The ruling of celebrating the Prophet's Birthday

The year of his noble birth
According to the most correct opinion of the scholars, the Prophet was
born in the city of Makkah in the year of the Elephant (in the year
571or 570CE), in the month of Rabee' Al-Awwal .
The day of his birth
There is an agreement amongst the scholars that the Prophet was born
on Monday, since he was asked about fasting on a Monday, and he said:
"On that dayI was born and on that day Revelation descended upon me."
[Muslim and Ahmad]
However, as regards the exact date of his birth, then the scholars
have differed about this. Despite the common belief among people that
he was born on the 12th of Rabee' Al-Awwal, yet the only substantiated
fact regarding this date is that it is his death date.
Imaam an-Nawawee (d.676H) – - said: "There is an agreement that he was
born on Monday in the month of Rabee' Al-Awwal. There is a difference
of opinion whether this day was the2nd, 8th, 10th or 12th day of the
month - and these are the four most well-known opinions concerning
this."
Events at the time of his birth
Certain miraculous events are reported to have occurred at the time
that the Prophet was born. However, most of them are not authentically
related, rather they are weak or 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 and collapsed, that the sacred-fire of the Magians died-out
and that some of the churches on Lake Saawah (in Syria) collapsed and
sank down.
However, it is authentically related that the Prophet said." I am a
result of the supplicationof my father Ibraaheem and the glad-tidings
brought by 'Eesaa 'may Allaah exalt their mention. And my mother -
when she bore me - saw that a light shone out from her, which lit up
the palacesin Syria .. " [Al-Haakim]
Celebrating the day of his birth
Imaam al-Faakihaani (d.734H) – -said: "Celebrating his birthday has no
basis in the Book (Quran) nor the Sunnah, nor is the action recorded
from any oneof the scholars of this Ummah; those who are taken as
examplesto be followed and who cling to the narrations. Rather it is a
Bid'ah (innovation), 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 inthe city of
Mawsil in Iraq, 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, during the fourth
century, where he found its king Mudhaffar Ad-Deen ibn Zayn Ad-Deen
showing a keen interest in the Milaad (birthday) of the Prophet . 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 thousanddeenaars."
Imaam Maalik (d.179H) – - said: 'Whosoever introduces into Islam an
innovation, and holds it to be something good, has indeed alleged that
Muhammad has betrayed his message. Read the saying of Allaah - the
Most Blessed, the Most High (which means): "…This day I have perfected
for you your religion and completed My favor upon youand have approved
for you Islam as religion…" [Quran 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 been
something praiseworthy then, the Salaf (the Pious Predecessors) - all
- would have instituted it. For they were the ones having a greater
love and honor for Allaah's Messenger and a greater zeal for doing
good.
Indeed, the most perfect expression of love and honor 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.

Establish the prayers and the prize is Paradise

Allaah Almighty Says (what means): "And when you have completed the
prayer, remember Allaah standing, sitting, or [lying] on your sides.
But when you become secure, re-establish [regular] prayer. Indeed,
prayer has been decreed upon the believers a decree of specified
times." [Quran 4:103]
For forty consecutive years, Sa`eed Ibn Al-Musayyib was to be found in
the mosque beforethe Athaan (call to prayer) was made. `Umar became
unconscious after he was stabbed, and according to Al-Miswar Ibn
Makhramah it was said: "Nothing would wake him up except the call to
prayer, if he is still alive." So people said to him: "The prayer has
finished, O Chief of the Believers!" He therefore awoke and said: "The
prayer! I swear by Allaah that there is no share of Islaam for whoever
abandons the prayer." He then performed the prayer while his wound was
bleeding.
After Ar-Rabee` Ibn Khaytham became partially paralysed, he would go
to the mosque helped by two men. He was told:"O Abu Yaazeed! You have
been given permission to pray at home." He replied: "You have saidthe
truth, but I heard the caller say: 'Hayya `ala al-falah' (rush to
success), and so I thought that whoever hears this call should answer
it, even by crawling."
'Uday Ibn Haatim said: "Every time the time for prayer arrives, it
finds me eager and ready to perform it (i.e. in the state of
ablution)."
Abu Bakr Ibn 'Abdullaah Al-Muzani said: "Who is like you, O son of
Aadam? Whenever you desire, you use water and make ablution, go to the
place of worship and thus enter the presence of your Lord (i.e. start
praying) without a translator or barrier between you and Him!"
