Memburu LAILATUL QADAR

مَنْ قَامَ لَيْلَةُ القَدْرِ اِيْمَانًا وَاحْتِسَابًا غُفِرَلَهُ تَقَدَّمَا مِنْ دَنْبِهِ
“Barang siapa Bangun dimalam Lailatul Qadr dengan Iman dan mengharap ridha Alloh SWT. Baginya ampunan atas dosa-dosanya yang telah lalu”. (HR. Bukhari Muslim)

Allah Ta’ala berfirman,

“Sesungguhnya Kami menurunkannya (Al Qur’an) pada suatu malam yang diberkahi. dan sesungguhnya Kami-lah yang memberi peringatan. Pada malam itu dijelaskan segala urusan yang penuh hikmah.” (QS. Ad Dukhan [44]: 3-4)

ALLAH SWT. MEMBERKAHI DAN MENERANGKAN APA ITU MALAM LAILATUR QADAR:

1. Keberkahan Sebagai malam kemuliaan dan malam diturunkannya Al-Qur’an

“Sesungguhnya Kami telah menurunkannya (Al Quran) pada malam kemuliaan.” (QS. Al Qadar [97]: 1)

2. Dijelaskannya malam itu yang lebih baik dari seribu bulan
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“Malam kemuliaan itu lebih baik dari seribu bulan (QS. Al Qadar [97] : 3)

3. Keberkahan para Malaikat dan malaikat Jibril ke Dunia

“Pada malam itu turun malaikat-malaikat dan malaikat Jibril dengan izin Tuhannya untuk mengatur segala urusan” (QS. Al Qadar [97] : 4)

4. Dijelaskan bahwa Malam Lailatur Qadar penuh dengan Kesejahteraan

“Malam itu (penuh) kesejahteraan sampai terbit fajar.” (QS. Al Qadar [97] : 5)


MEMBURU DAN MENDAPATKAN MALAM LAILATUL QADAR

Mencari malam Lailatul Qadar di malam-malam terakhir bulan Ramadhan:

تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِى الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ
“Carilah lailatul qadar pada sepuluh malam terakhir dari bulan Ramadhan.” (HR. Bukhari)


تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِى الْوِتْرِ مِنَ الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ
“Carilah lailatul qadar di malam ganjil dari sepuluh malam terakhir di bulan Ramadhan.” (HR. Bukhari)

Sabda Rasulullah shallallahu ‘alaihi wa sallam,
الْتَمِسُوهَا فِى الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ الْقَدْرِ فِى تَاسِعَةٍ تَبْقَى ، فِى سَابِعَةٍ تَبْقَى ، فِى خَامِسَةٍ تَبْقَى
“Carilah lailatul qadar di sepuluh malam terakhir dari bulan Ramadhan pada sembilan, tujuh, dan lima malam yang tersisa.” (HR. Bukhari)


MEMBURU LAILATUL QADAR DENGAN I’TIKAF

Dalam sepuluh hari terakhir ini, kaum muslimin dianjurkan (disunnahkan) untuk melakukan i’tikaf. Sebagaimana Abu Hurairah mengatakan bahwa Rasulullah shallallahu ‘alaihi wa sallam biasa beri’tikaf pada setiap Ramadhan selama 10 hari dan pada akhir hayat, beliau melakukan i’tikaf selama 20 hari. (HR. Bukhari)

I’tikaf Dalam kitab Lisanul Arab, i’tikaf bermakna merutinkan (menjaga) sesuatu. Sehingga orang yang mengharuskan dirinya untuk berdiam di masjid dan mengerjakan ibadah di dalamya disebut mu’takifun atau ‘akifun. (Lihat Shohih Fiqh Sunnah II/150)

Dan paling utama adalah beri’tikaf pada hari terakhir di bulan Ramadhan. Aisyah radhiyallahu ‘anha mengatakan bahwa Nabi shallallahu ‘alaihi wa sallam biasa beri’tikaf pada 10 hari terakhir di bulan Ramadhan sampai Allah ‘azza wa jalla mewafatkan beliau. (HR. Bukhari & Muslim)

Alloh SWT. Berfirman:


“Kemudian sempurnakanlah puasa itu sampai (datang) malam, (tetapi) janganlah kamu campuri mereka itu, sedang kamu beri'tikaf dalam mesjid “. (QS. Al Baqarah [2]: 187)

TANDA-TANDA MALAM LAILATUL QADAR
Sebagian tanda-tanda yang digambarkan

1. Udara dan angin sekitar terasa tenang.
Sebagaimana dari Ibnu Abbas, Rasulullah shallallahu ‘alaihi wa sallam bersabda,
لَيْلَةُ القَدَرِ لَيْلَةٌ سَمْحَةٌ طَلَقَةٌ لَا حَارَةً وَلَا بَارِدَةً تُصْبِحُ الشَمْسُ صَبِيْحَتُهَا ضَعِيْفَةٌ حَمْرَاء
“Lailatul qadar adalah malam yang penuh kelembutan, cerah, tidak begitu panas, juga tidak begitu dingin, pada pagi hari matahari bersinar lemah dan nampak kemerah-merahan.”
(HR. Ath Thoyalisi. Haytsami mengatakan periwayatnya adalah tsiqoh/terpercaya)

2. Malaikat menurunkan ketenangan sehingga manusia merasakan ketenangan tersebut dan merasakan kelezatan dalam beribadah, yang tidak didapatkan pada hari-hari yang lain.

3. Manusia dapat melihat malam ini dalam mimpinya sebagaimana terjadi pada sebagian sahabat.

4. Matahari akan terbit pada pagi harinya dalam keadaan jernih, tidak ada sinar.
Dari Abi bin Ka’ab bahwa Rasulullah shallallahu ‘alaihi wa sallam bersabda yang artinya, “Shubuh hari dari malam lailatul qadar matahari terbit tanpa sinar, seolah-olah mirip bejana hingga matahari itu naik.”
(HR. Muslim) (Lihat Shohih Fiqh Sunnah II/149-150)

HAL YANG MEMBATALKAN I’TIKAF ADALAH:

1. Keluar dari masjid tanpa alasan syar’i atau tanpa ada kebutuhan yang mubah yang mendesak (misalnya untuk mencari makan, mandi junub, yang hanya bisa dilakukan di luar masjid).
Oleh karena itu jika ingin I’tikaf di masjid, bawalah perbekalan untuk Sahurmu.

2. Jima’ (bersetubuh) dengan istri berdasarkan Surat Al Baqarah: 187 di atas. (Lihat
“(tetapi) janganlah kamu campuri mereka itu, sedang kamu beri'tikaf[115] dalam mesjid. Itulah larangan Allah, Maka janganlah kamu mendekatinya” (QS. Al Baqarah [2]: 187)

Perbanyaklah dan sibukkanlah diri dengan melakukan ketaatan tatkala beri’tikaf seperti berdo’a, dzikir, dan membaca Al Qur’an.

