HADEES - ~ Offering Supererogatory Prayers in One's House

Ahmad and Muslim relate from Jabir that the Messenger of Allah said:
"If one of you offers his prayers in the Mosque then he should make a
portion of his prayers in his house, as Allah has made his prayers in
his house a means of betterment (for him)."
Ahmad records from 'Umar that the Messenger of Allah said: "The
nawafil salah of a man in his house are a light; whoever wishes should
lighten up his house."
'Abdullah ibn 'Umar reports that the Prophet sallallahu alehi wasallam
said: "Make some of your prayers in your houses and do not turn your
houses into graves." This statement is related by Ahmad and Abu Dawud.
Abu Dawud records from Zaid ibn Thabit on sound authority that the
Messenger of Allah said: "A person's salah in his house is better than
his salah in my mosque, except for the fard salah."
These hadith prove that it is preferred to say one's nawafil prayers
in one' s house since prayers in one ' s house are better than those
that he performs in the mosque. An-Nawawi says: "The Prophet
sallallahu alehi wasallam encouraged one to offer nawafl in one's
house because then the prayers are more private and willhave less of a
chance of being done for show and will be free from defects that
vitiate good deeds. Furthermore, this will be ablessing for the house
as mercy and angels will descend on it while Satan flees from it."

HADEES - ~ Supererogatory prayers, their Elongation

It is preferred to prolong the reciting by making many rak'at. The
group, except for Abu Dawud, reports that al-Mughirah ibn Shu'bah
said: "The Prophet sallallahu alehi wasallam would stand and pray
until his feet or shanks swelled. When he was asked about it, he said:
'Should I not be a thankful slave?"' Abu Dawud records from 'Abdullah
ibn Hubshi al-Khath'ami that the Prophet sallallahu alehi wasallam was
asked: "What is the best deed?" He said: "Prolonging the qiyam;
(standing) [in the prayer]." Then it was asked:"What is the best
charity?" He replied: "The sacrifice made by one who has little to
give." Then it was asked: "What is the best migration?" He responded:
"The migration from what Allah has forbidden." Then it was asked:"What
is the best jihad?" He replied: "Whoever strives against the
polytheists with his wealth and soul." They asked: "What is the most
honorable death?" He answered: "He whose blood is spilled and whose
horse is wounded."

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EXPLANATION :- ~ Shaykh Muhammad Nasir-ud-Deen al-Albani

Question: Some who are seeking knowledge are very hasty in giving
rulings in matters of halaaland haraam, and this is a common
noticeable defect. What is your advice to such people?
Al-Albaanee's reply: "We have spoken on this issue long before,and we
said that Allaah the Wise has divided the Muslim community into two
types of people: the Ahl adh-Dhikr, and those that depend on the Ahl
adh-Dhikr. As Allaah says to the ordinary people: "then ask those who
possess the Message (Ahl adh-Dhikr) if you do not know." (Soorah 21:7
and 16:43)
The Ahl adh-Dhikr are, as we all know, are the Ahl al-Qur'aan and the
Ahl al-Hadeeth, those who know the authentic from the unauthentic, the
general from the specific, the abrogating from the abrogated, and
other such principles of Fiqh and Hadeeth.
Hence, it is not allowed for a Muslim to begin giving fatwaas on the
basis of some hadeeth, simply because he came across itin some book,
although he does not know if it is saheeh according to the criteria of
the scholars of hadeeth. On the otherhand, he knows that he is not
sufficiently well-versed in knowledge and competence in the Arabic
language to explain the meanings and ideas behind the Kitaab and
Sunnah. Therefore, anyone who has not decided to undertake acquiring
knowledge and persevere in it for many years, until the people of
knowledge testify that he can guide the people and direct themtowads
good, it is not permissible for him to think that he is an alim
(scholar) simply because he has read some ahadeeth and memorized some
aayaat. We often hear of some of them who cannot even read the Qur'aan
properly, nor the ahaadeeth of the Prophet (sallallahu `alaihi wa
sallam). This is why I advise the seekers of knowledge to study two
fundamentals: a) the principles offiqh and b) the principles of
hadeeth.
I have mentioned before that it isnot easy for one to deduce the
intended aim of the Lawgiver from any text unless he consults as far
as possible, all the texts of the Qur'an and Sunnah. I will givea
clear example: Allaah says: "Forbidden for you are dead meat, blood…"
(5:4). If a beginner who is studying the Qur'aan and has no knowledge
of hadeeth is asked regarding dead fish, he will immediately bring
this aayah as proof to clearly forbid it since it prohibits dead meat.
But were he to look into the ahaadeeth, he would know that the
Prophet, sallallahu `alaihi wa sallam, excepted two types of animals,
fish and locusts,from this prohibition, so he couldrule accordingly.
Briefly, the student must learn these two fundamental branchesof
learning to help to understandthe Qur'aan and Sunnah as correctly as
possible."

