Allahumma salli ala Muhammad wa Ahlihi wa Sahbihi wa sallim tasleeman
REFUTATION OF THOSE ATTACKING
All Praise is due to Allah (swt), and we thank Him for giving us Islam and making us to be from the Nation of Muhammad (saw), the Most Perfect of all Creation and Allah’s (swt) Beloved, the nation that is the Last and the Greatest of All Nations evolved for Mankind. We are a part of a Nation that has a Prophet that is the Most Beloved to Allah (swt), whose name is placed next to Allah’s on the Mighty Throne, whose name (saw) is connected with Allah’s (swt) name when one is entering the State of Islam, the Shahaadatayn, of whom Allah (swt) said in His Book " Wa Rafa`na Laka Dhikrak-We have Raised for You , Your Remembrance", and whom Allah has made the Mercy to All Creation . Allah connected Obedience to Himself (swt) with obedience to the Prophet (saw), gave Him (saw) the Miracle of the Qur`aan, made Him(saw) the Seal of the Prophets (as), established Him as the Leader and the Imaam of the Prophets (as), and granted Him(saw) ownership of the Maqaaman-Mahmuud. 1
The Blessings that Allah (swt) granted to the Prophet (saw) are the reason we celebrate His coming to this world. Allah (swt) said , "Of the favor and mercy of Allah let them rejoice" (Yunus 58). The intention of celebrating the Mawlid is to rejoice and increase the Love of the Prophet (saw). This love is obligatory because The Prophet(saw) said " None of you believe until I become more beloved to him than his son and father and all of mankind". Mawlid helps our families to be motivated in this direction.
In the world we are living in today, this celebration of Love is being attacked from every direction in every land where Muslims reside. During the visit by members of the As-Sunnah Foundation of America to Sri Lanka, it was brought to our attention that the attacks there are just as atrocious as they are here in the United States. The people of Sri Lanka have a beautiful tradition that has been practiced for generations, in which they recite from a book called Subhaana Mawlid, which is filled with nothing but lines that praise the Prophet (saw), but has in recent years have been under the attack by a sector of their community, and some of them have fallen victim to those who wish to diminish the Love of the Prophet (saw). This deviant division entice the youth to question rights that are due to the Prophet (saw), by saying that it is Shirk and placing in their minds that He (saw) is not deserving of this type of Praising. With this poison in their hearts, they published a pamphlet attacking the very fabric of the book Subhaana Mawlid, by declaring many verses that are contained in it as Shirk.
It is our intention, with this small response, to expose the many mistakes , and unnecessary derogatory statements made against the Prophet (saw). It is a hope that this response will be studied by those who wish to protect their Blessed Traditions and also by those who had launched this vicious attack on the Prophet (saw), that they will repent for attempting to lower the Status of the Beloved of Allah (saw). With the Permission of Allah (swt), the points will be made clear concerning the grave errors that they have publicly made. We pray that Allah (swt) opens their hearts to accept this practice, the tradition of Subhaana Mawlid, and together with those who wish to increase their Love of the Prophet (saw) by commemorating His coming to this earth. Ameen.
One will see throughout the pamphlet attacking the Mawlid, that the author constantly refers to verses that were revealed for the unbelievers and applies them to the believers. This is/was the practice of the Khawaarij, which we of this Ummah have to deal with until they side with the Dajjal. This has been foretold in many famous Ahadith that have been related to us by our Prophet (saw). If one was to notice this initially (about applying verses meant for the non-believers and refer them to the Believers) , he would already be saved from their poison. But if he had not noticed it, then he will know after this short letter that this practice of application SHOULD BE SHUNNED.
This small response is dedicated to the Mother of Bro. Mueen of Sri Lanka. His mother who had returned to Allah recently, had opened his heart to stressing the importance to the Love of the Prophet (saw). He has faced many obstacles along the way because of his love for the Prophet (saw) and continues to offer his services for the propagation of the Beliefs of the Ahl as-Sunnah wal Jamaa`ah. May Allah join them both in the Highest Paradise. Ameen.
Also, thanks go to Mawlana Shaykh Hisham who has come to America to spread the Message of Love among a people who were walking in darkness. Without him, we would have known nothing of Shareeah, Tareeqah and Haqeeqah and nothing of the Love neither of Allah or of His Prophet (saw). There is nothing we can do to repay him for what he has done for the people of America. May Allah Bless Him and His Family. Ameen
Most of the author’s comments are repetitious, so we did not feel the need to mention over and over the verses that the writer refuted because most are related to each other. So by answering one of his misguided messages, we have answered a few along the way.
The writer of the pamphlet displays his tendency to dive into subjects that he is not qualified to criticize or understand. He is stating his `facts` that are not supported by anything but his own opinion and the Verses from the Qur`aan that he uses, are irrelevant to his claims on the subject. We will present the verses that are mentioned in his book of rebuttal then state his commentary followed by our response.1. Names of the Prophet (saw)
In the Subhaana Mawlid, it praises the Prophet (saw) with an assortment of praising like: " As-Salamu Alaika Ta Ha Ya Tabeebi--Peace be upon You Ta Ha, the doctor of my soul." With this verse he says:
"Ta Ha are two letters that precede one of the Surahs of the Quran, whose meaning is unknown to us. To call the Prophet Muhammad (saw) Ta Ha, we have no authority to do this at all. The Prophet (saw) did not say His name was Ta Ha. This is one of the nonsensical things which appear in the book."
