Saturday, March 6, 2010

The Hadith of Thuwaiba (Milad un Nabi)

*Note: Post Updated Here

The Hadith of Thuwaiba
(Suwaybah) 




Narrated Ursa:

Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?"

Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."
[Bukhari: Volume 7, Book 62, (Book of Marriage kitab Al Nikah ) Number 38]

The hadith of Thuwaiba is in the Sahih of Imam Bukhari, Kitab-ul-Nikah who quotes this from his own Shaykh, Imam Abdul Razzaq who was the student of Imam e Aazam, Abu Hanifah (ra).

It is also quoted by Imam Ibn Asqalani in “Fath al Bari, Hafiz Ibn Katheer, Imam Bayhaqi, Imam Sohaili, Imam Baghawi, Imam Qurtubi, Imam Jawzi, Imam Mullah Ali Qari, and Imam Abdul Haq Muhaddith Delhvi (ra).

Firstly some critics have argued that,
since it is an Islamic principle that a pious act done by a kafir is not rewarded in the Hereafter how can Abu Lahab benefit?

Imam Razzaq discusses this subject in his “Musanaf” (Vol 7, p. 478) as does Imam Abdul Haq Muhaddith Delhvi (ra). 

They state that this is the Khasais (Specilaity) of the Holy Prophet (sal allahu alayhi wa sallam) and an exception just reserved for him. 

Imam Ibn Kathir in “Seerat un Nabawiyyah” (Vol. 1, p.224) states this is because of the fadl and kirama of Holy Prophet (sal allahu alayhi wa sallam) who is given this exception and is reiterated by Imam Suyuti, Imam Shaybani, Ibn Hashim and Imam Baghawi too. 

Moreover in a Hadith of Sahih Bukhari the Holy Prophet (sal allahu alayhi wasallam) states that his uncle, Abu Talib will benefit from his intercession which is again part of the ‘qisayse muhammadiyy’

A second criticism leveled at this Hadith is that,
the event has been narrated in the form of a dream and so loses some of its integrity.

This again is not a valid point
This Hadith has been accepted by Imam Bukhari in his Sahih who is one of the greatest muhaddith of Hadith so we cannot object to it.

If this dream was not to be accepted then why did he bother to accept it?

Moreover this is a narration of Hadrat Abass (rad) and if had considered the dream as unimportant then he too would not have narrated it and rejected it as insignificant.
Both of these great men as well as the other scholars mentioned earlier all considered the Hadith as authentic and used it in arguments pertaining to the legality of the Mawlid.

A third criticism is that Hadrat Abass had this dream when he was a not a Muslim and he is quoting something said by another non-Muslim thus querying its authenticity.

Again this is not a valid critique

When we take this Hadith as evidence that celebrating the birth of the Prophet (sal allahu alayhi wa sallam)) is rewarded , the base of this argument has no link with the aqueeda of Abu Lahab and the information he gives. The evidence is based on the narration of Hadrat Abass (rad). 

If he was not a Muslim at the time of the dream, he was a Muslim when he reported it!

It is part of the Usool of Hadith, legal and juristic principles, that the narrator of Hadith must be a Muslim.

Hadrat Abass narrated this dream in his capacity as a Companion of the Holy Prophet (sal allahu alayhi wa sallam) whilst living in Madinah.

Had the hadith been useless then Imam Bukhari (rah) would not have mentioned it in his Sahih, It is there in the most authentic book because Ulama derived ruling from it, You will find explanation from many scholars on this specific hadith too in my article, kindly read it to full, here it is:

And Indeed everyone rejoices on birth of Prophet (Peace be upon him) except for Shaytan and his counterparts, because:
أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Translation:

Iblees cried loudly four times, First when Allah declared him as cursed, Second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and Fourth when Surah al-Fatiha was revealed
[Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]

Muslims rejoice on birth of Prophet (salallaho alaihi wasalam) because Allah has ordered us to rejoice on his Bounties and Mercies.”

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ
Say: "In the bounty of God. And in His Mercy, in that let them rejoice": that is better than the (wealth) they hoard (10:58)

It is a direct order of Quran to rejoice on Allah's Mercy, so what could be a greater mercy than Prophet Muhammad (Peace be upon him)?

Some might argue that "birth and sending of Prophet (salallaho alaihi wasalam) is not a mercy (Naudhobillah), some even falsely limit the Mercies of Allah by saying mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, for best answers we have to understand Tafsir of Quran from Quran itself.

