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Permissibility of Celebrating Mawlid

All Praises is due to Almighty Allah SubHanuhu wa Ta’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his Noble Family and the Illustrious Sahaba Riwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala.

In present era we are suffering sects and scholars who imposes verdicts of Shirk and Bid’at on those who celebrate Mawlid an-Nabi Sallallahu Alaihi wa Sallam with great enthusiasm and integrity and due to which the simple and straightforward people who are less in knowledge of Qur’an and Hadith get nervous whether they are following the Truth or not.

Here are ample proofs from Qur’an al-Kareem and Ahadith of Beloved Prophet Peace and Blessings of Allah be Upon Him which shows beyond a shadow of a doubt that Celebrating Milad-un-Nabi Sallallaho Alaihi wa Sallam is absolutely Lawful.

 
..:: The Holy Qur’an Says ::..

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنزِلْ عَلَيْنَا مَآئِدَةً مِّنَ السَّمَاءِ تَكُونُ لَنَا عِيداً لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ
Issa son of Maryam submitted, ‘O Allah our Lord, ‘sends down to us a tray of food from the heaven so that it may be an occasion of rejoicing for us, for the first and the last of us and a sign from You, and provide for us and you are the best of Providers. [Surah Al-Ma’idah, Verse 114]

The day when food is sent from skies is day of rejoicing (EID); then the day when soul of universe Peace be with him was born must be the delight for the day of rejoicing.

Look what Allah has said:

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
And publicize well the favors of your Lord. [Surah Al-Duha, Verse 11]

Allah himself commemorating Milad in Holy Qar’an as we do in our gatherings, Allah SubHanuhu wa Ta’ala Says in the Holy Qur’an:

هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَكَفَى بِاللَّهِ شَهِيدًا
It is He Who has sent His Messenger with guidance and the religion of truth that he may make it prevail over all other religions And Sufficient is Allah SubHanuhu wa Ta as witness. [Surah Al-Fatha, Verse 28]

وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِن بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُم بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُّبِينٌ
And remember when Issa son of Maryam, said, ‘O children of Israel, I am Allah SubHanuhu wa Ta’s Messenger to you, confirming the previous Book Tourat before me and conveying the glad news of the Messenger who will come after me, his name is Ahmad! ‘ But when Ahmed came to them with bright signs, they said, ‘this is an open magic.’ [Surah As-Saf, Verse 6]

لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ
Assuredly there has come to you a messenger from among yourselves, heavy upon him is your suffering; ardently desirous of your welfare, and to Muslims is most Kind and Merciful. [Surah Tauba, Verse 128]

لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُواْ عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُواْ مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ
Undoubtedly, Allah SubHanuhu wa Ta did a great favor to the Muslims that in them from among themselves sent a Messenger who recites unto them His signs and purifies them and teaches them the Book and wisdom, and necessarily before that they were certainly in apparent error. [Surah Aal-e-Imran, Verse 164]

يَا أَيُّهَا النَّاسُ قَدْ جَاءَتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاءٌ لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۔۔۔ قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
O people! There has come an admonition to you from your Lord, and healing of hearts, and guidance and a mercy for the believers. Say you, ‘only Allah SubHanuhu wa Ta’ grace and only His mercy, on it therefore let them rejoice. That is better than all their wealth. [Surah Al-Yunus, Verse 57/58]

And this is what we do, we celebrate; we rejoice; we do spend our money to show gratitude to Allah Almighty on his greatest mercy and Blessing i.e. celebrations of Milad-un-Nabi because Qur’an Says:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
And We sent not you, but a mercy for all worlds. [Surah Al-Anbiya, Verse 107]

..:: See in the light of Ahadith ::..

Let us have the opinions of Prophet (Peace be with him) who himself celebrated his Birthday. See Muslim Sharif:

 

عَنْ أَبِى قَتَادَةَ الأَنْصَارِىِّ رضى الله عنه أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- سُئِلَ عَنْ صَوْمِ الاِثْنَيْنِ فَقَالَ « فِيهِ وُلِدْتُ وَفِيهِ أُنْزِلَ عَلَىَّ
Abi Qatada Ansari (Allah SubHanuhu wa Ta be pleased with him) reported that Allah SubHanuhu wa Ta’s Messenger (may Peace and Blessings of Allah SubHanuhu wa Ta be Upon Him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.

References:

1. Sahih Muslim, Book 6 – Fasting, Vol. 7, Page 323, Hadith 2807
2. Asad al-Gaba fi Ma’arfat as-Sahaba, Vol. 1, Page 21-22, published in Lahore 1987
3. Sunan al-Kubra lil Bayhaqi, Vol. 4, Page 286
4. Musannaf Abd ar-Razzak, Vol. 4, Page 296, Hadith7865
5. Sunan Abi Dawood, Vol. 7, Page 255, Hadith 2428
6. Musnad Ahmad, Vol. 49, Page 195, Hadith 23200

When beloved Prophet (Peace and Blessings be Upon him) is celebrating his birthday not yearly but every Monday then how it can be labeled as Shirk or Bid’at?

Beloved Prophet Muhammad SallAllaho Alaihi wa Sallam himself commemorated about his birth in numerous Ahadith. Few of them are presented below.

ورأت أمي حين حملت بى أنه خرج منها نور أضاء له قصور بصرى من أرض الشام
Holy Prophet (Peace and Blessings of Allah be Upon Him) said: “When my mother gave birth to me she saw a light proceeding from her which showed her the castles of Syria”

References:

1. Ibn Hisham; Tafsir Ibn Kathir 4:360
2. Bayhaqi, Dala’il an-Nubuwwa 1:110
3. Haythami, Zawa’id 8:221
4. Ibn al-Jawzi ‘al-Wafa’
5. Qadi Iyad, ‘al-Shifa’
6. Musnad Ahmad 4:127

أول ما خلق الله تعالى نوري
The Holy Prophet Muhammad (SallAllahu Alaihi wa Sallam) has stated, “The very first thing which Almighty Allah SubHanuhu wa Ta’ala created was my Noor.”

References:

1. Tafseer Nashyapuri, Page 55, Vol. 8
2. Tafseer Araa’is ul Bayaan, Page 238, Vol. 1
3. Tafseer Roohul Bayaan, Page 548, Vol. 1
4. Zirkaani ala al-Mawahib, Page 37, Vol. 1
5. Madarij an-Nabuwwah, Page 6, Vol. 2
6. Bayaan al-Miladun Nabi li Ibn Jauzi, Page 24

Sharih al-Bukhari Imam Ahmad Qastalani (Radi Allahu Ta’ala Anhu) states in his most distinguished work “Muwahib al ladaniyah” that narration has been made by Hadrat Imam Zainul Abedeen (Radi Allahu Ta’ala Anhu) who narrates from His father Hadrat Imam Husain (Radi Allahu Ta’ala Anhu) who narrates from His father Hadrat Ali Mushkil Kusha (Radi Allahu Ta’ala Anhu) that the Holy prophet (SallAllahu Alaihi wa Sallam) has stated,

كنت نورا بين يدى ربى قبل خلق آدم باربعة عشر ألف عام
“I was a Noor (Light) by my creator 14000 years before the creation of Hadrat Adam (Alaihis Salaam)”

References:

1. Muwahib al-Laduniyah, Page 10, Vol. 1
2. Zirkani ala al-Mawahib, Page 49, Vol. 1
3. Jawahir al-Bihar, Page 774
4. Anwaar al-Muhammadiya, Page 9
5. Tafseer Rooh al-Bayan, Page 370, Vol. 2
6. Hujjatullahi Ala al-Alameen

Pupil of Imam Malik and the teacher of Imam Ahmed Bin Hanbal and Hafizul Hadith Abdul Razzak Abu Bakr Bin Hamman, the teacher of the teachers of Imam Bukhari and Imam Muslim, in his Book “Musannaf”, has narrated from Hadrat Jabir bin Abdullah Ansari and his son (Radi Allahu Ta’ala Anhum), that he asked the Holy Messenger of Allah (Peace and Blessings of Allah be Upon Him)

 

روى عبد الرزاق -فيما قيل- عن جابر رضي الله عنه قال: “قلت: يا رسول الله بأبي أنت وأمّي أخبرني عن أول شىء خلقه الله تعالى قبل الأشياء؟ قال: يا جابر إن الله تعالى خلق قبل الأشياء نور نبيّك من نوره فجعل ذلك النور يدور بالقدرة حيث شاء الله ولم يكن في ذلك الوقت لوح ولا قلم ولا جنّة ولا نار ولا ملك ولا سماء ولا أرض ولا شمس ولا قمر ولا جني ولا إنسي، فلما أراد الله أن يخلق الخلق قسّم ذلك النور أربعة أجزاء فخلق من الجزء الأول القلم، ومن الثاني اللوح، ومن الثالث العرش، ثم قسم الجزء الرابع أربعة أجزاء فخلق من الجزء الأول حملة العرش، ومن الثاني الكرسي، ومن الثالث باقي الملائكة، ثم قسّم الرابع أربعة أجزاء فخلق من الأول السموات، ومن الثاني الأرضين، ومن الثالث الجنّة والنار، ثم قسم الرابع أربعة أجزاء فخلق من الأول نور أبصار المؤمنين، ومن الثاني نور قلوبهم وهي المعرفة بالله، ومن الثالث نور أنسهم وهو التوحيد لا إله إلا الله محمّد رسول الله….”
O Prophet of Allah SubHanuhu wa Ta (sallAllah SubHanuhu wa Tau Alaihi wa Sallam)! My parents be sacrificed upon you, what did the Almighty Allah SubHanuhu wa Ta first create?” The Prophet (SallAllah SubHanuhu wa Tau Alaihi wa Sallam) replied: “Allah SubHanuhu wa Ta first created my Noor (Light) of His Noor. This Noor traveled about according to the Will of Allah SubHanuhu wa Ta. At that time, there was no Heaven, Hell, Lawh (Divine Tablet), Pen, Earth, Skies, Sun, Moon, Jinn or Human Beings. When He decided to create, He divided that Noor into four parts. From one part He created the Pen, from the second, the Lawh and from the third, he made the Arsh (Throne). He divided the fourth part into a further four parts. From one, He created those Angels who carry the Arsh, from the second, the Kursi (Divine Chair) and from the third, He created the Angels. He again divided the remaining parts into a further four parts. From one, He created the skies. The second was used in creating the planets. From the third, Heaven and Earth were created. Once again, He divided the fourth part into a further four parts. From one part He created the power with which the believers see. From the second, He created in the hearts of the Believers the Noor of Marifat. From the third, He created Noor in the tongues of the Believers, so that they can read the Kalima of Tauheed.

