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'Abd-al Latif
03-29-2008, 09:49 PM
Ruling on celebrating the birthday of the Prophet


Shaykh Dr. Saalih ibn Fawzaan al-Fawzaan
Member of the Committee of Senior Scholars, Saudi Arabia.



Praise be to Allaah the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and all his family and companions.

The commands mentioned in the Qur’aan and Sunnah to follow the laws of Allaah and His Messenger, and the prohibitions on introducing innovations into the religion are quite clear. Allaah says (interpretation of the meaning):

“Say (O Muhammad to mankind): ‘If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins’”
[Aal ‘Imraan 3:31]

“Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember!”
[al-A’raaf 7:3]

“And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path”
[al-A’naam 6:153]


And the Prophet () said: “The most truthful of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad, and the most evil of things are those which are newly-invented.” And he () said:“Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; Muslim, no. 1718). According to a version narrated by Muslim, “Whoever doe anything that is not in accordance with this matter of ours (i.e., Islam), will have it rejected.”
Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet () in the month of Rabee’ al-Awwal. They celebrate this occasion in various ways:

Some of them simply make it an occasion to gather and read the story of the Mawlid, then they present speeches and qaseedahs (odes) for this occasion.

Some of them make food and sweets etc., and offer them to the people present.

Some of them hold these celebrations in the mosques, and some of them hold them in their houses.
Some people do not limit themselves to the actions mentioned above; they include in these gatherings haraam and reprehensible things, such as free mixing of men and women, dancing and singing, or committing actions of shirk such as seeking the help of the Prophet (), calling upon him, seeking his support against their enemies and so on.

Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, haraam innovation which was introduced by the Shi’a Faatimids after the three best centuries, in order to corrupt the religion of the Muslims. The first person to do this after them was the king al-Muzaffar Abu Sa’eed Kawkaboori, the king of Irbil, at the end of the sixth century or the beginning of the seventh century AH, as was mentioned by the historians such as Ibn Khalkaan and others. Abu Shaamah said: the first person to do that in Mosul was Shaykh ‘Umar ibn Muhammad al-Malaa, one of the well-known righteous people. Then the ruler of Irbil and others followed his example.

Al-Haafiz Ibn Katheer said in al-Bidaayah wa’l-Nihaayah (13/137), in his biography of Abu Sa’eed Kazkaboori: “He used to observe the Mawlid in Rabee’ al-Awwal and hold a huge celebration on that occasion… some of those who were present at the feast of al-Muzaffar on some occasions of the Mawlid said that he used to offer in the feast five thousand grilled heads of sheep, ten thousand chickens and one hundred thousand large dishes, and thirty trays of sweets… he would let the Sufis sing from Zuhr until Fajr, and he himself would dance with them.”

Ibn Khalkaan said in Wafiyaat al-A’yaan (3/274): “When it is the first of Safar they decorate those domes with various kinds of fancy adornments, and in every dome there sits a group of singers and a group of puppeteers and players of musical instruments, and they do not leave any one of those domes without setting up a group (of performers) there.

The people give up work during this period, and they do no work except going around and watching the entertainment. When there are two days to go until the Mawlid, they bring out a large number of camels, cows and sheep, more than can be described, and they accompany them with all the drums, songs and musical instruments that they have, until they bring them to the square… On the night of the Mawlid there are performances of nasheed after Maghrib in the citadel."

This is the origin of this celebration on the occasion of the Prophet’s birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allaah has not sent down any authority.

What Muslims should do is to revive the Sunnah and put an end to bid’ah (innovation); they should not do any action until they know the ruling of Allaah concerning it.

Ruling on celebrating the Prophet’s birthday
Celebrating the occasion of the birthday of the Prophet () is forbidden and is to be rejected for a number of reasons:

1 – it is not part of the Sunnah of the Messenger () or of the khaleefahs who succeeded him. Since this is the case, then it is a forbidden innovation, because the Prophet () said: “I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs after me; adhere to it and cling to it firmly. Beware of newly-invented things, for every newly-invented thing is an innovation (bid’ah) and every innovation is a going-astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676).

Celebrating the Mawlid is an innovation introduced by the Shi’a Faatimids after the three best centuries in order to corrupt the religion of the Muslims. If a person does anything in order to draw closer to Allaah which was not done by the Messenger () or enjoined by him, and was not done by the khaleefahs who succeeded him, this action implies that he is accusing the Messenger of not explaining the religion to the people, and that he disbelieves in the words of Allaah (interpretation of the meaning):

“This day, I have perfected your religion for you”
[al-Maa'idah 5:3]
because he is adding something extra and claiming that it is a part of the religion, but the Messenger () did not bring this.

2 – Celebrating the birthday of the Prophet ) is an imitation of the Christians, because they celebrate the birth of the Messiah (peace be upon him). Imitating them is extremely haraam. The hadeeth tells us that it is forbidden to imitate the kuffaar, and we are commanded to differ from them. The Prophet () said: “Whoever imitates a people is one of them” (narrated by Ahmad, 2/50; Abu Dawood, 4/314). And he said, “Be different from the mushrikeen” (narrated by Muslim, 1/222, no. 259) – especially with regard to things that are the symbols or rituals of their religion.

3 – Besides being bid’ah and an imitation of the Christians, both of which are haraam, celebrating the birthday of the Prophet () is also a means that leads to exaggeration and excess in venerating him, which even goes as far as calling upon him (making du’aa’ to him) and seeking his help, instead of calling upon Allaah, as happens now among many of those who observe the bid’ah of the Mawlid, when they call upon the Messenger instead of Allaah, and ask him for support, and sing qaseedahs (odes) of shirk praising him, like Qaseedat al-Burdah etc. The Prophet () forbade going to extremes in praising him, as he said: “Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allaah and His Messenger” (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551), i.e., do not exaggerate in praising me as the Christians exaggerated in praising the Messiah and venerated him until they worshipped him instead of Allaah. Allaah forbade them to do that when he said (interpretation of the meaning):

“O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth.
The Messiah ‘Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (“Be!” — and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him”
[al-Nisaa’ 4:171]
Our Prophet () forbade us to exaggerate concerning him lest the same thing happen to us as happened to them, so he said: “Beware of exaggeration, for those who came before you were destroyed because of exaggeration” (narrated by al-Nasaa’i, 5/268; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa’i, no. 2863).

4 – Observing the innovation of the Prophet’s birthday opens the door to other kinds of bid’ah and being distracted by them from the Sunnah. Hence you find that the innovators are very active when it comes to bid’ah and very lazy when it comes to the Sunnah; they hate it and regard those who follow it as enemies, until their entire religion is innovated anniversaries and Mawlids. They have split into various groups, each of which commemorates the anniversary of its imaam’s birth, such as the births of al-Badawi, Ibn ‘Arabi, al-Dasooqi and al-Shaadhili. No sooner do they end the celebration of one birthday but they start the celebration of another. This results in exaggeration concerning these dead people and others, and in calling upon them instead of Allaah, believing that they can bring benefit and cause harm, until they deviate from the religion of Allaah and go back to the religion of the people of the Jaahiliyyah of whom Allaah says (interpretation of the meaning):

“And they worship besides Allaah things that harm them not, nor profit them, and they say: ‘These are our intercessors with Allaah’”
[Yoonus 10:18]

“And those who take Awliyaa’ (protectors, helpers, lords, gods) besides Him (say): ‘We worship them only that they may bring us near to Allaah’”
[al-Zumar 39:3]

Discussing the specious arguments of those who celebrate the Mawlid

Those who think that this bid’ah should be continued produce specious arguments which are flimsier than a spider’s web. These specious arguments may be dealt with as follows:
1 – Their claim that this is veneration of the Prophet ():

The response to that is that the way to venerate him is to obey him, do as he commanded and avoid that which he forbade, and to love him; he is not to be venerated through innovations, myths and sins. Celebrating his birthday is of this blameworthy type because it is a sin. The people who venerated the Prophet () the most were the Sahaabah (may Allaah be pleased with them), as ‘Urwah ibn Mas’ood said to Quraysh: “O people, by Allaah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allaah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (). By Allaah, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudoo’, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him.” (al-Bukhaari, 3/178, no. 2731, 2732; al-Fath, 5/388). Yet despite this level of veneration, they never took the day of his birth as an ‘Eid (festival). If that had been prescribed in Islam they would not have neglected to do that.

