Hajj & Umrah, - Common errors related to Hajj

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First: Errors related to Ihraam:
Some pilgrims bypass the designated Meeqaat )Station of Ihraam( on their route without either being in Ihraam or entering into Ihraam there, proceeding until they reach Jeddah or some other place within the precincts of the Meeqaats, at which they enter into Ihraam. This is against the command of Allaah’s Messengerwhich stipulates that every pilgrim should enter into Ihraam at the Meeqaat which lies on his route.
If this happens to someone, he must either go back to the Meeqaat lying on his route and there enter into Ihraam, or he must make expiation by sacrificing a sheep in Makkah and feeding all its meat to the poor.
This applies to all pilgrims regardless of whether one passes the Meeqaat by air, by sea or by land.
If one did not pass through one of the five designated Meeqaat he should enter into Ihraam at a point which is nearest to the Meeqaat on his route.
Second: Errors related to Tawaaf:
1. Starting the Tawaaf at some point other than the site of the Black Stone, while it is obligatory to begin Tawaaf from the Black Stone.
2. Doing one’s Tawaaf inside the Hijr of Ismaa’eel, which means going around a portion of the Ka'bah rather than the whole of it since the Hijr of Ismaa’eel is a part of the Ka'bah which would then be left out of Tawaaf. Such Tawaaf is invalid.
3. Doing Ramal )i.e., taking quick short steps( during all seven circuits while Ramal is to be done only during the first three of the Tawaaf of arrival )Tawaaf Al-Qudoom(.
4. Struggling vehemently to kiss the Black Stone hitting or pushing people. Such acts, which are injurious to Muslims, are not permissible.
· It should be noted that the Tawaaf remains perfectly valid without kissing the Black Stone. If one does not or cannot kiss the Black Stone, it is sufficient simply to point to it, saying “Allaahu Akbar” when one comes parallel to it, although one may be at a distance from it.
5. Wiping one’s hand over the Black Stone, seeking “blessings” thereby is a Bid’ah )innovation( with no basis in the Sharee’ah. The Sunnah is to touch it or kiss it only when it can be done easily.
6. Touching the Four Corners of Ka'bah or its walls, and wiping one’s hands against them. The Prophetdid not touch any part of Ka'bah except the Black Stone and the Yemeni Corner.
7. Saying specific formulas of supplications reserved for each circuit. The Prophetdid not specify any supplications except to say “Allaahu Akbar” when he reached the Black Stone and, at the end of each circuit between the Yamani Corner and the Black Stone, hesaid )the verse which means(:
“Rabbana, aatina’ fid-duniya hasanatan wa fil-aakhirati hasanatan wa qina athaaban-naar.”
"Our Lord, give us in this world ]that which is[ good and in the Hereafter ]that which is[ good and protect us from the punishment of the Fire"&; ]Quran 2:201[
8. Raising one’s voice above the voices of others: whether in following or leading the Tawaaf as it causes confusion among the worshippers.
9. Struggling to pray at Maqaam Ibraaheem )Station of Ibraaheem(. This is contrary to the Sunnah besides being injurious to other worshipers. It is sufficient to pray the two Rak’ahs of Tawaaf after completing one’s Tawaaf anywhere within the Sacred Mosque.
Third: Errors related to Sa'y:
1. When climbing upon As-Safa and Al-Marwah, some pilgrims face the Ka'bah and gesticulate toward it with their hands while saying “Allaahu Akbar” as if they were saying Takbeer for prayer. This gesticulating is an error because the Prophetraised his hands only for supplication. Here you may glorify and magnify Allaah, The Most High, supplicating Him in any words you wish while facing the Ka'bah. It is preferable to recite the Thikr which the Prophetrecited at As-Safa and Al-Marwah.
2. Accelerating one’s pace throughout the entire distance between the two hills. The Sunnah is to accelerate one’s pace only between the two green posts, while walking at normal pace the remainder of the way.
Fourth: Errors related to ‘Arafaat:
1. Some pilgrims camp outside the boundaries of ‘Arafaat and remain there until the sun has set; then they depart for Muzdalifah without standing at ‘Arafaat properly. This is a serious error which invalidates their Hajj since standing in 'Arafaat is the essence of Hajj, and it is obligatory to be within its boundaries and not outside them, if it is not easy to do that, they may enter before sunset and remain there until sunset. It is quite acceptable to stand in 'Arafaat during the night of sacrifice in particular.
2. Departing from ‘Arafaat before the sun has set is not permissible, because the messenger of Allaahstayed at ‘Arafaat’ until the sun had set completely.
3. Struggling through crowds in order to climb Mount ‘Arafaat is not permissible, because it causes much harm and injury to others. The entire Plain of ‘Arafaat is a place of standing and neither climbing Mount ‘Arafaat nor performing prayer there has been recommended.
4. Making supplications facing Mount ‘Arafaat’ is incorrect because the Sunnah is to face Qiblah while making supplication.
5. Making heaps of earth or pebbles during the day of ‘Arafaat at particular places by some people has no base in the Sharee'ah
Fifth: Errors related to Muzdalifah:
1. Some pilgrims start collecting pebbles to throw at the Stone Pillars in Mina as soon as they arrive in Muzdalifah prior to praying the Maghrib and Ishaa' prayers.
