “the event of the miraj.” He was taken from Mecca to Jerusalem by an animal brought from Paradise called “Burak.” From Jerusalem he was taken up into the heavens and the Arsh. He was shown strange things. He saw Allahu ta’ala with his physical eyes, but in an unknown manner. [His seeing Allahu ta’ala happened outside of the physical sphere that is, in the second world.] He was taken back home in a moment. No other Prophet was granted a miraj mujiza.
35. For the Muslims (his followers/umma), it has become an obligation (fard) to ask Allah to bless him, that is, to recite salat (prayers) and salam (peace) on him which is also done by Allahu ta’ala and His angels.
36. He was granted the greatest knowledge among human beings and angels. Although he was “ummi” which means “uneducated,” that is, he learned nothing from any man, Allahu ta’ala taught him everything. Adam (‘alayhis-Salaam) knew the names of everything, but Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) knew the names of everything and also detailed information about everything.
37. All the names, the physical appearances of his umma (followers) and the events that would happen among them were revealed to him.
38. He had the greatest wisdom of all.
39. He was granted all the good qualities which can be found in a human being. Omar Ibn-ul Farid was asked: “Why did you not praise the Prophet of Allahu ta’ala?” He answered: “I understood that I did not have the ability to praise him. I could not find the appropriate words to praise him.”
40. Allahu ta’ala has put his name next to His own name in the Kalima-i shahadat (the Muslim’s attestation of faith), in adhan (the Muslim’s call to prayer), in the iqamat (the introduction to prayer), in the tashahhud of salat, in many other prayers, in other acts of worship, in the khutbas, in hard times, in the grave, on Doomsday; in Paradise and in the languages of every kind of creature.

The highest example of his superiority is his being “Habibullah,” that is,”the beloved of Allahu ta’ala. “Allahu ta’ala has made him His beloved and has befriended him, Himself. He loves him much more than He loves any other person or angel. He declared in a Hadith al-qudsi: “I made Abraham my Khalil (friend), but I made you may Habib (beloved).”

The fifth verse of Chapter Duha in the Holy Qur’an with the meaning: “I shall give you everything you desire until you are satisfied,” expresses that Allahu ta’ala has promised His Prophet (sall-Allahu ta’ala ‘alaihi wa sallam) that He will give him all kinds of knowledge, all the superior qualities, ahqam-i sharia, help against his enemies, victory, conquered lands for his umma (followers) and every kind of intercession and manifestation on the Day of Judgement. When this ayat (verse) was revealed, he declared looking at Gabriel (‘alayhis-Salaam): “I will never be satisfied with one of my umma (followers) left in Hell.”
41. His blessed heart was always with Allahu ta’ala during the day and night, while he was asleep or awake, while he was alone or together with other people, while he was laughing or crying, while he was at home or in a war, or while he was traveling. He was completely with Allahu ta’ala during some specific times. In order to do his worldly task, and to orientate his heart towards worldly affairs, he used to come to his wife Hadhrat Aisha (radi-Allahu’ anha) first and tell her: “O! Aisha! Please talk to me so that I shall have tranquillity in my heart.” And then he used to go to his Companions to give them some enlightening advice. After he had performed the sunnat (the first part) of the morning prayer at home, he first talked to Hadhrat Aisha for some time, and then he used to go to the mosque in order to perform the obligatory prayer with his Companions. These conditions are the specialties of prophethood. If he had gone out without talking to Hadhrat Aisha, no one could have looked him in the face because of his nur (light) and divine manifestation.
42. In the Qur’an al-karim, Allahu ta’ala calls every Prophet (alaihimussalavatu watteslimat) by using their own names. But He calls Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) saying,”O! My Rasul”, “O! My Prophet.”
43. He used to speak clearly, in such a way that could be understood easily. He could speak all the dialects of the Arabic language. He used to answer the questions of those who came from different districts with their own dialects. Those who listened to him did so with admiration. He declared: “I was educated by Allahu ta’ala very well.”
44. He used to say many things with a few words. His traditions of more than one hundred thousand show that he was “Cevami-ul Kalim.” Some Islamic savants said that Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) had expressed the four fundamentals of Islam with just four traditions [Hadith ash-Sharif]. These are: “Deeds are evaluated according to the intention.” “Halal is obvious and haram is obvious.” “The complainant has to bring forth witnesses and the defendant has to swear.” “A person’s faith cannot be perfect until he desires for his brother in religion the thing which he desires for himself.” These four traditions are the fundamental basis for ‘ibadat (worship), muamalat (business dealings), khusumat (involving penal code and politics), and ethics in Islam, respectively.
45. Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) was innocent. He committed no sins, little or big, intentionally or unintentionally, before or after his fortieth birthday. Not a single dishonorable thing was ever seen from him.
46. Muslims have been ordered to recite “Assalamu alaika ayyuhannabiyyu wa rahmatullah” and to greet Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) while sitting in their prayers. This greeting is not permissible to say for any other prophet or angel while performing prayer.
47. He wanted neither rank nor sultanate. He wanted prophethood and poverty. One morning he was talking with Gabriel, and said: “We did not have a bit of food to eat last night.” At that moment, Seraph (Israfil [‘alayhis-Salaam]) came and said: “Allahu ta’ala has heard what you said and sent me. If you wish every stone you touch will turn to gold, silver or emerald. If you wish, you can be an angelic prophet.” The Prophet of Allahu ta’ala repeated thrice saying: “I want to be a human prophet.”
48. Other Prophets were prophets for a certain country and for a limited time. But Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) was sent as a prophet for all human beings and jinns throughout the world until the Day of Judgement. There were some Islamic savants who said that Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) was the Prophet for all the angels, animals, plants, lifeless thing, in short, for all creatures.
49. His mercy and help prevailed over all creatures. How useful he has been for the Muslims is obvious. Those disbelievers living during the time of other Prophets used to be tortured and killed in the world by Allahu ta’ala. But those who have not believed in him have not been tortured in this world. One day he told Gabriel (‘alayhis-Salaam): “Allahu ta’ala has informed me that I am the mercy for the universe. Have you been granted anything from my mercy?” Gabriel answered: “Seeing the greatness and extreme severity of Allahu ta’ala, I was always in fear of how my future would be. When I brought to you the verses that revealed my future safety [The twentieth and twenty-first verses of the Chapter Takwir] my fear was dispelled. What mercy can be greater than that?”
50. Allahu ta’ala wanted Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) to be satisfied. [As we have written in the forty-second virtue, Allahu ta’ala will grant him whatever he wants until he is satisfied. This fact is reported in Chapter Duha.]
51. Other Prophets answered the slanders of the disbelievers by themselves. But the slanders of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) were answered by Allahu ta’ala. Thus, He defended him.
52. The number of the followers of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) is more than the total of the other Prophets’ followers put together. They are more honored and superior to the other Prophets’ followers. It is reported in traditions that two thirds of those who will enter Paradise will be from the followers of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim).
53. It is said in the book Mawahib-i Ladunniyya that this tradition of the Prophet is well-known: “I desired from my Lord that my followers would not unite upon error. He accepted.” In another tradition, he declared: “Allahu ta’ala has protected you from three things. One of them is that He will protect you from being united on error.” The second is that the one who dies of a contagious disease will be rewarded as a martyr. The third one is that if two pious Muslims bear witness for a Muslim, saying that he is a good person, that Muslim will be sent to Paradise. In a tradition he declared: “The disagreements among my Companions are mercy for you.” and “The disagreements among my followers [being divided into madhhabs to practice Islam ] are mercy for mankind.” When they are striving to find the truth, disagreements arise among them. Their striving is a cause for mercy. Two kinds of people have denied this tradition. The first is called majin. The second is called mulhid. A majin is a trickster who uses the religion as a means for his worldly benefits. A mulhid is a perverted person who interprets verses (ayats) according to his worldly desires and becomes a disbeliever. Yahya Ibn Said says: “Islamic scholars are those who make things easy. The same thing was said to be halal (permitted) by one of them, while the other said it was haram (prohibited). The things said to be halal for pious people were said to be haram during the time of disorder. The second of the three, reported in the traditions, is that he who dies because of an epidemic gets the rewards of a martyr. The third is that if a dead Muslim is said to be a good man by two Muslims, he will go to Paradise.