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HISTORY - ~ The Prophet's Birth

The Year of his Noble Birth:
According to the most correct opinion of the scholars, the Prophet
sallallaahu 'alayhi wa sallam (SAWS) was born in the city of Makkah in
the year of the Elephant (in theyear 570 or 571CE), in the month of
Rabee'ul-Awwal.
The Day of his Birth:
There is an agreement amongst the Scholars that the Prophet (SAWS) was
born on a Monday, since he(SAWS) was asked about fasting on a Monday,
and he said: "On that day I was born and on that day Revelation
descended uponme." (Related by Muslim and Ahmad)
However, as regards the exact date of his birth, thenthe scholars have
differed about this. Dispite the common belief amongs people that he
(SAWS) was born on the 12th of Rabee'ul-Awwal, yet the only
substantiated fact regarding this date is that it is his (SAWS) death
date .
Imaam an-Nawawee (d.676H) - rahimahullaah- said: "There is on
agreement that he was born on Monday in the month of Rabee'ul-Awwal.
There is a difference of opinion whether this day was the 2nd, 8th,
10th or 12th day of the month - and these are the four most well-known
opinions concerning this." 3
Events at the Time of his Birth:
Certain miraculous events are reported to have occurred at the time
that the Prophet (SAWS) was born. However, most of them are not
authentically related, rather they are da'eef (weak) or mawdoo'
(fabricated) and therefore cannot be relied upon as decisive proof;
such as the narration which relates that some of the galleries of
Kisraa's (the Persian King's) palace broke-up andcollapsed, that the
sacred-fire of the Magians died-out and that some of the churches on
Lake Saawah (in Syria) collapsed and sank down. (Related by
adh-Dhahabee who said: munkar ghareeb (rejected))
However, it is authenticallyrelated that the Prophet (SAWS) said. "I
am a result of the supplication of my father Ibraaheem and the
glad-tidings brought by 'Eesaa 'alayhimus salaam. And my mother - when
shebore me - saw that a light shone out from her, which lit up the
palaces in Syria ..." (Related by al-Haakim and Ibn Katheer said: "Its
isnaad is good and strong.)
Celebrating the Day of hisBirth:
Imaam al-Fakihaani (d.734H) - rahimahullaah -said: "Celebrating his
birthday has no basis in theBook (Qur'an) nor the Sunnah, nor is this
action recorded from any one of the scholars of this Ummah; those who
are taken as examples to be followed and who cling to the narrations.
Rather it is a bid'ah (innovotion), which was introduced by the
Battaaloon (a deviated sect from the Faatimids).
As regards to the origins of this newly-invented celebration, then
some of the research scholars have stated that the first person to
innovate this practice was 'Umar ibn Muhammad al-Mulaa in the city of
Mawsil in Iraaq, during the fourth century, as is mentioned by the
Imaam Abu Shaamah (d.665H).
He was followed in this by the likes of Abul-Khattaab 'Umar ibn
Dihyaa: "who was employed in the west, then travelled to Syria, then
he travelled to the city of Irbil in 'Iraaq, duringthe fourth century,
where he found its king Mudhaffarud-Deen ibn Zaynud-Deen showing a
keen interest in the Milaad (birthday) of the Prophet (SAWS). So he
composed a book for him called at-Tanweer fi Mawlidis-Siraajil-Muneer;
so he recited this to the king who then rewarded him with one thousand
deenaars."
Imaam Maalik (d.179H) - rahimahullaah - said: 'Whosoever introduces
intoIslaam an innovation, and holds it to be something good, has
indeed alleged that Muhammad (SAWS) has betrayed his message. Read the
saying of Allaah - the Most Blessed, the Most High: "This day I have
perfected your religion for you, completed My favour upon you and I
have chosen for you Islaam as your religion." [Soorah al-Maa'idah
5:3]. So that which was not part of the religion at that time, cannot
be part of the religion today. And the last part of this Ummah cannot
be rectified, except by that which rectified its first part."
Thus, had the practice of celebrating the birthday of the Prophet
(SAWS) been something praiseworthy then: "the Salaf (the Pious
Predecessors) - may Allaah be pleased with them all - would have
instituted it. For they were the ones having a greater love and honour
for Allaah's Messenger (SAWS) and a greater zeal for doing good.
Indeed, the most perfect expression of love and honour for him is by
following him, obeying him, carrying out his commands, upholding and
reviving his Sunnah (guidance and example) - both inwardly and
outwardly - and in spreading his message and striving in this, with
the heart, the hand and the tongue. Such was the path of the
Companions and those who followed them in goodness (i.e. beliefs
andactions)."

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