Perbuatan Orang Beriman

"Sesungguhnya orang-orang yang bertaqwa itu berada dalam taman-taman (syurga) dan mata air-mata air,sambil menerima segala pemberian Rabb mereka. Sesungguhnya mereka sebelum itu di dunia adalah orang-orang yang berbuat kebaikan. Di dunia mereka sedikit sekali tidur diwaktu malam. Dan selalu memohonkan ampunan diwaktu pagi sebelum fajar. Dan pada harta-harta mereka ada hak untuk orang miskin yang meminta dan orang miskin yang tidak mendapat bagian". (adz dzariyat: 15-19)

Dari tafsir ayat diatas maka orang yang beriman selelu:

1. Bersyukur dengan segala apa yang diberikan Alloh SWT.
2. Berbuat Kebaikan kepada orang lain dan untuk diri sendiri
3. Di dunia sedikit sekali tidur dan banyak melakukan ibadah malam
4. Melaksanakan shalat shubuh, Dan memohon ampunan sebelum Fajar
5. Bershodakoh dan berzakat

Sakitnya Sakaratul Maut

"Kalau sekiranya kamu dapat melihat malaikat-malaikat mencabut nyawa orang-orang yang kafir seraya memukul muka dan belakang mereka serta berkata, "Rasakanlah olehmu siksa neraka yang membakar." (niscaya kamu akan merasa sangat ngeri) . (QS. Al-Anfal {8} : 50)

"Alangkah dahsyatnya sekiranya kamu melihat di waktu orang-orang yang zalim (berada) dalam tekanan-tekanan sakaratul maut, sedang para malaikat memukul dengan tangannya (sambil berkata), "Keluarkanlah nyawamu !" Pada hari ini kamu dibalas dengan siksaan yang sangat menghinakan, karena kamu selalu mengatakan terhadap Alloh (perkataan) yang tidak benar dan kerena kamu selalu menyombongkan diri terhadap ayat-ayat-Nya". (Qs. Al- An'am : 93).

Cara Malaikat Izrail mencabut nyawa tergantung dari amal perbuatan orang yang bersangkutan, bila orang yang akan meninggal dunia itu durhaka kepada Alloh, maka Malaikat Izrail mencabut nyawa secara kasar. Sebaliknya, bila terhadap orang yang soleh, cara mencabutnya dengan lemah lembut dan dengan hati-hati. Namun demikian peristiwa terpisahnya nyawa dengan raga tetap teramat menyakitkan.

"Sakitnya sakaratul maut itu, kira-kira tiga ratus kali sakitnya dipukul pedang". (H.R. Ibnu Abu Dunya).

Di dalam kisah Nabi Idris a.s, beliau adalah seorang ahli ibadah, kuat mengerjakan sholat sampai puluhan raka'at dalam sehari semalam dan selalu berzikir di dalam kesibukannya sehari-hari. Catatan amal Nabi Idris a.s yang sedemikian banyak, setiap malam naik ke langit. Hal itulah yang sangat menarik perhatian Malaikat Maut, Izrail. Maka bermohonlah ia kepada Alloh Swt agar di perkenankan mengunjungi Nabi Idris a.s. di dunia. Alloh Swt, mengabulkan permohonan Malaikat Izrail, maka turunlah ia ke dunia dengan menjelma sebagai seorang lelaki tampan, dan bertamu kerumah Nabi Idris.

"Assalamu'alaikum, yaa Nabi Alloh". Salam Malaikat Izrail,
"Wa'alaikum salam wa rahmatulloh". Jawab Nabi Idris a.s.

Beliau sama sekali tidak mengetahui, bahwa lelaki yang bertamu ke rumahnya itu adalah Malaikat Izrail. Seperti tamu yang lain, Nabi Idris a.s. melayani Malaikat Izrail, dan ketika tiba saat berbuka puasa, Nabi Idris a.s. mengajaknya makan bersama, namun di tolak oleh Malaikat Izrail. Selesai berbuka puasa, seperti biasanya, Nabi Idris a.s mengkhususkan waktunya "menghadap". Alloh sampai keesokan harinya. Semua itu tidak lepas dari perhatian Malaikat Izrail. Juga ketika Nabi Idris terus-menerus berzikir dalam melakukan kesibukan sehari-harinya, dan hanya berbicara yang baik-baik saja. Pada suatu hari yang cerah, Nabi Idris a.s mengajak jalan-jalan "tamunya". Itu ke sebuah perkebunan di mana pohon-pohonnya sedang berbuah, ranum dan menggiurkan.

"Izinkanlah saya memetik buah-buahan ini untuk kita". pinta Malaikat Izrail (menguji Nabi Idris a.s). "Subhanalloh, (Maha Suci Alloh)" kata Nabi Idris a.s. "Kenapa ?" Malaikat Izrail pura-pura terkejut.

"Buah-buahan ini bukan milik kita". Ungkap Nabi Idris a.s. Kemudian Beliau berkata: "Semalam anda menolak makanan yang halal, kini anda menginginkan makanan yang haram". Malaikat Izrail tidak menjawab. Nabi Idris a.s perhatikan wajah tamunya yang tidak merasa bersalah. Diam-diam beliau penasaran tentang tamu yang belum dikenalnya itu. Siapakah gerangan ? pikir Nabi Idris a.s.

"Siapakah engkau sebenarnya ?" tanya Nabi Idris a.s.
"Aku Malaikat Izrail". Jawab Malaikat Izrail. Nabi Idris a.s terkejut, hampir tak percaya, seketika tubuhnya bergetar tak berdaya. "Apakah kedatanganmu untuk mencabut nyawaku ?" selidik Nabi Idris a.s serius.
"Tidak" Senyum Malaikat Izrail penuh hormat.
"Atas izin Alloh, aku sekedar berziarah kepadamu". Jawab Malaikat Izrail. Nabi Idris manggut-manggut, beberapa lama kemudian beliau hanya terdiam. "Aku punya keinginan kepadamu". Tutur Nabi Idris a.s "Apa itu ? katakanlah !". Jawab Malaikat Izrail. "Kumohon engkau bersedia mencabut nyawaku sekarang. Lalu mintalah kepada Alloh SWT untuk menghidupkanku kembali, agar bertambah rasa takutku kepada-Nya dan meningkatkan amal ibadahku". Pinta Nabi Idris a.s. "Tanpa seizin Alloh, aku tak dapat melakukannya", tolak Malaikat Izrail.

Pada saat itu pula Alloh SWT memerintahkan Malaikat Izrail agar mengabulkan permintaan Nabi Idris a.s. Dengan izin Alloh Malaikat Izrail segera mencabut nyawa Nabi Idris a.s. sesudah itu beliau wafat. Malaikat Izrail menangis, memohonlah ia kepada Alloh SWT agar menghidupkan Nabi Idris a.s. kembali. Alloh mengabulkan permohonannya. Setelah dikabulkan Allah Nabi Idris a.s. hidup kembali.

"Bagaimanakah rasa mati itu, sahabatku ?" Tanya Malaikat Izrail.
"Seribu kali lebih sakit dari binatang hidup dikuliti". Jawab Nabi Idris a.s.
"Caraku yang lemah lembut itu, baru kulakukan terhadapmu". Kata Malaikat Izrail.

MasyaAlloh, lemah-lembutnya Malaikat Maut (Izrail) itu terhadap Nabi Idris a.s.
Bagaimanakah jika sakaratul maut itu, datang kepada kita ?
Siapkah kita untuk menghadapinya.

Pintu-pintu Berbuat Kebajikan

Dari Abu Hurairah ra., ia berkata, Rasulullah saw. bersabda,
"Setiap angota badan manusia diwajibkan mengeluarkan sedekah setiap hari di mana matahari terbit. "Para sahabat bertanya, "WahaiRasulullah, bagaimana kita dapat bersedekah?" Rasul menjawab, "Sesungguhnya pintu untuk berbuat baik itu sangat banyak. Bertasbih, bertakbir, dan bertahlil adalah sedekah; menyingkirkan duri dijalanan adalah sedekah; menolong orang tuli atau buta adalab sedekah; dan menunjukkan orang yang kebingungan, menolong dengan segera orang yang sangat memerlukan adalah sedekahmu terhadap dirimu."

Pertama, Bertasbih, Bertakbir, dan Bertahlil
Ucapan tersebut adalah ucapan yang diungkapkan dengan lisan, rasa khusyu' dalam hati, dan munajat kepada Allah agar seorang muslim tetap berhubungan dengan sang penguasa. Juga merupakan kekuatan yang dapat membantu untuk bersabar dan istiqamah.
Berdzikir merupakan ibadah yang dapat dilakukan setiap saat. la juga merupakan motor yang tiada henti-hentinya bergerak membersihkan jiwa dari berbagai kotoran. Orang yang berdzikir akan mendapatkan pahala yang amat besar.

