Fortress Forever

The Basis of Inner Peace or Peace of Heart

Taken from Qur’anic Psychiatry
By El-Sheikh Syed Mubarak Ali Shah Jilani El-Hashimi

"Know that in the thikr of Allah (also following the guidance in the Holy Qur’an) lies the peace of quloob (heart)."

In this ayat, the Creator of the physical and non-physical bodies, Allah Ta’ala, has declared the very basis of the immutable law governing a person’s health.

Therefore, the very structure of spiritual health rests on "peace of heart." If this does not exist many psychological disorders, such as nervousness, leading to neurosis, and other similar disorders will develop.

The meaning of Islam is peace or total surrender, meaning thereby surrendering one’s own will before the Will of the Almighty. The foundation for inner peace rests on the following:

1. One must acknowledge that he has a Creator who has created him for some purpose in this earthly life.
2. One must follow the manual of the Creator which the Almighty sent for His creatures-the guidance in the shape of the revealed books, i.e. the Holy Qur’an, and earlier books (now no longer valid).
3. One must acknowledge that the Creator has been sending guidance and Messengers (peace be upon them) to lead mankind towards physical and spiritual prosperity and the life hereafter.
4. One must believe that the Almighty has created many other intelligent beings such as angels and jinn beings.
5. One must believe that his/her earthly life is very short, so much so that it has been compared with a short nap which one traveler might take under the shadow of a tree while traveling on the road and then goes on his way.
6. One must believe that this worldly life is full of tests and trials. All these hardships must be borne with patience, steadfastness, taking all calamities, losses, and adversities from the Almighty as a test of his Iman (belief). Therefore, he should not grieve over losses or show joy over any gain.
7. One must not believe in any man or deity as his/her creator. Nor should he deny the existence of the Creator. No one can deny Allah without first affirming Him. By saying "I don’t believe in Allah" can only mean that Allah does indeed exists, but one refuses to believe in Him. It also amounts to saying "I don’t believe in the sun"—though the sun is there. Therefore all such persons can be compared with bats whose eyes don’t open before the sun.

Denial of the Creator takes away peace, and the light of reason and intellect from the heart of a person and fills it with doubt. This is the worst disease of the qalb (heart), which causes every imaginable psychiatric (spiritual) malady.

Those who doubt the existence of the Almighty Creator will manifest all or some of the following characteristics: arrogance, anger, cruelty, cowardliness, miserliness, jealousy, hatred, hypocrisy, greed, ignorance, stubbornness, dissension, sloth, lying, selfishness, ill manners, despair, mischievousness, craftiness, lewdness (lack of modesty) perversion, and overpowering sexual despairs, etc.

Thus when the qalb is diseased then some, or all, of the aforementioned characteristics will be manifested in the conduct of any individual, depriving him of peace, tranquillity, sleep, and good health. Deprived of peace, a person will try to find solace in drugs, alcoholic drinks, sexual activities, hoarding wealth or getting power. Ultimately, they fall victim to the most horrible physical and psychiatric (non-physical) diseases.

Look at the fate of many of the world’s multimillionaires, Hollywood film stars, rulers of the world, and even "psychiatrists." What a miserable end they usually have! As long as people keep doubting the existence of the Almighty there will be no end to their psychiatric diseases. The Almighty will keep on increasing their miseries by subjecting them to the control of the messengers of darkness, ignorance and deniers of the truth-the Freudians, pseudo-psychiatrists, and other atheists.

In order to have inner peace one must believe in the hereafter, raising of the dead, accountability, judgment, hell and paradise, and the eventually meeting with the One and Only Lord Almighty of Hazrats Adam, Nuh, Ibrahim, Musa, Daood, Sulaiman, ‘Isa bin Maryam, and Muhammad the Last and Final Messenger (peace be upon them all!). Even if the non-Muslims follow the Ten Commandments in letter and spirit they will be saved.

The following will give, in a nutshell, the teaching of all the Messengers mentioned above. Those who wish to have perfect physical and spiritual health, as well as those who are suffering and want to be cured of their diseases, will have to follow this code as explained by the Holy Last Messenger, Muhammad :

"You should believe:

1. In Allah, i.e. in His Person and Attributes and
2. The Last Day, and
3. The Angels, and
4. The earlier (Divine) Books (no longer available with original content), and
5. All the Messengers, and
6. The rising after death, and
7. The destiny, i.e., all that is good or bad is from Allah, and
8. That you bear witness that there is none worthy of worship except Allah and that Muhammad is His Messenger, and
9. That at the time of each salat you establish the salat it is proper time after performing a perfect wudhu. (Perfect Wudhu is one performed with due regard to ever adab [due respects] and mustahibbat [desirable action])
10. Pay the zakat (obligatory charity on wealth exceeding a prescribed limit), and
11. Fast during the month of Ramadhan, and
12. Perform Hajj if you have wealth. (The availability of wealth has particularly been mentioned because want of wealth is generally made an excuse for non-performance of Hajj. Otherwise, evidently, the other prerequisites that make the Hajj obligatory should also exist.)
13. You should perform the twelve rak’at sunnat-e-mu’akkadah salat every day. (According to other Hadith, the twelve rak’at are detailed as two rak’at before the two fard (obligatory) rak’at of Fajr Salat, four before and two rak’at after the four fard rak’at of Zuhr, two after the three fard rak’at of Maghrib and two after the four fard rak’at of ‘Isha).
14. You should never miss the Witr salat at night, which is wajib (compulsory, but less than fard and more important than sunnat) and is, therefore, specially emphasized.
15. You should ascribe no partners unto Allah.
16. You should not disobey your parents (if they obey the Almighty).
17. You should not devour the property of orphans unjustly. (Unjustly implies that there is no harm in using the belongings of an orphan in a lawful manner as in the case under certain circumstances.)
18. You should not drink wine.
19. You should not commit adultery.
20. You should not indulge in false oaths.
21. You should not give false evidence.
22. You should not yield to your base desires.
23. You should not backbite a Muslim brother.
24. You should not bring a false charge against a chaste woman (or a chaste man).
25. You should not bear ill-will towards your Muslim brethren.
26. You should not indulge in useless amusements.
27. You should not join the idle spectators.
28. You should not call a short-statured person "O, you short-statured one!" with the intention of finding fault in him.
29. You should not indulge in jokes at the cost of others.
30. You should not indulge in slandering others.
31. You should be ever grateful to Allah for His bounties.
32. You should be steadfast in suffering and calamity.
33. You should not sever your ties of kinship with your (believing) relatives.
34. You should discharge your obligations to your relatives.
35. You should not curse any creature of Allah.
36. You should remember and glorify Allah by repeating SubhanAllah (Glory belongs to Allah), Al-Hamdu lil-Lah (All Praises is for Allah), La ilaha il-Lallah (There is no god but Allah), Allahu Akbar (Allah is the Greatest) with frequency.
37. You should not miss the Friday and ‘Eid salat.
38. You should believe that whatever good or bad lot befalls you was predestined and could not be avoided, and whatever you have missed, you were predestined to do so, and,
39. You should not give up the recitation of the Holy Book under any circumstances."

The Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, had the mildest of temperaments of all, he was the bravest of all, just of all and pious of all. His blessed hand never touched a woman not lawful to him. His generosity was incomparable, to such an extent that at the end of the day not a single dinar was left with him. If by chance any remained, he would not return till the late hours of the night, waiting for someone to take it away. Whatever assets the Almighty had given him he would use them only for his immediate needs, like food, the remaining would be distributed. His food, too, was very simple, mostly dates and barely.

If anybody demanded anything of the Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, he would oblige him. In addition, he would spend from his own budget in the way of Allah. He would sew his own shoes and clothes. He would also do the housework. Hence he would cut meat with his blessed wives. The Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, was more modest than any body. His looks would never be fixed on anybody’s face. He would accept invitation of both freedmen and others. If a gift were sent (hadiya) he would except it even though it may be a drop of milk or the leg of a hare. He would always return the favor of hadiya by giving gifts. He would consume the hadiya but he would not consume goods sent as Sadaqah and Khairat. He would become angry with people for the sake of Allah but never for his personal sake. He would propagate truth even though it would apparently be detrimental to himself and his Holy Companions.

Some non-Muslims approached and requested his permission to assist him in eliminating his enemies. He replied that he would not take the help of non-Muslims even though at the time he was short of manpower. The Holy Last Messenger, Sall Allahu alaihi wa Aalihi wa Sallim, in his entire life has never eaten once for three days running chapati (of wheat) to his stomach’s full. These hardships he would undertake not because of poverty but as precautionary measures to keep his Nafs subdued. He would accept a Walimah invitation. He would visit the sick and accompany a Janaza. He would without fear walk alone amongst his enemy without any bodyguard. He possessed incomparable humility and was the most honorable. His talk would never be lengthy and boastful. He had a smiling countenance. He would wear whatever was available. At times, a small blanket and at times an expensive Yemeni chaddar. He would wear a woolen Jubba (gown) made from the wool of Halal animals.

He would wear a ring on the small finger, either on the left or right hand. When riding an animal, he would always ask either his attendant or someone else to mount the animal behind him. Whatever animal was available he would ride it, be it a horse, camel, mule, or donkey. At times he would walk on foot. At times without the chaddar and cap he would go to the other end of Madinah to inquire the welfare of someone. He liked perfumes but disliked stench, smell, and pungent powder. He would sit with the poor and the needy and would feed the poor. He would respect those exhibiting good conduct. By dealing kindly with notables he would win their hearts. He would extensively meet the members of his family but never allowed their interference whilst bestowing position. He would gradually try to develop relationship with all. He would not burden anybody. He would accept the apology—explanation of the defaulter. He would never lie even for the sake of humor. He would witness a Halal game and would not forbid others from witnessing it. In light heartedness he would even run a race with his blessed wife, Hazrat Sayyidah Aisha (Radhi Allahu anha). If there were noise and tension around he would adopt patience. He had a camel and goat whose milk he and his household used to drink. He had both, male attendants and maid servants, who would live in the same conditions as his own household.

The Adab of the Holy Last Messenger
(Sall Allahu alaihi wa Aalihi wa Sallim)

A beneficial discourse by Imam El-Sheikh Syed Mubarik Ali Shah Jilani El-Hashimi

By Imam El-Sheikh Syed Mubarik Ali Shah Jilani El-Hashimi

Hazrat Sayyidah Fatimah az-Zahra
Excerpts from Rauza-tus-Safaa,
edited revised by
El-Sheikh Sayyid Mubarak Ali Shah Jilani al-Hasani wal-Husaini El-Hashimi

   The princess of women, Sayyidatina Fatimah al-Zahra (Radhi Allahu Ta’ala ‘Anha) was, according to the statements of all the chief ‘Ulama, the most beloved of the children of the Holy Prophet of latter times (Sall Allahu alaihi wa Aalihi wa Sallim), and was by her superior nobility of mind and excellent qualities distinguished above all her brothers and sisters. It is recorded in the Kashiful-Ghummah that Ibn Khisab has, in his chronicle of the births and deaths of the members of the family of the prince of existences, stated, with the proper authorities taken from Imam Abu Ja’far Muhammad bin ‘Ali al-Baqir, etc.—that the birth of Fatimah (Radhi Allahu Ta’ala ‘Anha) took place five years after the announcement of prophecy and the descent of revelation, and that she departed from this world at the age of eighteen years and seventy-five days; but according to another tradition, ended was her noble life at the age of eighteen years, one month, and fifteen days. She lived with her father in Makkah for eight years, and she went to Madinah with the Rasul of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) and dwelt with him there ten years, and she was then eighteen years old. She lived with the Commander of the Faithful, Hazrat Ali bin Abu Talib (Karram Allah Wajhah) seventy five days after the death of her blessed father (Sall Allahu alaihi wa Aalihi wa Sallim), but according to another tradition, forty days. In the Tanfyh of Ibn Jawzi it is stated that the birth of Fatimah (Radhi Allahu Ta’ala ‘Anha) took place five years before the Mission, and in the Rawzat al-Ahbab two traditions are recorded on this subject, the first whereof agrees with that of the Tanfyh, but the second is to the effect that this luminary sphere of prophecy arose from the horizon of nativity in the forty-first year after the catastrophe of the elephant. In the just-mentioned work it is also narrated that the decease of Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) took place during the night of Tuesday, the third day of the month of Ramadhan, which happened six, and according to others three, months after the death of the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim). On account of the two traditions of Sayyidah Fatimah (Radhi Allahu Ta’ala ‘Anha) that noble lady must have reached the age of twenty-eight or of twenty-two years; but the true knowledge is with Allah.