2 – Using as evidence the fact that many people in many countries do this.
The response to that is that evidence consists of that which is proven from the Prophet (), and what is proven from the Prophet is that innovations are forbidden in general, and this is an innovation. What people do, if it goes against the evidence (daleel), does not prove anything, even if many of them do it.

“And if you obey most of those on the earth, they will mislead you far away from Allaah’s path”
[al-An’aam 6:116 – interpretation of the meaning]

Nevertheless, in every age, praise be to Allaah, there have always been those who denounce this bid’ah and state clearly that it is false. Those who persist in following it after the truth had been explained to them have no proof.
Among those who denounced the celebration of this occasion was Shaykh al-Islam Ibn Taymiyah, in Iqtidaa’ al-Siraat al-ustaqeem; Imaam al-Shaatibi in al-‘I’tisaam; Ibn al-Haaj in al-Madkhil; Shaykh Taaj al-Deen ‘Ali ibn ‘Umar al-Lakhami who wrote an entire book denouncing it; Shaykh Muhammad Basheer al-Sahsawaani al-Hindi in his book Siyaanah al-Insaan; al-Sayyid Muhammad Rasheed Ridaa wrote a separate essay on this topic; Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh wrote a separate essay on it; Shaykh ‘Abd al-‘Azeez ibn Baaz; and others who are still writing and denouncing this bid’ah every year in the pages of newspapers and magazines, at the time when this bid’ah is being done.
3 – They say that by celebrating the Mawlid they are keeping the memory of the Prophet () alive.
The answer to that is that the memory of the Prophet () is constantly kept alive by the Muslim, such as when his name () is mentioned in the adhaan and iqaamah and in khutbahs, and every time the Muslim recites the Shahaadatayn after doing wudoo’ and in the prayers, and every time he sends blessings upon the Prophet () in his prayers and when he is mentioned, and every time the Muslim does a waajib (obligatory) or mustahabb (recommended) action that was prescribed by the Messenger (). In all of these ways (the Muslim) remembers him and the reward equivalent to the reward of the one who does that action goes back to the Prophet (). Thus the Muslim constantly keeps the memory of the Messenger alive and has a connection with him night and day throughout his life through that which Allaah has prescribed, not only on the day of the Mawlid and things which are bid’ah and go against the Sunnah, for that puts one at a distance from the Messenger () and the Messenger will disown him because of that.
The Messenger () has no need of this innovated celebration, because Allaah has already bestowed veneration and respect upon him, as He says:

“and raised high your fame”
[al-Sharh 94:4]

For Allaah is not mentioned in the adhaan, iqaamah or khutbah, but the Messenger <!--#include virtual="/saws.htm" -->(peace and blessings of Allaah be upon him) is mentioned after Him; this is sufficient veneration, love and renewal of his memory, ad sufficient encouragement to follow him.
Allaah did not refer to the birth of the Messenger () in the Qur’aan, rather He referred to his Mission, and says (interpretation of the meaning):

“Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves”
[Aal ‘Imraan 3:124]

“He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves”
[al-Jumu’ah 64:2]

4 – They may say that the celebration of the Prophet’s birthday was introduced by a knowledgeable and just king who intended thereby to draw closer to Allaah.
Our response to that is that bid’ah is not acceptable, no matter who does it. A good intention does not justify a bad deed and even if a person died as a knowledgeable and righteous person, this does not mean that he was infallible.

5 – They say that celebrating the mawlid comes under the heading of bid’ah hasanah (“good innovation”) because it is based on giving thanks to Allaah for the Prophet!
Our response to that is that there is nothing good in innovation. The Prophet () said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; al-Fath, 5/355). And he said, “Every innovation is a going astray” (narrated by Ahmad, 4/126; al-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bid’ah is a going astray, rather there are good innovations.

Al-Haafiz ibn Rajab said in Sharh al-Arba’een: “The words of the Prophet (), ‘every innovation is a going astray’ is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words ‘Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.’ (Narrated by al-Bukhaari, 3/167, no. 2697; al-Fath, 5/355). Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and is nothing to do with Islam, whether that has to do with matters of belief (‘aqeedah) or outward and inward words and deeds.”
(Jaami’ al-‘Uloom wa’l-Hakam, p. 233)

These people have no proof that there is any such thing as a “good innovation” apart from the words of ‘Umar (may Allaah be pleased with him) concerning Taraaweeh prayers, “What a good innovation this is.” (Saheeh al-Bukhaari, 2/252, no. 2010 mu’allaqan; al-Fath 4/294).

They also said that things were innovated which were not denounced by the salaf, such as compiling the Qur’aan into one volume and writing and compiling the hadeeth.

The response to that is that these matters had a basis in Islam, so they were not newly-invented.
‘Umar said: “What a good bid’ah” meaning innovation in the linguistic sense, not in the shar’i sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shar’i sense, because innovation in the shar’i sense means that which has no basis in Islam.

Compiling the Qur’aan into one book has a basis in Islam, because the Prophet <!--#include virtual="/saws.htm" -->(peace and blessings of Allaah be upon him) had commanded that the Qur’aan be written down, but it was scattered, so the Sahaabah compiled it in one volume so as so protect and preserve it.
The Prophet () led his companions in praying Taraaweeh for a while, then he stopped doing that, lest that become obligatory on them. The Sahaabah (may Allaah be pleased with them) continued to pray it separately during the life of the Prophet () and after his death, until ‘Umar ibn al-Khattaab (may Allaah be pleased with them) gathered them behind one imaam as they used to pray behind the Prophet (). This was not an innovation introduced into the religion.
Writing down the hadeeth also has a basis in Islam. The Prophet () ordered that some ahaadeeth should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Qur’aan might be mixed with things that were not part of it. When the Prophet () died, this fear was no longer a factor, because the Qur’aan had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allaah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet () from being lost or being tampered with.

We may also say to them: why was this act of thanksgiving, as they call it, not done by the best generations, the Sahaabah, Taabi’een and followers of the Taabi’een, who loved the Prophet () most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allaah? Definitely not!
6 – They may say that celebrating the birthday of the Prophet () is indicative of their love for him; this is one way of showing that, and showing love of the Prophet () is prescribed in Islam!
The answer to that is that undoubtedly loving the Prophet () is obligatory for every Muslim; he should love him more than he loves himself, his child, his father and all the people – may my father and mother be sacrificed for him – but that does not mean that we should introduce innovations for doing so that have not been prescribed for us. Loving him dictates that we should obey him and follow him, for that is one of the greatest manifestations of love, as it is said:

“If your love is sincere then obey him; for the lover obeys the one whom he loves.”
Loving the Prophet () implies keeping his Sunnah alive, adhering firmly to it, and avoiding words and deeds that go against it. Undoubtedly everything that goes against his Sunnah is a reprehensible innovation (bid’ah) and a manifest act of disobedience. That includes celebrating his birthday and other kinds of bid’ah. A good intention does not mean that it is permissible to introduce innovations into the religion. Islam is based on two things, purity of intention and following [the Prophet ()]. Allaah says (interpretation of the meaning):

“Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism) and he is a Muhsin (a doer of good) then his reward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve”
[al-Baqarah 2:112]

Submitting one’s face to Allaah means being sincere towards Allaah, and doing good means following the Messenger and implementing the Sunnah.

