Rabiul-Awwal

[Arshad]

Rabiul-Awwal

 

FROM SUPERSTITIONS INTO LIGHT

 

Rabi'ul-Awwal is the most significant month in the Islamic history, because humanity has been blessed in this month by the birth of the Holy Prophet Muhammad, Sall-Allahu alayhi wa sallam. Before the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, not only the Arabian peninsula, but also the so-called civilized nations of Rome and Persia were drowned in the darkness of ignorance, superstitions, oppression and unrest. The Holy Prophet, Sall-Allahu alayhi wa sallam, came with the eternal truth of Tawhid (Oneness of Allah), the only faith which provides a firm basis for the real concepts of knowledge, equity and peace. It was this faith which delivered humanity from ignorance and superstitions and spread the light of true knowledge all over the world.

 

ISLAMIC CELEBRATIONS

 

Thus the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, was the most significant and the most remarkable event in human history. Had there been room in Islamic teachings for the celebration of birthdays or anniversaries, the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, would have undoubtedly deserved it more than the birthday of any other person. But that is against the nature of Islamic teachings. That is why, unlike Judaism, Christianity, and Hinduism, there are very few festivals in Islam, which provides for only two Eids (Eidul-fitr and Eidul-Adha) during the whole year. The dates of these two Eids do not correspond to the birthday of any of the outstanding persons of Islamic history, nor can their origin be attributed to any particular event of history that had happened in these dates.

 

Both of these two Eids have been prescribed for paying gratitude to Allah on some happy events that take place every year. The first event is the completion of the fasts of Ramadan and the second event is the completion of Hajj, another form of worship regarded as one of the five pillars of Islam.

 

The manner prescribed for the celebration of these two Eids (festivals) is also different from non-Islamic festivals. There are no formal processions, illumination or other activities showing formal happiness. On the contrary, there are congregational prayers and informal mutual visits to each other, which can give real happiness instead of its symbols only.

 

NO BIRTHDAYS

 

On the other hand, Islam has not prescribed any festival for the birthday of any person, however great or significant he may be. The prophets of Allah are the persons of the highest status amongst all human beings. But the Holy Prophet, Sall-Allahu alayhi wa sallam, or his noble companions never observed the birthday or anniversary of any of them. Even the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, which was the most happy day for the whole mankind was never celebrated by the Holy Prophet, Sall-Allahu alayhi wa sallam, himself, nor by his blessed Companions.

 

The Companions of the Holy Prophet, Sall-Allahu alayhi wa sallam, remained alive after him for about a century, but despite their unparalleled and profound love towards the Holy Prophet, Sall-Allahu alayhi wa sallam, they never celebrated the birthday or the death anniversary of the Holy Prophet, Sall-Allahu alayhi wa sallam. Instead, they devoted their lives for promoting the cause of Islam, for bringing his teachings into practice, for conveying his message to the four corners of the world and for establishing the Islamic order in every walk of life.

 

THE ORIGINS OF CHRISTMAS

 

In fact, commemorating the birth of a distinguished person has never been prescribed by any religion attributing itself to divine revelation. It was originally a custom prevalent in pagan communities only. Even Christmas, the famous Christian feast commemorating the birth of Jesus Christ finds no mention in the Bible or in the early Christian writings. It was only in the 4th century after the ascension of Jesus Christ that Christmas was recognized as a regular Christian feast. To quote the Collier's Encyclopedia:

 

"It is impossible to determine the exact date of the birth of Christ, either from the evidence of the gospels, or from any sound tradition. During the first three centuries of the Christian era there was considerable opposition in the Church to the pagan custom of celebrating birthdays, although there is some indication that a purely religious commemoration of the birth of Christ was included in the feast of Epiphany. Clement of Alexandria mentions the existence of the feast in Egypt about the year A.D. 200 and we have some evidence that it was observed on various dates in scattered areas. After the triumph of Constantine, the Church at Rome assigned December 25 as the date for the celebration of the feast, possibly about A.D. 320 or 353. By the end of the fourth century the whole Christian world was celebrating Christmas on that day, with the exception of the Eastern Churches, where it was celebrated on January 6. The choice of December 25 was probably influenced by the fact that on this day the Romans celebrated the Mithraic feast of the Sun-god, and that the Saturnalia also came at this time."