Everything he said above, is a mistake. For clearly his knowledge of in-depth study of tafseeer or hadith leaves something to be desired. In the Tafseer of Al-Qaadhi Abul-Fadhal, it is said about the verse "Ta Ha", " Surely it means Ya Taahir, Ya Haadi which means the Prophet (saw)." Also, it is found among the Prophet’s (saw) sayings, "I have ten names (then He named some); Ta Ha and Yaseen…2"
This proof needs no further explanation, but it is clearly seen that they try to lower the status of the Prophet (saw) to that of an ordinary person. Allah (swt) already says," Wa Rafa`na Laka Dhikrak- We have Raised Your Remembrance (High). " It is Allah who is raising His (saw) name High, but it is the wish of the so-called-salafi to lower Him to the Lowest Denominator. The writer furthers his denial of the Attributes of the Prophet (saw) about the following verse:
B. "As-Salamu Alaika ya Maahi adh-Dhunuub, As-Salamu Alaika ya Jaali al-Kuruub- Peace be upon You O Remover of Sins, Peace be upon You O Remover of Calamity"
With this verse he says:
"This phrase and other similar phrases are used to describe the Prophet (saw) and what you will find through out the book. These are all statements of Shirk. These descriptions that belong only to Allah. The Prophet (saw) cannot forgive our sins, to blot out our sins, nor lift up calamities, which befall . it is only Allah . Allah describes Himself as Ghaafir Zunub which means He forgives sins."
Notice the big mistake that the writer makes when he confuses the matter of it being the Prophet (saw) who forgives the sins. Rather, it is Allah all along who forgives. The Prophet (saw) is, in these cases, used as a Means (Waseelah). Besides the great blunder that he has made with his `distinctions` about Shafaa`ah, we will respond to what is said about this attribute (Maahi) that is mentioned about the Prophet (saw) in the above verse. For the Prophet (saw) has said, " I have five names, Muhammad, Ahmad , MAAHI, Hashir and `Aaqib." In this saying , the Prophet (saw) said He is Maahi in which Allah uses to erase Kufr.
I myself, have seen over one hundred different names (and there are plenty more) that describe the Prophet (saw). And with this, we would like to present a few names that Allah had called Him from His own Attributes then some descriptions from the Companions (saw) had about the Prophet (saw), in sha Allah:
Allah describes the Prophet (saw) with his Attributes:
"bil-mu`mineen Ra`uufun Raheem- He is with the Believers Clement and Merciful"" hatta jaa`ahum Al-Haqq wa Rasuulun Mubeen-Until Truth came to them and a Clear Messenger." Qul: inni ana Al-Naadir Al-Mubeen"" Qad jaa`akum Al-Haqq min Rabbikum""faqad kadhibu bil-Haqq famaa jaa`ahum""qad jaa`akum min Allah Nurun wa Kitabun Mubeen"" wa Siraajaan Mubeen""wa yakuunar-Rasuulu alaikum Shaheeda" "innahu laqawlu Rasuulin Kareem"
Idha masha yatawakka': Leaning Forward When Walking.
Idha takallama ru'a kan-n yakhruju min bayna: Whenever hespoke, something like light would be seen issuing from between his teeth.
Ja`dun rajilun: wavy-haired.
JalEEl al-mushsh wa al-katad: Large of Back and Shoulder-Joints.
al-JamEEl: The Handsome One.
Julla nazarihi al-mulahaza: Glancing Rather Than Staring.
Ka'annama al-ardu tutwa lahu: The earth seemed to be folded up for him.
Ka'anna al-shamsa tajri fi jabhatihi: The Orbit of the Sun Always Seemed in Front of Him.
Ka'annama yamshi fi sababin / yanhattu min sababin: Always Seeming ToWalk Downhill.
Ka'anna `unuqahu jEEdu dumyatin fi sif'il-fidda: His Neck Seemed-(Smooth And Shiny) Like That Of A Statue Molded In Silver.
Karim al-tarafayn: Noble in Both Male and Female Ancestors.
Kathth al-lihya: Possessing A Thick, Dense Beard.
Khafid al-tarf: Lowering his Gaze.
Khams n al-akhmasayn: With Moderately Arched Soles.
Khayr al-nas baytan: Originating From the Best House.
Khayr al-nas nafsan: Possessing the Best Soul of Mankind.
Khayr al-nas qabeelan: Originating From the Best Clan.
Khayr al-saabiqeen: Best of the Foremost Ones.
Khayr ashe al-yameen: Best of the Companions of the Right hand
Khiyrat Allah: Elect of Allah.
al-Kitab: The Book.
Lahu sha`run yadribu mankibayh: He Had Shoulder-length Hair.
Lam yakun bi al-ja`d al-qatit wa la bi al-sabt: Neither curly nor straight haired.
Lam yakun bi al-mutahham wa la bi al-mukaltham: Neither Stocky Nor Plump-Cheeked.
Lam yakun bi al-taweel al-mumaghghat wa la bi al-qaseer al-mutarad-did: Neither Very Tall Nor Short.
This descriptions that are list from the Quran and from the Companions are symbols of Love. It is clear that this sector of our community who wish to distinguish this Love from the people who wishes to increase their Love for the Prophet (saw). Because the Prophet (saw) said, " None of you truly believe until I become more beloved to him than his son and his father and all of creation." We ask , "how can they claim love for Him (saw) when they are constantly rejecting the Attributes (saw) that were given to Him?" For they wish to bypass the Love of the Prophet (saw) and go directly to Allah (swt). Is this is how they show the Favor of Allah , by rejecting His Beloved?
We have collected what the writer said in his letter, about denying the facts about the Light of the Prophet (saw), from which we are citing three particular verses. Either this person hates the status of the Prophet (saw) (being from Light) or he is not aware of it. In either case, it would be best for him to hold his tongue, because he may say something that he thinks is correct, but he is in greater danger than he supposes. For, to deny certain Attributes that are clearly reserved for the Prophet (saw), is actually to deny what Allah gave to Him (saw). The verses are three (among others):
"wa awjada nuuruhu qabla khlaqi Aadam bil-alfay `aaminn--Allah brought into being the Light of Muhammad before He (swt) created Aadam (as) 2 thousand years before."
The deniers comments on this was:
"This is not from any authentic tradition."
