CHRISTMAS AND THE GLORIOUS BIRTH: ‘PEACE BE UPON ME THE DAY I WAS BORN’

“We are more deserving of Moses than them”

This was the response of the Prophet when he was told that the Jews of Madina fast on the day of Ashura in celebration of Moses’ deliverance from Pharaoh and his people. The Prophet used to fast this day while he was in Makka prior to the hijra. He did not ask about the link between this event and its Arabic date, despite the Hebrew calendar being different to the Arabic. Madina’s Jewish community was naturalised in Arab lands and thus adopted the Arabic calendar. This was sufficient for the Prophet as a reason and he did not ask, “How can we ensure the authenticity of the date? The Jews have corrupted their books so it is not permissible for us to rely on them to determine the correct date for Moses’ deliverance!” The issue of acknowledging this event is not related to the time of its happening as much as it is related to its meaning, which is joy for Allah’s sake and love for His righteous.

Maintaing a connectedness to religious occasions that mark God’s favour upon His righteous servants is authorised in Islam and deeply connected to it. Hajj, the annual pilgrimage, is the fifth pillar of Islam and replete with these meanings. For example, the circumambulation of a House built by Ibrahim and his son Ismail; the walking between Safa and Marwa where Hajar went on her search for water for her infant child; the throwing of stones at the jamarat in Mina where the devil tried to tempt Ibrahim away from sacrificing his son; and the ritual slaughter that marks the willingness of Ibrahim to sacrifice his son for God. This is the greatness of our religious rituals; that they are connected to profound meanings and not simply a mere outward performance of the act.

Allah says in the Quran: “And remind them of the days of Allah; indeed, in them are signs for those who are forbearing and grateful.”On the occasion of Jesus Christ’s birth, we feel that we are present in front of a day from among the days of Allah. This day was distinguished by an immense miracle related to his birth. This birth was connected to meanings of peace that we are in dire need of today. Yes, Allah made Jesus Christ a symbol of peace for this world. Did Allah not say upon the tongue of Christ, “Peace was upon me the day I was born, and will be on me the day I shall die, and the day I am raised to life again.”? This alone is sufficient as a reason for our joy on this noble occasion, irrespective of what the exact date is according to us or others and the difference of opinion that exists between the Orthodox, Catholic, Protestant and other denominations. The issue is not about the precise date but the meaning which is indicated by this occasion.

I remind my brothers from among the students of sacred knowledge that the scholars who forbid congratulating non-Muslims on their religious celebrations tied their judgement to the assumption that congratulating affirms certain tenets of belief (held by non-Muslims) that are diametrically opposed to Islam. They anchored their judgement on a widespread understanding and custom particular to their time that congratulating others on their religious occasions is considered an affirmation of their beliefs, hence their edicts made mention of proofs regarding the impermissibility of affirming and esteeming false tenets of belief and not clear and unambiguous proofs that forbid congratulating in and of itself.

Today we can not imagine that congratulating others on their religious occasions affirms their tenets of belief. Islam is well established and knowledge of its core aspects of belief and the points of divergence with other religions are well known. Human beings in general have also matured enough to accommodate co-existence that respects the boundaries of each others’faiths.  A Muslim who congratulates Christians on Christmas does not come close to thinking that this affirms the divinity of Christ or that he is the son of God. Likewise, a Christian who receives the season’s greetings from a Muslim will not be mislead to think that this Muslim has affirmed Christian theology. Similarly, a Christian who congratulates a Muslim neighbour on Eid, or Ramadan or the birth of the Prophet Muhammad knows well that this does not mean he is affirming Islamic belief, nor does a Muslim think that about a Christian who congratulates him/her. Contemporary custom surrounding the Christmas season no longer links congratulating one (by saying ‘merry Christmas’for example) with an affirmation of the belief that Jesus is the son of God. Rather, it is considered a general custom that indicates good inter-human dealing.

A legal principle (qa’ida fiqhiyya)states: “A judgement depends on its cause”(al-hukmu yaduru ma’a ‘ilatihi wujudan wa ‘adaman). The cause which led to some scholars judging the impermissibility of congratulating (the cause was affirmation of the others’religious beliefs) no longer remains and thus its impermissibility also no longer remains. It is important to note here too that Ibn al-Qayyim’s position that the scholars were in agreement over the impermissibility of congratulating others on their religious occasions in not accurate. Shaykh Abdullah bin Bayyah has mentioned that Imam Ahmad had three opinions on this issue: impermissible, disliked, and permissable. Ibn Taymiyyah adopted its permissibility as was related by Ibn al-Mardawi in ‘Al-Insaf.’[1]

It is the right of one who does not wish to congratulate others on their religious occasions to not do so, but wrong for them to impose their view upon others as though it is obligatory. To condemn those who do it and doubt their belief (iman) is to reduce the sharia’s greatness and play frivolously with the religion! I urge you: please stop your misuse of this great religion!

