Inside the blessed house of Mawlid An-Nabi صلي الله عليه و سلم

Mawlid in masjid an-nabawi  صلي الله عليه و سلم

History of Mawlid in Makkah

Qasida in praise of the Prophet صلي الله عليه و سلم

Love for our Beloved صلي الله عليه و سلم

In Praise of our Beloved صلي الله عليه و سلم

The coming of the Messenger صلي الله عليه و سلم

The month of the birth of our Beloved صلي الله عليه و سلم

Ya Nabi Salamu Alaika!!

Mustafa Jaane Rahmat Peh Laako Salaam

The Fast of Yaum Al-Ithnayn

Sunni Muslims everywhere practice mawlid

…more mawlid in jeddah

Durud Sharif

** thesunnivoice.com celebrates it’s 5th year, it was this time (rabiul awwal) of 2007 that i was inspired to start this blog. celebrate our 2nd year with us by commemorating the holy mawlid an-nabi (saw) by sending abundant salat & salaams on the master of mankind, our beloved master sayyidina habibullah (saw). Assalatu wassalamu alaika ya sayyidi ya rahmatul lil alamin…..ya nabi salamu alaika, ya rasul salamu alaika, ya habib salamu alaika, salawatullah alaika!! **

Let us remember all our brothers and sisters who have left for the blessed Hajj 1430. May Allah allow them to perform their hajj smoothly and with ease, and accept their intentions and actions.

Ya Rabb! make this task an easy one for them all………..ameen summa ameen!

Not Seen: Dr. Muhammad Afifi al-Akiti (MCW member) from Oxford reported: Negative sighting. A group of us attempted to perform the communally obligatory sighting of Dhu l-Hijjah at an observatory in Oxford after Maghrib on Tuesday 17 November (the 29th day of Dhu l-Qa’dah for the UK). The western horizon is partly cloudy and the crescent could not be sighted. Still, we received news of positive sightings to the East of the UK from South Africa. This news, despite not being able to sight locally, makes it sufficient for the day of 1st Dhu l-Hijjah to be tomorrow, on Wednesday 18 November for those in the UK, by following the basic rule [dabit] in Islamic Law in this matter that whenever it is known that the crescent has been positively sighted in the East, local sighting inevitably follows, but not the other way round. Therefore, ‘Id al-Adha, the 10th of Dhu l-Hijjah, in the UK, should fall on Friday 27 November. Therefore, the first day of ‘Id al-Adha in the UK should fall on Friday 27th November 2009. Takbir!

Seen: Dr. Abdurrazak Ebrahim (MCW member) from Cape Town reported: The Dhul Hijjah Hilaal was sighted by naked eye from Signal Hill and Bakoven in Cape Town this Tuesday evening at 20:15 [17 November 2009 and the end of the 29th of Dhul Qada 1430 AH]. Kindly take note of the moon altitude when it was first sighted: +01°:30′:26″. This was as a result of a bank of cloud cover stretching over the horizon with a clear sky below of approximately 1.6 degrees in height. Sunset: 19:32 Moonset: 20:28 Lag: +00hr 59min Moon Age: +21hr 52min Moon Altitude: +01°:30′:26″ Moon Azimuth: +241°:10′:04″ Elongation: +10°:57′:12″.  The official first day of Dhul Hijjah 1430 AH in Southern Africa will correspond with Wednesday, 18 November 2009. Eid-ul Adha will be observed on Friday, 27 November 2009.

 Seen: Rashid Motala (MCW member) from Durban reported: The Hilaal was sighted in Cape Town this evening. Other parts of the country were overcast.

[source]

Al-Mustafa صلي الله عليه و سلم

The Light — The Shadowless One — His Hands — His beard & His hair — His Blessed Sandals — The Blessed Sandal — His infallibility — Tabarruk

his noble wives – hilya an-nabi (saw) – some of his many names

Seerah : Shamail Al-Tirmidhi –  Ar-Raheeq Al-Makhtum

Websites :  http://www.rasoulallah.net/  -  http://muhammad.net/ -http://www.lastprophet.info/

The answer for this is that the verbal pronoun huwa (“it is”) in the hadith conveys restriction of the grammatical predicate “worship” to its subject “invocation” and it thus renders definite the predicate, just as the author of al-Miftah[46] says and with whom the majority of the scholars agree concerning this hadith.  Thus, for example, when we say: “Allah — He is the Provider” (Allah huwa al-Razzaq) (51:58), it means there is no provider other than He.  Accordingly, when the Prophet said: “Invocation: it is worship” he signified that worship is restricted to invocation.  What is meant by the hadith is:

             “Worship is nothing other than invocation.”

