Mulla ‘Ali al-Qari’s
al-Mawrid al-Rawi fi Mawlid al-Nabi
Mawlid Gift
- Said the erudite Mulla ‘Ali al-Qari (may Allah have mercy upon
him)
- On the Prophet (Allah bless him and give him peace) being
Sent as a Mercy to the Believers and as a Proof against the Idolaters
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Read: Here
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Mawlid Gift (part 2)
- The Superiority of the Prophet (Allah bless him and give him
peace)
over the Other Prophets
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Celebration of the Mawlid has not been Transmitted from Any of the
Salaf from the First Three Generations
The
Shaykh of our Shaykhs, the Imam and erudite polymath, Shams al-Din Muhammad al-Sakhawi (may Allah grant him a lofty
station) said:
I
was among those honored to witness the Mawlid celebration in Mecca
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- The Celebration of the Mawlid among the Inhabitants of Egypt and the Levant
- How did the Rulers of Andalusia
Celebrate the Mawlid?
- The Celebrations in India
- The Celebrations of the Non-Arabs
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- The Celebration of the Mawlid among the Inhabitants of Mecca
[al-Sakhawi continued:]During
the Mawlid celebration, the inhabitants of Mecca, that treasure-store of
goodness and blessings, proceed in mass to Suq al-Layl, which is the site most
consider to be the location of the Prophet’s birth (Allah bless him and give
him peace). They head to this site in hopes of obtaining their objectives.
Their celebrations on this day exceed their celebrations on the day of Eid, and
few are wont to miss it, whether they are righteous or corrupt, mindful or
negligent. This is especially true for the Sharif of the Hejaz ;
however, these days he visits the site at other times.
[al-Sakhawi continued:]
The munificence of Mecca
The situation is as some say:
Their
tents are like their tents
But
I see that the women are not their women
-The Celebration of the Mawlid by the Inhabitants of Medina
[al-Sakhawi continued:]The inhabitants of Medina
[al-Sakhawi continued:]
That is a rhetorical
argument, for the Shaykh of the Shaykhs of Islam, the Seal of the noble Imams,
Abu al-Fadl Ibn Hajar, the relied upon teacher (may Allah cover him in His
mercy and settle him in His expansive gardens) stated that there occurred to
him a legal text upon which the gallant scholars can rely upon. It is the
report found in the collections of al-Bukhari and Muslim. It mentions that the
Prophet (Allah bless him and give him peace)came to Medina
I [Mulla 'Ali al-Qari] say: The verse “Certainly,
there has come to you a Messenger” alludes to this and indicates that the time
of his appearance should be celebrated with reverence.
Ibn Hajar continued:
As
for what is done in the Mawlid, it should be confined to what expresses
gratitude to Allah Most High, such as the aforementioned practices such as
reciting the Quran, feeding others, giving charity, and singing something of
the odes that praise the Prophet (Allah bless him and give him peace) and
encourage renunciation [zuhd], and songs that move the heart and encourage it
to do good deeds and work for the Hereafter. As for what is added to this, such
as singing and amusement and the like, what should be said concerning it is
that the permissible therein that displays joy over the day is of no harm if
joined with it, while the unlawful, disliked, or offensive [khilaf al-awla] is
forbidden [yumna’].
Now,
this also applies to areas wherein there are differences of opinion [khilaf].
Indeed, we should be committed to doing deeds of excellence every day and night
of the month, as was reported from the Ibn Jama’a, who hoped to do that. It has
reached us that when the ascetic and devout exemplar, Abu Ishaq Ibrahim b. Abd
al-Rahim b. Ibrahim b. Jama’a, was in the city of the Prophet—may prayers and
pure salutations be upon its resident—he would prepare food for theMawlid celebration
and proclaim, “If only I was able, I would hold a Mawlid celebration
day of the month.” I say: So since
I am unable to host people for the Mawlid celebration physically, I
have written these pages in order that they may host people metaphorically and
with light for all times to come—without restriction to a particular year or
month. I have named this work al-Mawrid al-rawi fi Mawlid al-Nabi. . .
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Read Full: Here
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Mawlid Gift (part 3)
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- What should be Read during the Mawlid Celebration?
- When was the Prophet Created?