The above tradition shows that “Ijma-i ummat,” that is, the unanimity of Islamic savants called mujtahid is from the ‘Adilla-i Shar’iya’. This means that, it is one of the sources of religious knowledge and that the four madhhabs are true. Madhhabs are mercy from Allahu ta’ala for the Muslims.
54. The blessings given to Rasulullah are much greater than the blessings given to other Prophets. The rewards given to a person who performs an acceptable prayer or a good deed will be given to his teacher as well. Four multiples of blessings will be given to his teacher’s teacher. Eight multiples of blessings will be given to his teacher’s teacher’s teacher. The fourth teacher will be given sixteen multiples of his student’s blessings. For example: The twentieth teacher will be given five hundred and twenty-four thousand, two hundred and eighty-eight blessings. If the number of blessings to be given to Rasulullah is considered according to this calculation, only Allahu ta’ala knows the real amount. Salafi Salihin were reported to have been superior to their successors. In respect to the number of blessings, their superiority is obvious.
55. Calling him with his name, speaking loudly before him, calling him from a long distance, crossing the road or passing farther in front of him on the way, have been prohibited. The followers of other Prophets (‘alaihimussalavatu wattaslimat) used to call them with their proper names.
56. The angel Seraph (Israfil [‘alayhis-Salaam]) came to Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) many times. Only Gabriel (‘alayhis-Salaam) came to the other Prophets (‘alaihimussalawatu wattaslimat).
57. He saw Gabriel (‘alayhis-Salaam) twice in his true form as an angel. Gabriel was not seen in his angelic form by other Prophets, (‘alaihimussalawatu wattaslimat).
58. Gabriel visited him twenty-four thousand times. He came to Moses (‘alayhis-Salaam) the most among the other Prophets, which was four hundred times.
59. To swear by Allahu ta’ala with the name of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) is permissible, but it is not permissible with other Prophets or angels.
60. To marry his blessed wives (radi-Allahu ta’ala anhunne) after he passed away was haram (prohibited). For this reason, they were referred to as the mothers of all Muslims. The wives of other Prophets (‘alaihimussalavatu watteslimat) were not very helpful. But the blessed wives (radi-Allahu ta’ala anhunne) of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) were useful for him both in his worldly and spiritual affairs. They were patient in poverty, felt gratitude and helped very much in spreading Islam.
61. The Prophet’s blessed daughters and wives (radi-Allahu ta’ala anhunne) are the best of all the women in the world. And his companions are the best among mankind, excluding other Prophets. His towns, Mecca and then Medina, are the most precious places on the earth. For one prayer performed in Masjid-i Sharif, the blessing of one thousand prayers is written. It is the same for other acts of worship. The place between his grave and his pulpit is as precious as a garden in Paradise. He declared: “After my death, visiting my grave is like visiting me when I’m alive.” “A Muslim who dies in one of the Harameyn is revived with confidence on the Day of Judgement. Mecca and Medina are called Harameyn.
62. There will be no value based on relationship by marriage or blood on the Day of Judgement. Only Rasulullah’s relatives will be the exception.
63. Everybody’s family originates from their son, but Hadhrat Muhammad’s (‘alayhis-Salaam) family originates from his daughter, Sayyidah Fatimah, Radhi Allahu Ta'ala Anha. This fact is confirmed with a hadith ash-Sharif.
64. Devout Muslims who have been given his name will not enter Hell.
65. Every word and every deed of his was correct. Every ijtihad (religious deduction) of his was confirmed by Allahu ta’ala.
66. It is obligatory for everybody to love him. He declared: “He who loves Allahu ta’ala loves me.” The sign of love for him is to adapt yourself to his religion, his path, his traditions and his morality. In the Qur’an al-karim, he was ordered to say: “If you adapt yourselves to me, Allahu ta’ala will love you.”
67. It is wajib (necessary) to love his Ahl al-bayt (family, radi-Allahu ta’ala anhum ajmain). He declared: “He who feels hostility towards my Ahl al-bayt is a hypocrite. The Ahl al-bayt are his relatives for whom it is haram (prohibited) to accept zakat (charity). They are the Muslim offspring from his wives and his grandfather, Hashim, that is, those coming from the descendants of Ali, Ukaylin, Jafar, Tayyar and Abbas.
68. It is wajib (necessary) to love all of his Companions (Sahaba). He declared, “After my death, do not feel hostility towards my Companions. Loving them means loving me. Having hostility for them means having hostility for me. He who hurts them also hurts me. He who hurts me also angers Allahu ta’ala. Those who anger Allahu ta’ala are tormented by Him.”
69. Allahu ta’ala had created two assistants on the earth and two assistants in the heavens for Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim). They are Gabriel (Jabrael), Mikhail, Abu Bakr and Omar.
70. Every human being has a jinn companion. This satan is a disbeliever. Arousing suspicion within the man, he tries to make him commit sins and strives to undermine his faith. The Prophet of Allahu ta’ala (‘alayhis-Salaam) influenced his jinn companion to have faith.
71. Everybody, man or woman, except children, will be questioned about Hadhrat Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) in their graves. The question “Who is your Prophet?” will be asked as well as the question, “Who is your Lord?”