7 – Another of their specious arguments is when they say that by celebrating the Mawlid and reading the biography of the Prophet () on this occasion, they are encouraging people to follow his example!
We say to them that reading the biography of the Prophet () and following his example are required of the Muslim all the time, all year long and throughout his life. Singling out a specific day for that with no evidence for doing so is an innovation, and every innovation is a going astray.” (Narrated by Ahmad, 4/164; al-Tirmidhi, 2676). Bid’ah does not bear any fruit but evil and it leads to a person distancing himself from the Prophet().
In conclusion, celebrating the birthday of the Prophet (), whatever form it takes, is a reprehensible innovation. The Muslims should put a stop to this and other kinds of bid’ah, and occupy themselves with reviving and adhering to the Sunnah. They should not be deceived by those who promote and defend this bid’ah, for these types of people are more interested in keeping innovations alive than in reviving the Sunnah; they may not even care about the Sunnah at all. Whoever is like this, it is not permissible to imitate him or follow his example, even if the majority of people are like this. Rather we should follow the example of those who follow the path of the Sunnah, among the righteous salaf and their followers, even if they are few. Truth is not measured by the men who speak it, rather men are measured by the truth.
The Prophet () said: “Whoever among you lives (for a long time) will see many differences. I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs who come after me. Hold on to it firmly. Beware of newly-invented matters, for every innovation is a going astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676). So the Prophet () explained to us in this hadeeth what we should do when there are differences of opinion, just as he explained that everything that goes against his Sunnah, be it words or deeds, is a bid’ah, and every bid’ah is a going astray.

If we see that there is no basis for celebrating the birthday of the Prophet, whether in the Sunnah of the Messenger of Allaah () or in the way of the rightly-guided khaleefahs, then it is one of the newly-invented matters, one of the bid’ahs which lead people astray. This principle is what is implied by this hadeeth and is what is indicated by the aayah (interpretation of the meaning):

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination”
[al-Nisaa’ 4:59]
Referring to Allaah means referring to His Book, and referring to the Messenger () means referring to his Sunnah after he has passed away. The Qur’aan and Sunnah are the reference point in cases of dispute. Where in the Qur’aan or Sunnah does it indicate that it is prescribed in Islam to celebrate the Prophet’s birthday? Whoever does that or thinks that it is good must repent to Allaah from this and from other kinds of bid’ah. This is the attitude of the Muslim who is seeking the truth. But whoever is too stubborn and arrogant after proof has been established, then his reckoning will be with his Lord.

We ask Allaah to help us adhere to His Book and the Sunnah of His Messenger until the Day when we will meet Him. May Allaah grant blessings and peace to our Prophet Muhammad and his family and companions.
Huqooq al-Nabi () bayna al-Ijlaal wa’l-Ikhlaal, p. 139
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'Abd-al Latif
05-07-2008, 09:40 AM
Innovation in Light of the Perfection of the Shari'ah

by Shaykh Muhammad ibn Sâlih al-'Uthaymîn (d. 1421 AH / n/a CE)



Verily, all praise belongs to Allâh alone, we praise Him, seek His aid and His forgiveness. We repent to Him and seek refuge in Him from the evils of our souls and the evils of our actions. Whomsoever Allâh guides there is none to misguide and whomsoever He misguides there is none to guide. I bear witness that there is no diety worthy of worship except Allâh alone and I bear witness that Muhammad is His servant and messenger. Allâh sent him with the guidance and the true religion and he conveyed the message, fulfilled the trust, advised the ummah and strove for Allâh as He ought to be strived for until there came to him the certainty. He left his ummah on a pure and clear path, whose night is like its day and none deviates from it except one who is destroyed.

He explained (in this clear path) everything which the ummah is in need of in all of its affairs (to such an extent) that Abu Dharr (ra) said:

"The Messenger (saw) did not even leave a bird flapping its wings in the sky except that he mentioned to us knowledge regarding it."

Also a man from among the mushrikûn (pagans) said to Salmân al-Farsî (ra): "Your Messenger teaches you (so much), even toilet manners." So Salmân replied: "Yes! He has also forbidden us to face the qiblah while passing water or excrement or that we clean ourselves with less than three stones, or that we clean ourselves with the right hand or that we clean ourselves with dung or bones."

You will see that Allâh the Exalted has explained in this Great Qur'ân the fundamentals of the religion and its branches. He has explained Tawhîd with all its types, the etiquette of meeting in gatherings, and seeking permission to enter peoples houses.

The Exalted said:

O you who believe! When you are told to make room in the gatherings then make room (spread out). Allâh will (in turn) make ample room for you.

And He also said:

O you who believe! Do not enter houses other than your own until you have sought permission and saluted its inhabitants. That is better for you, in order that you may remember. And if you find none in the house then do not enter until permission has been given to you. If you are asked to go back then go back. That is more pure for you and Allâh has full knowledge of all that you do.

He has also explained the manners of dress.

He the Exalted said:

The elderly women who do not desire marriage, there is no blame upon them if they put aside there outer garments without making a display and show of beauty. O Prophet. Say to your wives, your daughters and the women of the believers that they should put their outer garments over themselves (their bodies). That will be better in order that they may be known as such (free and respectable women) and not be harmed or abused. And that they should not strike their feet so that what they hide from their beauty becomes known. And it is not righteousness that you enter the houses from the rear but righteousness is the (quality of the) one who fears (Allâh. So enter houses through their proper doors.

And other such numerous verses by which it is made clear that this complete and comprehensive religion is not in need of any addition just like it is not permissible to make any decrease in it. This is why

Allâh the Exalted said in describing the Qur'ân

And We have revealed to you the Book (O Muhammad) , as a clarification and explanation for every single matter.

There is no such thing which mankind is in need of in their life and livelihood except that Allâh has explained it in His Book whether it is by the text (itself), or by an indication, or by something made explicit or something which is understood from the text (but is not in the text).

My dear Brothers, there are some amongst the people who explain the speech of Allâh:

There is no creature upon the earth or bird in the sky which flaps it wings except that it forms part of communities just like yourselves. We have not left anything out of the Book and then to your Lord will you be gathered.

They explain: "We have not left anything out of the Book...", by saying that the Book referred to is the Qur'ân. What is correct however, is that the Book is the Preserved Tablet.

As for the Qur'ân, Allâh has described it in a way which is more deep and profound than what has been mentioned in the above verse about the preserved tablet by negating the ommission of anything from it.

He said:

And We have revealed to you the Book, as a clarification and explanation for every single matter

This is more profound and clear than His speech:

We have not left anything out of the Book.

Perhaps someone may say: "Where can we find the number of the five prayers in the Qur'ân? And the number of (rakahs) for every prayer in the Qur'ân. And how can it be correct if we cannot find in the Qur'ân a description of the number of rakahs in every prayer while

Allâh says:

And We have revealed to you the Book, as a clarification and explanation for every single matter

The answer is that Allâh the Exalted has made it clear to us in His Book that it is obligatory upon us to take whatever the Messenger of Allâh has said and whatever he has directed us to.

The Exalted said:

Whoever obeys the Messenger has indeed obeyed Allâh
And whatever the Messenger gives to you take it and whatever he forbids you from then refrain from it.