Kedua, Menyingkirkan Duri di Jalan
Tatkala hukum dan ajaran Islam tegak di masyarakat, kita melihat bapak-bapak kita dan kakek-kakek kita rajin menyingkirkan batu, duri, atau tulang dari tengah jalan agar tidak mengganggu orang yang lewat. Jika mereka menemukan kertas bertuliskan ayat Al-Qur'an, hadits, atau huruf Arab, maka mereka memba-karnya atau menyimpannya.
Mereka menyapu depan rumah dan toko, serta membakar sampah yang sudah menumpuk. Itu semua mereka lakukan karena didorong oleh satu faktor yaitu aqidah islamiah yang telah tertanam dalam hati mereka. Tatkala kaum muslimin tidak mahu melaksanakan ajaran Islam, kita melihat tumpukan-tumpukan sampah di setiap tempat, lalat bertebaran di mana-mana, dan penyakit menyebar di setiap rumah.
Rasulullah telah mengajarkan kepada kita agar menyingkirkan duri dari tengah jalan dan menjadikannya sebagai sedekah yang berpahala besar. Oleh kerananya, jika ada di antara kita yang melempar duri atau yang lain ke tengah jalan, maka baginya dosa yang besar.
Rasulullah saw. bersabda,
"Tatkala seseorang berjalan di suatu jalan dan menjumpai duri, lalu ia singkirkan duri tersebut, maka Allah berterima kasih kepadanya dan mengampuni dosanya."

Ketiga, Menolong Orang yang Tuli atau Buta
Ada seorang yang ummi (buta huruf) menerima surat dari anaknya, seorang tentara yang sudah lama ia tunggu kabar beritanya. Tentu saja ia akan sangat membutuh-kan orang yang mahu membacakan surat tersebut. Begitu juga dengan orang yang tuli. Orang di sekitarnya ramai berbicara, tetapi dia tidak menampakkan tanda-tanda interaksi sama sekali, ia tidak mengerti apa yang sedang terjadi. Orang ini tidak merasakan keberadaannya dan tidak merasakan nikmatnya hidup, kecuali jika orang-orang di sekelilingnya mau peduli terhadap permasa-lahan yang sedang ia hadapi.

Keempat, Menunjukkan Orang yang Kebingungan
Banyak orang yang kebingungan tatkala berada di daerah yang belum ia kenal. Tentu saja ia sangat memer-lukan orang yang dapat menunjukkannya. Ia bertanya kesana kemari, tetapi jawaban yang ia terima adalah, "Saya tidak tahu." Ia bertanya lagi dan orang yang kese-kian kali itu menjawab sambil menunjuk ke suatu arah, "Silakan Anda berjalan terus ke arah ini lalu jika sampai di sebelah sana, maka bertanyalah."

Ia bertanya lagi untuk yang kesekian kalinya, dan orang itu menjawab, "Mari saya antar ke tempat tujuan Anda." Kemudian ia diantar hingga sampai tujuan. Orang ketiga inilah orang yang berbuat baik dan meninggalkan kesan yang baik pula di hati orang lain.

Allah swt. berfirman, "Wahai orang-orang yang ber-iman, ruku'lah kalian, sujudlah kalian, sembahlah Rabb kalian, dan berbuatlah kebajikan, supaya kalian mendapat kemenangan." (Al-Hajj: 77)

HAK SEORANG MUSLIM TERHADAP MUSLIM LAINNYA

Diriwayatkan oleh Imam Muslim dari Rasulullah saw. bahawa beliau bersabda, "Hak seorang muslim terhadap muslim yang lain ada enam:jika bertemu maka berilah salam, jika tidak kelihatan maka cari tahulah, jika sakit maka jenguklah, jika mengundang maka penuhilah, jika bersin dan mengucapkan hamdalah maka jawablah (dengan mengucapkan 'yarhamukallah', dan jika meninggal dunia maka hantarkanlah (ke pemakaman)."

Pertama, jika bertemu maka berilah salam
Mengucapkan salam adalah langkah pertama, akan semakin mantap jika diikuti dengan berjabat tangan. Ucapan salam harus disertai dengan perasaan cinta, senang, dan wajah yang berseri agar fungsi ucapan salam itu terwujud. Setelah itu saling memperkenalkan nama, pekerjaan, dan tempat tinggal. Dengan demikian Anda telah menapaki tahap awal dalam berdakwah.

Kedua, jika tidak kelihatan maka cari tahulah
Jika seseorang yang telah Anda kenal itu tidak Anda lihat dalam waktu tertentu, maka Anda harus mencari kabar tentang keadaannya atau menghubunginya, baik lewat telepon maupun surat. mungkin dengan anda menghubunginya anda dapat membantunya dari kesulian yang mungkin ia hadapi.

Ketiga, jika sakit maka jenguklah
Sunnatullah akan berlaku pada setiap orang, maka suatu saat ia akan merasa gembira, sedih, atau sakit; dan setiap kondisi harus disikapi dengan sikap yang islami. Jika Anda mendengar bahwa teman Anda sakit, Anda harus cepat-cepat menjenguknya memberikan kesejukan, dan mendoakan untuk kesembuhannya; akan sangat baik lagi jika Anda membawa hadiah yang sesuai.

Rasulullah saw. bersabda,
"Hendaklah kalian saling memberi hadiah, kerana hadiah itu akan menjadikan
kalian saling mencintai." (HR. Malik dalam "Al-Muwatha"')

Dari Abu Hurairah ra., Rasulullah saw. bersabda,
"Barangsiapa menjenguk orang sakit atau mengunjungi saudaranya sesama muslim
kerana Allah, maka malaikat akan berseru kepadanya, 'Kamu dalam keadaan baik dan
baikpula tempat tujuanmu, kamu pun akan ditempatkan di surga." (HR. Muslim)

Keempat, jika ia mengundangmu maka penuhilah
Setelah melewati tahapan-tahapan di atas maka hubungan antara manusia akan semakin erat. Suatu saat teman Anda akan menghadapi keadaan-keadaan penting, seperti sukses dalam tugas, pernikahan, atau yang lainnya, lalu ia mengundang Anda untuk menghadiri acara-acara tersebut. Anda harus memenuhi undangan tersebut kerena ini merupakan kesempatan berharga yang tersedia tanpa harus Anda rencanakan sebelumnya. Begitu juga sebaliknya, Anda pun harus mengundangnya dalam acara-acara penting yang Anda adakan.

Kelima, jika ia bersin dan mengucapkan "hamdalah" maka jawablah (ucapkan "yarhamukallah")
Duduk bersebelahan dengan orang yang belum dikenal di suatu tempat, baik di perjalanan, pesta, maupun tatkala menjenguk orang sakit, lalu orang yang duduk di sebelah Anda itu bersin maka hendaklah Anda menoleh kepadanya dengan wajah berseri seraya mengucapkan, "yarhamukallah (mudah-mudahan Allah
memberi rahmat kepada Anda)." Tentunya hal ini akan menjadikan dirinya merasakan sesuatu yang baru dan setelah itu Anda dapat bercakap-cakap dengannya.

Keenam, jika ia meninggal dunia maka antarkanlah ke tempat pemakamannya
Apa yang dapat ia lakukan setelah meninggal dunia dan dikubur? Pada hakikatnya, mengantar orang lain yang meninggal ke tempat pemakaman adalah mengantar dirinya sendiri, yang ia akan dapat mengambil nasihat, pelajaran, dan merenungkannya. Ini sebuah sunah Rasulullah saw. yang menggambarkan persatuan
dan kesatuan kaum mushmin. Jika sebelumnya Anda dapat mengenal pribadi orang yang telah meninggal dunia, maka sekarang Anda dapat menggunakan kesempatan untuk berkenalan dengan keluarganya dan orang-orang yang berta'ziah ke rumahnya.