- Imam al-Ghazali Speaks about the Prophet’s Creation (Allah bless
him and give him peace)
- Imam al-Subki Speaks about the Creation of the Prophet’s Soul
(Allah bless him and give him peace)
- Imam al-Qastalani Speaks about the Muhammadan Reality (al-Haqiqa
al-Muhammadiyya)
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Read: Here
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Mawlid Gift (part 4)
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- Why is the Prophet (Allah bless him and give him peace)
Preeminent over the other Prophets?
- The First Creation is the Muhammadan Light
- The Disagreements of the Scholars regarding the First Creation
after the Muhammadan Light
- The Muhammadan Light Shone from Adam’s Forehead
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Read: Here
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Mawlid Gift (part 5)
- What was Hawwa’s Dowry?
- Adam Seeks a Means of Approach [Tawassul] through the Prophet
(Allah bless him and give him peace)
Read: Here
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Mawlid Gift (part 6)
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- The Purity of the Prophet’s Lineage[a] (Allah bless him and give him
peace)
Allah Most High has
purified this noble lineage from the fornication of the pre-Islamic period of
ignorance [jahiliyya]. This is reported in
many acceptable hadith reports.
Al-Bayhaqi reported in his Sunan that
Ibn ‘Abbas said, “The Messenger of
Allah (Allah bless him and give him peace) said, ‘Nothing of me hailed from the
fornication of jahiliyya. I was only born through the union of Islam.’”
Al-Qastalani said, “The word [used here,] al-siffah, with
a kasra vowel-mark on the letter sin, means fornication. The
intended meaning of it here is when a woman sleeps with a man for a period of
time and then gets married to him afterwards.”
Ibn Sa’d and Ibn ‘Asakir both reported
from Hisham b. Muhammad b. al-Sa’ib
al-Kalbi, who reported from his
father who said, “I accounted for
five hundred grandmothers of the Prophet (Allah bless him and give him
peace) [when tracing his noble
lineage], and I did not find a single
fornicator among them or anyone else who engaged in the practices of jahiliyya!”
‘AlÏ b. Abi Talib (may Allah be pleased
with him) reported that the Prophet (Allah
bless him and give him peace) said,
“I was born in wedlock and I was not transmitted through the loins of a
fornicator from the time of Adam until I
was born to my mother and father; I was not touched by any of the
fornication of jahiliyya.” This was narrated by al-Tabarani in al-Mu’jam al-Awsat,Abu
Nu’aym, and Ibn ‘Asakir.
Abu Nu’aym also reported from Ibn ‘Abbas in a raised tradition, “None of my forefathers ever committed
fornication, and Allah continued to transmit me from the pure loins of fathers
to the pure wombs of mothers. Never would a family line branch out in two
except that I was in the best of the two.”
Ibn ‘Abbas also reported that the Prophet (Allah bless him and give him peace) said, commenting on the
verse “And your movement among those who
prostrate themselves”: “From one Prophet to another until I became a Prophet
[in the worldly realm].” This was narrated by al-Bazzar
and Abu Nu’aym has a similar
report.
This means
that the Prophet (Allah bless him and give him peace) was transmitted through the loins of the noble Prophets; it does not mean that all
of his fathers were Prophets, for that runs counter the scholarly consensus.
Neither does this report mean that all of the
Prophet’s forefathers were from the adherents to Islam, for some of them, as
the notable jurists have concurred, were
disbelievers, such as Abu Talib, Ibrahim’s father, and the Prophet’s own
parents. [1]
I had
detailed this issue in a separate research and furnished decisive and
unequivocal proofs refuting al-Suyuti’s three epistles on the subject.
(Also Read [a] below)
Moving on, we look at the verse “from yourselves.” This means “from your genus,” so in other words, “he is a human like you; however,
he is a Messenger who conveys the message from Us.” This is found in the statement of the
Most High, “Say, “I am only a human
like you; it is revealed to me that your God is One God.” [al-Isra': 94] The
wisdom behind [this statement] is that a shared humanity is cause for affinity,
which in turn leads to closeness and complete order. In addition, a shared humanity makes it easier to emulate him more
fully, for had an angel been sent [as a prophet to humanity], some would object
on the grounds that he is an angel and that they are humans and incapable of
following him due to their human weakness. This cannot be said if the
messenger is human; instead, he is to be emulated in his statements, actions,
spiritual states, and effects, because he is the intermediary between the
Sender [Allah] and those to whom he was sent. He takes the spiritual outpourings from the Real [Allah] and gives a
portion to the creation.
