Salafi / Wahabi Religion - Questions?

[analyze_it]

** Who Are Salafis**

The name Salafi refers to the one who attaches himself to that group of people about whom the Prophet , peace be upon him, said: "The best of people is my generation, then those who come after them, then those who come after them (i.e. the first three generations of Muslims)." [Reported by Bukhari and Muslim - Mutawaatir]. This attachment is not to a single person or persons (i.e. scholars), which is the case of many groups present today. It is not an attachment to a person or even tens of people, but to that which will not err, since it is impossible that the Salaf would unite upon error or misguidance. So in his subscribtion to the way of the Salaf, the Salafi has attached himself to that which cannot go wrong. This is taken from the hadith: "My Ummah will not unite upon error." [Reported by at-Tirmidhee and Haakim - Sahih], and it is not correct that this hadith refers to the people of later ages, since it was only in the era of the Prophet, peace be upon him, and his Companions that the Ummah was free from widespread division and deviation. The deviant sects separated themselves from the Jamaa'ah after them, and from that time onwards their was disunity.

The previous ahaadeeth about the Taaifat- ul-Mansoorah (the Aided Group) and the Firqat-un-Naajiyah (the Saved Sect) show who is meant in this hadith, i.e. those who have the outlook and follow the way of the original guided and united group, the first three generations of Muslims: As-Salaf as- Saalih.

The word Salafi is an abridgement for a long definition. Someone who is a Salafi means:
He is not of the sects of the Khawaarij who consider the Muslims to be Kaafirs (nonbelievers) due to their commiting major sins, and make lawful the taking of their wealth and blood.
He is not of the sects of the Shi'ah (Shi'ites) who hate and curse the Prophet's Companions and claim them to be apostates, claim that the Qur'an has been altered, reject the authentic Sunnah and worship the Prophet's Family, peace be upon them.
He is not of the Qadariyyah who deny Qadr (the Divine Decree).
He is not of the Murjiah who claim Imaan (Faith) to be only in words and not in deed.
He is not of the Asharriyah who deny Allah's Attributes.
He is not of the Sufis who worship graves, saints and claim Divine incarnation.
He is not of the Muqallidoon who necessitate that every Muslim adhere to the Madhhab (School of Thought) of a particular Imam or Shaikh, even when that madhhab differs with the clear verses of the Qur'an and authentic hadiths of the Prophet, peace be upon him.
He values Tawheed (the Unity of Allah), singling out Allah in his worship, supplication, seeking aid, seeking refuge in times of ease and hardship, sacrifice, vow-making, placing total reliance in Him and in judging by what Allah has revealed as well as all other forms of worship. This is the foundation he strives to build without which there is no true Islamic Governance.
He actively tries to remove Shirk (asscociating partners with Allah) which is present in all the Muslim lands, as removing it is a requirement of Tawheed. He knows victory is not possible without Tawheed and that Shirk cannot be fought with the likes of it (i.e. another form of Shirk). So he follows the way of all the Prophets and the example of our Noble Prophet Muhammad, peace be upon him, and he renounces those who, whilst claiming to be the true reformers, compromise with the proponents of Shirk within the Muslim Ummah.
He adheres to the Prophet's , peace be upon him, way in his life and the way of his Companions after him. The Prophet , peace be upon him, said: "I am leaving you two things and you will never go astray as long as you cling to them -- they are the Book of Allah and my Sunnah." [Reported by Al- Haakim - Sahih].
He returns to the Word of Allah and His Prophet, peace be upon him, whenever there is disagreement or difference of opinion, acting in accordance with the saying of Allah: "If you differ in anything among yourselves refer it to Allah and His Messenger if you do believe in Allah and the Last Day, that is more better and more suitable for final determination." [Surah al-Nisaa' 4:59]

He gives precedence to the Word of Allah and His Prophet, peace be upon him, above the words of anybody else, according to the speech of Allah: "O you who believe! Do not put yourselves forward in the presence of Allah and His Prophet and fear Allah. Verily Allah is All-Hearing and All-Knowing." [Surah al-Hujuraat 49:1].
He revives the Sunnah of the Prophet, peace be upon him, in his worship and behaviour and thus his behaviour and his life become a stranger among the people as the Prophet, peace be upon him, has mentioned in his saying: "Islam began as a stranger and shall return as a stranger as it began. So give glad tidings to the strangers." [Reported by Muslim - Sahih]. And in another narration: "So give glad tidings to the few, those who purify, correct what the people have corrupted of my Sunnah." [Al-Silsilah of Shaikh al-Albaani - Sahih].
He enjoins the good (calls to Tawheed, obedience to Allah and imitation of the Prophet , peace be upon him, ) and forbids the evil (warns against Shirk, disobedience to Allah and turning away from the Prophet's, peace be upon him, Sunnah). Thus he warns the people, out of deep concern, about the innovations, misguided ways and of the deviant, destru ctive groups who only invite the people for worldly gain, rule and authority in the land and not for the establishment of Tawheed or the removal of Shirk.
He acts in accordance with speech of Allah: "Truly he succeeds who purifies it (i.e. the soul)". [Surah as-Shams 91:8], so he seeks constant forgiveness, makes true repentance, brings Allah to mind abundantly, and rushes to perform the righteous deeds in order to purify his soul.
He worships Allah out of a combination of Fear, Hope and Love. Allah says in the Qur'an:
" . . . Call upon Him, with Fear and Hope. [Surah A'raaf 7:56], and He says: "Their limbs do forsake their beds the while they call upon their Lord out of Fear and Hope and they spend (in charity) out of the sustenance which We have bestowed upon them." [Surah as-Sajdah 32:16] and He says: "Yet there are men who take (for worship) others besides Allah: as equal (with Allah). They love them as they should love Allah. But the Believers are ov erflowing in their love for Allah." [Surah al-Baqarah 2:165]. The Salaf used to say: "Whoever worships Allah with Love only is indeed a Zindeeq (Heretic) and whoever worships Him with Hope only is indeed a M urji (one who believes that sins impart no harm as long there is Faith) and he who worships Him with Fear only is indeed a Haruri (one of those who deserted from the army of 'Ali and fought against him). But he who worships Him with Love, Fear and Hope is indeed a believing Muwahhid (i.e. one clinging to the Tawheed of Allah.)"

The word Salafi is an abridgement of that long definition. Furthermore, Salafiyyah is not the blind following of any particular Shaikh or Imaam. It is only adherence to the Qur'an and Sunnah as understood by the Pious Forefathers (i.e. As-Salaf as-Saalih) of the Islamic Community of Believers (Ummah).

Therefore, upon comprehending this, a Muslim has no option but to become a Salafi; since in doing so he attaches to that group which has been guaranteed success, victory, salvation and safety from the Fire by the Prophet, peace be upon him, Sahih (Authentic) hadiths, and he dissociates himself from that which has deviated and separated from the Firqatun- Naajiyah (the Saved Sect.).

[analyze_it]

What is Wahabism

In the first half of the twelfth century (Hijra) the Islamic World had reached its extreme decline, degradation and utter fall. The atmosphere was very gloomy and darkness had covered all its regions. Moral degradation and corruption was rampant everywhere. As for religion it was decadent as everything else. The pure and austere monotheism (TAWHEED) of the Prophet (sal) had become corrupted with the burgeoning growth of superstition and mysticism. The mosques stood empty, unfrequented and even deserted. The ignorant multitude decked out in amulets, charms and rosaries listened to and blindly followed squalid faqeers and ecstatic dervishes. These men urged them to perform pilgrimages to the tombs of Saints and seek their intercession with Allah. As for the moral precepts ordained by the Qur’an they too were ignored as well as defied. Even the consumption of intoxicants and opium were well nigh universal. In all certainty the life had been bulldozed out of Islam, leaving behind naught but a dry husk of meaningless ritual and degrading superstition.

The period of the Pious Predecessors being already passed, innovations and superstitions cropped up and vastly mushroomed. The people went back to their old practices of idolatry. They started paying homage to shrines and graves, so much so that they even directed their devotional prayers and supplications towards the graves to the exclusion of Allah. They gave precedence to the philosophical views and taqleed (blind following) over the Sunnah. They divested Allah of His essential attributes by making false interpretations on the Qur’anic texts.

But, all praises to Allah, no generation, persistently beset with innovations and abominable Shirk was ever devoid of sincere reformers who revived the faith to its pristine purity. In such darkest hour, a voice came crying out of the vast Arabian desert, the cradle of Islam, calling the faithful back to the true path, the one and only way - the Qur’an and the Sunnah. That was the great Mujaddid and puritan reformer, the celebrated Sheikh Muhammad ibn Abd al-Wahhab, who kindled a fire, which spread and engulfed the remotest corners of the Muslim World, purging Islam of its decadence and reviving the fervor of days gone by. The morning of reformation had dawned and the great re-awakening of the Islamic world had begun.

This peaceful, religious, revivalist movement of the Sheikh was obnoxious to the Turks and others for more reasons than one. They tried to crush this movement by force. They even killed some of the leaders, but could not destroy the movement outright. The movement lived on and is now growing all over the world. Everywhere in the Muslim world we are witnessing, the raising of the banner of Tawheed and the revival of the Call to the Qur’an and Sunnah.

All around the Muslim world, we see some Muslims, individually and collectively proclaiming the Call to Tawheed and the return to the Qur’an and Sunnah in the face of opposition by the ‘Saint-worshippers’, Grave-worshippers, the Sufis’ and the ‘Tariqat followers’. These deviant groups all purport or make the false claim to be Ahl us Sunnah wal Jam’aah and label the true callers to The Sunnah asWahhabis’

In view of the ignoble and false propaganda mounted against the reformatory movement of Sheikh Muhammad ibn Abd al Wahhab and the derogatory use of the word `Wahhabi’ for the movement ant its followers, we will Insha Allah in the course of this booklet, give a short account of the important events of his life and salient features of his creed and of his works.

[analyze_it]

** History of Wahabism**

CALL FOR REVIVAL OF PURE MONOTHEISM
The Sheikh found that the people had abandoned their faith, and the more he studied their deviations, the firmer he grew in his conviction and determination that Muslims should inevitably change themselves and tread the path of the Pious Predecessors. The hadiths of Prophet (Sal) say as follows:

You must necessarily tread the path of those who lived before you’.
The last hour shall not come, until some of the people of my Ummah begin to worship idols.’
`Islam was born a stranger and shall return as a stranger in similar manner.’
Sheikh Muhammad had by now resolved to publicly declare unto his people that they had gone astray from the right path.

He started with his call to the people in the town of Harimala, and made it clear to them, that he called them only unto Allah. He reminded the people that everything should be for Allah alone and that they should give up their wrong beliefs and practices. This naturally led to a dispute and struggle with the people and even with his father, who had been led away by the false sayings of the deviated followers.