   In the Kashaful-Ghummah it is recorded, according to the precedent of those who walk in the paths of the A’immah, that the prince of the righteous (Sall Allahu alaihi wa Aalihi wa Sallim) had said: "During the night of my ascension, I ate one fresh date of the fruits of the trees of eternity, which was softer than butter and sweeter than honey, and the essence of that date generated seed within my loins. When I [again] alighted on earth I approached Khadijah (Radhi Allahu Ta’ala ‘Anha) and she became pregnant with Fatimah (Radhi Allahu Ta’ala ‘Anha)." The seal of Ambiya (Sall Allahu alaihi wa Aalihi wa Sallim) also said: "‘O Khadijah, the faithful spirit of Allah has apprised me that this child will be a daughter. Call her Fatimah, because it is a pure and blessed name.’"

   When the time of the delivery of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha) was near at hand, she sent for several of her relatives to aid her on that occasion; but as she incurred their displeasure by marrying the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim), they would not comply with her request, so that she was much distressed. Nevertheless, four women, resembling those of the tribe of Bani Hashim, suddenly made their appearance, and Khadijah was afraid of them. One of them, however said: "Fear not, for Allah the Most High has sent us to you. We are your visitors. I am Sarah; this is Maryam, the daughter of Imran; the third is Kalthum, the sister of Musa; and the fourth is Asiyah, the wife of Pharaoh. They will be your companions in Paradise" Then one of these women sat down on the right and another on the left of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha), the third in her front, and the fourth in her rear until Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) was born. When this took place a light shone from that infant of laudable end, which encircled the houses of Makkah from the east and west, so that there was no spot in any house which was not illuminated by that light:

Distich: The light of prosperity shone, Making my heart to gladness prone.

   In the above-named work, it is also recorded that the Lord and Bestower of all gifts sent ten Huris from the uppermost paradise into the apartment of the pure Khadijah (Radhi Allahu Ta’ala ‘Anha), each of whom brought a basin and a pitcher full of water from the Kawthar. Then the woman sitting in front of Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha) took hold of Fatimah and washed her with that water from paradise, and afterwards she brought forth white and extremely fragrant swaddling clothes in which she wrapped the infant; then she drew a similar cloth over the child’s head by the way of a coif, and said: "Take her, Khadijah. Give way to no apprehensions, for blessing is in her and in her progeny." Then the other women congratulated Sayyidah Khadijah (Radhi Allahu Ta’ala ‘Anha) and departed, whilst she embraced Fatimah with great joy and happiness. When the lord of prophecy (Sall Allahu alaihi wa Aalihi wa Sallim) entered, he took the darling child into his arms, called her Fatimah, and surnamed her Umm Muhammad, but her sobriquets are numerous, such as, the blessed, the pure, the innocent, the pleasing, the pleased, the orthodox, the Vestal, and Zahra (flower).

   It is related by Imam Ja’far as-Sadiq (Radhi Allahu ‘Anhu) that his holy and prophetic lordship (Sall Allahu alaihi wa Aalihi wa Sallim) asked Sayyidah Fatimah one day whether she knew why she was called by that name, and Sayyidina Ali Amir ul-Mu’mineen (Karram Allah Wajhah) having thereon also asked for the reason, his lordship replied: "Because she delivered her soul from fire." It is related that Hayder Karar (one of the names of Sayyidina Ali, Radhi Allahu ‘Anhu) said: "Verily the Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) was asked what Betul meant, and he replied: ‘It is a woman who never sees redness; namely, she never menstruates, because menstruation is hateful in the daughters of the Prophets.’" It is related that Imam Muhammad al-Baqir (Radhi Allahu Anhu) having been asked why the princess of women was surnamed Zahra, he replied: "Because Allah had magnified her, and when she arose she illuminated the heavens and the earth with her light, and the eyes of the angels were dazzled, so that they prostrated themselves, worshipping Allah Ta’ala, and saying: ‘O our God and Lord, what is this light?’ Whereon Allah vouchsafed to the the following revelation: ‘This is a light of My Light: I cause it to dwell in My Heaven: I created it from My Greatness; I produced it from my forehead, and from a Nabi more excellent than all the other Ambiya. From that light I shall produce A’immah who will promulgate My Commands, and propagate My Truth, and I shall cause them to be Khalifahs on My earth;’ and here the revelation ceased"

   As has been narrated above, the lord of dominion [i.e., Hazrat Ali, Radhi Allahu ‘Anhu] married in the second year of Hijra [A.D. 623] the princess of women, who was on that occasion, according to the tradition of the Imams of the family [of Muhammad, Sall Allahu alaihi wa Aalihi wa Sallim], nine, but according to another statement fourteen, years old. Some even assert that she was twenty years of age.

   It is related in the Sohah-Akhbar that when Sayyidah Aisha (Radhi Allahu Ta’ala ‘Anha) was asked what person that Prophet of Jinn and Men loved most, she replied: "Fatimah." They said: "Of men?" She (Radhi Allahu Ta’ala ‘Anha) replied: "Her husband." It is likewise related of Siddiqah (Radhi Allahu Ta’ala ‘Anha) that she said: "I never saw any person resembling Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) more than Fatimah in her countenance, in elegance of speech, in dignity, and in all her motions. Whenever Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) paid a visit to the best of men (Sall Allahu alaihi wa Aalihi wa Sallim) he rose, kissed her, and made her sit down in his own place. Whenever his lordship the refuge of prophecy (Sall Allahu alaihi wa Aalihi wa Sallim) came to her house, Sayyidatina Fatimah acted in the same manner. It is also an authentic fact that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said: "Fatimah is a part of me; whoever injures her injures me, and whoever angers her angers me." According to some traditions, he also said: "Allah gets angry when Fatimah gets angry."

   It is related of Thauban, the freed man of the prophet of the last times, that he said: "When the best of men started on a journey, the last person of whom he took leave was Fatimah az-Zahra, and when he returned the first person whom he met was Betul."

   It is related in many respectable historical works that when Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) was struck by the calamity of losing her father, the best of men, she wept and lamented so much from morning till evening that she distressed the inhabitants of Madinah, who sent her the following message: "O daughter of the Nabi of Allah, if you weep during the day, take rest in the night, that way we may also have peace; and if you weep in the night, be silent during the day, and we shall likewise obtain repose."

