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The Birth-Date of the Prophet and the History of the Mawlid – Part I of III




Part 1 | Part 2 | Part 3

This article comprises of three parts. In part one, the various opinions regarding the birth-date of the beloved Prophet salla Allahu alayhi wa sallam are mentioned. In part two, the history of celebrating this day will be documented.

2206562-5-muhammad-calligraphyIt is a commonly held belief that the birth-date of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) is the 12th of Rabīʿ al-Awwal, in the ‘Year of the Elephant’, which is the year that the Abyssinian Emperor Abraha attacked the Kaʿbah with an army of elephants. However, most Muslims are unaware that there has always been great controversy over the precise date of the Prophet’s salla Allahu alayhi wa sallam birth, and it is quite possible that the 12th of Rabīʿ al-Awwal is not in fact the strongest opinion on the matter.

There is no narration in the famous ‘Six Books’ of ḥadīth that specifies when the Prophet salla Allahu alayhi wa sallam was born. Rather, the only narration that exists specifies the day he was born, and not the date. Abū Qatāda narrates that a Bedouin came to the Prophet and asked him about fasting on Monday, to which the Prophet salla Allahu alayhi wa sallam replied, “That is the day I was born on, and the day that the revelation began” [Narrated by Muslim]. Therefore, the Prophet salla Allahu alayhi wa sallam was born on Monday. But Monday of which month, and which year? For that, we need to turn to other sources. Again, no standard source book of ḥadīth mentions any precise date. However, there is a tradition of disputed authenticity, in the Sunan of al-Bayhaqī [vol. 1, p. 79] states that Suwayd b. Ghafla narrated, “The Prophet salla Allahu alayhi wa sallam and I were born in the same year, the ‘Year of the Elephant.'” Certain other evidences also indicate that he was born this year. Hence, from the extended books of ḥadīth, two pieces of information can be gleaned: that he was born on a Monday (and this is confirmed), and that he was born in the ‘Year of the Elephant’ (and this is most likely correct).

When we turn to books of history, a number of dates regarding the birth of the Prophet salla Allahu alayhi wa sallamare found. Ibn Isḥāq (d. 150 AH), the earliest and most authoritative biographer of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him), states, without any isnād or other reference, that the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) was born on Monday, the 12th of Rabīʿ al-Awwal, in the ‘Year of the Elephant’.1 Between Ibn Isḥāq and the birth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) lies almost two centuries, so some more proof is needed before this date is settled on.

Another extremely important early source, Ibn Saʿd (d. 230 AH) in his Ṭabaqāt,2 mentions the opinion of a few early authorities regarding the date of his birth. In order, they are:

1) Monday, 10th of Rabīʿ al-Awwal, the ‘Year of the Elephant’.

2) Monday, 2nd of Rabīʿ al-Awwal.

3) Monday, no precise date.

4) The ‘Year of the Elephant’, no precise date.

It is interesting to note that Ibn Saʿd, one of the most respected historians of early Islam, does not even list the date of the 12th of Rabīʿ al-Awwal as a possible candidate. Of course the last two opinions are correct and do not clash with any specific date, but by quoting earlier authorities who only gave this information, it can be noted that the precise birth date of the Prophet salla Allahu alayhi wa sallam was not known to them, hence they only gave the information they knew.

Ibn Kathīr (d. 774), the famous medieval historian, also lists many opinions in his monumental al-Bidāya wa-l-nihāyah regarding the birth-date of the Prophet salla Allahu alayhi wa sallam.3 He states that the majority of scholars believed that the Prophet salla Allahu alayhi wa sallam was born in the month of Rabīʿ al-Awwal, but differed regarding the precise day of the month. Some of these opinions are:

1. 2nd Rabīʿ al-Awwal. This was the preferred opinion of Abū Maʿshar al-Sindī (d. 171 AH), one of the earliest scholars of sīra, and of the famous Māliki jurist and scholar, Ibn ʿAbd al-Barr (d. 463). It was also listed by al-Wāqidī (d. 207 AH) as a possible opinion. [Al-Wāqidī is one of the most reputable early historians of Islam, despite his weakness as a narrator of ḥadīth].

2. 8th of Rabīʿ al-Awwal. This was the opinion of the Andalusian scholar Ibn Ḥazm (d. 456 AH), and many of the early scholars. Imām Mālik (d. 179 AH) reported this opinion from al-Zuhrī (d. 128 AH) and Muḥammad b. Jubayr b. Muṭʿim (a famous Successor), amongst others. Ibn ʿAbd al-Barr, while subscribing to the first opinion, said that this opinion was the opinion of most historians. Ibn Diḥya (d. ~ 610 AH), one of the first to write a treatise on the birth of the Prophet salla Allahu alayhi wa sallam, also considered this date to be the strongest opinion.

3. 10th of Rabīʿ al-Awwal. This has been reported by Ibn ʿAsākir (d. 571 AH) from Abū Jaʿfar al-Bāqir (d. 114 AH), a descendant of the Prophet salla Allahu alayhi wa sallam and an alleged Imam of the Shiʾites. It is also the opinion of al-Shaʿbī (d. 100 AH), a famous scholar and student of the Companions, and al-Wāqidī (d. 207 AH) himself.

4. 12th of Rabīʿ al-Awwal. This is the opinion of Ibn Isḥāq (d. 150), who reported it without any reference. In other sources, it is reported as the opinion of Jābir and Ibn ʿAbbās, but there is no isnād found in any primary source book to them. Ibn Kathīr writes, “…and this is the most common opinion on the matter, and Allah knows best.” I could not find this opinion attributed to any other authorities of the first few generations of Islam.

5. 17th of Rabīʿ al-Awwal. This was the opinion of some Shiʾite scholars, and is rejected by most Sunnī authorities.

6. 22nd of Rabīʿ al-Awwal. This opinion has also been attributed to Ibn Ḥazm.

7. In the month of Ramaḍān, without a specific date, in the ‘Year of the Elephant’. This was the opinion of the famous early historian al-Zubayr b. al-Bakkār (d. 256), who wrote the first and most authoritative history of Makkah, and some early authorities agreed with him.

8. 12th of Ramaḍān, in the ‘Year of the Elephant’. This opinion was reported by Ibn ʿAsākir as being held by some early authorities.

These are the most predominant opinion regarding the date of the Prophet’s salla Allahu alayhi wa sallam birth. However, this is by no means comprehensive – for example, a modern researcher has concluded that the 9th of Rabīʿ al-Awwal is the strongest candidate for the exact date, whereas a few earlier authorities even disputed the very year, claiming that it was ten, or twenty-three, or forty years after the ‘Year of the Elephant’.4

Why is the opinion of the 12th of Rabī al-Awwal so popular?

As can be seen, there are numerous opinions regarding the precise date of the birth of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) some of which differ about the month, and others even the year. However, an overwhelming majority of historians and scholars agreed that he was born on a Monday, in Rabīʿ al-Awwal, in the ‘Year of the Elephant’, which corresponds to 570 (or 571) C.E.

Within the month of Rabīʿ al-Awwal, more than half a dozen opinions exist. Out of all of these dates, the two dates of the 8th and the 10th were in fact more popular opinions in the first five centuries of Islam, and in particular the former opinion was given greater credence. Why, then, is the date of the 12th of Rabīʿ al-Awwal considered the most popular in our times, so much so that most people are unaware of alternate opinions? This question is all the more compelling in light of the fact that Ibn Isḥāq narrates this opinion without any reference. This can be explained, and Allah knows best, by two factors.

Firstly, the popularity of Ibn Isḥāq himself. His book of sīra is a primary source of information regarding the biography of the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him). Since his bookis a standard reference for all later writings, many scholars simply copied and pasted his opinion, disregarding the other opinions (some of which were given more weight by earlier authorities).

Secondly – and this perhaps is a stronger factor – the first time that a group of people decided to take the birthday of the Prophet salla Allahu alayhi wa sallam as a public day of celebration (i.e., the inception of the celebration of the mawlid) , it so happened that they chose this opinion (viz., the 12th of Rabī al-Awwal). Hence, when the practice of the mawlid spread, so did this date. This also explains why Ibn ʿAbd al-Barr, writing before the conception of the mawlid in the fifth century of the hijrah, stated that the most common opinion amongst historians was in fact the 8th of Rabīʿ al-Awwal, and yet Ibn Kathīr, writing three centuries later, after the mawlid had been introduced as a public festival, stated that the 12th of Rabīʿ al-Awwal was the most common opinion.


The exact birth-date of the Prophet salla Allahu alayhi wa sallam has always been the subject of dispute amongst classical scholars. Nothing authentic has been reported in the standard source books of tradition, and this fact in itself shows that it was not held in the significance that later authorities did. The 12th of Rabīʿ al-Awwal is a strong candidate for being the exact birth date of the Prophet salla Allahu alayhi wa sallam, but the 2nd, 8th and 10th are also viable and well-respected positions, with the 8th being the weightiest.

As to who was the first to celebrate the mawlid, and how it spread in Muslim lands, that shall form Part II of this article, insha Allah.

Sh. Dr. Yasir Qadhi is someone that believes that one's life should be judged by more than just academic degrees and scholastic accomplishments. Friends and foe alike acknowledge that one of his main weaknesses is ice-cream, which he seems to enjoy with a rather sinister passion. The highlight of his day is twirling his little girl (a.k.a. "my little princess") round and round in the air and watching her squeal with joy. A few tid-bits from his mundane life: Sh. Yasir has a Bachelors in Hadith and a Masters in Theology from Islamic University of Madinah, and a PhD in Islamic Studies from Yale University. He is an instructor and Dean of Academic Affairs at AlMaghrib, and the Resident Scholar of the Memphis Islamic Center.



  1. Avatar


    March 11, 2009 at 9:08 AM

    Well presented. It was beneficial to see the different sources as references and what they say in an academic manner. JazakAllah khair, Shaykh.

    • Avatar


      December 16, 2016 at 9:28 PM

      Well today time and day we can tell what’s going on in the world.
      How long ago Quran was revealed and who started to compile and so forth.
      How difficult it is to find the exact date?

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    Ibn Qays

    March 11, 2009 at 9:30 AM

    MashaaAllah, very interesting. I’m wondering what opinion did Ibn al-Qayyim give in Zaad al-Ma’aad?

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    March 11, 2009 at 9:35 AM

    So we can safely say the month of Rabī’ al-Awwal is the month of the Prophet’s (peace be upon him) birthday. :-D

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    Ibn Mikdad

    March 11, 2009 at 9:38 AM

    Esselamu alaykum wa rahmatullah wa baraktuhu,

    Just one question. If we know that the Prophet s.a.w.s. was born on one of the monday of Rabīʿ al-Awwal in 570 and 571 C.E., would it not be useful to count back through the calender and see on what dates did mondays fall in Rabīʿ al-Awwal in these two years?


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      January 14, 2014 at 4:31 AM

      Assalaam U Alaikum Wa Rehmatullahi Wa Barakatuhu,
      Please find the dates and days as below

      569 AD = -55BH Tuesday
      570 AD = -54BH Sunday
      571 AD = -53 BH Thursday
      572 AD = -52 BH Monday
      Since we have to take -53 BH as the year (Age of Huzoor Muhammad (SAW) at the time of Hijrat), and if we calculate, we will find Monday falling on 9
      571 AD = -53 BH Monday on 9th Rabbi Ul Awwal

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        January 14, 2014 at 4:32 AM

        Correponding Gregorian date is 20th April 571 AD

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        Haseeb Ahmad

        December 25, 2015 at 5:22 PM

        You are 100 percent Righy

    • Avatar

      Abdollh Salleh

      December 15, 2016 at 6:07 AM

      The calendar itself had changed a lot.

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    March 11, 2009 at 9:39 AM

    Mawlid Mondays:

    Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (peace be upon him) was asked about fasting on Mondays. He said, “That is the day on which I was born and the day on which I received Revelation.”

    Source: Sahih Muslim

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    Yasir Qadhi

    March 11, 2009 at 10:29 AM

    Esselamu alaykum wa rahmatullah wa baraktuhu,

    Just one question. If we know that the Prophet s.a.w.s. was born on one of the monday of Rabīʿ al-Awwal in 570 and 571 C.E., would it not be useful to count back through the calender and see on what dates did mondays fall in Rabīʿ al-Awwal in these two years?


    The problem with this is that the ‘conversion’ between Gregorian and Hijri is not precise. No one kept records back then, and we have at least half a dozen attempts (some of them online, most in print) to provide such conversion tables, but no two tables are completely identical.