(Collier's Encyclopedia 1984 ed, v. 6, p. 403).

 

A similar description of the origin of Christmas is found in-the Encyclopedia Britannica with some more details. Its following passage will throw more light on the point:

 

"Christmas was not among the earliest festivals of the Church, and before the 5th century there was no general consensus of opinion as to when it should come in the calendar, whether on Jan. 6, March 25 or Dec. 25. The earliest identification of Dec. 25 with the birthday of Christ is in a passage, otherwise unknown and probably spurious, of the philos of Antioch (c.180), preserved in Latin by the Magdeburyg centuriators (i, 3, 118), to the effect that the Gauls contended that since they celebrated the birth of Lord on Dec. 25, so they ought to celebrate the resurrection on March 25. A passage, almost certainly interpolated, in 'Hippelates' (c. 202) commentary on Daniel iv, 23, says that Jesus was born at Bethlehem on Wednesday, Dec. 25, in the 42nd year of Augustus, but he mentions no feast, and such a feast, indeed, would conflict with the then orthodox ideas. As late as 245, Origin (hem. viii on Leviticus) repudiated the idea of keeping the birthday of Christ "as if he were a king Pharaoh". (Britannica, 1953 ed. v. 5, p.642)

 

These two quotes are more than sufficient to prove the following points:

 

1. The commemoration of birthdays was originally a pagan custom, never recognized by a divine scripture or prophetic teaching.

 

2. The exact date of the Birth of Sayyidna 'Isa is unknown and impossible to be ascertained.

 

3. The commemoration of the birth of Jesus Christ was not a recognized practice in the early centuries of the Christian history.

 

4. It was in the 4th or 5th century that it was recognized as a religious feast, and that, too, under the influence of the pagans who worshipped Sun-god.

 

5. There was a strong opposition against the commemorating of the birthday by the early Christian scholars like Origin, on the ground that it is originally a custom of pagans and idolaters.

 

ORIGINAL ISLAMIC RESOURCES

 

In original Islamic resources, also we cannot find any instruction about the celebration of birthdays or death anniversaries. Many Companions of the Holy Prophet, Sall-Allahu alayhi wa sallam, passed away during his life-time. His beloved wife Sayyidah Khadijah, Radi-Allahu anha, passed away in Makkah. His beloved uncle Sayyidna Hamzah, Radi-Allahu anhu was brutally slaughtered during the battle of Uhud. But the Holy Prophet, Sall-Allahu alayhi wa sallam, never observed their birthday or their death anniversaries, nor did he ever advise his followers to celebrate his own birthday in Rabi'ul-Awwal.

 

WHAT IS WRONG WITH THESE CELEBRATIONS

 

The reason for abstinence from such celebrations is that they divert the attention of people from the real teachings of Islam towards the observance of some formal activities only. Initially, these celebrations may begin with utmost piety and with a bona fide intention to pay homage to a pious person. Yet, the experience shows that the celebration is ultimately mixed up with an element of merrymaking and rejoicing and is generally confused with secular festivals and the secular, and often sinful, activities creep into it gradually.

 

THE TRANSFORMATION OF CHRISTMAS

 

The example of Christmas will again be relevant. This Christian feast was originally innovated to commemorate the birth of Jesus Christ and, of course, to remember his teachings. But once the occasion had been recognized as a feast, all the secular elements of public festivals crept in. The following quotation from the Encyclopedia Britannia is worth attention:

 

"For several centuries Christmas was solely a church anniversary observed by religious services. But as Christianity spread among the people of pagan lands, many of the practices of the winter solstice were blended with those of Christianity because of the liberal ruling of Gregory I, the great, and the cooperation of the missionaries. Thus, Christmas became both religious and secular in its celebration, at times reverent, at others gay."

