CELEBRATING THE BIRTHDAY OF PROPHET MUHAMMAD, PEACE AND BLESSINGS BE UPON HIM - ATIYYAH SAQR & YUSUF AL-QARDAWI

As Salaamu ‘alaykum. Does celebrating the birthday of Prophet Muhammad, peace and blessings be upon him, have any evidence from the Qur'an and Sunnah? www.Sunnidawateislami.Com has answered that question in their question-answer column saying that it is allowed to celebrate the Prophet's birthday, the Qur`an has approved it and there is evidence from it in the Sunnah. 

When I discuss this matter with my family, I tell them it is Bid’ah (innovation). Am I right? I'd like you to please clarify this matter to me. I'd also like to know the correct date of birth of our Prophet, peace and blessings be upon him, and the date he died.

(Fatwa dr Islam Online, 1 May 2004)

A: Wa’alykum As-salaamu wa Rahmatul Allahi wa Barakaatuh.

  In the Name of Allah, Most Gracious, Most Merciful. All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

  Dear questioner, first of all, we'd like to voice our appreciation for the great confidence you repose in us. Our utmost wish is to have our efforts come up to your expectation. May Allah help us all keep firm on the Straight Path, Amen! As regard your question, Sheikh ‘Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states:

  According to historians, the Fatimides were the first to celebrate the Prophet's birthday. Qalqashandi, in his book Subh Al-A`sha, says that the Fatimides used to make a huge celebration in Egypt and distribute large amounts of sweets for the occasion. Actually, the Fatimides used to celebrate the birthdays of other members of the Prophet's family and they also celebrated Christ's birthday"

  However, all of these celebrations were stopped in 488 upon an order from Caliph Al-Musta`li billah appointed as prime minister Al-Afdal Shahindah, son of Commander-in-chief Badr Al-Jamaali, a powerful man who conformed to the Sunnah as stated by Ibn Al-Atheer in his book Al-Kamel, volume 8, page 302.

  People stopped celebrating such occasions till Al-Ma'moon Al-Bataa'ihi came to power and issued an official decree in 517 enjoining the distribution of alms in 12th Rabee` Al-Awwal. Sanaa' Al-Malik was in charge of distributing them.

  When the Ayoubides came to power, they stopped all Fatimide practices, but families used to celebrate the Prophet's birthday in their houses. Then it returned to be officially celebrated at the beginning of the seventh century in the city of Irbil upon a decree from its prince, Muzafar Al-Deen Abi Sa`d Kawakbri Ibn Zein Ed-Deen `Ali- Ibn Tabakatikin, who was a Sunni.

  Muzafar gave great care and attention to such celebrations and ordered marquis to be erected starting from the beginning of Safar. Such tents, which were wonderfully decorated and extended from Al-Qal`a gate till the Khandaq gate. Muzafar used to go everyday after ‘Asr prayer to watch the festivities in these tents.

  The celebration was sometimes held on the 8th of Rabee` Al-Awwal (and sometimes on the 12th) which used to be an official holiday so that the people could enjoy the festival. Two days before the actual celebration, Muzafar used to order the sheep, cows and camels to be slaughtered in the main avenue amidst cheerful festivities, then the meat would be cooked and distributed among the people.

  Ibn Al-Haajj Abu `Abdullah Al-`Abdari says that such festivals were widespread in Egypt during his rein and condemned the innovations that used to take place during such festivals. (Al-Madkhal, volume 2, p 11, 12)

  Many books were written on the Prophet's birthday in the seventh century such as the stories of Ibn Dahya, who died in Egypt in 633 AH, Muhy Ed-Deen Ibn Al-`Arabi, who died in Damascus in 683 AH, Ibn Taghrabik, who died in Egypt in 670 AH; and Ahmad Al-`Azli and his son Muhammad, who died in Sabata in 670 AH.

  Due to the spread of innovation during such celebrations, scholars have denounced them and stated that they were groundless. Among those scholars is the Maliki jurist Taaj Ad-Deen `Umar Ibn Al-Lakhmi Al-Sakandari known as Al-Fakahaani, who died in 731 AH; he wrote his thesis Al-Mawrid fil Kalaam `Ala-Mawlid on this issue and As-Syooti quotes it in his book Husn Al-Maqsid.