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      Munawwar Kavungal

      April 29, 2015 at 8:55 AM

      Muhammad Husayn Haykal in his biography of Prophet SAAWS mentions about even more options of Muharram, Safar & Rajab in addition to Rabee’ al awwal & Ramadaan. Further he also states about the French orientalist mentioning the most probable time being in August 570 CE which corresponds to Rajab.
      Recent archeological findings give weight to the other opinions regarding the “year of elephant” matter. Contrary to the generally held view, year of elephant was some 17~18 years before Prophet SAAWS’ birth. Haykal too mentions the other opinions, mentioned in Seerah texts, in this matter that the incident was 15 years before Prophet SAAWS’ birth or even 30 or 70 years before his birth.
      Personally, I am inclined to believe that Prophet SAAWS’ birth was in 570 CE August, mid-Rajab 15 years after Year of Elephant, on a Monday. I say mid -Rajab because of the commonly held view that the corresponding eve was a full-moon one.
      Wallaahu a’lam

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    March 11, 2009 at 10:49 AM

    Jazak Allah Khairun Shaykh…this is really beneficially for us…as it is “mawlid season”..I think we def need to have some information on this topic, so people can read for themselves…Def looking forward to part 2 very soon!!

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      February 14, 2019 at 9:06 AM

      Na’am. We must know the reasons for this practice being a bid’ah.

      Who was the first person to introduce this practice?

      NOT the Prophet (sallallaahu alayhi wa sallam) , NOT the companions (may Allaah be pleased with them)

      Then who, if it wasn’t done by the Salaf, the best of generations?

      The milad (celebrating birthday of prophet mohammad(pbuh)) was first introduced by the Shee’ah Faatimids after the three best centuries of Islam. The next person to do this after them and re-introduce it Was King Al-Mudhaffar Abu Sa‘eed Kawkaboori, the king of Irbil, at the end of the sixth century or the beginning of the seventh century AH, as was mentioned by the historians such as Ibn Khalkaan, and others.

      Abu Shaamah said:
      “The first person to do that in Mosul was Shaykh ‘Umar Ibn Muhammad Al-Malaa, one of the well-known righteous people. Then the ruler of Irbil and others followed his example.”

      Ibn Katheer, said in his biography of Abu Sa’eed Kazkaboori:
      “He used to observe the Mawlid in Rabee’ Al-Awwal and hold a huge celebration on that occasion… some of those who were present at the feast of Al-Muzaffar on some occasions of the Mawlid said that he used to offer in the feast five thousand grilled heads of sheep, ten thousand chickens and one hundred thousand large dishes, and thirty trays of sweets… he would let the Sufis sing from Dhuhr until Fajr, and he himself would dance with them.”

      Thus it is not the beloved prophet nor are the rightly guided khalifahs who endorsed eid milad-un-nabi (celebrating birth day of prophet) in to Islam. It is above mentioned persons who did so. And our beloved prophet has guided us regarding these newly invented things in islam:

      Narrated by Ali ibn AbuTalib That the Prophet of Allah (saws) said: “If anyone introduces an innovation (in religion), he will be responsible for it. If anyone introduces an innovation or gives shelter to a man who introduces an innovation (in religion), he is cursed by Allah, by His Angels, and by all the people.” Sunan of Abu-Dawood [Hadith 4515]

      Narrated by Jabir ibn Abdullah That the Prophet of Allah (saws) said in a sermon: “The best speech is that which is embodied in the Book of Allah, the Al Quran; and the best guidance is the guidance given by me, Mohamed (saws). The most evil affairs are the innovations, and every innovation is an error.” Sahih Muslim [ 1885]

      Note here what the blessed prophet(pbuh) is saying “ EVERY INNOVATION IS AN ERROR”, thus includes every innovation, no matter how people categories them.

      A’ishah narrated that: The Messenger of Allah (ﷺ) said: “Whoever innovates something in this matter of ours (i.e. Islam) that is not part of it, will have it rejected.” (Sahih) ibn majah [Vol. 1, Book 1, Hadith 14]

      Thus a believer should fear Allah, and avoid all these celebrations which have no base in Islam. There is absolutely no record, that our beloved prophet ever celebrated birthday of any of the individual, nor did any of the companion ever did so.

  8. ibnabeeomar


    March 11, 2009 at 11:14 AM

    in one class i took on salah, we learned that some of the variant narrations about different acts such as being able to say tasleem once instead of twice, or reciting basmala out loud – that they are all from the sunnah, and the best way to implement the narrations was to do different things at different times.

    i think the desi tv stations on satellite are trying to deal with the ikhtilaaf in this manner. there is mawlid programming every day during rabi al-awwal.

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    March 11, 2009 at 1:50 PM

    Assalamu Alykum Warahmatullah

    JazakAllahu Khair ya Sheikh,

    MashAllah I’m so pleased with the educated discussion.

    The refutations, ‘anti-mawlid approach’ and the fatwa approach never appealed me. Plus I never couldn’t connect to my subjects with regards to giving nasiha on this topic since we didn’t really have a common platform to begin with. Now I understand where to start from and to see the picture as a whole. Instead of getting into arguments, the interesting discussion is bound to attract attention, InshAllah.

    May Allah SWT grant you the best of Dunya and Akhira. Ameen.

  10. Avatar


    March 11, 2009 at 1:53 PM

  11. Pingback: The Birth-Date of the Prophet and the History of the Mawlid - Sheikh Yasir Qadhi « Seeker’s Digest

  12. Avatar

    Yasir Qadhi

    March 11, 2009 at 2:45 PM

    Date & Time of Birth

    Jazak Allah for that. However it appears that the strongest opinion is that the actual birth took place after Fajr, and Allah knows best. Since this was not relevant to the intent of the article I didn’t go into this tangent, but there are some statements to support this (and the opinion that you referenced has its evidence as well).

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    March 11, 2009 at 3:51 PM

    mashAllah for the educated and polite discussion:

    I agree with the statement of Shaykh Abullah bin Bayyah on the matter:
    So in my opinion there is no need to prolong discussion of it, nor to fuel further debate about it. In conclusion: whoever celebrates the Mawlid by relating events from the life of the Prophet, peace be upon him, or by recounting his splendid virtues; doing so without mixing this with any act that the Sacred Law deems repugnant; nor with the intention of it being recommended or obligatory – so if it is celebrated with the conditions I have mentioned; without bringing in to it anything that contravenes the Sacred Law; but out of love for the Prophet, peace be upon him – then, Allah willing, there is no problem with it, and he will be rewarded. This was mentioned by Shaykh al-Islam Ibn Taymiyyah who said that one will be rewarded for their intention. He states this in Iqti∂å’ al-Íirå† al-Mustaq•m.2 As for those who abstain from the act, also desiring to conform to the prophetic guidance and fearful of falling into bid‘ah, they too shall be rewarded, Allah willing. The issue is not really that big; nor is it necessary to pay it more attention than it actually deserves.

    • Avatar


      December 16, 2016 at 9:32 PM

      We rather be helping our families, relative, friends and community instead

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    Kanika A.

    March 11, 2009 at 4:09 PM

    Jazzak Allah khair shaikh for that informative article.

    I dont know if this is within the scope of the next article but could you shed some light on the burda. I have heard from one of your lectures that it contains statements of shirk in them. I am learning Arabic from a student of knowledge and I asked him about it yesterday. He said a lot of people have misunderstood the statement “prophet (saw) has the knowledge of the pen and the tablet”. He said that this knowledge doesnt mean complete knowledge and it simply means more knowledge than any of regular humans. He said the word ‘min’ means a part of knowledge. He also told me that it used to be on the walls of Masjid An-Nabawi at some point etc.

    I personally like to be on the safer side and leave the doubtful for that which is undoubtful but I am just curious about this b/c of its immense popularity (and i have heard it before and honestly it does sound pretty good !) – but I would like to know what the truth is …


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    abu Rumay-s.a.

    March 11, 2009 at 4:24 PM

    Masha`Allah nice piece as usual.

    One further point to consider is that had the exact date been of religious or spiritual significance, would it not have been revealed through clear authentic narrations?

    for indeed there is nothing that draws us closer to Allah except that the Prophet (saws) has informed us about it…

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    abu Rumay-s.a.

    March 11, 2009 at 5:12 PM

    there is one interesting attempt by an egyptian, Mahmud Pasha al Falaki back in 1986 as cited in Dr. Mohar Ali’s book, Siratal Nabi that this person carried out minute astronomical calculations and estimated that the only Monday in Rabi Al Awala between 8-12 (from different narrations) is the 9th.

    Again, as shaikh Yasir pointed out, the problem is with the hijri-miladi conversions which differ and are not precise and the premise is based on certain assumptions which leads further ambiguity when trying to identify the exact date…

  17. Avatar


    March 11, 2009 at 5:36 PM

    If I was born on the 12th of Rabi’ Al-Awwal, do you think it’d be cool if we had one of those conjoint birthday parties?

  18. Avatar

    Muslim Investor

    March 11, 2009 at 5:55 PM

    Sh. Yasir,

    Jazak Allah kheir for this attempt. I do however have an elementary question on this topic. Besides the fact that Muhammad (pbuh) is our prophet and we love him and want to celebrate his life and remember his deeds and message. Why is it important to know the date of his birth? If I know Bedouin culture, few if any know the date of their birth. Many know the year based on a major event that took place in that year based on someone, perhaps family, related it to them at an older age. This phenomenon still exists among many in the Gulf where birth certificates did not exist for a long time. As such, birthdays and birthday celebrations have not been a significant part of the culture.

    Thank you and Allah knows best.


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    Kanika A.

    March 11, 2009 at 6:04 PM

    wow subhanAllah…looks like I found my answer on Almaghrib forums.

    If there is anybody else interested in “shirk in burda” (written by Sh. Yasir) here’s a link:

    very interesting how my teacher translated that line as He (saw) has part of knowledge of tablet and pen whereas in the above post Sh. Yasir translated it as … “part of the knowledge of prophet (saw) is the knowledge of tablet and pen”

    … now this comes down to Arabic and I find this issue as a doubtful matter so I choose to stay away from it inshAllah.

    I hope this benefits others who had the same concern as I did.


    • Avatar

      Ahmad Omar

      January 2, 2015 at 4:33 PM

      It would be beneficial for you if you go and check this link out … Qassida burda explained…. And this video also contain the section of burda which you mentioned … Part of knowledge of lauh mahfooz by (prophet peace be upon him)….

    • Avatar

      Nacer Amraoui

      December 8, 2016 at 5:42 PM

      Why don’t you read the burda without the doubtful lines. It is beautiful. However, the burdahof Imam Busairi is not the original one. The original Burdah is by Ka,ab Ibn Zuhair, also known as Banat Suad.

  20. Avatar


    March 11, 2009 at 6:27 PM

    Asalaamu Alaykum,

    Jazakullah Khair Shaykh for this very informative article.

    Insha’Allah you will come out with article 2 quickly so many can learn and benefit from it

  21. Avatar


    March 11, 2009 at 7:41 PM

    Anyone who celebrates Mawlid should also celebrate Christmas, the birthday of Prophet Eesa [as].

    • Avatar


      January 11, 2015 at 2:47 AM

      @J.pls justify your statement with solid evidences.

  22. Avatar

    Kaja Moinudeen

    March 11, 2009 at 10:12 PM


    So do we derive that we can celebrate Prophet (SAWS)’s birthday every monday by fasting on that day?

  23. Avatar


    March 11, 2009 at 10:42 PM

    @ Kaja

    So do we derive that we can celebrate Prophet (SAWS)’s birthday every monday by fasting on that day?

    WaAlaikum Salam wr wb,

    We, as muslims, do not fast on the days that we celebrate. Fasting is forbidden of Eid’s along with Ayyamuthashriq (three days followed by Eid-ul-azh-ha) and Prophet (SAW) and forbade fasting on fridays alone unless with some exceptions…

    Rasool (SAW) encouraged the ummah to fast on monday…. Adding to the fact that exact Birth date of Prophet (SAW) was not explicity revealed to us, should suggest us something….

  24. Avatar

    Abd- Allah

    March 11, 2009 at 11:00 PM

    I don’t see the importance of knowing the exact date of when the prophet salla Allah alyhi wasallam was born. What difference does it make, unless you are looking to celebrate the bid’a of the Mawlid. I don’t see how knowing the exact date will help you please Allah or go to Jannah, or not knowing it will lead you to hell. If no authentic report has reached us about the exact date, it means it is not important, as this deen is complete.
    Allah knows best.

    • Avatar


      December 22, 2015 at 1:08 PM


  25. Avatar

    Dawud Israel

    March 11, 2009 at 11:02 PM

    It would be beneficial to have a disclaimer for adab on this…lest this degenerate into a hate-fest full of arguing and bickering–things that are most definitely NOT in the Sunnah- yet find their way to all Muslims regardless of their understanding of Islam.

  26. Avatar


    March 11, 2009 at 11:58 PM

    Scientific Calculation about the Year:

    A Lunar month is about 29.5 days, so there are totally 354 days per lunar year, which fall short 11 days per year (Short Days – SD)

    This Gregorian Year (GY): 2009, Hijri Year (HY): 1430. Rasool (SAW) made hirjah after 53 years (well, here one can count as Rasool (SAW) was 53 or 54 years Hijri years old, I am going to count as 54 to make sure about the lower bound of the year).