And the Qur’an supports this meaning when it says: “Say: My Lord would not concern Himself with you but for your call (du`a) on Him” (25:77).  That is, He would not have shown favor to you were it not for your worship. For the honor of mankind lies in its worship and its respect in its knowledge and obedience. Otherwise, man would not be superior to the beasts. The Hajj, the Zakat, the Fast and the testimony of faith are all invocation and likewise reading of the Qur’an, dhikr or remembrance, and obedience.  Hence, worship is confined to invocation. Once this is firmly established, it becomes clear that there no proof in the hadith for what Wahhabis claim, because if asking for help is a kind of invocation, as the Wahhabis claim, it does not necessarily follow that asking for help is worship, since invocation is not always worship as is plain to see.[47]

 If, on the contrary, we restrict the subject “invocation” to the predicate “worship” in the hadith according to the interpretation of the author of al-Kashshaf [48] whereby the definition of the predicate in a nominal clause might be either restricted to the subject or restricted to the predicate, then the logical deduction of the Wahhabis whereby all du`a is worship is still not supported by it.  Otherwise, the definite article al in al-du`a (invocation or literally a call on someone) makes invocation generic and betokens universal inclusion into the genus. Yet this is not the case since not every invocation is an act of worship (`ibada).

On the contrary, the matter stands as we find it in the verse of Qur’an: “Nor call on other than Allah such as can neither profit thee nor hurt thee” (10:106) and similarly in  the verse: “Call your witnesses or helpers!” (2:23). Calling on Allah in the sense of requesting is found where the Qur’an says: “Call on Me and I will answer you” (40:60) and in the sense of a declarative statement: “This will be their prayer (da`wahum) therein: Glory  to Thee, O Allah!” (10:10). As for “calling on someone” in the sense of summoning them (nida’), we find: “It will be on the day when he will call you (yad`ukum)” (17:52) and in the sense of naming someone we find: “Deem not the calling (du`a) of the Messenger of Allah among yourselves like the calling of one of you to another” (24:63).

 As the author of al-Itqan[49] makes plain: If the definite article belongs to the genus and signifies universal inclusion therein, then the man who says: “Zayd! Give me a dirham” perpetrates an act of disbelief. Yet the Wahhabis, of course, will not claim this. Hence, it is plain that the definite article signifies specification.  So what is meant by invocation in the hadith is invocation to Allah and not calling on someone in the general sense.  The meaning would be:

         “Calling to Allah is one of the greatest acts of worship.”

 It is in the manner of the Prophet’s saying: “al-hajju `arafatun” or:

         “The Pilgrimage is `Arafah”[50]

which is taken to mean that this represents the Hajj’s greatest essential element. For the one making the request comes toward Allah and turns aside from what is other than He.  Furthermore, the request is commanded by Allah and the action fulfilling that command is worship.  The Prophet names it “worship” to show the subjugation of the subject making the request, the indigence of his condition, and the humility and lowliness of his worship.

 Among the proofs that what is meant by “invocation” in the hadith is the “calling on Allah” and not the general sense of “calling” is the fact which many grammarians confirm and Ibn Rushd clearly makes plain as does al-Qarafi also in his Commentary on al-Tanqih:[51] namely, that asking (al-su’al) is one of the categories of wanting (al-talab) put forth by one lower to one higher in station.  If it is addressed to Allah, it is named “request” (su’al) and “invocation” (du`a).  The latter is not applied to someone other than Allah. And if it is not permissible (la yajuz) to name the request of other than Allah by the unqualified name of du`a, then such a request a fortiori is not named a du`a in the sense of worship. [source]

Shaykh Nuh Ha Mim Keller writes;  I was one of those who asked our sheikh about the relation of the hadra to the shari‘a or “Sacred Law” which is the guiding light of our tariqa. As Muslims, our submission to the law is total, and there are no thoughts or opinions after legally answering the question “Does the hadra agree with orthodox Islam?”

see also; the legality of raqs  and this and The Whirling Dervishes