A large
portion of the disbelievers did not understand this point and were heedless of
it, so they said out of denial, “Has Allah
sent a human being as a messenger?” This
demonstrates the shallow-mindedness of the disbelievers, for they were pleased
to take a stone as a god but believed that it was farfetched for a messenger to
be a human being!
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- Synopsis
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[1] The soundest position is
that both Ibrahim’s father (who was named Tarah, not Azar, the latter being his
paternal uncle) and the Prophet’s parents were monotheists. For more on both
points, see the word Of Pure
Origin. [t]
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Read Full: Here
Mawlid Gift (part 7)
- The Prophet’s August Rank (Allah bless him and give him peace)
-The Disagreement of the
Scholars over the Noble Prophetic Lineage after ‘Adnan
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- ‘Abd al-Muttalib and the People of the Elephants
Ibn Shihab said, “The first virtue mentioned
about ‘Abd al-Muttalib concerns the time when the Quraysh fled the Sacred
Precinct as the People of the Elephants approached.
‘Abd
al-Muttalib proclaimed, ‘I swear by Allah! I shall never leave Allah’s Sacred Precinct
and seek honor elsewhere, and I shall never desire any replacement for it!’
‘Abd al-Muttalib remained
in the Sacred House until there occurred the confrontation between him and the
vice-regent of Abyssinia when the latter
sought him out, which only increased
‘Abd al-Muttalib’s rank with the people of nobility and honor. Allah Most High destroyed the Abyssinian
[army] and prevented them from attacking His House, and He removed worries from
the inhabitants of Mecca
‘Abd al-Muttalib took charge of
providing water and rafada [for the pilgrims] after his uncle
al-Muttalib. He continued to carry out the services provided by his people
before him and attained to a level of honor that his forefathers did not reach
and unlike anything they achieved.
‘Abd al-Muttalib was highly
loved and revered by his people and they relied upon him for guidance and
direction. Rafada is a resource that the Quraysh of
pre-Islamic times would extract among themselves as much as they were able, and
after they amassed a sufficient amount they would trade in it, buying therewith
food and raisins for the production of wine. They would
then feed people and provide them drink during the days of the Hajj until it
was completed.
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- ‘Abd al-Muttalib’s Vow to Sacrifice His Son
- The Legality of Blood Money
- The Reason for ‘Abd al-Muttalib’s Vow
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Read Full: Here
Mawlid Gift (part 8)
- ‘Abd Allah’s Marriage to Amina b. Wahb
- Amina’s Pregnancy
- The Appearance of the Muhammadan Light (Allah bless him and give
him peace)
- The Various Narrations Concerning the Time in which the
Muhammadan Light (Allah bless him and give him peace) Appeared
- Did Amina Give Birth to Another Child Besides the Prophet (Allah
bless him and give him peace)
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Read: Here
Mawlid Gift (part 9)
- The Glad Tidings of ‘Isa
- The Prophet’s Birth (Allah bless him and give him peace) was a
Cause for Delight and Victory for the Meccans
- The Passing of His Father ‘Abd Allah
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Read: Here
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Mawlid Gift (part 10)
%2BThe%2BLight-Mercy%2Bto%2Bthe%2Buniverse.jpg)
- The Description of His Birth (Allah bless him and give him peace)
-Abu Lahab’s Delight upon the Prophet’s Birth (Allah bless him and give him
peace)
- The People of the Book Gave Glad Tidings of the Prophet’s Birth
(Allah bless him and give him peace)
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Read: Here
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Mawlid Gift (part 11)
- The Toppling of Kisra’s Arch on the Day of the Prophet’s Birth (Allah bless
him and give him peace)
- The Sacred Fire of the Zoroastrians was Extinguished and Sawa’s
Lake Dried Up on the Day of the Prophet’s Birth (Allah bless him and give him
peace)
- The Devils Were Assailed with Flaming Meteors
During
the night of the Prophet’s birth (Allah bless
him and give him peace) the devils were assailed
with flaming meteors, but before that night, the
devils would take up positions for hearing in
every direction. It is also reported that Satan
was veiled from the heavens on that night; although perhaps it was he who sat
in positions for hearing and mentioned cryptically. Baqi b. Mukhlid, the author of a Musnad collection, mentioned in his exegesis, as we also
narrated from Mujahid, that he, i.e., Satan, was
caused to decay four times: when he was cursed,
when he was forced to descend [to the earth], when the
Prophet (Allah bless him and give him peace) was born (and in one
wording, “when he (Allah bless him and give him peace) was tasked with the
prophetic mission”) and when Sura al-Fatiha of the Qur’an was revealed….