References:

1. Muwahib al-Ladunniyah, Page 9, Vol. 1
2. Zirkani Shareef, Page 46, Vol. 1
3. Seerate al-Halabia, Page 37, Vol. 1
4. Mutali ul Musarraat Sharah Dalail Khayrat, Page 610
5. Afdal al-Qura by Imam Ibn Hajr Makki
6. Hujatullahu ala al-Alameen, Page 68
7. Anwaar al-Muhammadiya, Page 9
8. Aqidat ash-Shuhada, Page 100
9. Fatawa Hadithia, Page 51
10. Dalaa’il an-Nubuwwah By Imam Baihaqi
11. Khamees by Allama Dayar Bakri
12. Madarij an-Nabuwwat by Skaykh Abdul Haq Muhaddith Dehlvi

Abu Lahab was an uncle to the Prophet (SallAllah SubHanuhu wa Tau Alaihi wa Sallam). The event, which Imaam Qastalaani has referred to, is this. When a maid of Abu Lahab (Abdul ‘Uzza) named Thuwaibah informed him of a son being born to his brother Abdullah (may Allah be pleased with him), he (Abu Lahab) was so delighted at herring this that he pointed his finger to her in a manner which signified her emancipation for carrying the good news to him But when the holy Prophet (SallAllahu Alaihi wa Sallam) declared his Prophet hood, he (Abu Lahab) did not accept him as a Prophet but became a most severe enemy to him and remained so all his life. In condemnation of him a whole Surah of the Holy Qur’aan descended.

 

لَمَّا مَاتَ أَبُو لَهَب رَأَيْته فِي مَنَامِي بَعْد حَوْل فِي شَرّ حَال فَقَالَ : مَا لَقِيت بَعْدكُمْ رَاحَة ، إِلَّا أَنَّ الْعَذَاب يُخَفَّف عَنِّي كُلّ يَوْم اِثْنَيْنِ ، قَالَ : وَذَلِكَ أَنَّ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ وُلِدَ يَوْم الِاثْنَيْنِ ، وَكَانَتْ ثُوَيْبَة بَشَّرَتْ أَبَا لَهَب بِمَوْلِدِهِ فَأَعْتَقَهَا
After his death, people of Abu Lahab’s household saw him in a dream, and asked him how he had fared. To this, Abu Lahab said that after departing from them he did not meet with any good but was being given water every Monday from the finger with which he had indicated the emancipation of Thuwaibah, and this water lessened his torment.

References:

1. Sahih Bukhari, Vol. 1, Page 153, Hadith No 5101, Kitaabun Nikaah, Publisher: Darul Fikr – Berut.
1(b). Sahih Bukhari, Vol. 7, Book 62, Wedlock, Marriage (Nikaah), Hadith 038
1(c). Sahih Bukhari, Vol. 6, Page 764.
2. Fathul Baari Sharha Sahih al-Bukhari, Vol. 9, Page 118 by Imam Ibn-e-Hajr Asqalani
3. Fathul Baari Sharha Sahih al-Bukhari, Vol. 9, Page 145 by Imam Ibn-e-Hajr Asqalani
4. Musannaf by Abdur Razzaq San’ani, Vol. 7, Page 478
5. Umdat al-Qaari Sharha Sahih al-Bukhari by Allama Badruddin Ainee, Vol. 2, Page 95

Allama Muhammad Bin Alawai Malki have stated in his work, Houl al-IHtifal Bi Zikri Mawlid an-Nabawi Ash-Sharif:

 

Prophet SallAllahu Alaihi wa Sallam after announcing his prophet hood, did his Aqeeqa, not only this, he also stood on his mim’ber sharif (pulpit) and recited his Shajra (Ancestral Tree), commemorated the birth of Hadrat Adam and Status of Hadrat Ibrahim, Hadrat Esa, Hadrat Moosa Alaihimus Salam. He ordered few of his companions to recite his praise; Many of the Companions offered poems in the prominence and praise of Syyiduna Rasoolullah, He was delighted hearing this and prayed for his companions. [Houl al-iH’tifal Bi Zikri Mawlid an-Nabawi Ash-Sharif, Published in Lahore 1987]

 
May we be sacrificed at this Merriment O Rabi-ul-Awwal Sharif!!
Your joys surpass thousands of ‘Eids; All in the world are rejoicing, except Shaytan

Sacrificng Animals

All Praises is due to Almighty Allah SubHanuhu wa Ta’ala, Peace and Blessings be upon the most perfect of creations, His Beloved Habeeb, Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam his noble Family and the illustrious Sahaba Riwanullahi Ta’ala Alaihim Ajma’een and all the pious servants of Almighty Allah SubHanuhu wa Ta’ala.

LAWFUL AND UNLAWFUL ANIMALS

I. Hadrat Jabir reported that on the day (battle) of Khaybar the Messenger of Allah declared domestic asses, the flesh of mules, every beast of prey and every bird which preys with its talon to be unlawful. [Sunan Tirmidhi, Vol. 1, Page 273]

II. Hadrat Safinah reported, “I ate with the Messenger of Allah the flesh of a bustard.” [Mishkat, Page 361]

(a bird with a long neck, a long beak, grey-coloured, looks like a goose in its appearance) – [al-Mu’jam al-Wasit – Page 151]

III. Hadrat Abu Musa reported, “I saw the Messenger of Allah eating poultry.” [Mishkat, Page 361]

IV. Hadrat Abu Qatadah reported that he saw a wild ass and killed it. The Holy Prophet asked, “Have you any of its flesh?” They said, “We have a leg.” The Messenger of Allah was offered a piece, which he accepted and ate. [Mishkat, Page 359]

V. Hadrat Ibn-e-‘Umar reported that the Messenger of Allah has said, “Two dead creatures and two bloods have been made lawful for us. The two dead creatures are fish and locust and the two bloods are liver and spleen.” [Mishkat, Page 361]

VI. Hadrat Abu al-Zubair reported from Hadrat Jabir who reported that the Messenger of Allah has said, “What the sea throws up and is left by the tide (i.e. the fish) you may eat. But what dies in the sea and floats you must not eat.” [Mishkat, Page 361]

VII. Hadrat ‘Ikramah reported from Hadrat Ibn-e-‘Abbas – saying he was sure that he transmitted it back to the Holy Prophet – that he used to order snakes to be killed and he used to say, “Whoever leaves them fearing that they might come to take revenge does not belong to us.” (is not on our path) [Mishkat, Page 361]

VIII. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Whoever kills a gecko with the first blow one hundred virtues are recorded for him; and less if he kills it with the second; and even less if he kills it with the third.” [Mishkat, Page 361]

IMPORTANT NOTES:

1. It is Haram to eat Ghurab al-Abqa’ – a type of crow that eats the dead (like a vulture) as stated in al-Durr al-Mukhtar on Page 642 and also in al-Mu’jam al-Wasit Page 647.

2. Mahuka[1] – a crow-like bird which resembles a cuckoo in its features is Halal [Radd al-Mohtar]. This is because the latter eats only grains and seeds whereas the common crow eats dead carcasses. [al-Bahr al-Ra’iq – Vol. 8, Page 313, Fatawa-e-Razawiyyah – Vol. 20 Pgs. 319-320, Firozul Lughat – Page 1364]

3. All sea creatures except fish are all Haram, such as a crab or a crocodile, an eel and so on. [al-Durr al-Mukhtar – Page 642]

4. There is disagreement amongst the scholars as regards prawn – is it considered in the group of ‘fish’ or not? Thus, it is best to avoid it.