The correct position is that the pebbles can be collected anywhere within the boundaries of Al-Haram )the territory or precincts of Makkah(. It is known that the Prophetdid not ask that the pebbles for Jamrat-'Aqabah be picked up for him from Muzdalifah. They were picked up for him in the morning after leaving Muzdalifah and on entering Mina. The rest of the pebbles were picked up for him from Mina too.
2. Some pilgrims wash the pebbles, but this is not recommended.
Sixth: Error related to throwing the pebbles:
Some pilgrims are under the impression that when they are throwing pebbles at the Stone Pillars, they are actually throwing them at devils; hence they hurl them with rage and force. However, the throwing of the pebbles has been merely:
1. Prescribed as a means of remembering Allaah the Most High.
2. Some people throw big stones, shoes or pieces of wood. This is an excess in matters of religion which the Prophetprohibited, what is allowed is to throw pebbles the size of good beans.
3. Crowding and fighting with others at the Pillars while throwing the pebbles is not permissible. What is prescribed is to be gentle and to throw the pebbles without hurting anyone as much as possible.
4. Throwing all the pebbles at one time is an error. Scholars have said that this would be counted as only one throw. The Sharee’ah prescribes throwing the pebbles one by one, saying “Allaahu Akbar” at each separate throw.
5. Appointing a proxy to throw the pebbles, simply due to fear of the crowds or of hardship, while one is capable of doing it himself. Only sick or weak individuals are permitted to have a proxy for this act.
Eight: Errors related to the visit of the Prophet’s Mosque:
1. Touching and wiping one’s hands on the walls and iron grilles, tying threads to the gratings, and other acts of this sort while visiting the grave of the Prophetin order to receive blessing are innovations. Blessings come from following what Allaah and His Messengerhave prescribed, and not from following innovations.
2. Going to the caves of Mount Uhud or to the caves of Hiraa' or Thawr near Makkah and hanging pieces of cloth or making supplications there have not been prescribed by Allaah. All these are unnecessary hardships, innovations in the religion, and are without any basis in the Sharee'ah.
3. Likewise, visiting certain sites under the impression that these constitute “relics” of the Prophetas for example the place where his camel sat, the Well of ‘Uthmaan or the Well of the Ring, and gathering soil from these places to obtain “blessings” are all innovations.
4. Calling upon the dead while visiting the graves at the Baqee' Cemetery or the graves of the martyrs of Uhud, and throwing coins in order to seek the blessings of the place or of the people buried there is a grievous error. Indeed, it is Shirk )ascribing partners to Allaah, The Most High(, as has been pointed out by scholars. It is clear from the Book of Allaah and the Sunnah of His Messengerthat all forms of worship are for Allaah alone. It is not permissible to call upon or to offer sacrifice, give vow or any other form of worship except for Allaah alone. Allaah, The Most High, Says )what means(:“And they were not commanded except to worship Allaah, ]being[ sincere to Him )alone( in religion."]Quran 98:5[
And )what means(:“And ]He )Allaah( revealed[ that the Masjids are for Allaah, so do not invoke with Allaah anyone."]Quran 72:18[
We ask Allaah, The Most High, to improve the condition of the Muslims and to give them understanding of the religion, and to turn all of us away from errors and deviations. Indeed, He is the Hearing, the Responding.

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Ahle sunnathwal Jamath, - Noor The Blessed Light of Rasoolalah

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We, the Ahl As-Sunnah Wa’l Jama, believe that it is indeed permissable to call the Prophet [May Allah bless him and grant him peace] “Noor”. The Qur’an has chosen and applied this word itself to the Prophet [May Allah bless him and grant him peace]. The companions would often call him [May Allah bless him and grant him peace] “Noor”. However, it is often at this point, that those who oppose this view believe from some erroneous conviction that they hold, that we claim the Prophet [May Allah bless him and grant him peace] was not human!! This is indeed strange and a gross accusation. For those who claim that he was not a human, have clearly ventured out of the bounds of Islam, and have entered into Kuffr. The belief of Ahl As-Sunnah Wa’l Jamma is that the Noble Prophet Muhammad [May Allah bless him and grant him peace] is Noor and human - as we shall now seek to demonstrate.
Allah Ta’ala says in the Holy Qur’an.
“Undoubtedly, there has come to you from Allah a light and a Book, luminous ”.
(Surah Al-‘Mai’dah’ Verse 15).
Imam Tabari and Qadi Shawkani write under this verse that the meaning of Noor in this verse is used for our Prophet Sallallahu ‘alaihi wa sallam as Zujaag said.
[Tafsir Tabari Tafsir Fathul Qadeer By Imam Tabari and Qadi Shawkani, under above verse]
From the above evidence we conclude that it is permissible to call Prophet [May Allah bless him and grant Him peace] “Noor” and it is not Kufr or Shirk as some people consider ir to be.
Proof from the Hadith
Imam Tirmidhi wrote that when Prophet (May Allah bless him and grant him peace) smiled, it seemed as if Noor was coming from his teeth.