Then, what kind of activities have been adopted to celebrate Christmas is mentioned in the next paragraphs of which the following quote is more pertinent here:

 

"Merrymaking came to have a share in Christmas observance through popular enthusiasm even while emphasis was on the religious phase. ... In the wholly decked great halls of the feudal lords, whose hospitality extended to all their friends, tenants and household, was sailing, feasting, singing and games, dancing, masquerading and mummers presenting pantomimes and masques were all part of the festivities." (Encyclopedia Britannica, 1953 v. 5, p. 643)

 

This is enough to show as to how an apparently innocent feast of reverence was converted into a secular festival where the merrymaking and seeking enjoyment by whatever means took preference over all the religious and spiritual activities.

 

Being fully aware of this human psychology, Islam has never prescribed, nor encouraged the observance of birthdays and anniversaries, and when such celebrations are observed as a part of the religion, they are totally forbidden.

 

THE RELIGION IS COMPLETE

 

The Holy Qur'an has clearly pronounced on the occasion of the last Hajj of the Holy Prophet, Sall-Allahu alayhi wa sallam: "Today, I have completed the teachings of your religion." [Al-Maida 5:3]

 

It means that all the teachings of Islam were communicated to the Muslims through the Holy Qur'an and the Sunnah of the Holy Prophet, Sall-Allahu alayhi wa sallam. No one is allowed after it to add any thing to them as a part of religion. What was not a part of religion during the lifetime of the Holy Prophet, Sall-Allahu alayhi wa sallam, can never become part of it. Such additions are termed by the Holy Prophet, Sall-Allahu alayhi wa sallam, as Bid'ah or innovation.

 

Thus, the observance of the 12th of Rabi'ul-Awwal as a religious feast is not warranted by any verse of the Holy Qur'an or by any teaching of the Holy Prophet, Sall-Allahu alayhi wa sallam. Had it been a part of the religion it would have been clearly ordered or practiced by the Holy Prophet, Sall-Allahu alayhi wa sallam, and his blessed companions or, at least, by their immediate pupils. But no example of the celebration of the occasion can be traced out in the early centuries of the Islamic history. It was after many centuries [Albalagh Note: According to Maulana Yusuf Ludhinavi it was in the year 604 A.H.] that some monarchs started observing the 12th of Rabi'ul-Awwal as the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, without a sound religious basis, and the congregations in the name of Maulood or Milad were held where the history of the birth of the Holy Prophet, Sall-Allahu alayhi wa sallam, used to be narrated.

 

DISAGREEMENT ABOUT THE DATE

 

The observance of the 12th of this month as the birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, is not only an innovation having no basis in the Islamic teachings, but the accuracy of this date as the real birthday of the Holy Prophet, Sall-Allahu alayhi wa sallam, is also very much doubted. There are different dates suggested in different traditions, and the majority of the authentic scholars is inclined to hold that the Holy Prophet, Sall-Allahu alayhi wa sallam, was born on the 9th of Rabi'ul-Awwal. This difference of opinion is another evidence to prove that the observance of the birthday is not a part of the religion, otherwise its exact date would have been preserved with accuracy.

 

The life of the Holy Prophet, Sall-Allahu alayhi wa sallam, is, no doubt, the most important source of guidance for all the Muslims, and every Muslim is under an obligation to learn and study the events of his life, and to follow the practical example set by him in every sphere of life. The narration of his pious biography (the Seerah) in itself is a pious act, which invites the divine blessings, but the Holy Qur'an and the Sunnah have not prescribed a particular time or method for it. This pious act should be performed in all the months and at all the times. The month of Rabi'ul-Awwal has not been designated by the Shariah as a special season for holding such congregations to commemorate the birth or life of the Holy Prophet, Sall-Allahu alayhi wa sallam. It is thus an innovation (Bid'ah) to restrict the Seerah meetings to the month of Rabi'ul Awwal only, or to believe that the meetings held in this month are worthy of more reward than the meetings held on any other date during the year. In fact, the Companions of the Holy Prophet, Sall-Allahu alayhi wa sallam, used to commemorate the life of the Holy Prophet, Sall-Allahu alayhi wa sallam, throughout the year, not only by studying and conveying his message to others, but also by following his way of life and acting upon his teachings in each and every branch of their activities, and this is exactly what a Muslim is required and supposed to do. By this we do not mean that the Seerah meetings should not be held in the month of Rabi'ul-Awwal. The point is only that they should not be restricted to it, nor should it be believed that the Shariah has laid any kind of emphasis on holding such meetings in this particular month.