Nobel Quran states:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
Translation: We have not sent you but as a “Mercy to the worlds"
(21:107)
رَحْمَةً لِلْعَالَمِين
Hence without any shadow of doubt arrival of Prophet (PBUH) is a Mercy not only upon us but all worlds and creations of Allah, thus we should rejoice as told in 10:58

Imam Ibn Jawzi (rah) explains 10:58 in his Tafsir:
أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.
Translation: Dhahak narrated from Ibn Abbas (ra) that Bounty means Knowledge (i.e of Quran and Tawhid) "whereas Mercy means Muhammad (Salallaho alaihi wasalam)" [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, 4:40]

Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:
الفضل العلم والرحمة محمد صلى الله عليه وسلم
Translation: Bounty refers to Knowledge "whereas Mercy refers to Muhammad (salallaho alaihi wasalam)" [Tafsir Al-Bahr al Muheet, 5:171]

Imam Jalal ud din Suyuti (Rahimuhullah) says:
وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى
{ وما أرسلناك إلا رحمة للعالمين }
[الأنبياء: 107].
Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam) Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107)
[As-Suyuti in Dur al Manthur 4:330]

Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)
وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام 
Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu assalam) [Al-Alusi in Ruh al Ma’ani 11:141]

Nobel Quran:
ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty. (62:4)

Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infinite bounty” as- Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad(Sallallahu Alaihe-e-Wa-Sallam); and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings. [Tanwir al Miqbas min Tafsir Ibn Abbas]

Quran states regarding Yahya (a.s)
وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا
So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)

So the days when Anbiya are born are days of Salam in sight of Allah.

We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light, and teach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ)." Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)

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What are the Ayyam of Allah?


Imam Baihaqi narrates in his Shuyab ul Iman that the Holy Prophet (s) said:
The Days of Allah are his blessings and Signs
[Tafsir Ruh ul Ma’ani under 14:5]

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Wahhabis/Salafis and Deobandis

You have a choice to celebrate it or not!
The Majority of Muslims celebrate
Milad-un-Nabi
 (Sallallahu Alaihe-e-Wa-Sallam)

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Wahhabiyyah-Salafis
Deobandis/Tablighi Cult

Note:
The Devil cried (let out a mighty scream)… on the day the Holy Prophet Muhammad (Sallallahu Alaihe-e-Wa-Sallam) was Born!
Whoever is deprived of its good is really deprived!


On Celebrating The Prophet’s Birthday  –Shaykh Abdullah Bin Bayyah
Translated by Suhaib Webb (Cairo, 2007) Here
The Hadith of Thuwayba and Mawlid al-Nabi
It is in a hadith of Bukhari that Allah reduced the punishment upon Abu Lahab for showing happiness at the birth of the Prophet sallAllahu 'alaihi wasallam. Further reading: Here
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In Sahih Bukhari and in many other books of Traditions, this Hadith has been mentioned with a slight change of wording. In some narrations it is brief, in others it is detailed.
In Sahih Bukhari Vol 2 Pg. no. 764, the Tradition is as follows,

Hadhrat Urwah (May Allah SWT be well pleased with him) says, ‘Sobiya(Suwaybah) was a slave of Abu Lahab. 
Abu Lahab set her free, and she suckled the Holy Prophet (Sallallahu alaihi wa sallam). 
When Abu Lahab died, someone from his family saw him in a dream, in the worst possible condition. The person asked him, ‘What did you get?’ Abu Lahab said, ‘After I was separated from you, I did not find any peace, except that because I freed Sobiya (May Allah SWT be well pleased with her), I am given a drink through this (i.e. the finger)

In the commentary of this Hadith, the interpreters Imam Badruddin A’aini (ra) and Imam Ibn Hajar Asqalani (ra) have mentioned the detailed Hadith in their respective books.

We will see here the Tradition mentioned by Imam A’aini (ra) in his book “Umdatul Qari, Vol: 14,Page. No. 45;

Hadhrat Abdullah bin Abbas (RA) says, ‘I saw Abu Lahab in a dream, one year after he died, in the worst possible condition. He said, ‘After separation from you, I did not find any peace; but on Monday the punishment is lessened. Hadhrat Ibn Abbas (May Allah SWT be well pleased with him) says that is because the Holy Prophet (Sallallahu alaihi wa sallam) arrived on that day. When Sobiya (May Allah SWT be well pleased with him) gave this good news to Abu Lahab, he set her free.