The Sheikh continued to pursue his cause undeterred by making speeches, writing as well as practically guiding the people. Eventually a good majority of his people accepted his views. His father and brother Sulaiman too were convinced after prolonged discussions. In the year 1153 A.H. his father Abd al Wahhab passed away.

After the death of his father the people openly accepted the call of the Sheikh and forsook their false notions. They responded to the call for a return to the Sunnah of the Prophet (sal) both in words and deeds.

During this time his town was dominated by two tribes both claiming leadership but none able to take full control and maintain justice. These tribes were in the practice of keeping slaves and indulged in every mischief and sin. When the Sheikh thought of admonishing them, they got wind of it and set upon him but were prevented by the timely action of some good people.

The Sheikh left Harimala for his native town Aiyna, where his forefathers once lived and ruled. Here he met one Uthman bin Hamd bin Muammar, to whom he explained his reformist movement based on the Quran and Sunnah. He explained the significance of Thawheed and how much the beliefs and actions of the people differed from the true path. He told Uthman that if he would uphold the cause of Allah and his word, he would soon come to the leadership in Nejd and crowned with eternal bliss.

Uthman responded readily to the Sheikh’s call. Here again the Sheikh urged the people to return to the worship of Allah only (Thawheed) and a strict adherence to the Sunnah of the Prophet (sal). The Sheikh managed to cut down trees that were being worshipped in the area. He succeeded with the help of Uthman, in bringing down the dome over the grave of Zaid ibn al Khattab. He also carried out the prescribed punishment for adultery on a woman who had confessed to it.

The Sheikh and his message came to be widely known, and his reputation spread far and wide and it also reached Sulaiman bin Muhammad bin Urai’ir, the Governor of Ahsa and the children of Khalid. This impudent and ignorant man sent a letter to Uthman bin Muammir saying, “this man who is with you is saying this and did that, and when you receive this letter slay him, if not we shall withhold your kharaj (revenue) which is with us in Ahsa.” This was a tricky situation for Uthman. To oppose Urair was too much for him. Fearing this threat and weak in his faith ibn Muammar ordered the Sheikh to be banished from his town.

The Sheikh left the town on foot escorted by a horseman through the desert in the scorching sun, with only the thought of Allah, until he reached Dariya as the guest of Abd al rahman bin Suwailim. Through ibn Suwailim most of the prominent people of Dariya came to know of the Sheikh. They visited him in secret and he explained to them the real meaning and the significance of Thawheed. Among those who visited the Sheikh were the two brothers of Prince Muhammad bin Saud. These two brothers after much discussion and tutoring by the Sheikh were enlightened. They explained to their brother prince Muhammad that Sheikh Muhammad was staying with Ibn Suwailim and that he was a blessing from Allah sent to them. They urged the prince to meet the Sheikh.

[analyze_it]

MATTERS TO WHICH THE SHEIKH INVITED THE PUBLIC AND WHICH GOT HIM INTO DISPUTE WITH SOME OF THE ULEMAS:

1.Tawhid al-Ubudiya-
He explained to the people that Ibadah is nothing but exclusive obedience to Allah and compliance with His commands. This is a comprehensive term for everything that Allah loves and such words and deeds He is pleased with. The forms of Ibadah (Worship) which are to be offered to Allah alone are many, such as Salat (Prayers), Saum (Fasting), Zakat and Sadaqah, slaughtering of sacrificial animals, tawaf and invocation. He said that anyone who happens to direct any of these acts to anyone other than Allah becomes a Mushriq as Allah the Exalted says:

“ And whoever invokes (or worships) besides Allah any other ilah (god) of whom he has no proof, then his reckoning is only with his Lord. Surely Al-Kafirun (the disbelievers in the Oneness of Allah polytheists, pagans idolaters etc.) will not be successful.” Al Quran 23:117

2. Tawassul –
This means a fervent plea and is of two types: the permitted and the prohibited. The permitted one is by means of faith and righteous deeds and the Glorious Names of Allah and his attributes. The prohibited one is entreaty using the name of the Messenger, pious people and saints. Here is what Allah the Exalted says:

“O you who believe! Be mindful of your duty towards Allah and seek the means of approach and strive in His cause as much as you can so that you may be successful.” Al Quran5:35

3. Journeying to Mosques on Pilgrimage -
He asked the people not to undertake any pilgrimages to mosques other then the three mosques as given in an authentic hadith.

“Do not undertake a journey but to the three mosques - the Sacred Mosque Makkah) my mosque (Madinah) and the further Mosque (Al Aqsa).”

4. Construction over graves, covering and decorating them etc. -
The Sheikh openly declared that to construct buildings over the graves is unlawful. So is to shroud the graves with beautiful coverings and decorating them. It is prohibited to burn candles over the graves or to set up stone inscriptions. He also declared that it is illegal to have custodians and caretakers of shrines. Visiting such places tantamount to idol worship and can lead to other prohibited actions such as kissing them and going round them. He supported his statements with numerous hadiths prohibiting such constructions, visiting them and praying in them. The Shaikh quoted the hadith of Abu ‘l-Hayyaj al-Asadi whom Ali ibn Abi Talib asked:

“Should I not commission you with a duty with which the Messenger of Allah had commissioned me-to leave no statue but to crush it, and no grave raised above the surface of the ground but to level it down?”

5. Unity with respect of the Holy Names and Attributes of Allah-
On this the Sheikh held the views of the Pious Predecessors and the four celebrated teachers of law and others who held the same view, namely the affirmation and recognition of the Names and Attributes of Allah without employing Tamtheel (finding similarity with Allah’s attributes) or Takeef. (e.g. To explain how Allah does some thing).

6. Innovations-
The Sheikh very much disliked and spoke out against innovations (Bida’) especially:

1. The celebration and holding of gatherings on the Prophet’s Birthday.

2. Making Dhikr and salawath before pronouncing the Adhan.

3. Verbally pronouncing the Niyyah (intention) particularly before Takbir Tahrim.

4. Recital of a hadith of Abu Huraira before the Khatib ascends the Minbar. (Pulpit)

The Sheikh also abhorred and condemned the innovated practices of Tariqas (Orders), Tawassuf (Mysticism) and other practices which have no authority or sanction eitfrom the Messenger (sal) or from the Companion(R.A). Several Ulema had compiled works on this subject even before Sheikh Muhammad such as Ibn-Waddah, al-Turthushi and al-Shatibi on these abominable innovated practices and heretical actions.

This is a short biography of the best of reformers and the greatest of Mujahids and a renowned scholar of Islam, whom Allah blessed with deep insight. This reform movement was initiated by Sheikh Muhammad and not by Sheikh Abdul Wahhab. The correct name for this movement should have been “al-Muhammadiya” and not “al Wahhabiya”. In the light of the above facts it is left to the reader to judge whether the Sheikh initiated a new madhab or was reviving the deen of the Prophet (sal), his noble companions and their successors.

Indeed all Praise and thanks be to Allah the Exalted, who has graced us with the favor of preparing this life sketch of the Sheikh Muhammad ibn Abd al-Wahhab. May Allah be merciful to him and Peace and Blessings of Allah be upon Muhammad (sal) upon his family, all his noble companions and their successors until the last day.

[This message has been edited by analyze it (edited April 24, 2001).]

[system]

Brother analiyz has very eloquently cleared out the misunderstanding that most people have about salafi/wahabi.

I will inshallah try to provide more info on this sect which is still free from the innovation that other sects have added into Islam on the name of good-deed.

http://www3.pak.org/gupshup/smilies/smile.gif

[Shakir75]

WHO ARE THE "SALAFIS"?

Nuh Keller wrote in his essay entitled: Who or what is a Salafi? Is their approach valid?:

The word salafi or "early Muslim" in traditional Islamic scholarship means someone who died within the first four hundred years after the Prophet (Allah bless him and give him peace), including scholars such as Abu Hanifa, Malik, Shafi'i, and Ahmad ibn Hanbal. Anyone who died after this is one of the khalaf or "latter-day Muslims".

The term "Salafi" was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh (the student of Jamal al-Din al-Afghani) some thirteen centuries after the Prophet (Allah bless him and give him peace), approximately a hundred years ago. Like similar movements that have historically appeared in Islam, its basic claim was that the religion had not been properly understood by anyone since the Prophet (Allah bless him and give him peace) and the early Muslims--and themselves.

According to "Salafi" ideology, a "Salafi" is therefore one who has special knowledge or ability to follow the beliefs of the Salaf above the massive majority of common Muslims. They also include certain hand-picked scholars of later times.

Of course, this illusory definition is questioned by Sunni Muslims. Even the name of "Salafi," as understood by the "Salafi" movement, is rejected on the grounds that it is an innovated appellation which Ahl al-Sunna have not used and which appeared only a few decades ago. Dr. Sa`id Ramadan al-Buti of Damascus wrote the definitive book on this issue, entitled al-Salafiyya marhalatun zamaniyyatun mubarakatun la madhhab islami (The Salafiyya is a blessed period of history, not an Islamic school).

Where Ahl al-Sunna further differ with "Salafis" is in the promotion by the latter of a handful of controversial scholars as supposedly representing all of Islamic scholarship after the time of the true Salaf. They praise and advertise these controversial scholars over and above the established, non-controversial Ahl al-Sunna scholars of the intervening centuries. These few controversial scholars are:

• Ibn Taymiyya and his student Ibn al-Qayyim

• Ibn `Abd al-Wahhab and his Najdi epigones

• Bin Baz, Uthaymin, Albani, and their propagandists

The above claims can be found in their booklet entitled "A Brief Introduction to the Salafi Dawah" (Ipswich, U.K.: Jamiat Ihyaa' Minhaaj al-Sunnah, 1993) p. 2. The "Salafis" add Imam al-Dhahabi alongside Ibn Taymiyya and his student.

The Sunnis disagree with the above because neither do these belong to the time of the Salaf, nor are they considered representative of the belief and practice of the Salaf, nor are they considered foremost authorities by Ahl al-Sunna. In fact the condemnation of the first three by many scholars is well-known, as are the innovations and blunders of the latter. It is interesting to note that al-Dhahabi, who is listed by the "Salafis" alongside Ibn Taymiyya in the above list, has himself characterized Ibn Taymiyya as an innovator. His precise words were:

He [Ibn Taymiyya] was a virtuous and outstanding scholar, very accurate and meticulous in his intellectual examinations, but guilty of introducing innovations in the Religion (mubtadi').