Abu Rajaa' Al-`Ataaridi said on his deathbed: "I am not grieved by
leaving anything behind, except that I used to bow down on my face
five times a day before my Lord, the Exalted and most Honoured."
Abul-'Aaliyah said: "I would travel for days to meet a man andthe
first thing I would note abouthim would be his prayer. If he was one
who established the prayer perfectly and on time, I would stay with
him and hear the knowledge he had to impart. If I found him to be
careless concerning the prayer, I would leave him and say to myself
that for things other than the prayer, he would be even more
careless."
When 'Ali Ibn Al-Husayn would perform ablution, the colour of his face
would change. His family asked him why this would always happen and he
would reply: "Do you know before Whom I am about to stand (in
prayer)?"
Yazeed Ibn 'Abdullaah was asked: "Should we make a roof for our
mosque?" He replied:"Purify your hearts and your mosque (in its
current state) will suffice you."
'Uday Ibn Haatim said: "Ever since I became a Muslim, I alwaysmade
sure to have ablution whenthe Athaan is called."
'Ubayd Ibn Ja`far said: "I never saw my uncle Bishr Ibn Mansoor miss
the first Takbeer (that commences the congregational prayer in the
mosque), and whenever any person stood up in our mosque to ask people
for help, he would always give him something."
Ibn Sam`ah said: "For forty years, I only missed the first Takbeer
once, and that was whenmy mother died. If you know of aman's
disinterest in being present in the mosque for the first Takbeer, then
wash your hands of him (i.e. know that there is no good in him)."
Sufyaan Ibn `Uyaynah said: "Honouring the prayer includes arriving
before the Iqaamah (the call that establishes the prayer) iscalled."
Maymoon Ibn Mahraan was once delayed from coming to the mosque on
time. When he did eventually arrive, he was told that the people had
already concluded the prayer: "We all belong to Allaah and to Him
shall be our return! I value the congregational prayer more than being
made governor of Iraq," helamented.
Yoonus Ibn 'Abdullaah said:"What is the matter with me? If I lose a
mere chicken I feel concerned, but when I miss a prayer in
congregation it does not grieve me!"
`Umar once said while standing on the pulpit: "A man may have white
hair in Islam (i.e. reach old age while being Muslim), but has not yet
completed even a single prayer for Allaah the Exalted!" He was asked:
"Why is that?" He replied: "Because he does not perfect the prayer's
required Khushoo` (solemness) and fails to be attentive to Allaah with
his heart."
Hammaad Ibn Salamah said: "I have never stood up for prayerwithout
imagining that the Hellfire is before my eyes."
Mu`aath Ibn Jabal advised his son saying: "My son! Pray the prayer of
he who is just about to leave this world, and imagine that you may
never be able to pray again. Know that the believer dies between two
good deeds: one that he has just performed, and the other that
heintended to perform next."
Bakr Al-Muzani said: "If you want your prayer to be of benefit to you
then say to yourself prior to it that you may not have the chance to
perform another prayer.'"
Shubrumah said: "We once accompanied Qarz Al-Haarithi on a journey;
whenever we would camp down in an area, he would scan it with his eyes
and when hefound a good piece of land that he liked, he would go to it
and pray there until it was time for usto leave."
Al-Qaasim Ibn Muhammad said: "Whenever I went out in themorning, I
would visit (my aunt) `Aa'ishah and greet her. One day, I found her
performing the Dhuhaa prayer and reciting the following verse from the
Quran repeatedly, while crying and invoking Allaah (which means): "So
Allaah conferred favour upon us and protected us from the punishment
of the Scorching Fire." [Quran 52:27] I stood there until I felt
weary, then I left and went to the marketplace, telling myself that I
would return to her when I finish. Later, when I did return to her, I
found her still standing in prayer, reciting the same verse, and
crying and invoking Allaah.'"
Maymoon Ibn Hayyaan said:"I never saw Muslim Ibn Yasaar turn his head
while praying, whether the prayer was short or long. Once, a part of
the mosque collapsed while he was praying inthe mosque and the noise
causedpeople who were as far away as the market to be terrified, but
he felt no fear whatsoever and continued praying without even moving
his head." He also said: "I accompanied `Ataa' Ibn Rabaah for eighteen
years. When he became old and weak, he would stand in prayer and read
close to two hundred verses fromChapter Al-Baqarah while standing so
firmly that no part ofhim would move."