72. It is an act of worship to read the traditions of Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim). The man who reads them is given blessings. In order to read the traditions, it is very beneficial (mustahab) to perform ablution, to wear clean clothes, to use good perfume, to put the tradition books in high places, not to stand up for those coming in while reading the traditions, and not to talk with others. The faces of those who read the Prophet’s traditions are continuously bright and beautiful. It is also necessary to follow these rules while we are reading the Qur’an al-karim.
73. When the Prophet of Allahu ta’ala (sall-Allahu ta’ala ‘alaihi wa sallam) was about to die, Gabriel (‘alayhis-Salaam) came and conveyed Allahu ta’ala’s greetings to him and said that Allahu ta’ala had saluted him. The angel Gabriel told him he would die. He gave the good news to him and to his followers (ummat).
74. To take his blessed spirit, Azrael, the angel of death, came in the form of a human being. He asked for permission to come in.
75. The soil in his grave is superior to every other place including the Kaba [and paradises].
76. He is alive in his grave in a form of existence we are not capable of understanding. He reads the Qur’an al-karim and perform prayers in his grave. This condition is the same for all the Prophets (‘alaihimussalawatu watteslimat).
77. Those angels who hear the greetings and blessings recited by the Muslims for him all over the world carry them to his grave and convey them. His grave is visited by thousands of angels everyday.
78. The deeds and acts of worship done by his followers are shown to him every morning and every evening. He also sees who has done them. He prays for the sinners to be forgiven.
79. Visiting his grave is also spiritually rewarding (mustahab) for women, too. But, it is permissible for women to visit only when those places are not crowded.
80. All over the world, Allahu ta’ala always accepts the prayers of those who want something from Him for the sake and honor of His Prophet Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim). This was the case before and after his death. This is called “tawassul.” Once a peasant came beside his shrine and prayed: “O! My Allah. You ordered people to make the slaves free. This is your Prophet, and I’m one of your slaves. For the sake of your Prophet, I want you to make me free from the hellish fire.” A voice was heard responding to that peasant: “O! My slave! Why do you only want yourself to be free? Why do not you want all my slaves to be free? Come on? Go away. I made you free from Hell.” Hatim al-Asam, one of the well-known Muslim saints, stood beside the shrine of Rasulullah and prayed: “O! My Allah! I visited your Prophet’s grave. Don’t send me back empty-handed, please!” A voice was heard, responding: “O! My slave. I have accepted your visit to my beloved Prophet’s grave. I have forgiven you and those who were together with you.” Hadhrat Imam-i Ahmad Kastalani says: “I have been sick for some years. Doctors could not treat me. One evening in Mecca, I begged Rasulullah deeply. That night I saw someone in my dream. I read these lines on the paper in his hand: “Here, with the permission of Rasulullah, the name of the medicine for Ahmad Kastalani is written.” When I woke up I felt completely recovered.” Kastalani says again: “A girl had epilepsy. I begged Rasulullah to a great extent for her recovery. In my dream, somebody brought me the jinn who caused the girl to be ill. He said to me that the jinn had been sent to me by Rasulullah. I was angry with the jinn and shouted at him. He swore not to hurt the girl any more and then I woke up. I was told that the girl had recovered from epilepsy.
81. First, Rasulullah (sallallahu ta’ala ‘alaihi wa sallam) will rise from his grave. He will be wearing the clothes of Paradise. He will go to Mahshar (the meeting place) on an animal called “Buraq.” He will carry a flag that is called “Liwa-ul Hamd.” All the Prophets and human beings will stand under this flag. All of them will become bored after having waited for one thousand years. They will go first to the Prophet Adam, then Noah, then Ibrahim, Moses and Isa (“alaihimussalavatu watteslimat”) and ask them to intercede for them. Those Prophets will not accept because of the shame and fear they feel before Allahu ta’ala. Then, approaching Rasulullah, they will implore him to intercede. He will prostrate himself, he will pray to Allahu ta’ala, and his intercession will be accepted. First of all, his followers will be judged; they will pass the Sir’at and enter Paradise first. They will illuminate the places they go. While Hadhrat Fatima (radi Allahu ‘anha) is passing the Sir’at, it will be heard: “Everybody! Close your eyes! Muhammad’s (‘alayhis-Salaam) daughter is coming.”
82. He will intercede in six places. All human beings will have been freed from the torture of waiting at Mahshar as a result of his intercession called Maqam-i Mahmud. Secondly, he will cause many people to enter Paradise without being judged. Thirdly, those Muslims who are to be tormented will be rescued by him. Fourthly, those Muslims who have a lot of sins will be taken out of Hell. Fifthly, he will intercede for those whose sins and good deeds are equal and who are waiting at a place called Araf in order to enter Paradise. Sixthly, he will intercede for those in Paradise in order to make their grades higher. Each one of those seventy thousand people who entered Paradise without being judged as a result of receiving the intercession of Hadhrat Muhammad will, in turn, intercede for seventy thousand people to enter Paradise without being judged.
83. It was declared: “But for you, I would not have created anything.”
84. The station of Rasulullah (sall-Allahu ta’ala ‘alaihi wa sallam) in Paradise is called “Veseele.” It is the highest degree of Jannat (Paradise). The root of the tree called “Sidratulmuntaha,” of which a branch will extend to everybody, is there. Every blessing will come to the people of Jannat through its branches.