These words were reported by the hadith master al-Sakhawi in his book al-Ilan wa al-tawbikh. Dhahabi's own disclaimer of the errors of Ibn Taymiyya is stated explicitly in his stern al-Nasiha al-dhahabiyya, which was published in Damascus in 1347 together with his Bayan zaghal al-ilm. Ibn Hajar mentioned Dhahabi's Nasiha in al-Durar al-kamina (1:166), and so did al-Sakhawi in al-I`lan wa al-tawbikh (p. 504). Two extant manuscripts of the Nasiha are kept, one in Cairo at the Dar al-kutub al-misriyya (#B18823) and one in Damascus at the Zahiriyya library (#1347).

The most definitive proof that the "Salafis" are the most distant of people to the pious Salaf lies in the following five fundamental aspects of Salafi ideology:

Anthropomorphism of Allah's attributes: affirming a place, direction, and corporeal limbs for Allah Almighty Who is far exalted above all of those;
Disrespect of the Prophet, blessings and peace upon him;
An amateurish, egalitarian approach to Qur'an and hadith (no need for scholars, or mastery of Arabic, or ijaza -- traditional accreditation, or the Islamic sciences);
Hatred of the Four Sunni schools of Law (the Four madhahib), the Two Schools of doctrine (Ash`aris and Maturidis), and all the schools of self-purification (Tasawwuf);
The practice of takfir: declaring other Muslims unbelievers.
Mohammad al-Abbasi in his essay entitled Protestant Islam has explained that the "Salafis" are essentially Westernized modernists striving to distance themselves from their own authentic but "messy" Islamic past in favor of an inauthentic but "hygienic" past which they identify, in youthful, revisionist fashion, with the pious Salaf:

With the neatness of mind which they had learnt from the West, and driven by a giddy enthusiasm which blinded them to the finer aspects of the classical heritage, many of the fundamentalists announced that they found the Islam of the people horribly untidy. Why not sweep away all the medieval cobwebs, and create a bright new Islam, streamlined and ready to take its place as an ideology alongside Marxism, capitalism, and secular nationalism? To achieve this aim, it was thought that the four madhhabs of fiqh had to go. Ditto for the Ash`ari and Maturidi theological traditions. The Sufi orders were often spectacularly exotic and untidy: they of course had to be expunged as well. In fact, at least ninety percent of the traditional Islamic texts could happily be consigned to the shredding machine: while what was left, it was hoped, would be the Islam of the Prophet, stripped of unsightly barnacles, and presiding over a reunified Muslim world, striding towards a new and shining destiny.

Unfortunately we see that the principal activity of these unbarnacled, revisionist "Salafis" has been, since their Wahhabi forerunners, to declare other Muslims kafir for not thinking along the same terms as they. The pernicious little booklet which is the reason behind the present refutation is only one more of a long, sad series of similar examples. And from Allah is all success.

[Shakir75]

THE PERMISSIBILITY OF CELEBRATING THE MEELAD-UN NABI (saw)
IN REFUTATION OF THE FATWA OF SHEIKH ABDUL AZIZ BIN BAAZ OF SAUDI ARABIA
The Sunni Muslim community should be fully aware and forewarned of the new fitna presently perpetrated by the Jamiatul Ulama (KwaZulu Natal) and the Jamiatul Ulama (Transvaal) on the Internet regarding the issue of an old Fatwa against Eid-e-Meelad-un Nabi (sallal laahu alaihi wasallam) by "Sheikh" Abdul Aziz bin Baaz of Saudi Arabia. The Fatawa of such like must be met with the fiercest of opposition and open condemnation from all circles.

This Fatwa was obviously instituted on the Internet, which is accessed by thousands of computer users, by these "theological" bodies as a flagrant attack on the Imaan and Aqeeda of Sunni Muslims or the righteous followers of the Ahle Sunnah Wa Jamaah, of whose beliefs and teachings the majority of Muslims the world over ascribe to.

Muslims must also take cognizance of the fact that among his other Fatawa, Bin Baaz of the Saudi Government is also on record for having issued a Fatwa declaring as un-Islamic the Palestinian people's uprising against the Jewish State of Israel, but at the same time not fulfilling his duty in his own country in issuing Fatawa against the evil practices of the Saudi Royal Family, such as gambling, horseracing, etc. Should this not be his first duty as the Head of Department of Islamic Researches Ifta and Propagation?

According to a great Muhaddith, Shams ad-Din Muhammad as-Sahawi (d.902 A.H.), the assembling for Meelad in Muslim history began in the 3rd Century A.H., but Ibn Taymiya (d.728 A.H.), almost five centuries later, was the first to begin argumentation and contention against this practice.

In conformity with Ibn Taymiya's beliefs and views which are incompatible with the beliefs of Islam, Bin Baaz, until a few years ago, publicised his condemnation of Meelad-un Nabi by publishing a Fatwa. This Fatwa was met with strong disapproval and displeasure in the Muslim world which regards the celebration of Meelad-un Nabi as a beneficial and desirous act.

In opposition and reply to Sheikh Bin Baaz' Fatwa, the distinguished Arab Scholar, Sheikh Sayyid Alawi Maliki, who is an Ustaz of Hadith in the Haram Shareef in Makkah, produced a clear, decisive and well-supported argument in Arabic on the permissibility of Meelad-un Nabi. Sheikh Sayyid Alawi, in his book "Holal Ihtefaal Bezikra-al Moulidin Nabawee al-Shareef" raised some very serious questions to Bin Baaz. He questioned Bin Baaz about his views on the innovations which are being practised "here" (in the Haram Shareef) and which were never practised before, neither in the Prophet's (sallal laahu alaihi wasallam) time, nor in the period of the Sahaba-Ikraam or of the Salf-e-Saleheen (ridwanullahi ta'ala ajma'in). The practices, which Sheikh Alawi mentioned were those such as:

1. THE FORMING OF A CONGREGATION TO PERFORM TAHAJJUD SALAAH BEHIND AN IMAAM.

2. THE RECITATION OF DU'A AFTER THE QURAN HAS BEEN COMPLETED AT THE END OF RAMADAAN IN TARAWEEH PRAYER.

3. THE GATHERING OF PEOPLE ON THE 27TH OF RAMADAAN AT TAHAJJUD WHERE THE IMAAM DELIVERS A SERMON.

4. THE CALL OF THE MUEZZIN BY SAYING "SALAATUL QIYAAM ATHABAKUMULLAH."

Muslims, however, must realise that the Ulema have accepted such practices as Bid'ah, but Bid'ah-e-Hasanah.

Also in opposition to Sheikh Bin Baaz' Fatwa, Sheikh Sayed Hashim al-Rifa'ie of Kuwait produced a lengthy Fatwa on the permissibility of Meelad-un Nabi celebrations which triggered off a tremendous increase in Meelad-un Nabi celebrations amongst the Arab populations of the cities of Makkah, Madinah, Jeddah, Ta'if, etc. and in the Gulf States.

An academic scholar, Sheikh Dr. Muhammad Abduhu Yamani, the Director of Darul Qibla Institute in Jeddah, who was also the ex-Minister of Information till 1983, and a renowned author in both the Arabic and English languages, recently on the occasion of Meelad-un Nabi celebration had written a detailed essay entitled "Assalatu Wassalaamu Alaika Ya Rasoollallah," which was published in the daily newspaper "Ash Sharqul Ausat." This article was published on the 12th of Rabbi-ul-Awwal in 1987, page 12 of this popular newspaper.

His very constructive essay, full of proofs, was well received by the Arabs, and Alhamdulillah, today there is a massive silent movement, known as "Irji'oo Ila Rasoolillah" or "Return to Rasoolullah", in progress. This is a clear reflection and indication that the Arab Muslims have become fully aware of the evils of the Wahabi beliefs and have now turned to reinstating the love of Rasoolullah (sallal laahu alaihi wasallam) as the foundation stone of their Imaan.

At the present moment, the Saudi capital in Riyadh has published a 300 page book titled "Al Deobandiyah" written by Sheik Tuwaijeeri which exposes, with proof, the corrupt beliefs of the Ulema of Deoband and how they deviated from Islam on the basis of Aqaa'id. The issue regarding Meelad-un Nabi had always attracted disagreement from some quarters of the Ulema fraternity. Almost 600 years ago Imam Jalal al-Din al-Suyuti (b.911 A.H.) had written a treatise on Meelad-un Nabi called "Hasnul Maqsid Fi Amalil Maulid" in which he stated that such a celebration is certainly permissible and Mustahab. In fact, so much has been written on this subject in various languages that there are abundant books to complete a library. Inspite of this, a specific group have always opposed this celebration and had no further proof to offer in support of their argument, other than saying that it is a Bid'ah.

For centuries, the Ulema-e-Deen have been produced the Shar'i definition of Bid'ah as an innovation which can be good or bad (Sai'yah or Hasanah). Meelad-un Nabi has been identified as Bid'ah Hasanah, in the same manner as the application of I'raab (Use of zabbar, zehr, pesh, etc.) in the Holy Quran, and the performance of Taraweeh Salaah; in the same manner as the construction of places of learning, e.g. Darul Ulooms, etc. for dissemination of education; in the same manner as Dastaar Bandi which is held on completion of Islamic courses; and the graduation ceremonies which are held on completion of Bukhari Shareef, etc. in Darul Ulooms. This actions were never practised before, neither in the Prophet's (sallal laahu alaihi wasallam) time, nor in the period of the Sahaba-Ikraam or of the Salf-e-Saleheen.

If one has to take the literal meaning of the word "Bid'ah" and abandon or discard the Shar'i meaning, then the Ij'tima for Tableegi purposes will be Bid'ah; the making of Ghusht will be Bid'ah; engaging in Chilla would be Bid'ah; publication of books would be Bid'ah, etc. - all of which would be classed as detestable in the extreme. However, such application of the literal meaning of "Bid'ah" cannot be found the entire period of Rasoolullah (sallal laahu alaihi wasallam), neither can it be found in the period of the Sahabah, nor in the period of Taba'i (ridwanullahi ta'ala ajma'in).

We wish to close this article by quoting to you a few authentic books from the thousands available written in earlier centuries by very renowned Ulama and Muhadditheen of that period on the permissibility of the celebrations of Meelad-un Nabi. These books are:

1. Al Mouridil Raweefil Maulideena Nabawee by Imam Mulla Ali Qari

2. At-Ta'rif bi 'l-Mawlidi 'sh-Sharif by Ibn Asir Muhammad al-Jazri (d.833 A.H.)

3. Jameeul Aasaar fee Maulidin Nabeeul Muqhthar by Imam Hafiz bin Nasirudeen Damishqi

4. Al Fazlur Raaiq fee Mauludi Khairul Khalaaik by Imam Hafiz bin Nasirudeen Damishqi

5. Maurid Al Saadi fi Maulidil Haadi by Imam Hafiz bin Nasirudeen Damishqi

6. Al Mouludil Hanni fil Mauludis Sanni by Imam Hafiz Iraqi (b.720 - d.808 A.H.)

7. An Ne'matul Kubra by Imam Ibne Hajjar

8. Hasanul Maqsid by Imam Hafiz Jalal ad-Din Suyuti

9. Meelad-ul Mustapha by Imam Ibne Kathir

10. Bayanu Meeladin Nabi by Imam Ibn Jawzi

11. Jami al-Asar fi Mawlidi 'l-Muhtar by ibn Nasir ad-din ad-Dimishki

IN THE NAME OF ALLAH, THE MERCIFUL, THE COMPASSIONATE

All praise is due to Allah who has guided us to follow the Noble Prophet (sallal laahu alaihi wasallam), the leader of the Messengers; who has granted us the capacity to remain steadfast on the pillars and essential principles of Deen Al-Islam; who has made it easy for us to follow the footsteps and way of our pious predecessors, to the extent that our hearts have been illuminated with the knowledge of the Shari'ah and the conclusive argument in favour of the evident truth; and who has kept our internal souls free from the contamination of falsehood.