In closing, I offer my greetings to our master Muhammad on the birth of Jesus Christ. Yes, I greet the Prophet. Was he not the one who said, “I am more deserving of Jesus son of Mary in this world and the next”

Likewise, I offer my greetings to Muslims, Christians and mankind in general on the birth of Jesus. God granted him a manifestation of His name “Peace”on the day of his birth and made him a symbol for peace.

And I say to our master Jesus Christ: my master the spirit of Allah and His word, peace be upon you the day you were born, the day you die and the day you will be raised to life again.

from http://www.alhabibali.com/en/writing/christmas-and-the-glorious-birth-peace-be-upon-me-the-day-i-was-born/

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[1]For the full Arabic text of Shaykh Abdullah Bin Bayyah’s fatwa please refer to: http://www.binbayyah.net/portal/fatawa/1393

What 30 Days of Fasting Does to Your Body

In Ramadan, Muslims fast for a lunar month everyday from dawn till sunset. Here are some interesting information about what happens to your body when you fast for 30 days.

Detoxification Stage 1 (Day 1 To Day 2)

On the first day of fasting, the blood sugar level drops. The heart slows and blood pressure is reduced. Glycogen is pulled from the muscle causing some weakness. The first wave of cleansing is usually the worst. Headaches, dizzinessnausea, bad breath, and a heavily coated tongue are signs of the first stage of cleansing. Hunger can be the most intense in this period.

Detoxification Stage 2 (Day 3 To Day 7)

Fats, composed of transformed fatty acids, are broken down to release glycerol from the gliceride molecules and are converted to glucose. The skin may become oily as rancid oils are purged from the body. People with problem-free skin may have a few days of pimples or even a boil. The body embraces the fast and the digestive system is able to take a much-needed rest, focusing all of its energies on cleansing and healing. White blood cell and immune system activity increases. You may feel pain in your lungs. The cleansing organs and the lungs are in the process of being repaired. The breath is still foul and the tongue coated. Within the intestine, the colon is being repaired and impacted feces on the intestinal wall start to loosen.

Detoxification Stage 3 (Day 8 to Day 15)

You will experience enhanced energy, clear-mindedness and feel better. On the downside, old injuries may become irritated and painful. This is a result of the body’s increased ability to heal during fasting. If you had broken your arm 10 years before, there is scar tissue around the break. At the time of the break, the body’s ability to heal was directly related to lifestyle. If you lived on a junk-food diet, the body’s natural healing ability was compromised. During fasting, the body’s healing process is at optimum efficiency.

As the body scours for dead or damaged tissue, the lymphocytes enter the older, damaged tissue secreting substances to dissolve the damaged cells. These substances irritate the nerves in the surrounding region and cause a reoccurrence of aches from previously injured areas that may have disappeared years earlier. The pain is good as the body is completing the healing process. The muscles may become tight and sore due to toxin irritation. The legs can be the worst affected, as toxins accumulate in the legs. Cankers are common in this stage due to the excessive bacteria in the mouth. Daily gargling with salt and water will prevent or heal cankers.

Detoxification Stage 4 (Day 16 to Day 30)

The body is completely adapted to the fasting process. There is more energy and clarity of mind. Cleansing periods can be short with many days of feeling good in between. There are days when the tongue is pink and the breath is fresh. The healing work of the organs is being completed. After the detoxification mechanisms have removed the causative agent or render it harmless, the body works at maximum capacity in tissue proliferation to replace damaged tissue. After day 20, the mind is affected. Heightened clarity and emotional balance are felt at this time. Memory and concentration improve.

Subhan Allah what great health benefits are there are in fasting. But let us remember, our main intention should be to please Allah All-Mighty insha Allah..

Celebrating the birth of Prophet Muhammad

Rasulullah SAW had basically never commemorated his birth. We have so far never found a hadits/religious text explaining that on every 12 Rabi'ul Awwal, Rasulullah celebrated the commemoration of his birth. Even since his death, we have again never found his disciples (sahabat), tabi'in and tabi'in tabi'in celebrating it. 

According to Imam As-Suyuthi, it is said that the first king celebrating the birth of Rasulullah SAW with a great commemoration festival is Al Mudhaffar Abu Sa'id Kukburi ibn Zainuddin Ali ibn Baktakin. He spent more than 300 thousand (dinar) sincerely to finance the festival. The festival was solely aimed at turbo-charging the fighting spirit by reciting poetry and story depicting the bir<>th of Rasulullah SAW.

