Question: What is the Islamic ruling regarding standing out of respect at the celebrating ceremony of his birthday? with the belief that the soul of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, is omnipresent and indeed attends these types of ceremonies, and also with the belief that the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, himself is always present in every place? If someone was to attend but did not believe such beliefs, what would be the ruling upon him?
Response: To stand and attend out of respect without the belief that the soul of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, being omnipresent is an innovation in the Deen, and to believe that the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, is present in everyplace is polytheism. This is because the unique attribute of being omnipresent [His knowledge in every place] is unique and solely belongs to Allah, alone.
It must be understood and contemplated that if the remembrance of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, is celebrated and commemorated at one hundred places at the exact same time, then how could the soul of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, be able to attend all these gatherings? Also, how could his soul be special and present at each of these celebrations at the same time, and to that specific gathering alone?
The scholar, Qaadhee Shihaabud-Deen Dawlat-Aabaadee (d.849 AH) has stated in his book Tauhfatul-al-Qudhaat:
وما يفعله الجهال على رأس كل حول في شهر ربيع الأوّل ليس بشيء ويقومون عند ذكر مولده صلّى الله عليه وسلّم ويزعمون أن روحه صلّى الله عليه وسلّم يجيء فزعمهم باطل بل هذا الإعتقاد شرك وقد منع الأئمة الأربعة مثل هذا.
“And what some ignorant people do at the beginning of every year in the month of Rabiul-Awwal, this has no basis in the Deen, which is to stand at the remembrance ceremony of the birth of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, allegedly believing that the soul of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, attends, this belief of theirs is false and void, rather this belief is polytheism, and indeed the four Imams have prohibited and barred such beliefs.
The scholar, Qaadhee Naseerud-Deen (d.1031AH) has written in Tariqatus-Salaf:
وقد أحدث بعض جهال المشايخ أموراً كثيرة لا نجد لها أثراً في كتاب ولا في سنة منها القيام عند ذكر ولادة سيد الأنام عليه التحية والسلام
“And some ignorant sheikhs have introduced into the Deen many issues and affairs which we find no evidence for in the book of Allah or in the Sunnah of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him. From amongst them is to stand at the remembrance of the birth of the leader of all human beings, may the Salaah & Salaam of Allah descend upon him.”
It has also been mentioned in Seerah-Shaamee (d.943 AH):
جرت عادة كثير من المحبين إذا سمعوا بذكر وضعه صلى الله عليه وسلّم أن يقوموا تعظيما له صلى الله عليه وسلّم وهذا القيام بدعة لا أصل لها.
“It has become the common practise of many who consider themselves to be amongst those who truly love the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, that if they listen to the remembrance of the birth of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, they stand up out of respect for the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him. This standing is an innovation in the Deen and has no basis in the Deen.”
Sayyid Nadheer Husain Dehlawi
Abu Tayyib Muhammad Shamsul-Huq
1295 AH
Corresponding to 1878 CE.
Footnotes
[1] The standing posture in the Indian sub-continent is known as Salaat-wa-Salaam amongst the Barailwees. This standing posture is adopted by many extreme Barailwees and originates from Salaah according to the Hanafee Madhab, placing the right hand on top of the left hand below the navel, in congregation mostly, as well as individually, with the eyes closed at times, in a state of ‘Muraqabah’ (contemplation) along with great humility. I have condemned this type of standing on numerous occasions whilst guarding the Prophet’s grave. This kind of standing posture as practiced by many Barailwees & Deobandees (Hayaatee) at the grave of the Prophet is done for long periods until we, the guards, forbid this evil and tell them to give salaams according to the Sunnah and leave, as practiced by Abdullah bin Umar as reported by Imam Abu Daawood in his Sunan. Ironically, if you compare their Salaah with the same standing posture for Allah, it is less then thirteen seconds. This is the reality of their Salaah for Allah, and their humility for Him, as witnessed by myself now for over eight years. This type of standing posture with humility is only for Allah, the Most High, as it is an act of Ibaadah, just like Rukoo and Sajdah which is only intended for Allah, alone.[TN]
[2] According to the research and predominant opinion of Ahmed Raza Khan Barailwee (1856-1921 CE): The Messenger of Allah was born on the 8th Rabiul-al-Awwal and died on the 12th Rabiul-al-Awwal. Refer to ‘Nutqul-al-Hilaal’ page 12 & 13, and ‘Fataawa-Rizwiyyah’ Volume 26 page 412,415 (Anjuman-Faizaan Raza). In contrary to this, his blind-followers all celebrate the innovated practice in this complete Deen of ours, ‘The Prophet’s Birthday’ on the 12th Rabiul-Awwal.