It is common among the `Salafi` to disregard hadiths which are not graded as saheeh-sound traditions. This is a mistake, because there are some hadiths that are not graded as saheeh , but are accepted as being true. When Imaam Nawawi was asked about the the hadith" The Quest for Knowledge is Obligatory on every Muslim." He said this hadith is weak, though its meaning is True." And this saying about the Prophet (saw) being created before Adam is well known and it comes form many traditions and from many great muhaddiths:
1. "I am the first Prophet (s) to be created and the last one to be sent."
2. "I was a Prophet while Adam was still between the spirit and the body." 3. "I was a Prophet while Adam was still between water and clay."
Imam Taj al-Din al-Subki said:"It has been said that God created spirits before bodies, and the Prophet's reference to hisprophecy in the hadith, "I was a Prophet while Adam was still..." may be a reference to his blessedspirit and to the Reality of realities (haqiqat al-haqa'iq). Our minds fall short of knowing such aReality, but its Creator knows it, and also those to whom he extends the light of that knowledge."God brings to existence whichever of these realities He likes in the time that He pleases. As for thereality of the Prophet (s), it is most likely that it was before the creation of Adam, and God gave itits prophetic attribute upon its creation; already at that time, he was the Prophet (s)."Quoted by Suyuti in al-Hawi lil-Fatawi, Beirut (!975) 2:100-101.
`Ali ibn al-Husayn from his father from his grandfather said that the Prophet said: "I was a light in front of my Lord for fourteen thousand years before He created Adam.
Imam Ahmad in his Fada'il al-sahaba (2:663 #1130), Dhahabi in Mizan al-i`tidal (1:235), and al-Tabari in al-Riyad al-nadira (2:164, 3:154).
Related to the above are the following reports:`Amr ibn `Abasa said that the Prophet said: "Verily, Allah created the spirits of His servants two thousand years before He created His servants. Then whichever among them recognized each other came close, and whichever did not, stayed apart."
"wa kaana Nuuru Nabee`ina Muhammad salla-Llahu alaihi wa sallam fi salbi Nuuhin fis-Safeenah--The Light of our Prophet (saw) was in the loins of Nuuh (as) in the ship."
His comment on this was reciting a verse totally out of context and unrelated to the hadith:
"Noah said, `this day nothing can save from the Command of Allah any but those on whom He hath Mercy." Surah 11:43
By listing this verse, he is applying that nothing could be saved on that day, except with the Mercy of Allah. To this we agree, for it is a great Mercy from Allah to carry the Light of the Prophet of the Worlds in one’s loins and if Nuuh had perished , what would have happened to the Light of the Prophet (saw)? So we say that Nuuh was saved by Allah because of the Gift that He possessed inside himself, the Light of the Prophet (saw). But besides this obvious response, there are traditions based on it:
Ibn `Abbas said that the spirit of the Prophet was a light in front of Allah two thousand years before he created Adam. That light glorified Him and the angels glorified by his glorification. When Allah created Adam, he cast that light into his loins.
Ibn `Abbas explained taqallubak -- "your translation" -- in the verses "(Your Lord) Who sees you when you stand, and your translation among those who prostrate themselves" (26:218-219), as "your descent through the loins of your ancestors."
It is the belief of the Majority of the Muslims that Allah (swt) protected the Prophet (saw) even before His ProphetHood. And because of this , it is more of a reason that Allah (swt) protected His Family (particularly the Prophets that preceded Him) even before His coming to this world. Especially through the calamities that may have befallen His ancestors, like in this case for Nuuh (as). As for the reason of this Light, Nuuh (as) was saved with the Mercy of Allah (swt). For inquirers, an excellent book for investigating the proofs that the Prophet (saw) was protected before his Prophethood is the al-Shifa by Qaadhi Iyaadh.
C "wa kaana Nuuruhu fi salbi Ibraeem alaihi salam fasaarat an-naar lahu bardan wa salamaan wa bibarakatihi najaa"-The light of the Prophet (saw) was in the Loins of Ibraheem and (because of it) the fire became cool.
His commentary on this was:
"This is all nonsense a great contradiction to the story told in the Quran.
"They said, `Burn him and protect your gods, if you do anything at all! "We said, ` O Fire be cool, and a means of safety for Abraham" Surah 21:68.
This verse from the book Subhaana Mawlid does not in any way contradict this verse from the Quran and it is confirmed by the `Ulama in the following passage:
al-Shahrastani in his Kitab al-milal wa al-nihal (2:238) said: "The light of Muhammad went from Ibrahim to Isma`il. Then that light passed through all his children, until it arrived at `Abd al-Muttalib... and with the blessing of this light Allah repelled Abraha's harm" (wa bibarakati dhalik al-nur dafa` allahu ta`alaa sharra Abraha).
"anna awwala ma khlaqa-Llahu nuuru Muhammad salla-Llahu alaihi wa sallam--That the First thing that Allah created was the Light of Muhammad (saw). His comment on this was:
"Which is not true. There are clear authentic traditions saying that the first thing Allah created was the pen. Fifty thousand years before the creation of the universe, the first thing that Allah created was the pen. Allah told it to write , it has asked Allah what it should write and Allah said write what was and what will be."
Though this had been answered already in the last few answers that we have provided. But for this particular comment from the writer we will present this proof along with the many sources it is related:
Jabir ibn `Abd Allah said to the Prophet: "O Messenger of Allah, may my father and mother be sacrificed for you, tell me of the first thing Allah created before all things." He said: "O Jabir, the first thing Allah created was the light of your Prophet from His light, and that light remained (lit. "turned") in the midst of His Power for as long as He wished, and there was not, at that time, a Tablet or a Pen or a Paradise or a Fire or an angel or a heaven or an earth. And when Allah wished to create creation, he divided that Light into four parts and from the first made the Pen, from the second the Tablet, from the third the Throne, (and from the fourth everything else)."
`Abd al-Haqq al-Dihlawi (d. 1052) the Indian hadith scholar cites it as evidence in Madarij al-nubuwwa (in Persian, 2:2 of the Maktaba al-nuriyya edition in Sakhore) and says it is sahih (sound and authentic).