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Read:
Here
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Mawlid Gift (part 12)
- Was the Prophet (Allah bless him and
give him peace) Born with the Prophetic
Seal, or did He Receive it after His Birth?
There is
a difference of opinion over whether the Prophet (Allah bless him and give him
peace) was born with the prophetic seal (as mentioned earlier from the
hadith of ‘A’isha) or whether he received it from one of the two angels when
they split open his breast during his infancy[b]. The former opinion was cited by Ibn Sayyid al-Nas, the latter by Maghlatay from Yahya b. ‘Abid in a
passive-anonymous form [sigha al-tamrid]. The
former position is sounder since there is a hadith from ‘A’isha found in the Musnads of al-Tayalisi al-Harith, as well as
Abu Nu’aym’s Dala’il al-Nubuwwa, in which the Prophet (Allah bless him and give
him peace) said, “And he [i.e., Jibril] gave me the seal on my back and I was able to feel the touch of the seal
upon my heart.” There is a similar hadith from Abu Dharr in the Musnad of Imam Ahmad and Dala’il
al-Nubuwwa of al-Bayhaqi.
I say:
Taking the additional wordings in account, it is clear that it is possible to
reconcile between reports.
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-The Prophet’s Circumcision
(Allah bless him and give him peace)
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Read:
Here
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Mawlid Gift (part 13)
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- On the Name Muhammad (Allah bless him and give him peace)
- The Prophet’s Many Names (Allah bless him and give him peace)
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Read Full: Here
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Mawlid Gift (part 14)
- The Disagreement of the Scholars over the Length of the Prophet’s
Gestation and the Location of His Birth (Allah bless him and give him peace)
In
addition, the scholars have disagreed over the exact length of time the Prophet
was carried [in the womb]. Some say it was nine months and others say it was
ten, eight, or even seven months. Al-Qastalani said, “The Prophet (Allah bless
him and give him peace) was born in a house belonging to Muhammad b. Yusuf, the
brother of al-Hajjaj. Others state that he was born near one of the mountain
passages [of Mecca
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- His Suckling and the Proofs of His Prophethood with Halima
al-Sa’diyya
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- Some of the Prophet’s
Miracles as a Nursling (Allah
bless him and give him peace)
Al-Bayhaqi,
al-Khatib al-Baghdadi, and Ibn ‘Asakir (the latter two in their historical
collections) related from al-’Abbas b. ‘Abd al-Muttalib who said, “I said, ‘O
Messenger of Allah! I was called to embrace your religion because of a portent
of your prophethood that I beheld as you were in the cradle. I saw you speaking
gently to the moon, and saw that it moved wherever your fingers moved.’ The
Prophet (Allah bless him and give him peace) said, ‘I was speaking to it, and
it to me, and it was distracting me away from crying as it was prostrating
under the Throne.’” Ibn Hajar mentioned in Fath al-Bari that it is
reported in the Sira of al-Waqidi that this event took place when the
Prophet s was just born. In Ibn Sab’a’s al-Khasa’is it says that the
Prophet’s cradle shook due to the immense number of angels around it…
Read
Full: Here
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Mawlid Gift (part 15)
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- The Clouds that Shaded the Prophet (Allah bless him and give him
peace)
Al-Bayhaqi
and Ibn ‘Asakir related from Ibn ‘Abbas who said, “Halima mentioned that when
she first attempted to wean the Messenger of Allah (Allah bless him and give
him peace), he spoke and said, ‘Allah is the greatest, all praise belongs to
Allah abundantly, and exalted and transcendent is Allah morning and evening.’
‘After he matured,’ Halima said, ‘he went outside and looked at the children
playing, but he did not join them.’”
Ibn Sa’d,
Abu Nu’aym, and Ibn ‘Asakir all related from Ibn ‘Abbas who said, “It was
Halima’s habit that she would not let him [the Prophet (Allah bless him and
give him peace)] go far from her sight. One hot afternoon day however, she was
preoccupied and he went out with his sister [from suckling] Shayma’ to play
with the small sheep. Soon afterwards, Halima went out in search of him and
finally found him along with Shayma’. She asked Shayma’, ‘How could you go out
with him in this heat?’ ‘Dear mother,’ replied Shayma’, ‘my brother suffered no
heat; I saw that clouds hovered over him, stopping where he stopped, and moving
where he moved, until we reached this spot here.’”