We praise and thank Him for having blessed us with the light of certainty, and for having granted us strength and courage to continuously hold fast to His strong rope. These favours are all out of His Bounty and Grace. We testify that there is no deity besides Almighty Allah, who is alone, and has no partner or associates, and that, without doubt, our Beloved Muhammad (sallal laahu alaihi wasallam) is the Servant and Messenger of Allah, the Leader of those who are first and those who are last. May Allah send His Salaams and Blessings upon him (sallal laahu alaihi wasallam), his Household and Progeny, his Companions and those who follow their path until the Day of Judgement (ridwanullahi ta'ala ajma'in).

Allah Subhanahu wa Ta'ala says in the Holy Qur'an: "O ye who believe! Fear Allah, and (always) say a word directed to the Right".

Allah's Messenger (sallal laahu alaihi wasallam) said: "Whoever believes in Allah and the Hereafter should either say what is good, or otherwise remain silent".

It is every Muslim's duty to show people the truth in anticipation that they would follow it clearly and evidently and certainly not blindly. For truth is as clear as the sun in broad daylight. This brief introduction is due to what we have been hearing recently, as far as the celebration of the birthday of our Beloved Prophet Muhammad (sallal laahu alaihi wasallam) is concerned. Falsehood is regretabally attributed to such a noble event and mischief is stated as to the illegitimacy of celebrating such an esteemed occasion. Thus leaving ordinary people in a state of confusion not knowing whether they should partake in celebrating the event or otherwise. This is so, since the people who raise objection to the Meelad feel that they are at liberty to fabricate events in Islamic history and the traditions of our Holy Prophet Muhammad (sallal laahu alaihi wasallam).

Therefore, we felt that it is incumbent upon us, and upon those who possess knowledge of Shari'ah, to clearly explain to the Muslim masses the truth about Meelad.

PART ONE

IGNORANCE AND LITTLE KNOWLEDGE

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: "Whoever brings forth an innovation into our religion which is not part of it, it is rejected".

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) also said: "Beware of inventive matters for every invention is an innovation and every innovation is evil".

Those who quote these two Ahadith claim that the word "Kul" which means "EVERY" or "ALL" which is mentioned in the above two Ahadith is used to include everything, i.e. all kinds of innovations or "Bid'ah" without any exception. They conclude therefore, that all innovations are "EVIL".

By stating such an ill-fated statement, they have in fact accused the scholars (ULAMA) of the Muslim World of committing "EVIL" innovations, particularly Hadrat Umar (radi Allahu anhu). However, they quickly respond and say: No, we did not mean the Companions (SAHABA IKRAAM). In reply to that we say, yes, indeed you did so, because you said "EVERY" or "ALL" innovations are "EVIL".

And you have rejected what the Holy Prophet Muhammad (sallal laahu alaihi wasallam) himself approved, i.e."Tarawih Prayers".

We will now quote before you many actions which were not carried out during the life of Prophet Muhammad (sallal laahu alaihi wasallam) but were in fact done following his demise by his Companions (ridwanullahi ta'ala ajma'in).

1. THE ISSUE OF COMPILING THE QUR'AN IN ONE BOOK

Hadrat Zaid bin Thabit (radi Allahu anhu) said: Prophet Muhammad (sallal laahu alaihi wasallam) had passed away and the Qur'an has not been compiled into one book! In fact, it was Hadrat Umar (radi Allahu anhu) who told Hadrat Abu-Bakr (radi Allahu anhu) to collect the Qur'an. Hadrat Abu-Bakr (radi Allahu anhu) was hesitant at first and he actually said, "How could we do something which the Prophet himself never did". Hadrat Umar (radi Allahu anhu) replied, "BUT BY ALLAH IT IS A GOOD THING". Hadrat Zaid (radi Allahu anhu) then said Hadrat Umar (radi Allahu anhu) kept coming back and forth until Hadrat Abu-Bakr (radi Allahu anhu) sent after him and assigned him the task of compiling the Qur'an. (Bukhari Shareef)

1. PROPHET IBRAHIM'S STATION (FOOTPRINT).

Imam Baihaqi said that Bibi Ayesha (radi Allahu anha), a wife of the Holy Prophet (sallal laahu alaihi wasallam) said that Prophet Ibrahim's Station (Footprint) was attached to "KAABA" during the Prophet's (sallal laahu alaihi wasallam) and Abu-Bakr's (radi Allahu anhu) time. It was not until the time of Hazrat Umar (radi Allahu anhu) who changed its original position. Ibn Hajar, the great Muhaddith said: None of the companions raised any objection against Hazrat Umar (radi Allahu anhu) for doing so and he was the first person to cover Prophet Ibrahim's Station (Footprint) in the state it is now.

1. THE INTRODUCTION OF THE SECOND AZAAN DURING FRIDAY PRAYER

Imam Baihaqi narrated that Sayyiduna Al-Saa'eb bin Zaid (radi Allahu anhu) said: The first call (AZAAN) for Friday Prayer commenced when the Imam sat on the Pulpit (MIMBAR). This was the practice during the Prophet's, (sallal laahu alaihi wasallam) Hazrat Abu-Bakr's and Hazrat Umar's time. But when Hazrat Uthman (radi Allahu anhuma) came, he introduced the second Azaan.

1. SENDING PRAISE AND SALAAMS UPON THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM)

This was first introduced by Hazrat Ali (radi Allahu anhu) and he used to teach it to people of his time. Ibn Jabir mentioned that in his book called "Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.

1. THE ADDITION MADE BY IBN MASOUD TO TASHA'HUD

Imam Tabari said that Ibn Masoud use to read after saying "As Salaam Alaikum Warahmatullahi Wabarakaatuhu", "As Salaam Alaina Min Rabenna" (Peace be upon us from our Lord).

1. THE INTRODUCTION OF READING "BISMILLAH AL-RAHMAN AL-RAHIM" BEFORE COMMENCING TASHA'HUD.

Bukhari and Muslim both narrated that Ibn Umar use to read "Bimillah Al-Rahman Al-Rahim" before Tasha'hud.

All the above Companions have in fact introduced innovations which they have deemed beneficial and which were not practised during the life of the Prophet (sallal laahu alaihi wasallam). Hence, that these innovations where brought about in acts of worship! What then would you say about these renowned Companions? Are they going to be classified among those who practise "EVIL" innovations!

As for their (Bin Baaz, etc.) other statement which is even worse that the first one, where it is alleged by them that in the religion of Islam there is no such thing as "Good Innovation" or "BID'AH". Let us quote the opinion of the most renowned scholars of Islam regarding this issue.

1. Imam Al-Hafiz Al-Nawawi said in Vol.6, p.21 in his "Commentary on Sahih Al-Bukhari": What the Prophet (sallal laahu alaihi wasallam) meant when he said "EVERY" or "ALL" innovations, is that it is general but restricted, i.e. that most innovations are "EVIL" but not "ALL". In "Tahdhib Al-Asma wal Lugat" Bid'ah is explained as follows:

"Bid'ah in Shari'ah is the invention of that which was not there in the period of the Messenger of Allah (sallal laahu alaihi wasallam), and it is divided into two categories HASANAH (or good) and QABIHAH (or evil)".

1. Ibn Hajar Al-Asqalani who explained Sahih Al-Bukhari said: "Every action which was not in practice at the Prophet's (sallal laahu alaihi wasallam) time is called or known as Innovation, however, there are those which are classified as 'Good' and there are those which are contrary to that".

2. Imam Abu-Na'im said that he heard Imam Ibrahim Al-Junaid say that he heard Imam Shafi'i (radi Allahu anhuma) say: "The new things that are brought about are two kinds. One kind is that which brought about, inconsistent with something in the Qur'an or the Sunnah or with some Athaar or I'jma. This the category of BID'AH DALALAH (heretic innovation). The second kind is that which is brought about from good things which are consistent with any of the above".

3. Imam of Imams Izzuddin Ibn Abd al-Salaam writes in his book "Al-Qawa'aid": "Bid'ah is divided into Wajib, Haram, Mandub, Makruh and Mabah. And the way to know which category it belongs to, is to examine it together with the laws of Shari'ah. If it falls in with the laws that deal with what is Wajib, then it is Wajib. If with those laws that deal with Haram, then it is Haram. If with the laws dealing with what is Mandub, then it is Mandub. If with the laws dealing with what is Makruh, then it is Makruh. If with the laws dealing with what is Mubah, then it is Mubah".

Following the examination of the statements of these highly renowned scholars of Islam, we ask: How is it then that what is alleged that the word "Kul" or "EVERY" includes all kinds of innovations or "Bid'ah" regardless? And where in the religion of Islam is it stated that there is no "Good Bid'ah" or "good innovation". Hence, the Messenger of Allah (sallal laahu alaihi wasallam) has said: "Whoever introduces a good innovation into the religion of Islam, will be granted due reward for it and the reward of those who acts upon it without any reduction in their deeds".

From this hadith we find that every Muslim is entitled to introduce a "good Bid'ah or innovation" as long as it conforms with the test mentioned earlier, even though the Messenger of Allah (sallal laahu alaihi wasallam) did not do it, preach it or practice, in order that he/she could increase the deeds of goodness and rewards.

PART TWO

THE BEGINNING OF THE CELEBRATION OF MEELAD SHAREEF

As we all know as matter of fact, that when ever people want to promote and advance their ways, they pave the way to spread their falsehood among the Muslims masses and those who have very limited knowledge by misquoting what the Imams of Islam have stated or written. It is alleged by those people who disagree with Meelad that Imam Ibn Kathir stated in his book "Al-Bi'dayah Wa Ni'hayah" in Vol.11, p. 172 the following: "It was the Fatimy Government which ruled Egypt from 357-567 who was responsible for the celebration of Meelad".

We say in reply to the above that after having consulted the above reference we found that it was a sheer lie, for we read that page and we found that the above is but allegations, deceit and dishonesty when quoting the renowned scholars of Islam. However, if they insist on the above, we demand that they produce it before us if there is any truth in what they allege!