    HY+54=1430+54=1484 (Total number of lunar years from Rasool SAW birth year)

    Total no of days in difference with Gregorian year: 1484*11= 16324

    Total no of Hijri years accounted for those days: 16324/354=46.113 (approx 46)

    Total number of equivalent gregorian years for 1484 Hirji years = 1484 – 46 = 1438

    Subtracting Total no. of Gregorian Years from this Grogorian Year = 2009 – 1438 = 571

    Scientifically (possibly lowest) year seems like 571 AD, Allah knows the best.

    If I were to count as Rasool (SAW) was 53 when hijri year counted, then it would be 572 AD.

    Since its just the beginning of the year 2009 and other parameters, it seems reasonable to say 571AD.

    Allah knows the best.

    P.S: This is just my opinion, if someone has a different calculations or if I missed anything here, feel free to point it out.

    Barakumullahu Feek.

  27. Avatar


    March 12, 2009 at 12:15 AM

    Asalaamu alaykum,

    Funny we are debating the DATE….
    Whereas the nations before us: Christians also debate the DATE: link

    We are following them EXACTLY…

    salaamu alaykum

  28. Avatar


    March 12, 2009 at 12:26 AM

    @ kaschif,

    WaAlaikum Salam wr wb,

    I do not think, the point of the article is to debate on the date, its rather, debating on the date is pointless and we do not benefit anything out of it spiritually.

    Allah azzawajal knows best.

    Barakallahu Feek.

  29. Avatar


    March 12, 2009 at 1:31 AM

    I really think that some people need to get a clue. Ustadh Yasir Qadhi is making it clear that we don’t know the exact date the Prophet [s] was born in order to establish a proof against those who celebrate Mawlid. So all of these comments like “why are we even debating this” are really silly, because the point is to establish a proof. And Ustadh Yasir Qadhi is trying to do that in an intellectual way that is probably going to be more convincing than the way us hot-heads debate those who celebrate Mawlid.

  30. Avatar


    March 12, 2009 at 1:40 AM

    Hmm, my above comment seems a bit rude. I apologize. All I mean to say is that give Ustadh Yasir Qadhi the benefit of the doubt, and know that he has always been strongly opposed to such bidah. I could’ve said all of that in a better way (without the “get a clue” comment), and I apologize.

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    Abd- Allah

    March 12, 2009 at 1:47 AM

    “in order to establish a proof against those who celebrate Mawlid”

    Brother J, I see your point, but this argument that you don’t know the exact date so you can’t celebrate the Mawlid is a very weak one to say the least. However, the fact that the prophet salla Allah alyhi wasallam never celebrated his Mawlid, nor did any of his companions celebrate it, should be enough proof against those who celebrate the Mawlid. If that isn’t sufficient for them then nothing will be.

    I still think that there is no point in debating the exact date, because there are no authentic reports that support any one date specifically, so there will be no end to that debate. But as it was mentioned before, I think the whole point of this article was that there is no exact date that is supported by authentic proof. I think that Sh Qadhi could have summed up his entire article into this statement and moved on to the second part of his article instead.
    Allah knows best.

  32. Avatar


    March 12, 2009 at 2:46 AM

    As-salam Alaykum,

    Dear brother Abd-Allah, I think it just another point to use against them. It’s pretty silly to take out a day of the year to celebrate when you’re not even sure it is the right day, and most probably is not! I think that although it is not a primary argument, it is a solid secondary argument. Wallahu Aalim.

    As for just summarizing arguments instead of talking about them indepth, I have a lot of experience with debating Ahl al-Bidah, and I have found that thorough and comprehensive arguments are necessary, if hearts and minds are to be won. But to each their own! Those who just want a summary can just read the two paragraph conclusion.

    Fi Aman Allah

  33. Avatar

    Abd- Allah

    March 12, 2009 at 3:01 AM

    “I have a lot of experience with debating Ahl al-Bidah”

    You see brother J, there is no point in debating Ahl al-Bidah. They either know the truth but are stubborn and willingly go against following the sunnah, so there is no point in debating them in that case because they will never agree to the truth and they will never be convinced, or they are ignorant about the sunnah and that is why they are falling into innovations, in which case it is enough for you to show them the truth and they will accept it without arguing about it.

    If I have learned anything from debating Ahl al-Bidah is to never debate them, because there is no benefit in it.
    Allah knows best.

  34. Avatar


    March 12, 2009 at 4:24 AM

    As-Salam Alaykum, my dearest brother Abd-Allah.

    I strongly disagree with you.

    It was in fact this same attitude that caused me to launch my website, . I got so frustrated with Sunni scholars saying “no need to debate the Rawaafidh”. It was this same dismissive attitude of our scholarship and dawah-carriers that caused the fitnah of Shi’ism to go unchecked on the internet in the English language. Sunnis were falling like flies to the Rawaafidh juggernaut. So I strongly disagree with you: we need to produce quality, thorough, and comprehensive refutations of Ahl al-Bidah. It is not so much for their sake, since like you said, most of them are stubborn and obstinate upon their bidah. Rather, it is for the sake of the onlookers, the neutral people on the sidelines who listen to these debates, no matter how much we tell them not to. By not engaging in refutation, we are letting Ahl al-bidah get a free ride.

    Shaykh al-Islam Ibn Taymiyyah said:

    “Refuting Ahl al-Bidah is a Jihad, to the extent that Yahya ibn Yahya said: ‘Defense of the Sunnah is more excellent than Jihad in the path of Allah.’” (Naqdul-Mataq wal-Kalam)

    Within a few months of launching the site, we stopped the Shi’ite juggernaut in its tracks, bringing it to a grinding halt. Al-Hamdu Lillah. I cannot take the credit for that, since I had immense help from people who chose to remain behind the scene and anonymous, and without their help it would not have been possible. All praise is due to Allah [swt].

    Back to the point: we need thorough and comprehensive refutations. I agree with you that 1-on-1 debates are useless, and that is why I avoid those. But when Ahl al-Bidah publicly post their articles and doubts, it is incumbent on Ahl as-Sunnah to rise up and slaughter their arguments one by one, in a thorough and comprehensive manner, leaving them no leg to stand upon. Staying silent in the age of information is no longer an option. Those quotes from the salaf about not debating Ahl al-Bidah do not AT ALL apply here, because that was coupled with the issue of isolating them and denying them the platform to speak. Now–thanks to the internet–they have the platform to speak, so simply ignoring them will NOT isolate them; rather, it will allow them to preach unchecked.

    Fi Aman Allah

  35. Avatar


    March 12, 2009 at 4:26 AM

    “If I have learned anything from debating Ahl al-Bidah is to never debate them, because there is no benefit in it.

    Shaykh al-Islam said:

    It is clear that opposing the innovators is of general benefit to the Muslims and is considered one of the types of Jihad in the path of Allah. Since purifying the Religion of Allah, and its Manhaj (methodology), its Shari’ah, and defending it from their attacks and that of their enemies is a collective obligation–a fact which is agreed upon by the scholars. For if Allah did not raise up some people to repel the harms (caused by) others, then the Religion would become corrupted. Indeed, this type of corruption is even greater than the corruption resulting from the disbelievers conquering the Muslims. This is because when the disbelievers conquer the Muslims, they do not corrupt their hearts nor their Religion, except after some time. Whereas the innovators corrupt the hearts from the very outset.

    (Majmoo al-Fatawa, 28/231-232)

    • Amad


      March 12, 2009 at 8:40 AM

      Bros/Sis: I think we are over-extending the purpose of the article. There is room for academic discussions without delving into debates, isn’t there? Don’t be too sure either that the point of this post is to set up for some grand refutation… I actually have no idea what the 2nd post is going to be about, and I won’t speculate either. I think Shaykh Bin Bayyah’s opinion is something we should consider strongly before commenting. Furthermore, let’s at least give a chance for the 2nd part before making our own conclusions :)

  36. Avatar


    March 12, 2009 at 9:06 AM

    Good info as always Sh Yasir.

    I actually skipped over what Sh. Bin Bayyah said until Amad suggested we consider it. Maybe I am missing something, but if we take his argument, isn’t it possible a Muslim can easily legitimize celebrating Christmas, if done with the same preconditions he stipulates?

    Bottom line: there is nothing that draws us closer to Jannah except that our Rasool sallallahu alaihi wa sallam already told us about it. May Allah unite us with him in Jannah.

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    Abd- Allah

    March 12, 2009 at 10:44 AM

    Brother J, the scholars producing refutations for their innovations and deviations is one thing, but arguing with them on a one to one basis with their average follower, who knows nothing but to follow his own scholar blindly, THAT is which will not be of any benefit. I am not sure about which “Sunni scholars saying “no need to debate the Rawaafidh”. ” that you are talking about here, but the scholars I follow have produced some valuable scholarly works that refute their deviations. However, the scholars refuting them by writing a book is one thing, and us going around and DEBATING the average “innovator” who blindly follows his leader will NOT produce any benefit.
    Allah knows best.

  38. Avatar


    March 12, 2009 at 11:54 AM

    These are statements/opinions of scholars who are highly respected by all scholars Ahle Sunnah wa Jama’ah.

    These should clarify some of the misconceptions around Mawlid both with respect to date and permissibility of its celebration.
    There are many opinions of other scholars(Imam Suyuti, Ibn Hajr, etc) supporting the permissibility of Mawlid but wanted the post to be brief.

    I do not want to fanatically and arrogantly stick to these ipinion and say: “whoever calling Mawlid a reprehensible bidah are commiting a great bidah themselves by calling something reprehensible bidah when it is not, since its proven by statements of the scholars below”.

    Brothers, lets calm down, pleaase. At some point we need to come to terms and agree that there are real and valid diference of opinions on many matters in our religion. Why call each other mubtadia, because at the end of the day every single one of us will become a mubtadia. Lets have hope in Allah(SubhanaHu Wa Ta’la) that he will overlook our differences and accept all of us into jannah together.

    Also, can someone verify the sources if they have access to these books below, to make sure someone is not making this up :). If we do not we should accept our scope of reference is probably limited and give our brothers benefit of doubt.

    Ibn Rajab al-Hanbali said in Lata’if al-Ma`arif [p. 185]: “The vast majority hold that he [the Prophet ] was born on the Second Day of the Week (al-Ithnayn = “Monday”) 12 Rabi` al-Awwal… in the Year of the Elephant.”

    Ibn Taymiyya said in his book Iqtida’ Al Sirat Al Mustaqeem (Cairo, al-Fiqqi 1950 edition, pages 294 and 297)

    “What some people innovated, either to emulate the Christians who celebrate the birth of `Isa (as) or out of love for the Prophet and in order to exalt him:
    Allah MAY reward them for such love and effort but not for the innovations […]. So one MAY magnify the birthdate of the Prophet upon him blessings and peace, AND treat it as a festival, perhaps obtaining IMMENSE REWARD for it because of his good intentions in honoring the Messenger of Allah.”
    (ma yuhdithuhu ba`du al-naasi immaa mudaahaatan lil-nasaara fi meelaadi `Isaa `alayhi as-Salam wa’imma mahabbatan lil- Nabiyyi SallAllahu `alayhi wa Sallam wata`zeeman lahu, wAllaahu qad yutheebuhum `ala haadhihi al-mahabbati wal- ijtihaadi laa `ala al-bida`i […]. Fata`zeemu al-mawlidi wattikhaadhuhu mawsiman qad yaf`aluhu ba`du al-naasi wayakunu lahu feehi ajrun `azeemun lihusni qasdihi wata`zeemihi lirasulillaah).

  39. Avatar


    March 12, 2009 at 11:57 AM

    Should we celebrate Mawlid
    (The Prophet’s (s) birthday)?
    Dr. `Isa al-Mani` al-Humayri, Department of Awqaaf, Dubai
    Office of Religious Endowments and Islamic Affairs, Dubai
    Administration of Ifta’ and Research

  40. Avatar


    March 12, 2009 at 2:04 PM

    Jazakallahu Khayra Sh. YQ

  41. Avatar

    Shabir Zainudeen

    March 12, 2009 at 2:45 PM


  42. Avatar


    March 12, 2009 at 2:57 PM

    To NJ:

    I’ve skimmed through the article, and it seems like the difference is in fundamental issues. It deserves a full refutation, but not here. Very briefly:

    — There is no such thing as “good bid’ah” in Islam. The “bid’ah” in the hadeeth is used in the religious sense, while Umar(R) used it in the normal sense. All the examples given were either 1. not changes in the religion or 2. ijtihaad of companions that does not necessarily have to be correct. Everything that is called “good bid’ah” is either not good or not a bid’ah. The definition given by scholars mentioned is only defining what it is in the linguistic sense, and it refers to all new things that will appear, religious or non-religious.