One of the most popular works is the work written by Sheikh Al Banzanji telling the story of the Prophet's birth in the form of natsar (prose) and nadzam(poetry). On account of its popular we has till now heard the work of Barzanji during the commemoration of the birth of Prophet Muhammad SAW.

Since then there have been festivals commemorating the birth of Rasulullah SAW in many Muslim countries. The purpose is to whip up the fighting spirit and Muslims unity in facing enemies' attacks. Then the form of celebrating and commemorating the birth of Rasullullah tends to develop and has variation.   

In Indonesia especially in pesantrens (Islamic boarding schools), clerics have formerly recited both poetry and lyrics without being completed by religious sermon. Then there are ideas of celebrating the birth of Rasulullah SAW as such a medium of preaching and Islamic teachings. Finally, the religious sermon can be considered as one of main programs of the momentum as well as the attraction shown by santris (pesantren's pupils). Even some Muslim organizations have tried to use the momentum not only to celebrate and commemorate it but also to do meaningful  activities such as social service, helping the poor, Islamic products expo, Islamic show and many other activities dealing closely with people problems.

Let us back to the views of celebrating the birth of Rasulullah SAW, is it considered as bidah (heresy) or not? 

Ulema have generally regarded the commemoration (of the birth of Rasulullah SAW) is bidah (heresy) for formerly it had never been commanded by Rasulullah SAW and conducted by his disciples. But it is again and again considered as such a bidah hasanah (good innovation). For instance the Prophet SAW had ever celebrated his birth and the acceptance of revelation by fasting in every his day of birth. So in  each Monday the Prophet SAW had always been fasting to celebrate his birth and acceptance of revelation.
   

عَنْ أَبِيْ قَتَادَةَ الأَنْصَارِيِّ رَضِيَ اللهُ عَنْهُ: أَنَّ رَسُوْلَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سُئِلَ عَنْ صَوْمِ الْإِثْنَيْنِ فَقَالَ” : فِيْهِ وُلِدْتُ وَفِيْهِ أُنْزِلَ عَلَيَّ . رواه مسلم

“Narrated from Abi Qatadah al Anshory (r.a) Indeed Rasulullah SAW has ever been asked about fasting on Monday. Rasulullah said: In the day I was born and the revelation was revealed to me,” (HR. Muslim).

We are advised to be proud of the blessing and mercy given to us by Allah SWT including the birth of Prophet Muhammad SAW seeding blessing for the universe. Allah said:

قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ 

There is a hadits narrated by Al Bukhori. It explains that on every Monday, Abu Lahab's torture in the hell is lightened if compared to other days. It is caused by the fact that he was very proud of the birth of Prophet Muhammad SAW till he freed his slaver named Tsuwaibatuh Al-Aslamiyah.

If Abu Lahab who is non-Muslim and the Qur'an has clearly condemned but his torture is lightened due to his proud over the birth of Rasulullah SAW, then how about the Muslims whose the same feeling over the birth of Rasulullah SAW?

HM Cholil Nafis MA
Vice Chairman of Problems Deliberation Committee (LBM) of PBNU

THE LIFE OF THE PROPHET MUHAMMAD SAW PART 2

OPPOSITION INTENSIFIED 

When the Quraysh saw that the pressure on Abu Talib had failed, they decided to make life unbearable for the Prophet and his followers. Slaves, the weakest sections of the society, were the worst sufferers. Their masters beat them brutally and some of them were beaten to death. But they suffered all this patiently. Abu Bakr spent much of his wealth on freeing these slaves.

The benefits of reciting shalawat for Prophet Muhammad

We have most of the time recited shalawat and sent blessings upon Prophet Muhammad SAW:

وَالصَّلَاةُ وَالسَّلَامُ عَلَى سَيِّدِنَا مُحَمَّدٍ رَسُوْلِ اللهِ

Shalawat and salam upon our master Muhammad SAW. <>

Allah SWT said:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيما

Undoubtedly Allah and His Angels send blessings on the Prophet. O' you who believe! Send upon Him Blessings and salute Him with all respect. (QS Al-Ahzab 33: 56)

Shalawat from Allah means rahmat (blessings). If the shalawat is from His angels it means doa (prayer). While salam is the protection from dangers and weaknesses.

Undoubtedly that reciting shalawat and salam is part of salutations (tahiyyah) so that when Allah commands us to recite shalawat upon Prophet Muhammad that means it is also the 'obligation' for Prophet Muhammad to pray for those reciting shalawat upon him. It is such a stipulation from the verse: 

فَحَيُّواْ بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا

(When you are greeted with a greeting) return the greeting or improve upon it. (QS. An Nisa’: 86)

The prayer from the Prophet is called as syafaat. All ulema have agreed that the Prophet's prayer would not be rejected by Allah. At this point, Allah will receive his syafaat to anybody reciting shalawat upon him.