`Abd al-Hayy al-Lucknawi (d. 1304) the Indian hadith scholar cites it in his al-Athar al-marfu`a fi al-akhbar al-mawdu`a (p. 33-34 of the Lahore edition) and says: "The primacy (awwaliyya) of the Muhammadan light (al-nur al-muhammadi) is established from the narration of `Abd al-Razzaq, as well as its definite priority over all created things."
`Abd al-Razzaq (d. 211) narrates it in his Musannaf according to Qastallani in al-Mawahib al-laduniyya (1:55) and Zarqani in his Sharh al-mawahib (1:56 of the Matba`a al-`amira edition in Cairo). There is no doubt as to the reliability of `Abd al-Razzaq as a narrator. Bukhari took 120 narrations from him, Muslim 400.
`Abidin (Ahmad al-Shami d. 1320), the son of the Hanafi scholar Ibn `Abidin, cites the hadith as evidence in his commentary on Ibn Hajar al-Haytami's poem al-Ni`mat al-kubra `ala al-`alamin. Nabahani cites it in his Jawahir al-bihar (3:354).
`Ajluni (Isma`il ibn Muhammad d. 1162) in his Kashf al-khafa' (1:265 of the Maktabat al-Ghazali edition in Beirut) narrates the hadith in its entirety from Qastallani in his Mawahib.
Alusi (al-Sayyid Mahmud) in his commentary of Qur'an entitled Ruh al-ma`ani (17:105 of the Beirut edition) said: "The Prophet's being a mercy to all is linked to the fact that he is the intermediary of the divine outpouring over all contingencies (i.e. all created things without exception), from the very beginnings (wasitat al-fayd al-ilahi `ala al-mumkinat `ala hasab al-qawabil), and that is why his light was the first of all things created, as stated in the report that "The first thing Allah created was the light of your Prophet, O Jabir," and also cited is: "Allah is the Giver and I am the Distributor." (See al-Qasim #261.) The Sufis -- may Allah sanctify their secrets -- have more to say on that chapter." Alusi also cites the hadith of Jabir as evidence in another passage of Ruh al-ma`ani (8:71).
There are other statements that the writer displays about his staunch rejection about the Light of the Prophet (saw), but we will leave it at this, because most of it is repetitious and we would be repeating ourselves again and again about the same subjects. This is not a good way of rebuttal (to bad the writer of the pamphlet didn’t follow the same example) , only a few hard facts are needed to counter such derogatory statements about the Prophet (saw). We would like to leave this discussion about the Light of the Prophet (saw) with what has been related about it in the Holy Quran along with its Tafseer`s.
There are three verses in the Qur'an which mention the Prophet asa light:
A. Allah said: "From Allah has come to you a Light and a Book manifest." (5:15)
Qadi `Iyad said: "He (the Prophet) was named a Light because of the clarity of his case and the fact that his Prophecy was made manifest, and also because of the illumination of the hearts of the believers and the knowers of Allah with what he brought."
al-Qari said in Sharh al-shifa' (1:505, Mecca ed.): "It has also been said that both the Light and the Book refer to Muhammad, because just as he is a tremendous light and the source of all lights, he is also a book that gathers up and makes clear all the secrets." He also said (1:114, Madina ed.): "And what objection is there to predicate both nouns to the Prophet, since he is in truth an immense Light due to the perfection of his appearance among all light, and he is a Manifest Book since he gathers up the totality of secrets and he makes evident all laws, situations, and alternatives."
B. Allah said: "The likeness of His light is as a niche wherein is a Lamp (the lamp in a glass, the glass as it were a glittering star) kindled from a Blessed Tree, an olive that is neither of the East nor of the West, whose oil well nigh would shine, even if no fire touched it; Light upon Light." (24:35)
Suyuti said in al-Riyad al-aniqa: Ibn Jubayr and Ka`b al-Ahbar said: "What is meant by the second light is the Prophet because he is the Messenger and the Expositor and the Conveyor from Allah of what is enlightening and manifest." Ka`b said: "Its oil well nigh would shine because the Prophet well nigh would be known to the people even if he did not say that he was a Prophet, just as that oil would send forth light without a fire."
C. Allah said: "O Prophet! Truly We have sent you as a Witness, a Bearer of glad tidings, and a Warner, and as one who invites to Allah by His leave, and as a Lamp spreading Light." (33:45-46)
Qadi al-Baydawi said in his Tafsir: "It is the sun due to His saying: We have made the sun a lamp; or, it could be a lamp."
Ibn Kathir states in his Tafsir: "His saying: and a light-giving lamp, that is: your status shows in the truth you have brought just as the sun shows in its rising and illuminating, which none denies except the obdurate."
Raghib al-Asfahani in al-Mufradat (1:147) said: "The word (lamp) is used for everything that illumines."
al-Zarqani in Sharh al-mawahib (3:171) said: "He was named lamp because from the one lamp take the many lamps, and its light is no wise diminished."
`Abd Allah ibn Rawaha al-Ansari -- the great-grandson of the poet Imru' al-Qays -- said of the Prophet:
law lam takun fihi ayatun mubina
lakana manzaruhu yunabbi'uka bi al-khabari
Even if there were not, concerning him, clear and evidentsigns,
yet the sight of him would have told you the news.
Ibn `Umar narrated that the Prophet said: "Allah the Exalted created creation in a darkness (fi zulmatin); then He cast upon them from His Light. Whoever was touched by that Light, he is guided, and whoever was missed by it is misguided. Therefore I say that the Pen is dry (and all is) in Allah's foreknowledge."