- The
Splitting of the Prophet’s Breast (Allah bless him and give him peace)
Halima
said, “Soon after I weaned him we took him to his mother—even though we were
very eager to have him remain with us due his blessings he brought us—and we
spoke to her and said, ‘It would be better if you left him to remain with us
until he grows larger, for we fear that he may suffer from the plague that has
befallen Mecca. We importuned her until she finally agreed and we brought him
to our home once more. One day, several months after our return, when he
and his brother [from suckling] were behind our tents, his brother came running
and called out, ‘That Qurayshi brother of mine! Two men clothed in white have
taken him and laid him down and opened his breast!’ So his father and I went to
him and we found him standing, but his face was very pale. We drew him to us
and said, ‘What is wrong, dear son?’ He said, ‘Two men clothed in white came to
me and laid me down and opened my breast and took out something from it and
cast it aside. Then they returned my breast to its previous state.’ After
returning with him, his father [from suckling] said to me, ‘O Halima, I am
worried that my son has been afflicted with a spell; take him back to his
family before he manifests any further symptoms.’ We carried him with us until
we reached his mother, and she asked, ‘What brings you back so soon after being
so eager to keep him?’ We said, ‘We are afraid of loss or an accident.’ Not to
be deceived, Amina said, ‘Now tell me the real reason. Did you fear that Satan
would get to him? By Allah, Satan has no way to get to him. Great and wondrous
things are in store for him. Now you shall leave him with me.’”
Having
mentioned this, the splitting of the Prophet’s breast occurred three times: the
first time was recounted here and the second time was with Jibril when
revelation was brought to him in the cave
of Hira
[1] The opening of the Prophet’s
blessed chest (Allah bless him and grant him peace) was to add purity upon
purity, not, as some believe, to remove something impure or evil from him. The
knower of Allah Habib ‘Ali al-Habshi said in some poetry:
The angels
removed no blemish from his heart;
They only
increased the purity already with him!
- The Passing of the Prophet’s Mother (Allah bless him and give him
peace)
When the
Prophet was four years old (and some say he was five or six or seven, or even
twelve and a half years old) he mother passed away in Abwa’, which is a region
that lies between Mecca and Medina. Some say that she passed away in a mountain
pass in Jahun. In the dictionary al-Qamus al-muhit it states under
the entry “Dar Nabigha”: “A place near Mecca
Ibn Sa’d
related from Ibn ‘Abbas, from al-Zuhri, from ‘Asim b. ‘Umar b. Qatada (whose
reports are intertwined), all of whom said, “When the Messenger of Allah (Allah
bless him and give him peace) was six years of age, his mother went with him
for a one month visit of his maternal aunts from Banu’ Adi b. al-Najjar in Medina Mecca
Al-Hafiz
Jalal al-Din al-Suyuti declared emphatically that the Prophet’s parents are
saved, but the position of the majority [of scholars] is otherwise. I have
detailed this in my separate treatise on the topic.[2]
Umm Ayman [mentioned in this
report] is none other than Baraka, who cared for the Prophet (Allah bless him
and give him peace) after the passing of his mother. The Prophet (Allah bless
him and give him peace) used to say to her, “You are my second mother.”
[2] In Mulla
‘Ali al-Qari’s commentary on the Shifa, one of his later works, he seems
to have changed his opinion on this issue. He said, “As for the
religion of the parents of Allah’s Messenger (Allah bless him and give him
peace) there are many opinions. The most correct one is that they were
believers according to the consensus of the greatest of the scholars, mentioned
by al-Suyuti in his three books.”
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- The Passing of His Grandfather ‘Abd al-Muttalib
His
grandfather ‘Abd al-Muttalib passed away at the age of eighty, having held on
to the religion of the pre-Islamic period of ignorance. Some say that he passed
away when the Prophet (Allah bless him and give him peace) was nine years old,
while some say ten or six years old. His grandfather at the time was one
hundred and ten years old, although others say he was one hundred and forty.
The Prophet (Allah bless him and give him peace) was later cared for by Abu
Talib, whose name was ‘Abd Manaf, and ‘Abd al-Muttalib ordered Abu Talib to
care for him since he was the close brother of ‘Abd Allah.
When the
Messenger of Allah (Allah bless him and give him peace) was twelve years old,
he traveled with his uncle Abu Talib on a journey to the Levant .