    — The companions did not see the Milaad as the most blessed day in Islam. They used the year of Hijrah instead to start the calendar. We have deemed important what they did not, and we have aggrandized what they deemed irrelevant in the practice of the religion. The Sahaabah and their students didn’t see fit to do it, as they knew that the only way to “enact a good sunnah” is to revive an act that is already from the sunnah (the context of that hadeeth itself shows that), not to go about adding Eids to Islam. Only the sunnah can tell us what is a good/bad sunnah!

    Conclusion: Is it a religious act that has no precedent, and the best generations that ever lived didn’t see fit, and it is shameful that some still claim they have more understanding of the religion and love for the Prophet(SAW) than they did? Love is to go where one’s beloved goes and to stop where he stops!

  43. Avatar

    Dawud Israel

    March 12, 2009 at 3:17 PM

    Amad, I suggest again, that there be a disclaimer on this and the following article to discuss with adab. These comments are far too sectarian in my humble opinion.

    An intellectual discussion is better since it’s open to everyone rather than turning it into a refute-fest. Baraka Allahu feek.

    • Amad


      March 12, 2009 at 3:53 PM

      Amad, I suggest again, that there be a disclaimer on this and the following article to discuss with adab. These comments are far too sectarian in my humble opinion.

      Dawud, this is Sh. Yasir’s post, so I am not in a position to make any disclaimers, because he reads all the comments. I will still mention it to him in case he didn’t get a chance to check MM today.

  44. Avatar


    March 12, 2009 at 5:34 PM

    When is ibn Taymiyyah’s (r) birthday? Isn’t it also 10th or 12th of Rabi’al Awwal? :)

  45. Avatar


    March 12, 2009 at 8:42 PM

    Question: We often hear great scholars, such as ibn ishaq, taking opinions without any source (i.e. 12th of rabi al-awwal). Sometimes I think, they couldn’t have just pulled a number out of the air, their intelligent individuals. Where do you think he got this date from if no sources are listed?

    JazakAllahu khayr for this excellent article shaykh.

  46. Avatar

    Dawud Israel

    March 12, 2009 at 10:34 PM

    Ahh, ok. Jazaka Allahu khayran Amad.

    From what I understand, the majority opinion is that mawlid is permissible (or laudable), so I am wondering in light of that if the Muslims of the past viewed this in a different way then we do today?

    I also know people who have “mawlids” have them on a weekly basis, throughout the year which prompts me to think that there was no connection of a celebration of the birthday of the prophet- but that, they intended to have a celebration of the Prophet (salallahu alayhi wasalam) and his life, not necessarily his birth. But then arbitrarily chose this day, think it a appropriate to have a celebration of his life on one of the days that may have been his birthday- that is, they didn’t attach importance to the day as much as they did to celebrating our Prophet (salallahu alayhi wasalam)’s legacy as their main goal.

    The research in this essay makes me think that might be possible, similar to how the fast of Ashura was enjoined by our Prophet salallahu alayhi wasalam in memory of Musa alayhi salam.

  47. Avatar


    March 13, 2009 at 12:55 AM

    What’s the point of this article. REALLY………………….

  48. Avatar


    March 13, 2009 at 1:47 AM

    What’s the point of this article. REALLY………………….

    To mention “the various opinions regarding the birth-date of the beloved Prophet salla Allahu alayhi wa sallam”.

  49. Avatar


    March 13, 2009 at 1:53 AM

    I thought we weren’t suppose celebrate birthdays…………….:)

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    Abu Abdurrahman

    March 13, 2009 at 4:12 AM

    It truely is so sad how any such topic can cause such an uproar among any Muslim crowd. While I do understand why people feel matters such as these are important, I cannot but feel it a pitiful state that we are in that at the same points of each calender year we as an Ummah will always go through the same thoughts and argumenets – sometimes without even knowing the other scholarly opinoins on the matter – and perhaps even more misguidedly, are not ever ready to listen to what any brother who may be of a different position to that of our own has to say. Wallahumusta’an, Allah’s aid is sought indeed.

    Our mannerisms of conversing with one another in general, or the lack thereof – myself perhaps first and foremost, could in the general sense be the single biggest bid’ah that our communities bleed from. I point that out even though I do accept that conflating the lack of adab of discourse with the actual academic material under any given discussion is also not of that much help; but I think you will all understand and appreciate that what is of greatest need perhaps is for the communities to be given furhter tarbiyyah by their leaders and role models wherever possible. Littel knowledge has always proven to be a threat to communal well being – and even with sounder levels of awareness, the need for taqwa along with ‘ilm is always paramount. Allah knows best.

    Notwithstanding the above, I also do feel that reacting to the said lack of adab of differing by throwing the baby out with the bath water is also not of considerable help, in m personal opinion.

    Taking the topic of Milad as an example.

    Simply pointing to the matter as one of difference of opinion and that scholars (Ibn Hajr and so and so… etc.) all opined to it being ok, and that Sh. Bin Bayyah said it is masnoon ( although he has never said that it is sunnah rather said you *cannot* say it sunnah or that nabi sallahu alayhi wa sallam did, but if you do it than inshallah rewarded). This is not a very pragmatic approach for one who believes it to be a case of an almost absolute matter, not practised for over 620 odd years, after the death of the Prophet of Allah, ‘alayhi wa alihis salatu was salam. Could there really be somethign so good left out by all these generations or some need so great tohat need be addressed in tems of people forgetting their love for nabi (alayhi salam) that we need to concede a novel practice? For one holding that position – and that is a very tenitable position no doubt – then why should one then have start going through great lengths to quote a list of Ulema who permitted certain forms of Mawlid, when we can almost say with surety that they would never approve of most of the ways in which it is celebrated and practised today. On the contrary the way it will normally be practised, especially “back home” will entail some close to shirk rituals which all and sundry will understand to be condoned regardless of how clear we try and state that as not being the case.

    I just feel that the rules of fatwa would push us, quite clearly, in the direction of not so needlessly conceding the acceptance of the practice of Mawlid in its current form, as we are almost talking about something totally different to what some of the earlier scholars (arounf the 7th Century) were referring to. It would almost be like the caseof the ‘opinion’ of Music ( going against the overwhelming majority and the official stand point of all 4 madhhabs) – and now you have thousands and thousands saying “oh Sh. Qardawi allows Music, therefore I can listen on to my Hip hop, RNB!!” – Wa laa hawla wa la quwwata illah billah, if they only read the strict guidelines.. But the message can never , and will never reach the masses in that clear form, ever. ANd we should be aware of that.

    Instead, I feel that we should, perhpas be taught more tolerance in our mannerisms of differing even with those who simply hold what we may understand to be a wholly untentitable position (but is being follwed sincerely) – and wherever possible to highlight the ‘correct’ view (!!), but in a beautiful, and gentle, manner – if the circumstances allow it without causing some sort of civil strife. Otherwise leaving it to those who actually know how and when to do this. That I feel, and Allah knows best, is a far more amicable and prudent approach, and perhaps to simply point out that it isn’t out of respect of love for the Prophet (alayhi wa alihis salatu was salam), that we hol this position – on the conrary we accept the validity/acceptability of even making sending salutations and benediction of him a Rukn, or Essential Element/Pillar of our Prayers (which a view within the madhhabs – Hanbali to be precise)…..

    And with this, we are not in need of allowing mixed messages to reach the masses from the same indivual. Please forgive us if we’ve spoken out of turn. And Allah is the Source of all Strength.

    Wassalamu alaykum

    Abu Abdurrahman

  51. Avatar


    March 13, 2009 at 10:18 AM

    Shukran Br. Abu Abdurrahman for the balanced approach to this issue, may Allah(SubhanaHu Wa Ta’la) reward you. If you follow the post above in chronological order, you would see that the world “Ahl al bidah” was being used synonymously for people celebrating mawlid and were being compared to rawafidh!! People who posted the opinions of scholars would not have posted those opinions, If your post had come condemning such posts in the first place. I give you benefit of doubt and not consider you biased.

    Btw, about the opinions of scholars ya akhi, the difference is in principle.

    The people who follow a madhab/school of rightly guided imams and follow scholars who have carried their school forward at different points in history and amended based on the situations of their times, like Imam Nawawi, Imam Rafii, Imam Ibn Hajar Haythami, Imam Ramli, etc for Shafii school, the opinion of the scholar is final for such people. Since they understand the scholars are more qualified than them, have vast scope of reference and they are carrying forward the great legacy of scholarship of 1000+ years, an unbroken chain going back to Prophet Sallalahu Alayhi Wa Sallam. If the great scholars who are carrying forward this legacy to this day, permit a certain act(like Mawlid) and they very well know the current times, the story just ends here. People’s heart are convinced that they are following our Prophet Sallalahu Alayhi Wa Sallam in best possible manner. The bottomline is, most people take our religion not from books but sitting at the feet of scholars carrying forward the legacy of 1000+ years of scholarship and unbroken chain going back to our Prophet and Messenger Sallalahu Alayhi Wa Sallam. Thats what i learned from my teachers.

    For people, who are proponents of “Do it yourself islam” directly deriving ruling from the Athar of Sahaba and Sayings of our Prophet Sallalahu Alayhi Wa Sallam after 1400 years or only following the opinion of minority scholars of this ummah who are far apart scattered in the history, the story is different for them. They will certainly come up with different opinions opposing the scholarship of 1000+ years.

    I do not want to get into debate on following a madhab and issue of not following one. I would suggest a book that recently got published translated in English called Al-La Madhhabiyya: by Shaykh Dr. Muhammad Sa`id Ramadan al-Buti(Scholar of eminence who taught at Al-Azhar University in 1960s).—Abandoning-the-Madhabs.html?shop_param=cid%3D1%26aid%3DASunniPubs%2520001%26

    I consider all the brothers whether they follow mawlid or not, follow madhab or not, my brother and i hope Allah(SubhanaHu Wa Ta’la) will forgive all of us for our shortcomings and make us enter jannah together.

  52. Avatar


    March 13, 2009 at 10:35 AM

    I saw there was an excellent article tittled Misunderstanding about Ibn Taymiyyah and Mawlid. Why was it just deleted after a couple of brothers asked questions ? The questions were certainly not with bad adab by any standard coz i read them…Censorship ??

  53. Avatar


    March 13, 2009 at 11:46 AM


    “” is a deviant website so we should be careful before reading or posting their articles.

    Below is a description of the site from

    This is a site to beware of. It is full of deviant Sufism. It has a page in praise of Qasidat -ul Burdaa. It claims that Ibn Taymiyyah, Ibn al Qayyim, Ibn Hazm, Al-Jazai’ri, Al Abanee and bin Baz are all Innovators!!

    Among other false claims on the website are the following statements about Kashf:

    Kashf (Unveiling) is a reality which refers to the miraculous knowledge of the awliya (Friends of Allah). Such knowledge attains higher levels than that of any other knowledge of humankind and jinn including in certain cases the knowledge of Prophets…

    Thus it is related by one of the Imams of hadith whose word lies beyond suspicion, that “it is well-known that he (Imam Nawawi) used to meet with al-Khidr (as)” and converse with him among many other mukaashafaat

  54. Avatar


    March 13, 2009 at 11:49 AM

    S – concerning your statement: “Since they understand the scholars are more qualified than them, have vast scope of reference and they are carrying forward the great legacy of scholarship of 1000+ years, an unbroken chain going back to Prophet Sallalahu Alayhi Wa Sallam. If the great scholars who are carrying forward this legacy to this day, permit a certain act(like Mawlid) and they very well know the current times, the story just ends here.”

    This is not accurate at all nor true. As far as the unbroken chain, the burden of proof is on you to show that there exists unbroken chains in regards to ilm outside of ilm al-hadith. I know for a a fact that for example, the Naqshabandi tariqa (mujadidi & haqqani branches included) have a broken chain at the very begining of their silsila – study it closely from Jafar as-Sadiq to Bistami to Kharqani. Huge gaps. In fact, in order to make it “unbroken” they invented the concept of “uwaysi silsila” in which the dead sh. will transmit to the living. This would never be permittied in ilm ul hadith studies. Imam Shatibi also scrutinized the silsilat of several of those who claimed to have received knowledge in an unbroken manner all the way to the Prophet saaws (actually to Allah). I even brought this to the attention of one of their murids who didn’t do his due diligence before buying into the idea that you’re peddling. And he took it to his sh. who in front of a public gathering used it as a credential for his knowledge (and soem how an irrefutable proof just like you’re doing), and when he was asked my question in private he said, “well if the light bulb is so bright who cares where the electrcity is coming from.” That’s so disengenous. Also many researchers who have studied silsilat of the various tariqat have noted that not a single one is “unbroken.” It’s sickening that people use this as a credential for their ilm. LIkewise, as for ijaza, this is a huge field on pedagogy that needs to be studied closes. But remember that even the classical and medieval scholars who received ijazat to transmit and/or teach knowledge or books from their shuyukh never used this “unbroken chain” argument to stymie any criticism of their ijtihad and opinions. Rather they had to prove their ijtihad was correct based on legal devices, hermenutics, evidence, and reasoning. None of them said this knowledge goes back all the way to the Prophet saaws, they were much more humble and said this is the best we can do and we think it is rigth with the possibility of being wrong. Their approach was exoteric not esoteric.