(Chap on Shamaa’il Tirmidhi)
Allama ibn Jawzi writes:
That when Adam (May Allah bless him and grant Him peace) was being created, the noor of Prophet [May Allah bless him and grant Him peace] was placed in Adam [May Allah bless him and grant Him peace]’s forehead and Adam [May Allah bless him and grant Him peace] saw Prophet [May Allah bless him and grant Him peace], Adam [May Allah bless him and grant Him peace] asked “who is he?” Allah Ta’ala replied “He is the last Prophet and will be the chief of your children.”
(Al Wafa chap on Birth of Prophet [May Allah bless him and grant Him peace] by Ibn Jowzi).
Hafidhh Ibn Kathir writes
Abu Huraira radhiAllahu 'anhu narrates that: 'One night RasoolAllah Sallallahu ‘alaihi wa sallam asked me to take Hassan and Hussain radhiAllahu 'anhum to their mother, when I departed with them I witnessed a light which lit our path and travelled with us until we reached their doorstep.
[Tareekh Ibn Kathir and Sirat Tun- Nabi Ibn Kathir chapter on Muj’izat]
Hafidhh Ibn Kathir writes:
Muhammad bin Hamza radhiAllahu 'anhu narrates that once RasoolAllah Sallallahu ‘alaihi wa sallam made my fingers glow with light. [Sirat Tun-Nabi Ibn Kathir chapter Muj’izat]
Hafidhh Ibn Kathir states that:
'When the Prophet Sallallahu ‘alaihi wa sallam was born, the King of Abysinnia witnessed the Noor of the Messenger Sallallahu ‘alaihi wa sallam'.
[Tareekh Ibn Kathir, vol.2, Chap Milad-un-Nabi]
Hafidhh Ibn Kathir writes:
'One companion radhiAllahu 'anhu reports that upon the occasion of Hajja-tul-Wida [the Prophets last seremon on the day of Hajj] he saw that the blessed face of RasoolAllah Sallallahu ‘alaihi wa sallam was shining like the moon. [Tareekh Ibn Kathir, vol.6 chap, Moa’jeezat]
Hafidhh Ibn Kathir writes:
'Whilst Abd-ul-Muttalib was walking with his son Abdullah, a woman saw a light in the forehead of Abdullah, she approached them and offered one hundred camels so that Abdullah may marry her but they refused her offer. Some time after his marriage to Amina, Abdullah again confronted this woman but this time she made no offers to marry him and said: 'The Noor upon your forehead is no longer present'.
[Tareekh Ibn Kathir, vol.2 Sirat Toon-Nabi Ibn Kathir,and Ibn Jareer Tabaree Chapter Mildun Nabi]
Hafidhh Ibn Kathir writes
'The Prophet Sallallahu ‘alaihi wa sallam said: 'I am the prayer of Ibraheem 'alaihi salaam, the prophecy of Isa 'alaihi salaam. When my mother was pregnant she witnessed so much light from her body that she could see the palaces of Syria'. [Ibn Kathir, vol.2 Sirat-Tun-Nabi Ibn Kathir Muktasar Sirat-Al-Rasool Ibn Shaykh Najdee]
Ibn-al-Jawzi narrates that the Noor of the Prophet Sallallahu ‘alaihi wa sallam would overcome the light of both the sun and the lamp.
[Al-wafa Ibn Jawzi Chapter Al Wilaada]
Hafidhh Ibn Kathir writes
Ka'ab bin Malik radhiAllahu 'anhu recited a [na'at] poem in the presence of the Prophet Sallallahu ‘alaihi wa sallam [part of which we have translated from Arabic is]:
'We have come to you and you have transformed our darkness into light and have removed the barriers' of ignorance.
[Tareek, and Sirat-Tun-Nabi, Ibn Kathir Chapter Muj’izat]
Hafidhh Ibn Kathir writes:
Hassaan Bin Thaabit radhiAllahu 'anhu said: 'RasoolAllah Sallallahu ‘alaihi wa sallam is that star from which even the moon of the fourteenth night obtains it light'.
[Tareekh Ibn Kathir, chap Wilada]
Hafidhh Ibn Kathir writes:
From Ibn Hashaam who narrates that Hassaan Bin Thaabit RadiAllahu 'anhu who said: ' When I was eight years old, a Jew was calling to the people, they gathered around him and asked him what was the commotion, he replied: "The star of Ahmad has risen, that which is born tonight"
[Tareekh Ibn Kathir, vol.2 Sirat-Toon-Nabi Ibn Hassham chapter Milad un Nabi.]
All these references are proof of the light of RasoolAllah Sallallahu ‘alaihi wa sallam, which was felt by the people and witnessed by those in his presence.
What was the first thing that Allah created?
There is a difference of opinion amongst the Scholars with regards to what was the first to be created, whether it was water, Arsh, (Throne) Rooh (noor) of Muhammad Sallallahu ‘alaihi wa sallam, We say that Prophet [May Allah bless him and grant Him peace] was the first creation of Allah Almighty.
Allah Almighty says in the Qur’an,
“And O beloved! Remember when We took covenant from the Prophets and from you, and from Nuh and Ibrahim and Musa and Isa son of Maryam and We took from them a firm covenant.” (Verse 7 under Surah Al-Ahzab).