Allow me now to quote before you what Imam Ibn Kathir has actually said in the same book "Al-Bi'dayah" Vol.13, p. 136: "Sultan Muzaffar used to arrange the celebration of the Meelad Shareef with honour, glory, dignity and grandeur. In this connection he used to organise a magnificent festival". Then he said in praise of that man: "He was a pure-hearted, brave and wise Aalim (Scholar) and a just ruler, may Allah shower His Mercy upon him and grant him an exalted status."

Shaikh Abu-Khattab Ibn Dihyah also wrote a book for him on the Meelad Shareef entitled "Enlightenment on the Birthday of the Bearer of Good News, the Warner". For this book Sultan Muzaffar awarded him a gift of one thousand Dinars. He then said: "Every year his expenditure on the Meelad Shareef amounted to three hundred thousand Dinars".

Examine carefully, dear brother/sister, such praise which has been conferred by Ibn Kathir upon that man, where he described him as "a wise Aalim, brave and pure-hearted" and then concluded by saying "may Allah shower his Mercy upon him and grant him an exalted status". He did not say he was a corrupt or evil, he did not say he was committing "Bid'ah" or deeds which leads a person to be doomed, as it is alleged by those who reject the celebration of Meelad Shareef.

I refer you to that very reference which has been quoted to read further for yourselves what Imam Ibn Kathir has added in praise of this Sultan.

I would strongly recommend as well that you consult what Imam Zahabi in his book "Biography of the Elites", Vol. 22, p. 336 has said in description of this Sultan: "Sultan Al-Muzaffar was humble, generous, follower of the Prophet's (sallal laahu alaihi wasallam) way and he liked the scholars and narrators of Hadith".

POINT TWO

VIEWPOINT OF THE IMAMS OF THE MUSLIM UMMAH ON THE

CELEBRATION OF MEELAD SHAREEF

1. Imam Al-Hafiz Al-Suyuti in his famous book "Al-Hawii Lil-Fatawii" allocated a special chapter on that topic and named it "The Excellence of Objective in Celebrating the Mawlid" where he said: The question under consideration is what the verdict of the Shari'ah on celebrating the Holy Birthday of the Noble Prophet (sallal laahu alaihi wasallam) during the month of Rabbi-ul-Awwal. From the point of view of Shari'ah is this a praiseworthy action or a blameworthy one? And do those who arrange such celebration receive blessings or not?

He said: "The reply to this question is that in my view the Meelad Shareef (Celebration of the Birthday of the Noble Prophet sallal laahu alaihi wasallam) is in fact such an occasion of happiness on which people assemble and recite the Holy Qu'ran to the extent that is easy. Then they relate the prophecies concerning the appearance of the Noble Prophet (sallal laahu alaihi wasallam) that have been transmitted in Ahadith and Athar, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to satisfaction. This festival of celebrating the birthday of the Noble Prophet (sallal laahu alaihi wasallam) is a Bid'ah Hasanah (good innovation) and those arranging it will get blessing, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Prophet (sallal laahu alaihi wasallam) and his birth".

1. Even Ibn Tay'miah said in his book "Necessity of the Right Path", p. 266, 5th line from the bottom of that page, published by Dar Al-Hadith, the following: "As far as what people do during the Meelad, either as a rival celebration to that which the Christian do during the time of Christ's birthday or as an expression of their love and admiration and a sign of praise for the Noble Prophet (sallal laahu alaihi wasallam), Allah will surely reward them for such Ij'tiha". He then said: "Although Meelad was not practised by (Salaf), they should have done so since there was no objection against it from the Shari'ah point of view".

And we certainly only celebrate Meelad out of love and admiration to the Prophet of all Mankind.

1. Al-Hafiz Ibn Hajar was asked, same reference of Imam Suyuti, about Meelad Shareef. His reply was: "Meelad Shareef is, in fact, and innovation, which was not transmitted from any pious predecessor in the first three centuries. Nevertheless, both acts of virtue as well as acts of abomination are found in it (i.e. sometimes acts of virtue are found therein and sometimes acts of abomination). If in the Meelad Shareef only acts of virtue are done and acts of abomination are abstained from, then the Meelad Shareef is a Bid'ah Hasanah (good innovation), otherwise not." He then added "... to do any virtuous act and to observe it annually as means of recollection for any special day on which Allah Ta'ala has bestowed any favour or removed any calamity is a form of showing gratitude to Allah. Gratitude to Allah Ta'ala is expressed through different kinds of Ibaadah (worship) -prostration and standing in prayer, charity and recitation of the Holy Qu'ran. And what is a greater favour from Allah can there be than the appearance of the Prophet of Mercy (sallal laahu alaihi wasallam) on this day (i.e. 12th of Rabbi-ul-Awwal)?"

Some people do not limit it and celebrate the Meelad Shareef on any day of Rabbi-ul-Awwal. Nay, some people have extended it even more and increased the period to the whole year. According to the latter, the Meelad Shareef can be celebrated on any day of the year. The objective here is the same, i.e. to rejoice at and celebrate the Holy Birth of the Noble Prophet (sallal laahu alaihi wasallam).

1. Imam Abu-Bakr Abdullah Al-Demashqi compiled a number of books on the subject and called them "Collection of Traditions on the Birth of the Chosen Prophet", "The Pure Expression on the Birthday of the Best of Creations" and "The Spring for the Thirsty One on the Birth of the Rightly Guided".

2. Imam Al-Hafiz Al-Iraqi wrote a book and called it "The Pure Spring on the Sublime Birth".

3. Imam Ibn Dahyah wrote a book and called it "Enlightenment on the Birthday of the Bearer of Good News, The Warner".

4. Imam Mulla Ali Qari wrote a book and called it "The Quenching Spring on the Birthday of the Prophet".

5. Imam Shams Ul-Din bin Naser Al-Dumashqi, said in his book "The Spring for the Thirsty One on the Birth of the Rightly Guided" about the story of Abu Lahab that he will receive a light punishment every Monday for expressing joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam) on that day. The Imam said the following verse of poetry, the translation of the above is:

If such Kafir was denounced in the (Qur'an)

And perished are his hands, and in the Flames is his eternal abode

It is narrated that every Monday

His torment is made easy for his Joy at the Birth of Ahmad

What is the expectation then of a servant who spent all his life

Happy with the Arrival of Ahmad and died on the Oneness of Allah.

1. Imam Shams Ul-Din Ibn aL-Jazri, the Imam of Reciters, wrote a book and named it "The Scent of Notification on the Blessed Birthday".

2. Imam Al-Hafiz Ibn Al-Jawzi, said in the description of Meelad: "Peace and Tranquillity takes over during that year and a good glad tiding to obtain your wish and inspiration".

3. Imam Abu-Shamah, The Sheik of Al Hafiz Al Nawawi, said: "The best of the innovations of our times is what is carried out on the day of corresponding to the birthday of our Beloved Prophet (sallal laahu alaihi wasallam), where people give out donations, practice what is right, express their joy and happiness, in doing so is surely a sign of love and admiration for the Prophet (sallal laahu alaihi wasallam)".

4. Imam Al-Hafiz Al-Qastalani, who gave commentary on Sahih Bukhari, said: "May Allah shower his Mercy upon a person who takes the days of the month of Rabbi-ul-Awwal, in which the Noble Prophet (sallal laahu alaihi wasallam) was born, as days of feast and celebration for doing so is the best cure for the heart of an ailing person."

Following all of the above, there is yet another false accusation, i.e. THOSE WHO OPPOSE MEELAD SHAREEF CLAIM THAT IF MEELAD WAS PART OF "DEEN", THEN SURELY THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) WOULD HAVE DONE IT HIMSELF AND HE WOULD HAVE MADE IT CLEAR FOR THE PEOPLE TO CELEBRATE IT?

THE REPLY IS:

Not everything which the Prophet (sallal laahu alaihi wasallam) did not do or his Companions would ultimately make things "HARAM". Since the Prophet (sallal laahu alaihi wasallam) himself said: "He who introduces a new good Sunnah in Islam will be rewarded for it ..."

Imam Shafi'i (radi Allahu anhu) said: "Anything which enjoys the backing of Shari'ah cannot be an innovation even if the Companions did not practice it, because their abstention from doing something may have been due to a particular reason which was there at that time, or they have left it to something which happens to be better, or perhaps news about a particular them did not reach them all".

Therefore, whosoever alleges that this thing is Haraam on the basis that the Noble Prophet (sallal laahu alaihi wasallam) did not practice it, then surely he has alleged something which has no foundation or backing in Shari'ah and thus his allegation is refuted and rejected.

FINALLY

It should be noted that, according to your allegations you have stated, i.e. That every person who innovates or brings about into action that which the Prophet (sallal laahu alaihi wasallam) or the Companion did not do, means that this person has in fact introduced something bad into the religion, will be interpreted that the Prophet (sallal laahu alaihi wasallam) did not fulfil "THE DEEN" for his "UMMAH" and the Prophet (sallal laahu alaihi wasallam) did not convey what was ought to be conveyed to the Muslims! and whoever believes in that is a "KAAFIR".

We say, "We condemn you from your own words", because you have brought and practised so many innovation which the Prophet (sallal laahu alaihi wasallam) or the Companions never practised nor preached, not even "SALAF" ever do them.

To name just a few and not all:

1. To gather collectively the Muslims to pray behind one Imam during "TARAWIH PRAYERS", at the two Sacred Mosques and other Mosques.

2. Reading the "DU'A" at the conclusion of finishing the recitation of the Holy Qur'an during "TARAWIH PRAYERS" and "TAHAJUD PRAYERS".

3. Allocating the 27th night of Ramadaan to recite the whole Quran at the two Sacred Mosques.

4. The Caller for Azaan saying when announcing to the people the commencement of the "TARAWIH PRAYERS" the following, "RAISE UP FOR TARAWIH PRAYERS, MAY ALLAH REWARD YOU".

5. Claiming that "TARAWIH PRAYERS OR DIVINITY" is divided into three Parts.

Is this a Prophetic saying, or the saying of one of the Companions or of the Four Imams? And many other things such as the formation of the committees for "ENJOYING WHAT IS RIGHT AND FORBIDDING WHAT IS EVIL", establishment of universities, Association for memorisation of the Holy Quran, Offices of Dawah and "SPECIAL WEEK OF MASHA'YEKH". Hence, we do not raise objections to these things since they are in place for serving Islam. Let us add that these things are all "BID'AH" but we acknowledge that they are "GOOD BID'AH".

REFUTATION OF THE FINAL OBJECTION?