We will end the discussion about Light here. We would be writing another entirely different book we were to list the proofs and resources. But we believe for now this is sufficient. Wa Allahu Alim.3. By the Right of the Prophet (saw)
The writer further demonstrates his hatred for the status of the Prophet (saw) by rejecting His (saw) Rights. Particularly the Prophet (saw) being used as a Means. It is accepted by the majority of Scholars that the Prophet (saw) is the owner of the Maqaaman Mahmuud on the Day of Judgement. When Allah had said, "`Asayaa an yab`a thuka Maqaaman Mahmuudan--Perhaps We may deliver to You the Maqaam Mahmuud (The PraiseWorthy Station)". When Abu Hurayrah (ra) asked the Prophet (saw) what was the meaning of this verse, He (saw) said, Hiyash-Shafaa`ah-It is intercession. Ibn Umar (ra) said , " Every nation followed their Prophet (as) and they will say (to their Prophets(as)), " Intercede for us , Intercede for us." Until the right of Intercession is given to the Prophet (saw). That is the Day when Allah will Grant the Prophet (saw) the Maqaam Mahmuud-The Praise Worthy Station.
We say that Intercession can be granted for someone in the time of the Prophet (saw), after the time of the Prophet (saw) and even before His (saw) time. This is what the writer rejects, particularly the issue of the Intercession of the Prophet before He(saw) came to this world. He objects by citing 2 verses from the book Subhaana Mawlid:
"Qala ya Rabbiy bihaqqi hadhal-walad ighfir lihadhal-waladi fatawassal bihi Aadam--(Adam said, O Lord with the Right of Muhammad Forgive Me. Adam used Tawassul Through the Prophet (saw).
"bihaqqi nuuri Muhammad wa bi-Kitaab Al-Mummajjad" –By the Right of the Light of the Prophet (saw)…
The writer considers these two verses as unaccepted statements because Allah says, " Call on Me, I will answer your Prayers."
It is clear that the writer has used this verse out of context and is using this verse to suit his own views and agendas. Ibn Abbas said, "He who speaks about the Quran on the basis on his own personal opinion (only) would find his abode in Hell Fire. In another version he said, " He who speaks about the Quran without sound knowledge will find his abode in Hell ." Jundub said that the Prophet (saw) said, " He who speaks about the Quran on the basis of his own personal opinion he commits an error, even if he is right."
This is an example of what is fallen into by modern day `Salafi`, especially by this writer. He is using the Book of Allah against the Rights that Allah has presented to the Prophet (saw) and uses verse that was meant for the unbelievers, then applies them to the believers. This is clearly a mistake, which has become a fad in our times, when people who speak about the Quran based on their own limited understanding. The topics that they question, like essence of the person of the Prophet (saw), His Rights and Honor have already been established and accepted by the Majority of the Scholars. So for us, there is not a need to even question His (saw) Rights, but it seems that the `salafis` feel it is their right to question His (saw). Nu`udhubiLLahi.
For this, our response will be direct and short. Because the Prophet said on the authority of `Umar:"When Adam committed his mistake he said: O my Lord, I am asking you to forgive me for the sake of Muhammad. Allah said: O Adam, and how do you know about Muhammad whom I have not yet created? Adam replied, O my Lord, after You created me with your hand and breathed into me of Your Spirit, I raised my head and saw written on the heights of the Throne: LA ILAHA ILLALLAH MUHAMMADUN RASULULLAH
I understood that You would not place next to Your Name but the Most Beloved One of Your creation. Allah said: O Adam, I have forgiven you, and were it not for Muhammad I would not have created you."
We say the Life of the Prophet (saw) in His Blessed Grave is clear reality, just like the reality of the Martyrs and the Prophets (as) and the children who are alive with their Lord. The status of Muhammad (saw) is higher than anything in creation; higher than the Prophets and the Martyrs! He (saw) is aware in His Blessed Grave even more so then when He (saw) was alive. The intention of the modern-day `Salafi`, is to present to those who have an ear for their attempts to lower His (saw) status, that the Prophet (saw) is not alive and that He (saw) is just dust in His Grave (saw). Na`uadhubiLLah! With this, they even put Shaytaan above the Prophet (saw) , because they believe that Shaytaan is everywhere, but when it come to the Prophet (saw) , they limit Him in the utmost disrespectful manner. This reason alone , is enough for their doctrine to be rejected. From the Book Subhaana Mawlid:
"fa`anjidu wa miskeena qablal-gharaq- ( meaning) Asking the Prophet (saw) to save the Poor before they are drowned. And :
"wa atfiu bil-basti wahjal-huraq" to save those from calamities and tribulations
When the writer rejects these 2 verses, he rejects the Reality that allows the Prophet (saw) to care for His (saw) nation after His (saw) depart. He says:
"Calling the Prophet Muhammad (saw) for all these things is totally unacceptable. Because He cannot do these things after His death there is nothing He can do for us in this life."
We believe and it is confirmed by both the Quran and the Traditions, that the Prophet (saw) was aware not only in His (saw) time, but before it and He (saw) is aware after it. Allah (swt) described Him (saw) as Haadhir (to be present spiritually and physically in being) and Naadhir (to see or behold with ones own eyes, near or far), which together define Him (saw) as Shaheed. Both of these attributes ( Haadhir and Naadhir) have to be present, because If there was one without the other, He (saw) could not be Shaheed. This is clear.
The presence and the awareness of the Prophet (saw) is a fact. Allah said in the Qur`aan:
"O Nabi, We have sent You as a Witness " 33:45 and "Then how shall it be , when We bring up a witness from each nation and O beloved Messenger, We will bring You as a Witness and Guardian against all people" 4:41
Allama Ahmad Quatulani on the commentary of Bukhari writes in his book Mawahib-ladunya and Imaam Muhammad Ibn Hajjar Makki writes in his book Madkhal :" There is no difference between the states of life and death of the Holy Prophet (saw) , in his seeing His entire Ummah and recognizing their states, their intentions, and their minds, and all this is clear to Him, there is no secret thereof to Him"
Qaadhi `Iyadh in his Ash-Shifa:
"Whenever there is nobody present in the home and when you enter the home recite, ` As-Salaamu Alaikum AyyuhanNabi WaRahmatuLLah wa Baarakatahu`.
And on this Mulla Ali Qari in his Sharh Shifa about the above: " The reason (for saluting the Prophet (saw) ) in the present tense is that the Holy Prophet (saw) soul is Haadhir (Present) in every household."
