Innovations in Religion and Worship, - Dought & clear, - * Ruling on celebrating the birthday of the Messenger (blessings and peace of Allah be upon him) without any singing or other haraam things

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My question is about celebrating the birthday of the Messenger (blessings and peace of Allah be upon him) in Spain. We make use of this occasion to get together and strengthen ties of brotherhood and so that our children can get to know one another and feel proud of their religion, and to protect them from the brainwashing that our children are subjected at the time of their (non-Muslims’) festivals, such as carnivals, Valentine’s Day and so on.
Praise be to Allah.
Firstly:
The biographers differed concerning the date of the birth of the Prophet (blessings and peace of Allah be upon him), but they are agreed that he died on the twelfth of Rabee‘ al-Awwal, 11 AH. This is the day that is celebrated by the common folk, who call it Mawlid or the birthday of the Prophet (blessings and peace of Allah be upon him).
For more information on this matter, please see the answer to question no. 125690
Secondly:
There is no such thing in Islam as the so-called “Prophet’s birthday”. Neither the Sahaabah nor the Taabi‘een nor the imams or leading scholars of Islam who came after them acknowledged any such day, let alone celebrated it. Rather this festival was introduced by some innovators among the ignorant baatinis (followers of esoteric sects), then the common folk in many regions followed this innovation.
We have previously explained in detail that celebrating this occasion is a kind of innovation. Please see the answers to questions no. 10070, 13810and 70317.
See also the book by Shaykh Saalih al-Fawzaan (may Allah preserve him) criticising this innovation at the following link (in Arabic):
http://islamqa.i nfo/ar/ref /books/94
Thirdly:
Some of those who love the Sunnah, who have been influenced by what they see of celebrations in their countries, think that they can be safe from falling into innovation by getting together with their families and making special food for this occasion, which they eat together. Some of them gather with their friends and relatives for the same purpose, and others gather with the people to read the biography of the Prophet (blessings and peace of Allah be upon him) or to listen to religious lectures.
Similar to that is your good intention of getting together and instilling a spirit of pride in Islam in western, non-Muslim countries.
But in fact all of these intentions do not make those gatherings of theirs Islamically acceptable; rather they are reprehensible innovations. Indeed, if you are looking for a festival to celebrate, then the two Eids of al-Fitr and al-Adha are the only Eids of the Muslims; if you want any eid apart from that, then in our view Friday is the eid of the week, so gather on that day to offer Jumu‘ah prayer and to instil pride in Islam.
If it is not possible for you to do that, then there are many days in the year, and you can gather on some other occasion, that is not an innovated festival; rather it should be on some permissible occasion, such as a wedding or a gathering for a meal, or an ‘aqeeqah, or to offer congratulations. Any of these may be occasions for doing the things you mention, such as strengthening bonds, getting together and encouraging one another to adhere to Islam.
There follow some fatwas by the scholars concerning the ruling on those who gather with such intentions on that occasion.
1. Imam Abu Hafs Taaj ad-Deen al-Faakihaani (may Allah have mercy on him) said, discussing different types of Mawlids:
(i) When a man organises it at his on expense for his family, friends and children, and in that gathering they do not do any more than eat food; they do not commit any sins. This is what we have described as an abhorrent and reprehensible innovation, because it was not done by any of the early righteous people, who are the fuqaha’ and leading scholars of Islam.
Al-Mawrid fi ‘Aml al-Mawlid, p. 5
2. Ibn al-Haaj al-Maaliki (may Allah have mercy on him) said concerning the ruling on celebrating the Prophet’s birthday without the evils of music, singing and free mixing between men and women:
If it is free of (those evils) and he only makes food and intends it to be for the Mawlid, and he invites others to come and eat, and he avoids everything mentioned above, it is still an innovation just because of the intention, because it is adding something to the religion, and it was not the practice of the earliest generations (the Sahaabah and Taabi‘een), and following the practice of the earliest generations is more appropriate. Rather doing so is a must and nothing should be added that is contrary to their way, because they were the most eager of people to follow the Sunnah of the Messenger of Allah (blessings and peace of Allah be upon him) and to venerate him and his Sunnah, and they were pioneers in doing so. But there is no report that any of them ever intended to celebrate the Prophet’s birthday. We are their followers, so we should be content with what they were content with. It is known that we should follow them in terms of knowledge and practice, as Shaykh Imam Abu Taalib al-Makki (may Allah have mercy on him) said in his book.
Al-Madkhil, 2/10
3. And he (may Allah have mercy on him) said:
And some of them are cautious to avoid that – i.e., listening to haraam things – and they do the Mawlid by reading al-Bukhaari and so on instead of that. Even though reading hadeeth in and of itself is one of the greatest acts of worship that bring one closer to Allah, and there is great blessing and much good in it, that only applies on condition that it be done in an appropriate, Islamically acceptable manner, not with the intention of the Mawlid. Do you not see that prayer is one of the greatest means of drawing closer to Allah, may He be exalted, but nevertheless if a person does it at a time other than the time prescribed for it, it is blameworthy and contrary to Islam. If this applies to the prayer, then what you think about other deeds?
Al-Madkhil, 2/25
See also the answer to question no. 117651
To sum up:
It is not permissible for you to gather on that innovatied occasion for the purpose of what you mention of getting together and offering sincere advice. You can achieve these noble aims on some occasions other than this; you have the whole year to organise gatherings on any day. We hope that Allah, may He be exalted, will guide and help you to do good deeds and increase you in guidance.