Dari Abu Hurairah ra., Rasulullah saw. bersabda,
"Barangsiapa menghadiri jenazah hingga menshalatkannya, maka baginya pahala
satu qirath. Barangsiapa menyaksikan hingga di makamkan, maka baginya dua
qirath." Seorang sahabat bertanya, "Apakah dua qirath itu, wahai Rasulullah?"
Rasulullah menjawab, "Seperti dua gunung yang besar." (Muttafaqun 'Alaih)

Tiga Karakteristik Manusia

Dalam kehidupan ini manusia dapat diklasifikasi dalam tiga kategori, yaitu:

1. Manusia yang Berperilaku dengan Akhlak Islamiah
Mereka adalah orang yang rajin beribadah dan rajin ke masjid. Orang yang seperti ini harus dinomborsatukan, kerana mereka lebih dekat dengan dakwah kita, sehingga tidak membutuhkan tenaga yang banyak dan untuk mengajak mereka pun tidak banyak kesulitan, insya Allah.

2. Manusia yang Berperilaku dengan Akhlak Asasiyah
Mereka adalah orang yang tidak taat beragama, tetapi tidak mau terang-terangan dalam berbuat maksiat kerana ia masih menghormati harga dirinya. Orang-orang semacam ini menempati urutan kedua.

3. Manusia yang Berperilaku dengan Akhlak Jahiliah

Mereka adalah orang yang bukan dari golongan pertama atau kedua. Dialah orang yang tidak peduli terhadap orang lain, sedang orang lain mencibirnya kerana perbuatan dan perangainya yang jelek. Rasulullah saw. bersabda,
"Sesungguhnya sejelek-jelek tempat manusia di sisi Allah pada hari kiamat adalah
orang yang ditinggalkan (dijauhi) masyarakatnya kerana takut dengan kejelekannya."
(HR. Bukhari dan Muslim)

Golongan inilah yang disebut dalam sabda Rasulullah saw. sebagai: "Sejelek-jelek
teman bergaul". (HR. Muslim)

Semoga kita tidak termasuk dalam golongan yang ke tiga.
Naudzu billahi min dzalik.

Questions about Hajj and Umrah

1. Innovations pertaining to visiting the grave of the Messenger of Allaah (sal-Allaahu `alayhe wa sallam)

Question: Are there any innovations which some people fall into (when) at the grave of the Messenger (sal-Allaahu `alayhe wa sallam)?

Response: From the innovations that take place at the grave of the Messenger (sal-Allaahu `alayhe wa sallam) is much frequentation. For example, whenever he enters the masjid, he goes and says 'salaam' to him and sits near the grave. The Prophet (sal-Allaahu `alayhe wa sallam) said:

“Do not take my grave as a place of (much) frequentation”, [Musnad Ahmad, Musannaf 'Abdur-Razzaaq].

Rather, it is recommneded for one who arrives from a journey to visit it. Also, from the innovations that occur at the Messenger's grave or other than that is the assumption that the supplication there is accepted. On the contrary, it is legislated to send saluations upon him (sal-Allaahu `alayhe wa sallam), and if he wants to supplicate then it is (to be) done in any part of the masjid and if it is done after the prayer then that is best. From that which is done and disliked at the grave of the Prophet (sal-Allaahu `alayhe wa sallam) is raising the voice and requesting from him (sal-Allaahu `alayhe wa sallam) that one's needs be satisfied. This is a major shirk, and that which is obligatory is to be cautious of it.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 240)


2. The ruling regarding making tawaaf around the Prophet's chamber

Question: What is the ruling regarding making tawaaf around the Prophet's chamber?

Response: Some vistors to the al-Masjid an-Nabawee make tawaaf around the grave of the Prophet (sal-Allaahu `alayhe wa sallam) and touch the caging of the chamber and its walls and, quite possibly, they kiss it with their lips and place their cheeks upon it. All of this is a detestable innovation! Certainly, making tawaaf around other than the Ka'bah is impermissible; also, touching, kissing and placing the cheeks has been legislated for a specific place on the Ka'bah (between al-Hajar al-Aswad and the door of the Ka'bah).

So, worshipping Allaah in this way, on the walls of the chamber, does not increase a person in anything except distancing himself from Allaah.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 403)


3. Regarding entering al-Masjid al-Haraam through a particular door, and the supplication upon seeing the Ka'bah

Question: What are the mistakes some pilgrims commit when entering al-Masjid al-Haraam?

Response: From amongst the mistakes that some pilgrims fall into when entering al-Masjid al-Haraam are:

Firstly: That some people think it is imperative, for making Hajj or 'Umrah, to enter through a particular door of al-Masjid al-Haraam. So, for example, some people see that it is necessary for one making 'Umrah to enter via the door which is called the "'Umrah Door" (Baab al-'Umrah) or that this is something that must be done and that it is legislated. Others see that it is imperative to enter via the "Door of Peace" (Baab as-Salaam) and that entering through any other door is a sin or disliked - and there is no evidence for this. So, it is upon the one making Hajj or 'Umrah to enter via any door they wish, and when doing so, extending the right foot
first (upon entry) and saying that which is mentioned for entering all masaajid. So, he sends his salutations upon the Prophet (sal-Allaahu `alayhe wa sallam) and says:

“O Allaah! Forgive me my sins and open Your Doors of Mercy to me”.

Secondly: Some people innovate certain supplications when entering the al-Masjid al-Haraam and upon seeing the House (Ka'bah). They innovate supplications which have not been mentioned by the Prophet (sal-Allaahu `alayhe wa sallam) and they supplicate to Allaah with them. This is an innovation. So the act of worship, for the Sake of Allaah, by speech, action or belief which the Prophet (sal-Allaahu `alayhe wa sallam) or his companions were not upon, is an innovation and an evil, that which the Messenger of Allaah has warned against.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 384;
Fiqh al-'Ibaadaat - Page 344)


4. Regarding kissing the Yemeni corner

Question: Is it permissible to kiss the Yemeni corner (of the Ka'bah)?

Response: Kissing the Yemeni corner (ar-Rukn al-Yamaanee) is not confirmed from the Messenger of Allaah (sal-Allaahu `alayhe wa sallam). Any act of worship which is not confirmed from the Messenger of Allaah (sal-Allaahu `alayhe wa sallam) is an innovation and not something which draws one near to Allaah. So based upon this, it is not legislated for a person to kiss the Yemeni corner since this is not confirmed upon the Prophet (sal-Allaahu `alayhe wa sallam). Rather, it has been mentioned in a weak hadeeth that can not be used as proof.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 388;
Fiqh al-'Ibaadaat - Page 348)

5. Regarding making a long supplication behind the maqaam Ibraaheem

Question: What is the ruling regarding making a long supplication behind the maqaam Ibraaheem?

Response: From the innovations that some people do when they stand behind the maqaam Ibraaheem is that they make a long supplication which they call "du'aa. al-maqaam". There is no basis for this from the Sunnah of the Messenger (sal-Allaahu `alayhe wa sallam). This is an innovation that is prohibited. Along with this being an innovation, every innovation is (a door to) misguidance, whereby some people hold (small) books which contain this supplication and they begin supplicating in a loud voice and those behind them respond by saying "Aameen". This is an innovation, and with this there is interference upon worshippers (in prayer) around the maqaam Ibraaheem. From that which has preceded, interference of worshippers (in prayer) is prohibited.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 399;
Fiqh al-'Ibaadaat - Page 356)

6. Regarding making the talbiyyah as a group in chorus

Question: What is the ruling regarding making the talbiyyah as a group in chorus?