Miracles Of Awliya:

Miracles of Awliya:

Allah (SWT) says in the Holy Quran, "Sulaiman said, O chiefs,; which is of you who may bring me her “Balqis”throne to me before they come to me submitting? One big evil jinni said, 'I will bring you that throne before you rise from your sitting and undoubtedly, I am powerful & trustworthy.



One AWLIYA in the audience who had knowledge of the Book said,’ I shall bring it to you before twinkling of the eye. 'Then when Sulaiman saw the throne set before him said, 'this is by the grace of my lord that he may try me whether I am grateful or un-grateful' And whosoever is grateful for his own good. And whosoever is ungrateful, then my Lord is self sufficient All Virtuous".(Sura An-Namal, Verse 38 to 40).



In the above verse Allah Almighty has mentioned the karaamat (Mirracle) of the companion of Hazrat sulaiman (AS). His name was Asif bin Barkhia (RA). According to the commentators this throne was very huge and it was at the distance of 1500 miles away but the friend of Allah “Awliya” brought it before the twinkling of the eye.



Can your Salafees claim that this is a lie? That Awliya do not exist that that they cannot perform miracles? They even claim that Holy Prophet (sal) cannot bless anyone after death, but they have gone against the hadiths/Quran as follows;



We all know about the incident of Mi'raj, and the reason why Masjid al-Aqsa is so dear to us and so holy is because the Prophet (Sal), prayed there with all the Nabis (prophets-PBUT). If the Wahabis say that they never prayed; then ask them why is it so dear to us? What then is the importance of the Aqsa Mosque in Jerusalem?


We also know that Sayyidina Musa benefitted us on that night because Allah (SWT) had made fifty Salats fard on us. But, through the intermediary action of Musa(AS), this number was reduced to five times daily. What a great help is this to the Ummah of Muhammad (SAL). There are so many people having problems performing only the five daily Salahs, how much more difficult would not 50 have been? Allah's Rahmah for us is indeed great. But it came to us through the mediation of a “Dead” Prophet!


But what is astonishing about this incident is that Musa(AS), had passed away 4 000 years before that night of Mi'raj, yet there he was, acting as an intermediary for the Ummah of the Nabi Muhammad (Sal).



If this is the ability of Musa(AS) what about the best of creation, the Imam of all Prophets, our own Nabi Muhammad(sal)? Cannot the Nabi Muhammad(sal), benefit us today if Sayyidina Musa (AS) could benefit us then?



You cannot paint all Muslims as Kafiirs with the same brush as the Wahabis Salafees & Tawheeds do so often; according to them anybody who doesn’t follow their thinking, interpretations’ & doctrine becomes a kaffir. If you know the History of Wahabism, you will know that these Salafees Killed & Raped thousands of Muslim Girls & women who would not believe as they do, these Wahabis branded anybody who doesn’t believe as themselves as Kafirs and made it legal to rape & plunder Muslim property, they Killed Ulemas who opposed their radical thinking and they destroyed all historical & Holy Muslims land marks, Buildings, Mosques and Zeyaraths including those of the immediate family of Holy Prophet (sal), such as that of his wives, his son, his daughters’ and grand children along with uncles’ & aunts. These Wahabis are actually a creation of the British just as the Kadianis/Ahmadiyas of India who were created by the British. The Founder of Wahabism/Salafism Mohamed Ibn Abdul Wahhab was the Shaithan Incarnate as per Hadiths of Najd (which were later altered by the Wahabis), he created the biggest fitnas in Islamic History along with his partner the Criminal Ibn Saud who used to rob caravans on trade & pilgrimage to Mekkah.





The Holy Prophet (sal) prophesized "Maybe" about Wahabism- I can think of no other group which would fit this description:



“They recite the Quran and consider it in their favor but it is against them.
They transpose the Quranic verses meant to refer to unbelievers and make them refer to believers. What I fear most in my ummah is a man who interprets verses out of context.
They will pass through Islam as an arrow passed through its quarry.”



Prophet Muhammad’s (sal) warning should be heeded- “O you people, beware of being extreme…for that which destroyed the people before you was none other than extremism in the religion.”



Sabry

Beruwala Clash: Bukhary Mosque Sheikh Not Implicated, Says Attorney General

Beruwala clash: Buhary Mosque Sheikh not implicated, says AG

The Attorney General’s Department has submitted a report to the Kalutara Chief Magistrate’s Court stating that the Sheikh of the Buhary Mosque had no involvement in the sectarian violence that occurred in Beruwala in July this year.

The report was submitted when the case was taken up on Thursday at the Kalutara Magistrate’s Court.
The AG’s Department report came to this conclusion after perusing over 200 statements from witnesses from the Buhary Mosque and the Thowheed Masjidur Rahman mosque and reports on investigations conducted by the Alutgama, Beruwala, Kalutara and Mt. Lavinia police stations.

The report had stated that there was no connection between the Sheikh and the incident which led to the sectarian violence in Beruwala.

The incident took place on the night of July 25 when the Masjidur Rahman mosque which belongs to the Thowheed sect made critical remarks of the Buhary Mosque via loudhailers.

The Thowheed mosque in its sermon had stated that the followers of the Buhary Mosque were infidels. This angered the Muslims in the area who were participating in the annual Buhary Mosque feast at the time. The incident resulted in a bloody clash which left two people dead, 40 injured and the Masjidur Rahman Mosque set on fire.

The magistrate ordered both parties to give their written submissions at the next hearing date. The 135 suspects who were arrested in connection with the incident were further remanded till November 16.

Sunday Times

1-November-2009

The Court Proves The Thow As Lairs And Munafiqus

The Wahabi Tawheed Jamath has been proved to be liars & fabricators by the Sri Lanka’s highest Legal Authority; The Attorney General’s Department & the Courts of the Kalutara District. The Wahabi Tawheed jamath had become the laughing stock of all right thinking Muslims of Sri Lanka, especially in Beruwala. We all now know that all CD’s, Fabricated graphical images, Notices, etc distributed by the Wahabis were all false fabricated data as such it has been proved beyond doubt to Muslims all over the world that these New “True Islam Wahabi Innovators” are in fact Khawarij’s and liars; as such it is SHIRK to follow BAD innovations in Islam, any Tawheed Jamath follower is committing SHIRK by being in this Wahabi jamath! They must renounce this innovated jamath and join back to the fold of true Muslims in Ahlel Sunnah Wal Jammah!

29th october 2009 Beruwela Sri Lanka Court Case

29th October 2009

When the above mentioned case was taken up before the Chief Magistrate of Kalutara, the O.I.C. of the Beruwala Police read the written directions Issued by the Hon. Attorney General directed that the High Priest Of the Bukhary Thakiyya Beruwela Sheikh Ahmad Aalim bin Sheikh Muhammed Aalim shall not be made an accused nor is he required as an accused in this case.

He further stated that the Hon. Attorney General had come to the conclusion after studying the entire file and the reports submitted by the police. The position taken up by the defence in this matter right through out was that the allegations against the Sheikh of the Beruwela Bukhary Thakiyya is malicious and fabricated.

EXCAVATION OF THE GRAVES OF THE TRUE COMPANIONS OF OUR HOLY PROPHET, HAZRAT JABIR ANSARI AND HAZRAT HUDHAIFA YAMANI

EXCAVATION OF THE GRAVES OF THE TRUE COMPANIONS OF OUR HOLY PROPHET, HAZRAT JABIR ANSARI AND HAZRAT HUDHAIFA YAMANI

Though in normal cases and circumstances the dead bodies in the grave decompose and disintegrate yet there are proofs where the dead bodies of martyrs, prophets and saints have been found intact when their graves were dug.