Whatever the Sunnah explains then the Qur'ân has (by default) indicated and directed to it because the Sunnah is one of the two types of revelation which Allâh revealed to His messenger and taught him, just as

Allâh has said:

And Allâh has revealed to you the Book and the Wisdom.

Therefore, based upon this is that whatever comes in the Sunnah has also came in the Book of Allâh Azzawajall.

My brothers, now that this matter has been settled, did the Prophet (saw) die while something from the religion which draws one closer to Allâh the Exalted remained which he did not explain?

Never! Since the Messenger (saw) explained the whole of the religion either by his speech, his action or his (silent) approval, whether that was initiated of his own accord or whether it was due to a response to a question. Sometimes Allâh would send a bedouin from the furthest region of the desert in order to ask the Messenger of Allâh (saw) a thing from among the matters of the religion which the Companions, who stuck by the Messenger of Allâh (saw) did not ask him. This is why they used to rejoice when a bedouin would come and ask the Prophet (saw) about certain affairs.

That the Prophet (saw) did not leave anything which the people are in need of in their worship, their dealings with one another and their livelihood without having explained it is proven to you by His speech,

the Exalted:

This day have I perfected for you your religion and have completed My favour upon you and have chosen for you Islâm as a religion

When this matter has been explained - O Muslim - know that every one who Innovates something in the religion of Allâh even if it is with a good intention, then his innovation, along with it being misguidance, will be considered a defamation of the religion of Allâh Azzawajall and will be considered a denial and rejection of

Allâh the Exalted in His speech:

This day have I perfected for you your religion

Since this innovator who innovated a matter into the religion of Allâh which is not from the religion of Allâh is saying silently that the religion has not been completed because this matter which was left out, and which he innovated, can be used to draw closer to Allâh Azzawajall.

It is amazing that a person will innovate something related to Allâh's Essence, His Name's and Attributes and then say that in doing so he is exalting and magnifying his Lord, that he is freeing his Lord from any imperfections and faults and that he is obeying

His speech the Exalted:

So do not set up equals or partners to Allâh

You will be amazed by this person. He makes this innovation in the religion of Allâh which is related to Allâh's Essence, and which the Salaf from this Ummah were not upon and nor its leaders, and then says that he is freeing Allâh from defects, magnifying Him and is giving obedience to His speech,

the Exalted:

So do not set up equals or partners to Allâh

and that whoever disagrees with that is someone who makes resemblances for Allâh and likens Him to His creation.

Just like you will be amazed by a people who innovate in the religion of Allâh something which is related to the Messenger of Allâh (saw) and which does not belong to the religion of Allâh. Then they call out and claim by this innovation that they are lovers of the Messenger of Allâh (saw), that they are exalting the Messenger of Allâh (saw). And that whoever does not agree with them in this innovation of theirs is a hater of the Messenger of Allâh (saw) and other such bad names which they give to whoever does not agree with them in their innovation.

It is amazing also that the likes of such people say 'We are the ones who exalt and magnify Allâh and His Messenger’. In reality when they innovate into the religion of Allâh and His Sharî'ah which the His Messenger (saw) came with something which does not belong to it they are without a doubt putting themselves ahead of Allâh and His Messenger.

Allâh Azzawajall has said:

O you who believe! Do not put yourselves ahead of Allâh and His Messenger and fear Allâh. Indeed Allâh is All-Hearing and All-Knowing.

My brothers, I ask and adjure you by Allâh Azzawajall, and I would like the answer to be from your hearts not from your sentiments and emotions, from what your religion necessitates and not your blind-following: What do you say about those who innovate into the religion of Allâh something which does not belong to it whether it is related to Allâh's Essence, His Names and Attributes or whether it is related to the Messenger of Allâh (saw) and then say 'We are exalting and magnifying Allâh and His Messenger'. Are these more deserving of being those who exalt and magnify Allâh and His Messenger?

Or is it those people who do not deviate even a fingertips length from Allâh's Sharî'ah, who say with regard to what has come in the Sharî'ah 'We believe and treat as true that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say about that which the Sharee'ah did not come with 'We desist and refrain, it is not for us to put ourselves ahead of Allâh and His Messenger and it is not for us to say about the religion of Allâh something which is not found in it.' Which of these two are more worthy of being those who love Allâh and His Messenger and who exalt Allâh and His Messenger?

There is no doubt that it is the ones who say 'We believe and accept (as true) that with which we have been informed and we hear and we obey with regard to that which we have been commanded' and who say 'We hold back and refrain from that which we have not been commanded' and who say'We are the least able in placing something in the Sharee'ah of Allâh something which is not in it'. There is no doubt that these are the ones who know and acknowledge their own limit and power and the power of their creator. These are the ones who magnify Allâh and His Messenger and they are the ones who demonstrate the truthfulness of their love for Allâh and His Messenger.

It is certainly not those who innovate into the religion of Allâh something which does not belong to it, in terms of belief, speech or action. You will surprised at a people who know the saying of the Messenger of Allâh (saw):

"Beware of the newly-invented matters, for every newly-invented matter is an innovation and every innovation is misguidance and every misguidance is in the Hellfire."

They know that his speech "...every innovation ..." is general, comprehensive and complete, being enclosed and surrounded with the strongest particle that can be used for generalisation and inclusion and that is "...kullu (every)..." and that the one who spoke this comprehensive speech (saw) knows the sense and meaning of this word. That he is the most eloquent of the whole of creation, the greatest adviser of the creation to the creation, who does not speak except with something the meaning of which he (certainly and definitely) intends and desires.

Therefore, when the Prophet (saw) said: "Every innovation is misguidance" he knew what he was saying and he knew the meaning of what he said. These words came from him out of the perfection of (his) advice to the ummah.

Whenever these three matters come together in speech - the perfection of advice and will, the perfection of speech and discourse and the perfection of knowledge and acquaintance - it indicates that what is desired or intended by the speech is the actual meaning which it indicates and refers to. After this comprehensiveness is it correct that we divide innovations into three types or five types? Never! This is not correct.

The claim of some of the scholars that there is Bid'ah Hasanah (good innovation) falls into one of two situations (and is explained in one of two ways):

1. It is not an innovation in reality but a person considers it an innovation

2. That it is an innovation, which makes it evil, however a person does not know about its evil

Therefore, this is the answer to everything which is claimed to be a bid'ah hasanah. Built upon this, there is no way for the people of innovation to make from among their innovations something which is a bid'ah hasanah. In our hands is this sharp sword from the Messenger of Allâh (saw):"Every innovation is misguidance". Verily, this sharp sword was manufactured in the factories of prophethood and messengership. It has not been made in the fragile and feeble factories (of people) but rather, it has been made in the factories of prophethood. The Prophet (saw) designed it into this fine and efficacious art. It is not possible for anyone to challenge the one in whose hand is this sharp sword with any innovation, saying it is a bid'ah hasanah while the Messenger of Allâh (saw) says:"Every innovation is misguidance".

It is as if I feel in your souls a whispering which says: What do you say about the saying of Ameerul-Mumineen Umar ibn Al-Khattâb (ra) the one who was always in agreement with the truth when he ordered Ubayy bin Ka'b and Tameem ad-Dâree to stand and lead the people in prayer during Ramadân and when he went out to the mosque while the people were all united behind one imâm:

"What a good innovation this is. But the prayer which they do not perform but sleep at its time is better than the one they are performing."