5. If someone placed a substance (a chemical for example) by which the fish died, and it is known that the fish dided due to the cuase of placing that substance in the water, then that fish is still Halal. [al-Durr al-Mukhtar – Page 642]

6. A rabbit is Halal to eat. [al-Hidayah Page 425, al-Durr al-Mukhtar Page 642]

HUNTING AND SLAUGHTER

I. Hadrat ‘Adi ibn Hatim reported: I asked, “O Messenger of Allah! When anyone of us catches a game and has no knife, can he cut its throat with a flint and a splinter of a stick?” He said, “Let the blood flow with whatever you like and mention the Name of Allah.” [Mishkat, Page 358]

II. Hadrat ‘Adi ibn Hatim reported that the Holy Prophet has said, “Eat whatever is caught for you by a dog or a hawk (but the prey is not devoured by themselves) which you have trained and set off after mentioning the Name of Allah. I asked: “Even though it kills it (i.e. the animal)?” He said, “When it kills it without eating anything of it, because it has caught it for you.” [Mishkat, Page 358]

III. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Whoever keeps a dog, except a sheepdog or a hunting dog or a farm dog, a qiraat of his reward is deducted daily.” [Mishkat, Page 358]

IV. Hadrat ‘Abdullah ibn ‘Amr ibn al-‘As reported that the Messenger of Allah has said, “Whoever kills a sparrow or any creature larger than that, Allah will question him about killing it.” It was asked: “O Messenger of Allah, what is the right of (these) birds?” He said, “To cut its throat and eat it, but not to cut off its head and throw it away.” [Mishkat, Page 359]

V. Hadrat ‘Aisha reported that (some) people said, “O Messenger of Allah! There are people here who have recently reverted from polytheism. They bring to us meat and we do not know whether or not they have mentioned the Name of Allah over it.” He said, “Mention the Name of Allah yourselves and eat it.” [Mishkat, Page 357]

VI. Hadrat Shaddad ibn Aws reported that the Messenger of Allah has said, “Allah the Blessed and Exalted has decreed kindness for everything. So when you kill, use a good method; and when you slaughter use a good method. You should sharpen the knife and give the animal as little pain as possible.” [Mishkat, Page 357]

IMPORTANT NOTES:

1. There are 4 veins cut when slaughtering an animal; the windpipe (channel of breath), the gullet (channel of food and drink which lies beneath the windpipe), and the 2 carotid arteries which are two blood vessels on the sides of the neck encompassing the windpipe, they are called wadajain. [Bahar-e-Shari’at and al-Durr al-Mukhtar – Page 640]

2. If 3 from the 4 veins were cut or most part of each vein was cut, then the slaughtered animal is Halal.

3. It is Haram to eat an animal slaughtered by an infidel, a Wahhabi, an apostate, Dehriyah or a neichri, and every other heretic.

4. A Hindu said, “This animal has been slaughtered by a Muslim,” then to eat the animal is not permissible. If the Hindu said, “I have bought this from a Muslim,” then it is permissible to eat it. [al-Durr al-Mukhtar – Page 640]

5. If one did not mention the Name of Allah purposely, when slaughtering the animal, then the slaughtered animal has become Haram to eat. If one unintentionally forgot to pray it then it is Halal. [al-Hidayah Vol. 4 Page 419, Bahar-e-Shari’at]

6. Likewise, to slaughter in such a manner that the knife stroke reaches the cerebellum (the brain) or the head is chopped off then it is makruh (offensive) to eat the meat, though the meat is lawful (the offensiveness is in the method of slaughtering not the meat). [al-Hidayah, Bahar-e-Shari’at]

7. There are 22 things which are not permissible (to eat) from a sheep, a cow, or any other animal slaughtered:

a) Guts.
b) Intestines.
c) Bladder.
d) Testicles.
e) Penis (the sign of a masculine).
f) Vagina (the sign of a feminine).
g) Anus.
h) Blood in the arteries/veins.
i) The blood that is in the meat, that is left even after the animal has been sacrificed.
j) The blood of the heart.
k) Blood of the liver.
l) Blood of the spleen.
m) Gall bladder.
n) The bile (yellow substance) that is excreted from the gall bladder.
o) The gland.
p) Spinal Marrow (nukha’).
q) The two muscles/tendons of the neck which stretch till the shoulders.
r) The moisture that is in the nose.
s) Semen and sperm, whether the sperm of the male is found in the female (animal), or whether it is the animals own sperm/semen.
t) That blood which is created in the womb by semen.
u) That flesh which has formed in the womb by seminal fluid, whether the flesh has developed a body (with its parts) or not.
v) That animal which has been fully developed in the womb, but which came out (of the womb) dead, or died without slaughter.

8. It is permissible to eat the meat of an animal which has been sacrificed with the name of Allah ‘Azz wa Jall for the reward to be sent to any Friend (Wali) of Allah. The condition is that the Name of Allah is mentioned as such: “Bismillahi Allahu Akbar.”

9. If a trained hunting animal brought down a game animal, then it is lawful to eat it (the game animal) on the following conditions:

a. The hunting animal belongs to a Muslim and should also be trained

b. The animal did not die due to the pouncing upon it of the hunting animal, but due to the wound made by the hunting animal

c.The trained hunting aninmal was set free after the hunter mentioned the Name of Allah the Most Exalted (“Bismillahi Allahu Akbar”)

d. The animal reached the hunter before it dies, and thence, he mentioned the Name of Allah and then properly slaughtered it.

If any of the above conditions are not fulfilled; or if any condition is not found then the animal shall be unlawful to eat. [Khaza’in al-‘Irfan – Sadr al-Afadhil al-Sayyid Na’im al-Din al-Muradabadi]

10. The sign if an animal is for hunting or not is that if it is set free to hunt, then it shall run towards the prey (game), and if it is stopped then it stops. The trained hunting animal shall also leave the hunted animal (prey) for its owner, and shall not eat anything from it. This has been stated in Tafsir al-Jalalain Page 93.

11. If an animal which has been shot with a gun or with a bow arrow dies, then it is Haram to eat it. [Radd al-Mohtar, Bahar-e-Shari’at, Fatawa-e-Qadi Khan]

12. Hunting for mere enjoyment, entertainment, or amusement is Haram; whether the animal is shot with a gun or an arrow and whether it is fishing occasionally, or rarely.

13. Some people when fishing, place fish or toads (both of which are still living) into the rod to catch large fish. This is prohibited as one is giving pain to the animal. Likewise, some people catch fish by placing live earthworms or maggots into the rod; this is also prohibited. [Bahar-e-Shari’at – Vol. Chapter 17, Page 273]

14. Some people feel that it is disliked to work as a butcher. This is wrong, as there is nothing transmitted from anyone to say that such an occupation is disliked. [Bahar-e-Shari’at with reference from Radd al-Mohtar]

SACRIFICING ANIMALS

I. Hadrat Zaid ibn Arqam reported that the companions of the Messenger of Allah asked: “O Messenger of Allah! What is this sacrifice?” He said, “It is the practice of your father Abraham.” They asked, “What is the reward for us in it?” He said, “For every hair, you will be rewarded.” They asked, “for the wool, O Messenger of Allah?” He said, “For every strand of wool you will be rewarded.” [Sunan Ibn Majah, Vol. 1, Page 226]

II. Hadrat ‘Aisha reported that the Messenger of Allah has said, “On the day of sacrifice no one does a deed more pleasing to Allah than the shedding of blood. The sacrifice will come on the Day of Resurrection with its horns, its hairs and its hooves; and the blood finds acceptance with Allah before it falls on the ground.” [Sunan Tirmidhi, Vol. 1, Page 275]

III. Hadrat Hanash reported: I saw Hadrat ‘Ali sacrificing two rams. I asked him: “what is this?” He said, “The Messenger of Allah had enjoined me to sacrifice on his behalf; so I am sacrificing on his behalf.” [Mishkat, Page 128]

IV. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Such a person who had the ability and means to sacrifice an animal, but (despite this) he did not do so; should never come near our Eidgah (place where the Eid prayers are performed).” [Sunan Ibn Majah, Vol. 1, Page 226]

V. Hadrat Umm-e-Salmah reported that the Messenger of Allah has said, “when you see the new moon of Dhul Hijjah and one of you intends to make sacrifice, he must not shave his hair, trim it, or clip his nails.” [Sahih Muslim, Vol. 2, Page 160]

IMPORTANT NOTES:

1. For the condition of sacrificing, the Malik-e-Nisab is the person who possesses 52 ½ tolas (620 grammes) of silver or 7 ½ tolas (88 grammes) of gold; or they have the same amount equivalent to either of the above item in value in business goods or non-business goods, which are not goods that are the basic necessities of life. The wealth and/or property should be ‘extra’/above one’s basic necessities (hajat-e-asliyyah).

2. Nowadays, the price of silver is less. The price of silver in current-day value is approximately £2 per tola. Therefore, anyone who possess the value of: £2 x 52 ½ tola = £105 – which exceeds his/her basic necessities and also the debt which is to be paid back – then it is wajib on such a person to sacrifice an animal.

3. Such a Malik-e-Nisab who has already sacrificed an animal on behalf of himself, and the following year he is still a Malik-e-Nisab then again it is wajib upon him to sacrifice an animal on his behalf. This ruling applies for each year (that sacrificing is wajib if a person is a Malik-e-Nisab). It has been stated in a Hadith: “It is wajib upon every household to sdacrifice an animal each year.”

4. If a Malik-e-Nisab sacrifices on behalf of someone else, instead of sacrificing an animal on behalf of himself (i.e. does not sacrifice an animal on his behalf), then he has committed a great sin. Thus, if he wants to sacrifice on someone else’s behalf, then he should make preparations to buy another animal and sacrifice it.

5. Some people who think that, “It is wajib only once in a lifetime to sacrifice an animal on one’s behalf” is farce and wrong, which has no proof; as it is wajib upon a Malik-e-Nisab to sacrifice an animal on his behalf each year.

6. In villages, it is permissible to sacrifice animals on the 10th of Dhu’l Hijjah after the break of dawn (Subh-e-Sadiq). However, it is Mustahab to sacrifice it after sunrise. [Fatawa-e-‘Alamgiri Vol. 5 Page 260]

7. It is not permissible to sacrifice animals before the Eid prayer in cities and towns. [Bahar-e-Shari’at]

8. Such a poor person – who cannot afford to sacrifice an animal – should also refrain from shaving or trimming hair and clipping nails; so as to resemble the pilgrims on the 10th of Dhul Hijjah.