   It is related of the Imam Ja’far as-Sadiq (Radhi Allahu Ta’ala Anhu) that he said: "There are five weepers in the world: Firstly Adam (Alayhis-Salaam), who cried so much after his expulsion from Paradise that two rivers [of tears] were flowing on his face. Secondly, Ya’qub (Alayhis-Salaam), who wept so much on account of his separation from Yusuf (Alayhis-Salaam) that he became blind. Thirdly, Yusuf (Alayhis-Salaam) who deplored in prison his separation from Ya’qub to such a degree that all the captives were distressed. Fourthly, Fatimah (alayhas-Sallam) who wept so much after the death of the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) that the inhabitants of Madinah sent her the following message: "O darling of the lord of existences, you have indeed distressed us by your fervent lamentations." Then Betul Zahra (Radhi Allahu Ta’ala ‘Anha) betook herself at least to the cemetery of the martyrs, and wept there. Fifthly, the fourth Emam, who was constantly shedding tears on account of the calamity of Karbala, so that his attendants could never place any food before him without its being moistened by the water of his eyes." It is related of Abu Ja’far Muhammad al-Baqir, the Imam of exalted memory, that he said: "After the decease of his holy and prophetic lordship, no one ever saw Fatimah laugh till her very dying day." It is related that Zahra (Radhi Allahu Ta’ala ‘Anha) called in her last malady for Salmi the freed woman of the lord Mustafa, and said: "Bring me some water for ablution." Salmi narrates: "After she had washed herself so beautifully as I had never seen anyone doing it so well, she asked for clean garments and donned them. Then she ordered me to spread out her couch, whereon she reclined, turned with her right side to the Qiblah, and, placing her right hand beneath her face, she said: "Salmi, I shall at this moment depart from the abode of perishableness to the mansions of eternity, and I have washed myself that no one may undress me." When she had uttered these words, her spirit took flight to the upper regions." Shortly afterwards, Sayyidina Ali Commander of the Faithful (Karram Allah Wajhah) entered, and, witnessing the scene, poured forth tears from the clouds of his eyes. This event is, according to the Rauzatul-Ahbab, described in the same manner by Muhammad bin Sa’d and the amanuensis in his Tabaqat; but if it be true, it must be considered as one of the peculiarities of Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha), because it is against the commandments of the doctors of the Law [to omit the ablution of a corpse]. NOTE: The reader should know that Hazrat Fatimah (Radhi Allahu Ta’ala ‘Anha) was not like ordinary Muslim ladies.

   In the Kashaful-Ghummah, it is related that Batul Zahra (Radhi Allahu Ta’ala ‘Anha) when she was near her death, called Asma the daughter of Umees, and said: "Asma, one day Jibreel (Alayhis-Salaam) paid a visit to my father when he was sick, and brought him some camphor of paradise for Hanutt. My father divided it into three parts. Keeping one for himself and giving the other two to me, he said: ‘Preserve the one share for yourself, and the other for Ali Murtaza.’ Asma, that camphor, which weighs forty mithqals, I have laid by in a certain place. The twenty mithqals which belong to me you are to put near my head; but give the other twenty to the lord Ali Murtaza." When Asma had done this, Fatimah (Radhi Allahu Ta’ala ‘Anha) said: "Go out and leave me alone. Call out my name after a short time; if I answer, it is all well and good; but if I remain silent, be aware that I have departed to my noble father." Asma obeyed, and shortly afterwards, called out: "O daughter of Muhammad the Elect!" but received no answer. She therefore again entered the apartment, and removing the veil from the countenance of the princess of women, she perceived that her soul had departed from the abode of grief to the palace of joy. Then she prostrated herself, approached, and kissed her, saying: "O Betul, when you arrive in the paradise of your father, convey him my greeting and petition." On that occasion the lord and Imam Hasan entered with the Imam Husayn (Radhi Allahu Ta’ala Anhuma) and asked: "Asma, is our mother asleep?" Asma replied: "Your mother is not asleep, but has departed to the proximity of the Mercy of the Lord of lords." Hereon both commenced to week and to lament, and proceeded to the Masjid of the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) for the purpose of informing Sayyidina Ali Murtaza (Karram Allah Wajhah) of the event. When they had reached the proximity of that blessed locality their voices of lamentation became very loud, so that some of the Holy Companions (Radhi Allahu Anhum) who were sitting there with Sayyidina Ali (Karram Allah Wajhah) exclaimed: "What makes you cry, O [grand] sons of the Nabi of Allah? Allah forfend that you should weep!" Then they related what had taken place, and the Lion of Attack (Karram Allah Wajhah) was so overpowered by grief that he fell prostrate on his face and uttered the following words: "O daughter of the Nabi of Allah, after his lordship’s death, you were my consolation; but who will calm the pain of endless separation and of infinite exile when you are no more?" Then he pronounced the following distichs:

Each meeting of two friends has an end

Every grief is slight, except separation;

If I have lost Fatimah after Ahmad,

It is a sign that no friend remains.

   Then the king and refuge of wilayat [i.e., Ali] hastened to the apartment of Tahirah (Radhi Allahu Ta’ala ‘Anha), and ordered Asma to wash and shroud the princess of the women of both worlds, and interred her body to the Baqi’ cemetery. The author of Kashaful-Ghummah says: "Ibn Babutah (Radhi Allahu Ta’ala ‘Anhu) reports the matter as follows, and I consider him to be correct: She was buried in her own house, but when the [graves of the] Bani Umayya increased in the mosque her body was [likewise] interred in the same, and in what I have reported I have only stated what is know and generally believed by the people, by historians and biographers, that, as stated above, she had been interred in al-Baqi cemetery."

   It is related in the Rauza-tul-Ahbab that according to one tradition Hazrat Ali Murtaza (Karram Allah Wajhah), and according to another Sayyidina Abbas (Radhi Allahu Ta’ala ‘Anhu), prayed over the corpse of Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha). The next day, the two Sheikhs (Radhi Allahu Ta’ala Anhuma) and all the companions of the best of men, reproached Haidar [The Lion, i.e., Ali] the Commander of the Faithful, saying: "Why have you not informed us, that, by being present at the honor of the prayers over Fatimah, we might ourselves have been honored?" But the king of the dominion answered: "I have acted thus by her own injunction."

   In the Rauzat-ush-Shuhada [Mausoleum of Martyrs] it is recorded that according to the tradition of the Ahlul-Bayt [members of the family] the death of Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha), the daughter of the prince of existences, took place on Tuesday, the third day of the blessed month of Ramadhan, in the eleventh year of the Hijra [A.D. 632], and that she was buried in the Rauzat-Maqadasat [sacred mausoleum].