From the above verse we are shown that Allah took the covenant from His beloved Habib first and then from the other Anbiya’s, even though they came before. The answer to this has been written by the following scholars:
Imam Tabari, Hafidhh ibn Kathir and Imam Qurtabi write, Qattadah reported that:
Prophet Muhammad Sallallahu ‘alaihi wa sallam said that “I was created before every one and I came at the end of all the Prophets.”
[Tafsir Tabari, Tabareeh, Qurtabeah, Ibn Kathir, and under the verse of Surah Ahzab” (Qur’an)
Allah Almighty says in the Qur’an,
“Who sees you when you stand” and
“ …your movements among those who offer prayers”.
(Verse 219 under Surah Al-Shuara).
Hafidhh ibn Kathir and Qadi Shawkani write that:
Abdullah bin Abbas reported that the verse
“…your movements among those who offer prayers”, means that the noor moved from one Prophet to the next and this carried on until it reached Amina’s house and then the Prophet [May Allah bless him and grant Him peace] was born.
Hafidhh Ibn Kathir writes
The Prophet Muhammad [May Allah bless him and grant him peace] said that I always stayed amongst the pure and then at the end I appeared in to my Mother.
[Sirat-Un-Nabi Wiladatun-Nabi By Hafidhh Ibn Kathir]
We are now presenting the Qaseedah recited by Abbas [May Allah be pleased with Him] who was the uncle of the Prophet. Unanimous scholars such as Ibn Abdul Barr, Imam Dhabi and Hafiz Asqalani
And many others have written this so no one can have the courage to decline this Qaseedah.
Hafidh ibn Qayyam, Hafidh ibn Kathir and ibn Mohammad bin Abdul Wahhaab al Najdi write,
Abbas radhiAllahu 'anhu narrates that on returning from the expedition of Tabuk, I said to RasoolAllah Sallallahu ‘alaihi wa sallam: 'I wish to recite Qaseedah about you', upon which he replied: 'May Allah bless your mouth! I then recited this Qaseedah: (We Have Translated part of it in English from Arabic)
"Before you came into the World, you were under the leafs of Heavens trees. Prophet Adam Alay hissallam covering his body with the leafs of Heavenly trees. (when his Heavenly clothes were taken of him )
Before Adam came into the world ,your (Noor) was transferred upon his forehead.
Through Adam you came into the world, but at the time you were not human, nor a piece of flesh, not even a drop of blood.
But at the time you were only (Noor) in your fore Fathers back.
And when others were drowning your foreFather boarded Nooh (Alay hissallams) boat off,
After coming off the boat your (Noor) was transferred from one clean woman to another.
Until you came into the back of Prophet Ibraheim Alay hisslam. How can the fire burn him while you were in his back.
Then you travelled into Khindaf who was also a clean woman.
That is how you kept travelling forward, until the time of your birth came, when you were born, the Earth, the edge of the sky, all shone as they never did from your Noor. We are still travelling under the same guidance of that Noor
[Narrated and certified by Abdul Barr,Qadhi Ayyad in Al Shifa Ibn Atheer, Tibraani, Ibn Qayyim in Zad-ul-Ma'ad vol.3 pg.10, Ibn Kathir in Tareekh in end of chapter Gazwa-e- Tabuk and Ibn Muhammad bin Abdul Wahhab al Najdee in Mukhtasar Serrat-ul-Rasool. Sirat-an-Nabi Ibn Kathir, Us-dul Gabah, Ibn Aseer, Al Asaba by Askalani, Al-Isteyab Ibn Abdul Barr biography of Hoorainm Ibn Oas, Talkees Mustadrak by Hafidhh Dhabi, Nashrut Teeb by Molana Ashraf Ali Thanwi]
Qadi AyyazIn his book As-Shifa narrated from Abdullah Ibn Abbas that Prophet Muhammad Sallallahu ‘alaihi wa sallams Noor was created 2000 years before the creation of the world.
[Shifa, chapter 1 page 48]
Ibn Mohammad bin Abdul Wahhab al Najdi writes,
There is a Hadith in which RasoolAllah (Sallallahu ‘alaihi wa sallam) stated: 'I was a Prophet even when Adam 'alaihi salaam was between clay and water (i.e. in the process of being created) [“This Hadith is transmitted by Tirmidhi, Muktaser Sirat-al-Rasool by Ibn Muhammad ibn Mohammad bin Abdul Wahhab al Najdi, Baihaqi, Ahmad, Hakim and Dhahabi declare it to be Sahih”]
Prophet (Sallallahu ‘alaihi wa sallam) stated: 'I have always been amongst the good (group), and my Noor was present even before Adam 'alaihi salaam'.
[“Qadhi Iyyad from Tabari Al-shifa Chap, Millad-un Nabi”]
The Companions used to call Prophet [May Allah bless him and grant Him peace] Noor
When RasoolAllah Sallallahu ‘alaihi wa sallam had passed away, the following Na'ats were recited. Imam Ibn Sa’ad writes, Hassaan Bin Thaabit RadhiAllahu 'anhu recited:
“Who can compare to the one who was Noor, the one from whom light was extracted. There were blessings in his commands and he was our guide and Warner. He was such a Noor that his light shone upon the whole of the creation. The person who has shown us the path of this blessed (Noor) attained success. He was the light, he was the Noor. It is his footsteps that we follow, and after Allah, he was our ears and eyes.'