9. It is permissible for a resident of a city or a town to send his animal to a person living in a village; and have it sacrificed before the Eid prayer; and then have the meat sent back to him in the city or town. [al-Durr al-Mukhtar]

10. It is not permissible to give the skin or the meat of the sacrificed animal as the wage to the butcher or the one who has sacrificed the animal. [al-Durr al-Mukhtar]

11. It is not permissible to give the meat of a sacrificed animal to any infidel.

12. The method of sacrificing an animal is to lay it on its left, such that its face is towards the Qiblah and then place the right foot on its side and holding a sharp knife (concealed obviously from the animal or if it is blind-folded then there is no harm).

13. if the Qurban has been performed on behalf of someone who has passed away, then the meat cannot be eaten by the person himself nor can it be given to a rich person. It is wajib to give all the meat to the poor as sadaqah. [Bahar-e-Shari’at]

14. The animal’s skin, reins, saddle etc should all be given in sadaqah, one can use the skin for their own usage, such as to make the skin into a leather bag or a prayer mat. However, one cannot sell the skin to someone else, and then use the money for their own benefit. If this has been done, then the money received should be given as sadaqah.

15. Nowadays, people give the animal skin to Madrissahs and other Islamic institutions. This is perfectly permissible. If one sells the skin with the intention of giving the money received to the Madrissa, then this is also permissible. [‘Alamgiri, Bahar-e-Shari’at]

16. The skin of the sacrificed animal cannot be given to the Imam as his wage. Yes, however, it can be given to him as a gift or for his benefit. [Bahar-e-Shari’at]

17. A camel must be at least five years old; a buffalo should be at least two years old; and a sheep, lamb or a goat should be at least one year old. [al-Durr al-Mukhtar]

18. The animal intended to be slaughtered should be big and health, and should be free from any faults or defects. If there is a minor defect in the animal, then the Qurbani will count, but it is Makruh. If there is a major defect, then the Qurbani will not count. [al-Durr al-Mukhtar, Radd al-Muhtar, Fatawa-e-‘Alamgiri]

Some think that sacrificing one animal will suffice for one whole household; all of whom are Malik-e-Nisab. This is wrong. Each and every person from such a household should sacrifice an animal on their behalf. Yes, however, a household can share seven parts from a ‘large’ animal such as a camel, cow, buffalo etc.

Footnote [1]:

The great Imam Ahmed Raza Khan has stated that the Ghurab al-Zar’ eats only grains, and is small and has a red/orange coloured beak. [Fatawa-e-Razawiyyah – Vol. 20, Page 320].

The common crow is classed as khabith in a Hadith, because “of all birds the carrion crow is the most detested by gamekeepers and country people who rear flocks of poultry, because it is the craftiest of egg thieves. Wild birds also suffer acutely from its depredations.”

[www.birdsofbritain.co.uk] It has also been mentioned on this website that, “outside the breeding season, crows often patrol the waterside, picking up carrion and attacking wounded birds in the shooting season. Some of them haunt beaches and estuaries where they eat shore-crabs and mussels, whose shells they crack by dropping them from a height.”

There is another species of the “crow” family called: the American Crow or Corvus Brachyvrhyncos. “American Crows eat a wide variety of foods, including: fruits, grains, nuts, acorns, snails, mussels, small birds, eggs, rabbits, mice, toads, crayfish, snakes, lizards, salamanders, rats, grasshoppers, cutworms, Junebugs, grubs, weevils, and other insects.”

It is quite surpirising to see that there were and still are some who call themselves as “scholars”, yet they declare things to be Halal which the Messenger of Allah declared Haram! Take for example, the common crow, which is classed as fasiq in the Hadith narrated by ibn Majah in his Sunan on the authority of Hadrat ‘Abdullah ibn ‘Umar [Sunan ibn Majah – Vol. 2 Page 294 – Hadith: 1036] and also in the same book there is also the Hadith narrated on the authority of Hadrat ‘Aisha in which the crow is named as fasiq, and cannot be eaten. [Sunan ibn Majah – Vol. 2, Page 293, Hadith: 1037]. Despite all this, these “scholars for dollars” have issued fatawa that to eat the crow is Halal! [see Fatawa-e-Rashidiyah – Page 296 and the Nawa-e-Waqt newspaper – 6th and the 7th of August 1976]

Sighting of the Moon

Hadrat ibn-e-‘Umar reported that the Messenger of Allah has said, “Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky(which prevents sighting of the moon), then complete 30 days of the month.” [Sahih Bukhari, Vol 1, Page 256]

In another narration, the Messenger of Allah, “The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month.”

Hadrat Sheikh ‘Abd al-Haq Muhaddith-e-Dehwli states:

According to the Islamic Law (Shari’ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi’ah al-Lam’at]

 Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha’ban.” [Sahih Bukhari, Vol 1, Page 256]

Hadrat Ibn ‘Abbas reported that a desert Arab came to the Holy Prophet and said, “I have seen the new moon i.e. the new moon of Ramadhan.” He asked, “do you testify that there is no god but Allah?” he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?” He said, “Yes.” So, the Messenger of Allah said, “O Bilal, announce to the people that they must fast tomorrow.” [Sunan Abi Dawud, Vol 1, Page 320 and Tirmidhi, Vol 1, Page 148]

Hadrat Sheikh ‘Abd al-Haq Muhaddith-e-Dehlwi states:

It has been proven from the Hadith that a person who is mastur-ul-Hal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of “shahadah” (bearing witness) is not a condition. [Ashi’ah al-Lam’at]

 ..:: Important Notes on Sighting of the Moon ::..

1. There are a few ways of proving the sighting the moon:

A. News of sighting the moon – on the night of the 29th of Sha’ban when the sky is not clear (cloudy), then the news of sighting the moon given by a muslim male or female, equitable or Mastur-ul-Haal (a person who’s inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfils the above-mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable (‘adil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2 Pg. 94-95, and in al-Bahr al-Ra’iq – Vol. 2 Pg. 269]

B. Shahadat ‘ala al-Shahadah (witness upon witness) – this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qazi or the ‘Alim if there is no Qazi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, “I saw the moon on the night of such and such a day, and such and such a month of such and such a year.” Then each person from the secondary witnesses testify that, “Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting.” [Radd al-Muhtar Vol. 4 Pg. 409 and also in Fatawa al-Hindiyyah (‘Alamgiri) Vol. 3 Pg. 410.]

C. Shahadah ‘ala al-Qada’ (giving witness in front of an Islamic Judge) – this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, “In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day”, then this shall also be proof of sighting of the moon. [Fatawa al-Imam al-Ghuzza Pg. 6 and Fath al-Qadir Vol. 2 Pg. 243]

D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic reluings petaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and ‘Eidain; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadhan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, “we heard” or “other people have said it”, then there is absolutely no istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapabile of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar Vol. 2 Pg. 97 and Fatawa-e-Radawiyyah Vol. 4 Pg. 553]

E. Termination of the number of days in a month – when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadhan was accepted, and by this calculation 30 days of Ramadhan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar Vol. 2 Pg. 97]

2. If the moon has been sighted according to the Shari’ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5]

3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar Vol. 2 Pg. 94]

4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumours here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari’ah rules and regulations it cannot be accepted in anyway. [Radd al-Muhtar Vol. 2 Pg. 97]

5. Letters also do not prove sighting of the moon, as one person’s handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah]

6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognises the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link. Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another, then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technogical equipment?! Plus the fact that in wordly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful. [Fatawa-e-‘Alamgiri Vol. 3 Pg. 357]

7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter).

Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted.

The Messenger of Allah has stated: “But if the weather is cloudy, wait till thirty days of the previous month have passed.”

But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet.

8. In a country where there is no Islamic Ruler, and nor is there any Qadi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama’ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radwiyyah – V. 4 Pg. 547]

It has been stated in “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah” – by Imam al-’Allama ‘Abd al-Ghani al-Nablusi al-Dimishqi – that:

When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the ‘ulema), and in every aspect of their life, Muslims are obliged to consult these ulema. These ulema shall be considered the ‘Islamic rulers’ and the ‘Islamic judges’. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall foloow their ‘ulema. Then, if there are innumerable ‘ulema in one district, then amongst them the ‘alim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the ‘alim who shall be appouinted as the vice of the Qadi in that district).

9. The testimony of a fasiq-e-mu’lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama’ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted.

10. On sighting the moon, the supplications as mentioned in the Ahadith should be read.

11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari’at Chapter 5 Pg. 685, al-Durr al-Mukhtar and also in Fatawa-e-‘Alamgiri Vol. 1 Pg. 184]

12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir V. 4 Pg. 445]

 Taken from:

 

“Anwaar al-Hadith” by Hadrat Allama Mawlana Mufti
Jalal al-Din al-Qadiri al-Amjadi Radi ALLAHu Ta’ala Anho, Chapter 6, Page 157 to 162

The Blessed Month of Ramadan al Kareem

1. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “When Ramadan begins, the doors of heaven are opened.” A version has, “the doors of Paradise are opened and the doors of Hell are closed, and the Satans are tied with chains.” Another version has, “the doors of Mercy are opened.” [Sahih al-Bukhari Vol 1, Page 255 and Sahih al-Muslim, Vol 1, Page 346]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi comments:

The meaning of the “Doors of heaven” being opened is the continous descending of mercy, and the ascension of good deeds to the Court of the Almighty without any obstacle (preventing it from ascending). It also means the acceptance of (permissible) supplications. The meaning of the “doors of Paradise” being opened is being encouraged and granted the ability to perform good deeds, and the acceptance of these good deeds. The meaning of the “doors of Hell” being closed is the protection of the souls of those who fast, from things which have been forbidden by the Islamic Law, and rescue from the things which provoke a person on doing bad deeds. It also means to break the desire which the heart has of things of lust. The meaning of Satan being tied with chains is the sealing off of all the ways by which evil whispers enter the mind. [Ashi’ah al-Lam’at]

2. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Whoever fasts during Ramadan with faith and seeking his reward (from Allah) all his past sins will be forgiven. Whoever prays during the night in Ramadan with faith seeking his reward (from Allah) all his past sins will be forgiven. And whoever passes Lailat-ul-Qadr in prayer with faith and seeking his reward (from Allah the Most Exalted) all his past sins will be forgiven.” [Sahih al-Bukhari Vol 1, Page 255 and Sahih al-Muslim, Vol 1, Page 259]

3. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “When the first night of Ramadan comes, the satans and the rebellious Jinn are chained, the doors of hell are closed and not one of them is opened (during the entire the month of Ramadan); the doors of Paradise are opened and not on of them is closed (the entire month of Ramadan); and a crier calls, ‘Those who desire what is good, come forward, and those who desire evil refrain from it’, and many people are freed from Hell by Allah, and that happens every night.” [Tirmidhi, Vol 1, Page 153 and Ibn Maajah, Vol 1, Page 118]

4. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “Ramadan, a blessed month, has come to you during which Allah the Most High has made it obligatory for you to fast. In it the doors of Heaven are opened, the doors of Hell are closed, and the rebellious satans are chained. In it there is a night (worshipping in it) which is better than (worshipping for) a thousand months. Whoever is deprived of its good (and blessing) has indeed been deprived of all good.” [Nasa’i, Vol 1, Page 299 and Mishkat, Vol 1, Page 173]

5. Hadrat Salman al-Farisi reported that on the last day of Sha’ban the Messenger of Allah delivered a sermon. He said, “O people, a great month, a blessed month, a month wherein there is a night which is better than a thousand months has come to you. Allah has made the observance of fasting during it as obligatory, and the standing (in prayer) in its nights as voluntary. Whoever draws near to Allah during it with some good (voluntary, optional) act he is like the one who fulfils an obligatory duty in another month, and whoever fulfils an obligatory duty in it is like the one who fulfils seventy obligatory duties in another month. [Mishkat, Page 173]

It is the month of endurance and the reward of endurance is Paradise. It is the month of sharing with others, and a month in which the believer’s provision is increased. Whoever gives one who has been fasting something with which to break his fast it shall result in the forgiveness of his sins and it shall save him from Hell, and he will have a reward equal to his without his reward being diminished in any respect.”

We said, “O Messenger of Allah, no one from among us has the means to give one who is fasting something with which to break his fast. He said, “Allah gives this reward to him who gives one who is fasting some milk, or a date, or a drink of water with which to break his fast; and whoever gives a full meal to one who is fasting Allah will give him the drink from my Pond (fountain – Kauthar) and he will not feel the thirst till he enters Paradise.It is a month whose beginning is Mercy, whose middle is Forgiveness, and whose end is Freedom from Hell. Whoever makes things easy for his slave during it, Allah will forgive him and free him from Hell.”

6. Hadrat Abu Hurairah reported that the Holy Prophet has said, “My Ummah is granted forgiveness in the last night of Ramadan. It was asked, “O Messenger of Allah, is it Lailatul Qadr?” He said, “No, but a workman (slave of Allah) is paid wages in full when he finishes work.” [Musnad Imam Ahmad, Vol 2, Page 567]

7. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “It is not necessary to fast again (do qaza) for a person who naturally vomited. Those who vomit on purpose, then it is necessary on them to fast again.” [Tirmidhi, Vol 1, Page 153 and Sunan Abi Dawud, Vol 1, Page 324]

8. Hadrat Abu Hurairah reported that the Messenger of Allah has said, “If one (who is fasting) does not give up falsehood and action according to it, Allah has no need that he should give up his food and his drink.” [Sahih al-Bukhari Vol 1, Page 255]

Shaykh ‘Abd Al-Haq Muhaddith-e-Dehlwi comments:

This means that his fast shall not be accepted, as the main purpose of fast being made obligatory on a Muslim is not that one stays hungry and thirsty; but in fact the main purpose is to break the desire for lust, and to cool the fire of selfishness, so that the soul instead of being inclined towards the desires of lust, it becomes obedient towards the commands of The Almighty. [Ashi’ah al-Lam’at Vol 2 Page 85]

9. Hadrat Salmah ibn Muhabbaq reported that the Messenger of Allah has said, “Whoever has a riding animal (conveyance) which carries him to where he can get sufficient food, he should observe the fast of Ramadan wherever he is, when it comes.” [Sunan Abi Dawud, Vol 1, Page 327]

10. Hadrat Anas ibn Malik al-Ka’bi reported that the Messenger of Allah has said, “Allah has remitted half the prayer to the traveller ; and fasting to the traveller, the woman who is suckling an infant and the woman who is pregnant.” [Tirmidhi, Vol 1, Page 152 and Sunan Abi Dawud, Vol 1, Page 327]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi comments:The Islamic Law allowing the omission of fast for the breast-feeding and the pregnant woman is only in the situation when fasting shall harm or damage herself or the child (otherwise there is no permission not to fast). [Ashi’ah al-Lam’ah Vol 2 Page 94]

11. Hadrat Abu Ayyub al-Ansari reported that the Messenger of Allah has said, “Whoever fasts during Ramadan then follows it with six days in Shawwal, it will be like a perpetual fast .” [Sahih al-Muslim, Vol 1, Page 369]

12. Hadrat Abu Qatada reported that the Messenger of Allah has said, “I seek from Allah that fasting on the day of ‘Arafah may atone for the sins of the preceding and the coming year.” (It is disliked for a Haji, who is in the plain of ‘Arafah on the 9th of Dhul Hijjah, to fast on that day (so that he can perform worship and engage himself in the rememberance of Allah to his maximum). [Sahih al-Muslim, Vol 1, Page 367]

13. Hadrat Hafsah reported, “There were four things which the Holy Prophet never omitted: fasting on ‘Ashurah (10th of Muharram), the first nine days of Dhul-Hijjah and three days (13th, 14th and 15th) every (Islamic) month and praying two rak’ats before the Fard prayers of Fajr.” [Nasa’i, Vol 1, Page 328]

14. Hadrat Abu Dhar reported that the Messenger of Allah has said, “O Abu Dhar! When you intend to fast three days in a month, fast on the thirteenth, fourteenth and the fifteenth.” [Nasa’i, Vol 1, Page 328 and Tirmidhi, Vol 1, Page 159]

Important Notes:

1. It is Makruh-e-Tehrimi (strongly disliked) and not permissible to fast on the 1st of Shawwal and the 10th, 11th, 12th or the 13th of Dhul Hijjah. [al-Tahtawi Page 387, Radd al-Muhtar Vol 2 Page 86]

2. A person who woke up in the state that Ghusl was wajib upon him due to ihtilam (nocturnal emission) or after having intercourse, and stay in that state for the whole duration of the day, then he/she is very sinful due to missing the prayers, but the fast kept shall have to be kept (as fast does not break due being in a defiled state). [al-Bahr al-Ra’iq Vol 2 Page 273, and Fatawa-e-‘Alamgiri – Vol 1, Page 187]

3. If an ill person has a strong chance that his/her illness shall increase or shall heal after a long period of time or a healthy person has the chances of becoming ill, then these persons are allowed to break their fast.

4. There are 3 conditions needed in order to establish a strong estimation of something happening:

a) There are visible signs present.
b) The person has their own experience.
c) A Sunni Muslim doctor who is an expert in the field and who is Mastur-ul-Hal (not a fasiq) has informed the patient of this.

5. If there are no visible signs, nor is there any experience nor has he/she been informed by a Sunni Muslim expert doctor; but rather on the informing of a Non-muslim, a fasiq, a misguided doctor or a physicist, the person broke his fast, then they are obliged to give a kaffara (atonement) for it. [Radd al-Muhtar Vol 2 Page 120 and Bahar-e-Shari’at]

6. A person who purposely eats in front of people, then the Islamic Sultan (ruler) should kill him.

7. It is not permissible for people other than the Mu’takif to break their fast (do iftari), eat or drink in the Masjid.Hence, all those besides the mu’takif, who want to eat, drink or break their fast in the Masjid should make the intention of I’itikaf, then enter the Masjid. Now, after performing some dhikr and having recited Durud, one is permitted to eat and drink. However, even in this situation, it is necessary to take into consideration the cleanliness of the mosque. We see many people who disrespect the mosque; making it unclean by eating and drinking in it. This is strictly forbidden and Haram. People who have responsibilities and have authority should pay attention to this and prevent such disrespect to the mosque.

Taken from:

“Anwaar al-Hadith” by Hadrat Allama Mawlana Mufti Jalal al-Din
al-Qadiri al-Amjadi Radi ALLAHu Ta’ala Anho, Chapter 6, Page 152 to 157

Beloved Prophet’s Knowledge of Five Secrets

ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير

Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]

The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Peace be upon Him) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur’an to understand the real and true meaning of this verse.

Commentaries on the Above Verse of Holy Qur’an

Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:

اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس

It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitares of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny). [Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215]

In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):

سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر

We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa’is al-Bayan, Dar al Kutb Ilmiyah (Berut – Lebenon), Vol 3, Page 126]

It is said in Rooh al-Bayan, about this verse:

وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف … و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر

And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]

It is stated in Tafseer-e-Ahmadiyyah under this verse:

ولك ان تقول ان علم هذه الخمسه و ان لايعلمها احد الا الله لكن يجوز ان يعلمها من يشاء من محبيه و ولياء بقرينه قوله تعالى ان الله عليم خبير بمعني المخبر

And you can also say that though Allah is the absolute knower of all these things, it is not unjustifiable that he may inform some such chosen servants (Prophets, Saints, Scholars) whom He pleases in any or all these subjects for Allah besides knowing (Aleem) himself, he can also inform others (Khabeer) of that knowledge.