In 1932 A.D. (1351 A.H.) the then ruling King of Iraq Shah Faisal I, dreamt that he was being addressed by Hudhaifa al-Yamani, who said :-
"O king ! Remove Jabir ibn Abdullah Ansari and me from the bank of river Tigris and bury us at some safe place because my grave is already water-logged, (full of water) while Jabir's grave is slowly getting water-logged."

This dream was repeated again the next night but King Faisal I, did not pay attention to it on account of his pre-occupation with state affairs. On the third night Hazrat Hudhaifa was seen in the dream by the grand Mufti of Iraq. Hazrat Hudhaifa said to the grand Mufti :- "I have been directing the king since two nights to transfer our Bodies but he has not paid any heed. Tell him emphatically to arrange for the transfer of our graves!"

So after discussing this matter, the King, his Prime Minister and the Grand Mufti decided to carry out this work. It was decided that the Grand Mufti should issue a fatwa(religious ruling) on this matter and the Prime Minister will issue the fatwa to the press, so that the public may know about this great event. It was declared that on 10th Zilhajj after noon prayers the graves shall be opened and the holy bodies shall be transferred to another place.

As it was Hajj season, pilgrims had gathered in Mecca. They requested King Faisal to postpone the event for a few days so that they all could attend the event after performing the Hajj. Hence, the King postponed this event to 20th Zilhajj.

After noon prayers, on 20th Zilhajj 1351 A.H. a large number of Muslims and non-Muslims gathered in Baghdad, and the city was heavily crowded. First when the grave of Hazrat Hudhaifa was opened water was fond inside. The body was lifted with a crane in such a way that it safely came on a stretcher. Then the stretcher was lifted by the King, the Grand Mufti, the Prime Minister and Prince Farooq of Egypt and brought to a glass coffin box made especially to keep the holy bodies. The body of Hazrat Jabir was also transferred to the glass box in the same scrupulous manner.

The most marvelous spectacle was now seen by the huge crowd that had gathered to witness this great event. Both the holy bodies of these true companions of the Holy Prophet (SAW) were fresh and intact while their open eyes issued forth such divine light that the spectator's eyes were dazzled. Furthermore, their coffin, clothes, kaffan were also intact and at first glance, it appeared as if these heroes of Islam were alive. The two bodies were then taken away and buried afresh near the grave of another great hero of Islam, Salman-e-Farsi, in Salman Park which is 30 miles from Baghdad. This miracle amazed the scientists, philosophers and doctors. They were all bewildered and spellbound to witness this great miracle.

A German physiologist who had been showing a lot of interest in this was so impressed by the conditions of the bodies, which were buried for more than a thousand years, that he immediately came to the Grand Mufti, held up his hands and said, "What more evidence can there be in support of Islam. I embrace Islam so teach me about it!" Thus before thousands of people this German doctor became a Muslim. His example was followed by many Christians and Jews and for a long time it continued in Baghdad and a large number of people became Muslims as a result of this miracle.

Now let us all sit-back and think over this event and derive a lesson from this miracle. Pondering over such events is potent food for the mind and serves as an eye-opener to humanity. Some of the material above was published in a Pakistani newspaper, "Daily Jung" on 7th June 1970.

http://maniacmuslim.com

The True Salafi

Salafi (Arabic: سلفي‎) is a Sunni Islamic movement that takes the pious ancestors (Salaf) of the patristic period of early Islam as exemplary models.^[1] The word "Salaf" is an Arabic noun which may be translated as "(righteous) predecessor" or "(pious) ancestor."^[2] In Islamic terminology, it is generally used to refer to the first three generations of Muslims: the Sahabah, the Tabi‘in and the Taba‘ at-Tabi‘in. These three generations are looked upon as examples of how Islam should be practiced.

Should We Celebrate Mawlid

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

Proof-Texts Of Intercession In The Qur'an And Hadith

PROOF-TEXTS OF INTERCESSION

IN THE QUR'AN AND HADITH

1. Linguistic definitions

Shafa`a is the Arabic noun for intercession or mediation or asking forgiveness from Allah for someone else. The word is used also in laying a petition before a king,^[8] interceding for a debtor,^[9] and in judicial procedure:

"Whoso makes a righteous intercession shall partake of the good that ensues therefrom, and whoso makes an evil intercession will bear the consequence thereof" (4:85);

"He who by his intercession invalidates one of Allah's hudud (laws concerning transgressions) is challenging (tahadda) Allah" (Bukhari, Anbiya' ch. 54).

He who makes intercession is called shfi` and shaf`.

2. Statement of the Doctrine of Intercession in Islam and the Obligations of Belief Therein

Hujjat al-Islam Imam Ghazali said:

It is obligatory to believe in the intercession of first the prophets, then religious scholars, then martyrs, then other believers, the intercession of each one commensurate with his rank and position with Allah Most High.

[Cf. "Allah Himself is witness that there is no God save Him. And the angels and the men of learning too are witness" (3:18) and "Whoso obey Allah and the Messenger, they are with those unto whom Allah has shown favor, of the Prophets and the saints and the martyrs and the righteous. The best of company are they!" (4:69).]

Any believer remaining in hell without intercessor shall be taken out of it by the favor of Allah, no one who believes remaining in it forever, and anyone with an atom's weight of faith in his heart will eventually depart from it.^[10]

3. Proofs of intercession and mediation in the Qur'an

In the Holy Qur'an intercession is:

a) negated in relation to the unbelievers,

b) established categorically as belonging to Allah,

c) further defined as generally permitted for others than Allah by His permission,

d) further specified as permitted for the angels on behalf of whomever Allah wills,

e) explicitly attributed to the Prophet in his lifetime,

f) alluded to in reference to the Prophet in the afterlife, and

g) alluded to in reference to the generality of the Prophets and the believers in the afterlife.

3.a) The Day of Judgment is described as a day on which no intercession will be accepted from the Children of Israel (2:48) or the unbelievers generally speaking (2:254), or the idolaters (10:18, 74:48):

- 2:48: "And guard yourselves against a day when no soul will avail another, nor intercession be accepted from it";

- 2:254: "O believers, spend of that wherewith We have provided you before a day comes when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers."

- 10:18: "They worship beside Allah that which neither hurts nor profits them, and they say: These are our intercessors with Allah."

- 74:48: "The mediation of no mediators will avail them then."

3.b) In absolute terms intercession belongs to Allah alone:

- 39:43-44: "Or choose they intercessors other than Allah? Say: What! Even though they have power over nothing and have no intelligence? Say: the intercession belongs to Allah."