Abu Bakr Ibn 'Ayyaash said:"If you saw Habeeb Ibn Abu Thaabit while in
prostration, you would think that he was dead due to its extended
length."
'Ali Ibn Al-Fudhayl said: "I saw Ath-Thawri go into prostration while
praying, and I performed Tawaaf (circumambulation) around the House
(i.e., the Ka'bah) seven times before he raised his head from
prostration."
'Uthmaan Ibn Abi Dahrash said: "I never performed a prayer without
invoking Allaah afterwards to forgive me for falling into shortcomings
in the way I performed it."
Mu`aawiyah Ibn Murrah said:"I lived among seventy of the companions of
the Prophet and had they lived among you today, they would not
recognise any of your acts except the Athaan!" He also said: "If a man
from our predecessors was resurrected among you today, the only thing
he would recognise would be your Qiblah (prayer direction)."
When Haatim Al-Asamm wasasked about his prayer, he replied: "When the
time for prayer draws near, I perform a perfect ablution, go to where
I will pray and sit there until I am fully cognisant of what I am
about to do. Then, I stand up andpray, imagining that the Ka`bah is in
front of my eyes, Paradise to my right, Hell to my left and the Angel
of Death behind me. I imagine that it is the last prayer Iwill ever
perform; I stand up in hope of Allaah, His Paradise and His rewards,
and in fear of Allaah's torment in the Hellfire. I then say the
Takbeer while having full attention. I recite the Quran calmly, bow
humbly, prostrate with humility and attentiveness and then sit on my
left leg, with my left foot laid on the floor and the right foot
raisedup - all the while praying with sincerity. Afterwards, I have no
certainty about whether that prayer was accepted from me or not."
One of our pious predecessors said: "O son of Aadam! You need your
share of this life, but your need of the Hereafter is far greater. If
you take care of your share of this life then you will lose your share
of the Hereafter, and you will very soon lose your share of this life,
too. But if you take care of your share of the Hereafter then you will
also win your full share of this life with ease."
Talq Ibn Habeeb said: "Allaah's rights are greater than the slave's
capacity and ability to fulfil them. Therefore, reach everymorning in
a state of repentance and every night also in a state of

The manners of welcoming the new-bornchild in Islam

Children are a source of delight and an adornment for the world
granted by Allaah to their parents. They give vigor to the hearts, joy
to the souls and pleasure to the eyes. They are thefruit from whom
good is to be hoped for when they frequently supplicate. "My Lord,
have mercy upon them as they brought me up [when I was] small. "
They are the ones in every nation upon whom hope for the future lies,
and they are the youth of tomorrow upon whose shouldersthe call to
Islam is carried. IndeedIslam has elevated the status of children and
has laid down manners for their treatment through different stages,
which start with the manners of welcoming the new born child.
Our Prophet was a living example, educating, cultivating the Muslims
upon the practices ofIslam, teaching them how to worship their Lord in
the best of ways. But a number of Muslims have strayed from his pure
teachings and have substituted that which is gold for that which is
worthless.
Encouragement to have children:
Allaah, Almighty, Says (what means): "…So now, have relationswith them
and seek that which Allaah has decreed for you…" [Quran 2: 187]
The Prophet said: "Marry the loving and fertile because through you, I
will compete with the nations for superiority in numbers." [Abu
Daawood, Ahmadand Ibn Hibbaan]
It is important that the parents bring up their children upon
righteousness, so that the parents will benefit from them during their
lives and after their death.
What has preceded applies equally to both boys and girls, and indeed
Islam has encouragedthe bringing up of girls, and Allaah c
ondemns those that are distressed at the birth of a girl. The
Messenger said: "Whoever takes care of two girls until they reach
adulthood - he and I will come together on the Day of Resurrection
(like this) - and he interlaced his two fingers." [Muslim]
Giving the good news of the birth:
The near of kin who are anxiouslywaiting should be informed so that
they can stop worrying and congratulate the parents and s
upplicate for the baby. Allaah mentions this good news being conveyed
to a number of His Prophets, such as Zakariyyaa' of his son Yahyaa,
may Allaah exalt their mention. Allaah Says (what means): " So the
angels called him while he was standing in prayer in the chamber,
'Indeed, Allaah gives you good tidings of John, confirming a word from
Allaah and [who will be] honorable, abstaining [from women], and a
prophet from among the righteous'." [Quran 3: 39]
Calling the Athaan in the ear of the newborn:
The first practice to do is to call the Athaan in the ear of the
baby,so that the first words that the baby hears is the name of
Allaah, and the Kalimah (There is no god but Allaah, Muhammad is the
Messenger of Allaah).