Prophet’s Knowledge of Five Secrets in Ahadith

Now, Let us discuss the Five Secrets and show how far they relate to the realm of the Unknown and how much of it can be shared by Messengers of Allah as far as their knowledge is concerned.

It is recorded in Sahih al Bukhari and Tafsir al Khazin:

فقام على المنبر ، فذكر الساعة ، فذكر أن فيها أمورا عظاما ثم قال من أحب أن يسأل عن شىء فليسأل ، فلا تسألونى عن شىء إلا أخبرتكم ما دمت فى مقامى هذا. فأكثر الناس فى البكاء ، وأكثر أن يقول سلونى. فقام عبد الله بن حذافة السهمى فقال من أبى قال أبوك حذافة. ثم أكثر أن يقول سلوني سلوني

The Holy Prophet (Peace be upon Him) stood on the Pulpit (Mimbar) and spoke about the things relating to the Day of Judgment and said that the occurrence of the fateful day many events of grave significance would have taken place. He said to the people present on the occasion to ask any thing they are keen to know about. He said: By Allah the Almighty! till such time I am on the pulpit (Mimbar) any thing you ask I shall give the answer thereto. One stood up and asked, “Where is my place? The Holy Prophet (Peace be upon Him) O replied:’ In the hell! Then Abdullah bin Huzafa asked: ‘Who is my farther? He replied, ‘Huzafa’. After that he repeatedly said: Ask, Ask, Ask. (But there was no more question to be asked). [Sahih Bukhari, Vol 2, Page 424, Hadith 540 – Tafseer al Khazin (5:101), Vol 2, Page 341]

It may be noted that to be a person destined to be sent in the hell or the paradise, relates to the basic five things of the Unseen, namely whether a person is a righteous one or a transgressor. Similarly to know about real father, the real answer is the secret known only to the mother. It has nothing to do with knowledge of the Unseen! The answers given by the Holy Prophet (Peace be upon Him) show that he was aware about the reality of the man who was declared to be sent to hell was transgressor in his practical life; Similarly. The Holy Prophet (Peace be upon Him) knew that the father of Abdullah was Huzafa, declaring there by that the mother of Abdullah was chaste and maintained her purity or her moral modesty.

Sayyeduna Anas narrated about the incident took place in Battle of Badr:

قال رسول الله صلى الله عليه وسلم هذا مصرع فلان قال ويضع يده علي الارض هاهنا هاهنا قال فما مات احدهم عن موضع يد رسول الله صلي الله عليه وسلم

The Messenger of Allah (may Peace be upon Him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may Peace be upon Him) had indicated by placing his hand on the earth.

Sahih Muslim, Book 19 (The Book of Jihad and Expedition), Hadith 4394
Sahih Muslim, Kitab Al-Jihad wa’l-Siyar, Vol 9, Page 247, Hadith 3330

It may be remembered in this connection that according to Holy Qur’an it is of the Five Fore-knowledge known only to Allah Almighty about the place where a certain person would die, and which the Holy Prophet (Peace be upon Him) indicated one day in advance of the battle of Bad’r.

أخبرنى سهل رضى الله عنه يعنى ابن سعد قال قال النبى صلى الله عليه وسلم يوم خيبر لأعطين الراية غدا رجلا يفتح على يديه ، يحب الله ورسوله ، ويحبه الله ورسوله فبات الناس ليلتهم أيهم يعطى فغدوا كلهم يرجوه فقال أين على. فقيل يشتكى عينيه ، فبصق فى عينيه ودعا له ، فبرأ كأن لم يكن به وجع ، فأعطاه فقال أقاتلهم حتى يكونوا مثلنا . فقال انفذ على رسلك حتى تنزل بساحتهم ، ثم ادعهم إلى الإسلام ، وأخبرهم بما يجب عليهم ، فوالله لأن يهدى الله بك رجلا خير لك من أن يكون لك حمر النعم

Narrated Sahl: On the day (of the battle) of Khaybar the Prophet said, “Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle.” So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah’s Apostle asked, “Where is ‘Ali?” He was told that ‘Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. ‘Ali said, “Should I fight them till they become like us (i.e. Muslim)?” The Prophet said, “Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels.”

Bukhari, Book 4 (Fighting for the Cause of Allah), Volume 52, Hadith 253
Bukhari, Kitabul Jihad Wal Sayyar, Volume 10, Page 198, Hadith 2787
Bukhari, Kitabul Magazi, Volume 13, Page 110, Hadith 3888
Sahih Muslim, Fazail As-Sahaba, Vol 12, Page 129, Hadith 4420
Sunan Al Tirmidi, Kitabul Manaqib An Rasoolillah, Vol 12, Page 187, Hadith 3658
Sunan Ibne Maja, Kitabal Muqaddima, Vol 1, Page 130, Hadith 114

Hassan ibn Thabit said:

نبي يرى ما لا يرى الناس حوله
ويتلو كتاب الله في كل مشهد
وإن قال في يوم مقالة غائب
فتصديقها في اليوم أو في غد

A Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day.

Maujam al-Kabir At-Tibraani, Vol 4, Page 48-50
AlAhad Wal Mathani Vol 9, Page 463
Ma’arafatis Sahaba Li Abi Naeem Isbahani, Vol 6, Page 398
Al-Isti’aab Fi Ma’arfatil Ashaab, Vol 2, Page 137
Simtun Nujoom, Vol 1, Page 150
Al-Waafi Bil Wafyaat, Vol 5, Page 313
Taraakh-e-Damishq, Vol 3, Page 322
Al-Hakim Vol 3, Page 9-10
Al-Isti’ab Vol 4, Page 1958-1962
Dala’il al-Nubuwwa Lil Baheeqi, Vol 1, Page 266
Dala’il al-Nubuwwa Li Abi Naeem Isbahani, Vol 1, Page 276
Sharh Usuli I’tiqadi Ahlas Sunnah, Vol 4, Page 780
Tafseer At-Tibri, Book 102, Vol 2, Page 411
Ibn Habban in al-Thiqat Vol 1, Page 128
Al-Iktifa Vol 1, Page 343

It is to be noticed in this connection that according to Holy Qur’an it is of the Five Secrets known only to Allah Almighty about what will happen tomorrow and which the Holy Prophet (Peace be upon Him) told on the day when battle of Khaybar took place. Also the Belief of the Exalted Sahabi Hadrat Hassan bin Thabit is also crystal clear form his lovely Quadrant!!

It is stated in Dalail an-Nabuwwah li Abi Nu’aym:

عن ابن عباس رضي الله عنهما قال : حدثتني أم الفضل قالت : مررت بالنبي صلى الله عليه وسلم فقال : إنك حامل بغلام فإذا ولدت فأتيني به . قالت : فلما ولدته أتيت به النبي صلى الله عليه وسلم فأذن في أذنه اليمنى وأقام في أذنه اليسرى وألبأه من ريقه وسماه عبد الله وقال : اذهبي بأبي الخلفاء . فأخبرت العباس وكان رجلا لباسا فلبس ثيابه ثم أتى إلى النبي صلى الله عليه وسلم فلما بصر به قام فقبل بين عينيه . قال : قلت : يا رسول الله ، ما شيء أخبرتني به أم الفضل ؟ قال : هو ما أخبرتك ، هذا أبو الخلفاء ، حتى يكون منهم السفاح ، حتى يكون منهم المهدي

Abdullah Ibne Abbas narrates from Ummul Fadl, She said, “Once I passed nearby Syyeduna Rasoolullah SallAllaho ‘Alaihi wa Sallam. He said, ‘You are pregnant and you have a son in your womb. Bring him to me when he will take birth’ Ummul Fadl said that, ‘After some time my son took birth and I brought him to Prophet Peace be upon Him. He gave Adhan in his right ear and said Aqamat in the left and put his lu’aab in his mouth and name him Abdullah and said to me, ‘take this father of Khaleefa’ Ummul Fadl told it to her Husband Abdullah Ibne Abbas. Ibne Abbas went to Prophet Peace be upon Him and said that Ummul Fadl had told him such and such. Prophet Peace be upon Him replied, ‘Its true! This child would become the father of caliphates. One would be named as Saffah and other would be named as Mehdi’”. [Dalail an-Nabuwwah li Abi Nu’aym, Vol 2, Page 81, Hadith 467]

From these Ahadith it is evident that Almighty Allah has bestowed the knowledge of these five subjects on the Holy Prophet (Peace be upon Him).

Sayings of Prominent and Learned Scholars and Mystics

We now present the statements given by the scholars in respect of these five elemental subject matters. Some important explanation, can be consulted notably Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Sahih Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows):

فمن ادعى علم شيء منها غير مسنده إِلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه

“Anybody who claims to have knowledge of any of these Five without Allah’s Prophet’s (SallAllaho ‘Alaihi wa Sallam) informing him on it is a liar in his claim.”

Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Eman, Idarat-ut-Taba’at-al-Muniriyya , Vol 1, Page 290
Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman, Dar-ul-Kitab Al-Arabi , Vol 1, Page 141
Fath al-Baari Sharha Al-Bukhari, Kitab-al-Eman, Vol 1, Page 80, Hadith 48

It is crystal clear that Allah’s Prophet (Sallallahu ‘Alaihi wa Sallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and Salam) information is false.