In Leicester, UK, England, and many other places, in the land of the Christians, due to the convenience of the weekend holidays, as Sunday is the official holiday for the Christians, the Barailwees celebrate the Prophet’s birthday officially on a Sunday which falls after the 12th Rabiul-Awwal. They do this by marching on the streets known as ‘Juloos’ in Urdu. This is an imitation of the Raafidee Shiahs who on the 10th Muharram also march on the streets mourning the martyrdom of the noble companion, the grandson of the Messenger of Allah, Hussain bin Ali by beautifying a white horse for Hussain bin Ali. The Barailwees in response beautify the (Peer) Sheikh’s car, which is usually a top class expensive car, with Christmas decorations and the laymen walk both behind and alongside it – in the freezing cold, as the prophet’s birthday according to them falls in winter- chanting away. Meanwhile, the Sheikh is accompanied by his close disciples, and has the heating on in his car and is relaxed and comfortable. This is mostly and usually done on a Sunday, this ranting and chanting on the streets causes’ great inconvenience for locals, both Muslims and non-Muslims, by roads being blocked, traffic and pedestrians being diverted, making it difficult for them to commute locally. This is all done in the name of Islam and loving the Prophet. This marching is identical to a protest – an act introduced by the west which has no basis in Islam; rather it is an imitation of the western disbelievers who introduced this act to cause chaos and havoc in peaceful societies. [TN].
[3] The issue of the Messenger of Allah, may the Salaah & Salaam of Allah descend upon him, being omnipresent, is commonly referred to as ‘Haadhir, Naadhir’. This terminology cannot be found in the books of Aqeedah by the pious predecessors of the golden era because it was invented and innovated by the Barailwees and propagated in the Indian-Subcontinent. It was used as a criterion to test a normal Muslim’s Aqeedah and declare them to be disbelievers if they disagreed with this belief of Ahmed Raza Khan Barailwee. Ahmed Raza Khan Barailwee was notoriously known for declaring others who disagreed with his beliefs as disbelievers (Takfeer). This issue has been refuted by the Salafee scholars from the time it was invented and introduced. Some of those Salafee scholars who refuted this concept and illustrated books on this subject are:
- 1) Allamah Tayyib Makki Rampuree, a contemporary of Ahmed Raza Khan, who refuted him on many subjects, and authored ‘Rasaa’il Ilml-Ghaib’
2) Allamah Abul-Qaasim al-Banaarsee who refuted the book ‘Kashfus-as-Sirril-Maknoon Bi-Ithbaat Ilmi Maa Kaan wa Yakoon’
3) Sheikh Badeeuz-Zamaan who authored ‘Risaalah Tahqeeq-Ilmil-Ghaib’
4) Allamah Sayyid Abu Turaab RushduAllah Shah Raashidee who authored ‘Kashfur-Rayb Un Mas’alatil-Ilmil-Ghayb’,
5) ‘Allamah Nadheer Ahmed Rahmaanee (teacher of our sheikh, Wasiullah Abbas) who authored ar-Raddu alal-al-Aqaaid-al-Bid’eeyah’,
6) Allamah Abdur-Rauf Jandhagaree Rahmanee who authored ‘Tardeedai-Haadhir Naadhir’ -this book was refuted by the Grand-Mufti of the Barailwees of India, Abdul-Mannan, in a book by the name of ‘As-Shaaheed’.