There are many hadist describing the benefits of reciting shalawat upon Prophet Muhammad SAW, among others:

مَنْ صَلَّى عَلَيَّ فِي كِتَابٍ لَمْ تَزَلِ الْمَلَائِكَةُ تَسْنَغْفِرُ لَهُ مَا دَامَ اسْمِي فِي ذَلِكَ الْكِتَابِ

Whoever invokes shalawat upon me in a book, the angels will always ask for Allah's forgiveness to him as long as my name is still written in the book.

مَنْ سَرَّهُ أنْ يُلْقِى اللهَ وَهُوَ عَلَيْهِ رَاضٍ فَلْيُكْثِرْ مِنَ الصَّلَاةِ عَلَيَّ

Whoever wants to be happy as meeting with Allah and Allah is satisfied with him, please invoke shalawat upon me abundantly.

مَا أكْثَرَ مِنَ الصَّلَاةِ عَلَيَّ فِيْ حَيَاتِهِ أَمَرَ اللهُ جَمِيْعَ مَخْلُوْقَاتِهِ أنْ يَسْتَغْقِرُوا لَهُ بَعْدَ مَوْتِهِ

Whoever recites shalawat upon me during his lifetime, Allah will command all of His creatures to ask for forgiveness to him after his death.

مَا اجْتَمَعَ قَوْمٌ ثُمَّ تَقًرَّقُوْا مِنْ غَيْرِ ذِكْرِ اللهِ وَصَلَاةٍ عَلَى النَّبِيِّ إلَّا قَامُوْا عَنْ أنْتَنَ مِنْ حِيْفَةٍ

Those gathering (in a meeting) then going without praying to Allah and reciting shalawat upon the Prophet are like bringing anything that is worse than carcass.

Ulema have agreed it is permissible to add the word (lafadz) 'sayyidina' that means our master before the word muhammad. But there are different opinions among ulema in dealing with the additional word 'sayyidina' in shalawat whether the 'sayyidina' is considerably better (afdzol) or not. 

Sheikh Ibrahim Al-Bajuri and Sheikh Ibnu Abdis Salam tend to say that adding the word 'sayyidina' is better, saying it is part of politeness and ethics to Rasulullah SAW. They are of the opinion that doing ethics and being polite are better than doing commands (muruatul adab afdzolu minal imtitsal), adding there are two hadist describing their importance.

As narrated that when Rasulullah commanded Abu Bakar to stand in his place as imam of subuh prayer, Abu Bakar did not obey and he said:

مَا كَانَ لِابْنِ أَبِيْ قُحَافَةَ أَنْ يَتَقَدَّمَ بَيْنَ يَدَيْ رَسُوْلِ اللهِ

It is not appropriate for Abu Quhafah (Abu Bakar) to stand up before Rasulullah SAW.

While the second as narrated that Ali Ibn Abi Tholib did not want to omit the name of Rasulullah SAW from the sheet of the treaty of Hudaibiya. Whereas he was commanded by Rasulullah. Ali said:

لَا أمْحُو إسْمَكَ أَبَدُا

I would never omit your name forever.

The two hadist are mentioned in the Shahih Bukhori and Muslim. The taqrir conducted by Rasulullah SAW upon the disobedience of Abu Bakar and Ali Ibn Abi Thalib for doing the ethics clearly indicates its supremacy.

KH Abd. Nashir Fattah
Rais Syuriah of the Nahdlatul Ulama Branch Board (PCNU) of Jombang
Reported by Sholehuddin SH as following a religious gathering on Qurratul Ain Bimuhimmatid Din at Baiturrahman Mosque, Jlopo Tebel Bareng and participated by board members of NU and Ansor  of Bareng subdistrict

THE LIFE OF THE PROPHET MUHAMMAD PART 3

ISLAM SPREADS TO YATHRIB (MADINAH) 

The Prophet used to convey the message of Islam to the people coming from outside Makkah. In the eleventh year of prophethood six men from the tribe of Khazraj of Yathrib (later came to be known as Madinatun-Nabi, Prophet’s city) accepted Islam during their pilgrimage to Makkah in 620.

THE LIFE OF THE PROPHET MUHAMMAD PART 1

THE Prophet of Islam, Muhammad ibn Abdullah, was born in Makkah in 570 A.D. in the tribe of Quraysh and died at the age of 63 in 632 A.D. in Madinah. The year of his birth is known among the Arabs as the year of the Elephant (Aam al-Fil) referring to the campaign of Abraham, an Abyssinian ruler, who had come to Makkah to destroy Kabah. Makkah was then inhabited mainly by the tribe of Quraysh. In those times, this tribe enjoyed great prestige all over Arabia and the neighbouring countries, for Makkah was a flourishing trade and religious centre.