It is alleged that since the Birthday of the Prophet (sallal laahu alaihi wasallam) is the same as his demise, therefore, expressing joy on that day is no better than expressing grieve over his demise and if the religion of Islam was to be applied on the basis of one's opinion, then we are bound to show grief during this day and not happiness!

I will leave the rebut of such crooked argument to none other than Imam Suyuti himself, where he said in his famous book "Al-Hawaii Lil-Fatawii", p. 193, the following: "The birthday of the Noble Prophet (sallal laahu alaihi wasallam) is the greatest favour of Allah granted to us, and that his demise is the greatest affliction for us. However, Shari'ah has encouraged us to show gratitude for favours and has taught us to observe patient perserverence, silence and calm in the face of afflictions. The Shari'ah has ordered us to offer "AQIQAH" on the birth of a child. But the Shari'ah has not ordered us to sacrifice an animal on the death of someone nor to do such action. On the contrary, it has prohibited wailing and lamentation. Thus, the laws of Shari'ah indicate that to exhibit happiness in this Holy month in connection with the birth of the Noble Prophet (sallal laahu alaihi wasallam), is better than showing grief at his demise."

CONCLUSION

The Noble Prophet (sallal laahu alaihi wasallam) foretold about the coming of such people in the Hadith narrated by "Abu-Yaa'li" on the authority of "Huzaifah" who said:

The Noble Prophet (sallal laahu alaihi wasallam) said: "What I fear most for you, is a man who reads the Qur'an until such time when the blessing of Qur'an is reflected on him and he takes Islam as his Cloak ... he then turns around and strips himself off from Islam and then tosses it away behind his back, then he heads quickly towards his neighbour with his sword unsheathed and he calls him a 'MUSHRIK'" I said: "O, Prophet of Allah! Who is more worthy of being called a MUSHRIK the one being attacked or the attacker". He replied, "It is indeed the attacker."

To end this research on a happy note let me draw your attention to the following Hadith: The Noble Prophet (sallal laahu alaihi wasallam) has himself indicated the excellence of this great month and day in reply to a questioner. When the questioner wanted to find out about fasting on Mondays, the Noble Prophet (sallal laahu alaihi wasallam) replied: "That is the day on which I was BORN".

COMPILED BY THE IMAM AHMED RAZA ACADEMY IN SOUTH AFRICA

[Lashkar-e-Abbas]

whoa... information overload...
let me read all this stuff over again... and then I'll comment on it.

[Topee_Wala]

Now, in pakistan if a person is 'too' islamic they insult him by calling him wahabi. This is what my relatives called me when i told that we should not go to the graves of 'saints' and do mannats or pray or build mosques near them... This is believe is still ture be it the grave of the prohpet Mohammed (saw) himself. And here is why

Sahih Al-Bukhari Hadith
Hadith 2.414 Narrated by Urwa

'Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying.' " 'Aisha added, "Had it not been for that, the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying."

So i rest my case. From this is also conclude that the extension of the Mosque in Madina done my the Ottomons should have been done more carefully so as to adhear by this hadith.

[Lashkar-e-Abbas]

I would just like to correct some assumptions made in this article. Won't comment on the Salafi religious part. Cuzz I don't wanna attack the religion.
He is not of the sects of the Shi'ah (Shi'ites) who hate and curse the Prophet's Companions and claim them to be apostates, claim that the Qur'an has been altered, reject the authentic Sunnah and **worship the Prophet's Family, peace be upon them.**

Yeah Ok. You expect me to believe that? Go ask a Shia. He'll tell you. Man... There is no cure for ignorance. Now you'll probably certify that killing of Shias is Fard because of this illogical assumption.

He is not of the Sufis who worship graves, saints and claim Divine incarnation.
Yeah ok... I happen to read books on sufism. I don't know about any grave worshipping? Again. Ignorance.

He adheres to the Prophet's , peace be upon him, way in his life and the way of his Companions after him. The Prophet , peace be upon him, said: "I am leaving you two things and you will never go astray as long as you cling to them -- they are the Book of Allah and my Sunnah." [Reported by Al- Haakim - Sahih].
There are other interpretations or should I call if VERSIONS of this Hadith. Discussing them would only get us to a stalemate, but I just thought I'd point it out. Cuzz you should leave your mind open read the other ones, read other people's arguments and then conclude for yourself if the Hadith is authentic or fake. Otherwise you'll just end up doing what every other muslim does - follow BLINDLY what these Mullahs say.

... and he who worships Him with Fear only is indeed a Haruri (one of those who deserted from the army of 'Ali and fought against him). But he who worships Him with Love, Fear and Hope is indeed a believing Muwahhid (i.e. one clinging to the Tawheed of Allah.)"

Interesting... Can't comment, but interesting to see the respect for Ali (Ibn-e-Abu Talib ??)

Great post though... Very informative
Just thought I'd clear up some assumptions.

Can you also post a link to this please?

[Lashkar-e-Abbas]

1. The celebration and holding of gatherings on the Prophet’s Birthday.

Sorry... but I don't understand this. This has to do more with Islamic culture than with religion. There is a HUGE difference between the two. No one in this WORLD would say that they celeberate Prophet's Birthday because it is a part of their religion. Like think about it. It is like celebrating the Birthday of Mohammad Ali Jinnah. You are telling me that that would be an innovation in Islam ??? Mohammad (SA) was a great leader and lead people out of ignorance. People respect that and pay tribute to him. Nothing to do with ISLAM. How can it be an innovation.

Personally ... I think the above posts reflect a little bit too much obsession with Innovation. Not everything is INNOVATION.

2. Making Dhikr and salawath before pronouncing the Adhan.

What's wrong with that? The Prophet himself (I think ... I'll try to get a link) said that sending salawath on him is THAWAB. So doing it before ADHAAN doesn't make a difference. It would be wrong if it were made part of the ADDHAAN. Which it is not. People do it at the start just to pay respect to the great leader. Again not trying to ALTER the ADDHHAAAN.

[Shakir75]

Topee Wala:
People who visit graves are not "worshipping" graves, as you have pointed out. We are not saying that the person inside the grave is god (Astaghfirullah). There is enough proof that visiting the graves of pious Muslims is benefecial as well as recommended. Here's the proof:

Recently, there has been much controversy regarding the well-established practice of Muslims of visiting the shrines of the Awliya and paying homage to them. A local Muslim cleric, Shaykh Faaik Gamieldien, has referred to the Muslims who show respect to the blessed shrines as "Mushriks" and "Kafirs". He further claims that there is no Qur'anic or Sunnah injunction to justify the visiting of these graves. He holds that the dead have no awareness or spiritual life and there is no Baraka at the shrines of these saints. He goes on to claim that it is forbidden to build structures around or above the graves of the saints and to honour them. He claims that expressing respect and veneration for the Prophets (s) leads to Shirk.

These outrageous claims have caused an uproar and unnecessary conflict and division in the Muslim community. The great scholar of Makkah, and one of the most highly respected Ulama (religious scholars) of the contemporary Muslim world, Sayyid Muhammad bin Alawi Al-Maliki, has discussed these issues in detail, especially in his major work (Mafahim Yajib an Tusah-hah.), a book recognised byUlama from every Muslim country, including the muftis of Al-Azhar and Pakistan.

Using the eminent Shaykh's research, in the following pages we will expound upon the true Islamic viewpoint concerning these important issues, based on the Quran, Sunnah and the Sayings of the great scholars of Islam.

QUESTION 1:
What do the Qur'an and Sunnah say concerning the visitation of graves, the spiritual life and awareness of the dead, and the presence of Baraka (grace) and Nur (light) at the graves of the pious ones among Allah's (swt) servants?

ANSWER:
Visiting graves
Firstly, Allah (swt) says in the Holy Qur'an about the qabr of the munafiq (hypocrite): "do not stand at his grave" ( Wa la Taqum ala Qabrihi ). From this the `Ulama have deduced that we should visit the graves of the mu'minin, i.e. our Muslim brothers and sisters..

Also, it is narrated in Sahih Muslim, Tirmidhi, Abu Dawud, Nasai and Musnad Ahmad (Bab al-Jana'iz) that Nabi Muhammad (s) said:

"I had previously forbidden you to visit graves, but I now permit you to visit them, for it will remind you of the Akhira."

Even the Nabi Muhammad (s) used to visit the graves of his companions who had passed away at that time. It is narrated in the six authentic compilations of Hadith that the Nabi Muhammad (s) used to regularly visit the graveyard of Madinah, Jannatul-Baqi and make Du`a there (Muslim and Tirmidhi).

Al-Bayhaqi, narrates that he used to visit the graveyard of the martyrs of Uhud annually (Ala r'a s kulli Hawl).

So, besides merely visiting the graves, in some cases, the Nabi Muhammad (s), also did so at specific periodic intervals, e.g. annual commemoration, for visiting certain graves, as is the custom of many Muslims all over the world today.

We also know that the Nabi Muhammad (s) visited the Jannat al-Mua'lla graveyard in Makkah, where his dear wife Sayyidah Khadijah is buried and called the whole place a blessed graveyard "Ni'm al-Maqbarah Hazihi" (contrary to Shaykh Gamieldien's claim that he did not give any importance to his wife's grave). Narrated by al-Bazzar.

Imam Muslim narrates that the Prophet (s) even visited his honourable mother's grave, which is in a place between Makkah and Madinah. He cried there and made everybody else also cry.

We also ask, why was the Jannatul Baqi` in Madinah made the holiest graveyard on earth as in the Sahih AHadith?

Precisely because of the Holy people who were going to be buried there, a fact which clearly shows that not all graves and graveyards are the same in status and Darajah (level), according to the Shariah. Those graveyards in which Holy people are buried are definitely higher in Status and Baraka, otherwise, why visit Jannat ul-Baqi and Jannat ul-Mualla in Madinah and Makkah?

Bayhaqi narrates in Shu'ab al-Iman that the Prophet (s) said: "Whoever visits the grave of his parents or the grave of one of them, every Friday, he will be forgiven and his name will be written among the pious ones"(Man zaara qabra abawayhi au ahadihima fi kulli Jum'ah, ghufira lahu wa kutiba barran).

If visiting the graves of one's parents can result in such a blessing, what about visiting the graves of the esteemed friends of Allah (swt)?

We ask, when the Prophet of Islam (s) has encouraged us to visit graves regularly and considered it a cause for Maghfirah, then how can anyone ever condemn it?

It is narrated in Sharhus Sudoor by al-Imam al-Suyuti that Nabi Muhammad (s) said that when you visit the graveyard, you should read Suratul-Ikhlas, Suratut-Takathur and Suratul-Fatiha, and present the reward of the recitations as a gift to the inhabitants of the graves. Nabi Muhammad (s) explains that these souls will then make du'a for you, asking Allah (swt) to forgive you and bless you.