  Sheikh Muhammad Fadl ‘Ashoor says that in the ninth century, scholars were divided over the issue. Some said it was permissible, others said it was not and it was recommended by As-Siyooti, Ibn Hajar Al-`Asqalaani and Ibn Hajar Al-Haythmi, yet they condemned the innovations that took place during such festivities. Their opinion was derived from the verse: "And remind them of the days of Allah" (Ibraheem: 5).

  Explaining the previous verse, An-Nasaa’i and ‘Abdullaah Ibn Ahmad report in Zawayd Al-Musnad and Al-Bayhaqi in Shu'ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Prophet, peace and blessings be upon him, said: "The days of Allah" are Allah's Blessings and Signs, and the Prophet's birth is a great bliss. (Al-Aloosi's Rooh Al-Ma`aani)

  Muslim reports on the authority of Qatadah Al-Ansaari that the Prophet, peace and blessings be upon him, was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation". It is also reported on the authority of Ibn `Abbas and Ibn Jabir that the Prophet, peace and blessings be upon him, was born in the "year of the elephant" on the 12th of Rabee` Al-Awwal. He also received the Divine Revelation, ascended to the Heavens, migrated to Madinah and died on the 12th of Rabee` Al-Awwal.

  The Prophet, peace and blessings be upon him, says that the day he was born was a special day. Since it is well known from Shari`ah that Muslims should seize the opportunity in blessed days and do good deeds, Muslims should celebrate the Prophet's birthday so as to thank Allah for guiding them to Islam through Prophet Muhammad, peace and blessings be upon him.

  Therefore, celebrating the Prophet's birthday is permissible provided that it does not include committing any of the prohibited things. As for throwing banquets, this comes under the verse saying: "O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.‏‏‏" (Al-Baqarah: 172)

  My opinion is that celebrating such a religious occasion is recommended especially nowadays for youth have become forgetful of these religious occasions and their significance because they have indulged in other celebrations.

  Celebrating such a great event should be done through reading more about the Prophet's Sunnah and life, building mosques, religious institutes and doing other forms of charity work that remind people of the Prophet's life and his struggle.

   Therefore, it is permissible to celebrate the Prophet's birthday as an expression of our love to him and our endeavor to follow him as an example provided that these celebrations do not involve any of the prohibited things. Some prohibited things are improper intermingling between men and women, behaving improperly at mosques and partaking in innovations such as worshiping at tombs and other things that violate the teachings of Islam. If such previously mentioned violations surpass the religious benefit realized from these celebrations, then they should be stopped in order to prevent harm and wrongdoing as indicated in the Shari’ah."


Sheikh Yusuf Al-Qaradawi adds:


  We all know that the Companions of the Prophet, peace and blessings be upon him, did not celebrate the Prophet's birthday, Hijrah or the Battle of Badr, because they witnessed such events during the lifetime of the Prophet who always remained in their hearts and minds. 

  Sa’d Ibn Abi Waqqaas said that they were keen on telling their children the stories of the Prophet's battles just as they were keen on teaching them the Qur'an. Therefore, they used to remind their children of what happened during the Prophet's lifetime so they did not need to hold such celebrations. However, the following generations began to forget such a glorious history and its significance. So such celebrations were held as a means of reviving great events and the values that we can learn from them.
  Unfortunately, such celebrations include some innovations when they should actually be made to remind people of the Prophet's life and his call. Actually, celebrating the Prophet's birthday means celebrating the birth of Islam. Such an occasion is meant to remind people of how the Prophet lived.

  Allah Almighty says: 

"Verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much." (Al-Ahzab: 21)

  By celebrating the Prophet's Hijrah, we should teach people values such as sacrifice, the sacrifice of the Companions, the sacrifice of `Ali who slept in the Prophet's place on the night of the Hijrah, the sacrifice of Asmaa' as she ascended the Mountain of Thawr. We should teach them to plan the way the Prophet planned for his Hijrah, and how to trust in Allah as the Prophet did when Abu Bakr told him: "We could be seen so easily, the Prophet replied saying: "O Abu Bakr! What do you think of two when Allah is their third?" "Have no fear, for Allah is with us." (At-Tawbah: 40)

  We need all these lessons and such celebrations are a revival of these lessons and values. I think that these celebrations, if done in the proper way, will serve a great purpose, getting Muslims closer to the teachings of Islam and to the Prophet's Sunnah and life.