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Commentary on Hadeeth, - Dought & clear, - * Commentary on the hadeeth“The best rows for women arethe back ones”

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M NajimudeeN - INDIA
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We are a group of women who pray in the mosque in Ramadan in a place that is isolated from the men so that they cannot see us and we cannot see them. I noticed that the sisters do not complete the front rows and do not make them straight, and some of them quoted as evidence the hadeeth of the Messenger (blessings and peace of Allah be upon him) in which he said: “The best rows for men are the front ones and the worst are the back ones, and the best rows for women are the back ones and the worst are the front ones.” I said to them that what this hadeeth refers to is when the women are praying behind the men without a barrier, but now the situation is different. Is what I said correct?.
Praise be to Allaah.
The hadeeth quoted is saheeh, but according to the scholars it is to be interpreted in the manner that you mentioned, which is when there is no barrier between the men and women. But if they are screened from the men, then the best rows are the front ones and the worst ones are the back ones, just as is the case with men, and they have to complete the front rows first, then the next and so on, and close the gaps, just like men, because of the general meaning of the proven hadeeth from the Messenger of Allah (blessings and peace of Allah be upon him) concerning that. May Allah help us all to do that which He loves and which pleases Him. End quote.
Majmoo’ Fataawa Ibn Baaz (25/145)
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Commentary on Hadeeth, - Dought & clear, - * Ruling on drinking from the mouth of the bottle

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Can the prohibition on drinking from the mouth of the waterskin be applied to drinking from the mouth of the bottle?.
Praise be to Allaah.
It was proven that the Prophet (blessings and peace of Allaah be upon him) forbade drinking from the mouth of the waterskin. Narrated by al-Bukhaari (5628) and Muslim (5629) from the hadeeth of Abu Hurayrah and Ibn ‘Abbaas (may Allaah be pleased with them).
The siqa’ (translated here as waterskin) is the vessel in which water is put and it has a mouth from which it is drunk.
The scholars (may Allaah have mercy on them) mentioned a number of reasons for this prohibition:
1.
That what is inside the waterskin cannot be seen, and there may be an insect or snake inside it which could cause harm or annoyance, as it was narrated that a man drank from the mouth of the waterskin and a snake came out of it.
This reason does not apply with regard to drinking from bottles nowadays, because what is inside them can usually be seen.
2.
That the person who drinks from the mouth of the waterskin may not be able to control the flow of water, so he will get more than he needs and it will choke him or make his clothes wet.
This reason does apply with regard to those who drink from bottles, as we see happen with a lot of people.
3.
The prohibition is there so that his saliva will not get on the mouth of the bottle or be mixed with the water inside it, or so that his breath will not get on the mouth of the bottle and thus put others off. This may be a cause of the spread of disease.
This reason is also applicable to those who drink from bottles, but it applies to the one who touches the bottle with his mouth. But if he pours from it and does not touch it with his mouth, there ts nothing wrong with it.
Similarly, it applies in cases where someone else will drink from the same bottle after him. But if the bottle is just for him, there is nothing wrong with drinking from its mouth in that case.
It is not unlikely that the prohibition on drinking from the mouth of the waterskin was for all of these reasons, as was stated by Ibn al-‘Arabi, Ibn Abi Hamzah and others (may Allaah have mercy on them).
See Fath al-Baari, commentary on hadeeth number 5628.
Some of these reasons, as stated above, apply to the one who drinks from a bottle, hence he should not drink from its mouth, especially if someone else is going to drink from the bottle too.
And Allaah knows best.

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Commentary on Hadeeth, - Dought & clear, - * Is it essential to stay in the place where one prayed Fajr in order toobtain the benefit?

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If a person prays Fajr then moves from the place in which he prayed and sits remembering Allaah, is that permissible or should he stay where he was in order to attain the reward?.
Praise be to Allaah.
Al-Tirmidhi narrated (485) that Anas (may Allaah be pleased with him) said: the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah, complete, complete, complete.” Classed as saheeh by al-Albaani inal-Silsilah al-Saheehah, no. 3403.
It seems that in order to attain this reward it is not essential for the worshipper to stay in the place where he prayed; so long as he is in the mosque, remembering Allaah, may He be exalted, then there is the hope that he will attain this reward. This is indicated by the general meaning of the hadeeth: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises…” The Prophet (blessings and peace of Allaah be upon him) did not stipulate that he should stay in the place where he prayed. So if he moves to another place inside the mosque, and sits remembering Allaah, then the hadeeth includes him. This was stated by some of the scholars. Ibn Rajab (may Allaah have mercy on him) said inFath al-Baari(4/56): Several hadeeths have been narrated concerning the virtue of one who sits in the place where he prayed after Fajr until the sun rises and after ‘Asr until the sun sets.
Is what is meant by the phrase “the place where he prayed” the spot where he prayed or the entire mosque in which he prayed? There is a difference of opinion concerning this.
InSaheeh Muslimit is narrated from Jaabir ibn Samurah that the Prophet (blessings and peace of Allaah be upon him), when he had prayed Fajr, would sit in the place where he prayed until the sun had fully risen. According to another report: the Prophet (blessings and peace of Allaah be upon him) did not get up from the place in which he had prayed Fajr until the sun rose, then when the sun rose, he would get up. It is well known that he (blessings and peace of Allaah be upon him) did not sit in the place where he had prayed, because he would go to his companions following the prayer and turn to face them.
This was narrated by al-Tabaraani, who says: When he had prayed Fajr, he would sit and remember Allaah until the sun rose.
In the completion of the hadeeth of Jaabir ibn Samurah which was narrated by Muslim it says: And they would talk and discuss issues from the time of Jaahiliyyah and they would laugh and he would smile.
This hadeeth indicates that what is meant by the place in which he had prayed and in which he would sit is the mosque as a whole. This was the view of a number of the scholars including Ibn Battah among our companions and others. End quote.
And Allaah knows best.

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