So this then is a command of the Nabi Muhammad (s). We learn from this Hadith that the souls of the departed have the ability to make Du'a for the living, asking Allah (swt) to help the living who are visiting them.

In another Hadith in (Kanzul Ummal by al-Imam al-Muttaqi) it is narrated by Sayyidina 'Ali (r) that the Nabi Muhammad (s) said: "Whoever goes to a graveyard or passes by a graveyard and recites surat al-Ikhlas eleven times and gives the thawab (reward) of the recital to the dead buried there, will receive the same thawab for it as the dead people.

In fact the Nabi Muhammad (s) is encouraging us to recite surat al-Ikhlas and present the thawab of it as a gift to the dead when we visit them. Today, some people are saying that making Dhikr at the graves is Bid`a!!! They must go and study Hadith.

Awareness of the dead and their spiritual life in the graves
Firstly, the Qubur of the Prophets (as):

A Sahih Hadith narrated by Imam Muslim (vol.2 p.268) states that the Nabi Muhammad (s) said that on the night of Mi'raj he (s) passed by the grave of Sayyidina Musa (as) and saw him praying in his grave (idha bi Musa yusalli fi Qabrihi)

This is evidence from the Sunnah of the Nabi Muhammad (s) that there are certain holy people of Allah (swt) who can even pray in the qabr . The ulama say that they are not praying because it is fard (obligatory) upon them (since they have already died) but that they are praying for the sake of the love of Allah (swt) and because they enjoy praying and thus talking to Allah (swt).

About the Anbiya (Prophets) (as), there are no doubts since Abu Ya'la and al-Bazzar (in their Musnads) narrate a sahih Hadith concering the Prophets that the Prophet (s) said that all of the Prophets are alive and praying in their graves. (al-Anbiya Ahyaa'un fi Quburihim yusalloon). The Arabic word for prayer used in this Hadith is (Salah), which may also mean du'a, besides the ritual Salah we know.

In another Sahih Hadith narrated by Abu Dawud, Nasai, Ibn Majah, Ahmad, Tabarani and others, the Nabi Muhammad (s) said that one must make a lot of Salawat on the day of Jumu`ah as this will be presented to the Nabi Muhammad (s). Then the Sahabah asked the Prophet (s) how their salawat was going to be presented to him after he had died and his body is no more, and the Prophet (s) replied that:

"Allah (swt) has made it haram (forbidden) for the earth to consume the bodies of the Prophets"

Things are only presented to someone if he is alive , fully aware and conscious of everything. This Hadith also shows that the Prophet (s) is aware of our salawat and our spiritual states, otherwise what is the meaning of this presentation?

So they are alive in the graves, they are praying, they are aware of who is making salawat on them -“ in short, they know us.

Prophet Muhammad's (s) meeting with other Anbiya (as)

We also know that on the night of Mi'raj, all the Prophets (as) assembled in Masjidul Aqsa, physically (or spiritually as some say), but all of these prophets save `Isa (as) had already died, so to say. Yet that night they met the Nabi Muhammad (s), spoke to him and prayed behind him.

And when he went into the samawat (the skies) he (s) met them again. This shows, and we know it from many Sahih Hadith concerning the Mi'raj (Ascension) that these Prophets were alive and they went to the Aqsa, went to the skies and met the Nabi Muhammad (s).

Yet many people today want to deny the life of the Prophet (s) who is in fact the Imam of all those prophets (as), saying that the Nabi Muhammad (s) is dead and cannot go from place to place, that he is finished and has no awareness, A'udhu billah. May Allah (swt) protect us from such blasphemy.

We all know about the incident of Mi'raj and the reason why Masjidul Aqsa is so dear to us and so holy is because the Prophet (s) prayed there with all the Nabis. If we say that they never prayed there, then why is it so dear to us? What then is the significance of Aqsa?

We also know that Sayyidina Musa (as) benefitted us on that night because Allah (swt) had made fifty Prayers fard on us. But, through the intermediary action of Musa (as) this number was reduced to five times daily. What a great help is this to the Ummah of Muhammad (s). There are so many people having problems performing only the five daily prayers, how much more difficult would not 50 have been? Allah's (swt) mercy upon us is indeed great.

But what is astonishing about this incident is that Musa (as) had passed away 4,000 years before that night of Mi'raj, yet there he was, acting as an intermediary for the Ummah of the Nabi Muhammad (s). If this is the ability of Musa (as), what about the best of creation, the Imam of prophets, our own Nabi Muhammad (s)? Can the Nabi Muhammad (s) not help us today if Sayyidina Musa (as) could help us then?

Concerning the Qubur of ordinary Muslims:
It is narrated by Abu Na'im and Imam Ahmad bin Hanbal that the great Tabi'i (a person who met the Sahabah) Thabit al-Bannani, used to say "O Allah! If you would give anyone the honour of making salah in the qabr (grave), give me that honour."

Abu Na'im narrates that on the day of Thabit's death ,Jubair (r) one of the great Tabi'in also, said: "I swear by Allah who created me, other than whom there is no Lord, I put Thabit al-Bannani in his his qabr that day when we buried him and with me was a person named Humaid at-Taweel and when we had finished putting the stones on the qabr one of the bricks fell down and I saw Thabit al-Bannani making salat in his qabr."

In other words, Allah (swt) accepted the du'a of this great wali to make salat in his grave This is a sahih Hadith narrated by Ahmad ibn Hanbal and Abu Na'im.

In another sahih narration by Tirmidhi and Ibn Majah, the Nabi Muhammad (s) said that if anyone buries his brother, that he must put on a beautiful kafan for the dead person because they visit one another in the grave (innahum yatazaawarun).

This is only speaking about ordinary Muslims and not Awliya Allah. If ordinary Muslim dead can visit one another in their Qubur, then how much greater is not the status and ability of the Awliya Allah in their Qubur? What awareness do not these friends of Allah (swt) have in their Qubur?

It is narrated by Tirmidhi and an-Nasa'i as well as al-Hakim that one of the Sahabah put his tent over a qabr without knowing it and when he was inside the tent, he heard someone reciting surat al-Mulk. He went to Nabi Muhammad (s) and told him what he heard. Nabi Muhammad (s) informed him that surat al-Mulk is a protection against punishment in the qabr, and is protecting the man buried there.

The `Ulama of Hadith explain that that man loved reciting surat al-Mulk when he was alive and thus Allah (swt) granted him that he could recite it in his qabr as well.

This proves that an ordinary man is able to recite Qur'an in his qabr and a normal living man is able to hear him. Thus if a truthful person claims that he has been spoken to by a wali at the wali's qabr it most likely is true, and most importantly, possible.. This fact is grounded in the above Hadith.

Another sahih Hadith is interpreted by Ibn Taymiyah, who is called Shaykhul Islam by his followers. We note that most of his followers claim that the dead have no perception or power after their demise -“ an Atheistic Materialistic view of death.

However Ibn Taymiyah narrates in his Fatawa (vol.24 p.331) that Nabi Muhammad (s) said that "When one passes by the grave of his mu'min brother who he had known in the dunya, and stands at the qabr and says, Assalamualaykum', the person in the qabr will know him and also return his greeting"(yarifuhu wa yarudda alayihi as salaam)".

This shows that the dead have awareness and are able to invoke Dua for the living, as the Islamic greeting is a Dua.

Ibn Taymiyah on the Life of the Dead
Furthermore Ibn Taymiyah was asked in his Majmu at al-Fatawa (vol.24 p.362) whether the dead could perceive the living acquaintances that visit them. He replied that: There is no doubt that they can.

And he quoted the following Sahih Hadith in substantiation of that:

Evidence to this effect comes from the two Sahih books of Bukhari and Muslim where Nabi Muhammad (s) said that when the people have buried a dead person and leave for home the dead person can hear the steps of those who leave (yasmau qar'a nialihim). (This even refers to the kuffar).

What makes people who have studied Hadith claim that Prophets, Awliya and ordinary dead have no awareness after their demise? Maybe they have not studied properly.

Imam Suyuti on the Life of the Dead
The Great Hadith and Tafsir scholar al-Suyuti was asked the following questions:

Do the Dead recognize their visitors and know their states in life?

Do the Dead hear what the living say?

Do the souls of the Dead meet and see each other?

He replied to all Questions : "YES", and produced many Hadith in support.

About the Ayah which some people quote about the Dead not hearing, the learned Suyuti says that it is an allegorical statement (an-Nafi Ja'a ala m'ana al-Majaz). and the actual meaning of it is that "They cannot listen to Guidance (Ma'naha Sama` Huda) i.e. they are dead and they cannot be guided now".

Any scholar can check al-Hawi lil Fatawa (vol.2 p.169-175) by Imam Jalaluddin al-Suyuti.

Do we want to follow the great giants of Islamic knowledge or modern day dwarfs?

Abu Dawud narrates that Aisha (r) said that when Najashi (the pious King of Abyssinia) had passed away, the Sahabah reported that there was LIGHT shining from his grave (yura ala qabrihi Nur). He was not even a Sahabi but it was believed that he was a Wali. Thus, if the Sahabah believed that the Awliya can have nur (light) and blessings at their Qubur, it does not matter what any 21st-Century `scholar' says.

Do Not Harm Those in the Grave
In another Sahih Hadith narrated by Ibn Hanbal, Hakim and Tabarani, Nabi Muhammad (s) saw a person sitting on a qabr and told him: "Do not harm the person in the qabr and he will not harm you."(la tu'zi sahib al-Qabri wala yu'zeek).

The `Ulama of Hadith explained that this shows that the dead are affected by what people do at their Qubur. This Hadith also shows that the dead feel what happens on the top of their graves. Otherwise, why not sit on a Qabr, if the dead does not feel anything?

Therefore one should not harm or destroy Qubur. On the other hand showing respect at a qabr and conveying your love to the inhabitant will also be felt by him and result in like action being returned to you That is why Muslims show outward respect to the Graves of those who they are ordered by Allah (swt) to love, i.e. The Prophets and The Saliheen (saints of Allah).

The Dead are Aware of the Presence of the Living
The second part of the Hadith proves that the dead have the power to harm as well as to benefit you, each in their own way and according to their status with Allah (swt),of course.

In Surah al-A'araf, we are told by Allah that after the evil people of Thamud were destroyed, Nabi Salih (as) addressed them and said " my people! I did indeed convey to you the Message for which I was sent by my Lord: I gave you good counsel, But ye love not good counsellors!"(7:79). Nabi Shu`ayb (as) also addressed his destroyed nation and said similar words (7:93).

The fact that Nabi Salih (as) and Nabi Shuayb (as) addressed their destroyed nations proves that according to these Nabi's, even the dead kuffar can hear. If the kuffar can hear in their graves (the destroyed people didn't even have graves) why can't Believers hear from their graves?