 

Another point that should always be kept in mind while holding such meetings is that they must be in complete conformity with the rules of Shariah. A Muslim is supposed to abide by the rules of Shariah in all his activities. But at least the meetings held in the memory of the Holy Prophet, Sall-Allahu alayhi wa sallam, should be free from all the acts forbidden by the Shariah.

 

CONTEMPORARY SEERAH MEETINGS AND SHARIAH

 

It is often observed, especially in the Western countries, that the people hold the Seerah meetings where men and women sit together without observing the rules of hijab prescribed by the Shariah. The teachings of the Holy Prophet, Sall-Allahu alayhi wa sallam, are obviously against such mixed gatherings. How can a Seerah meeting bring fruits where such fundamental teachings of the Shariah are openly violated?

 

In some meetings the Na'ts (poems) in the memory of the Holy Prophet, Sall-Allahu alayhi wa sallam, are recited by the women before the male audience, sometimes with music, which is totally against the instructions of the Holy Prophet, Sall-Allahu alayhi wa sallam. It is clearly prohibited by the Shariah to hold such meetings or to participate in them, because it is not only a violation of the Shariah rules, but it is an affront to the sanctity of the Seerah of the Holy Prophet, Sall-Allahu alayhi wa sallam.

 

All other activities, often practiced on the twelfth of Rabi'ul-Awwal, like holding processions, constructing the mock tombs of the Holy Prophet, Sall-Allahu alayhi wa sallam, and illumination of the buildings and the roads are not warranted by any rule of the Shariah. Rather they are based on conscious or unconscious imitation of certain other religions. No example of such activities can be traced out from the earlier Islamic history.

 

REAL MESSAGE OF SEERAH

 

What is really important with regard to the Holy Prophet, Sall-Allahu alayhi wa sallam, is, first, to follow his teachings, and second to make his pious Seerah available to every Muslim, to preserve it in the hearts of the Muslims from the very childhood, to educate the family members to run their lives according to it and to hold it as the most glorious example of the human conduct the universe has ever witnessed -- and all this with utmost love and reverence, not manifested by some formal activities only, but also through actual behavior of following the Sunnah. This cannot be done by merely holding processions and illuminating the walls. This requires constant and consistent efforts and a meaningful program of education and training.

 

Source: Mufti Taqi Usmani - Albalagh

[ummtaalib]

Dates of the blessed birth and demise of Prophet Muhammad (Peace be upon Him)

What is the date of birth and the date of demise of our beloved Prophet Muḥammad ﷺ?

بسم الله الرحمن الرحيم

This issue has been addressed in my Arabic article Matā Wulida ar-Rasūl Ṣallāllāhu ʿAlayhi Wa Sallam Wa Matā Tuwuffiya.¹ A summary is outlined below.

Blessed birth of the Prophet ﷺ

According to the majority of scholars, the Prophet ﷺ was born in Rabīʿ al-Awwal in the Year of the Elephant, which corresponds to 571 CE. This was 53 years before the migration of the Prophet ﷺ to the blessed city of Madīnah. There is general agreement among scholars that the Prophet ﷺ was born on Monday, as affirmed by a Prophetic statement transmitted in Ṣaḥīḥ Muslim (1162). However, there is a difference of opinion regarding the precise date of birth. The following are some of the views:

1. The precise date of birth is unknown.
2. The blessed birth occurred on a Monday in Rabīʿ al-Awwal and the date is unknown.
3. 1st Rabīʿ al-Awwal – This view is attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him).
4. 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Maʿshar Najīḥ ibn ʿAbd al-Raḥmān (d. 170/787) and Ḥāfiẓ ʿAbd al-Ghanī al-Maqdisī al-Ḥanbalī (d. 600/1203). Ḥāfiẓ Mughalṭāya al-Ḥanafī (d. 762/1361) is inclined towards this.
5. 3rd Rabīʿ al-Awwal.
6. 8th Rabīʿ al-Awwal – This is the view of most experts including Imam Muḥammad ibn Jubayr ibn Muṭʿim (d. circa 100/719), Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012), Imam Ibn Ḥazm (d. 456/1064), Ḥāfiẓ Abū al-Khaṭṭāb ibn Diḥyah (d. 633/1235), Shaykh Idrīs Kandhelwī (d. 1394/1974) and Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002). This view is also attributed to ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with him).
7. 9th Rabīʿ al-Awwal – This is the view of the famous Muslim astronomer Maḥmūd Pashā (d. 1302/1885) who conducted detailed research on this subject and concluded that the Prophet ﷺ was born on the morning of 9 Rabīʿ al-Awwal, which corresponds to 20 April 571 CE. This view has been endorsed by Mawlānā Shiblī Nuʿmānī (d. 1332/1914), Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Sayyid Sulaymān Nadwī (d. 1373/1953) and Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006).
   10th Rabīʿ al-Awwal – This is the view of Imam ʿĀmir ibn Sharāḥīl al-Shaʿbī (d. circa 104/722), Imam Abū Jaʿfar al-Bāqir (d. 114/732-3) and Ḥāfiẓ Dimyāṭī al-Shāfiʿ ī (d. 705/1306).
8. 12th Rabīʿ al-Awwal – This is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Ibn Ḥibbān (d. 354/965), Imam Abū al-Ḥasan al-Māwardī (d. 450/1058), Imam Ibn Khaldūn (d. 808/1406) and others. Although this is a commonly held view, it is worth noting that from an astronomical perspective, this date in the Year of the Elephant does not coincide with a Monday in any way. This is why many experts have questioned this view and deemed it incorrect.
9. Friday 17th Rabīʿ al-Awwal – This has been refuted by Ḥāfiẓ Ibn Kathīr (d. 774/1373).
10. 22nd Rabīʿ al-Awwal.

Thus, the preferred view is that the Prophet ﷺ was born on 8th or 9th Rabīʿ al-Awwal (19 or 20 April 571 CE)²  although 1st or 2nd Rabīʿ al-Awwal (12 or 13 April 571 CE) are possible dates. The difference of opinion clearly suggests that, contrary to popular belief, there is no unanimous or fixed position regarding the precise date of the blessed birth of our beloved Prophet ﷺ.

Demise of our beloved Prophet ﷺ

There is general agreement among scholars that the Prophet ﷺ passed away on a Monday in Rabīʿ al-Awwal in the 11th year after migration. However, there is a difference of opinion regarding the precise date in Rabīʿ al-Awwal. The following are the principal views:

1. 12th Rabīʿ al-Awwal – This is the most famous opinion and is the view of Imam Ibn Isḥāq (d. 150/767-8), Imam Wāqidī (d. 207/823), Imam Ṭaḥāwī (d. 321/933), Imam Ibn Ḥibbān (d. 354/965), Imam Ibn Ḥazm (d. 456/1064), Ḥafiẓ Ibn ʿAbd al-Barr (d. 463/1071), Imam Ibn al-Jawzī (d. 597/1201), Imam Nawawī (d. 676/1277), Ḥāfiẓ Dhahabī (d. 748/1348), Ḥāfiẓ Ibn Nāṣir al-Dīn al-Dimishqī (d. 842/1438), Imam Ibn Ḥajar al-Makkī (d. 974/1567), Qāḍī Sulaymān Manṣūrpūrī (d. 1349/1930), Mawlānā Ṣafī al-Raḥmān Mubārakpūrī (d. 1427/2006) and many others. This view is also attributed to ʿAlī ibn Abī Ṭālib (d. 40/661), ʿĀʾishah (d. 58/678) and ʿAbd Allah ibn ʿAbbās (d. 68/687-8) (May Allah be pleased with them) and Ḥāfiẓ Ibn al-Ṣalāḥ (d. 643/1245). However, many experts such as Imam Suhaylī (d. 581/1185) have questioned this view based on the fact that 9th Dhū al-Ḥijjah (the day of ʿArafah) in the 10th year after migration was a Friday. Accordingly, it is impossible for 12th Rabīʿ al-Awwal, three months later, to have fallen on a Monday even after considering all the possible variations in the number of days of Dhū al-Ḥijjah, Muḥarram and Ṣafar. The only possible way of reconciling 12th Rabīʿ al-Awwal with Monday is to assume that Dhū al-Ḥijjah started a day later in the blessed city of Madīnah. However, this reconciliation is only valid if all four months, Dhū al-Qaʿdah, Dhū al-Ḥijjah, Muḥarram and Ṣafar, were all complete months of 30 days. This is extremely rare, especially if Makkah was already a day ahead in Dhū al-Ḥijjah. For this reason, experts such as Ḥafiẓ Ibn Ḥajar ʿAsqalānī (d. 852/1449), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others argue that this view is wrong and is based on a transcribing error of 2nd Rabīʿ al-Awwal becoming 12th Rabīʿ al-Awwal.
2. 2nd Rabīʿ al-Awwal – This is the view of Imam Abū Isḥāq Saʿd ibn Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAwf al-Zuhrī (d. 125/742-3), Imam Muḥammad ibn Qays (d. circa 126/743-4), Imam Sulayman al-Taymī (d. 143/761), Imam Khalifah ibn Khayyāṭ (d. 240/854-5), Imam Ṭabarānī (d. 360/971). Scholars who are inclined to this view include Imam Abū al-Yumn ibn ʿAsākir (d. 686/1287), Imam ʿIzz al-Dīn ibn Jamāʿah (d. 767/1366), Imam Ibn Khaldūn (d. 808/1406), Ḥafiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852/1449), Imam Qasṭalānī (d. 923/1517), Mufti Rashīd Aḥmad Ludyānwī (d. 1422/2002) and others.
3. 1st Rabīʿ al-Awwal – This is the view of Imam ʿUrwah ibn al-Zubayr (d. 94/712-3), Imam Ibn Shihāb al-Zuhrī (d. 124/742), Imam Musā ibn ʿUqbah (d. 141/758-9), and Ḥāfiẓ Muḥammad ibn Mūsā al-Khuwārizmī al-Ḥanafī (d. 403/1012). Imam Suhaylī (d. 581/1185) is inclined towards this view although he suggests that the second view is also plausible. Ḥāfiẓ Ibn Sayyid al-Nās (d. 734/1334) suggests that both this and the previous view are possibilities. It is worth noting that both views are substantiated via a narration transmitted by Imam Ibn Jarīr (d. 310/923) from ʿAbd Allah ibn ʿAbbās (d. 68/687-8) who suggests that the Prophet ﷺ remained alive for 81 days after the verse “Today, I have completed for you your faith” was revealed. The majority of the scholars are of the view that this verse was revealed on 9th Dhū al-Ḥijjah, as explicitly mentioned in the narration of Ṣaḥīḥ al-Bukhārī (45, 4407, 4606, and 7268).
   13th Rabīʿ al-Awwal – This is the view of Ḥafiẓ Badr al-Dīn ibn Jamāʿah (d. 733/1333) and Shaykh Muḥammad ibn ʿAfifī al-Bājūrī (d. 1345/1927). The latter adopted this view based on the research of the Muslim astronomer Maḥmūd Pashā (d. 1302/1885), who also appears inclined towards this view. Apart from the astronomical possibility of this date coinciding with a Monday, there is no evidence to substantiate this position.

Thus, similar to the date of birth, there is no scholarly consensus on the precise date of the demise of our beloved Prophet ﷺ. The strongest view, however, appears to be that the Prophet ﷺ passed away on Monday 1st or 2nd Rabīʿ al-Awwal 11 AH, which corresponds to 27 or 28 May 632 CE.