  As for celebrating `Ashooraa', the Prophet, peace and blessings be upon him, celebrated this day by fasting only. He asked the Jews why they fasted on that day and they told him that it was the day that Allah saved Moses and the people of Israel.

  The Prophet replied saying: "We have more of a right to Moses than you." So he fasted on that day and ordered the people to fast on that day.
  He also said near the end of his life: "By Allah, if I lived longer I would fast on the 9th of Muharram." That is, that he would fast on the 9th and the 10th in order to be different from the Jews who fast on the 10th only.

  However, some of the Sunnis celebrate `Ashura as if it were a feast. The Shi`ah consider it a day of sadness and mourning, but all such things are innovations and are completely un-Islamic.

  As for the second part of the question, the exact date of the Prophet's birth is controversial, but it is most likely to be on Monday, 9th Rabee` Al-Awwal (20th or 22nd of April, 571 AC), the same year in which the invasion of the Elephants took place against the Ka`bah. And he, peace and blessings be upon him, passed away on Monday 12, Rabee` Al-Awwal in the eleventh year of Hijrah (8 June 632 AC.)"

   Allah Almighty knows best.

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My Tazkirah 004: Antara Keelokan Seorang Mukmin

Rasulullah s.a.w bersabda mafhumnya: “Sebahagian DARIPADA KEELOKAN SEORANG MUKMIN ialah MENINGGALKAN APA YANG TIDAK BERFAEDAH BAGINYA”.

(Hadis Hasan, diriwayatkan oleh al-Tarmizi dan lain-lain sedemikian)

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My Tazkirah 003: Amal yang Dicintai oleh Allah

Rasulullah s.a.w bersabda mafhumnya: “Bebanilah diri kalian dengan amal yang SESUAI dengan kemampuan kalian, kerana Allah tidaklah bosan sampai kalian merasa bosan. (Ketahuilah bahwa) AMALAN YANG PALING DICINTAI oleh ALLAH adalah AMALAN YANG BERTERUSAN (BEKEKALAN KONSISTEN) WALAUPUN SEDIKIT.” (Riwayat Abu Daud, al-Nasa‘i dan Ibnu Majah)

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Islam & Pertanian I

    Beberapa bulan lalu terdapat pandangan yang dilontarkan kepada  Pusat Islam supaya turut sama berkongsi maklumat  atau penulisan berhubung al-Quran dan pertanian, atau Islam dan pertanian. Pandangan tersebut saya rasakan amat baik dan selaras dengan agenda semasa universiti. Namun akibat kekangan masa dan waktu, kesempatan untuk menghasilkan penulisan berhubung perkara tersebut hanya tiba beberapa bulan selepasnya. Mudah-mudahan, penulisan ringkas ini mampu menyumbang sesuatu yang bermanfaat sebagai perkongsian ilmu yang berguna berhubung perkara tersebut.

  Kesempurnaan Islam

   Secara umumnya, Islam merupakan agama yang menitik beratkan segala urusan kehidupan. Tidak ada aspek dalam kehidupan manusia ini melainkan terdapat di dalam Islam ruang perbincangan berhubung dengannya. Hal ini sama ada  disentuh secara langsung atau tidak langsung, atau setidak-tidaknya Islam meninggalkan prinsip-prinsip teras untuk  manusia supaya mampu untuk dijadikan panduan dalam kehidupan sehariannya. Antara aspek tersebut ialah pertanian, bercucuk-tanam, tumbuh-tumbuhan, pokok-pokok serta perkara-perkara yang mempunyai hubungan dengannya.

  Keistemewaan Pepohon dan Tanaman

  

    Dalam  al-Quran , perkataan شجرة   (pokok) telah disebut sekitar 19 tempat, sementara perkataan زرع (tanam/tanaman) telah disebut sekitar 13 tempat. Manakala di dalam   al-Sunnah, terdapat hadis-hadis yang banyak yang  menyentuh tentang perkara-perkara yang mempunyai hubungan dengan tumbuhan dan tanaman. 

  Malah pepohon pokok mendapat perhatian yang  istemewa di dalam Islam, sehingga ia sering dijadikan gambaran perumpamaan  balasan atau ganjaran (pahala) terhadap sebahagian amalan kebaikan yang dilakukan di dunia yang akan diterima di hari akhirat. Hal ini kerana pepohon pokok mempunyai sifat atau simbol manfaat, keindahan dan kesempurnaan nikmat. 