Al-Ghazali said in Mirqat-Shareh Miskat: " When you go into a Masjid then say Salam to the Holy Prophet (saw) because the Holy Prophet (saw) is Present (Haadhir) in Masaajid."
Also from Al-Ghazali reported in Tafseer Ruuhul-Bayaan said, " The Holy Prophet (saw) and His Companions souls have been given the right to travel the world and many Awlia Allah have seen the Prophet (saw)."
And again Al-Ghazali says in his Ihya : And believe that the Holy Prophet (saw) is Present (Haadhir) and then you say As-Salaamu Alaikum, AyyuhanNabi."
Imaam Suyuti says his Intibahul Azkiyya:
"To keep watch of his own followers work and pray for thier forgivness ; to pray for their abstention from bad deeds; to come and go in all parts of the world to give auspiciousness ;if a pious person dies from His followers then to come and attend his Janaza; all this is done by the Holy Prophet (saw)."
And even before the time of the Prophet (saw), He is Shaheed (saw) when Allah (swt) says:
"( O Prophet) Have You not seen how Your Lord dealt with the owners of the Elephant?" 105:6 This is an event which happened many years before the Birth of the Prophet (saw). And an event that happened centuries before the Prophet (saw):"( O Prophet) Have You not seen how Your Lord dealt with (the people) of Aad?" (89:9)
And after the time of the Prophet (saw) (though His time is until the Day of Judgement) He (saw) said (these hadiths can be found in Shaykh Hisham's book Encyclopedia of Islamic Doctrine) :
1.The Prophet said: "My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you."
2."Allah has defended the earth from consuming the bodies of Prophets".
The attempt of the writer in his entire commentary of the book Subhaana Mawlid, illustrates clearly his intention is nothing but to lower the Greatness of the Prophet (saw) to the level of an ordinary human being. For the Prophet (saw) has reached levels of the Love of Allah and the Love of His (saw) Ummah that we cannot imagine. There are those who have no Love for Him (saw), and they harm no one but themselves in their beliefs. How can they expect Islam to remain Supreme in their hearts , when they find every excuse to deny the Gifts that Allah as honored His Beloved (saw)?
There is a reason for celebration of the birth of a new child within each family. The father and grandfather, the mothers and the grandmothers and sisters and brothers etc. even the friends and the neighbors are happy. Everyone is happy for the sake of this child that has came into this world. The homes are decorated and the child is visited by relatives and friends and this last for months and even years. But this `coverage` of the book Subhaana Mawlid, shows that though they rejoice in the birth of their own families, they refuse to rejoice in the Birth of the Best of Creation, Muhammad (saw), and they deny the miracles that had happened during the Event of His (saw) Birth.
Imaam Mutawali Sha`rawi said , " If living beings were happy for His coming (to this world) and every inanimate creation was happy at His birth and all plants were happy at His birth and all the animals were happy at His birth and all the Angels were happy at His birth and all the believing Jinn were happy at His birth, WHY ARE YOU PREVENTING US FROM BEING HAPPY AT HIS BIRTH?"
The writer list some of the events that he rejects as being false. But we must ask, "Do you celebrate the birth of your children? If you, your family and your friends and neighbors are happy with the birth of your children and then they decorate your house with gifts and food, what about when the Best of Creation came to this world?" We say that all of creation celebrated His coming , and we will present the proofs of it after we first present his staunch stance against this Blessed Event about the following verses:
a.Wa aqbalat al-malaaikah war huur wa waffa hujratuha anwaau` tuyuur (when Amina was giving birth, the Angels , the Angels and the Hureen came to Her and birds surrounded Her room )
b. wa jaa`at hureenal-janaat bianwaariha al-waadhihaat tanuubu anil-qawaabil al-bashariyah
( the Hureen from Heaven came to Her (Amina ) with their clear lights and took the place of the human mid-wife. The Hureen delivered the Prophet (saw)
His commentary on these verses are (as if what he presents from his own opinion is enough to stand upon. People of Sri Lanka realize this!) ,
"this is pure fabricated lies".
Question: " Is this all he has to say for his concrete, un-refutable proof that certain events did not take place during the Birth of the Prophet (saw) and that the Book Subhaana Mawlid is full of `fabricated lies/hadiths?"
The proofs of these verses are in the Hearts of the Loved Ones of the Prophet (saw), and for those who Love the Prophet (Saw) more than they love themselves, Daleels are not necessary. It is only those who have a suspicious way of thinking that would have the audacity to deny the Favors that Allah (swt) granted and is granting to the Prophet (saw). Some don’t need long lists of references or proofs in order to Praise the Prophet (saw), but since doubt in this situation has replaced unconditional Love for the Prophet (saw), we will comment on His (saw) birth and other events relating to it. Imaam Mutawali Sha`rawi said , " Many extraordinary events occurred in His birthday as evidenced in hadith and history, and the night of His birth is not like the night of any other human beings birth."
Amr ibn Qutaiba heard his father say , "When it was time for Amina to give birth, Allah said to the Angels, " Open all the gates of Heaven, and the Gates of Paradise. The sun on that day was dressed with a great light, and in that year Allah allowed all the women on earth to conceive boys, for the sake of Muhammad (saw). "
Al-Khateeb AL-Baghdaadi narrates that Amina (ra) said, "When I gave birth to Muhammad (saw) I saw a large illuminated cloud, wherein I heard horses neighing, wings flapping and men talking. It covered Him and He disappeared…….."
Who knows fully of the events that happened during the Birth of the Best in Creation? Who are those who deny this fact. And who are those who put the joy of their own relatives above the Birth of Allah’s Beloved? And at the same time when the Prophet (saw) said, "None of you truly believe unless I become more Loved to him than his son and his father and all of mankind".
Another verse from Subhaana Mawlid says, "wa tazakhrafat al-jinaan wa tazayynati-lhuuru wa al-wildaan--And when the time of His birth the Garden of Paradise became decorated with flowers and the Hureen and the Young Men of Paradise became covered in Jewelry and different forms of decoration.