It is to be called immediately after the birth, or very soon
afterwards as he did with his grandson Al-Hasan, as is related by Abu
Raafi' who said: "I saw theProphet call the Athaan in theear of
Al-Hasan Ibn 'Ali when his mother Faatimah gave birth to him." [Ahmad,
At-Tirmithi and Abu Daawood]
It should be given with its usual wording in a voice which is audible
to the baby, not so loudlythat it risks harm to the baby or alarms it.
The Sunnah has not specified as to which ear it should be given,
however the Messenger of Allaah used to love to do good actions
starting from the right, so it would be more appropriate to give the
Athaan in the right ear.
The Tahneek:
This means to softening or chewing a date and then rubbingthe palate
of the new-born with it just after the birth or soon after. This is
done by putting a piece of the softened date on the finger and rubbing
it from left to right in the mouth of the baby.
Ibn Hajr said: "if one is not able to find a dry date, then a fresh
date should be used, and if that is not available then anything
sweet."
It is not essential to chew the date rather it may be softened in any way.
It is done by the father or the mother or anyone from the people of
knowledge whose supplication is hoped would be accepted. So he should
perform Tahneek and supplicate for the child as was the practice of
the Companions .
Imaam An-Nawawi said: "Scholars are agreed upon the recommendation of
performing Tahneek upon the baby after its birth ." [Sharh Saheeh
Muslim]
Aa'ishah reported: " New-born children used to be brought to the
Messenger of Allaah and he would supplicate for blessings for them,
and rub a chewed date upon their palate ." [Muslim]
Naming the child:
The baby may be named on the day of its birth, third day, or later on
the seventh day or past the seventh day, as this is what is clear
after study of all the evidences from the Sunnah.
It is the father or the mother who choose the name for the baby. If
they differ amongst themselves then it is the father who has the
choice, he may name it himself or give his wife the right to choose.
The fact that this is the right of the father is shown by the
principle that the child is ascribed and attributed tothe father, as
Allaah Says (what means): "Call them by [the namesof] their fathers;
it is more just in the sight of Allaah…" [Quran 33: 5]
It is also allowed for the parents to allow others to name the child,
since our Prophet used to name some of the children of his Companions
.
The name should carry a good and praiseworthy meaning as theMessenger
said: "On the Day of Resurrection, you will be calledby your names and
your fathers' names, so make your names good." [Abu Daawood]
It is recommended to call oneselfAbdullaah (a servant of Allaah) or
the servant of any of the names of Allaah. Then it is recommended to
name a child after a Prophet, due to the Hadeeth: "Call yourselves by
the names of the Prophets." [Abu Daawood]
And the hadeeth: "A son was born to me this night and I calledhim
after my forefather Ibraheem ." [Muslim]
Then it is recommended to name the child after any pious person in the
hope that it will become like him/her. Then it is recommended to name
by any name which has good meaning.
It is forbidden to name a child with a name that denote servitude to
other than Allaah, for example Abd An-Nabi, Abd Ar-Rasool etc., just
as it is forbidden to name them with names that are particular to the
non-Muslims like George, Michael,Susan, etc.
The names of tyrants and evil personalities should be avoided such as
Pharaoh, Qaroon, Abu Lahab etc. Likewise it is disliked to name with
the names of the chapters of the Quran like 'Taa Haa' or 'Yaa Seen' as
is reported from Imaam Maalik and others. There is no authentic
Hadeeth which ascribes the above two as being names of the Prophet .
The 'Aqeeqah:
After the seventh day of the arrival of the new-born, as a formof
welcome for it and to give thanks to the One who gave the blessings,
it is prescribed to slaughter a sheep. The Messenger said: "Every
child is in pledge for it's 'Aqeeqah which is sacrificed for it on its
seventh day, and it is named on it, and its head is shaved." [Abu
Daawood and At-Tirmidhi]
If the new-born is a boy then twosheep are to be sacrificed, and if it
is a girl then one sheep. This is the position of the majority of the
scholars and Companions . The Prophet said: "For the boy two equal
sheep, and for the girl, a single sheep." [Ahmad and At-Tirmithi]
The sacrifice is done by the fatheror a close relative, for our
Prophet performed the 'Aqeeqah for his two grandsons. It is also
obligatory to mention the name of Allaah over it while sacrificing,
and if a close relative is performing the 'Aqeeqah then he adds, 'this
'Aqeeqah is the 'Aqeeqah of so and so' mentioning the name of the
person on whose behalf he is performing the 'Aqeeqah, as is reported
in a Hadeeth related by Al-Bayhaqi.