Ka'ab bin Malik RadhiAllahu 'anhu stated: 'He was Basheerun /Nazeer and the rays of his Noor kept us enlightened. Allah saved us through his blessings of Noor, and through his mercy obtained salvation from the fire of Hell'.
Arwa Bint Abdul Muttalib radhiAllahu 'anha stated: 'If I weep, then it is for him who was the Noor for all the nations, he was the Messenger of Allah and his name was Ahmad, let me remain in this state of mind'.
Aatiqa Bint Abdul Muttalib RadhiAllahu 'anha: stated 'O my eyes! Weep! For the one who was the selected Noor, who was from the children of Hashim'.
Safiya Bint Abdul Muttalib radhiAllahu 'anha: stated 'Upon the one with whom Allah is pleased, the one upon guidance and piety, the one who brought the light of guidance after darkness'.
Hind Bint Usaasa Bin Abdul Muttalib RadhiAllahu 'anha: stated 'He was the moon of the fourteenth night, such a Noor from which light was extracted and by the Lord he was bestowed with the Book'. [“Tabqaat Ibn Sa'ad chapter Wafat-An-Nabi”]
Everything contained in this chapter is evidence in support of the fact that the Noor of RasoolAllah (Sallallahu ‘alaihi wa sallam) was present long before human creation. For this reason the Ahl-as-Sunnah believe that although RasoolAllah (Sallallahu ‘alaihi wa sallam) was a human being (bashar), it is also justified to call him Noor.
This was the reality of the creed of Noor, which is the belief of the Ahl-as-Sunnah wa 'al Jamaa'ah. The final question we ask if it is kufr to have such belief, can all the Scholars whose names and references given, also be classified as Kaafirs?

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Ahle sunnathwal Jamath, - Celebrating Eid-e-Milad

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When we celebrate Milad, we gather, in order to send salutations (Esal-e-Swaab) to the Prophet [May Allah bless him and grant Him peace], give charity to the poor (Sadaqah Khairat) and remember wilaadah(Birth) and virtues of the Prophet [May Allah bless him and grant Him peace]. The Ahl as-Sunnah does not say that one must celebrate “Milad” only on 12 Rabee’-ul-Awwal, in fact it can be celebrated at anytime of the year. Generally Milad-un-Nabi is celebrated, on the 12th of Rabee’ul-Awwal, by Muslims all over the world. In every Muslim country, there is a public holiday for “Milaad-un-Nabee”, except one country, but even in that country, the people celebrate “Milaad” individually. The birth of the Anbiyaa’ has been mentioned in the Qur’an. For example, Adam, Musaa, Eesaa, and Yahyaa (May Allah bless them and grant them peace). If it is wrong to talk about the birth of the Prophet (May Allah bless him and grant him peace), then why has Allah TA’ALA mentioned it in the Qur’an?
Evidence of Milaad-un-Nabi from the Qur’an
Allah Ta’ala says in the Holy Qur’an:
Say: “In the bounty of Allah, and his mercy;- Therein let them rejoice.” That is better then what they Amass.
(Yunus, 58)
In this verse, Allah Almighty tells us that we should be happy when we receive blessings and mercy from Him. Without doubt, the Prophet [May Allah bless Him and grant Him peace] is the greateset mercy and blessing of Allah Almighty
Allah Almighty says in the Qur’an:
“And we sent not to you but a mercy for all the worlds” (Al’Anbiyaa’, 107)
AllahAlmighty says in the Qur’an:
Oh Prophet! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner.
And an inviter towards Allah by His command and a brightening sun.
And give glad tidings to the believers that for them is great bounty of Allah.
(Al-aHzaab, 44-47)
AllahAlmighty says in the Qur’an:
…remind them of the day of Allah…
(Ibraaheem, 5)
Hafidhh Ibn Kathir and Qadi Shawkani write that:
“the day of Allah” refers to the day on which AllahAlmighty has done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn.
[Tafsir Ibn Kathir, and Fath-ul-qadeer, by Hafidhh Ibn Kather and Qaadee Shawkaanee]
Allah’s graetest favour on mankind was the birth of the Prophet [May Allah bless him and grant Him peace]. This means that the Milaad of the Prophet [May Allah bless him and grant Him peace] is a “day of Allah”, therefore we should remember it.
Hafidh Ibn Rajab writes that:
It is recommended to fast on those days on which Allah Almighty has sent blessings on us. The greatest favour which AllahAlmighty has bestowed us with, is the sending down of the Prophet [May Allah bless him and grant Him peace]. Allah Almighty says in the Qur'an:
“I have favoured among nations and sent to you a Prophet from among you”(ltaa’if-ul-ma’rif, page 111, by Hafidh Ibn Rajab)
Some other evidences of Milaad
Our Prophet [May Allah bless him and grant Him peace] celebrated the birth of his son Ibraaheem by freeing a slave. (Tareekh Ibn Kathir, “Birth of Ibraaheem”).
Imam Muslim writes that the Prophet [May Allah bless Him and grant Him peace] was asked about the fast on Mondays, which he used to keep, the Prophet replied “This is the day of my birth”.