   The author of the present work states that some who wrote down the traditions concerning the members of the family assert that Zahra (Radhi Allahu Ta’ala ‘Anha) died seventy-five days after the prince of mortals; others, however, say forty days. The Kashaful-Ghumma has a tradition from the Dhariat-Taharat, the author of which is Dullaby, that al-Zahra (Radhi Allahu Ta’ala ‘Anha) lived three months after the decease of the Mustafa (Sall Allahu alaihi wa Aalihi wa Sallim) and the number of days given by the Imam Muhammad Al-Baqir is ninety-five. None of the traditions, however, imply that this great calamity had taken place on the third day of the blessed month Ramadhan, because in reality the death of the daughter of the prince of existences took place at the end of Safar, or in the beginning of Rabi anterior in the same year; the [true] knowledge, however, is with Allah, who is to be adored.

   In the Tanfyh of Ibn Jawzi, it is recorded that Sayyidatina Fatimah (Radhi Allahu Ta’ala ‘Anha) had four children, children, namely, the Imams Hasan and Husayn, Zaynab, and Umm Kulthum. Zaynab was married to Abdullah bin Ja’far al-Tayyar (Radhi Allahu Ta’ala Anhu) and gave birth to two sons, Ubaydullah and Awun. Faruq the greater [i.e., the Khalif Umar] (Radhi Allahu Ta’ala ‘Anhu) espoused Umm Kulthum during his own reign, and begat with her a son, Zayd by name. After the demise of Umar the Commander of the Faithful (Radhi Allahu Ta’ala ‘Anhu) Awun bin Ja’far married her, and after he had also died Muhammad bin Ja’far married her, and had a daughter by her. When Muhammad had likewise departed to the eternal world, Abdullah bin Ja’far married Umm Kulthum and she died in his house.

   According to a tradition of Muhammad Ibn Ishaq and Lyth bin Sa’d, Fatimah (Radhi Allahu Ta’ala ‘Anha) had two other children, namely Hasan and Raqayah, both of whom died in infancy. It is recorded in the Rauza-tul-Ahbab that neither Zaynab nor Umm Kulthum left any offspring at all, and therefore the descendants of the seal of the Prophets are all the progeny of the Imams Hasan and Husayn (Radhi Allahu Ta’ala ‘Anhuma), as well as to all the pure A’immah our guides, the Khalifahs and directors; abundant and consecutive salutations to them to the day of resurrection.

   Muhammad ibn Ishaq has a tradition that after Abul-‘Aas bin Rabi’ bin 'Abdul-'Uzza bin Shams, who was the son of the sister of Sayyidah Khadijah, the daughter of Khuwailid, had married her daughter Zainab, whom she begat with Rasulullah, and also after Ruqayyah, the step-sister of Zainab, had been married to ‘Utbah bin Abu Lahab, a feud had broken out between the Quraish and Rasulullah, in consequence whereof the flames of envy and rancor had commenced to blaze in the furnaces of their minds. Wishing to distress and to insult that prince, some of the Quraish said to Abul-‘Aas and to ‘Utbah "Both of you have wedded daughters of Muhammad, and have thereby relieved him of the trouble to take care of them. Now you must divorce his daughters in order to cause him grief and unhappiness; and we shall give you instead of them any of the daughters of the Quraish chieftains whom you may select." Abul-’Aas replied, "I swear by Allah that I shall never separate from my wife, nor prefer any other woman to her." ‘Utbah the licentious—curses be on him—however, said, "If you try to procure for me the daughter of Sa’id Abul-’Aas, I shall divorce the daughter of Muhammad." Accordingly the Quraish married the daughter of Sa’id to ‘Utbah, although at that time he had not yet had any true connection with Ruqayyah. ‘Urwah bin Al-Zubair says: "‘Utbah came to Rasulullah, and spoke the following words: ‘This son-in-law [of yours] does not believe in the crazy star which has come down, and does not acknowledge that Jibril is visiting you.’ Then he squirted the saliva of his impure mouth towards our Master (Sall Allahu alaihi wa Aalihi wa Sallim), divorced Ruqayyah, uttered a few more unbecoming words, and departed." It is related that on the occasion when ‘Utbah—curses on him—perpetrated the above act, Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim) pronounced the following invocation: "Ya Allah, appoint over him one of Thy dogs." Abu Talib, who was present with Rasulullah, said to ‘Utbah, "O my nephew, what stratagem can save you from the sequel of this prayer?" According to another tradition, Abu Talib, being grieved at his Master’s wish, said to the Nabi, "Son of my brother, what will you gain by this evil wish?" In short, ‘Utbah returned to his house and communicated to his father, Abu Lahab, what had taken place; but the latter was, despite his idolatry and obstinacy, convinced that the wish of Rasulullah, the best of the servants of Allah, would be responded to and was grieved. Some time afterwards, Abu Lahab and ‘Utbah departed with a company of the Quraish to Syria for the purpose of trading. During their journey, however, they halted in a station where a monk informed them that many wild beasts were on the road, and advised them to be very careful. On that occasion Abu Lahab turned to his companions, and said, "Be prepared for a contest and aid each other, for I am not sure where the imprecation of Muhammad will not be responded to." Afterwards they heaped together all of their baggage, and the couch of ‘Utbah happened to be on the top of it. When the night set in, ‘Utbah reclined on his couch, and the whole caravan reposed around the property of ‘Utbah. In the middle of the night, however, a roaring lion attacked the people of the caravan, all of whom were sleeping near their baggage; he snuffed at every person, but injured no one until he mounted the heap of the merchandise where ‘Utbah slept, and sent that impudent wretch to Hell by ripping up his abdomen, thus making him a loser in this and in the next world.

   There is a tradition that a woman had a son, who was so sick that he had not a single hair on his head; therefore she took the little boy to Rasulullah (Sall Allahu alaihi wa Aalihi wa Sallim), and requested him to pray to Allah that he might recover his health. His lordship complied with the request of the poor woman, placed his hands on the head of the little boy and uttered a prayer, whereon the hair immediately sprouted on his head and he was cured of his disease. At the time when Musailamah the liar claimed to be a prophet, a woman brought her sick boy to him, and requested him to pray for his recovery. Musailamah placed his hands on the head of the child, but by the touch of his unhallowed hand the little boy lost every hair of his head.