Allah knows best

Yusuf Shabbir, Blackburn, UK

Approved by: Mufti Shabbir Ahmed Sahib

19 Ṣafar 1438 AH

 

1. For more information in Arabichttps://nawadir.org/2016/11/20/dates-of-the-blessed-birth-and-demise-of-prophet-muhammad-arabic/
2. This is in accordance with the old Gregorian calendar. The equivalent in the new Gregorian calendar is 21 or 22 April.

source

[ummtaalib]

Rabi’ul Awwal 1439

 

Allah Taála declares, “There certainly is an example in Allah’s Messenger for he who fears Allah and the last day and remembers Allah abundantly.” (Surah Al-Ahzab, verse:21)

 

Rasulullah Sallallahu álaihi wasallam said: “He who holds firm to my sunnah when corruption is rampant in my Ummah will attain the reward of a hundred martyrs.” (Al-Bayhaqi)

 

Sayyiduna Anas radhiallahu ánhu reports that Rasulullah Sallallahu álaihi wasallam affectionately advised him: “Whoever cherishes my Sunnah, indeed cherishes me and whoever loves me will be with me in Jannah.” (Sunan Tirmizhi)

 

Sentimental events

 

The above and other such verses and Ahadith are frequently heard and recited during the month of Rabi’ul-Awwal, the month in which the birth and demise of Rasulullah Sallallahu álaihi wasallam occurred.

 

Huge gatherings are held, sentiments are elevated and hearts become soft upon hearing the details of these events. Resolutions of adhering to the Sunnah are made, and love for Rasulullah Sallallahu álaihi wasallam is increased.

 

As Muslims, we believe that every Sunnah of our beloved Prophet Sallallahu álaihi wasallam is filled with Noor (divine light) and blessing of Allah Ta’ala. Therefore, the illustrious Sahabah Radhiyallahum and Muhaddithun (Scholars of Hadith) took great pains in preserving the noble Ahadith and Sunnah of Rasulullah Sallallahu álaihi wasallam. Through their sacrifices Allah Ta’ala has facilitated a huge amount of literature in which the sacred hadith is preserved up to this day so that it can be adopted even by the Ummati (follower) of the 15th century of Islam.

 

One who discards the Sunnah is warned severely by Rasulullah Sallallahu álaihi wasallam with the words: “I curse him, Allah curses him and so does every Prophet of Allah.” (Mustadrak Hakim)

 

This clearly highlights the cause of most of the social mishaps prevalent in the Muslim community today.

 

How can the blessing and mercy of Allah be found in that home whose inhabitants abandon the Sunnah of Rasulullah Sallallahu álaihi wasallam?

 

Rabi’ul-Awwal has dawned once again. During this month, there were many who took such resolutions and stuck by them thereby attaining the virtues promised by Allah and his Messenger Sallallahu álaihi wasallam as well as the success of both the worlds.

 

There is no certainty as to how many more Rabi’ul-Awwals we will witness. Hence let not the procrastination of shaytan dominate us. Let’s make an effort and also seek the assistance of Allah sincerely for the strength to adopt every Sunnah of our beloved Master Sallallahu álaihi wasallam before it is too late.

 

Comprehensiveness of the sunnah

 

The Sunnah of Rasulullah Sallallahu álaihi wasallam is not restricted to acts or places of worship only. Instead, it is comprehensive and covers all aspects and situations of life such as ones social and moral conduct, business dealings, one’s dressing etc. It also applies to all places whether the Masjid, business place, the home or even while one is on journey. In every situation, one should draw guidance from the lifestyle of Rasulullah Sallallahu álaihi wasallam thereby turning habits into acts of worship.

 

Not seasonal

 

The study of the seerah lifestyle of Nabi Sallallahu ‘alaihi wasallam is not only for Rabi’ul Awwal, rather it should be done throughout the year.

 

Every Muslim should endeavour to study the complete seerah at least once in his or her lifetime. 

 

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Jamiatul Ulama (KZN)
Council of Muslim Theologians