(Muslim, “Kitaab-us-Sawm”)
This proves that the Prophet [May Allah bless Him and grant Him peace] kept fast on Mondays to show gratitude for his birth.
Imam Bukhari writes that:
when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said “I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba,
(Bukhari, “Kitaab-un-Nikaah”)
Friday is a special day for Muslims because this is the day that Allah created Aadam[May Allah bless him and grant him peace]
(The Muslim book of Jum’ah, also Tareekh Ibn Kathir, vol.1, “Story of Aadam (May Allah bless him and grant him peace])
Hafidhh Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet [May Allah bless Him and grant Him peace] was born.
(Sirat-un-Nabee, “Birth of Prophet May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)
This proves that a kaafir, Abu Lahab, was happy on the day of the birth of the Prophet [May Allah bless Him and grant Him peace] and was rewarded by having his punishment reduced. If this is true, then indeed Allah will bless a Muslim who rejoices the birth of the Prophet [May Allah bless Him and grant Him peace]. This Hadith has been used by many ‘Ulamaa’, to justify the celebration of Milad.
Allama Ibn Hajr Asqalani writes that Sohaily said that Abbaas Radi-Allahu-unhu, who was the uncle of the Prophet [May Allah bless Him and grant Him peace], had the above dream. Apart from this, other Muhadditheen have also attributed this dream to Abbaas Radi-Allahu-unhu. (Fath-ul-baari, “Nikaah”, by Hafidh Ibn Hajar Asqalaanee)
A person may ask, “When did Abbaas Radi-Allahu-unhu have this dream? Was it before or after he embraced Islam?” The answer to this is that he had this dream after coming into the fold of Islam (Seerah-Ibn-Hashaam) Abu Lahab died after the battle of Badr before which Abbaas Radi-Allahu-unhu embraced Islam.
Fatwa of Scholars for Milad
Hafidhh Ibn Taymiyyah writes:
“Those people who celebrate Milaad through the love and respect of the Prophet [May Allah bless Him and grant Him peace], will be rewarded by Allah.
[Iqtidaa’ us-siraat-il-Mustaqeem, page 294]
He also writes that:
If someone celebrates Milaad with the love and respect of Prophet [May Allah bless him and grant Him peace], he will have a “big reward”. He says that in Muslim communities, Milaad-un-Nabi gatherings are only done with the respect and love of the Muslims for the Prophet [May Allah bless him and grant Him peace]
[Iqtidaa’ as-siraat-il-Mustaqeem, page 297, by Hafidhh Ibn Taymiyyah]
Hafidhh Ibn Kathir wrote that:
There was once a King, Abu Sa’eed Malik Muzaffar - a man of good deeds. In his kingdom, wherever he saw a lack of water, he would build a well. He also established many Islamic study centers. Every year, he would spend half a million dinars on hosting a gathering of his people to celebrate the birthday of the Prophet [May Allah bless Him and grant Him peace]
[Tareekh Ibn Kathir, see story of King Abu Sa’eed, Volume 13]
Ibn Muhammad bin Abdul Wahhab Najdi, in his book, writes:
“Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ‘alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your 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 that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ‘alaihi wa sallam milk”. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur’an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ‘alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it.
[Mukhtassar Sirat-ur-rasool, “Milaad-un-nabi”, by Ibn Muhammad bin Abdul wahhaab Najdi].
The above is evidence that celebrating the birthday of the Prophet [May Allah bless Him and grant Him peace] in the form of a gathering is permissible. Otherwise Hafidhh Ibn Kathir would not have referred to it as a good deed and Hafidhh Ibn Taymiyyah would not have said that there would be a “big reward” for doing so.
Some people have the opinion that King Abu Sa’eed introduced the celebrating of this occasion. This is not true because Hafidh Ibn Kathir states that in the 5th Century hijree, a King named Malik Shah celebrated it also with a gathering
[Tareekh Ibn Katheer biography of Malik Shah]
Some people even argue that the Holy Prophet was not even born on the 12th Rabbi Awwal. This argument is baseless, as Hafidh Ibn Kathir has discussed this in Sirat-un-nabi. He states that the majority of the scholars agree that the Prophet was born on the 12th of Rabee’ul-Aawal. The evidence of the people who do not accept this is weak.
(As-Sirat-un-nabi, vol.1, “Birth of the Prophet [May Allah bless him and grant Him peace]”)
Muhammad Ibn Is-haaq states that the Prophet was born on the 12th of Rabee’ul-Awwal.
(Seerah Ibn Hashaam, “Chapter Birth of the Prophet [May Allah bless him and grant Him peace]”)
Ibn Is-haaq was a Taabi’ and was born in 75 Hijrah. His book is the oldest book available of seerah in Islamic history. The first book of Seerah was written by Musa bin Uqba. This book is no longer avaiable for reference.
The Ahl as-Sunnah celebrate the Milaad of the Prophet [May Allah bless Him and grant Him peace] with love and respect. If someone does not celebrate it, we do not call them a kaafir because the matter of Milaad does not affect the ‘Aqeedah of a person. The celebrating of this should not cause any divisions among Muslims.
Hafidhh Salaahuddeen Yoosuf [A great follower of Hafidhh Ibn Taymiyyah and Shaikh Najdee] writes:
On the birth date of the Prophet [May Allah bless him and grant him peace], to give charity to the poor or to build a Masjid. We agree in this type of celebration of Milaad.