When they reached Bostra, the Prophet encountered Bahira the Monk. Bahira’s
real name was Jarjis. When the Prophet (Allah bless him and give him peace) and
his uncle arrived in Bostra, Bahira recognized the Prophet by his description
and said to him as he took him by the hand, “This is the master of the
creation. Allah has sent this one as a mercy unto the worlds.” When asked how
he knew that, Bahira replied, “When you rose from the valley there was not a
single tree or stone save that it fell prostrate before him—and they do not
prostrate to any save a Prophet. I also recognize him by the Seal of Prophecy
that lies between his shoulder blades like an apple, and indeed that is how we
find the [final Prophet] described in our Scriptures.” Bahira asked Abu Talib
to bring Muhammad (Allah bless him and give him peace) [back to Mecca
If they
say one day, “He was covered by the clouds.”
We say, “Indeed it was they who were covered!”
We say, “Indeed it was they who were covered!”
Ibn Manda
related with a weak chain from Ibn ‘Abbas that when Abu Bakr al-Siddiq was
eighteen years old, he accompanied the Prophet (Allah bless him and give him
peace) who was twenty at the time, and they set out for the Levant
to engage in trade. Along the way they disembarked and the Prophet (Allah bless
him and give him peace) sat under the shade of a lote tree while Abu Bakr went
to a local monk named Bahira and asked him a question. Bahira asked, “Who is
that man who sits under the shade of the tree?” Abu Bakr replied, “That is
Muhammad b. ‘Abd Allah b. ‘Abd al-Muttalib.” Bahira said, “By Allah, he is a
Prophet; no one after ‘Isa has sought shade under that tree save Muhammad
(Allah bless him and give him peace).” Bahira’s words entered Abu Bakr
al-SiddIq’s heart and when the Prophet was tasked to deliver the message he
immediately followed him. Al-Hafiz Ibn Hajar al-‘Asqalani said in al-Isaba,
“If this story is true it is a separate journey from the one taken with Abu
Talib.”
- The
Prophet’s (Allah bless him and give him peace) Marriage to Khadija
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Read Full:
Here
Mawlid
Gift (part 16—Conclusion)
--- The Beginning of Revelation
Allah tasked the Prophet (Allah bless him and give him peace) with the prophetic mission and made him a mercy unto the worlds and sent him as a Messenger to mankind and jinn entire when he reached forty years of age. Some say it was when he was forty years and one day, and others say forty years and ten days or forty years and two months. It began on Monday, the 27th of Rama\an; some say on the 23rd or the 24th. Ibn ‘Abd al-Barr says that it began on Monday the 8th of Rabi’ al-Awwal in the year 41.
Ibn Jarir, Ibn al-Mundhir, and others relate from Qatada who said regarding the verse “Certainly, there has come to you a Messenger from your own selves. . .”, “Allah made him from your own selves, so envy him not for what Allah has given him of prophecy and miracles; it “is grievous to him that you should suffer”, in other words, he cares deeply for the misguided and hopes that Allah will guide him.”
Ibn Abi Hatim and Abu al-Shaykh both relate from Ibn ‘Abbas who said regarding the verse “it is grievous to him that you should suffer”, “This means, your sufferings weigh heavily upon him, and he is eager for the disbelievers among you to believe.
- Conclusion
The upshot is that the verse “grievous to him that you suffer” means that he finds it difficult and heavy upon him that you suffer and fatigue. This is why—due to his blessings—the sins of mistakes, forgetfulness, and acts done under compulsion are lifted from you, and this is why the burdens and fetters that were on the previous nations have been removed from you. The Prophet (Allah bless him and give him peace) brought the upright, moderate religion, and the illumined, well-pleasing path.
It is also possible that the word “grievous” is separate from the phrase that proceeds it and connected to what comes after it. In that case it is an attribute of the Messenger (Allah bless him and give him peace) and means essentially that “his existence is valuable and rare, and his generosity is perfect and his august beauty is radiant, and he is unrivaled and honored by Allah, so honor and exalt him, and assist him and magnify his status.” This position is supported by the anomalous variant reading of the verse in which it is pronounced with two zays: “that you believe in Allah and His Messenger, and that you exalt him [tu’azzizuhu].”[1]
Alternatively this can mean he is superior to the other Messengers since he is the Seal of the Prophets, or because his religion is dominant over the other religions and inclusive of all times and places, and he takes vengeance upon his enemies just as he shows mercy to those he loves.