The answer to that is from two aspects:

The First: It is not permissible for any person to contradict and oppose the words of the Messenger (saw) with any other words. Not with the words of Abu Bakr who is the most superior person of the ummah after its prophet, nor the words of Umar who is the second best of this ummah after its prophet, nor the words of Uthmân who is the third best of this ummah after its prophet and nor the words of Alee who is the fourth best of this ummah after its prophet and nor the words of anyone besides them because

Allâh the Exalted said:

Let those beware who withstand his (the messenger's) order that a trial will befall them or that a painful punishment will touch them.

Imâm Ahmad (rh) said:

"Do you know what the trial is? The trial is Shirk.

Maybe when he rejects some of the words of the Prophet (saw) deviation and corruption falls into his heart so he is destroyed."

And Ibn Abbâs (ra) said:

"It is almost as if stones from the sky will fall upon you, I say to you the Messenger of Allâh (saw) said this and you say Abu Bakr and Umar said that".

The Second: We know with certain knowledge that Ameerul-Mu'mineen Umar ibn Al-Khattâb (ra) was among the greatest of people in respecting and exonerating the words of Allâh the Exalted and His Messenger (saw). He was well known for standing by the limits (hudûd) of Allâh the Exalted to such an extent that he was described as a guardian of the words of Allâh the Exalted.

Umar never transgressed the limits of Allâh and so it does not befit Umar (ra) to oppose and differ from the words of the leader of mankind, Muhammad (saw) and that he should say about an innovation "What an excellent innovation this is" and this innovation being the same one which the Messenger of Allâh (saw) meant by his speech "Every innovation is misguidance". Rather it is necessary that this innovation about which Umar said: "What an excellent innovation this is" is placed with the type of innovation which does not fall under the intent of the Prophet (saw) in his speech: "Every innovation is misguidance".

Umar (ra), by his speech, was referring to the gathering of people behind one imâm after they had been separated and dispersed. The basis for the prayer (in congregation) during Ramadân was from the Messenger of Allâh (saw). It is established in the two saheehs from the hadeeth of Aa'ishah (ra) that the Prophet (saw) led the people in prayer for three nights and then remained behind from the people on the fourth night and said to them: "Indeed I feared that this may be made obligatory upon you and that you may not be able to perform it (due to its burden)."

Therefore, praying at night during Ramadân in congregation is from the Sunnah of Allâh's Messenger (saw) and Umar (ra) named this an innovation considering that when the Prophet (saw) abandoned praying with the people the became separated. One man would pray by himself and another would pray with another and yet another would be praying with two people. There would be groups of people praying in the mosque praying by themselves.

Then Umar (saw) saw, with his sharp and correct vision that he should unite the people behind a single imâm. This action in itself is an innovation when one considers that the situation before was one of separation and dispersal. This (kind of) innovation is a relative one and has a precedence and it is not an absolute innovation which has been initiated (without any former example or model). Umar (ra) reinstated this because this sunnah was present in the time of the Messenger (saw).

Therefore, this is a sunnah but it was abandoned since the time of the Messenger (saw) until Umar (ra) returned it. With this rule it is not possible, ever, for the people of innovation to find a passage or outlet from the words of Umar (ra) for what they sanction and approve of from among their innovations.

Someone may say:'There are innovated things which the muslims have accepted and have acted upon yet these things were not known during the time of the Messenger (saw) such as schools, composition of books and whatever resembles that’. These are innovations which the muslims have considered to be good, acted upon them and see them as being from the best of actions. How then can you reconcile between this which is almost unanimously agreed upon by the muslims and between the speech of the leader of the muslims, the prophet of the muslims and the Messenger of the Lord of all the Worlds (saw): "Every innovation is misguidance."

The answer: We say that this in reality is not an innovation. Rather it is a means to something which has been legislated (in the Sharee'ah). The means differ from place to place and time to time. It is from the established principles (in the Sharee'ah) that the means have rulings related to their intent or purpose. Therefore, ways and means for achieving something legislated are also legislated and permissible. Means and ways for things which are not legislated are also not legislated and means and ways to things which are unlawful are forbidden. Even good, when it is a means towards evil is also evil and as such is forbidden. Listen to the words of

Allâh Azzawajall:

And do not revile or curse those whom they call upon besides Allâh so that they also revile and curse Allâh out of enmity without knowledge.

Reviling the gods of the pagans is not wrong rather it is true and justified however reviling the Lord of all the Worlds is improper, unjustified and constitutes enmity and oppression. That is why when the praiseworthy reviling of the gods of the pagans is a clear and open cause for reviling the Lord of all the Worlds it is unlawful and prohibited. I have presented this as a proof to show that the ways and means have rulings related to their intent and purpose. Therefore, schools, writing down of knowledge and authorship of books while they may be innovations, not being found in the era of the Prophet (saw) in this manner, are not the sole intent and purpose (i.e. sought in themselves). Rather they are of the means and ways which have the same ruling as the intent and purpose behind them, which in this case is to teach and spread knowledge.

This is why if a person was to build a school for the purposes of teaching knowledge which is forbidden, the building of the school is also forbidden and if he was to build the school for the purposes of teaching the Sharee'ah the building of this school is legislated and would be permissible.

If one was to say: How would you respond to the saying of the Prophet (saw): "Whoever enacted in Islâm a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement."
The answer: The one who said: "Whoever enacted in Islâm a good sunnah..." is the same one who said: "Every innovation is misguidance" and it is not possible that a saying should arise from the truthful and believed one (the Messenger) which makes another of his sayings false. It is not possible that the words of the Messenger of Allâh (saw) should ever contradict. Nor is it ever possible to reject one meaning when there is a contradiction. Whoever thinks that the words of Allâh or the words of His Messenger (saw) are contradictory should look again. This suspicion only arises either out of incapability or negligence. It is not possible for a contradiction to be found in the words of Allâh the Exalted or the words of His Messenger (saw).

When that is the case the explanation of the lack of contradiction between the hadeeth: "Every innovation is misguidance" and the hadeeth: "Whoever enacted in Islâm a good sunnah" is that the Prophet (saw) said: "Whoever introduced in Islâm" and innovations are not from Islâm. He also said: "hasanah (good)"and innovation is not hasanah (good). There is also a difference between reviving and innovating.

There is also another answer in which there is no fault: That the meaning of "man sanna (whoever enacted)" is: Whoever revived a sunnah which used to exist and then it became non-existent (disappeared). Built upon this, "enacting" is a relative addition just like when one revives a sunnah after it had been abandoned is considered as an innovation (in relation to its previous non-existence).

There is also a third answer which indicates the context of the hadeeth and that is the story of the small band of people who came as a delegation to the Prophet (saw) and who were in very straitened and difficult circumstances. The Prophet (saw) called the people to bestow out their free will for these people. A man from the Ansâr came with a bag of silver which was very heavy in his hands. He placed it in front of the Messenger (saw) and the face of the Prophet (saw) began to rejoice out of delight and happiness and he said: "Whoever enacted in Islâm a good sunnah would have its reward and the reward of whoever acted upon it till the day of Judgement." Here the meaning of enacting is the introduction of an action in terms of its execution/performance and not in terms of legislation. Therefore the meaning of: "Whoever enacted in Islâm a good sunnah" is the one who acted upon it effecting it, and actualising it, not legislating it because legislation is forbidden since: "Every innovation is misguidance."

Know my brothers that a person's following of the Messenger (saw) is not proper and correct except when the action is in accordance with the Sharee'ah with respect to six matters:

The First : When a person worships Allâh with an act of worship linked to a cause or reason which is not legislated this is an innovation which is rejected from the one who performs it. An example of that is when people awaken on the seventeenth night of the month of Rajab with the proof that it was the night in which the Messenger of Allâh (saw) ascended to the heavens. The tahajjud prayer is indeed an act of worship but when it is linked to this reason it becomes an innovation because it is based and constructed upon a reason which is not established from the Sharee'ah. This description - the agreement of the act of worship with the Sharee'ah in terms of its reason and cause - is an important matter by which the innovatory nature of many things thought to be from the sunnah, when in reality they are not, are made clear.