    Dalam sebuah hadis yang diriwayatkan oleh Jabir bin Abdullah r.a, bahawa Rasulullah s.a.w pernah bersabda mafhumnya: “Sesiapa membaca ‘Subhanallah al-’Azim wa bihamdih’ nescaya tumbah sepohon kurma (dalam riwayat yang lain sepohon pokok) baginya di Syurga.” (Diriwayatkan oleh Ahmad (3/440), al-Tirmdhi (al-Da’wat 5/511, Ibn Majah (al-Adab 2/1251)) (Rujuk: Majallah al-Buhuth al-Islamiyyah, Bil. 33, 1412H)

   Malah perhatian syariat Islam terhadap pepohon pokok, tumbuhan dan tanaman mencapai tahap yang terbaik sehingga tidak ditemui baginya bandingan dalam syariat yang lain. Hal ini tidak berlaku dalam syariat-syariat yang lalu begitu juga agama, anutan atau pegangan lain. Begitu juga agak sukar untuk kita temui dalam mana-mana pemerintahan yang lalu selain Islam di mana pemerintahnya sering berpesan kepada tentera-tenteranya yang turun ke medan peperangan agar menjaga hak pokok-pokok dan tanaman sepertimana mereka perlu menjaga nyawa-nyawa mereka yang tidak berdosa dan tidak terlibat dalam peperangan. 

  Contoh pesanan ini dapat dilihat antaranya sepertimana yang pernah dicatatkan oleh Imam Malik bin Anas dalam Muwatta’ (al-Jihad, 2/448), ‘Abd al-Razzaq (5/199) dan al-Baihaqi (9/85) berhubung pesanan Abu Bakr al-Siddiq kepada Yazid bin Abu Sufyan, (seorang komander untuk salah satu battalion tentera Muslimin) ketika mengutuskan angkatan tentera Mulsim untuk berhadapan dengan Rom di Syiria: 

  “Kamu akan mendapati bahawa  di sana ada orang-orang yang mendakwa bahawa mereka telah benar-benar menyerahkan diri kepada Allah, maka biarkanlah mereka dengan dakwaan mereka. Dan aku berpesan kepada kamu dengan sepuluh perkara: Jangan membunuh wanita atau kanak-kanak atau orang tua. Jangan menebang pokok berbuah. Jangan memusnahkan tempat yang didiami. Jangan disembelih biri-biri  atau unta kecuali jika anda perlu untuk makanan. Jangan membakar  lebah dan jangan menenggelamkannya. Jangan mencuri dari harta rampasan, dan jangan menjadi pengecut”.

     Hal ini telah diketahui umum oleh kaum Muslimin dan dianggap sebagai perlembagaan am di mana kepatuhan terhadap peraturan-peraturan tersebut dianggap sebagai antara pra-syarat untuk mendapat bantuan kemenangan daripada Alla s.w.t. 

 Islam tidak mengizinkan menebang pokok yang berbuah melainkan ketika mencapai tahap-tahap keperluan dan darurat. Perkara ini juga sering menjadi perbahasan para ilmuwan dan Fuqaha Islam. Imam Ibn Hajar al-Asqalani ketika mensyarahkan hadis Bukhari (Bab Memotong Pohon Pokok dan Pohon Kurma) umpamanya pernah menjelaskan pandangan-pandangan ulam berhubung perkara ini. 

 Di antara petunjuk lain yang menunjukkan Islam amat memberi perhatian kepada pepohon pokok juga adalah tegahan nabi s.a.w melakukan Qada Hajat di bawah pohon yang mampu dijadikan tempat untuk berteduh. Maka diqiaskan juga perkara-perkara yang selainnya, seperti membuang sampah dan sisa kotoran. 

  Selain itu, Islam juga amat menggalakkan meperbanyakkan pokok dan tanaman kerana besarnya faedah yang mampu diperolehi daripadanya. 

    

    Dalam sebuah hadis yang diriwayatkan olehn Anas bin Malik r.a, bahawa rasulullah s.a.w bersabda mafhumnya: 

  “Jika berlaku hari kiamat, sedangkan di tangan seseorang kamu terdapat benih kurma, maka jika dia mampu untuk tidak bangun sehingga dia menanamnya, maka hendaklah dia menanamnya” (Ahmad 3/183, Bukhari di dalam Adab al-Mufrad)

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