The verse “that you suffer” means that it grieves him when you suffer harm and it is heavy upon him when you go through trials, for he is the mercy unto the worlds and takes pity on the believers. The verse “eager for you” means that he is eager for your faith, certitude, and spiritual excellence. And for the believers he is especially full of pity and mercy; he personifies the epitome of mercy, care, subtle kindness, and mercy.
Ibn Abi Hatim related from ‘Ikrima who said that the Messenger of Allah (Allah bless him and give him peace) said, “Jibril came and said, ‘O Muhammad! Indeed, your Lord greets you. Here is the angel in charge of the mountains. Allah has sent him to you and ordered him to do nothing unless it is by your command.’ The angel in charge of the mountains said to him, ‘Indeed, Allah has ordered me to do nothing unless it is by your command. If you wish, I will take the mountains and crush them [the people of Taif] in between them, or if you wish I will rain down stones upon them, or if you wish the earth will swallow them up.’ The Prophet (Allah bless him and give him peace) replied, ‘O angel of the mountains! I come to them so that perhaps someone from their offspring says there is no god but Allah.’ The angel of the mountains said, ‘You are as your Lord has named you: Full of Pity, Merciful.’”
Ibn Mardawayh related from Abu Salih al-Hanafi who said, “‘Abd Allah [Ibn ‘Abbas] reported that the Messenger of Allah (Allah bless him and give him peace) said, ‘Indeed, Allah is Merciful, and He does not place His mercy except with one who is merciful.’ We said, ‘O Messenger of Allah! But all of us show mercy to our belongings and children.’ The Prophet (Allah bless him and give him peace) replied, ‘That is not the mercy I speak of; rather, it is as Allah said, “Certainly, there has come to you a Messenger from your own selves. It is grievous to him that you should suffer and he is eager for you and full of pity and mercy to the believers.”’”
This hadith indicates that mercy should be both general and restricted, as the Prophet (Allah bless him and give him peace) said in other hadith reports, such as the rigorously authentic report: “None of you truly believe until he loves for his brother what he loves for himself,” and the other rigorously authentic report: “Those who show mercy shall receive mercy from the All-Merciful. Show mercy with those on the earth, and the Lord of the heavens shall show mercy to you.”
The verse “so if they turn away” means: If the disbelievers turn away from faith in you, or if all of creation turn away and refuse to follow you, say to them, “Allah is sufficient for me. . .” That is, He is enough for me in all of my affairs, “there is no god but Him. . .” That is, there is no Lord but Him, so only He merits worship. “Upon Him I put my trust”: upon Him I rely completely, “and He is the Lord of the Magnificent Throne.” The word Magnificent is in the genitive state since it is an adjective of the Throne. It has also been recited in the nominative state as an adjective of Lord (i.e., the Magnificent Lord).
According to the former reading, this describes the immense shape of the Throne that encompasses all of creation. It is related that when compared to the size of the heavens of this world, the seven earths are like a ring thrown into a desert. Despite that, it has been reported in a hadith qudsi, “My earth and heavens cannot contain me, but the heart of My believing servant can contain Me.”
Abu Dawud reported from Abu al-Darda’ with a raised chain, as did Ibn al-Sunni, that the Prophet (Allah bless him and give him peace) said, “Whoever says seven times upon waking and entering the evening, ‘Allah is sufficient for me, there is no god but Him, upon Him I put my trust and He is the Lord of the Magnificent Throne,’ Allah shall suffice him from all that worries him in his worldly and After worldly affairs.”
Ibn Abi Shayba and others related from Ibn ‘Abbas from Ubayy b. Ka’b who said, “The last verse revealed to the Prophet was “Certainly, there has come to you a Messenger from your own selves. . .” In another narration Ubayy said, “This is the last portion of the Quran to be revealed, and the matter was closed with what started it, which is ‘there is no god but Allah.’ Allah said, “And We have not sent a Messenger before you save that We revealed to him, ‘there is no god but me, so worship Me alone.’”
* *
*
So we too shall conclude with what Allah concluded with when He revealed His clear words to the Seal of the Prophets (Allah bless him and give him peace). Thus we hope to receive a goodly end and attain unto the lofty station out of Allah’s grace and bounty—to be with those whom Allah has graced from the Prophets, the veracious, the martyrs, and the righteous, and what a good company they are! That is Allah’s bounty, and sufficient is Allah as a Knower.
All praise belongs to Allah in the beginning and the end, outwardly and inwardly,contingently and pre-eternally. And may Allah send prayers,salutations and increased honor, nobility,
and exaltation to our master Muhammad.