With some slight change of words, this Tradition is also mentioned in the following books:

Sunan Kubra by Imam Baihaqi, The Book of Nikah.
Jame Ul Ahadith Wal Maraseel, Masaneed us Sahabah, Hadith no. 43545
Kanzul 'Ummal Vol 6, Hadith no. 15725
Musannaf Abdul Razzaq, Vol 7, Hadith no. 13546.

From among the Pious Predecessors (Salaf saliheen), Hafiz Shamsuddin bin Jarazi and Hafiz Shamsuddin bin Nasiruddin (May Allah SWT shower His Mercy on them) have deduced about celebration of the arrival (Meelad) of Prophet Muhammad (Sallallahu alaihi wa sallam).

Hafiz Shamsuddin bin Nasiruddin writes in his book Mawrud us Sawi
“It is an authentic Tradition that because Abu Lahab celebrated the arrival of Prophet Muhammad (Sallallahu alaihi wa sallam) by setting Sobiya (May Allah SWT be well pleased with her) free, on Monday the punishment in Hell is reduced."
Then he wrote some couplets.
Translation:
When this unbeliever, in whose condemnation “Tabbat yada” was revealed And he will remain in Hell forever.
If he celebrates the Arrival of Prophet Muhammad (Sallallahu alaihi wa sallam), on every punishment is reduced, Then what rewards should be imagined for the one who celebrates the Arrival of Prophet Muhammad (Sallallahu alaihi wa sallam) all his life and passes away as a Muslim.

Also this has been mentioned in Sharh Zurqani, Vol 1, Pg. no. 261 and in Subul ul Huda war Rashad Vol 1 Pg. no. 367.

This Hadith is in the Sahih of Imam Bukhari, who quotes this from his own Shaykh, Imam Abdul Razzaq who was the student of Imam e Azaam, Abu Hanifah (ra).

It is also quoted by Imam Ibn Asqalani in "Fath al bari", Hafiz Ibn Kateer, Imam Bahaiqui, Imam Sohaili, Imam Baghawi, Imam Qurtubi, Imam Jawzi, Imam Mullah Ali Qari, and Imam Abdul Haq Muhaddith Delhvi (ra).

Another criticism leveled at this Hadith is that the event has been narrated in the form of a dream and so loses some of its integrity.

This again is not a valid point.

This Hadith has been accepted by Imam Bukhari in his Sahih who is one of the greatest Muhaddith of Hadith so we cannot object to it.
If this dream was not to be accepted then why did he bother to accept it?

Moreover this is a narration of Hadhrat Abass (RA) and if had considered the dream as unimportant then he too would not have narrated it and rejected it as insignificant.


Wahhabi criticism is that Hadrat Abass had this dream when he was a not a Muslim and he is quoting something said by another non-Muslim thus querying its authenticity. 
Again this is not a valid critique. When we take this Hadith as evidence that celebrating the birth of the Prophet (sal allahu alayhi wa sallam)) is rewarded , the base of this argument has no link with the aqueeda of Abu Lahab and the information he gives. The evidence is based on the narration of Hadrat Abass (rad). If he was not a Muslim at the time of the dream, he was a Muslim when he reported it! It is part of the Usool of Hadith, legal and juristic principles, that the narrator of Hadith must be a Muslim. Hadrat Abass narrated this dream in his capacity as a Companion of the Holy Prophet (sal allahu alayhi wa sallam)) whilst living in Madinah.

ibn al-Qayyim also writes about the reduction in punishment:
“When the Prophet sallAllahu 'alaihi wasallam was born, Thuwayba went to her master, Abu Lahab, and said: Tonight, a son has been born in the house of Abdullah. 
Abu Lahab showed happiness by emancipating her. 
Allah did not waste this action of his and after his death; he is given water through that thumb.[Tuhfat al-Mawdud bi Ahkam al-Mawlud, p.19]