And the verse: fawadha`at al-Habeeb al-Mustafa al-Mukhtaar saajid liLLah AL-Waahid al-Qahhar-And when She delivered Al-Habeeb, Al-Mustafa , Al-Mukhtar (the writer just translated it Prophet Muhammad) He came out in Sujud. He came out of the womb and made Sujud.
About these two verses he says,:
This is all nonsence. These are certain things attributed to Prophet Eesa, at the time of birth. It is a special miracle Allah gave to Prophet Eesa , that at the time of His birth he was able to speak, he was able to defend his mother. NO OTHER PROPHET IS KNOWN TO HAVE SPOKEN IN HIS CRADLE. IT WAS NOT PROPHET MUHAMMAD (SAW), THOUGH HE MENTIONED THAT TWO SPOKE IN THE CRADLE.
This is another example of how much this certain sector will try in every way to lessen the status of Muhammad (saw). If the writer believes that the Angels visited Eesa (as) and Paradise was decorated with light the other wonderful events. What about the Birth of the Best in All Creation? Was it not a bigger celebration? Would he(the writer) put the event of the Birth of Eesa over the Birth of Muhammad (saw)? And the fact that Eesa was born Submitting to Allah (saw), so what about Muhammad (saw)?
Sujud of the Prophet (saw) was related by Ibn Abbas when He (ra) said, "(Amina said) Then I gave Birth to Muhammad (saw). Immediately He was prostrating, raising His two hands to Heaven as if in Humble Supplication."
For it is agrees that Muhammad (saw) has the Best Miracle, bringing the Quran. And along with this, every form of worship and miracles…….His (saw) was superior to all. And this is including speaking as an infant. As been related by Ibn Abbas (ra) when He said, " O Messenger of Allah, what made me enter Your Religion was my witnessing a sign of your prophethood. I saw you in Your cradle talking tenderly to the Moon and pointing at it with Your finger. It moved across the Sky to whenever You pointed". Muhammad (saw) said, "I TALKING TO IT AND IT WAS TALKING TO ME, which distracted me from crying , I can hear the sound of its prostration under the throne."
Also in Fath AL-Baari by ibn Hajr that the Prophet (saw) spoke when He was first born. And again Ibn Abbas said that Halima said when she first weaned Muhammad (saw) He spoke saying, "Allah Most Great in His Greatness and much Praise be to Allah and Glory be to Allah in the Beginning and the End."
And Allah Knows Best.
Another favor that the writer deniers are the Miracles and the Special Favors that Allah has placed on His Friends. And this is one of many reasons that Allah (swt) has hidden most of the Awliya of Allah. We have examples of the nations before us , of how they dealt with their Prophets (as), some had rejected them and they died in a state of unbelief and others were insulted by their nations and some were even killed by their nations. So if the nations before us dealt with their Prophets in these ways, what do you think that they will do to His (swt) Awliya? They will do the same thing, because this subject about Shaykh Abdul-Qadir Jilani is nothing less than attack opening of Allah’s` friends. Abu Nu`aym said :
As for the religious advocates who argue against the authenticity of the spiritual experiences and spiritual people, they prove nothing, except their lack of truthfulness or true knowledge, not to mention their weakness and attachment to temporary comforts and satisfaction with worldly ranks. Our predecessors have struggled against the shallowness of those desiring worldly status and personal gain, and their attempts to frustrate the efforts of the students on spiritual paths. There are trying to keep this religion on an intellectual platform only, in order to tighten their grip, domineer, and widen their control over Allah`s creation.
As for those who have experienced the Divine Benevolence, their endowment cannot be measured, and the entire wealth of this world cannot weigh even an atom in caparison to the bliss their Lord has shown them. Though from a Religious Standpoint, our purpose is this work is not to expose the ill intentions of those who deny such Divine gifts, however, it is our duty to disclose their schemes in order to distinguish truth form falsehood. In fact, by the Grace of Allah, our predecessors on this path have published famous studies on his field, and through their efforts, Allah Ta`ala revived their names and works for several spiritual masters at whose hands many seekers have discovered true spiritual comfort.
And there are some very well known hadiths on this subject about disrespecting the Friends of Allah and these few that we are going to state should be sufficient :
Abu Hurayra narrated that Rasuulillah (saw) said (hadith Qudsi), " Whoever harms any of my Deputies, I shall declare war on him. The striving of my Servant to please Me does not receive a reward greater than that of fulfilling what I have commanded him to do. My servant volunteers in his perseverance, offering supererogatory devotion to please Me and to earn my Love. Once I cast My love upon him, I become his hearing with which he hears, his sight with which he sees, his hand with which he exacts justice, and his foot that carries him. Should my servant pray for something, I will answer his prayers and should he seek refuge in me, I will protect him. Indeed, there is nothing that I have decreed, which I hesitate to do for the sake of a believer except causing him to experience death. He dislikes it, and I hate to displease him, but I have thus ordained."
`Umar ibn Al-Khattaab once found Mu`adh ibn Jabal (ra) sitting and crying near the Grave of RasuuluLLah (saw). He asked him, " Why are you crying?" Mu`adh said, " I remember something RasuuluLLah said : "The slightest ostentatiousness is Shirk, and whoever harms any of Allah`s Deputies has surely earned Allah`s Wrath."
`Umar ibn Al-Khattaab (ra) said, " Some of Allah blessed servants are neither Prophets nor Martyrs, they are special People, who on the Day of Reckoning, the Prophets and the Martyrs will envy them for their ranks and nearness to their Lord. " Someone asked, " O RasuuluLLah , who are they, and what kind of deeds do they perform so that we may love Them as well?" RasuuluLLah said, " They are People who love one another in Allah, even though they have no consanguineous ties, money to exchange or worldly business to barter with. I swear by Allah on the Reckoning, their faces will be effulgent lights and they will be raised on Pulpits of Light. They will not be subject to fear when the creation is seized by the awesomeness of the Day of Resurrection, nor will they be subjected with sorrow when the rest of creation will be seized by it." He then recited << Surely, Allah`s Deputies are not subject to fear nor shall they grieve>> (Quran 10:62).
