Eid-E-Milad un Nabi is celebrated by Muslims with great devotion and reverence throughout the world. But often it has been seen that devotees do not reflect on the message of the person whom they so venerate. It just becomes a tradition rather than occasion for deep reflection.
Muslims also refer to the Prophet Muhammad pbuh as Mohsin-e-Insaniat i. So, we can call him a liberator of humanity only if we follow his teachings in our personal lives.
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Balaghal-ula bi-kamaali-hi He attained exaltation by his perfection Kashafad-duja bi-jamaali-hi He dispelled darkness by his beauty Hasunat jamee'u khisaali-hi Beauteous are all his qualities Sallu alai-hi wa aalihi Benediction be on him and on his family. We are not responsible for the contents of external websites "Ads by Google". Safar Al-Muzaffar. Rabi Al-Awwal Important Dates. Ayatullah Ruhullah Musawi al-Khomeini ra Rabi al-Awwal is an exceptional month in the Islamic Calendar and it held great significance in the life of beloved Prophet Muhammad pbuh.
Our Vision Contact us Recommend. O you who believe! Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation hasana , while if it is part of what is classified as blameworthy by the law then it is blameworthy mustaqbaha , otherwise it falls in the category of what is permitted indifferently mubah. It can be divided into the known five categories.
Certain people still object:. Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings.
The celebration of mawlid falls under its heading. When asked to substantiate it with the criteria of scholarship in the light of the evidence against them, they keep repeating the claim, like parrots, ignoring or affecting to ignore the difference between the claim and the reality of the claim. May Allah guide them. Another objection of those who harbor ignorance or enmity in their heart towards the lovers of Allah and his Prophet consists in criticizing the standing of the people at the conclusion of Mawlid, in which the people address salutations and blessings to the Prophet.
Furthermore, it is known that anyone who visits the Prophet in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations, and there is no difference in the greeting of Salam being given to the Prophet in front of him in Madina and the one given to him from thousands of miles away, according to many sound hadiths of which several are mentioned above in the section on Ziyarat or Visitation of the Prophet, among them the following:.
To those who would differ with Imam Suyuti we say: This is very much confirmed even if the hadith is taken literally, since there are always people at prayer in the world during the entire twenty-four hour cycle, and sending salawat on the Prophet is part of salat, therefore people are constantly and permanently invoking blessings and greetings on the Prophet without stop in the world. This shows that the hadith of the Prophet on the return of his soul takes into consideration the continuity of prayer concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single salam that is made to him.
Ibn Qunfudh al-Qusantini al-Maliki d. The Community is unanimous concerning the obligation to magnify and exalt the Prophet, his Family, and his Companions. It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were seized by reverence, humbleness, stillness, and dignity. Imam Malik would not mention a hadith except in a state of ritual purity. When hadith was mentioned in their presence they would lowetheir voices. Another time a handsomely dressed man passed by her and she invited him to sit and eat.
Sakhawi says in his introduction p.
Thus have the overwhelming majority of the scholars used this as a proof for the desirability of standing up. The latter is only when one sits and the others remain standing all through his sitting. Tirmidhi Adab — 44 said it is hasan sahih fair and sound. There are two answers:. That some formalities become superfluous between friends and loved ones does not mean that mutual reverence and respect become superfluous.
This is clear and needs no exposition. Rather, the contrary is true: because the lover is of all people the most aware of the attributes of his beloved, and when the latter is graced with praiseworthy, high attributes, and people flock to give him proper respect and reverence, the lover is the most intense of all in respect and reverence due to his added knowledge of the attributes of the beloved.
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Here are some proofs:. Ibn Majah narrated Bk. The latter stood up while the former remained seated. Abu Dawud narrated it Adab , also Tirmidhi Adab 44 who said: hasan fair and Ahmad , It is answered in many ways,. From Abu Amama: The Prophet came out leaning on a stick and we rose up for him. See al-Taqrib I would see Yahya al-Qattan — may Allah the Exalted have mercy on him — pray the midafternoon prayer, then sit with his back against the base of the minaret of his mosque.