The Second: Type or Kind: It is also vital that the act of worship agrees with the Sharee'ah in its type. If a person was to worship Allâh with an act of worship whose type or mode has not been legislated, it would not be accepted. An example of that is when a man sacrifices a horse, his sacrifice would not be correct because he has opposed the Sharee'ah in its specification of the type. Sacrifice is not performed except with lamb, cattle, sheep and camels.

The Third: Quantity: If a person desired to increase the prayer (with respect to the number of rakahs) this would become an innovation which is not acceptable since it opposes the Sharee'ah in terms of quantity. If a person was to pray Dhuhr with five rakahs for example, his prayer would not be correct by unanimous agreement.

The Fourth: Manner of Performance: If a person was to perform wudhû by washing his feet first then wiping his head then his hands and then the face we would say: His wudhû is void as it is in opposition to the Sharee'ah in the manner of its performance.

The Fifth: Time: If a man was to sacrifice an animal in the first days of Dhul-Hijjah the sacrifice would not be accepted due to its opposition to the Sharee'ah with respect to time. I have heard that some people sacrifce sheep during the month of Ramadân seeking nearness to Allâh with this sacrifice. This action is an innovation with respect to time because there is nothing by which a person draws nearer to Allâh with sacrificing except the sacrifice of Adhâ, Aqeeqah and that which is given as a gift. As for sacrificing in the month of Ramadân while believing that there is a reward for this sacrifice similar to the sacrifice on Eedul-Adhâ then that is an innovation. And as for sacrificing merely for the meat then that is permissible.

The Sixth: Place: If a man was to perform I'tikâf in other than a mosque his I'tikâf would not be correct. This is because I'tikâf is not to be performed except in the mosques. If a woman was to say: I wish to perform I'tikâf in the place of prayer in the house, her I'tikâf would not be correct due its opposition to the Sharee'ah in terms of time. Another example of this is when a man wishes to perform Tawâf but finds that it has become constricted (due to the many people) and the area around him has become narrow and constricted so he begins to perform Tawâf from behind the mosque. His Tawâf would not be correct because the place for Tawâf is the House (Ka'bah)

Allâh the Exalted said to Ibraheem the Khaleel:

Purify my House for those who perform Tawâf

Therefore Ibâdah is not considered to be righteous action except when two conditions are present:

The First: Ikhlâs (Sincerity)

The Second: Following and Adherence and this is not correct except by the six abovementioned matters.

I say to those who have been put to trial with innovations and whose intentions were (no doubt) good, desiring good when you desire good but we do not know, by Allâh, a path better than the path of the Salaf may Allâh be pleased with them.

My brothers bite onto the Sunnah of the Messenger (saw) with the molars and travel upon the path of the Salaf us-Sâlih. Be upon whatever they were upon and then look and see: Will that will injure or hurt you in any way?

I say - and I seek refuge in Allâh that I say something about which I have no knowledge - I say: You will find that many amongst these people who are eager and zealous in innovations are weak and feeble in carrying out those matters whose legislation has been established and whose correctness from the sunnah has also been established. When they finish and depart from these innovations they face the established acts of sunnah with laxity.

All of this is from the evil effects of innovations upon the heart. The evil effects of innovations upon the heart are very great (and severe) and their dangers towards the religion are immense (and significant). Never do a people make an innovation into the religion of Allâh except that they neglect from the Sunnah its like or even greater than it, as some of the people of knowledge from the Salaf have mentioned.

Conversely, when a man feels (and knows) that he is following (and adhering) and not legislating he will obtain, as a result of that, the perfection of awe, submission, humility and worship of the Lord of all the Worlds, and the perfection of following and adherence to the Imâm of the Allâh-fearing, the chief of the messengers and the Messenger of the Lord of all the Worlds, Muhammad (saw)

I direct this advice to all my muslim brothers who consider anything from among the innovations to be good, whether they are related to the Essence of Allâh, His Names and Attributes or to the Messenger of Allâh (saw) and exalting him, that they should fear Allâh and turn away from that. Furthermore, they should make their affair built upon adherence and imitation and not innovation, upon sincerity and not association of partners (in Allâh's worship), upon the Sunnah and not upon Bid'ah, upon what ar-Rahmân loves and not upon what Shaytân loves. Then they should look at the security, life and tranquility that their hearts will obtain and also the ease and comfort of their condition.

I ask Allâh that He makes us guides who are guided and leaders of the righteous. That He enlightens our hearts with faith and knowledge and that He does not make the knowledge we have aqcuired harmful to us. That He travels with us upon the path of His believing servants and that He makes us from among His close friends who have fear of him and among His party of the succesful ones. May Allâh send prayers and blessings upon our Prophet Muhammad, his family and his companions.

(Source)
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'Abd-al Latif
05-07-2008, 09:50 AM
Forbidden Celebrations - Feiz Muhammad

http://islambase.co.uk/index.php?opt...716&Itemid=181
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'Abd-al Latif
05-12-2008, 03:09 PM
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Pk_#2
06-08-2008, 11:48 AM
Allah has said: Say (O Mohammad, peace and blessings upon him) “O mankind!, verily I am sent to you all as the messenger of Allah, to whom belongs the dominion of the heavens and the earth. None has the right to be worshiped but he. It is he who gives life and causes death. So believe in Allah and his messenger, the prophet who can neither read nor write (i.e. Mohammad, peace and blessings upon him), who believes in Allah and his words, and follow him so that you may be guided.” Al-'Araf: 158.

The prophet (peace and blessings upon him) said: “Every innovation is misguidance.”

The Al-Nasa'i reported another narration: “Every misguidance is in hellfire”

Source: islamway.com

AsalamuAlaykum Warahmatullahi Wabarakatuh.
Reply

'Abd-al Latif
05-29-2009, 01:28 PM
The Milaad - A Caution Against Innovation

Author: Imaam `Abdul-`Aziz Ibn Baaz

Published: Monday 17th April, 2006

Source: http://www.theclearpath.com/viewtopic.php?t=63



Indispensable implication of Sunnah and caution against innovation



All praise be to Allaah who completed the religion for us, perfected the blessing on us and chose Islaam as our religion. May the blessings and peace be upon His servant and Apostle, who called upon people to obey his Lord and cautioned against extravagance, innovation and disobedience; And may Allaah bless his posterity, his companions and those who follow his footsteps till the Day of Judgement.

I have been acquainted with the article published in the first page of the weekly magazine "Edarat" of the Kanpur, Industrial city of Utter Pradesh in India. The writer alleges that the creed of the Salaf (Early adherents to Islaam) does not agree with the Sunnah. By this, the writer aims at creating division amongst the Ahl-as-Sunnah and encouraging the innovations and superstitions. This attitude, no doubt, is most abominable and dangerous and aims at offending the Religion of Islaam and spreading innovations and deviations from the truth. Furthermore, the article concentrates clearly on the subject of celebrating the Prophet's birthday (sal-Allaahu 'alayhe wa sallam) as an excuse to discuss the creed of others. Therefore, I consider it necessary to enlighten the People on this subject. So seeking help of Allaah, I say:

It is not permissible to celebrate the birthday of the Apostle (sal-Allaahu 'alayhe wa sallam) (May the blessings and peace of Allaah be upon him), or somebody else. In fact, it must be stopped, as it is an innovation in the religion. The Apostle of Allaah (sal-Allaahu 'alayhe wa sallam) neither celebrated it, nor commanded others to do this for himself. or for any one who died before him amongst the Prophets, for his daughters his wives, or his other relatives. The rightly guided Caliphs the Companions of the Prophet (radi-Allaahu 'anhum) or the successors who rightly followed them did not celebrate this event, nor did any one of the muslim scholars in the centuries before.