Response: Some of the pilgrims make the talbiyyah as a group in chorus, so one of them is either at the front, middle or behind and makes the talbiyyah whilst all of them follow him in chorus. This has not been mentioned on the authority of (any of) the companions. Rather, Anas Ibn Maalik (radhi-yallaahu 'anhu) said:

“We were with the Prophet (sal-Allaahu `alayhe wa sallam) (on the Hajj al-Wadaa' (farewell pilgrimage)) and from amongst us were those who recited "Allaahu Akbar" and those who recited "Laa ilaaha ill-Allaah" and those who reicted the talbiyyah”.

This is (what has been) legislated for the Muslims, whereby each one then makes talbiyyah on his own without joining together with others.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 394;
Fiqh al-'Ibaadaat - Page 343)


7. Regarding one making the talbiyyah and the rest follow him in chorus

Question: What is the ruling regarding the pilgrims making Khulafaa. as a group (in chorus), whereby one of them makes the talbiyyah and the rest follow him?

Response: This is not permissible for the non-existence of any evidence from the Prophet (sal-Allaahu `alayhe wa sallam) and nor from any of the Rightly Guided Khulafaa. (Abu Bakr, 'Umar, Uthmaan and 'Alee (radhi-yallaahu 'anhum)). Rather, it is an innovation.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 394;
Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa. - Question 4, Fatwa No. 5609)


8. Regarding supplicating for parents in the salaah and passing the reward of reading the Qur.aan or doing the tawaaf to them

Question: They say that supplicating for the parents in the obligatory prayers is not permissible and nor is passing over to them the reward for completing the Qur.aan or the tawaaf.

Response: There is no harm in supplicating in the prayer either for oneself of for one's parents (or other than them), rather this is legislated. The Prophet (sal-Allaahu `alayhe wa sallam) said:

“The closest a servant is to his Lord is when he is in sujood, so increase in making the supplication (in it)” - narrated by Muslim.

And he (sal-Allaahu `alayhe wa sallam) said:

“As for the rukoo', then magnify the Lord (in it), and as for the sujood then strive in making the supplication (in it), for it is worthy of being responded to” - also narrated by Muslim.

And in the two Saheehs' (of Imaam al-Bukhaaree and Imaam Muslim), on the authority of Ibn Mas'ood (radhi-yallaahu 'anhu), that when the Prophet (sal-Allaahu `alayhe wa sallam) taught him the tashahhud, he said:

“...then choose a supplication which pleases you and supplicate (with it)”

And in another narration:

“...then choose from that which you desire”.

What is implied here is before the tasleem, so if he supplicates in the sujood or at the end of the prayer, for himself, his parents or the Muslims, there is no harm (in this) for what is mentioned of the generalness of these ahaadeeth and other than them. As for passing the reward for reciting (the Qur.aan) or making tawaaf for one's parents or other than them from the Muslims, then this is an issue where there is a difference of opinion amongst the scholars. That which is better, is to leave this since no evidence exists for its permissibility. Acts of worship are permanently stipulated, so nothing is to be practised unless legislated by the Sharee'ah, for the Prophet (sal-Allaahu `alayhe wa sallam) said:

“Anyone who introduces something into this matter of ours (i.e. Islaam), that which is not from it, will have it rejected” - this (narration) is agreed upon (by both Imaam al-Bukhaaree and Imaam Muslim).

And in another narration:

“Anyone who does an act which is not in agreement with us, then he will have it rejected” - narrated by Muslim.

And Allaah is the Expounder of Success.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 382;
Mujallah al-Buhooth al-Islaamiyyah - Volume 46, Page 198)


9. Regarding the behaviour of some pilgrims having returned to their homes after the Hajj

Question: Some of the pilgrims, when they return from the Holy Land to their countries, they remain in their houses for a week without going out, not even for any necessities nor (going out to the masjid) to pray, and the people engage them in supplicating for them. So is this from the Sunnah?

Response: This is not from the Sunnah, instead it is an innovation and anyone who believes this to be a Sunnah is mistaken. As for them remaining in their homes without attending the congregational prayers in the masjid, then this is not permissible, except for an Islaamically acceptable reason. For that which has been mentioned, then this is not (an) acceptable (reason), they are therefore sinning for not attending these prayers.

And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 406)


10. Regarding the mistakes which occur during the tawaaf

Question: There are some mistakes which occur whilst making tawaaf, what are those mistakes?

Response: Many pilgrims adhere to specific supplications whilst making tawaaf. There are groups from amongst them that take (their supplications) from one designated to read and then they all repeat this as a group in chorus. This is a mistake from two points:

Firstly: This is adhering to a supplication which is not mentioned to be adhered to in the this place (tawaaf) because no specific supplication has been mentioned on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) whilst making tawaaf;

Secondly: The group supplication in chorus is an innovation, which also interferes with the (concentration of) other pilgrims making tawaaf. That which is legislated is for everyone to supplicate on their own without raising the voices.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 398;
al-Fataawa Fadheelatush-Shaykh Saalih Ibn Fowzaan al-Fowzaan - Volume 2, Page 30)


11. Regarding visiting the "Seven Masaajid" and other places in Madeenah

Question: What is the ruling regarding visiting the "Seven Masaajid" or Masjid al-Ghamaamah or some of the other places that some of the pilgrims visit?

Response: We (previously) mentioned that only the following five places should be visited:
1) The Prophet's (sal-Allaahu `alayhe wa sallam) Masjid;
2) His grave and the graves of his two companions (Abu Bakr and 'Umar (radhi-yallaahu 'anhumaa)), and the three graves are all in one place;
3) al-Baqee (graveyard) wherein is the grave of 'Uthmaan Ibn Affaan (radhi-yallaahu 'anhu);
4) The martyrs of (the battle of) Uhud, and amongst them the grave of Hamzah Ibn 'Abdul-Muttalib (radhi-yallaahu 'anhu);
5) Masjid Qubaa.

Any place other than these should not be visited. That which you mention of the "Seven Masaajid" or other than these (which you did not mention), then visiting all of these has no basis. Visiting them with the intention as a form of worshipping Allaah the Almighty is an innovation. This is because (visiting) these have not been mentioned on the authority of the Prophet (sal-Allaahu `alayhe wa sallam) and it is not permissible for anyone to establish a time, place or action if done intending to draw nearness to Allaah (as a form of worship), except with evidences from the Sharee'ah.

(al-Bid'u wal-Muhdathaat wa maa laa Asla lahu - Page 400;
Daleel al-Akhtaa. allatee yaqa'a feehaa al-Haaj wal-Mu'tamir - Page 113)


12. The ruling regarding touching the mihraab and the minbar of the Prophet's masjid

Question: What is the ruling regarding touching the mihraab and the minbar of the al-Masjid an-Nabawee?

Response: Some of the vistors touch the mihraab and the minbar and the walls of the al-Masjid an-Nabawee and all of this is an innovation.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 403)


13. The ruling regarding two or more khutbahs in 'Arafah

Question: We have noticed some pilgrims are unable to pray in Masjid Namirah (on the 9th day of Dhul-Hijjah, the Day of 'Arafah). They pray where they are, so one of them stands and delivers a khutbah and then leads the prayer, just like in a masjid. So, is it permissible to have two (or more) khutbahs in 'Arafah?

Response: There is only one khutbah on the Day of 'Arafah, which is given by the Imaam of the Muslims or his deputy, in one place and that is Masjid Namirah. It is not legislated for all pilgrims, rather the remainder of the pilgrims who are unable to attend the khutbah should combine and shorten the Zhuhr and 'Asr salaahs at the time of Zhuhr (and not delay it until 'Asr), without a khutbah. That, which these people do, as the questioner mentions, is considered an innovation and it is not permissible. Instead, it is obligatory to leave this and prevent this from being done and also attempt to listen to the khutbah via the speakers (placed outside the masjid for those unable to enter the masjid).