We as a nation have lost the respect and the proper Adab of dealing with such exalted People. It is a blessing of Allah (swt) that He has hidden most of them from us, because of ours tongues or our hands could be used against them. Which will earn us the Wrath of Allah. Who wishes for this to happen to himself? But we are sinking in the same hole that the nations before us sunk into, and this is what the Prophet (saw) warned us about. We don’t give respect to the Ones to whom it is due. For those who indulge in this disrespect, may Allah Remind them so that they may repent before it’s to late.
The book Subhaana Mawlid speaks about Shaykh Abdul-Qadir Jilani as being The Ghawth-Helper in these three particular verses (more verses were being criticized in the same manner, but we will limit our response to these three in order to not be repetitive, insha Allah):
Ya qutb ahlis-samaa wal-ardh ghawthhuma--O Qutb of the Heaven and the Earth--Yad`uuka ya ghawth al-`atham muhayyid-deen--They call you, `O Ghawth Muhayyid-Deen (Shaykh Abdul-Qadir Jilani)Ya sayyidi ghawthi wa ya madadi--O Master assist me and help me
After the verses that the writer noted above, he quoted verses from the Quran that are not related to this subject, like:
"Knowest thou not that to Allah (swt) belongeth the dominion of the Heavens and the Earth? And besides Him ye have neither patron nor helper." And the verse, "verily those whom ye call besides Allah are servants like unto you."
In short, these verses are used in the most despicable way. They are taken out of context because the writer is applying them to the believers, when it is the unbelievers who are addressed by Allah (swt). He is basing his interpretation on his own limited knowledge. The science of Nida, Calling Out, is supported by the Traditions of the Prophet (saw), and is accepted by the Scholars of the Ahlis-Sunnah wa Jamaa`ah. Note the Sound Hadith related by Al-Hakim and Al-Bazzar that the Prophet (saw) said, "If a mount of one of you runs loose in a desert land, let him call, " O SERVANT OF ALLAH, RESTRAIN MY BEAST".
About this Hadith, Imaam Shawkani says, " In the Hadith there is evidence that it is permissible to ask from those whom one does not see among the Servants of Allah , whether Angels or Good Jinn, and there is nothing wrong in doing it, just as it is permissible for someone to seek help of human beings if his mount becomes unmanageable or runs loose."
Questions come to our minds when there are Muslims who find excuses not to give Salawaat on the Prophet (saw), when Allah and His Angels are giving constant Praises on Him (saw). This Praising on Him (saw) is never ending, and has always existed before Him (saw) coming to this world. Muhammad’s (saw) name is everywhere in Paradise, and He (saw) is like a jewel when others are like rocks. We experienced the deniers of standing when Salawat is being recited during our trip to Sri Lanka. The critics either remained sitting during the Salawat or left the assembly altogether rather than hear the Salawat being recited. When the question was put to them the day after, "Do you stand when the Judge enters the court and are you not commanded to stand at attention and if the Prophet (saw) was to walk through this door, would you remain sitting?" To this, the deniers remained silent. Hopefully, this can leave much for them to reflect on.
We would like to end this small response with some of the Rewards of giving Salawaat on the Prophet (saw) as related by Imaam Shawkani in his book al-Qawl al-badi` fi al-salat `ala al-habib al-shafi`:
Among the rewards of one who performs salawat upon Allah's Messenger (saw) are the following:
- The salat -- blessing -- of Allah, His angels, and His Prophet(saw) on that person; the expiation of his faults;
- the purification of his works;
- the exaltation of his rank;
- the forgiveness of his sins;
- the asking of forgiveness for him by his own salat;
- the recording of rewards the like of Mount Uhud for him and his repayment in superabundant measure; the comfort of his world and his hereafter if he devotes his entire salat to invoking blessings upon him;
- the obliteration of more faults than that effected by the manumission of a slave;
- his deliverance from affliction because of it;
- the witnessing of the Prophet himself to it;
- the guarantee of the Prophet's intercession for him;
- Allah's pleasure, mercy, and safety from His anger;
- admission under the shade of the Throne for him;
- preponderance of his good deeds in the Balance;his admission to drink from the Prophet's Pond;his safety from thirst and deliverance from the Fire;
- his ability to cross the Bridge swiftly;
- the sight of his seat in Paradise before he dies;
- numerous wives in Paradise;
- the preponderance of his salat over more than twenty military conquests;
- its equivalency to giving alms to the needy;
- its being zakat and purification for him;his wealth and possessions will increase because of its blessing;
- more than one hundred of his needs will be fulfilled through it;
- it constitutes worship;
- it is the most beloved of all deeds to Allah;
- it beautifies meetings;
- it cancels out poverty and material duress;
- it lets him expect and find goodness everywhere;it makes him the most deserving of goodness;
- he benefits from it as well as his children and theirs, as well as those to whom its reward is gifted in the register of his good deeds;
- it brings him near to Allah and to His Prophet;
- it is a light that helps him against his enemies;
- it cleans his heart of hypocrisy and rust; it commands the love of people and the sight of the Prophet in dreams;
- it forbids slander (ghiba) against him;
In sum, it is among the most blessed, most meritorious, most useful of deeds in Religion and in the life of the world, and carries desirable rewards other than all this for those who are clever and eager to acquire the deeds which constitute treasures for them, and harvest the most flourishing and glowing of hopes. They do this by focusing on the deed that includes all these tremendous merits, noble qualities, manifold and all-encompassing benefits which are not found together in any other. Nor do they characterize any other human action or speech except this: sallahu `alayhi wa sallama tasliman kathiran -- May Allah bless him and greet him abundantly.
Peace and Blessing on the Prophet and His Family and His Companions.