They knew the Sunnah of the Prophet (sal-Allaahu 'alayhe wa sallam) best, they loved him more, and followed the Shari'a better than those who came after them. If celebrating his birthday was a good deed, they would have done it.

We are commanded to follow and forbidden to innovate. This is because of the perfection of the Islaamic religion and the Sufficiency of what Allaah and His Messenger have given us and are accepted by Ahl-al-Sunnah wal-jama'at- The Muslim community of the companions and those who followed them in the best way.

It is related that the Prophet (sal-Allaahu 'alayhe wa sallam) that he said:
"He who innovates something in this matter of ours that is not of it, will have it rejected." [Transmitted by Al-Bukhari and Muslim]
According to Muslim who reported:
"whoever does an act which is not in agreement with our matter, will have it rejected."
In another tradition the Prophet said:
"You must keep to my Sunnah and of the Sunnah of the rightly-guided Caliphs, cling to it firmly... Beware of newly invented matters, for every new matter is an innovation and every innovation is misleading."
He used to say in every Friday sermon:
"The best discourse is the Book of Allaah and the best guidance is the guidance of Muhammad the Apostle of Allaah, and the worst matter is that of innovation and every innovation is misleading."
Thus, these traditions contain a strong caution against innovations and a warning that such an act is a deviation from the right course. The Prophet (sal-Allaahu 'alayhe wa sallam) warned the people of the gravity of these innovations and of their bad consequences. There are many traditions adduced in this connection.

And the Almighty has said:
"So take what the Messenger gives you, and refrain from what he prohibits you." [59:7]
Allaah, Most High said:
"Then let those beware who withstand the Messenger's order, lest some trial befall them. or a grievous Chastisement be inflicted on them." [24:63]
Allaah, the Almighty said:
"You have indeed in the Messenger of Allaah an excellent exempler for him who hopes in Allaah and the final day, and who remember Allaah much." [33:21]
And Allaah the Almighty said:
"The vanguard of Islaam the first of those who forsook their homes and of those who gave them aid, and also those who followed them in all good deeds, well - Pleased is Allaah with them as are they with Him. For them hath He prepared gardens under which rivers flow, to dwell therin forever, that is the supreme Triumph." [9:100]
And Allaah, the Almighty said:
"This day have I perfected your religion for you, completed My favour upon you and have chosen for you Islaam as your religion." [5:3]
This verse decisively indicates that the Almighty Allaah has completed the religion for this Ummah, and has showered His blessings on them.

His Prophet (sal-Allaahu 'alayhe wa sallam) passed away only after he had imparted the complete message of Allaah to the Ummah as well as his legislations concerning sayings and deeds. He also stressed that all things invented by people and then attributed to the religion of Islaam are innovations and to be rejected, even if their inventors did so in good faith.

It is established that the Companions of the Prophet (sal-Allaahu 'alayhe wa sallam) and the righteous successors after them warned the people against innovations as they add to Islaam and legislate what is not permitted by Allaah, in line with the enemies of Allaah such as the Jews and the Christians who added to their religion and innovated what was not allowed by Allaah. Moreover, to admit innovation in Islaam is incomplete and imperfect. Such a belief is not only an evil but contradicts the following verse:
"This day have I perfected your religion for you."
And the sayings of the Prophet which warn us against innovations.

To celebrate the anniversary of the birth of Prophet and the others, means that the Religion is not perfected by Allaah (the Glorious, the Almighty) for this Ummah, and the Apostle did not impart to the people what was necessary regarding their religious duties, till these late ones appeared and invented in the religion what is not permitted by Allaah, thinking that this would bring them nearer to Allaah.

Undoubtedly, this is a great danger and is tantamount to criticzing Allaah the Almighty and the Prophet (Peace be upon him): whereas Allaah the Almighty has already completed the religion and perfected His grace, and the Prophet (peace be upon him) has conveyed the message openly and informed the Ummah of all such ways that will lead them to the Paradise and save them from Hell-fire.

According to an authentic Hadith, on the authority of Abdullah bin Amr bin Al-As the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) said:
"Allaah Ta'ala (the Almighty) did not send a Prophet but obliged him to lead his people to the best way which is known to him, and warn them against the worst which is known to him." [Transmitted by Muslim]
It is well-known that our Prophet (sal-Allaahu 'alayhe wa sallam) is the best of all the prophets, the last and the most perfect of them regarding the way he conveyed the message and advised his people.

Had the celebration of Milaad been an act of Religion chosen by Allaah for His servants, the Prophet would have either explained that to his people, would have celebrated it during his life, or his Companions would have done it. As these did not happen, it becomes clear that Islaam has no concern with Milaad. On the contrary, it is one of the innovations against which the Prophet has warned his people as mentioned earlier.

A host of scholars have not only rejected the celebration of Milaad but have warned against it in view of the evidences given above.

According to the rule of the Islaamic Sharee'ah all matters regarding legalization or prohibition and all disputes among the people, should be referred to the Book of Allaah and the Sunnah of His Messenger (sal-Allaahu 'alayhe wa sallam) in line with the saying of Allaah:
"O you who believe obey Allaah and obey the Messenger and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allaah and his Messenger, if ye do believe in Allaah and the Last Day: That is best and most suitable for final determination." [4:59]
And Allaah The Almighty said:
"Whatever it be wherein you differ, the decision thereof is with Allaah." [42:10]
Referring this issue back to the Book of Allaah, we find it ordaining upon us to follow the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) in his Commandments and warns us against what ever he prohibits. Furthermore it tells us that Allaah has perfected the religion for the people. So, as long as Milaad is not among the teachings of the Prophet (sal-Allaahu 'alayhe wa sallam), it cannot be a part of the religion which Allaah has perfected for us and asked us to adhere to by following the Prophet.

Again when we refer this issue back to the Sunnah, of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), we do not find either the Prophet or the Companions doing it by themselves or asking others to do it, So it becomes evident that Milaad, is not a part of religion, rather one of innovations and blind immitation of the people of the book, i. e. the Jews and the Christians in their festivals. With this argument in mind, it becomes crystal clear for everyone having the least insight and inclination towards truth and justice, that celebrating any birthday has nothing to do with Islaam. It is rather among the innovations which Allaah and His Messenger (sal-Allaahu 'alayhe wa sallam) warned against emphatically.

A wise man must not be deceived by seeing a large number of people doing it throughout the world because the truth is known and recognized by the evidences of Shari'a and not by the acts of a great number of people.

Allaah Ta'ala (the Almighty) says regarding the Jews and the Christians:
"And they say: None shall enter Paradise unless he be a Jew, or a Christian, those are their vain desires. Say: Produce your proof if ye are truthful." [2:111]
And the Almighty also said:
"Were it thou to follow the common run of those on earth, they will lead thee away from the way of Allaah. They follow nothing but conjecture: They do nothing but lie." [6:116]
Most of these innovations, in addition to their innovatory nature, also do not usually escape from a number of other evils, such as mixed gatherings of men and women, songs accompanied by musical instruments. drinking intoxicants, narcotics and the like. They may also involve the worst thing i. e. the greatest Shirk, through showing exaggeration in the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) and other saints and through praying to him, invoking his help or believing that he knows what is hidden and all similar claims which render a believer as an infidel. It is authentically reported that the Messenger of Allaah has said:
"Beware of extravagance in the Religion: It has caused the people before you to perish."
He also said:
"Do not lavish praise on me as the Christians did with the son of Maryam. I am just a bondman. So Simply say: The bondman of Allaah and His Messenger." [Transmitted by Bukhaaree]
It is curious to note that a great many people participate most actively in these celebrations and defend them vehemently, while they sit back from attending the obligatory forms of worship such as daily and friday prayers. They are not even ashamed of this, nor do they realize that they are committing a great evil.