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 404)


14. The ruling regarding washing the stones for stoning (the Jamaraat)

Question: What is the ruling regarding washing the stones for stoning (the Jamaraat)?

Response: They should not be washed. Rather, if a person washes them with the intention of worshipping Allaah (by this action), then this is an innovation because the Prophet (sal-Allaahu `alayhe wa sallam) did not do this.

(al-Bid'u wal-Muhdathaat wa maa laa asla lahu - Page 404)

Ruling on celebrating the birthday of the Prophet

Praise be to Allaah the Lord of the Worlds, and blessings and peace be upon our Prophet Muhammad and all his family and companions.
The commands mentioned in the Quraan and Sunnah to follow the laws of Allaah and His Messenger, and the prohibitions on introducing innovations into the religion are quite clear. Allaah says (interpretation of the meaning):
"Say (O Muhammad to mankind): "If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Quraan and the Sunnah), Allaah will love you and forgive you your sins" [Aal-Imraan 3:31]

Follow what has been sent down unto you from your Lord (the Quraan and Prophet Muhammads Sunnah), and follow not any Awliyaa' (protectors and helpers who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! [al-A'raaf 7:3]

And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. [al-A'naam 6:153]

And the Prophet (peace and blessings of Allaah be upon him) said: The most truthful of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad, and the most evil of things are those which are newly-invented.
And he peace and blessings of Allaah be upon him) said: "Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected." Narrated by al-Bukhaari, no. 2697; Muslim, no. 1718).

According to a version narrated by Muslim, "Whoever doe anything that is not in accordance with this matter of ours (i.e., Islam), will have it rejected."

Among the reprehensible innovations that people have invented is the celebration of the birthday of the Prophet (peace and blessings of Allaah be upon him) in the month of Rabee' al-Awwal. They celebrate this occasion in various ways:
Some of them simply make it an occasion to gather and read the story of the Mawlid, then they present speeches and qaseedahs (odes) for this occasion.

Some of them make food and sweets etc., and offer them to the people present.
Some of them hold these celebrations in the mosques, and some of them hold them in their houses.
Some people do not limit themselves to the actions mentioned above; they include in these gatherings haraam and reprehensible things, such as free mixing of men and women, dancing and singing, or committing actions of shirk such as seeking the help of the Prophet (peace and blessings of Allaah be upon him), calling upon him, seeking his support against their enemies and so on.
Whatever form it takes and whatever the intentions of those who do this are, there is no doubt whatsoever that it is an invented, haraam innovation which was introduced by the Shi'a Faatimids after the three best centuries, in order to corrupt the religion of the Muslims. The first person to do this after them was the king al-Muzaffar 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.

Al-Haafiz Ibn Katheer said in al-Bidaayah wa'l-Nihaayah (13/137), 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 Zuhr until Fajr, and he himself would dance with them.

Ibn Khalkaan said in Wafiyaat al-A'yaan (3/274): When it is the first of Safar they decorate those domes with various kinds of fancy adornments, and in every dome there sits a group of singers and a group of puppeteers and players of musical instruments, and they do not leave any one of those domes without setting up a group of performers) there.

The people give up work during this period, and they do no work except going around and watching the entertainment. When there are two days to go until the Mawlid, they bring out a large number of camels, cows and sheep, more than can be described, and they accompany them with all the drums, songs and musical instruments that they have, until they bring them to the square… On the night of the Mawlid there are performances of nasheed after Maghrib in the citadel.

This is the origin of this celebration on the occasion of the Prophet's birthday. More recently idle entertainment, extravagance, and wasting of money and time have become associated with an innovation for which Allaah has not sent down any authority.
What Muslims should do is to revive the Sunnah and put an end to bid'ah (innovation); they should not do any action until they know the ruling of Allaah concerning it.
Ruling on celebrating the Prophet's birthday
Celebrating the occasion of the birthday of the Prophet (peace and blessings of Allaah be upon him) is forbidden and is to be rejected for a number of reasons:

1. 'it is not part of the Sunnah of the Messenger (peace and blessings of Allaah be upon him) or of the khaleefahs who succeeded him. Since this is the case, then it is a forbidden innovation, because the Prophet (peace and blessings of Allaah be upon him) said: "I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs after me; adhere to it and cling to it firmly. Beware of newly-invented things, for every newly-invented thing is an innovation (bid'ah) and every innovation is a going-astray." (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676).

Celebrating the Mawlid is an innovation introduced by the Shi'a Faatimids after the three best centuries in order to corrupt the religion of the Muslims. If a person does anything in order to draw closer to Allaah which was not done by the Messenger (peace and blessings of Allaah be upon him) or enjoined by him, and was not done by the khaleefahs who succeeded him, this action implies that he is accusing the Messenger of not explaining the religion to the people, and that he disbelieves in the words of Allaah (interpretation of the meaning):
"This day, I have perfected your religion for you" [al-Maa'idah 5:3]

because he is adding something extra and claiming that it is a part of the religion, but the Messenger (peace and blessings of Allaah be upon him) did not bring this.

2 Celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is an imitation of the Christians, because they celebrate the birth of the Messiah (peace be upon him). Imitating them is extremely haraam. The hadeeth tells us that it is forbidden to imitate the kuffaar, and we are commanded to differ from them.
The Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them" (narrated by Ahmad, 2/50; Abu Dawood, 4/314).
And he said, "Be different from the mushrikeen" (narrated by Muslim, 1/222, no. 259)
especially with regard to things that are the symbols or rituals of their religion.

3 Besides being bid'ah and an imitation of the Christians, both of which are haraam, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is also a means that leads to exaggeration and excess in venerating him, which even goes as far as calling upon him (making du'aa to him) and seeking his help, instead of calling upon Allaah, as happens now among many of those who observe the bid'ah of the Mawlid, when they call upon the Messenger instead of Allaah, and ask him for support, and sing qaseedahs (odes) of shirk praising him, like Qaseedat al-Burdah etc. The Prophet (peace and blessings of Allaah be upon him) forbade going to extremes in praising him, as he said: "Do not extol as the Christians extolled the son of Maryam. For I am just His slave, so say, the slave of Allaah and His Messenger" (narrated by al-Bukhaari, 4/142, no. 3445; al-Fath, 6/551), i.e., do not exaggerate in praising me as the Christians exaggerated in praising the Messiah and venerated him until they worshipped him instead of Allaah. Allaah forbade them to do that when he said (interpretation of the meaning):
"O people of the Scripture (Christians)! Do not exceed the limits in your religion, nor say of Allaah aught but the truth. The Messiah "Eesa (Jesus), son of Maryam (Mary), was (no more than) a Messenger of Allaah and His Word, (Be! and he was) which He bestowed on Maryam (Mary) and a spirit (Rooh) created by Him" [al-Nisaa' 4:171]

Our Prophet (peace and blessings of Allaah be upon him) forbade us to exaggerate concerning him lest the same thing happen to us as happened to them, so he said: "Beware of exaggeration, for those who came before you were destroyed because of exaggeration". (narrated by al-Nasaa’i, 5/268; classed as saheeh by al-Albaani in Saheeh Sunan al-Nasaa'i, no. 2863).