   There is a tradition that once some persons came to Sayyidina Rasulullah, complained that their water was brackish, and said "The sweet water is distant from us." Accordingly Rasulullah rose, and went with a number of companions to the well, into which he threw some saliva from his blessed mouth, whereon the water immediately became sweet became sweet. The well is celebrated to this day, and was inherited by the members of that tribe from generation to generation, the people still boasting of the miracle worked in their favor. When the people of Musailamah the liar had heard of this miracle, they requested him to work a similar one in their favor, but as soon as Musailamah had thrown the saliva from his accursed mouth into their well the water became brackish, and had the taste of the urine of an ass.

   In some books it is recorded that several persons came to his lordship the refuge of apostleship, to complain of the paucity of water in their well. Accordingly his lordship spat into it, and the water rose as high as they wished. During the time of Musailamah, some of his people who had heard of this miracle made the same request to him, and said, "Muhammad has done such a thing, and we beseech you in the same manner to spit into our well, for the increase of water thereof." Musailamah complied with their petition, and when he squirted the water of his impure mouth into the well, the little water which was in it disappeared altogether, and the well became so dry that not a drop remained therein.

   There is a tradition of ‘Ali the Commander of the Faithful, of Ibn Abbas, of Ibn Mas’ud, and of other noble companions—radiyallahu ‘anhum ajma’een—that once the Quraish idolaters assembled around Rasulullah, and said, "If your claim to prophecy be true, then divide the moon in half." His lordship the refuge of termination said, "Will you believe if I do it?" They said: "Yes." Then he pointed his finger at the moon, and it was immediately divided into two parts, one of which remained in its place and the other was concealed behind a mountain. His holy prophetic lordship (Sall Allahu alaihi wa Aalihi wa Sallim) then exclaimed, "Ya such and such a one, and such and such a one, be ye witness." According to another tradition the moon was divided in such a manner that Mount Hira intervened between the two halves. Some idolaters then said, "Muhammad has bewitched you," and others exclaimed "What we have seen cannot possibly have been perceived by all the people; we must therefore ask travelers, and if they also have witnessed this strange phenomenon, you may be sure that Muhammad is a true Prophet, but if not, not." Accordingly when strangers and travelers arrived from various regions in Makkah, the unbelievers and hypocrites examined them, and received the information that on a certain night the moon appeared divided into two halves.

   It is related that an Arab who was a huntsman had caught a land-crocodile, which he was carrying to his house as food for his family and children. While he was on the way, he suddenly perceived a large gathering of people and asked for the cause of it. The people replied "Muhammad, the son of ‘Abdullah (Sall Allahu alaihi wa Aalihi wa Sallim) is here and claims to be a prophet." The Arab forcibly entered the crowd, went up to Muhammad, and said "Ya Muhammad, I shall not believe you until this crocodile believes," and threw the land-crocodile at Rasulullah’s feet; but it wanted to run away; therefore his holy and prophetic lordship (Sall Allahu alaihi wa Aalihi wa Sallim) exclaimed "Lizard, approach." The animal obeyed, replying in eloquent and distinct language, "I await your commands with pleasure." His lordship asked "Whom worshippest thou?" The animal replied "I worship Allah, whose throne is in heaven whose dominion is on earth, whose power is in the sea, whose mercy is in paradise, and whose punishment is in hell." Rasulullah asked, "Who am I?" The animal said, "You are the Rasul of the Lord of both worlds and the Seal of Ambiya; blessings be on you! Whoever believes you will be saved, and whoever accuses you of falsehood will be damned." When the huntsman heard these words of the crocodile he took the finger of astonishment between the teeth of meditation, and said: "After this I wish for no other proof of your veracity. I testify that there is no god but Allah, and I testify that you are His Servant and His Rasul. This profession I now make externally and internally. I swear by Allah that when I first approached you, there was no man on the face of the earth whom I hated more than you; now, however, I love you more than my own eyes, ears, father, mother, and children. His holy and prophetic lordship (Sall Allahu alaihi wa Aalihi wa Sallim) replied, "Thanks and praises be to Allah, who has shown you the right way."

   There is a tradition attributed to Imam Hasan (Radhi Allahu Ta’ala ‘anhu) to the effect that one day a man said to his holy and prophetic lordship (Sallallahu ‘alaihi wa Sallam), "I had a little daughter whom I threw some time ago into such and such a river—it being customary to with the Arabs during the time of ignorance to destroy their own daughters—and I requested his lordship to utter a prayer that my daughter might be resuscitated. The Holy Rasul complied, went to the bank of the river, hailed the little girl by her name, and exclaimed, "Return to life by the power of Allah, The Most High!" The Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) then said, "You father and mother have become Muslims; are you willing to be restored to them?" The girl replied, "I have need neither of father nor mother, because I have found my Allah to be nearer to me than they."

   It is related, after Nu’man bin Basheer al-Ansari, that one of the professors of Islam had died at Madinah, that his body had been dressed and laid out in state, and that when the women assembled around him he uttered the following words in eloquent and distinct language, "Muhammad the Rasul of Allah is the Nabi-al-Ummiy. This was written down in the book." Then he mentioned the names of some of the companions, and said, "Greeting to you, Ya Rasulullah! May the Blessing and Mercy of Allah be upon you!" After uttering these words he relapsed into his former state and expired.

   ‘Uthman bin Hanif relates that a blind man requested Rasulullah to pray that his sight might be restored, and his lordship said, "Go, perform your religious ablution; pray two rak’atayn, and then utter the following invocation, "Ya Allah Most High, I desire to make Your Rasul, who is the Nabi of Rahmah, my intercessor with Thee, that the veil of cecity may be uplifted from before my eyes. Ya Allah, accept the intercession of Muhammad for me." The narrator states that the blind man obeyed the injunction, and his wish was fulfilled.

   There is a tradition of Qutadah bin Nu’man that he said, "I prayed one night the dormitory prayers with his lordship, and although it was raining a little, and the night was very dark, I wished to return home. His lordship put a stick made of date-tree wood into my hand, saying, "Go with this because from this stick ten lights will be kindled in your front, and ten in your rear. When you enter your house, you will see something black; strike it till it goes our; for it is Shaytan [la’natullahi ‘alayh]." Qutadah says, "When I entered my house, I perceived a man, whom I struck, as his lordship had commanded me, till he went out."