    In light of this your argument of “do it yourself Islam” falls apart too. Even scholars who received ijaza from their shuyukh differed in areas of knowledge, the ijaza did not eliminate that fact. So please don’t make it seem that the reason why there are differences is because you have some people who studied from books of ahadith and athar. Btw, those who did had usool too, they didn’t just haphazardly come up with fatawa. In fact, there is a hadith of the Prophet in Fath al-Bari that there will be people who get knowledge from waraqat and they will have a high level of Iman equal to the early generations.

  55. Avatar


    March 13, 2009 at 12:09 PM


    I just happened to provide a link to an article that is also found on other websites. I don’t want to enter into an argument about sufism. The point was only to provide the other side of the argument relating to mawlid. I do not follow Hisham Kabbani, and definitely not Bilal Philips.

  56. Avatar


    March 13, 2009 at 3:12 PM

    Br. MUA,

    You are going too far akhi, i never mentioned anything about Tariqa. Perhaps you imagined me as one of the whirling devishes, didn’t you :)?

    Its no difficult task if you are a student of knowledge of any calibre to find, not just the regular scholars following one of the four schools but great luminaries who themselves were at the level of being mujtahids but still followed one of the four madhhabs, in every century since the time of those great Imams. Infact the reason why only four schools survived is because only the knowledge/principles of these schools was propogated in huge numbers to this day. There were other scholars who were considered mujtahid mutlaq like Imam al-Awzai, Imam Layth bin Saad(contemporary of imam Malik), Imam Tabari, etc their schools died down due to lack of transmission of their knowledge and principles in huge numbers. You don’t have to go too far, take example of Hanbali fiqh scholars, is it so difficult to find a more than a couple of scholars in each islamic century from the time of Imam Ahmad ? To name a few very famous Hanbali scolars:

    Al-Khallal (d. 311)
    Ghulam al-Khallal (d. 363)
    Ibn Hamid (d. 403)
    al-Qadhi Abu Ya’la (d. 458)
    Abu al-Khattab (d. 510)
    Abu Isma’il al-Harawi (d. 481)
    Abul-Wafa ‘Ali ibn ‘Aqil (d. 488)
    Abdul-Qadir Gilani (d. 561)
    Ibn al-Jawzi (d. 597)
    Ibn Qudama al-Maqdisi (d. 620)
    Majd al-Din Ibn Taymiyah (d. 653)
    Taqi al-Din Ibn Taymiyah (d. 728)
    Ibn Qayyim al-Jawziya(d. 751)
    and so on to this day.

    Everyone of them followed Hanbali fiqh.
    If we can so easily find these luminaries, its easy to see the great numbers of regular scholars who just followed them and trasmitted the knowledge to next generation.

    The chain of knowledge from Imam Ahmad(RahimuHullah) to our Beloved Prophet (Sallalahu Alayhi Wa Sallam) is not too long ya Akhi. Its so well known that i’m not even mentioning it.

    So what makes us think that people who follow one of the four madahib, do not have a UNBROKEN chain in science of Fiqh ?

    Same thing with other sciences like Tajweed, i know scholars whose chain of Ijazah in Tajweed goes back to our Prophet SallalahuAlayhi Wasallam.

    Anyways, i did not get into this discussion. Please forgive me if i have said something wrong. Insha’Allah i’m going to end my postings on this thread here. And i want to remind myself and everyone, argumentation is not part of our deen and is bad Akhlaq to argue.

  57. Avatar

    Abd- Allah

    March 13, 2009 at 5:11 PM

    “directly deriving ruling from the Athar of Sahaba and Sayings of our Prophet Sallalahu Alayhi Wa Sallam”

    Brother S, obviously there is a problem here! You are calling on people to take what the scholars say while disregarding what the authentic sayings of our prophet sallalahu alyhi wasallam. ALL scholars make mistakes and wrong rulings on some issues, so the only way to ensure that what you are practicing is what the prophet sallalahu alyhi wasallam and his companions were practicing is to go back to his sayings and to the athar. Of course you take knowledge from scholars, but you do not take it blindly. You accept what the scholars say if it is in accordance with the prophet’s sayings, but if it clearly opposes them, then you do not take it, as scholars could make wrong rulings, but the sayings of the prophet sallalahu alyhi wasallam are all true.

    Everyone would agree that the prophet sallalahu alyhi wasallam and his companions never celebrated the Mawlid, so if you are one of those who celebrate the Mawlid, then ask yourself, are you on a better guidance than what the prophet sallalahu alyhi wasallam was upon? If you think there is good in celebrating the Mawlid, then don’t you think that the prophet sallalahu alyhi wasallam would have told us about it and ordered us to do it?
    {…This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…} (5:3)

    The prophet sallalahu alyhi wasallam said: “Verily, the best words are those of Allah; the best guidance is that of Muhammad (sallallahu alaihe wa-sallam), the worst matters [in creed or worship] are those innovated [by people], for every such innovated matter is a bid’ah, and every bid’ah is a misguidance which deserves the Fire.”

    The prophet sallalahu alyhi wasallam said: “Whoever introduces to our matter (religion) that which is not a part of it, will have it (his innovation) rejected.” [al-bukhari & Muslim]

  58. Avatar


    March 13, 2009 at 5:47 PM

    Br. Abd Allah,
    Your argument is nothing but a good example of sophistry my brother. Its more complicated than what you explain. You mean to say Ibn taymiyyah, Imam Nawawi, Ibn Kathir, Ibn Hajar Al Asqalani, Imam Suyuti, etc who were not from the same time and age , errored together by their outright or silent acceptance of mawlid and suddenly in 13th century or 14th century it dawned upon someone to correct them !
    We got to be a little less arrogant than that habibi.

    You cannot be a Judge, Accuser and Executioner together at the same time.

    This is the principle, someone who is accused is considered, innocent unless proven guilty. Thats how law works, accused is not considered guilty by default unless proven innocent. Have mercy on your brother ya akhi, pleasee, don’t be unjust to them.

    If you accuse someone of going against th sunnah, you need to come up with a hadith which explicitly says its haram or makruh to celebrate the Prophet (Sallalahu Alayhi wa Sallam)’ s birthday, specifically. If that was the case and if there existed a sahih hadith that its haram to celebrate the Prophet(Sallalahu Alayhi wa Sallam)’ s birthday and Prophet(Sallalahu Alayhi Wa Sallam) had mentioned it explicitly, then i’m sure all the scholars mentioned above would not have kept quite and would have called it haram. Our Prophet(Sallalahu Alayhi Wa Sallam) also said my ummah will not agree upon an error. So came the principle of Ijma(Consensus).

    The mubah(permissible) action/means take the ruling of their end goals. If the action/means are mubah(not haram) and end goals one is trying to acheive with it is mustahabb or mandub, then the actions/means are considered mustahab/mandub. End goal here is effort to increase love of our Prophet(Sallalahu Alayhi Wa Sallam), rejoicing on his birth, etc. Thats what Shaykh Ibn Taymiyyah was mentioning up there, since he was a great A’lim and understood this basic principle.

    For those who deny principle, please go ahead with whatever please you ya Akhi. I’m done. Wasalam.

    • Avatar


      December 23, 2016 at 6:26 PM

      Our beloved prophet did say do not immitate the Jews or the Christians. None of the Sahaba following the death of SAW ever practiced the mawlid. To celebrate a date of which has no authenticity is slightly contradictory. To celebrate our beloved prophet and give Salawat on any day I believe is righteous but to associate it with a specific day is basically celebrating a ‘birthday ‘ as the pagans and Christians do as the prophet told us not to immiate. Jazakallah

  59. Avatar


    March 13, 2009 at 7:25 PM

    fyi – the discussion and my responses to S has carried on to the second article on this topic.

  60. Avatar

    abu abdAllah Tariq Ahmed

    March 14, 2009 at 11:43 PM

    bismillah was salamu alaykum. i found this article after reading part II. :) mashaAllah, shaykh, you do a good job of “incompletion” — we finish the article and just want more. :)

    @Amad/Omar — links to part II?

  61. Avatar


    March 17, 2009 at 5:43 AM

    JazakAllah for the information

  62. Avatar


    March 23, 2009 at 7:21 PM

    As pointed by other brothers what the point of this article. Is that to educate that the day Mohammaed salla Allahu alayhi wa sallam is born isn’t know to anyone or is that refute the celeberation of Mawlid as Bida( mostly liberal and generously)means to undermine a cause. I wish not the same case with the author insha-allah.

    > “when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said ‘I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba.’” (Sahih Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273.)

    > Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet (Peace be upon him) was born. (Ibn Kathir in his Sirat al-Nabee).


  63. Avatar

    Abd- Allah

    March 23, 2009 at 8:30 PM

    Brother MA,
    if you closely examine that hadith in bukhari that abu lahab’s punishment was less, then you would have known that this was not part of the hadith itself but was what ‘arwa, one of the narrators of the hadith, had said based on a dream of abu lahab’s family who saw him in the dream, so this is in no way clear cut proof that abu lahab’s punishment is less.

    Imam nawawi gave an example that if it was the night of the 30th of sha’ban and no one has sighted the moon yet, but one man saw the prophet in his dream telling him that tomorrow is the first day of ramadan, then that would not be used as proof for that man or anyone else to start fasting only based on that dream. This is if the man saw the prophet in the dream, so how about if the person in the dream was abu lahab, and we both know the difference between the two, then what abu lahab says in a dream could not be taken as proof that what he is saying is true as it was only a dream, not to mention it was abu lahab who said that and not some one reliable, which wouldn’t have made a difference anyways, because it was only a dream.

  64. Avatar

    Abd- Allah

    March 23, 2009 at 8:41 PM

    Brother MA,
    here is clear proof from the Quran that neither abu lahab nor any other disbeliever who is being punished in hell will have his/her punishment lessened:
    [But as for those who disbelieve, for them is fire of hell; it taketh not complete effect upon them so that they can die, nor is its torment lightened for them. Thus We punish every ingrate.] (35:36)

    and if you want more specific reference to abu lahab, then please read surah # 111, it will clear things up for you whether abu lahab will have his punishment lessened or not for any reason..

  65. Avatar


    March 23, 2009 at 10:08 PM

    Jazakallah Br.Abd-Allah for the reply. One just can’t be-little a means of Vahiee – by saying its just a Dream(s). If you recollect Surah- Yosuf when Yousuf alayhi wa sallam describe the very dreams to His father. I can’t imagine reason of that Auhors has inscribing those words (“….I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba…”) in Sahih al Bukhari it just a dreams or words are trustworthy..~~.

    IBN Muhammad bin Abdul Wahab Najdi’s book – Mukhtassar Sirat-ur-rasool, Milaad-un-nabi:

    Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ?alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your brother?s house. After the death of Abu Lahab he was seen in a dream, in which he said ?I am in severe punishment but this is lessened on Mondays, he showed his forefinger, and said that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ?alaihi wa sallam .. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur?an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ?alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it.”


  66. Avatar

    Abd- Allah

    March 24, 2009 at 8:33 AM

    Brother MA,
    are you asking us to follow the sunnah of abu lahab? I’d rather follow the sunnah of the prophet sallalahu alyhi wasalam…

    You say dreams are a means of “Vahay” and are true, so would you accept if i tell you that i had a dream that says we should not celebrate the Mawlid because it is an innovation?

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  69. Avatar


    March 24, 2009 at 3:37 PM

    Brother Abd-Allah , all I am saying to recognized the meaning of “Rahmatul-lil-Allamin” and it is NOT “Rahmatul-lil-Momeneen” or NOT “Rahmatual-lil-Muslimeen”

    To the second point there are numerous hadith been talken valid (though) been or seen Him-salla Allahu alayhi wa sallam when they haven’t accepted islam. So once they accepted Islam its accepted as it and not been refuted as wrong. by saying you were not muslim at that time.

    Are you saying the Sh. al Bhukari did a mistake by mentioning (”….I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba…”) and should be deleted…

  70. Avatar

    Abd- Allah

    March 24, 2009 at 8:13 PM

    “Are you saying the Sh. al Bhukari did a mistake by mentioning (”….I am being punished severely, but on Mondays, I get water from my finger with which I am freed Thuwayba…”) and should be deleted…”

    No brother MA, sheikh Bukhari did NOT do a mistake by including this part, because this is part of being a good scholar, he included everything that he was told in his book, because it is part of being honest and reporting everything that reaches you, so along with some hadeeths, the scholars sometimes report what other people have said about the hadeeth or what one of the sub-narrators said before or after relating the hadeeth, but that does not make what they say part of that hadeeth and does NOT make it a form of legislation. It is not sheikh bukhari’s fault if some people are misunderstanding what he included in his book which was NOT part of a hadeeth but a dream that one of the family members of abu lahab had.

