The Mawlid

‘Ali ibn ‘Abd as-Sadiq said: “The (fast) is classified in different ways: for example, it may be an obligation; or may be makruh, like for example, (fasting) the day of the Mawlid, the Prophet’s birthday, may the peace and blessings of Allah be upon him. This (latter judgement) is recorded from Zarruq from one of the (‘ulama) who justifies this (judgement by arguing) that it is one of the ‘Eid days of the Muslims. Our Shaykh, Abu ‘Abdallah al-Qouri, has expressed his juristic preference for this (latter judgement).”
Useful point: The author of Mukhtasar Hawi as-Suyuti said: “If you were to ask: ‘Is not fasting the day of the Mawlid an expression of gratitude to Allah – given that it is the best of actions in His eyes and that the Bani Israel fasted on the day of ‘Ashura?’ one could answer by saying that: ‘This day is intended for relaxing, for spending more time with one’s family and for taking the opportunity of being with one’s children. Do you not see that the (‘ulama) in the east and west have instructed (the men) to release their wives and children (from any responsibilities on this day), and to sing qasidas and songs praising the Prophet – in order that they may appreciate subtle meanings (of the deen) and that their hearts be moved to perform good acts and actions for the next world. As for any other activities associated with this (celebration), however, such as (forms of) singing and amusement which might (normally) be disapproved of, then it should be made clear that there is no harm in joining in whatever is licit and lends to the atmosphere of joy on that day; but that whatever is haram or makruh is prohibited. By my life, why would one not (attempt to) put a stop to anything reprehensible?! why would one not want to assist and support the one, may the peace and blessings of Allah be upon him, who was sent to put a stop to such things?! Moreover which other night is greater than this night, the night when the sublime malakut was adorned, as the bride is adorned, for the bridegroom of the divine kingdom?!’ Al-Hafidh Shams ad-Din al-Jazari has related that he saw Abu Lahab in a dream and the latter was asked: ‘What is your state?’ He replied: ‘(I reside) in the Fire. However, my torment is alleviated a little on Monday nights, and I may sip water from these two fingers of mine, just this amount’ – and he indicated the tip of his finger. ‘This is because I freed Thuwaiba when she informed me of the good news of the Prophet, may the peace and blessings of Allah be upon him, and because she gave him to suck.’ If Abu Lahab, a kafir whom the Qur’an has censured, has been given a respite in the Fire – through the joy and happiness of the night of his Mawlid, may the peace and blessings be upon him, then how much greater must be the reward of someone from his umma, may the peace and blessings of Allah be upon him – someone who possesses tawhid, who is filled with joy by his Mawlid and who strives as much as possible to demonstrate his love for him, may the peace and blessings of Allah be upon him! By my life, his reward will be from the Noble and Generous Lord who will cause him to enter into the Gardens of Blessings.”
(From Mufeed al-‘ibad a commentary by Ahmad ibn al-Bashir al-Qalawi ash-Shinqeeti on al-Murshid al-mu’een of ‘Abdalwahid ibn ‘Ashir, to be published as Islam in the School of Madinah)

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Abdassamad Clarke is from Ulster and was formally educated at Edinburgh University in Mathematics and Physics, and in Cairo in Arabic and tajwid and other Islamic sciences. He accepted Islam at the hands of Shaykh Dr. Abdalqadir as-Sufi in 1973. In the 80s he was secretary to the imam of the Dublin Mosque, and in the early 90s imam khatib of the Norwich Mosque, where he is currently an imam and teacher. He has translated the Muwatta of Imam Muhammad by Imam Muhammad ibn al-Hasan ash-Shaybani (jointly with Muhammad Abdarrahman), which was published by Turath Publishing at the end of July 2004 and a number of other works from Arabic: al-Qawl al-mu'tamad fi mashru'iyyat adh-dhikr bi'l-ism al-mufrad by Shaykh al-Alawi on the standing in Shari’ah of using the divine name in dhikr, which was published by Diwan Press as first part of The Two Invocations and since republished by Madinah Press, The History of the Khalifahs (the chapters on the Khulafa ar-Rashidun from as-Suyuti’s Tarikh al-Khulafa), the Complete Forty Hadith (translation of Imam an-Nawawi’s Forty Hadith along with the Imam’s explanation of their fiqh and linquistic usages) and Kitab al-Jami’ by Ibn Abi Zayd al-Qayrawani (published as A Madinan View), Rijal – narrators of the Muwatta of Imam Muhammad, all published by Ta-Ha Publishers of London, Kitab al-athar by Imam Abu Hanifah and transmitted by Imam Muhammad ibn al-Hasan ash-Shaybani (Turath Publishing 2006), The Compendium of Knowledge and Wisdom (a translation of Jami' al-'ulum wa'l-hikam by Ibn Rajab al-Hanbali, published by Turath Publishing 2007). In addition he has edited Aisha Bewley's translation of Ibn Hajar's abridgement of at-Targhib wa't-Tarhib, Ibn Taymiyyah's al-Kalim at-Tayyib both published by the UK Islamic Academy, Dr Asadullah Yate's translation of al-Ahkam as-Sultaniyyah, published by Ta-Ha Publishing and a number of other works. He is currently engaged with Suád Østergaard on a translation of the Qur’an into Danish, the first volume of which translated in collaboration with Jakob Werdelin, comprising Surat al-Fatihah, Surat al-Baqarah and Surah Ali ‘Imran, was recently published as Den gavmilde Qur’an: en fremlægning of de tre første suraer by Havens Forlag of Copenhagen. Translations yet to be published include Traditions of the Sunnah (Athar as-sunan) by Shaykh Muhammad ibn ‘Ali an-Nimawi (jointly with Mawlana In'amuddin), to be published by Turath Publishing Ltd. Among his unpublished translations are the Sciences of Tafsir comprising portions of Ibn Juzayy al-Kalbi’s Qur’anic commentary at-Tashil li ‘ulum at-tanzil, in particular his introductory sections on the essential elements of the sciences necessary for tafsir. He is author of a number of children’s books, The Year of the Elephant, The Great Victory and The Last Battle all of which are on the sirah of the Messenger of Allah, may Allah bless him and grant him peace, as well as The Story of Stories about the Prophet Yusuf, peace be upon him, in which he drew a great deal on the commentary of Ibn Juzayy, may Allah be merciful to him. He has also a poem God is Dead published in the Minaret journal of Stockholm, Sweden, and an as-yet unpublished collection of short stories called Tales Are Like That, and a novel called The Wings of the Butterfly. Abdassamad is a teacher of both adults and children in Qur’an recitation (tajwid) and meanings, Arabic language and the deen in general, most recently having organised and taken part in a conference under the auspices of Islamic Events of London on the History of the Islamic Khalifate, and having given discourses in London, Edinburgh, Dublin, Jena, Weimar, Copenhagen and the Midlands. 18 April, 2007 0:03

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