The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his “Lama’at” – The exposition of Mishkat writes on this Hadeeth:

المراد لا تعلم بدون تعلیم اللہ تعالی منه

“This means that these Five cannot be known without the instruction of Allah Ta’ala”. [Ash’at al Lama’at, Maktabtul Ma’ariful Ilmiyah, Vol 1, Page 73]

In the same ‘Ash’atul Lam’aat, Shaikh Abdul Haq elaborates this very hadith as under:

The idea is that no one can know those five aspects of the Ghayb with the help of his own wisdom unless Allah Almighty informs (inspires) him because no one knows (nor can any one know) about these things except Almighty Allah Who may inform the person concerned either through inspiration (Ilhaam) or Revelation (Wahi). [Ash’at al Lama’at, Maktabtul Ma’ariful Ilmiyah, Vol 1, Page 74]

Imam Qastalani in his book, Sharha Bukhari in the Tafseer of Sura Ra’ad:

لا یعلم متی تقوم الساعة الا اللہ الا من ارتضی من رسول فانه من یشاء من غیبیه والولی التابع له یا خذ عنه

“No one except ALLAH Ta’ala knows, when the Judgment Day will come, but His chosen Messengers. He discloses His unseen to any of His Messengers; but as far as Awliya are concerned, they receive these Unseen from the Prophets (Salat Was Salam). [Irshad as-Saari, Kitab-ut-Tafseer, Surah Ra’ad, Darul Kitab al-Arabi, Vol 7, Page 186]
Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly.

Mentioning the false doubts of the false sect Mu’tazala about the miracles of Auliya and refuting them in “Sharh al-Maqasid”, Allama Sa’ad al-Deen Taftazani says:

الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء

“Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. ‘Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses’ they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta’ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here “The Unknown” is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta’ala is correct. [Sharh-ul-Maqasid, Darul Mu’arif An-Nau’maniyah (Lahore), Vol 2, Page 204/205]

The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu’tazala: for the Mu’tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets; while the vicious Wahhabia have denied the Prophets themselves.

It is recorded about the Five Knowledges in Anhah al-Hajjah Hashiaya Ibne Maaja:

اخبر الصديق زوجته بنت خارجة انها حاملة بنت فولدت بعد وفاته ام كلثوم بنت ابي بكر فهذا من الفراسة والظن و يصدق الله فراسة المومن

Siddiq-e-Akbar Abu Bakar Siddiq informed his wife Bint-e-Kharijah that she was pregnant with a daughter. A daughter was born to his wife but by that time Hadrat Abu Bakr had left the world on his wafat. This is an example of foresight and prudence of a Momin which Almighty Allah proves true (in due course of time).

Bayhaqi in his Sunan al-Kubra [6:170] – Imam Malik Ibn Anas in his Mau’ta [2:752] – Albani in his Irwa al Galeel [6:61] – Ibn Asakir in Darikh al-Damishq [30:424] – Ibn Hajr in al-Isabah [8:80] and Imam Jalal al-Din Suyooti in Tarikh al-Khulafa [1:83] have recorded the the above narration.

Hafiz-ul-Hadith Sayyidi Ahmad Maliki reports the Ghawth of the time Sayyid Shareef Abdul Azeez Mas’ood Hasani (Radi Allahu Ta’ala Anhu) as saying:

ھوا صلى اﷲ تعالى عليه وسلم لا یخفی علیه شئ من الخمس المذكورة فی الایة الشریفة وكیف یخفی علیه ذالك والاقطاب السبعة من امته الشریفة یعلمونہا وھم دون الغوث فكیف بالغوث فكیف بسید الاولین و الاخرین الذی ھوا سبب كل شئ ومنه كل شئ

“The Five Unknown [i.e. (1) when will the Day of Judgment be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die? Mentioned in the Great Ayah are not secret to Him (Sallallahu ‘Alaihi wa Sallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates!

“Al-Ibreez” further goes on:

قلت للشیخ رضی اللہ تعالی عنه فان علماء الظاھرمن المحدثین وغیرھم اختلفوا فی النبی صلى اﷲ تعالى عليه سلم ھل كان یعلم الخمس فقال رضی اللہ تعالی عنه كیف یخفی امرالخمس علیه صلي اﷲ تعالى عليه وسلم والواحد من اھل التصرف الا بمعرفة ھذہ الخمس

“I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (Sallallahu ‘Alaihi wa Sallam) had the knowledge of them or not. The Shaikh said: “How can the Five be concealed from Him. (SallAllaho ‘Alaihi wa Sallam) when none of “The Ahl-u-Tasarruf” (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five.” [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168]
Allama Shanwani, in “Jami’un Nihaya”, has reported it as Hadeeth that:

قد ورد ان اللہ تعالی لم یخرج النبی صلى اﷲ تعالى عليه وسلم حتی اطلعه علی كل شئ

“Allah Ta’ala did not take the Prophet (SallAllaho ‘Alaihi wa Sallam) out of this world but when He Ta’ala had informed Him (upon Him Salat and Salam) on every thing. [Jami’un Nihaya]

Allama Shanwa’ee says in the same book:

قال بعض المفسرين لايعلم هذا الخمس علما لدنيا ذاتيا بلا واسطه الا الله فالعلم بهذا الصفة مما اختص الله به واما بواسطة فلا يختص به

Some commentators (Mufassireen) are of the opinion that the knowledge of the five aforesaid events are not possible to be acquired by any one personally and directly on his own with expect the bestowment by Almighty Allah as these knowledges are exclusive to Him. But the indirect acquision of these knowledges through a medium does not remain exclusive to divine authority and can be known to chosen servants of Almighty Allah. [Jami’un Nihaya]

The Great Imam Suyuti, in his book Raudh an-Nadheer, the exposition of Jami as-Sagheer writes on this Hadeeth:

اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله

“So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery.” [Raudh-un-Nadheer Sharah Al-Jami’us Sagheer]

Again the same Allama Jalaluddin Sayooti says in his ‘Khasais al-Kubra’:

وعرض عليه ما هو كائن في أمته حتى تقوم الساعة

All the things which were to happen to his Ummah till the advent of the Day of Judgement by way of the Knowledge of the Unseen were presented to the Holy Prophet Hadrat Muhammad Mustafa SallAllaho Alaihi wa Sallam. [Khasa’is al-Kubra, Vol 2, Page 292]

Allama Bajouri in Sharh Qasida Burdah and Shaykh Ahmad Bin Muhammad as-Sawi in Hashiya ala Tafsir Jalalain says:

لم يخرج النبي عليه السلام من الدنيا الا بعد ان اعلمه الله بهذه الامور الخمسة

The Holy Prophet (Peace be upon Him) did not leave the world (Wisaal) until ALLAH granted all the five things in full to his knowledge. [Hashiya ala Tafsir Jalalain, Vol 3, Page 215 – Hashiya Al-Bajouri Alal Burda, Page 92]

In Futoohaat-e-Wah’biya Sharha Arba’een al-Nawawi, The religious scholar Ibne Atiyyah says:

الحق كما قال جمع ان الله لم يقض نبينا عليه السلام حتي اطلعه علي كل ما ابهم عنه الا انه امر بكتم بعض والاعلام ببعض


The truth is what a sect has said that Almighty Allah did not please the Holy Prophet (Peace be upon Him) leaving the world (Wisal) until he had informed him of all the secrets of the universe with special permission to disclose some of these secrets and some to remain hidden.

Imam Ibn Hajar Makki says in his exposition of The Hamziyya:

انہ تعالی اختص بہ لكن من حیث الاحاطة فلا ینا فی ذالك اطلاع اللہ تعالی لبعض خواصہ علی كثیر من المغیات حتی من الخمس التی قال صلی اللہ تعالی وسلم فیھن خمس لا یعلمھن الا اللہ

“The Unknown is peculiar to Allah Ta’ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta’ala’s intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (SallAllaho ‘Alaihi wa Sallam) has said that none but Allah knows them.” [Afdalul Qura li Qura’ee Ummul Qura, Majma’us Saqafi (Abu Dhabi), Page 143-144]

In his commendable book “Ajab-ul-Ajaib”, the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta’ala anhu), Allama Uthmawi says:

قیل انه صلى اﷲ تعالى عليه وسلم اوتی علمہا ای الخمس فی اخر الامر لكنه امر فیھا بالكتمان وھذا القیل ھوا الصحیح

“It is said that He (SallAllaho ‘Alaihi wa Sallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement.” [Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi]

Shah Abdul Aziz Muhaddith Dehlawi in Bustaan-e-Muhaddiseen has said:

It is reported that no child of the father of Shaykh Ibn Hajar survived after birth, Disheartened by this tragedy he approched the shaikh to bless him with a child. The shaikh gave him the glad tiding that in his progeny a son will be born who will enlighten the world with his erudition.

Conclusion:

These narrations and sayings also affirm that Almighty Allah has given the knowledge of the Five Unseen events to His servants with whom He is pleased. How was it possible that the Holy Prophet Hadrat Muhammad SallAllaho ‘Alaihi wa Sallam did not possess the knowledge of these Five events when his knowledge supersedes and transcends the total knowledge of all creatures. Moreover all these events are ephemeral and transitory in nature subject to change, and as such being in possession of knowledge of these events does not mean sharing powers of Almighty Allah. Only things which are immutable and predetermined are in the knowledge of Almighty Allah and beyond the reach of the people except those of extraordinary merits whom Allah has chosen for this grace.

AlHamduLILLAH!! we have presented the reported aspects of the Five Knowledges of the Unseen through the Authentic Commentaries of Qur’an, Ahadith and the books of the Prominent learned Scholars and Mystic. Through which, It is proved without a doubt that Allah the Almighty has bestowed the knowledge of the Greater parts of the Five Exclusive knowledges of the Ghaib to His Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. One who denies this quality, is one led astray and faithless, as denier of Ahadith.