Shaving the baby's head:
On the seventh day after the birth, the head of the baby should be
shaved. So when Al-Hasan was born, the Prophet told his daughter,
Faatima : "Shave his head and give the weight of his hair in silver to
the poor." [Ahmad, At-Tabaraani and Al-Bayhaqi]
It is not permissible to shave a part of the head and leave a part, as
this was prohibited by the Messenger as reported by Al-Bukhaari.
The shaving should be done after the sacrifice, and our pious
predecessors liked to rub some perfume over the baby's head after the
shaving.
Then it is prescribed to give the value of the baby's weight of hairin
silver in charity, and it is recommended to give this charityon the
seventh day also, but it is not necessary to do so, and may be
delayed.
Circumcision:
It is prescribed that the boy be circumcised, it is recommended that
the circumcision take place on the seventh day, but it is obligatory
to circumcise before

Is a Christian woman required to observe ‘iddah if her Muslim husband divorces her?.

A man married to a foreign Christian womanwho has an inclination
towards Islam. But Allah has willed that we should separate. My
question is: is the kitaabi(Jewish or Christian) woman required to
observe 'iddah and do I have to impose it on her if she refuses to
observe 'iddah? There is a secondproblem, which is that I am living in
her house and I do not have any other accommodation togo to. What is
the Islamicruling concerning that?.
Praise be to Allaah.
Firstly:
The kitaabi (Jewish or Christian) wife should observe 'iddah
followingdivorce or death of the husband, just like the Muslim woman.
It says in al-Mawsoo'ah al-Fiqhiyyah (29/336): The Hanafis, Maalikis,
Shaafa'is and Hanbalis, as well as ath-Thawri and Abu 'Ubayd, are of
the view that the kitaabior dhimmi woman is required to observe 'iddah
in the event of divorce, annulment of the marriage or death ofthe
husband, just like the Muslim woman, because of the general meaning of
the evidencethat the 'iddah is required, and no differentiation is
made between them on condition that the husband is Muslim, because the
'iddah is required and is a duty towards Allah and towards the
husband. Allah, may He be exalted,says (interpretation of the
meaning):
"O you who believe! When you marry believing women, and then divorce
them before you have sexual intercourse with them, no Iddah (divorce
prescribed period, see have you to count in respect of themem"
[al-Ahzaab 33:49].
So this is his right, and the rights of humans arealso due from the
kitaabi and dhimmi wife. So she is required to observe 'iddah and she
should be compelledto do so, because of the rights of the husband and
child (if she is pregnant), because she is one of those who are
required to fulfil the rights of others. End quote.
Secondly:
Living with a wife who is observing 'iddah varies according to the
type of divorce. If it is a revocable divorce (first or second
talaaq), then there is nothing wrong with it, because the revocably
divorced wife comes under the same ruling as one who is still a wife.
But if it was the final, irrevocable talaaq, then she is a non-mahram
and in that case it is not permissible to look at her or be alone with
her.Undoubtedly their staying in the same house will make it difficult
to adhere to these shar'i guidelines ofnot being alone with herand of
her observing hijab in front of him, as she should do in front ofall
non-mahrams. However, if the house is spacious and it is possible to
allocate one part for him, with a separate entrance and separate
facilities, (then it may be possible for them to live in the same
house). But if they are both in the same house, sharing the same
entrance and facilities, then it is very difficult to avoid the
forbidden matters mentioned above.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:The
thrice-divorced woman is a non-mahramto the man and is like any other
non-mahram woman, so the man doesnot have the right to be alone with
her just as hedoes not have the right to be alone with any other
non-mahram woman; he does not have the right to look at her except
what he may look at of any other non-mahram woman.
End quote from al-Fataawa al-Kubra, 3/349
The irrevocably-divorcedwoman is the one who has been divorced three times.
As for the one who has been divorced once or twice, and her 'iddah has
ended without the husband taking her back, she is not permissible for
her husband except with a new marriage contract.