(Milaad-un-nabi, by Hafidhh.Yoosuf, page 92)
Hafidh Ibn Kathir writes: “On the day of the birth of Prophet[May Allah bless Him and grant Him peace], Shaytaan cried a lot.”
(Sirat-un-nabi, “Birth of the Prophet [May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)
From Ibn Kathirs narration we can see that to feel unhappy on the Birthday of the Prophet [May Allah bless him and grant him peace] is the way of shaytaan not the way of a Muslim!
Some questions raised concerning the Milaad
Although the Prophet was born on the 12th of Rabee’ul-awwal he also died on the same date. How then can the 12th of Rabee’ul-awwal be a happy day?
Mourning for someone’s death should not be more than three days, except for a woman, who has lost her husband. The Prophet’s [May Allah bless him and grant Him peace] death was over 1400 years ago, so the period of mourning has passed. But, after someone dies, his death is remembered by reciting the Qur'an, remembering his merits, giving alms, and making du’a for him. Even if the period of mourning for the Prophet’s [May Allah bless him and grant Him peace] death exists, all the actions mentioned above are included when people gather for Milaad-un-nabee. For this reason, there is not need to separate the celebration of the Prophet’s [May Allah bless him and grant Him peace] birth, and the mourning of his death.
How can there be an Eid Milaad-un-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)?
Allah Almighty says in the Qur’an:
Prophet Isa [May Allah bless him and grant Him peace] prayed to Allah Almighty “Oh Allah, our Lord, send down to us a tray of food from the Heavens so that it may be an occasion of Eid for us for the first and the last of us.” (Al-Maa’idah, 114)
Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”.
(Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi).
Imam Tirmidhee writes
“Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”.
[Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3]
From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day. This means that we can refer to “Milaad-un-Nabi” as “Eid-Milaad-un-nabi”
Books on Milaad-un-Nabi (SallahoAleheWasalam)
Imam Tirmidhi, in his book even gives the title of one of this chapters, the name “Milaad-un-Nabee”. (Tirmidhi, shamaa’il)
Imam Waaqdi (A second century Scholar) also wrote a book entitled “Milaad-un-Nabi”. The original copy can be found in Cairo.
Allama Ibn Al-Jawzi, wrote a book called “Milaad-un-Nabi” in which he gives very strong proofs permitting the celebration of Milaad.

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Ahle sunnathwal Jamath, - Life of Hazrat Khidr Alaihissalam

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There are differences (Ikhtilaaf) amongst the scholars regarding whether Khidr (Alay hissalaam) is still alive, or has died. There also exists Ikhtilaaf regarding whether Khidr (Alay hissalaam) was a Prophet or a saint. Many scholars are of the opinion that he is still alive, while others, such as Hafidhh Ibn Taymiyyah and his followers is of the opinion that he has died.
Evidence suggesting that Khidr ‘alaihi salaam is alive
In Sahih Muslim we find the following narration:
Dajjaal will kill a person once and then bring him back to life, then he will ask him, “Do you believe that I am God?” That person will reply, “No! I am convinced that you are the Dajjaal of which the Prophet (May Allah bless him and grant him peace) informed us”. Dajjaal will throw him in his fire, which in reality will be Paradise.The narrator of this Hadith is Abu Is-haaq who says: It is commonly known that this person would be Khidr (Alay hissalaam).
(Sahih Muslim, Chapter on Dajjaal)
Abu Is-haaq was amongst the Taba’tabi’een and it was common knowledge during that period that Khidr (Alay hissalaam) was alive and his death will occur at the time of Dajjaal.
Hafidhh Ibn Kathir states:
King Zulqarnain discovered a type of water referred to as the ‘water of life’ which when drank would allow a person to remain alive forever. He departed with many people searching for it, and Khidr, (Alay hissalaam) was also with him. At one place Khidr (Alay hissalaam) drank some water and the King did not.
[Tareekh by Ibn Kathir, volume 1 chapter Zulqarnain]
Hafidhh Ibn Hajar Asqalani says in his A’sabah that Khidr’s name is in the list of Companions of our Prophet (May Allah bless him and grant him peace).)
Hafidhh Ibn Kathir writes: “ When the Prophet (May Allah bless him and grant him peace) departed from this world, Umar heard someone come into the house but saw no-one, when he asked, Umar said it was Khidr (Alay hissalaam)”. Then a voice was heard which said, ‘O household of the Prophet (May Allah bless him and grant him peace), be patient’. Ali said it was Khidr (Alay hissalaam).”
Imam Bayhaqi said: “These narration’s are weak, but there are so many similar narrations, which suggests that they do have some origin. The coming of Khidr upon the death of the Prophet (May Allah bless him and grant him peace).
(Sirat-un-Nabi and Tareekh ibn Kathir chap Demise of Prophet (May Allah bless him and grant him peace) by Hafidhh ibn Kathir).