4 Observing the innovation of the Prophet's birthday opens the door to other kinds of bid'ah and being distracted by them from the Sunnah. Hence you find that the innovators are very active when it comes to bid'ah and very lazy when it comes to the Sunnah; they hate it and regard those who follow it as enemies, until their entire religion is innovated anniversaries and Mawlids. They have split into various groups, each of which commemorates the anniversary of its imaam's birth, such as the births of al-Badawi, Ibn 'Arabi, al-Dasooqi and al-Shaadhili. No sooner do they end the celebration of one birthday but they start the celebration of another. This results in exaggeration concerning these dead people and others, and in calling upon them instead of Allaah, believing that they can bring benefit and cause harm, until they deviate from the religion of Allaah and go back to the religion of the people of the Jaahiliyyah of whom Allaah says (interpretation of the meaning):
"And they worship besides Allaah things that harm them not, nor profit them, and they say: "These are our intercessors with Allaah". [Yoonus 10:18]

"And those who take Awliyaa" (protectors, helpers, lords, gods) besides Him (say): "We worship them only that they may bring us near to Allaah". [al-Zumar 39:3]

Discussing the specious arguments of those who celebrate the Mawlid
Those who think that this bid'ah should be continued produce specious arguments which are flimsier than a spider's web. These specious arguments may be dealt with as follows:

1 Their claim that this is veneration of the Prophet (peace and blessings of Allaah be upon him):
The response to that is that the way to venerate him is to obey him, do as he commanded and avoid that which he forbade, and to love him; he is not to be venerated through innovations, myths and sins. Celebrating his birthday is of this blameworthy type because it is a sin. The people who venerated the Prophet (peace and blessings of Allaah be upon him) the most were the Sahaabah (may Allaah be pleased with them), as 'Urwah ibn Mas'ood said to Quraysh: "O people, by Allaah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allaah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (peace and blessings of Allaah be upon him). By Allaah, whenever he spat it never fell on the ground, it fell into into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudoo, they would almost fight over his water. When he spoke they would lower their voices in his presence; and they did not stare at him out of respect for him." (al-Bukhaari, 3/178, no. 2731, 2732; al-Fath, 5/388).

Yet despite this level of veneration, they never took the day of his birth as an Eid (festival). If that had been prescribed in Islam they would not have neglected to do that.

2 Using as evidence the fact that many people in many countries do this.
The response to that is that evidence consists of that which is proven from the Prophet (peace and blessings of Allaah be upon him), and what is proven from the Prophet is that innovations are forbidden in general, and this is an innovation. What people do, if it goes against the evidence (daleel), does not prove anything, even if many of them do it.

And if you obey most of those on the earth, they will mislead you far away from Allaah's path
[al-An'aam 6:116 interpretation of the meaning]

Nevertheless, in every age, praise be to Allaah, there have always been those who denounce this bid'ah and state clearly that it is false. Those who persist in following it after the truth had been explained to them have no proof.

Among those who denounced the celebration of this occasion was Shaykh al-Islam Ibn Taymiyah, in Iqtidaa' al-Siraat al-Mustaqeem; Imaam al-Shaatibi in al-I'tisaam; Ibn al-Haaj in al-Madkhil; Shaykh Taaj al-Deen Ali ibn Umar al-Lakhami who wrote an entire book denouncing it; Shaykh Muhammad Basheer al-Sahsawaani al-Hindi in his book Siyaanah al-Insaan; al-Sayyid Muhammad Rasheed Ridaa wrote a separate essay on this topic; Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh wrote a separate essay on it; Shaykh Abd al-'Azeez ibn Baaz; and others who are still writing and denouncing this bid'ah every year in the pages of newspapers and magazines, at the time when this bid'ah is being done.

3 They say that by celebrating the Mawlid they are keeping the memory of the Prophet (peace and blessings of Allaah be upon him) alive.
The answer to that is that the memory of the Prophet (peace and blessings of Allaah be upon him) is constantly kept alive by the Muslim, such as when his name (peace and blessings of Allaah be upon him) is mentioned in the adhaan and iqaamah and in khutbahs, and every time the Muslim recites the Shahaadatayn after doing wudoo and in the prayers, and every time he sends blessings upon the Prophet (peace and blessings of Allaah be upon him) in his prayers and when he is mentioned, and every time the Muslim does a waajib (obligatory) or mustahabb (recommended) action that was prescribed by the Messenger (peace and blessings of Allaah be upon him). In all of these ways (the Muslim) remembers him and the reward equivalent to the reward of the one who does that action goes back to the Prophet (peace and blessings of Allaah be upon him). Thus the Muslim constantly keeps the memory of the Messenger alive and has a connection with him night and day throughout his life through that which Allaah has prescribed, not only on the day of the Mawlid and things which are bid'ah and go against the Sunnah, for that puts one at a distance from the Messenger (peace and blessings of Allaah be upon him) and the Messenger will disown him because of that.

The Messenger (peace and blessings of Allaah be upon him) has no need of this innovated celebration, because Allaah has already bestowed veneration and respect upon him, as He says:
"and raised high your fame" [al-Sharh 94:4]

For Allaah is not mentioned in the adhaan, iqaamah or khutbah, but the Messenger (peace and blessings of Allaah be upon him) is mentioned after Him; this is sufficient veneration, love and renewal of his memory, ad sufficient encouragement to follow him.

Allaah did not refer to the birth of the Messenger (peace and blessings of Allaah be upon him) in the Qur'aan, rather He referred to his Mission, and says (interpretation of the meaning):
"Indeed, Allaah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves" [Aal 'Imraan 3:124]

"He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves" [al-Jumu'ah 64:2]

4 They may say that the celebration of the Prophet's birthday was introduced by a knowledgeable and just king who intended thereby to draw closer to Allaah.
Our response to that is that bid'ah is not acceptable, no matter who does it. A good intention does not justify a bad deed and even if a person died as a knowledgeable and righteous person, this does not mean that he was infallible.

5 They say that celebrating the mawlid comes under the heading of bid'ah hasanah (good innovation) because it is based on giving thanks to Allaah for the Prophet!

Our response to that is that there is nothing good in innovation. The Prophet (peace and blessings of Allaah be upon him) said: "Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected." (Narrated by al-Bukhaari, no. 2697; al-Fath, 5/355).

And he said, "Every innovation is a going astray" (narrated by Ahmad, 4/126; al-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bid'ah is a going astray, rather there are good innovations.

Al-Haafiz ibn Rajab said in Sharh al-Arba'een: "The words of the Prophet (peace and blessings of Allaah be upon him), every innovation is a going astray is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected." (Narrated by al-Bukhaari, 3/167, no. 2697; al-Fath, 5/355).

Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and is nothing to do with Islam, whether that has to do with matters of belief ('aqeedah) or outward and inward words and deeds.
(Jaami' al-'Uloom wa'l-Hakam, p. 233)

These people have no proof that there is any such thing as a good innovation apart from the words of Umar (may Allaah be pleased with him) concerning Taraaweeh prayers, What a good innovation this is. (Saheeh al-Bukhaari, 2/252, no. 2010 mu'allaqan; al-Fath 4/294).

They also said that things were innovated which were not denounced by the salaf, such as compiling the Qur’aan into one volume and writing and compiling the hadeeth.

The response to that is that these matters had a basis in Islam, so they were not newly-invented.

'Umar said: "What a good bid'ah", meaning innovation in the linguistic sense, not in the shar'i sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shar'i sense, because innovation in the shar'i sense means that which has no basis in Islam.
Compiling the Qur'aan into one book has a basis in Islam, because the Prophet (peace and blessings of Allaah be upon him) had commanded that the Qur’aan be written down, but it was scattered, so the Sahaabah compiled it in one volume so as so protect and preserve it.

The Prophet (peace and blessings of Allaah be upon him) led his companions in praying Taraaweeh for a while, then he stopped doing that, lest that become obligatory on them. The Sahaabah (may Allaah be pleased with them) continued to pray it separately during the life of the Prophet (peace and blessings of Allaah be upon him) and after his death, until Umar ibn al-Khattaab (may Allaah be pleased with them) gathered them behind one imaam as they used to pray behind the Prophet (peace and blessings of Allaah be upon him). This was not an innovation introduced into the religion.
Writing down the hadeeth also has a basis in Islam. The Prophet (peace and blessings of Allaah be upon him) ordered that some ahaadeeth should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Qur'aan might be mixed with things that were not part of it. When the Prophet (peace and blessings of Allaah be upon him) died, this fear was no longer a factor, because the Qur'aan had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allaah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet (peace and blessings of Allaah be upon him) from being lost or being tampered with.