3.c) A further definition that "intercession belongs to Allah" is that intercession is actually permitted to others than Allah but only by His permission:

- 2:255: "Who should intercede with Him, except by His permission?"

- 10:3: "There is no intercessor save after His permission."

- 19:87: "They will have no power of intercession, save him who has made a covenant with his Lord."

- 43:86: "And those unto whom they cry instead of Him possess no power of intercession, except him who beareth witness unto the truth knowingly."

3.d) Angels are permitted to intercede for whomever Allah wills, specifically among the believers:

- 21:26-28: "And they say: the Beneficent hath taken unto Himself a son... Nay, but honored slaves [angels]... and they cannot intercede except for him whom He accepteth, and they quake for awe of Him."

- 40:7: "Those who bear the Throne, and all who are round about it... ask forgiveness for those who believe."

- 42:5: "The angels hymn the praise of their Lord and ask forgiveness for those on the earth."

3.e) The intercession of the Prophet in his lifetime is explicitly and frequently established:

- 3:159: "Pardon them and ask forgiveness for them and consult with them upon the conduct of affairs."

- 4:64: "And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah forgiving, merciful."

- 4:106-107: "And ask forgiveness of Allah (for others). Allah is ever forgiving, merciful. And plead not on behalf of those who deceive themselves."

- 8:33: "But Allah would not punish them while thou wast with them, nor will He punish them while they seek forgiveness."

- 9:80, 84: "Ask forgiveness for them (the hypocrites) or ask not forgiveness for them; though thou ask forgiveness for them seventy times Allah will not forgive them... And never pray for one of them who dieth, nor stand by his grave."

- 9:103: "Pray for them. Lo! thy prayer is an assuagement for them."

- 9:113: "It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it hath become clear that they are people of hell-fire."

- 24:62: "If they ask thy leave for some affair of theirs, give leave to whom thou wilt of them, and ask for them forgiveness of Allah."

- 47:19: "Know that there is no god save Allah, and ask forgiveness for thy sin and for believing men and believing women."

- 60:12: "Accept their [believing women's] allegiance and ask Allah to forgive them."

- 63:5-6: "And when it is said unto them: Come! The Messenger of Allah will ask forgiveness for you! they [the hypocrites] avert their faces and thou seest them turning away, disdainful. Whether thou ask forgiveness for them or ask not forgiveness for them, Allah will not forgive them."

3.f) The intercession and mediation of the Prophet on the Day of

Judgment has been established by the consensus of scholars (ijma`) and is an article of belief in Islam as stated in section 2. The Mu`tazili heresy rejected it, as they held that the man who enters the Fire will remain there forever. The consensus of scholars is based on the principle of permission (see the verses in section 3.c above), on the allusive verses in the present section, and on the more explicit hadiths quoted further below:

- 17:79: "It may be that thy Lord will raise thee to a Praised Station."

- 93:5: "And verily thy Lord will give unto thee so that thou wilt be content."

3.g) The intercession of the generality of the Prophets as well as the believers has similarly been established by the verses of sections 3.c and 3.e above, i.e. based on permission, and also because Prophets have made a covenant with their Lord (33:7, 3:81) and do bear witness unto the truth knowingly. The latter is true also of the elite of the believers (3:18: "Allah, the angels, and the men of learning"). There are also the following verses concerning the Prophets' intercession in their lifetime:

- 12:97-98: "And they said: O our father! Ask forgiveness of our sins for us for lo! we were sinful. And he [Jacob] said: I shall ask forgiveness for you of my Lord. He is the forgiving, the merciful."

- 19:47: "He [Abraham] said: Peace unto thee. I shall ask forgiveness of my Lord for thee."

- 60:4: "Abraham promised his father: I will ask forgiveness for thee, though I owe nothing for thee from Allah."

There are also the following verses concerning the believers' intercession in their lifetime:

- 9:113: "It is not for the Prophet, and those who believe, to pray for the forgiveness of idolaters even though they may be near of kin (to them) after it has become clear that they are people of hellfire."

- 59:10: "And those who came after them say: Our Lord! forgive us and forgive our believing brothers who lived before us."

4. Proofs of intercession/mediation in the hadith

In the hadith the power of intercession is emphasized as given:

a) to the Prophet exclusively of other prophets;

b) to special members of the Prophet's Community, such as saints and scholars;

c) to the common believers of the Prophet's Community.

4.a) Intercession of the Prophet:

4.a.1) In his lifetime for those who passed away:

- All the authentic traditions concerning the Prophet's prayer and takbir over the graves of the believers.

- Muslim (jana'iz): Abu Hurayra narrates that a dark-complexioned woman or young man used to sweep the mosque. When that person died, no-one told the Prophet until he enquired about it and then went to pray over the grave. He remarked: "Verily, these graves are full of darkness for their dwellers. Verily, Allah Mighty and Glorious illumines them for their occupants by reason of my prayer for them."

- Muslim (jana'iz): `Awf ibn Malik said that after he heard the words of the Prophet's prayer over a dead person, he earnestly desired that he were that dead person.

- Muslim (jana'iz): Muhammad ibn Qays narrates from `A'isha that the Prophet on every night that he was with her used to quietly get dressed and leave at the end of the night, and she once followed him surreptitiously until he reached Baqi` [the graveyard of the believers] where he prayed for the dead. Later he told her that Jibril had come to him and said: "Your Lord has commanded you to go to the inhabitants of Baqi` and beg forgiveness for them."

4.a.2) In the afterlife:

- al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adi, Tabarani, and Ibn Khuzayma in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdi from `Ubayd Allah Ibn `Umar, both from Nafi`, from Ibn `Umar: "Whoever visits my grave, my intercession will be guaranteed for him."

Ibn Hajar al-Haytami said in his commentary on Nawawi's Idah fi manasik al-hajj:

Ibn Khuzayma narrated it in his Sahih but alluded to its weakness. Ibn al-Kharrat and Taqi al-Subki declared it sound (sahih). Daraqutni and Tabarani also narrate it with the wording: "Whoever visits me with no other need than visiting me, it is my duty to be his intercessor on the Day of Judgment." One version has: "It is Allah's duty that I be his intercessor on the Day of Judgment." Ibn al-Subki declared it sound.

Although declaring all the chains of this hadith imperfect (layyina), Dhahabi nevertheless said that they strengthened each other and declared the chain jayyid (good) as narrated, in Mizan al-i`tidal, (4:226): That is, the hadith is hasan. Sakhawi confirmed him in the Maqasid al-hasana, while al-Subki declared it sahih in Shifa' al-siqam (p. 12-13) and Samhudi in Sa`adat al-darayn (1:77). Imam Lucknawi in al-Ajwiba al-fadila (p. 155) said: "And this [declaring it authentic] until today is the custom of the people who have reached mastery of this science."