The Importance of Loving Prophet Muhammad

Sall Allahu alaihi wa Salllim

Love of the Prophet (s) is a requirement on every believer. This is mentioned in Qur'an:

             "Say: If you love Allah, then follow me, Allah will love you" (Ali `Imran, 31).

 The celebration of the Holy Prophet's birth (s) is motivated by this obligation to love the Prophet, peace be upon him, to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying:

                    "Truly you are of a magnificent character" (al-Qalam, 4).

 Love of the Prophet (s) is what differentiates the believers in the perfection of their Iman. In an authentic hadith related in Bukhari and Muslim, the Prophet (s) said:

 "None of you believes until he loves me more than he loves his children, his parents, and all of mankind."

 Perfection of faith is dependent on love of the Prophet (s) because Allah and His angels are constantly praising his honor, as is meant by the verse:

The divine order that immediately follows in the verse,

makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet. O Allah! Send peace and blessings on the Prophet, his family and his Companions.
 
 

In our Islamic countries, love of the Prophet (s) is found everywhere and is encouraged by the society. There, our children are brought with the name of Muhammad (s) in their mind, as their leader and example and the one to be loved above all people. However here, in the West, no such environment exists and we find ourselves cut off from that connection. In western nations and especially the United States, we believe that the emphasis on the love of the Prophet (s) needs to be stressed, even more perhaps than in our Islamic nations. Because we are living in a secular society, where even the public mention of God is almost a criminal act and where the name of Muhammad (s), brings images of desert bandits, terrorism and compulsion with swords. Unfortunately this is the propaganda which we find ourselves and our children subject to.

On the other hand, Jesus (as) is remembered with fondness, but with the false misconception that he is the "son" of God (hasha). With the extensive amount of advertising and information about Jesus (as) according to the Christian perspective, we find our children being strongly influenced, especially because of Christmas and its pagan trappings. Therefore we find that many Muslim children, raised by practicing Muslim parents with the best of intentions, know the exact date of the birth of Jesus (as), according to the Christian beliefs. But if you ask them "when was your prophet born," they cannot answer. In this way, the importance of Sayiddina Muhammad is reduced in their eyes in front of "baby Jesus."

 Since the permissibility of Mawlid according to Ahl as-Sunnah wal Jama'at scholars is  well-established, we believe the most effective way to influence and effect our children to love our beloved Prophet (s) is the remembrance of the Birthday of the Prophet (s) in keeping with the sharia'a, and in a manner that will completely counter the effects of Christmas on their young minds and hearts. We cannot emphasize enough how beneficial the effect of such observances is on young children growing up in the land of kufr.

 Unfortunately, when the celebration of Mawlid is proposed in many mosques and Islamic Centers in the west, and especially in the U.S. and Canada, we find a small but vocal group opposed to this practice, even though its permissibility is well-established. They vigorously oppose even the mention of the birthday of the Prophet (s) as a bida'a. And they claim that their viewpoint is supported by Salafi scholars.

Our intention is to provide evidence that the Mawlid is acceptable according to the scholars of the Salafi school, the school followed by those who are opposed to the Mawlid. Such fatawi (religious legal  rulings) were made by all the scholars of the Salafi school and they must be studied by all those who claim to follow that school.
 
 

The opinion of the scholars of Ahl as-Sunnah wal Jama'at on the permissibility of Mawlid is well known. Our intention here is not to present the proofs of Ahl as-Sunnah wal Jama'at scholars on the acceptability of the Mawlid. These proofs are numerous, and are based on Qur'an and the Sunnah of the Prophet (s). For references to such proofs, see our book entitled "Innovation and True Belief: The Celebration of Mawlid." Our intention is to present the fact that the `ulama of the Salafi school accepted the Mawlid and did not object to it.

In any case, it is well-known that the mawlid is celebrated in nearly every Islamic country in the world. It goes by many names, but the concept is the same: to show our love, respect and praise to our Lord for sending our beloved Prophet (s) to us and to all creation on that day, the day of his birth (s). Mawlid is known as Mevlud in Turkey, Albania, Greece, Bosnia (where its celebration is an important festival). It is called Milad in Pakistan and  India, where its celebration is a wonderful holiday. And of course is called Dhikr Mawlid Rasul-Allah (s) in almost all Arab countries.

This is Imam Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163:

 "fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"

 "To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (s)."
 
 

Allama Ibn Qayyim al Jawziyyah, the best and most reknowned student of Shaikh ul-Islam Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"

 "Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."
 
 

One of the most reknowned scholars is Ibn Kathir. Ibn Kathir was a muhaddith from the followers of  Ibn Taymiyya, rahmatullah `alayh. Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid.

 Ibn Kathir says in the aforementioned book, p. 19:

 "The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."
 

 Ibn Taymiyya Said: "Laylat al-'Israa' wal-Mi'raj is Greater than Laylat ul Qadr"

 Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162:

 "wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul-'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"

 "Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"
 
 

Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn Marzuq, the reknowned student of Imam Nawawi said:

"Laylat al-Mawlid is better than Laylat al-Qadr."
 
 

In the time of the Prophet (s), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet (s) was happy with good poetry. It is reported in Bukhari's "al-Adab al-Mufrad" that he said: "There is wisdom in poetry."

 Ibn Kathir says in his "Mawlid," page 30:

 "The Prophet's (s) uncle al-'Abbas (r) composed poetry praising the birth of the Prophet (s), in which are found the following lines:

 Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and frighten the enemies. That day he said (s):

 meaning:

`Allama Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:

"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (r) and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for jihad as long as we are living."

 Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet (s) rewarded Ka'b ibn Zubayr's poem of praise with a robe. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
 
 

Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite the Qur`an in a melodious way. "

 Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."
 
 

The following is the opinion of Shaikh ul-Islam Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):

 Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?

---

God said to the Prophet (s): "Wa tawakkal `ala al-`azizi-r-rahim al-ladhi yaraka hina taqum wa taqallubaka fi-s-sajidin" (al-Shu`araa 26:217-219), "And rely on the Almighty, the Merciful, Who sees you when you rise up, and your descending (lit. "taking turns") among those who fall prostrate in worship." The literal translation of the last verse is that God sees the Prophet's various postures when he prays in congregation; but Ibn `Abbas and a number of commentators after him have seen in the verse a reference to the Prophet's descent through the loins of his ancestors, who were all pious worshipers and prophets.