An Ignorant Sufi is a tool of the Cursed Shaytan

The Awliya Allah state that an Ignorant Sufi is a tool of Shaytan. For the same reason, Sayyiduna Rasoolullah SallAllahu Alaihi wa Sallam said, “A Faqeeh (‘Alim or Doctor of Islamic law) is heavier than a thousand ‘Aabids (Worshippers) upon Shaitan”. When an ignorant person worships or tries to tread on the path of Sufism, the Shaitan makes him dance on his finger tips by putting his reins in his mouth, the bridle in the nose and drags him to wherever he desires. The ignorant Sufi thinks that whatever he is doing is correct and excellent.

False Sufis steal the words of the Sufis and present them as their own, and thus trick people with the beautiful teachings, which they are merely imitators of. They do not have true knowledge of that which they are speaking. Many of the great Sufi Shuyookh speak of deceptive false Sufis. These people take the title of “Sufi” because it gives them a certain amount of prestige and power, and they take advantage of those who cannot tell false Sufism from the real thing.
Sayyiduna Junaid Baghdadi Radi ALLAHu Ta’ala Anho states that his Spiritual Master or Peer-o-Murshid, Sayyiduna Sirri Saqti Radi ALLAHu Ta’ala Anho prayed in the following words:

جعلك اﷲ صاحب حديث صوفيا و لاجعلك صوفيا صاحب حديث


May Allah first make you a Muhaddith (Scholar of Ahadith) then a Sufi and not firstly a Sufi then a Muhaddith. [Ihya al Uloom, Vol, Page 22]

Imam Ghazali Radi ALLAHu Ta’ala Anho, commenting on this Dua said,

اشار الى ان من حصل الحديث والعلم ثم تصوف افلح ومن تصوف قبل العلم خاطر بنفسه


The meaning of Hazrat Sirri Saqti’s Dua is that the one who first studies Hadith and Knowledge, then sets foot into Sufism, has indeed succeeded. But, he who wishes to become a Sufi before obtaining knowledge has certainly put himself into total destruction. [Ihya al Uloom, Vol, Page 22]
Sayyiduna Sayyidi Abul Qasim Junaid Baghdadi Radi ALLAHu Ta’ala Anho states:

من لم يحفظ القراٰن ولم يكتب الحديث لايقتدٰى به في هذا الامر لان علمنا ھذا مقيد بالكتاب والسنة

“One who has not learnt the Quran and written the Hadith, that is, one who is ignorant about the Laws of Shariah, never follow him in anything pertaining to Tariqah and do not take him as your Peer because our knowledge of Tariqah is strictly in accordance with the Quran and Hadith (ie. Shariah).” [Risaalah al-Qushayriya, Page 20]

Sayyiduna Sirri Saqti Radi ALLAHu Ta’ala Anho states:

التصوف اسم لثلاث معان وھوالذي لايطفى نور معرفته نور ورعه ولايتكلم بباطن في علم ينقضه ظاھر الكتب او السنة ولاتحمله الكرامات على ھتك استار محارم اﷲ عالٰى

Tassawuf is the name of three qualities:

1. His Noor of Ma’rifah (Knowledge of Allah) must not extinguish his Noor of Daragh (Falsehood).
2. Never speak from the knowledge of Batin (Interior) which may contradict the Zahir (Exterior) Quran and Hadith.
3. Do not let Karamats (Miracles) caste a veil on those things which Allah has made Haram.
Sayyiduna Shaykh Shabuddin Suhrawardi Radi ALLAHu Ta’ala Anho who was taken by his uncle to visit Sayyiduna al-Ghawth al-A’zam Shaykh Abd al-Qadir al-Jilani said,

حقيقة ردتها الشريعة فھي زندقة

“The Haqiqah which is rejected by Shariah is not Haqiqah but irreligiousness.” [Awarif al Ma’arif, Page 72]

The exoteric religious sciences of Islam (religious law and jurisprudence, references to the Qur’an and Hadith, theology, etc) began simultaneously with the esoteric sciences of Sufism (self-purification, asceticism, and mysticism). There is no logical division between outer formal Islam and the inner school of Sufism. With the beloved Prophet Muhammad SallaAllahu Ta’ala ‘Alayhi wa Sallam command of “seek knowledge even if it be in China”; the value of learning was given a divine status and great historic centers of learning were established. The wise and knowledgeable Peers were attached to Tariqas (spiritual path leading to Almighty Allah), international ‘brotherhoods’ that disseminated both the exoteric and esoteric Islamic sciences throughout the Muslim world. The teaching of each Tariqa would be traceable through a Silsila, the line of succession that connected members, through their Peer, with his master and in turn with their Masters. Ultimately this reached the Noble Companions of the beloved Prophet Salla Allahu Ta’ala ‘Alayhi wa Sallam and the beloved Prophet SallaAllahu Ta’ala ‘alayhi wa Sallam himself.
Sheikh Bayazid Bustaami (Radi Allahu Ta’ala Anhu) cautions us:

لونظر تم الي رجل اعطي من الكرامات حتى يرتقي (وفي نسخة يتربع) في الهواء فلا تغتروا به حتى تنظروا كيف تجدونه عندالامر والنھي وحفظ الحدود و آداب الشريعة

“If you see a person sitting cross-legged in the air, don’t be fooled by his act! Observe his approach and attitude towards the compulsory acts (Fardh, Waajib) and prohibited acts (Haraam, Makruh Tahreemi) and detestable acts (Makrooh) and other restrictions and etiquette’s of the Shari’ah”. [Risaalah al-Qushayriya, Page 15]

The miracle of a Wali is his complete compliance to the teachings of Nabi (Sallallaho Alaihi Wa Sallam). The steadfast adherence to the Shari’ah is the best Karaamat. A true Saint is righteous and follows the path laid down by the Holy Prophet (Sallallaho Alaihi Wa Sallam).

Hadrat Data Ganj Bakhsh Ali Hujweri writes: “A group of heretics have joined the Sufis. They preach that once obedience to Shari’ah is intensified to such an extent that Wilayah (Sainthood) is achieved, Ta’at (obedience to the Laws of Sharee’ah) is no longer necessary. This is an incorrect and false claim. In the path of truth, there is absolutely no stage where Ta’at becomes redundant”. [Kashf al Mahjoob, Page 312]

Hadrat Data Saahib emphasizes,“To achieve Wilaayat, the compliance to the Sunnah of Nabi Kareem is definitely required.” [Kashf al Mahjoob, Page 455]

Hadrat Data Ganj Bakhsh explains the relationship of Haqiqah and Shari’ah as follows: “Shari’ah without Haqeeqah is a farce and show and Haqiqah without Shari’ah is hypocrisy. Pretence and hypocrisy are both the ruination of Imaan. Almighty Allah says: ‘Whoever exhibits Mujahidah (continuous striving) towards us, We will show them Our path’. Mujahidah is Shari’ah and guidance towards the path of Almighty Allah is Haqeeqah. Shari’ah functions to protect the outward and Haqeeqah guards the inner conditions of the Believer”. [Kashf al Mahjoob, Page 526]

Hadrat Mawlana Jalal al-Din Rumi Radi Allahu Ta’ala Anhu says: “A disciple who is trained by a man of ALLAH will have a pure and purified spirit. But he who is trained by an impostor and hypocrite and who learns theory from him will be just like him: despicable, weak, incapable, morose, without any exit from uncertainties, and deficient in all his senses.” [Fihi ma fihi, Page 145]

Furthermore, on the topic of false Sufis and the harm they do, Mawlana Jalal al-Din Rumi says:

You are the disciple and guest of someone who in his vileness will steal away all your attainments. He is not victorious, how will he make you victorious? He will not give you light, he will make you dark. Since he has no light, how can others receive light through associating with him? Like a blind man who cures eyes: With what will he anoint your eyes other than wool? He has no scent or trace of God, but his claims are greater than those of Seth or Adam. The devil himself is embarrassed to appear before him; he keeps on saying, “We are of the saints and even greater.” He steals many of the words of the dervishes, so that people may think he really is someone. In his talks he even cavils at Bayazid; Yazid himself is ashamed of him. He is destitute of the bread and provisions of heaven: Allah SubHanuhu wa Ta’ala has not thrown him a single bone. [Mathnawi of Jalaluddin Rumi, Book I, Page 76]

Therefore we see that a great Shaykh such as Jalal al-Din Rumi Alaihir raHma warns us of the false Sufis. False Sufis may even be more prevalent today than they were in the past. We must distinguish between true Sufis, who follow the Shari’ah, and false Sufis, who often do not.
Syyeduna Ala’Hadrat Imam Ahmad Rida al-Qadiri in his Malfuz Shareef while answering a question said, “A Murshid who does not respect and follow the Shari’ah is himself in darkness and totally incapable of illuminating (rating someone else’s path or guiding them). Such people are disciples of Shaytan and the enemies of Islam. To follow any path other than that of the Shari’ah is the path of the Cursed Shaytan. The evil jesters who mock the Ulama and jeer at the teachings of the Shari’ah, They (falsely) claim that the Ulama and the Fuqara have always been at odds with each other. These ignorant idiots cast doubts over the most eminent Ulama and question their integrity.” [Al Malfuz Sharif, Vol2]

It is to be noted that Shari’ah is established on the firm foundation of Quran, Sunnah, Consensus and analogy of the Jurists. If a person disputes any particular analogical problem and is equipped with substantiating evidence, then the matter is not so serious. However, when a person openly defies the Quran, Hadith and Ijma (consensus), he not only gives up any claim to being a Sufi or a Murshid, but more then this… Surely, A donkey with a load of Holy Books is still a donkey!!

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