About Musa ibn Hilal, Dhahabi in his Mizan (3:220) said: "Huwa salih al-hadith" which means: "He is good enough in his narrations." Ibn `Adi said in al-Kamil fi al-du`afa" (6:2350): "He (Musa ibn Hilal) is most likely acceptable; other people have called him unknown (majhul) and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." Lucknawi said in al-Raf` wa al-takmil (p. 248-249): "Abu Hatim [al-Razi]'s saying whereby Musa ibn Hilal is unknown is rejected, because it is established that those who are trustworthy narrated hadith from him." Even Albani declared him thabit al-riwaya (of established reliability) in his Irwa' (4:338).

About `Ubayd Allah ibn `Umar al-`Umari: Dhahabi calls him saduq hasan al-hadith (truthful, of fair narrations) in al-Mughni (1:348); Sakhawi says of him salih al-hadith (his narrations are good enough) in al-Tuhfa al-latifa (3:366); Ibn Ma`in said to Darimi about him: salih thiqa (good enough and trustworthy) in al-Kamil (4:1459).

al-Lucknawi also said about this hadith in his book Zafr al-amani (p.422): "There are some who declared it weak, and others who asserted that all the hadiths on visitation of the Prophet are forged, such as Ibn Taymiyya and his followers, but both positions are false for those who were given right understanding, for verification of the case dictates that the hadith is hasan, as Taqi al-Din al-Subki has expounded in his book Shifa' al-siqam fi ziyarat khayr al-anam."

Among those who fall into the category of "Ibn Taymiyya and his followers" on this issue: Ibn `Abd al-Hadi who wrote al-Sarim al-munki in an attempt to refute Subki's book Shifa' al-siqam on the great merit of visiting the Prophet; the Saudi author Bin Baz who said: "the ahadith that concern the desirability of visiting the grave of the Prophet are all weak, indeed forged" (kulluha da`ifa bal mawdu`a) in the 1993 edition of Fath al-bari (3:387); Nasir al-Din Albani, who claimed that the visit to the Prophet ranks among the innovations in Talkhis ahkam al-jana'iz (p. 110) and elsewhere in his writings; and Nasir al-Jadya`, who in 1993 obtained his Ph.D. with First Honors from the University of Muhammad ibn Sa`ud after writing a 600-page book entitled al-Tabarruk in which he perpetuates the same claim (p. 322). One will find such books printed and distributed far and wide, while the classical books of Ahl al-Sunna are deliberately ignored and made unavailable to Muslims at large.

Despite the claims of Wahhabis and "Salafis," the hadith "Whoever visits my grave is guaranteed my intercession" is one of the proof-texts adduced by the ulama of Islam to derive the obligation or recommendation of visiting the Prophet's grave and seeking him as wasila (intermediary/means), as will be seen further down, in the chapter on visiting the Prophet's grave. Sakhawi said in al-Qawl al-badi` (p. 160):

The emphasis and encouragement on visiting his noble grave is mentioned in numerous hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes obligatory for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this [i.e. visiting him] is among the best acts of drawing near to Allah.

- Muslim: "Whoever repeats after the words of the mu'adhdhin, my intercession will be guaranteed for him."

- Tirmidhi (hasan gharib) and Ibn Hibban: "Those closest to me in the hereafter are those who invoked blessings upon me the most (in dunya)."

- The Prophet said: "My intercession is for those people of my Community who commit major sins." It is narrated by Tirmidhi (hasan sahih gharib), Abu Dawud, Ibn Majah, Ahmad, Ibn Hibban in his Sahih, and `Abd al-Haqq Ibn al-Kharrat al-Ishbili cited it in Kitab al-`aqiba. Ibn Hajar in Fath al-bari specified the following meaning of this hadith: "He did not restrict this to those who repented."^[11]

- In Bukhari, from `Imran ibn Husayn, whereby the Prophet said: "A people will come out of the Fire through the intercession of Muhammad, and will enter Paradise. They will be called the Jahannamiyyun."

- In Muslim's Sahih: `Abdullah ibn `Amr ibn al-`As narrated that the Prophet recited the prayer of Ibrahim: "My Lord! Lo! They have led many of mankind astray. But whoso followeth me, he verily is of me. And whoso disobeyeth me -- Still Thou art Forgiving, Merciful" (14:36). Then he recited the saying of `Isa: "If Thou punish them, lo! they are Thy slaves, and if Thou forgive them (lo! they are Thy slaves)" (5:118). Then he raised his hands and said: "My Community, my Community!" and he wept. Allah said: "O Jibril, go to Muhammad and ask him what causes him to weep." When Jibril came and asked him he told him, upon which Jibril returned and told Allah -- Who knows better than him -- and He said: "O Jibril, go to Muhammad and tell him: We shall make thee glad concerning thy Community and We shall not displease you." (A reference to 93:5)

- Tirmidhi (hasan sahih) and Ibn Maja: Abu ibn Ka`b narrated that the Prophet said: "On the Day of Judgment I shall be the Imam of Prophets and their spokesman and the owner of their intercession and I say this without pride" (a reference to 4:41).

- Tirmidhi (hasan gharib): From Anas, similar to the one before but applying to all people not only to Prophets.

- Tirmidhi (hasan gharib sahih): Abu Hurayra narrates that the Prophet said: "I shall stand before my Lord Glorious and Mighty and I shall be adorned with a garment from the garments of Paradise, after which I shall stand to the right of the Throne where none of creation will stand except myself."

- Tirmidhi (gharib): Ibn `Abbas narrates: "Some people close to the Prophet came and waited for him. When he came out he approached them and heard them saying: What a wonder it is that Allah Almighty and Glorious took one of His creation as His intimate Friend -- Ibrahim -- while another one said: What is more wonderful than His speech to Musa, to whom He spoke directly! Yet another one said: And `Isa is Allah's word and His spirit, while another one said: Adam was chosen by Allah. The Prophet said: I heard your words, and everything you said is indeed true, and I myself am the Beloved of Allah (habibullah) and I say this without pride, and I carry the flag of glory on the Day of Judgment and am the first intercessor and the first whose intercession is accepted, and the first to stir the circles of Paradise so that Allah will open it for me and I shall enter it together with the poor among my Community, and I say this without pride. I am the most honored of the First and the Last and I say this without pride."