Our Sheikh, the Grand-Mufti of Jamia Salafia, Banaras, India, Muhammad Rais Nadvi, responded and wrote a refutation of ‘As-Shaaheed’ by the name of ‘Tasheehul-Aqaa’id bi-Ibtaal Shawaahidus-as-Shaheed’. After this, the Barailwee, Abdul-Mannan attempted to refute some issues of our Sheikh, Mufti Rais Nadvi’s book in his new edition of ‘as-Shaheed’ published in 1987. Our Sheikh, Mufti Rais Nadvi, refuted him once again in 1990 in his new published edition of ‘Tasheehul-Aqaa’id bi-Ibtaal Shawaahidus-as-Shaheed’ which deals with 212 Issues in no less than 552 pages. The Barailwees have yet to respond and it has now been almost over 20 years since the refutation was published. [TN]
[4] Ahmed Raza Khan (1856-1921 CE) wrote two poems, one in Arabic and the other in Urdu, both containing words of Shirk, Bidah and exaggeration to the highest degree, which are chanted by the Barailwees. The first poem is in Arabic and Urdu and begins with ‘Yaa Nabi Salaamu alaika’ and the second poem is in Urdu and starts with ‘Mustafa Janai Rahmat Pai Lakho Salaam’. These two poems have been clung on to by the molar teeth by the Barailwees, making it incumbent upon their followers to stand up and sing these poems on every important occasion, at events, wedding ceremonies, and a must on every Friday after the Salaah. These poems are their criteria – not; to follow the Sunnah, the real criteria- to distinguish who loves the Messenger and who opposes him. A best friend of mine from South America, Trinidad, Samir Imran Hosein, informed me that this standing is known as ‘Taadheem’ in his country. The names may alternate according to different locations but the practice, belief and concept remains the same. [TN].
[5] Ahlus-Sunnah Wal-Jam’aah do not state that Allaah is Omnipresent, with His Thaat. Rather they believe that Allaah’s knowledge is omnipresent [i.e. His knowledge encompasses all things apparent and hidden). Ahlus-Sunnah Wal-Jam’aah further believe that Allaah, the Most high, with His Thaat, is above the seven heavens, above His Arsh, and separate from His creation in a manner that befits His majesty. This is established from the Qur’an & Sunnah, as well as the consensus of the companions of the messenger of Allaah. This was also the belief of Imam Sayyid Nadheer Hussain ad-Dehlawi, refer to his Fatãwaa, Fatãwaa Nadheeriyyah, page 4, on this issue [TN]
[6] His name is Qaadhee Ahmed bin Umar ad-Dawlah Aabaadee, nicknamed Shihahbud-Deen. He was born after 700 AH, and was extremely intelligent and very quick to understand the most difficult of issues. He wrote many books, the famous one being on the Arabic language, which was an explanation of ‘Kaafiyah’ of Ibnul-Haajib. He died in the year 849 AH. Refer to Nuzhatul-Khawaatir volume 3, pages 14-16. [TN]
[7] He is Qaadhee Naseerud-Deen son of Qaadhee Siraaj Muhammad al-Hanafee al-Burhaanpuree. His birth date is unknown in the books of biographies. Amongst his teachers are Hakeem Uthmaan Bopkaanee Sindhi (d.1008 AH) and Maulana IlmuAllah Imaithwee (d.1024 AH). He was one of the most knowledgeable in Arabic language, Hanafi Fiqh and the disciplines of Hadeeth of his time. Refer to Nuzhatul-Khawaatir Volume 5 page 451. Two incidents he encountered had an outstanding impact upon the rest of his life. 1). He defeated the great Raafidee scholar ShukruAllah Shiraazee in a debate at the age of eighteen. 