Imam ibn Kathir has mentioned the freedom of Thuwayba and the reward she got from Abu Lahab in these words:
“When Thuwayba delivered the news of the birth, Abu Lahab freed her straight away due to which she was rewarded.” [al-Bidayah, 2:273]

ibn 'Abd al-Wahhab writes:
"Thuwayba, who was the freed slave of Abu Lahab, fed Rasolallah milk. 
Abu Lahab freed Thuayba at the time when she informed him that a son has been born at his brother's house. 
After the death of Abu Lahab he was seen in a dream, in which he said 'I am in severe punishment but this is lessened on Mondays'. 
He showed his forefinger and said 'I will suck from it because it was with this finger that I freed Thuwayba when she informed of the birth of the Holy Prophet (sallallahu 'alaihi wa aaleh), and she also fed the Holy Prophet milk'. 
Ibn Jawzi states: 'Abu Lahab is that kafir who has been specially referred to in the Qur'an. 
If such a person can be rewarded for celebrating the Mawlid of the Holy Prophet (sallallahu 'alaihi wa aaleh), then imagine how great the reward would be for a Muslim when he celebrates it' [Ibn 'Abd al-Wahhab, M., Mukhtasar Sirat ar-Rasul, 'Milad an-Nabi']

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Friday, March 5, 2010

Maulud Within Maulud In Old Mekah Mawlid al-Nabi



Maulud within Maulud
Mawlid -Milad un Nabi


Irbad ibn Sariya and Abu Umama
Allah be well-pleased with both of them
said that the Prophet
(may Allahs blessings and peace be upon him)
said:
“I am the supplication of my father Ibrahim, 
and the good tidings of my brother `Isa. 
The NIGHT I WAS DELIVERED 
my mother saw a light that lit the castles of Damascus so that she could see them.”
--

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The Holy Prophet (صلى الله عليه و آله وسلم) said: "When my mother gave birth to me she saw a light proceeding from her which showed her the castles of Syria".

ورأت أمي حين حملت بى أنه خرج منها نور أضاء له قصور بصرى من أرض الشام

References:
Ibn Hisham; Tafsir Ibn Kathir, Vol. 4, Page 360.
Bayhaqi, Dala’il an-Nubuwwah, Vol. 1, Page 110.
Haythami, Zawa’i, Vol. 8, Page 221.
Ibn al-Jawzi ‘al-Wafa’.
Qadi Iyad, ‘al-Shifa’.
Musnad Ahmad Vol. 4, Page 127.
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Abu Nu’aym reports from Abdullah bin Abbas (
رضئ اللہ تعالی عنہ ) who narrated that the mother of the Apostle (صلى الله عليه و آله وسلم), Sayyidah Amina (رضئ الله تعالى عنها) used to state :

لما خرج من بطني فنظرت اليه فاذا انابه ساجد ثم رايت سحابة بيضاء قد اقبلت من السماء حتى غشيته فغيب عن وجھي ، ثم تجلت فاذا انابه مدرج في ثوب صوف ابيض وتحته حريرة خضراء وقد قبض على ثلٰثة مفاتيح من اللؤلوء الرطب واذا قائل يقول قبض محمد على مفاتيح النصرة ومفاتيح الربح ومفاتيح النبوة ثم اقبلت سحابة اخرٰى حتى غشيته فغيب عن عيني ثم تجلت فاذا انابه قد قبض على حريرة خضراء مطوية واذ قائل يقول بخٍ بخٍ قبض محمد على الدنيا کلھا لم يبق خلق من اھلھا الادخل في قبضته

(When the Apostle of Allah (
صلى الله عليه و آله وسلم) was born, he fell straight into prostration. Then I saw a white cloud from the sky appearing and covering the Apostle of Allah (صلى الله عليه و آله وسلم) such that he disappeared from me. When the cloud appeared, I saw that the Prophet (صلى الله عليه و آله وسلم) was covered in a white woolly shawl and there was a green mat spread on the floor. Within the hands of the Apostle (صلى الله عليه و آله وسلم) there were three keys made of diamonds and there was an unseen voice heard saying, ‘The Apostle of Allah (صلى الله عليه و آله وسلم) has grasped the key of giving victory, the key of giving benefit and the key of Prophet-hood.’ Then I saw another cloud which enclosed the Apostle of Allah (صلى الله عليه و آله وسلم) such that he disappeared from my view and it became illuminated. I saw that the Apostle of Allah (صلى الله عليه و آله وسلم) is holding a folded piece of green silk in his blessed hands and an unseen voice was heard was saying, ‘How great! How great! The Apostle of Allah (صلى الله عليه و آله وسلم) has grasped the all worlds; all the creation has entered into his grasp, with none left out.’”