Other narrations of a similar nature can be found including the following made by someone who is very much respected by certain factions :
Ibn Muhammad bin Abdul Wahaab al Najdi writes, “After the death of the Prophet (May Allah bless him and grant him peace) a voice was heard, ‘O family of the Prophet, be patient and peace be upon you.’” [Mukhtaser Sirat-ur-Rasool, Chapter ‘Death of Prophet’]
We can mention here a very important scholarly point that are made by countless scholars including Hafidhh Ibn Kathir who writes,
“If there exist many narrations regarding one issue, then even if they are weak, they can be accepted.” [Tafsir Ibn Kathir (Surah Al-An’am, verse 123]
Hafidhh Ibn Kathir states that Khidr (Alay hissalaam) was the son of Adam (Alay hissalaam), who prayed to Allah: ‘O Allah, give my son Khidr a long life so that he lives until the Day of Judgement’. Adam (Alay hissalaam) also told Khidr (Alay hissalaam) ‘O my son, you shall bury me after my death’. He also gave him news of his long life. Khidr (Alay hissalaam) also sat in the boat of the Prophet Nuh (Alay hissalaam).
[Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]
There have been many narrations of various types some which have been rejected by the scholars for example Hafidhh Ibn Kathir rejected the statements which claimed that Khidr (Alay hissalaam) was the son of Pharaoh or that he was born during Pharaoh’s time. He strictly says he was alive a long time before Musa (Alay hissalaam).
[Tareekh by Ibn Kathir, Volume One, Chapter ‘Musa and Khidr’]
Imam Dhahabi writes, Umar bin Abdul Aziz was talking with a man. After he had finished talking with him, he returned and someone asked him who, he had been talking with. He replied, “He was Khidr and he came to give me some good news, that I will be the ruler of the Muslim world.”
(Tadkarahtul Huffaz biography of Umar bin Abdul Aziz by Imam Dhahabi)
Imam Nawawi also provides many references and statements given by many scholars, proving that Khidr (Alay hissalaam) is still alive. (Sharh Muslim, Chapter on Dajjaal)
From the aforementioned evidence, it can be clearly seen that the narrations support the opinion of those Ulama who say that Khidr (Alay hissalaam) is still alive.
Some people raise a question by saying:
In Bukhari there is a Hadith where the Prophet (May Allah bless him and grant him peace) states, ‘Of all the people who are alive upon the earth on this day, none will be living in a hundred years time’.
Secondly he said that: The Prophet (May Allah bless him and grant him peace) supplicated (du’a) upon the occasion of the battle of Badr. “There are three hundred and thirteen people with me. If we do not triumph then no one will be left to worship you Oh Allah.” Following this evidence, Hafidhh Ibn Taymiyyah and his follwers conclude that if Khidr (Alay hissalaam) was alive then he should have joined the army and made the number amount to three hundred and fourteen.
Answers to the objections
(1) The Prophet (May Allah bless him and grant him peace) stated: “Of those alive on the earth, none will be alive in a hundred years time”. It is possible that Khidr (Alay hissalaam) at that particular moment was present in a location other than this world (dunya). Just as Isa (Alay hissalaam) was also ‘alive’ at that time. If Isa (Alay hissalaam) never came down to help the Prophet Muhammad (May Allah bless him and grant him peace) in the battle of Badr then this did not break his promise that he made with Allah most High, in the spiritual world. In the same manner, there is nothing inappropriate regarding the fact that Khidr (Alay hissalaam) never joined the army for the battle. Having said that there is no confirmation that he did or did not join the Muslim army in the Battle of Badr since he is an unseen person. It may also be possible that he joined, but our Prophet (May Allah bless him and grant him peace) never mentioned his name like the thousands of angels who fought in this great battle but the Prophet (May Allah bless him and grant him peace) never mentioned all their names. So this means that Hafidhh Ibn Taymiyyah’s suspicions are insufficient to support the opinion that Khidr (Alay hissalaam) has died. There is not even a single weak Hadith to support this opinion let alone an authentic one.
(2) At the time of the Battle of Badr the population of the Muslim Ummah was not just three hundred and thirteen, In fact there were Muslims present in Madinah Munawarah who did not fight in the battle.
The explanation of the du’a is. ‘There will be none to worship you with victory.’ For no doubt the Muslims in Madinah, Abysinnia and Makkah would have continued to worship Allah.
From the aforementioned, according to Hafidhh Ibn Kathir, Khidr (Alay hissalaam) was alive from the time of Adam (Alay hissalaam) up until the time of Musa (Alay hissalaam). It seems rather unusual that Ibn Kathir rejected the understanding that Khidr (Alay hissalaam) could not live after the time of Musa (Alay hisalaam)
Comments
To conclude this chapter, it is clear that Ibn Taymiyyah and those who adhere to his principles do not believe that Khidr (Alay hissalaam) is alive.
It is very disturbing to see that on one side many narration’s exist which prove the validity of Khidr (Alay hissalaam) being ‘alive’ but on the other side there are the suspicions of Ibn Taymiyyah and those who blindly follow him. Such as, Hafidhh Ibn Kathir, who after having written the above narrations was convinced by Hafidhh ibn Taymiyyah’s understanding, still continue to create doubts in the minds of Muslims.
It must be understood that the belief that Khidr (Alay hissalaam) is still alive is not a matter of aqeedah and has no relation to Imaan and kufr.
We ask Allah ‘O Allah whatever we have said, if it is true accept it but if it is false we ask you to forgive us’. Amin!

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