    Just like Imam Malik ibn Anas said “he who innovates an innovation in Islam, while regarding it as something good, has claimed that Muhammad has betrayed his trust to deliver the message, as Allah says, ‘this day have I perfected for you your religion’. And whatsoever was not part of the religion then, is not part of the religion today.”

    Mawlid was not part of our complete religion back then at the time of the prophet sallalahu alyhi wasalam and his companions, and nor is it part of our complete religion today!

  71. Avatar


    March 25, 2009 at 2:04 AM

    Brother Abd-Allah , I am not sure what or whom you are refering to by “other scholars”. any-how to complete the argument…
    …. its hard for me to find a reason when a person is reluctant to accept the very wording of the hadith..(just coz it undermine the very argument in context) … that too from a most Authentic book – Sahih al-Bukhari. Moreover I don’t think the basis of scholarship (sorry for typo…–>>..shouldn’t be that if a scholar is support Mawlid is considered to be so called “black listed scholars.” and the one doesn’t is pristine and righteous scholar. Well I leave it to an individual to decide …. as no soul will bear the burden of other …~.

    Imam al-Bukhari writes that:

    ” When Abu Lahab died, someone from his household saw him in a dream and asked him what happened in the grave. He said, ‘I am being punished severely, but on Mondays I get water from the finger with which I am freed Thuwayba [Abu Lahab’s slave] ‘”


  72. Avatar

    Abd- Allah

    March 25, 2009 at 8:03 AM

    Brother MA,
    I will put what I am trying to say as simple as possible maybe this way you understand what I am trying to say:

    What Imam bukhari wrote about abu lahab, that was a DREAM that one of his FAMILY MEMBERS had about him, so it is NOT A HADEETH, and it is NOT WHAT THE PROPHET SAID, it is only what THAT FAMILY MEMBER of abu lahab had said about a dream that he had, so just because it is in Sahih Bukhari does NOT make it true.

    Now even if what you are claiming that what is mentioned in bukhari is true, then that would still NOT legislate the Mawlid, because it is not something that the PROPHET legislated. If you don’t agree that the Mawlid is bad, then answer me this, why do you think that NONE of the COMPANIONS celebrated Mawlid if it was something good once they knew about this family member of abu lahab who had the dream about him?

  73. Avatar


    March 25, 2009 at 3:59 PM

    the debate above seems to be getting nasty – and if the person critizing the hadith quoted from Bukhari was a recognized hadith scholar, that might be one thing, but neither of you are. Leave it at that.

    It was recognized that fasting on Monday was done because the Prophet was born on that day, and it’s not a strange thing. Being grateful for the Prophet’s birth is natural.

    Stop making big issues out of what is not, and leave argumentation to scholars. Sh. Abdullah bin Bayyah spoke better than you both above.

  74. Avatar

    Abd- Allah

    March 25, 2009 at 7:47 PM

    “and if the person critizing the hadith quoted from Bukhari ”

    Brother dawud,
    what you and many other people don’t seem to understand that this “hadith” quoted in bukhari is NOT a hadith. That is all what i was saying, and it doesn’t take a hadith scholar to know that. Go read that “hadith” yourself and you will know right away that this is NOT something that the prophet peace be upon him said. In addition, most of the arguments that i make are not mine, and i only say what i hear other credible scholars say. As for that “hadith” in bukhari, it is NOT a hadith, go ask any sheikh and he will tell you that it is NOT a hadith eventhough it is in bukhari. Not everything in bukhari is a hadith you know.

  75. Avatar


    March 27, 2009 at 10:29 PM

    the question about ‘following the Sunnah of abu Lahab’ was snarky and rude, and I should avoid answering in that mode – just consider the thought: freeing a slave is a confirmed Sunnah, fasting on Monday is a confirmed Sunnah with the scholars affirming that it is a special day due to it being the day of the Prophet’s birth – so which part of this is ‘following the Sunnah of abu Lahab’ ???!?

    Freeing a slave?

    being grateful for the birth of a child?

    The scholars who wrote before you didn’t feel like mocking the Sunnah of fasting on Monday or freeing a slave, so please keep up your superior speech, arrogance in dealing with your brethren is why most muslims ignore ideologues of your ilk.

    in general, I would think Shaykh Abdullah bin Bayyah put it best:
    So in my opinion there is no need to prolong discussion of it, nor to fuel further debate about it. In conclusion: whoever celebrates the Mawlid by relating events from the life of the Prophet, peace be upon him, or by recounting his splendid virtues; doing so without mixing this with any act that the Sacred Law deems repugnant; nor with the intention of it being recommended or obligatory – so if it is celebrated with the conditions I have mentioned; without bringing in to it anything that contravenes the Sacred Law; but out of love for the Prophet, peace be upon him – then, Allah willing, there is no problem with it, and he will be rewarded. This was mentioned by Shaykh al-Islam Ibn Taymiyyah who said that one will be rewarded for their intention. He states this in Iqti∂å’ al-Íirå† al-Mustaq•m.2 As for those who abstain from the act, also desiring to conform to the prophetic guidance and fearful of falling into bid‘ah, they too shall be rewarded, Allah willing. The issue is not really that big; nor is it necessary to pay it more attention than it actually deserves.

    and Ustadh Yasir Qadhi affirmed the same by quoting the same statement from ibn Taymiyyah’s ‘Iqtida as-Sirat ul-Mustaqim’ – those who continue to argue may pretend they know better than these two contemporary scholars, or think that their opinion should outweigh what those scholars have to say, but they should bring a dalil better than ‘what other credible scholars say’

  76. Avatar

    Abd- Allah

    March 28, 2009 at 12:00 AM

    “so which part of this is ‘following the Sunnah of abu Lahab’ ???!?”

    Brother dawud, the people who celebrate Mawlid say that if abu lahab got his punishment decreased because he freed a slave on Mawlid, and they use that as an excuse to celebrate the Mawlid. So celebrating the Mawlid is the sunnah of abu lahab, because it is definitely NOT the sunnah of the prophet peace be upon him nor that of his companions may Allah be pleased with them.

    Imam Malik ibn Anas said “he who innovates an innovation in Islam, while regarding it as something good, has claimed that Muhammad has betrayed his trust to deliver the message, as Allah says, ‘this day have I perfected for you your religion’. And whatsoever was not part of the religion then, is not part of the religion today.”

    Mawlid was not part of our complete religion back then at the time of the prophet sallalahu alyhi wasalam and his companions, and nor is it part of our complete religion today!

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  79. Avatar


    December 30, 2009 at 4:56 AM

    Salaam u aleykum wa rahmatallah

    Whether the Prophet saw was born on the 2nd, 8th, 10th or 12th of Rabbi ul-Awwal, doesnt really matter. We NEVER limit the Mawlid celebration to be for just one day. People celebrate Mawlid un-Nabi all year round… Many people label the Mawlid as beeing biddah, saying that we shouldnt limit the dhikr of RasoolAllah saw to be just one day, and be forgetfull rest of the year. This is NOT the I said…the date is irrelevant as people celebrate the Mawlid of RasoolAllah all year round.

  80. Avatar

    atasha umar

    February 28, 2010 at 3:03 AM


  81. Avatar

    Ayesh ziyad

    February 28, 2010 at 10:44 PM

    Assalumu alkium!
    Every muslim love Hazrat muhammad (s.a.w.w).but here the celebrattion of birth is a conflit between muslims.But if we fallow the sahi hadith conflit will surely solve. And when we look at sahi hadith we find that Hazrat Muhammad (S.a.w.w) and Sahaba (R.A) did not celebrate this day. Can v Question who celebrate dis day frm where they have invented this day???????????????.Its a bidat .And every bidat is GUMRAHI……………………..KIndly leave ur firqa and only be a momin muslim……………………

  82. Avatar


    February 9, 2011 at 8:56 PM

    asalamu alykum. What Muslim doing when the time of birth of prohet muhammad.

  83. Avatar

    Younus Khan

    February 9, 2011 at 10:01 PM

    Abraha was Yemeni not Abyssinian

  84. Avatar

    Fazlur Rehman Shaikh

    March 22, 2012 at 1:26 PM

    2nd Rabi’ul Awwal in the year of the Elephant was a Monday and corresponded to 23rd June 570 AC. This could be the real date of the birth of our Prophet (SAW).

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  89. Avatar

    Farid Hasan Sezli

    January 4, 2015 at 10:19 AM

    As Salam Alaykum wa Rahmatullahi wa Barakatuh to my dear honorable knowledgeable in Islam brother Dr, Yasir Qadhi.

    May Allah (subhanahu wa ta’ala) reward you for sharing your knowledge and your work in this very informational article.

    I hope you would help me to clarify to me on whom did you refer in part I, paragraph 2, under the heading “The Date of the Prophet’s Birth”: “… Hence, from the extended books of ḥadīth, two pieces of information can be gleaned: that he was born on a Monday (and this is confirmed), and that he was born in the ‘Year of the Elephant’ …”. By “he” in that quotation did you meant Suwayd b. Ghafla or the Prophet (salla Allahu alayhi wa sallam)? Is it safe for me to assume that by “he” you meant Suwayd b. Ghafla or any other people beside the Prophet (salla Allahu alayhi wa sallam) that you did not refer with “the Prophet salla Allahu alayhi wa sallam”? Jazak Allah Khairan.

  90. Avatar


    January 4, 2015 at 3:45 PM

    Every one should visit this link for the calarification of date of birth of Prophet saw

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  93. Avatar

    Tajudeen Abdulahad Adeniyi

    April 1, 2015 at 4:16 PM

    its really awesome being part of this grea
    t forum of learnin

  94. Avatar


    December 15, 2015 at 12:32 PM

    1. Ibn-e-Ishaq (85-151 H):

    Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on 12 Rabi’ al-Awwal in ‘Aam al-Feel. [Ibn Jawzi in al-Wafa, Page 87]

    2. Allama Ibn Hisham (213 H):

    Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. [Ibn Hisham in As-Sirat-un-Nabawiya, Vol. 1, Page 158]

    3. Imam Ibn Jarir Tabari (224-310 H):

    Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. [Tarikh al-Umam wa al-Muluk, Vol. 2, Page 125]

    4. Allama Abu al-Hasan Ali bin Muhammad Al-Mawardi (370-480 H):

    Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi’ al-Awwal. [Ailam-un-Nabuwwa, Page 192]

    5. Imam Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H):

    Our leader and our Prophet Muhammad (SallAllaho Alaihi wa Aalihi wa Sallam), the Messenger of Allah, was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. [Aayun al-Asr, Vol. 1, Page 33]

    6. Allama Ibn Khaldun (732-808 H):

    Messenger of Allah (SallAllaho Alaihi wa Aalihi wa Sallam) was born on 12 Rabi’ al-Awwal in ‘Aam al-Feel. It was the 40th year of Emperor Kasra Noshairwan. [Ibn Khaldun in At-Tarikh Vol. 2, Page 394]

    7. Muhammad As-Sadiq Ibrahim Arjoon:

    From various turaq (chains) it has been established as true that the Prophet (SallAllaho Alaihi wa Aalihi wa Sallam) was born on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel in the reign of Kisra Noshayrwan. [Muhammad Rasoolullah, Vol. 1, Page 102]

    8. Shaykh Abdul-Haq Muhadath Dehlvi (950-1052 H):

    Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that the Beloved (i.e. the Prophet SallAllaho Alaihi wa Aalihi wa Sallam) was born in ‘Aam al-Feel … It is well known that the month was of Rabi’ al-Awwal and its date was 12. Various scholars have shown their agreement with this (date). [Madarij-un-Nabuwwah, Vol. 2, Page 14]

    9. Imam Qustallani (Alaihir RaHma) said:

    Rasoolullah (SallAllaho Alaihi wa Sallam) was born on 12th Rabi ul Awwal and People of Makkah follow it, on this same day they visit (your place of birth).. It is famous that you were born on 12th Rabi ul Awwal, the day was of Monday, Ibn Ishaq and others have narrated this too. [Al Muwahib al Laduniya, Vol. 1, Page 88]

    Now we will prove from scholars whom even Wahabi/Salafis consider the top most scholar in Tafsir and Tarikh and they not only say 12th is the mainstream opinion but also rely with exact hadith for it:

    10. Ibn Kathir writes in his Seerat un-Nabi:

    ورواه ابن أبى شيبة في مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول
    Ibn Abi Shaybah in his Musannaf narrates from Affan, Sa’id, Jabir and Ibn Abbas (Ridwanullahi Ta’ala Alaihim Ajma’een) who said: Rasoolullah (SallAllaho Alaihi wa Sallam) was born in the year of elephant on Monday, the 12th Rabi al-Awwal [Seerat un-Nabi, Volume 1, Page No. 199]

    Then he said:

    وهذا هو المشهور عند الجمهور والله أعلم
    This is what is famous amongst Majority and Allah knows the best

    11. Nawab Muhammad Sadiq Hasan Khan Bohapali:

    The birth (of the Prophet SallAllaho Alaihi wa Aalihi wa Sallam) was happened in Mecca at the time of Fajar on Monday 12 Rabi’ al-Awwal in ‘Aam al-Feel. Majority of scholars holds this opinion. Ibn-e-Jawzi has narrated a consensus (of scholars) on it. [Ash-Shumamat al-Anbariya fi Mawlid Khair al-Bariyyah, Page 7]

    You can see that the historians / scholars from the first / second century of Hijri, as well as the scholars of later times, had been authenticating it. The list also includes the well known leader of Salafis, i.e. Nawab Sadiq Hasan Bohapalvi.