The Prophet, Blessings and Peace be upon him, has referred to his "descent through the ancestors" in the following three hadiths:
- "I have been sent as a Prophet in the best of all the generations of Adam's offspring, generation after generation, until I came to be in the generation that I came to be" (Bukhari, Book of the Virtues and Merits of the Prophet and Companions).

- "I was cast into the clay of Adam and was the promise of my father Ibrahim and the good news of `Isa ibn Maryam" (Several chains in Ahmad 4:127-128, Bayhaqi in the Shu`ab #1385 and in Dala'il al-nubuwwa 1:83, 2:130 and Hakim, Dhahabi weakens it, but Qadi `Iyad cites it in the Shifa among his "sound and well-known traditions").
- "When God created Adam, He made me descend to the earth in his loins. He put me in the loins of Nuh in the Ark and cast me into the fire in the loins of Ibrahim. Then he continued to move me from noble loins to pure wombs until He brought me out from my parents. None of them ever met in fornication." (Ibn Abi `Umar al-`Adani relates in his 'Musnad', al-Tilimsani cites it, and Qadi `Iyad included it among his "sound and well-known traditions.")

Qadi `Iyad says after quoting the last hadith: "This is what al-`Abbas ibn `Abd al-Muttalib was indicating when he said:
... Before you came to this world,
you were excellent in the shadows and in the repository (i.e. loins)
in the time when they (Adam and Eve) covered themselves with leaves.
Then you descended through the ages...
When you were born, the earth shone
and the horizon was illuminated by your light.
We travel in that illumination
and in the light and in the paths of right guidance."

Ali al-Qari in his 'Sharh al-Shifa'(1:364) says it is related by Abu Bakr al-Shafi`i and Tabarani, and cited by Ibn `Abd al-Barr and Ibn al-Qayyim respectively in 'al-Isti`ab' and 'Huda Nabiyy Allah (s)'.

This light is also the explanation of verse 26:219 found in a classical Indian commentary, the "Tafsir Uthmani": "Some of the earlier writers have said that in this verse sajidin represents the fathers of the Holy Prophet (s), that is, the translation [i.e. transmission] of the Light of the Last Messenger (s) from one prophet to the other prophet culminating in the external appearance of the Prophet (s) in this world of matter. Some scholars by this verse have confirmed the iman (belief) of the Prophet's parents." Allama Shabbir Ahmad Uthmani, Tafsir Uthmani, trans. Muhammad Ashfaq Ahmad (Bombay: Taj Publishers, 1992) vol. 2, p. 1657.

Suyuti in his book 'Masaalik al-Hunafa' fi waalidayy al-MuSTafa (s)' [Methods of Those With Pure Belief Concerning the Parents of the Prophet (s), also contained in 'al-Hawi li al-Fatawi'] (Cairo: Dar al-Ameen, 1414/1993) presents this view and cites it also from Fakhr al-Din Razi, Shahrastani, Mawardi and others:

"al-Razi states in 'Asrar al-Tanzil' that some scholars have said that Azar was not Ibrahim's father but his uncle because, among other proofs, the parents of prophets are not unbelievers. Proving the latter is the verse: "[Your Lord] Who sees you when you stand, and your turning [taqallubaka] among those who prostrate themselves" (26:218-219), i.e. your descent through the loins of your ancestors, who are called: worshipers. He continued: And what proves that the Prophet's (s) parents were not idolaters is his saying: "I was carried from the loins of the pure men into the wombs of the pure women" [Lam azal unqal...] Therefore it is necessary that none of his ancestors be a mushrik because Allah said: "The idolaters only are unclean" (9:28)... The above is verbatim what Imam Razi said, and I remind you of his status as the Imam Ahl al-Sunna among his contemporaries, the principal upholder of belief against the various sects of innovators, the one who defended the truth of the Ash`ari creed in his time, and the Mujaddid (renewer) of this umma in the sixth century." p. 39-40.

"Further, Imam Shahrastani said in 'al-milal wal-niHal': "The light of the Prophet (s) appeared partly in the features of Abd al-MuTTalib, and with the blessing of this light he was inspired to vow to slaughter his child [cf. Ibn Hisham, 'Sira'], and with its blessing also he used to order his children to avoid wrong-doing and rebellion... and with the blessing of this light he said to Abraha: This house has a Lord which shall defend it." (P. 64)

"Further probative views are that of Imam Abul Hasan al-Mawardi in 'A`lam al-nubuwwa' who said: "Ibn `Abbas said in interpreting the verse of 'taqallubaka' that it means "your translation down from the pure loins of your fathers until He made you a prophet", and the light of prophecy was present in the Prophet's (s) parents, and the Prophet (s) had no partner in inheriting it, that is, no brother and no sister, because the perfection [Safwa] of his parents resides in him, and the greatness of their lineage [nasab] is derived from him alone, and that is also why they died young. (p. 67-68).

"Abu Ja`far al-Nahhas in 'Ma`aani al-Qur'aan' also quotes Ibn `Abbas's explanation and adds: "How well did Shams al-Din ibn Nasir al-Din al-Dimashqi speak when he said:
Ahmad (s) progressed as a great light which shone in the foreheads of those who made prostration. He took turns in them century after century Until he appeared as the best of messengers.

"And Sharaf al-Din al-Busiri the author of the 'Burda' said [in another poem]:
You (O Muhammad) are the light of every perfection,
And no light takes its source from other than your light." (p. 68-69)

God gave permission to countless people to see the Prophet's light referred to in the various explanations above, for example:

- to Waraqa ibn Naufal's sister, who wished to marry the Prophet's father Abdullah ibn Abd al-Muttalib, when she saw a light in his forehead, but changed her mind after she saw him again without that light, as Amina, the Prophet's mother, had received it, i.e. conceived him, Peace be upon him (Ibn Hisham);

- to Bahira the Monk who recognized the Prophet from afar by the overhanging light that singled him out among other people (I.H.);

- to the Prophet's own mother Amina bint Wahb, according to his words: "When my mother gave birth to me she saw a light proceeding from her which showed her the castles of Syria"; (Ibn Hisham; Tafsir Ibn Kathir 4:360; Bayhaqi, Dala'il an-Nubuwwa 1:110; Haythami, Zawa'id 8:221; Ibn al-Jawzi, 'al-Wafa'; Qadi Iyad, 'al-Shifa').

- to Amr ibn al-`As who said on his deathbed that after he had entered Islam, the Prophet seemed so radiant (ajall) in his eyes that he could not bear to look at him for any length of time (Muslim)