References:
Musnad Ahmad, narrated from Ibn Mas’ud(
رضئ اللہ تعالی عنہ ), (Published Al-Maktab al-Islami, Beirut), Vol. 1, Page 386.
Sunan al-Darimi, the chapter on Ma U’tiya al-Nabiyyu Min al-Fadl, (Published Dar al-Mahasin li al-Taba’ah, Cairo), Vol. 1, Page 30.
Al-Khasais al-Kubra, the chapter on Ma Zahara Fi Lailat Moulidi, (Published Markaz Ahl Sunnat, Gujarat), Vol. 1, Page 48
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Hadhrat Abbas ( رضئ اللہ تعالی عنہ)composed poetry praising the birth of The Holy Prophet (صلى الله عليه و آله وسلم) in which the following couplets were mentioned. "When you were born, a light rose over the Earth until it illuminated the horizon with its radiance. We are in that illumination and that original light and those paths of guidance and thanks to them we pierce through".

References:


Majmua'al-Zawaid, the Hadith book of Ali Ibn Abu Bakr al-Haythami (735-897 AH).
Ibn Sayyid al-Nas narrated it with his Isnad through al-Tabarani.
Al-Bazaar mentioned it in 'Minah al-Madh, Pages 192-93.
Ibn Kathir wrote it in al-Sira al-Nabawiyya (Edition - Mustafa Abd al-Wahid 4:51).
Ali Al-Qari wrote it in his 'Sharh al-Shifa' (1:364).
Ibn Hajar mentioned it in 'Fath al-Bari'.
Ibn al-Qayyim ( Salafi scholar and famous student of Ibn Taymiyya) mentioned it in Zad al-Ma'ad.
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Umro Bin Wahia Kalbi has narrated this Hadith in his book
'At tanweer fi Mauludil basheer an-nazeer' that
Hadhrat Abu Darda (
رضئ اللہ تعالی عنہ) narrates that
"I went to the house of Aamer Ansari (
رضئ اللہ تعالی عنہ) along with the Prophet (صلى الله عليه و آله وسلم).
Abu Aamer (
رضئ اللہ تعالی عنہ) was narrating the events of the birth of The Holy Prophet (صلى الله عليه و آله وسلم) to a gathering of his relatives and children and was repeating; "this was the day and this was the day".
The Holy Prophet (
صلى الله عليه و آله وسلم) said, O'Aba Amer (رضئ اللہ تعالی عنہ), Allah(سبحانہ و تعا لی) has opened the doors of His mercy for you and the angels are praying for your absolution (Maghfirah). Whoever does this act of yours, he would also get the Salvation like yours". [ Shaykh ul Islam Imam Jalaluddin Suyuti has narrated this Hadith in his book "Siblul Huda fi Mauludil Mustafa صلى الله عليه و آله وسلم " )]
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Hadhrat Abdullah Ibn Abbas (
رضئ اللہ تعالی عنہ) said that "one day at my home I had gathered people and was describing about the birth of The Holy Prophet (صلى الله عليه و آله وسلم) and the people were feeling over joyous and were invoking the praise of The Holy Prophet (صلى الله عليه و آله وسلم) and Holy Prophet (صلى الله عليه و آله وسلم) himself came to our gathering and said "My intercession for you ( حلّت لكم شفاعة ) has become legitimized."
Reference:
Imam Suyuti in his book "Siblul Huda"
Ahmad Bin Hujr Al-Makki in his book "Maulud al-Kabeer"
Abul Qasim Mohammad Ibn Osman in his book "Addurul Munazzam"
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Maulud Within Maulud In Old Mekah

FOR centuries, the birthday of the Holy Prophet Muhammad, upon him blessings and peace, was celebrated in and around the actual house in Mekah where he was born. Since the Arabic words for "birthday" and "birthplace" are one and the same, it was literally a"Maulud within Maulud"

In his book Akhbar Makka the third-century historian of the Mother of Cities, al-Azraqi, mentions as one of the many places in Mekah in which the performance of salat is desirable the house where the Prophet was born (mawlid al-Nabi) 




The Noble House


(located in what became known as Suq al-Layl, Shuaab Bani Amir, Shuaab Ali and Shuaab al-Mawlid, present-day Qashshashiyya Street in Mekah), belonged to his father Abd Allah by inheritance from his father Abd al-Muttalib, then passed on to the Prophet himself. It is said that the Prophet passed it on to his cousin Aqil ibn Abi Talib in whose hand it remained even after the conquest of Mekah.