Amin.
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[1] That is, instead of the canonical reading: wa tu’azziruhu. [t]
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Ibn Abi Shayba and others related from Ibn ‘Abbas from Ubayy b. Ka’b who said, “The last verse revealed to the Prophet was “Certainly, there has come to you a Messenger from your own selves. . .” In another narration Ubayy said, “This is the last portion of the Quran to be revealed, and the matter was closed with what started it, which is ‘there is no god but Allah.’ Allah said, “And We have not sent a Messenger before you save that We revealed to him, ‘there is no god but me, so worship Me alone.’”
* *
*
So we too shall conclude with what Allah concluded with when He revealed His clear words to the Seal of the Prophets (Allah bless him and give him peace). Thus we hope to receive a goodly end and attain unto the lofty station out of Allah’s grace and bounty—to be with those whom Allah has graced from the Prophets, the veracious, the martyrs, and the righteous, and what a good company they are! That is Allah’s bounty, and sufficient is Allah as a Knower.
All praise belongs to Allah in the beginning and the end, outwardly and inwardly,contingently and pre-eternally. And may Allah send prayers,salutations and increased honor, nobility,
and exaltation to our master Muhammad.
Amin.
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[1] That is, instead of the canonical reading: wa tu’azziruhu. [t]
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December 23, 2014 by Abdul Aziz Suraqah
During the month of Rabi’ al-Awwal I’ll be posting my translation of Mulla ‘Ali al-Qari’s Prophetic Nativity al-Mawrid al-Rawi fi Mawlid al-Nabi (Allah bless him and give him peace). In sha’ Allah I’ll release it bit by bit each day this month. Here
Abdul Aziz Suraqah
I was born
and raised in Atlanta , Georgia Yemen , Mauritania ,
and Morocco Toronto , Canada
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[Edited
by ADHM]
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Nur
ad-Din Abu al-Hasan Ali ibn Sultan Muhammad al-Hirawi al-Qari al- Hanafi
Mulla ‘Ali al-Qari (d.1014AH
/1605AD)
--
Shams
al-Din Muhammad ibn `Abd al-Rahman al-Sakhawi al-Shafi'i
Imam al- Sakhawi ( d.902
AH/1497AD)
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[a] Regarding the belief of the Parents of the Messenger of Allah [صلى الله عليه و آله وسلم], Mullah Ali al-Qari [may Allah have mercy on him] for a period held that they were in the Hellfire. He wrote a booklet on
this issue and also expressed the same opinion in his commentary on Al-Fiqh al-Akbar.
However, he later changed his position, as can be seen from his statement in his
commentary of Qadi ‘Iyad’s Al-Shifa’ which he completed in 1602AD, three years before his death. There, he says, “As for the religion of Allah’s Messenger [صلى الله عليه و آله وسلم], there are many
opinions. The most correct one is that they were believers according to the
consensus of the greatest of the scholars, mentioned by Imam Al-Suyuti(RA)[d.911AH/1505AD]
in his three books.”
He goes on to say, “As far as what they have
mentioned regarding his bringing them back to life [and their testifying to his
prophethood], the most correct opinion according to the majority of trustworthy
scholars and as also mentioned by Imam
Al- Suyuti(RA) in his three works, is that it did
happen” [Sharh al-Shifa 1:601].”
[Al-Ta’liq al-Muyassar 18]
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Mullah Ali Qari writes: The Iman of Abu Talib is not proven, however there are different opinions regarding Parents of Prophet (Peace be upon him), “The relied upon opinion” is that they were Muslims and the great scholars of Ummah are unanimous upon it. [Mullah Ali Qari, Sharah ush-Shifah, Volume: 1, Page No. 601] see scan: Here
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(SALLALLAHU ALAIHE-E-WA-SALLAM)
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[b] Prophetic Seal
--[b] Prophetic Seal
"...Bahira was
bewildered by all the answers that he received to his questions because they
exactly matched everything that he knew about the Last Prophet. Lastly,
he looked at the Master of the Universe’s back and
saw the seal of Prophethood. Bahira’s
conviction was now certain and without doubt: This youth was the long-awaited Last Prophetصلى الله عليه وسلم "
Ibn Hisham:
When the
Messenger of Allâh (صلى الله عليه وسلم) was twelve
(12) years old (42 BH/580 CE), he went with his uncle Abu Talib on a
business journey to Syria Syria