Undoubtedly, this shows the weakness of their faith, their short-sightedness, and the deeply ingrained rust on their hearts because of sins and disobedience. We ask Allaah's protection for us and for all the Muslims.

It is even more astonishing to note that some people believe that the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) is present at Milaad. Consequently they stand to greet and Welcome him. That is not only a sheer lie but a worst form of ignorance, as the Prophet (sal-Allaahu 'alayhe wa sallam) shall neither come out of his grave before the Day of Resurrection, nor shall he meet the people or attend their meetings. Instead, he shall remain in his grave till the Day of Resurrection while his soul rests at the highest of the high with his Lord in the most exalted and highest place.

Allaah Ta'ala (The Almighty) Says:
"After that at length ye will die, again on the Day of Judgment, will ye be raised up." [23: 15, 16]
And the Prophet (sal-Allaahu 'alayhe wa sallam) said:
"I am the first one to rise from the grave on the Resurrection Day and I will be the first intercessor and the first one whose intercession is to be accepted."
The aforesaid evidences from the Qur'aan and Hadeeth prove beyond doubt that the dead people will come out of their graves only on the Day of Resurrection. All the scholars of Islaam agree upon this. A Muslim should be aware of these things and must not be easily misled by the innovations and the superstitions created by the ignorant people with no authority from Allaah at all.

As for offering the blessings and greetings (Salat and Salam) to the prophet (peace be upon himl, they are among the most prefered and virtuous deeds in accordance with the saying of Allaah:
"Allaah and His Angels send blessings on the Prophet, O you that believe, send ye blessings on him, and salute him with all respect." [33:56]
The Prophet (sal-Allaahu 'alayhe wa sallam) has said:
"Whosoever sends blessings on me one time, Allaah sends blessings on him ten times."
It is prescribed on all times, particularly at the end of each prayer. It is held obligatory at last Tashahud of each prayer by most of the scholars. It is strongly required at a number of occasions such as immediately after Adhaan, at the mention of the name of the Prophet (sal-Allaahu 'alayhe wa sallam), during the day of Friday and the night preceding it according to a host of Ahadeeth.

This is what I wanted to emphasize regarding this issue. I hope it will satisfy everyone whom Allaah has shown the light.

How sad it is to see some devoted Muslims, known for their strength of faith and love for the Prophet (sal-Allaahu 'alayhe wa sallam) organizing such innovatory celebrations.

Let us ask such people: "Tell us, if you belong to Ahl-as-Sunnah and follow the Prophet (sal-Allaahu 'alayhe wa sallam), whether he himself or one of his Companions or their Successors did this or is it no more than a blind following of the enemies of Islaam from among the jews and the Christians and the like?"

The love of the Prophet (sal-Allaahu 'alayhe wa sallam) is not reflected by the celebration on his birthday, but by obeying him, believing in his teachings, keeping away from what he prohibited and by worshipping Allaah in the way he prescribed for us.

It is also reflected through offering Salat and Salam to him from time to time, particularly at the mention of his name and during prayers.

The *******yya, as the writer tends to put it, are not new in rejecting all such innovations. Their creed is to hold fast to the Book of Allaah and the Sunnah of His Messenger (sal-Allaahu 'alayhe wa sallam): to follow his footsteps and those of his rightly guided successors: to believe and practice what was propounded by the virtuous predecessors and the Imams of learning and guidance who were capable to issue religious injunction concerning the knowledge of Allaah, and His attributes of perfection and dignity as shown in the Glorious Book and the authentic traditions of the Prophet and as wholeheartedly accepted by his companions. The *******yya believe in them, the way they are reported without any alteration, personification, examplifying or negation of such attributes. They stick to the way of successors and their followers from among the people of learning, faith and piety. They believe that the foundation of the faith is to bear witness that there is none to be worshipped except Allaah and that Muhammad is the Messenger of Allaah. To them, this is the root of faith and one of its most exalted branches as well.

They know in accordance with the consensus of the muslims, that this root requires knowledge, acknowledgement and practice.

It implies that none is to be worshipped except Allaah the Almighty. Who has no associates at all. It further implies the negation of worshipping any other except Him. It shows why jinn and mankind were created; why the Messengers were sent and why the Books were revealed.

In addition, Ibaadah (worship) is not only complete submission and love but also complete obedience and veneration as well. Islaam is the only religion prescribed by Allaah and disseminated by the prophets and nothing, save it, is acceptable to Allaah whether in the past or the present. The one who submits his will to Allaah as well as to someone else beside Him is a Mushrik (polytheist). The same is true for the one who prays to Allaah and someone else beside Him. As for the one who does not submit to Him, he is arrogant concerning his duties towards his Creator.

Allaah the Almighty Says:
"For we assuredly sent amongst every people a Messenger, (with the Command) "Serve Allaah and eschew Evil." [16:36]
Thus the creed of the *******yya is based upon fulfillment of witnessing that Muhammad is the Messenger of Allaah and completely abandoning all innovations, superstitions and whatever goes against the Sharee'ah.

This is what Shaykh Muhammad bin Abdul Wahhab - may Allaah have mercy upon him - believed and invited others to believe. Whoever accredits to him anything contrary to it, does not only lie but commits a great sin and claims what is totally unfounded. He will, no doubt, receive what Allaah has promised to all the fabricators of lies.

The Shaykh has shown - through a series of his well-known treatises and scholarly books on the topic of the Declaration of Unity: Laa Illaaha ill'Allaah - that no one deserves worship except Allaah the Almighty and that this type of worship should be devoid of all sorts of SHIRK whether big or small. Anyone who is aware of these writings, his way of preaching and calling people to Allaah and of the way of his pupils and disciples, can easily find out that his approach was not different from that of our virtuous predecessors, the great Imams of learning and guidance. Indeed, he has propounded what they did throughout their lives concerning the worship of Allaah Alone and leaving all innovations and superstitions aside.

It is in no need of any addition after what Allaah and His Prophet have ordained and what the Ahl-al-Sunnah Wal' Jama'at, from among the Companions, the Successors and their followers have already received. To forbid celebrating the birthday of the Prophet due to its innovative nature in addition to the signs of extravagance and Shirk normally associated with it, is not un-lslamic orderogatory to the Prophet (sal-Allaahu 'alayhe wa sallam). Instead, it is an act of obedience as the Prophet (sal-Allaahu 'alayhe wa sallam) himself said:
"Beware of the extravagance in matters of religion. Those before you have perished because of extravagance in the matters of religion."
Again he said:
"Do not lavish praise on me as the Christians did with the son of Maryam. I am but a bondman. So simply say: 'Slave of Allaah and His Messenger.'"
This is what I wanted to point out regarding the aforesaid article.

May Allaah help us and all the Muslims to understand His religion, to continually confirm us on it, stick to Sunnah and keep away from the innovation. Indeed He is Generous and Kind.

And May Allaah Shower His blessings and mercy upon our prophet Muhammad, his posterity and his Companions.


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Al Qabayli
05-31-2009, 12:46 AM
As-Salâmu `Alaykum

bâraka-Llahu fîk ^^
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