Aqil's son sold it to Muhammad ibn Yusuf the brother of al-Hajjaj. He expanded it and the house became known as al-Bayda' and Dar Ibn Yusuf.

When al-Khayzaran the mother of the caliphs Musa al-Hadi and Harun al-Rashid performed pilgrimage, she brought out Ibn Yusuf from the house and turned it into a mosque, after which the house became known as Zuqaq al-Mawlid.

The Quranic scholar al-Naqqash (266-351) mentions this Birthplace Mosque as a place where dua by noon on Yawm al-Ithnayn (Mondays) is answered.

Ibn Jubayr (540-614) in his Rihla ("Travels") states: "This blessed place (the Birthplace Mosque of the Prophet) is opened, and all men enter it to derive blessing from it (mutabarrikin bih) on every Monday of the month of Rabi al-Awwal, for on that day and in that month was born the Prophet."

The 7th-century historians Abu al-Abbas al-Azafi and his son Abu al-Qasim al-Azafi wrote in their Kitab al-Durr al-Munazzam: 



"Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Kaabah is opened and visited." 

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The Salaf turned the birthplace of the Holy Prophet صلى الله عليه وسلم into a Mosque


Abū al-Walīd al-Azraqī (d. 250 H) in his books of Akhbar Makkah wa ma ja’ fiha min aathaarin (The Reports of Makkah and What Relics are Therein, pg. 158), in the mention of the locations in which it is commendable to pray in Makkah and what lies therein of the relics of the Prophet (
صلى الله عليه وسلم) and what is venerable from them cites:
The house, in which the Prophet (s) was born, is the house of Muhammad bin Yūsuf, the brother of al-Hajjāj bin Yūsuf. ‘Aqīl took the responsibility at the time the Prophet (
صلى الله عليه وسلم) migrated. The Messenger of Allāh (صلى الله عليه وسلم) says on the year of the Farewell Speech, when it was said to him, “Where shall we live O Messenger of Allāh (صلى الله عليه وسلم),” asked “has ‘Aqīl left for us a shade (shelter or house)?” And the house remained in he and his son’s custody until his son sold it to Muhammad bin Yūsuf after which he moved in and is call ‘al-Baydā,’ which is known [even] today as “ibn Yūsuf.” And this household remained until (the Abbasid queen) al-Khayzurān (d. 173 AH), mother of the two khalīfs, Mūsa and Hārūn made hajj and changed it into a place of worship and evicted them from the house and bought it from the foundation to the alley which runs by the house, for which it is called the Alley of the Birthplace of the Prophet (صلى الله عليه وسلم)

Muhammad bin Jarīr at-Tabarī (224-320 H) said is his Tārīkh, from Ibn Ishāq relates:
The Messenger of Allāh (
صلى الله عليه وسلم) was born on Monday in the year of the Elephant. And it is said that he (pbuh) was born in the house related to ibn ‘Aqīl. Indeed the Messenger of Allāh (صلى الله عليه وسلم) granted it to ‘Aqīl bin Abī Tālib and it did not leave the care of ‘Aqīl until his death. His son sold it to Muhammad bin Yūsuf, the brother of al-Hajjāj bin Yūsuf, who sold it and built his house to what it is referred to as ‘the house of ibn Yūsuf’ and this household remained therein until al-Khayzurān ejected them and made it into a place of worship. [Muhammad bin Jarīr at-Tabarī, Tārīkh al-umam wal-muluk (History of Nations and Dynasties), p. 156.]
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According to Wahhabis, although they claim to follow the salaf, they say: “It is not permissible for Muslims to build Masjids or to offer Salah (Prayer) at the places trodden by the Prophets as this is a means to Shirk (associating others with Allah in His Divinity or worship).” [Fatwa of Ibn Baz

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This Evil Wahhabi Cult
 changed the Blessed House
into a Cattle Market

Bayt al-Mawlid

When the
Wahabis took Mecca in the 1920s they destroyed the dome on top of the house where the Prophet(s) was born. It was then used as a cattle market before being turned into a library after a campaign by Meccans.
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Shaykh as-Sayyid Yusuf al-Rifa‘i: Eradicating the House of his Mawlid

“ You tried and continue to try – as if it were your goal in life – to destroy the last remnant of the historical vestiges of the Messenger of Allah , namely the noble place where he was born. 