  95. Avatar


    December 21, 2015 at 2:44 AM

    Whether it is 9th 10th or 12th… Hardly matters because none of the companions(RA) of Prophet pbuh celebrated Milad so why should we follow this Innovation, which is a Biddah

  96. Avatar

    Abdul Kareem Adedeji Hakeem

    January 1, 2016 at 2:37 AM

    Alhamdu lillah this is beneficial presentations and explanatory jazakumu play khayra jazaain

  97. Avatar


    October 18, 2016 at 7:12 AM

    Nice to see an article about Milad-un-Nabi per Ulama-e-Kiram k Taasurat

  98. Avatar

    Md Ashrafuddin

    December 2, 2016 at 8:48 PM

    55 days after the incident of the People of Elephants, on 12th Rabee Al Awwal, on Monday, which corresponds to April 20, 571 AD, at the crack of dawn, the Holy Prophet (Peace be upon him) illuminated the earthly worlds with His presence. There was surge of happiness in the whole world.

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      December 11, 2016 at 11:13 PM

      Just want 2 know whether hazrat Ali ra celebrate birthday of our beloved Prophet or Fatima ra or hazrat Hassan hussain ra or there sons or there sons after 4 generation. If not then wat r we doing is not this innovation which is not granted in Islam. Bsd dat bcoz of d date ppl of Islam has divided in today’s era. Are we all not disturbing d Islam main concepts. Think it. Thanks 2 all

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      December 23, 2016 at 6:27 PM

      Please state the Hadith this information is from. Jazakallah

  99. Avatar

    john nielsen

    December 13, 2016 at 1:12 AM

    This is an excellent read; thank you for your efforts!
    In Friendship,

  100. Avatar

    Fazlur Rehman Shaikh

    June 25, 2018 at 7:46 AM

    Much controversies exist on the date of birth of the Prophet in the classical biographies themselves. The various dates reported were – the 2nd, the 8th, 10th and the 12th of the month. And over the years these had been worked out to as many as 12 different dates in the Julian calendar. This is because nobody properly knows the model of the Arab calendar operating during those days and its correct relation to the Julian calendar.

    Now we have solved this problem and the precise date when the Prophet was born is clearly known and is no more a mystery. He was was born on a Monday, on the 10th of Rabi’ al-Awwal in the year of the Elephant and this truly corresponded to June 30, 570 CE.

    If one desires to know the model of the Arab calendar of that time and its precise relation to the Julian calendar, he may refer to my book THE CHRONOLOGY OF THE PROPHETIC EVENTS (Ta Ha PUBLISHERS LTD, LONDON).

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What Does Sharia Really Say About Abortion in Islam

Abortion is not a simple option of being pro-life or pro-choice, Islam recognizes the nuance.

Reem Shaikh



The following article on abortion is based on a research paper titled ‘The Rights of the Fetus in Islam’, at the Department of Sharia at Qatar University. My team and I presented it to multiple members of the faculty. It was approved by the Dean of the Islamic Studies College, an experienced and reputed Islamic authority.

In one swoop, liberal comedian Deven Green posing as her satirical character, Mrs. Betty Brown, “America’s best Christian”, demonized both Sharia law as well as how Islamic law treats abortion. Even in a debate about a law that has no Muslim protagonist in the middle of it, Islam is vilified because apparently, no problem in the world can occur without Islam being dragged into it.

It is important to clarify what Sharia is before discussing abortion. Sharia law is the set of rules and guidelines that Allah establishes as a way of life for Muslims. It is derived from the Qur’an and the Sunnah, which is interpreted and compiled by scholars based on their understandings (fiqh). Sharia takes into account what is in the best interest for individuals and society as a whole, and creates a system of life for Muslims, covering every aspect, such as worship, beliefs, ethics, transactions, etc.

Muslim life is governed by Sharia – a very personal imperative. For a Muslim living in secular lands, that is what Sharia is limited to – prayers, fasting, charity and private transactions such as not dealing with interest, marriage and divorce issues, etc. Criminal statutes are one small part of the larger Sharia but are subject to interpretation, and strictly in the realm of a Muslim country that governs by it.

With respect to abortion, the first question asked is:

“Do women have rights over their bodies or does the government have rights over women’s bodies?”

The answer to this question comes from a different perspective for Muslims. Part of Islamic faith is the belief that our bodies are an amanah from God. The Arabic word amanah literally means fulfilling or upholding trusts. When you add “al” as a prefix, or al-amanah, trust becomes “The Trust”, which has a broader Islamic meaning. It is the moral responsibility of fulfilling one’s obligations due to Allah and fulfilling one’s obligations due to other humans.

The body is one such amanah. Part of that amanah includes the rights that our bodies have over us, such as taking care of ourselves physically, emotionally and mentally – these are part of a Muslim’s duty that is incumbent upon each individual.

While the Georgia and Alabama laws in the United States that make abortion illegal after the 6-week mark of pregnancy are being mockingly referred to as “Sharia Law” abortion, the fact is that the real Sharia allows much more leniency in the matter than these laws do.

First of all, it is important to be unambiguous about one general ruling: It is unanimously agreed by the scholars of Islam that abortion without a valid excuse after the soul has entered the fetus is prohibited entirely. The question then becomes, when exactly does the soul enter the fetus? Is it when there is a heartbeat? Is it related to simple timing? Most scholars rely on the timing factor because connecting a soul to a heartbeat itself is a question of opinion.

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The timing then is also a matter of ikhtilaf, or scholarly difference of opinion:

One Hundred and Twenty Days:

The majority of the traditional scholars, including the four madhahib, are united upon the view that the soul certainly is within the fetus after 120 days of pregnancy, or after the first trimester.

This view is shaped by  the following hadith narrated by Abdullah bin Masood raḍyAllāhu 'anhu (may Allāh be pleased with him):

قال رسول الله صلى الله عليه وسلم: إن أحدكم يجمع خلقه في بطن أمه أربعين يوما ثم يكون في ذلك علقة مثل ذلك ثم يكون في ذلك مضغة مثل ذلك ثم يرسل الملك فينفخ فيه الروح..

“For every one of you, the components of his creation are gathered together in the mother’s womb for a period of forty days. Then he will remain for two more periods of the same length, after which the angel is sent and insufflates the spirit into him.”

Forty Days:

The exception to the above is that some scholars believe that the soul enters the fetus earlier, that is after the formation phase, which is around the 40 days mark of pregnancy.

This view is based on another hadith narrated by Abdullah bin Masood raḍyAllāhu 'anhu (may Allāh be pleased with him):

قال رسول الله صلى الله عليه وسلم: إذا مر بالنطفة إثنتان وأربعون ليلة بعث الله إليها ملكاً، فصوره، وخلق سمعها وبصرها وجلدها ولحمها وعظمها…

“If a drop of semen spent in the womb forty-two nights, Allah sends an angel to it who depicts it and creates its ears, eyes, skin, flesh and bones.”

Between the two views, the more widespread and popular opinion is the former, which is that the soul enters the fetus at the 120 days (or 4 months) mark, as the second hadith implies the end of the formation period of the fetus rather than the soul entering it.

Even if one accepts that the soul enters the fetus at a certain timing mark, it does not mean that the soul-less fetus can be aborted at any time or for any reason. Here again, like most matters of Islamic jurisprudence, there is ikhtilaf of scholarly difference of opinion.

No Excuse Required:

The Hanafi madhhab is the most lenient, allowing abortion during the first trimester, even without an excuse.

Some of the later scholars from the Hanafi school consider it makruh or disliked if done without a valid reason, but the majority ruled it as allowed.

Only Under Extreme Risks:

The Malikis are the most strict in this matter; they do not allow abortion even if it is done in the first month of pregnancy unless there is an extreme risk to the mother’s health.

Other Views:

As for the Shafi’i and Hanbali schools of thought, there are multiple opinions within the schools themselves, some allowing abortion, some only allowing it in the presence of a valid excuse.

Valid excuses differ from scholar to scholar, but with a strong and clear reason, permissibility becomes more lenient. Such cases include forced pregnancy (caused by rape), reasons of health and other pressing reasons.

For example, consider a rape victim who becomes pregnant. There is hardly a more compelling reason (other than the health of the mother) where abortion should be permitted. A child born as a result in such circumstances will certainly be a reminder of pain and discomfort to the mother. Every time the woman sees this child, she will be reminded of the trauma of rape that she underwent, a trauma that is generally unmatched for a woman. Leaving aside the mother, the child himself or herself will lead a life of suffering and potentially neglect. He or she may be blamed for being born– certainly unjust but possible with his or her mother’s mindset. The woman may transfer her pain to the child, psychologically or physically because he or she is a reminder of her trauma. One of the principles of Sharia is to ward off the greater of two evils. One can certainly argue that in such a case where both mother and child are at risk of trauma and more injustice, then abortion may indeed be the lesser of the two.

The only case even more pressing than rape would be when a woman’s physical health is at risk due to the pregnancy. Where the risk is clear and sufficiently severe (that is can lead to some permanent serious health damage or even death) if the fetus remained in her uterus, then it is unanimously agreed that abortion is allowed no matter what the stage of pregnancy. This is because of the Islamic principle that necessities allow prohibitions. In this case, the necessity to save the life of the mother allows abortion, which may be otherwise prohibited.

This is the mercy of Sharia, as opposed to the popular culture image about it.

Furthermore, the principle of preventing the greater of two harms applies in this case, as the mother’s life is definite and secure, while the fetus’ is not.

Absolutely Unacceptable Reason for Abortion:

Another area of unanimous agreement is that abortion cannot be undertaken due to fear of poverty. The reason for this is that this mindset collides with having faith and trust in Allah. Allah reminds us in the Quran:

((وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا))

“And do not kill your children for fear of poverty, We provide for them and for you. Indeed, their killing is ever a great sin.” (Al-Israa, 31)

Ignorance is not an excuse, but it is an acceptable excuse when it comes to mocking Islam in today’s world. Islam is a balanced religion and aims to draw ease for its adherents. Most rulings concerning fiqh are not completely cut out black and white. Rather, Islamic rulings are reasonable and consider all possible factors and circumstances, and in many cases vary from person to person.

Abortion is not a simple option of being pro-life or pro-choice. These terms have become political tools rather than sensitive choices for women who ultimately suffer the consequences either way.

Life means a lot more than just having a heartbeat. Islam completely recognizes this. Thus, Islamic rulings pertaing to abortion are detailed and varied.

As a proud Muslim, I want my fellow Muslims to be confident of their religion particularly over sensitive issues such as abortion and women’s rights to choose for themselves keeping the Creator of Life in focus at all times.

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Lesson 11 From Surah Al-Kahf

Tafsir Verses 72-81

Shaykh Furhan Zubairi



Alhamdulillah last session we were able to explore the meanings and lessons of verses 60-70. InshAllah, we’ll try our best to cover the meanings of verse 71-82. As we learned in the last session, this passage of the Surah deals with a very unique and interesting episode from the life of Musa 'alayhi'l-salām (peace be upon him). It’s the story of his encounter and journey with a man of God known as Khidr or Khadir. We reached the point in the story where Musa 'alayhi'l-salām (peace be upon him) finally finds Khidr and asks with the utmost humility and respect to allow him to be his student. This highlights Musa’s 'alayhi'l-salām (peace be upon him) sincerity in seeking knowledge, his lack of pride and his willingness to humble himself in front of Khidr despite his own status as a Prophet.

But Khidr initially declined his request telling him, “Truly you will not be able to bear patiently with me. And how can you be patient with that which you have no knowledge?” Khidr recognized that he would do things that Musa 'alayhi'l-salām (peace be upon him) would find to be illogical, irrational and even impermissible. Things that on the surface level seem to be horrible and despicable. Musa 'alayhi'l-salām (peace be upon him) was sent as a Prophet of Divine Law, while Khidr had been entrusted with some unique knowledge and actions that seemed to be contradictory to that law. So he explained to Musa 'alayhi'l-salām (peace be upon him) that he wouldn’t be able to be patient with him and his actions. But Musa 'alayhi'l-salām (peace be upon him) was extremely eager to learn. He resolved to be patient and obedient while relying upon the will of Allah ﷻ.