2). Whilst studying an issue of the Hanafi Fiqh with his Sheikh, Maulana IlmuAllah Imaithwee (who was also his father in-law) his teacher gave preference to the opinion of Abu Haneefah and presented it as evidence. In response Qaadhee Naseerud-Deen said: ‘He is a man and so am I’. His teacher became so upset with such a statement that he took out his sword and wanted to strike of the head of his student and son in-law. Qaadhee Naseerud-Deen would give preference to Hadeeth over the statements of the Jurists and reject analogy, as mentioned by the author of Nuzhatul-Khawaatir, Volume 5 page 301. He died in the year 1031 AH. Refer to our brother, Sheikh Muhammad Tanzeel as-Siddeeqee al-Hussainee’s book ‘The Indian sub-continent Ahlul-Hadeeth Movement, a historical analysis’ for further reading on Qaadhee Naseerud-Deen.[TN]
[8] This book was illustrated by Muhammad bin Yusuf Saleh as-Shaamee (d.943 AH). The book that he wrote on Seerah was known as ‘Subul-al-Hudaa wal-Rashaad fee Seeratil-Khayril-al-Ibaad’. [TN].
[9] Fatãwaa Nadheeriyyah, Volume 1 page 214, Urdu. [TN].
[10] He was the Imam, Sheikul-Islam, and Grand Mufti of the Indian Sub-continent, Sayyid Nadheer Hussain ad-Dehlawi, born in the year 1220 AH corresponding to 1805 CE. He left home at the age of 17 in search of Islamic knowledge. He arrived in Delhi on the 13th Rajab 1243 AH where he studied under the most prominent scholars of Islam of that era. His teachers include Allamah Shah Muhammad Ishaaq Dehlawi (1192 AH-1262 AH) who was the grandson of Allamah Shah Abdul-Aziz Dehlawi. Imam Sayyid Nadheer Hussain Dehlawi authored over 60 books, amongst them is his Fatãwaa known as Fatãwaa Nadheeriyyah in 3 volumes, and Mayaarul-Huq on the issue of Taqleed (blind-following a particular Fiqh Madhab). He called to Tahweed and taught Hadeeth and defended the Sunnah all his life. He is considered unanimously amongst Ahlus-Sunnah wal Jama’aah as one of the Imams of his time who revived Ad-Dawah-Salafiyyah in the Indian subcontinent. He died on the 10th Rajab 1320 AH corresponding to 15th October 1902 CE. Those amongst his senior students include Allamah Shamsul-Huq Adheemabaadee (d. 1329AH), Allamah Abdur-Rahmãn Mubarakpuree (d.1353 AH), Allamah Thanaullah Amritsaree (d.1368 AH.) and many others. Refer to the introduction of Fatãwaa Nadheeriyyah page 26-51 for a detailed biography of the Imam. [TN]
[11] He was the great Muhadeeth, Faqeeh of the Ahlul-Hadeeth of his time. He was born in the year 1857 CE, he studied with many great scholars, the most famous being Imam Sayyid Nadheer Hussain ad-Dehlawi. He authored many books mainly on the different disciplines of Hadeeth, his most outstanding and famous book being the commentary of Sunan Abee Dawood ‘Ghaaytaul-Maqsood’ in thirty-two volumes & ‘Awnul-Maabood’ in seven volumes. The Salafee scholar also had a great library which treasured hundreds of manuscripts; his library was considered one of the best libraries in the Indian sub-continent. He was the successor of his teacher Imam Sayyid Nadheer Hussain ad-Dehlawi. He died in the year 1911 CE. For a detailed biography of the Imam refer to books on his biography by Sheikh Uzair Shams and Sheikh Muhammad Tanzeel as-Siddeeqee al-Hussainee, the Imams grandson. [TN].
حكم مولد النبوي بين الخرافات الحقيقي والتصادم في المجتمع الإسلامي – الجزء الأول
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