This house was razed then changed into a cattle market, then some pious people used ruse to transform it into a library which became “Maktabat Makka al-Mukarrama.” 

You began to pry at that place with evil stares and vengeful threats, trying to entrap it with the official departments. 

You openly requested that it be destroyed and have shown hostility to the authorities, pressing them hard to effect such destruction after the decision taken to that effect by the organization of your major scholars a few years ago. I have an explicit taped recording of this decision. 

But the Custodian of the Two Sanctuaries, King Fahd – the prudent and wise man who is aware of next-worldly consequences – ignored your request and froze it indefinitely. Alas, for shame! Such disrespect and disloyalty against this noble Prophet by whom Allah brought us out and yourselves and your ancestors into light! What shamelessness in his presence the Day we come to drink from his blessed Basin!...” [Excerpt from Nasiha li Ikhwanina ‘Ulama’ Najd by Shaykh as-Sayyid Yusuf al-Rifa‘i] Read more: Here 

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The famous eighth-century historian Ibn Battuta relates in his Rihla that on every Jumua after the salat and also on the birthday of the Prophet, the door of the Kaabah is opened by the head of the Banu Shayba the doorkeepers of the Kaabah while on the Maulud, the Shafii head judge of Mekah, Najm al-Din Muhammad ibn al-Imam Muhyi al-Din al-Tabari, distributed food to the descendants of the Prophet and to the people of Mekah.

The house is described in full by the ninth-century historian Taqi al-Din al-Fasi in his book Shifa' al-Gharam bi-Akhbar al-Balad al-Haram.

The following description consolidates eyewitness accounts by three 10th-century authorities:
the historian Ibn Zahira from his Jami al-Latif fi Fadli Makkata wa-Ahliha; al-Haytami from his book al-Mawlid al-Sharif al-Muazzam; and the historian al-Nahrawali from al-Ilmam
bi-Alam Bayt Allah al-Haram:

Each year on the twelfth of Rabi al-Awwal, after salat Maghrib, the four qadis of Mekah (representing the Four Sunni Schools) and large groups of people including the jurists and notables of Mekah, Shaykhs, zawiya teachers and students, magistrates and scholars, leave the Mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out zikir and tahlil (a statement that there is no god but Allah).

The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them.

Inside the birthplace, a special sermon for the occasion of the birthday of the Prophet is delivered. Hereafter the doa for the (Ottoman) Sultan, the Emir of Mekah, and the Shafii qadi is performed and all pray humbly.

Shortly before the Isyak prayer, the whole party returns to the Great Mosque, which is almost overcrowded, and sit down in rows at the foot of Maqam Ibrahim.

In the mosque, a preacher first mentions the tahmid (a statement that all praise only be to Allah) and tahlil. Once again the doa for the Sultan, the Emir, and the Shafii qadi is performed, followed by the Isyak prayer.

A similar description is given by al-Diyarbakri (d 960) in his great Sirah entitled Ta'rikh al-Khamis fi Akhbari Anfasi Nafis.

Shaykh al-Islam Ibn Hajar al-Haytami al-Makki (909- 974) in the beginning of his commentary on al-Busiri's Hamziyya poem mentions: "the present well-known mosque that was the house where the Prophet, upon him blessings and peace, was born."

Muhammad Labib al-Battanuni
in the year 1327/1909 in his book al-Rihlat al-Hijaziyya described the house in similar detail as others before him and the fact that "al-Khayzaran turned it into a mosque and it remains thus to our present day".

Knowledge and upkeep of the hallowed birthplace of the Prophet is mass-transmitted.

From Abbasid times the Muslims up kept the Birthplace Mosque for centuries, each king and prince of Egypt, Yemen, Syria and the Ottoman Sultans buttressing it and lavishing upon it gifts and precious ornaments from East and West until: ... the Hijaz was overrun by zealots 200 years ago, at which time the Mosque was destroyed and its endowments dispersed.

This act was committed in ignorance of the explicit hadith, "Do not raze the vestiges of the past for they are the adornment of Madina", as narrated from Ibn Umar by al-Tahawi in Sharh Ma'ani al-Athar. 