- Bukhari and Muslim: Jabir narrated that the Prophet said: "I have been given five things which no Prophet was given before me:

I was made victor over my enemies through fear struck in their heart;

I was permitted to take the booty of war;

The whole earth was made a place of prostration for me and its soil ritually pure, so when the time to pray comes upon anyone of my Community, let him pray there and then;

I was given shafa`a (intercession/mediation with Allah);

Every Prophet was sent to his people in particular and I was sent to all peoples.

- Tirmidhi (hasan) and Ibn Maja: Abu Sa`id al-Khudri narrated that the Prophet said: "I am the leader of human beings and I say this without pride. I am the first whom the earth will give up when it cleaves, and the first intercessor and the first whose intercession is accepted. I hold the flag of glory in my hand, and under it comes Adam and everyone else."

- Bukhari and Muslim: Anas and Abu Hurayra respectively narrate that the Prophet said: "Every Prophet has a request that is fulfilled, and I want to reserve my request of intercession for my Community for the Day of Judgment."

- Ahmad and Tabarani (hasan): Burayda narrates that the Prophet said: "Verily I shall intercede on the Day of Judgment for more men than there are stones and clods of mud on the earth."

- Bukhari and Muslim: Abu Hurayra narrates a long hadith wherein the Prophet intercedes and his intercession is accepted when all other Prophets are powerless to intercede. In al-Hasan's version in Bukhari, the Prophet intercedes and is accepted four times:

For those who have a grain of faith in their heart;

For those who have a mustard seed of faith in their heart;

For those who have less than that of faith in their heart;

For those who ever said: la ilaha illallah.

4.b) Intercession of special members of the Prophet's Community:

4.b.1) In their lifetime for the living

- Bukhari [Istisqa']: Annas narrated: Whenever drought threatened them, `Umar ibn al-Khattab used to ask Allah for rain through the mediation of al-`Abbas ibn `Abd al-Muttalib. He [`Umar] used to say: "O Allah! We used to ask you through the means of our Prophet and You would bless us with rain, and now we ask You through the means of our Prophet's uncle, so bless us with rain." And it would rain.

4.b.2) In the afterlife

- Tirmidhi (hasan), Ibn Majah, and al-Hakim: Abu Umama narrated that the Prophet said: "More men will enter Paradise through the intercession of a certain man than there are people in the tribes of Rabi`ah and Mudar," and that the elders considered that this was `Uthman ibn `Affan.

- Tirmidhi (hasan sahih), Ibn Majah, and al-Hakim (sahih): Abu Abi al-Jad`a narrated that the Prophet said: "More men will enter Paradise through the intercession of one man than there are people in the tribe of Banu Tamim." They asked him: "Other than you?" He said: "Other than me," and it was said Uways al-Qarani was meant.

4.c) Intercession of the common believers among the Prophet's Community:

4.c.1) In their lifetime for those who passed away

- Muslim (jana'iz): `A'ishah reports the Prophet as saying: "If a company of Muslims numbering one hundred pray over a dead person, all of them interceding for him, their intercession for him will be accepted."

- Muslim (jana'iz): Ibn `Abbas said: "I have heard the Prophet say: If any Muslim dies and forty men who associate nothing with Allah stand over his body in prayer, Allah will accept them as intercessors for him."

- Abu Dawud (Book 20, Number 3194): Narrated Abu Hurayra: `Ali ibn Shammakh said: I was present with Marwan who asked Abu Hurayra: Did you hear how the Prophet used to pray over the dead?... Abu Hurayra said: O Allah, Thou art its Lord. Thou didst create it, Thou didst guide it to Islam, Thou hast taken its spirit, and Thou knowest best its inner nature and outer aspect. We have come as intercessors, so forgive him.

- Ahmad [4:79, 4:100] and others: In many traditions the number of acceptable intercessors in the funeral prayer is reduced to three rows of men, even if the number is under forty. Nawawi says the scholars of usul al-fiqh adduce these traditions also.

4.c.2) In the afterlife

- Tirmidhi (hasan), al-Bazzar: Abu Sa`id al-Khudri and Anas respectively narrate that the Prophet said: "One will be told: Stand, O So-and-so, and make intercession, and he will stand and make intercession for his tribe and his family and for one man or two men or more according to his works."

- The du`a that is recited in the funeral prayer of a non-adult: "O Allah, make him/her our forerunner, and make him for us a reward and a treasure, make him one who will intercede (shafi`an) and whose intercession is accepted (mushaffa`an)."

In this du`a we are clearly asking for intercession from a person who has passed away, in fact we are asking for intercession from a child who has not done any deeds in this world at all. A version of it mentioning intercession is in Nawawi's Adhkar, in the chapter of the du`as over the dead, and it is translated in Nuh Keller's Reliance in the section on Funerals.

In fact every janaza prayer contains a request for the intercession of the deceased in the phrase wa la tahrimna ajrahu which means "and do not prevent his reward from reaching us."

Bukhari related that the Prophet also said: "He whose three children died before the age of puberty, they will shield him from the Hell-Fire, or will make him enter Paradise."

5. Overview of the events of the Last Day at the stage of intercession

The following is quoted from Dr. Muhammad Abul Quasem's book Salvation of the Soul and Islamic Devotions:

Islamic [belief] is that for salvation intercession will take place at two stages: on the Day of Judgment and after the sinners' entry into hell.

On the Day of Judgment it will take place first before the divine questioning; it is the Prophet Muhammad who will intercede first for the forgiveness of his community. Accepting this intercession, Allah will grant him permission to take to Paradise through its right gate (al-bab al-ayman) built for them especially, all those people of his community who are entitled to it without giving an acount of their actions.^[12]

Then when, following the weighing of actions in the Balance the verdict of damnation will be passed to numerous groups of believers who commit major sins, intercessors, including all Prophets, will intercede for the forgiveness of many of them. The Prophet said: "My intercession is for those people of my Community who commit major sins."^[13] Allah out of mercy will accept... and save a large number of sinners. This salvation is free from damnation.

The second stage of intercession is after the sinners being like coal as a result of constant burning in Hell-fire for a long time.^[14] When they are suffering thus, intercessors will pray to Allah for the rescue of many of them. The result of this will be divine forgiveness of them before the end of their redemptive punishment. This is salvation after damnation.

Who will intercede in the Hereafter? Not only the angels and all Prophets, but also those believers who have high status with Allah, such as saints, sufis, religious scholars, and other pious men [and women], will be able to intercede for others.^[15]

May Allah send blessings and peace upon the Intercessor Brought Near to Him, our Master Muhammad, and upon his Family and Companions, and may He grant us his Prophet's intercession on the Day of Reckoning.