In a Sahih Hadith regarding the Battle of Badr, it is narrated that the Muslims threw Abu Jahal and other kuffar who were slain into a well. Nabi Muhammad (s) went to their Qubur and asked them whether they had found the promise of Allah (swt) to be true (that the kuffar would be punished.)

Sayyidana Umar (r) inquired of Nabi Muhammad (s) whether the dead could hear him. Nabi Muhammad (s) explained that he (Umar) could not hear any better than them, but they did not have the ability to respond (Bukhari and Muslim). This is the life of the dead of the kuffar.

Today, some ignorant Muslims say that even the Prophet and the Awliya cannot hear us

We can only cry at their level of Iman (faith).

Imam Ahmad bin Hanbal narrates that before Sayyidina Umar (r) was buried in her room, Sayyidah Aisha (r) would go their without Hijab, as the Nabi 14.0pt">(s) and Sayyidina Abu Bakr (r), who were buried there were her Husband and Father. However, when Sayyidina Umar got buried there, she would only go in the room with Hijab. (check al-Mishkat: Bab ziyarat al-Qubur).

This action clearly shows that according to Sayyidah Aisha, the dead can feel and see their visitors and are aware of those who come to them and How they come to them. .

It is narrated in a Sahih Hadith that Nabi Muhammad (s) said that every person's grave will be either a garden from the gardens of Paradise or a hole from the holes of hell (rawda mim riyad al-Jannah aw Hufrah min Hufar an naar)

If the qabr of a normal mu'min is a garden of paradise, what about the Qubur of the Awliya of Allah (swt). Are they not from the Jannah?, if yes, then only a fool can claim that there is no Baraka there.

Imam Shafii seeks Baraka from the Tomb of Imam Abu Hanifa
The people of Cape Town are Shafii. We say that when Imam Shafi`i was in Baghdad, whenever he would have a problem, he would visit the TOMB of Imam Abu Hanifah , pray two Rakahs there and ask Allah (swt) through the Baraka of Imam Abu Hanifah, and his problem would be immediately be solved. He would also make those two Rakahs according to the Hanafi Mazhab. When asked why, he replied : "In respect of the person in the Tomb (i.e. Abu Hanifah)" (ta'adduban ma'a sahib al-Qabr).

This Authentic story is narrated by the Great Shafi`i scholar Imam Ibn Hajar al-Makki in in his Book called "al-Khairat al-Hisan fi manaqib al-imam Abu Hanifah al-Numan". And also by the great Hanafi scholar Ibn Abidin Shami in the introduction of his massive work called Rad al-Muhtar.

We ask, was Imam Shafi`i making Shirk, and are these great Ulama who narrated this incident also encouraging Shirk? Na'udhu billah min dhalik.

Summary
The people in the Qubur have awareness about what is happening outside. Some dead are actually praying or making Duah in their Qubur.
There is Baraka at the Qubur of the Awliya.
It is Sunnah to ask the pious to make dua for you. It is absurd to say that one may ask the living pious for dua but once they have passed away it is Shirk to ask dua, as they are still alive in their Qubur.Or do they say that Shirk is allowed with and a living person and not allowed with a dead person.

There you have it, Topee Wala. I think we have had enough evidence. In my previous posting on this thread I provided evidence on the permissibility of celebrating Eid-e-Milad unNabi (S.A.W). These good deeds are unfortunately considered "Shirk" and "Bidah" by Wahabies.

[This message has been edited by Shakir75 (edited April 24, 2001).]

[analyze_it]

Sorry Lashkar, your posts reflect the immense desire to attack the wahabi/salafi concepts rather than the desire to learn about them in a neutral way as you explicitly expressed in your starting post.

I am not going to answer your counter questions because you clearly mentioned the will to learn only and not to be engaged in mudslinging which will only lead to closure of thread as happened to your post on shia beliefs. Though I would like to express my personal opinion later.

[Shakir75]

Originally posted by SalmanKhana:
**O my God

what is going on. People are saying Prophet Mohammed is Alive when Abu Bakr (may Allah be pleased with him) said it very clear in his sermon after Prophet pbuh passed away from this world.

Admin/Mod please LOCK this post or DELETE it

http://www3.pak.org/gupshup/smilies/frown.gif

http://www3.pak.org/gupshup/smilies/crying.gif

**

Salman Khana:

Ofcourse he passed away from this world. That does not mean that he is dead. There is a veil between him (pbuh) and this world. Again look at the holy words of Quran Majid:

“Think not of those who are martyred in the way of Allah as dead. Nay! They are living, finding their sustenance in the presence of their Lord.” (Quran 3:169)"

After Hazrat Isa (a.s) left this world, he was seen in a vision a few days later by one of his disciples. There was so much Nur around him that the disciple was blinded for a few days.

[Lashkar-e-Abbas]

[quote]
Originally posted by analyze it:
*Sorry Lashkar, your posts reflect the immense desire to attack the wahabi/salafi concepts rather than the desire to learn about them in a neutral way as you explicitly expressed in your starting post.
*
[/quote]

Look Brother, I did not mean attack the Wahabi faith. All I am saying is that the stuff that you assumed in your post is not true.
You see... I tried to learn about Wahabis before I even commented on any of their beliefs. After like 37 posts, I posted one comment. People should do the same about other faiths. All I am saying is that you assumed that Shias worship (Naudobillah) the Prophet's family and Sufi worship graves?

Now if you were to go ask a Sufi or a Shia, he would refute it. I think a Sufi or a Shia would know better about what he is practicing than you or me. If he says he believes in one GOD, then it doesn't matter if he says "Ya Mohammad" cuzz his central belief is that GOD IS ONE, and Mohammad is his Prophet.

I am sorry if I sound bitter, but I would be like that to any SHia, Ahmadi or any other person who is ignorant of other religions and issues fatwas against them. Again a Shia, Ahmadi, Ismaeli or a Sunni would know better what he or she believes in or practices than you or me. So we shouldn't go around branding them non-muslims or issuing fatwas against them because of what we like to think of them.

[system]

Shakir, was Prophet Mohammad(saw) a Shaheed?

What veil is between this world and him - where does it say that we can contact Mohammad(saw) and he can listen to us? What is the meaning of passing away and being dead? Or not passing away and not being dead?

Have you read quran? I don’t remember which verse but in Quran Allah says and I write what I remember: “oh prophet(mohammad - saw) you will die too just like many prophets died before you…” I will give you the exact verse soon.

http://www3.pak.org/gupshup/smilies/smile.gif

[Shakir75]

Originally posted by Pakistani Guy:
**Shakir, was Prophet Mohammad(saw) a Shaheed?

What veil is between this world and him - where does it say that we can contact Mohammad(saw) and he can listen to us? What is the meaning of passing away and being dead? Or not passing away and not being dead?

Have you read quran? I don’t remember which verse but in Quran Allah says and I write what I remember: “oh prophet(mohammad - saw) you will die too just like many prophets died before you…” I will give you the exact verse soon.

http://www3.pak.org/gupshup/smilies/smile.gif

**

Salaams pakistani Guy,

This should be common sense. If the shaheeds can be alive in their graves then why not the Prophet (pbuh, the best of creation?
You quote the Quran whithout a surah or ayat #. My answer to the incomplete verse that you posted in your own words is that, yes, Prophet PBUH has passed away from this world. That does not mean he is dead. BTW…if you scroll up about four posts up you will see what I mean by “the meaning of passing away and being dead? Or not passing away and not being dead?”
It seems that you did not bother reading my earlier posts. I would rather not repeat myself.

And yes I have read the Quran. Wasallam.

Shakir.

[sherrybaba]

http://www3.pak.org/gupshup/smilies/smile.gif

[This message has been edited by sherrybaba (edited April 24, 2001).]

[sherrybaba]

[quote]
Originally posted by Lashkar-e-Abbas:
** Look Brother, I did not mean attack the Wahabi faith. All I am saying is that the stuff that you assumed in your post is not true.
You see... I tried to learn about Wahabis before I even commented on any of their beliefs. After like 37 posts, I posted one comment. People should do the same about other faiths. All I am saying is that you assumed that Shias worship (Naudobillah) the Prophet's family and Sufi worship graves?

Now if you were to go ask a Sufi or a Shia, he would refute it. I think a Sufi or a Shia would know better about what he is practicing than you or me. If he says he believes in one GOD, then it doesn't matter if he says "Ya Mohammad" cuzz his central belief is that GOD IS ONE, and Mohammad is his Prophet.

I am sorry if I sound bitter, but I would be like that to any SHia, Ahmadi or any other person who is ignorant of other religions and issues fatwas against them. Again a Shia, Ahmadi, Ismaeli or a Sunni would know better what he or she believes in or practices than you or me. So we shouldn't go around branding them non-muslims or issuing fatwas against them because of what we like to think of them.**
[/quote]

That is what I'm trying to convey in the previous posts ,minority sects like shia,Ahmadi,sufi etc are being targetted, and accuses them with falso beliefs without having any knowledge about it. I heard numerous rumours about ahmadis..surprise surprise, but when I did little research ah all the misconceptions and rumours were cleared , obviously there is a difference in the belief of the propehthood but that is a whole different story. Do you see any trend here ? Shias, sufis etc are also the victim of false accusations..

I understand Wahabism movement was for a good cause but the approach which I personally think was not right. The approach was to condemned or eradicate the minority sects like shia,ahmadis etc, in consequece false information about them were distributed all over the muslim nations.
Now everything make sense where ppl come up with so much hollywood style exagerrated stories about other sects.

my advise for them is to do some research before copy pasting something..see if its true, see if it makes sense, how many times the we tried to convey that this is utterly false and is not our beliefs but hey people paste the same info again and again..

[This message has been edited by sherrybaba (edited April 24, 2001).]

[analyze_it]

[QUOTE]
Originally posted by Lashkar-e-Abbas:
** Look Brother, I did not mean attack the Wahabi faith. All I am saying is that the stuff that you assumed in your post is not true.
You see... I tried to learn about Wahabis before I even commented on any of their beliefs. After like 37 posts, I posted one comment. People should do the same about other faiths. All I am saying is that you assumed that Shias worship (Naudobillah) the Prophet's family and Sufi worship graves?

============================================

Well, Lashkar now I would assume that first you wanted to learn about Wahabies/Salafies and then tried to make comments-(or criticize) on their beliefs after learning from I posted. Does it make sense?

Two corrections here; 1) I did not assume anything myself in my posts. It was not my creation and I am not supporting whatever stated in these posts. It was referenced from different web sites in an attempt to educate people who want to learn about Wahabies/Salafies. I do not necessarily subscribe to their faith.
2) Again I did not assume anything about Shias worshipping the Prophet's family. It was only part of the referenced post. If a teacher teaches you by referring to read certain book he does not necessarily follow and believe each and every word of the book.

[This message has been edited by analyze it (edited April 24, 2001).]