He tells Khidr, “You will find me patient, if Allah wills, and I shall not disobey you in any matter.” Khidr finally gave in and both of them set off on their way. This is where we’ll pick up the story again. Allah ﷻ says,

Verse 71: So they both went on till, when they had embarked upon a ship, he made a hole in it. He said, “Have you made a hole in it to drown its people? Certainly, you have done a grave thing.”

They set out walking together along the shore looking for a ship to ride. As they were walking a ship of sailors passed by them and Khidr asked for a ride. The sailors knew Khidr so they let both him and Musa 'alayhi'l-salām (peace be upon him) come on board without any charge. After traveling for a while Khidr got up and pulled out one of the planks from the bottom of the ship using an ax making a hole in it. This placed everyone on the ship in danger of drowning. Obviously, this seemingly absurd and cruel behavior surprised Musa 'alayhi'l-salām (peace be upon him). He was literally in shock. He couldn’t understand why Khidr would do such a thing to someone who helped him out. This went against his moral compass of what’s right and wrong. Musa 'alayhi'l-salām (peace be upon him) forgot about the conditions of his teacher and objected. These people gave us a free ride and you’re pulling a plank to drown their ship. You’ve done something bad. “Have you made a hole in it to drown its people? Certainly, you have done a grave thing.” Khidr then reminded him gently with patience.

Verse 72: He said, “Did I not say that you can never bear with me patiently?”

Didn’t I tell you that you wouldn’t be able to be patient with me and my actions? The way he says this shows that he was willing to overlook and tolerate Musa’s (as) impatience. Musa (as) felt a sense of regret and apologized to Khidr telling him that he completely forgot about his deal.

Verse 73: He (Musa) said, “Do not hold me responsible for what I forgot, and do not make my course too difficult for me.”

Basically he apologized. He said please don’t hold me responsible for what I forgot and allow me to continue travelling in your company. While telling the story the Prophet ﷺ says, “the first (question) was out of forgetfulness. While this conversation was taking place a bird came and sat on the side of the boat and took a sip of water from the ocean. Khidr said to Musa, ‘my knowledge and yours combined in comparison to the knowledge of Allah is like the sip of water compared to the ocean.’” Khidr accepting his apology and they continued travelling on their way.

Verse 74: So, they moved ahead until when they met a boy, he killed him (the boy). He (Musa) said, “Did you kill an innocent soul while he did not kill anyone? You have committed a heinous act indeed.”

“So they continued…” They both got off the ship and started walking along the shore until they came across a young boy playing with his friends. Khidr went up to this young boy and killed him by either strangling him to death or striking him on his head. This was too much for Musa (as) to handle. He objected even more vehemently. How can he kill an innocent young boy for no reason whatsoever? To Musa (as) this seemed absolutely absurd, cruel and unjustified. It was too much for him to tolerate patiently despite his promise not to question anything that he saw. So he said, How can you kill a pure innocent child for no reason whatsoever? You have done something unjustified and have committed a heinous act. Once again Khidr reminds him of the condition that he made and the promise that Musa (as) had given.

Verse 75: He said, “Did I not tell you that you can never bear with me patiently?”

Didn’t I warn you that you wouldn’t be able to handle what I would do? Didn’t I tell you that you wouldn’t be able to remain silent when I do certain things? In this reminder, Khidr added the word “laka” to show that this time his reminder is more severe and clearer. The first time someone forgets and makes a mistake it’s overlooked. The second time it’s also overlooked but with a sense of hesitation. Musa 'alayhi'l-salām (peace be upon him) again feels a sense of regret for breaking his word and not sticking to the conditions of Khidr. He’s now done this twice so he apologizes by saying,

Verse 76: He said, “If I ask you about something after this, do not keep me in your company. You have had enough excuses from me.”

Musa 'alayhi'l-salām (peace be upon him)(as) again apologizes but this time gives himself one last chance. He said if he questions Khidr one more time then Khidr can choose to part ways with him. Once again Khidr accepts his apology and they set off on their way. After commenting on this part ibn Kathīr narrates a hadīth from the Prophet ﷺ. He writes, “Ibn Jarir narrated from Ibn `Abbas that Ubayy bin Ka`b said: “Whenever the Prophet ﷺ mentioned anyone, he would pray for himself first. One day he said:

  • «رَحْمَةُ اللهِ عَلَيْنَا وَعَلَى مُوسَى لَوْ لَبِثَ مَعَ صَاحِبِهِ لَأَبْصَرَ الْعَجَبَ، وَلَكِنَّهُ قَالَ:
  • ﴿إِن سَأَلْتُكَ عَن شَىْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْراً﴾»

May the mercy of Allah be upon us and upon Musa. If he had stayed with his companion he would have seen wonders, but he said, (`If I ask you anything after this, keep me not in your company, you have received an excuse from me.’))” That brings us to the third and last adventure they had together.

Verse 77: Then, they moved on until they came to the people of a town and sought food from them. But they refused to show them any hospitality. Then, they found there a wall that was about to fall down. So he (Khidr) set it right. He (Musa) said, “If you wished, you could have charged a fee for this.”

Musa 'alayhi'l-salām (peace be upon him) and Khidr continued traveling until they came upon the people of a town that most commentators identify as the ancient city of Antioch. Being tired and hungry they asked them for some food but they refused to give them any or show them any hospitality whatsoever. As they were leaving the city they came across a wall that was about to fall down. Khidr stopped by it and repaired it. Now, this situation is also bizarre; Khidr is a complete stranger in a town that refused to give them food or host them yet he still stops and fixes their wall for nothing in return. Musa 'alayhi'l-salām (peace be upon him) finds the situation full of irony. Why should a stranger exert so much effort in rebuilding a wall in a town where they were denied even a little food and all hospitality? He should have at least demanded some money for his labor and then they could have bought some food to eat.

Musa 'alayhi'l-salām (peace be upon him) couldn’t hold himself so he objected, “If you wished, you could have charged a fee for this.” And that was the end of their relationship. Khidr responded,

Verse 78: He said, “This is the parting between me and you. I shall inform you of the meaning of that which you were unable to bear with patiently.”

Meaning, this is the end of our relationship and this is where we’ll part ways. But before we go our separate ways I’ll explain to you the wisdom and hidden meaning behind everything I did. Up till this point in the story, we’ve probably been just as impatient as Musa 'alayhi'l-salām (peace be upon him); we have no clue why Khidr did the things he did. But he then explains everything is detail; why he pulled a plank out of the bottom the ship, why he killed an innocent child and why he rebuilt the wall without taking anything in return.

Verse 79: As for the ship, it belonged to some poor people who worked at sea. I wanted to damage it, for just beyond them was a king who was seizing every ship by force.

Khidr is explained that his act of damaging the ship was, in reality, a means of saving it. It comes in a narration that these poor people were ten brothers, 5 of them were handicapped while the other five worked. The ship was their only source of income. The king was a cruel, tyrannical oppressor who would take ships by force. The damage done to the ship made it undesirable for the king and ultimately saved it for its owners. Had it been seaworthy, it would certainly have been confiscated by the tyrannical king. Perpetrating some small damage to the boat saved it from the greater harm and ruinous injustice which was certain to take place without it. Hence, causing such damage was a good and kindly action. So damaging the ship actually turned out to be a good thing.

Verses 80-81: And as for the young boy, his parents were believers and we feared that he would make them suffer much through rebellion and disbelief. So we desired that their Lord give them in exchange one who is better than him in purity, and nearer to mercy.

Although the young child seemed to be pure and innocent in reality the seeds of disbelief and wickedness were entrenched in his heart. If he had grown up he would have been a source of grief and sorrow for his parents who were believers. Their love for this child would have led them towards evil and wickedness as well. They would suffer because of the rebellion and disbelief. So Allah told Khidr to kill this boy to spare them that grief and to replace him with a child that would be better and more dutiful. Now obviously the parents weren’t aware of this at this time so to them this was a huge loss and tragedy. They weren’t aware of the future difficulties that they were saved from by his death.

Qatādah said, “His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allah, for the decree of Allah for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him.” That’s why in connection to these verses ibn Kathīr رحمهم الله quotes the hadīth, “Allah does not decree anything for a believer, save that it is better for him.”

  • «لَا يَقْضِي اللهُ لِلْمُؤْمِنِ مِنْ قَضَاءٍ إِلَّا كَانَ خَيْرًا لَه»

It is mentioned in a narration that the parents were blessed with a pious daughter who gave birth to a Prophet. So the murder of this child actually turned out to be something good in the long run.

Verse 82: And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure belonging to them. Their father was righteous, and your Lord desired that they should reach their maturity and extract their treasure, as a mercy from your Lord. And I didn’t do this upon my own command. This is the meaning of that which you couldn’t bear with patiently.

Khidr explained to Musa 'alayhi'l-salām (peace be upon him) that the wall that was about to fall that he rebuilt was covering a treasure that belonged to two orphan boys. If the wall had fallen down the treasure would be exposed and the orphan children would’ve been deprived of their wealth. By rebuilding the wall Khidr made it possible for them to access their treasure when they grew up. This was done partially because their father was a righteous and pious man. Khidr then explains to Musa 'alayhi'l-salām (peace be upon him) that he didn’t do any of these things based on his own accord or understanding. Rather he did them according to the Divine command, decree, and will of Allah ﷻ. “And I didn’t do this upon my own command.” He concludes by saying, “This is the meaning of that which you couldn’t bear with patiently.” Meaning, this is the explanation of my actions that you didn’t understand and weren’t able to be patient with.


1) One of the most powerful and profound lessons we learn from this entire episode is that oftentimes a tragedy is a blessing in disguise. Everything that happens in this world, whether good or bad, happens according to the Divine will and decree of Allah ﷻ. There’s some deep divine wisdom behind every single thing that happens in this world. When something good happens we recognize it as a blessing. For example, if we get a good job, get a raise at work, purchase a new car or are blessed with the birth of a child. All of recognize this as something positive. On the other hand whenever we face setbacks, difficulties, hardships and tragedies we tend to lose patience.

This incident is teaching us that difficulties, tests, trials, and hardships are oftentimes blessing in disguise. The first thing to understand is that Allah isn’t sending these difficulties our way to break us or destroy us. Rather he’s sending them our way to test our patience and faith, as a source of mercy and a reminder. As a way of nurturing and training us. He’s reminding us to turn back to Him, to hold on to our faith, to be steadfast, patient, strong, and to persevere. When we’re struggling and going through difficult times we shouldn’t assume that somehow Allah is displeased with us. Similarly, when we’re comfortable and enjoying life we shouldn’t assume that Allah is pleased with us. The opposite can be true. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said,

  • « إِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الْخَيْرَ عَجَّلَ لَهُالْعُقُوبَةَ فِى الدُّنْيَا وَإِذَا أَرَادَ اللَّهُ بِعَبْدِهِ الشَّرَّأَمْسَكَ عَنْهُ بِذَنْبِهِ حَتَّى يُوَفَّى بِهِ يَوْمَ الْقِيَامَةِ

“If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”

Everything we face in this world is actually a source of blessing for us. The Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) said:

  • «مَا يُصِيبُ المُسْلِمَ مِنْ نَصَبٍ،وَلاَ وَصَبٍ، وَلاَ هَمِّ، وَلاَ حُزْنٍ، وَلاَ أَذًى، وَلاَ غَمِّ، حَتَّىالشَّوْكَةِ يُشَاكُهَا؛ إِلاَّ كَفَّرَ الله بِهَا مِنْ خَطَايَاهُ»

“No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it.”

Allah subḥānahu wa ta'āla (glorified and exalted be He) tells us that the main tool, the key to deal with the world and all the problems it contains is through patience and turning towards Him. When we’re dealing with our problems we should turn to Allah. We should make dhikr, read Quran, spend time in prayer and reflection and try to be around good company. We should try to focus our attention, our spiritual and emotional energy on our relationship with Allah instead of our problem. By doing so we’ll find peace and comfort. True contentment. Part of patience is recognizing that whatever we’re going through is something that we can handle. Whatever we’re going through will not last forever. That’s why throughout the Quran whenever Allah subḥānahu wa ta'āla (glorified and exalted be He) consoles and comforts the Prophet ṣallallāhu 'alayhi wa sallam (peace and blessings of Allāh be upon him) He reminds him to be patient and to turn to him. “So be patient over what they say and exalt [Allah] with praise of your Lord.” (20:130) “So be patient. Indeed, the promise of Allah is truth.” (30:60) “So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting.” (50:39)

2) Being content with the Divine decree of Allah ﷻ.

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Heart Soothers: Salim Bahanan




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