I swear by the All-Powerful that my standing for you O Prophet is right and true. I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up? The above kind of testimony constitutes evidence that the Prophet hears and sees us, as has been stated by the hadiths to the effect that he sees our actions and hears our greetings and blessings, and that he intercedes for us as we mention below, in the section on Ziyara. Following we present further sound evidence that the Prophet is alive in his grave and we conclude by asking: If it is meritorious to stand as a mark of respect for others in religion, and if the Prophet is alive and hears us, and if he himself ordered the Companions to stand for their sayyid , then what better sayyid to stand for than the Prophet himself, and what other act of standing can possibly compete with this one in merit and excellence?
Our answer is, al-hamdu lillah, that it is permissible, excellent, praiseworthy, and highly meritorious to invoke blessings upon the Prophet with the phrases:. The scholars of manasik rites of Pilgrimage recommend these phrases, moreover, when visiting the Prophet in Madina.
Milad un Nabi
Allah orders us not to call upon the Prophet in the same way as we call upon each other:. This is a proof that He did not prohibit us from calling upon him, for an absolute prohibition needs not be qualified further. They have also said that it is the reason why we should prefer to say: Ya Rasulallah over saying Ya Muhammad. This is a well-known authentic hadith and no-one can refute it except those who have no knowledge of the Religion. This is the invocation:. It is a high-quality, clear color picture which we hope can seen and understood by all Muslims.
All must know the acts of the shaytans who rage against the Prophet with their hand, their tongue, and their heart. We declare that we consider such enemies of the Prophet and those who support them as our enemies, and call upon every Muslim to oppose them with us. They may have penetrated many mosques and Islamic centers, but they are very easily unmasked. Previously he would not look into my need nor pay any attention to me, until you spoke to him.
He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it.
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Then he shall stand at my grave side and say: Ya Muhammad! O People of Islam, O Nation of the Prophet, celebrate your Prophet with pride and joy, and do not go into dispute about matters that create fitna and confusion. That is better than going into disputes and arguments.
In the case of Mawlid, not only does such a unanimity not exist, but there is a majority declaring that it is an excellent action which merits reward, and even a supporter of the opposite view admitting that it can be praiseworthy! Allah knows best, and Allah guides whomever He will. Home About us Imam Syed B. Before going in-depth into explanations, I would like to present three statements: 1. The Prophet Celebrated Great Historical Events FOURTH: The Prophet always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his sahaba to celebrate that day and to emphasize it, even if it had happened in the distant past.
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He disliked their standing for him for that reason. However, he did not dislike their standing for each other, and he even stood for some of them, and also they stood for others in his presence without his prohibiting it. There was between the Prophet and his Companions a perfect state of love and purity which does not suffer addition through honoring by standing up, since there was no purpose being achieved by standing up, as opposed to standing up for someone else.
If they got up for him then, it would be exaggeration. However, Nawawi affirms that they did this for other than him; how then does he deem it permissible for them to do with other than the Prophet what leaves no protection against exaggeration, while they do not do it with him? For if they do this to honor someone, then the Prophet is worthier of such honor, as we know from the source-texts which order us to honor him above everyone else.
That is why he forbade it to them, fearing exaggeration and lest they should fall in the confusion of exaggeration. Y, he is worthier of being honored than any other, except that he feared that their showing him this particular mark of honor might lead to exaggeration and that is why he forbade it to them. With the second objection Ibn al-Hajj has contravened the universal custom of people in their companionship and their love.
It is definitely known that the stronger the companionship and love between two people, the more superfluous certain formalities become between them. Now when love reaches the level where it is no longer increased by honorific acts, the latter are no longer necessary. Here are some proofs: Ibn Majah narrated Bk. It is answered in many ways, The soundest and best — nay, the one answer which makes all others superfluous is that there is no proof against standing up in this hadith.
Its plain, outward meaning is the explicit condemnation and harsh threat against any man who likes people to get up for him. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this… The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him.
If there is no such thing in his mind there is no blame on him — all this whether they get up or not… The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this hadith against the permissibility of standing. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the hadith fair hasan and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best. The hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it purports to condemn those who stand for the purpose of aggrandizement.
And Allah knows best.