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Dr Muhammad Said al-Buti (d.2013CE) wrote in his preface to Sayyid Yusuf al-Rifai's book Advice to our brothers the scholars of Najd: "I truly do not know if the Islamic World ever concurred in its indignation over a single matter in its entire history the way it does today over what is being perpetrated by the brethren who are in charge of the Kingdom of Saudi Arabia and by its scholars in the evisceration of Makka and Madina and their vicinities of all the historical remnants connected with the life of the Messenger of God, upon him blessings and peace, both as a private person and as a Prophet, and, subsequently, their perpetrating deeds that violate Islamic Law and violate the method which the pious Predecessors used to follow."

Years later, King Abd al-Aziz ibn Saud gave the vacant land to the Amin al-Asima at that time, Shaykh Abbas ibn Yusuf al-Qattan, who built upon it the library known as Maktabat Makkat al-Mukarrama



"The Library"


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  Not Transformed 
into a Library:


The renovated mosque of 
Mu-hammed bin Abdul Wahab Najdi
at
Old Diriyyah

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Quote, Arab News
Saturday, 3 January 2015 | 12 Rabi'ul Awwal 1436 AH


Grand Mufti Sheikh Abdul Aziz Al-Asheikh has warned against celebrating the birthday of the Prophet (peace be upon him), saying that it is a superstitious practice that was illegally added to the religion.

“It is a bida (a sinful religious innovation) that crept into Islam after the first three centuries when the companions and successors of the companions lived.”

Instead, it is obligatory for Muslims to follow the Prophet’s teachings as contained in the Sunnah, the sheikh said in his Friday congregational sermon at the Imam Turki bin Abdullah mosque in Riyadh.(Najd)

The sheikh said that those who urge others to celebrate the birthday of the Prophet are evil and corrupt. “The true love of the Messenger of Allah (pbuh) is manifested by following in his footsteps and supporting his Sunnah ... that is how the love for the Prophet (pbuh) is expressed.”

He said Almighty Allah has said: “Say: ‘If you do love Allah, follow me: Allah will love you and forgive your sins.’” Muslims have a duty to believe in the Prophet (pbuh) as the servant and messenger of Allah, who was sent as a guide to the entire universe, Al-Asheikh said.
It is the duty of Muslims to love and respect him. They should also defend him against those who misinterpret his teachings, the atheists who deny him, and those who abuse or mock him. These are the duties of Muslims who truly love the Prophet (pbuh), the sheikh said.
He said that Almighty Allah states in the Holy Qur’an: “Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that you have gained; the commerce in which you fear a decline; or the dwellings in which you delight, are dearer to you than Allah, or His messenger, or the striving in His cause, then wait until Allah brings about His decision, and Allah guides not the rebellious.” Here

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Wahhabi Evil Destruction:

The Nobel House of Lady Khadija (RA) and the Holy Prophet (PBUH) destroyed by the Wahabis



The Nobel House of Hazrat Khadija R.A. ^used to be; and where Hazrat Fatima Zahraa R.A. was born; and where all the children of Rasulullah Sal’am were born except Hazrat Ibrahim A.S. up to the Hijrat Rasulullah Sal’am lived here. The Ulama are of the opinion that second to the Holy Masjid, this place is the most virtuous in Makkah.

Wahhabis have now:

Click: Here to enlarge above Image^

Now:


The Nobel House of Lady Khadija (RA):



(Public Toilets)



Shame on YOU "muslims"!
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Watch Video: Here for more info click: here

Saudi Destruction of Muslim Historical Sites, Sheila Musaji
Saudi Royals Destroying Home of Muhammad, Tarek Fatah
Muslim hush over Saudi destruction of prophet (p) home shocking, By: Nabil Raza
Destruction of historic Mecca under Saudi Trusteeship, by Mirza A. Beg

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Wahhabiyyah:
Dome Should Be Demolished Removed



Shaykh Saalih al-‘Usaymi said:

“The fact that this dome has remained for eight centuries does not mean that it has become permissible, and being silent about it does not indicate approval of it or that it is permissible. 
Rather the Muslim authorities should remove it and put it back as it was at the time of the Prophet (peace and blessings of Allaah be upon him).
They should remove the dome and the adornments and engravings that are found in the mosques, above all the Prophet’s Mosque, so long as that will not lead to an even greater fitnah. If it would lead to an even greater fitnah, then the ruler should postpone the matter until he finds an opportunity for that.”

[Bida’ al-Quboor, Anwaa’uha wa ahkaamuha (p. 253).]

Source: Here

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‘Not one of you has faith until I am dearer to him than his father, his child, and all mankind’
(HADITH NARRATED BY BUKHARI)
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...continue to Part2