We may also say to them: why was this act of thanksgiving, as they call it, not done by the best generations, the Sahaabah, Taabi'een and followers of the Taabi'een, who loved the Prophet (peace and blessings of Allaah be upon him) most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allaah? Definitely not!

6 They may say that celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him) is indicative of their love for him; this is one way of showing that, and showing love of the Prophet (peace and blessings of Allaah be upon him) is prescribed in Islam!

The answer to that is that undoubtedly loving the Prophet (peace and blessings of Allaah be upon him) is obligatory for every Muslim; he should love him more than he loves himself, his child, his father and all the people may my father and mother be sacrificed for him but that does not mean that we should introduce innovations for doing so that have not been prescribed for us. Loving him dictates that we should obey him and follow him, for that is one of the greatest manifestations of love, as it is said:

"If your love is sincere then obey him; for the lover obeys the one whom he loves."

Loving the Prophet (peace and blessings of Allaah be upon him) implies keeping his Sunnah alive, adhering firmly to it, and avoiding words and deeds that go against it. Undoubtedly everything that goes against his Sunnah is a reprehensible innovation (bid'ah) and a manifest act of disobedience. That includes celebrating his birthday and other kinds of bid'ah. A good intention does not mean that it is permissible to introduce innovations into the religion. Islam is based on two things, purity of intention and following [the Prophet (peace and blessings of Allaah be upon him)]. Allaah says (interpretation of the meaning):
"Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah's religion of Islamic Monotheism) and he is a Muhsin (a doer of good) then his reward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve" [al-Baqarah 2:112]

Submitting one's face to Allaah means being sincere towards Allaah, and doing good means following the Messenger and implementing the Sunnah.

7 Another of their specious arguments is when they say that by celebrating the Mawlid and reading the biography of the Prophet (peace and blessings of Allaah be upon him) on this occasion, they are encouraging people to follow his example!
We say to them that reading the biography of the Prophet (peace and blessings of Allaah be upon him) and following his example are required of the Muslim all the time, all year long and throughout his life. Singling out a specific day for that with no evidence for doing so is an innovation, and every innovation is a going astray. (Narrated by Ahmad, 4/164; al-Tirmidhi, 2676).

Bid'ah does not bear any fruit but evil and it leads to a person distancing himself from the Prophet (peace and blessings of Allaah be upon him).
In conclusion, celebrating the birthday of the Prophet (peace and blessings of Allaah be upon him), whatever form it takes, is a reprehensible innovation. The Muslims should put a stop to this and other kinds of bid'ah, and occupy themselves with reviving and adhering to the Sunnah. They should not be deceived by those who promote and defend this bid'ah, for these types of people are more interested in keeping innovations alive than in reviving the Sunnah; they may not even care about the Sunnah at all. Whoever is like this, it is not permissible to imitate him or follow his example, even if the majority of people are like this. Rather we should follow the example of those who follow the path of the Sunnah, among the righteous salaf and their followers, even if they are few. Truth is not measured by the men who speak it, rather men are measured by the truth.
The Prophet (peace and blessings of Allaah be upon him) said: "Whoever among you lives (for a long time) will see many differences. I urge you to follow my Sunnah and the way of the rightly-guided khaleefahs who come after me. Hold on to it firmly. Beware of newly-invented matters, for every innovation is a going astray." (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676).

So the Prophet (peace and blessings of Allaah be upon him) explained to us in this hadeeth what we should do when there are differences of opinion, just as he explained that everything that goes against his Sunnah, be it words or deeds, is a bid'ah, and every bid'ah is a going astray.
If we see that there is no basis for celebrating the birthday of the Prophet, whether in the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) or in the way of the rightly-guided khaleefahs, then it is one of the newly-invented matters, one of the bid'ahs which lead people astray. This principle is what is implied by this hadeeth and is what is indicated by the aayah (interpretation of the meaning):
"O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination". [al-Nisaa’ 4:59]

Referring to Allaah means referring to His Book, and referring to the Messenger (peace and blessings of Allaah be upon him) means referring to his Sunnah after he has passed away. The Qur'aan and Sunnah are the reference point in cases of dispute. Where in the Qur'aan or Sunnah does it indicate that it is prescribed in Islam to celebrate the Prophet's birthday? Whoever does that or thinks that it is good must repent to Allaah from this and from other kinds of bid'ah. This is the attitude of the Muslim who is seeking the truth. But whoever is too stubborn and arrogant after proof has been established, then his reckoning will be with his Lord.

Nikaah of Islam

DEFINITION OF NIKAAH

Linguistically – It means "the contract of marriage", and it also means "having intercourse with the wife". Abu 'Alee al-Qaalee said: "The Arabs have differed with respect to the use of the word ((contract)) and ((intercourse)). So, if they say: So and so made nikaah with a girl or the daughter of so and so, then what they intend is the contract of marriage. And if they say: "He made nikaah with this woman or his wife, then what they intend is sexual intercourse."

Technically – A contract of agreement between a man and a woman, each intending by it to seek pleasure/enjoyment with the other and building a pious family leading to a stable community.
It needs to be mentioned here, that the intention behind nikaah is not simply to seek pleasure/enjoyment with one's partner, rather, it is also intended to build a pious family leading to a stable community. However, it may well be that one of the two of these intentions takes precedence over the other according to the specific circumstances of a person.

THE WISDOM OF NIKAAH

Nikaah in itself is legislated, and more so for the one who experiences desires and is capable (of getting married). It is also from the Sunnah of the Messengers, as Allaah (Subhaanahu wa Ta'aala) says:
“And indeed We sent Messengers before you (O Muhammad ), and made for them wives and offspring. And it was not for a Messenger to bring a sign except by Allaah's Leave. (For) each and every matter there is a Decree (from Allaah)”. (Soorah ar-Ra'd, Aayah 38)

And the Prophet (sal-Allaahu 'alayhe wa sallam) also married, and he said:
“Indeed, I marry women. So, whoever goes against my Sunnah, then he is not from me.”

Because of this, the scholars have said: "marriage for one who experiences desires is better than voluntary acts of worship, since it entails much good", as shall be explained a little later on, inshaa.-Allaah.
But at certain instances, nikaah may become obligatory, such as in the case of a man who has strong desires and fears for himself that he may fall into that which is prohibited if he does not get married. In this case therefore, it is obligatory upon him to get married so as to prevent himself from falling into that which is prohibited.

The Prophet (sal-Allaahu 'alayhe wa sallam) said:
“O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”

THE CONDITIONS FOR NIKAAH

Part of the beauty of the Islaamic system and the precision applied in legislating its rulings is that conditions exist for every contract which are applied, and in so doing establishes limits/constraints within which they are carried out and sustained. So, every contract has conditions without which the contract is incomplete. And this is clearly indicative of the Islaamic rulings and its perfectness, since it came from One Who is All-Wise and knows all that is good for His creation. So He has legislated for them that by which their religious and worldly affairs are improved so that the situation does not become chaotic and without limits. One of these contracts is the contract of nikaah; and the contract of nikaah has conditions, and we shall mention the important ones here:

1) Consent of both parties: So it is incorrect to force either the man or the woman to marry each other, if they do not so desire. Allaah (Subhaanahu wa Ta'aala) says:

“O you who believe! You are forbidden to inherit women against their will…” (Soorah an-Nisaa., Aayah 19)
And the Prophet (sal-Allaahu 'alayhe wa sallam) said:

“A virgin should not be married until her approval is sought”,
and they said: O Messenger of Allaah, what form will her agreement take? He said:
“That she remains silent”

So the Prophet (sal-Allaahu 'alayhe wa sallam) has prohibited the marriage of a woman who has not consented; and this includes the virgin and the divorcee or widower. However, in the case of the latter, her verbal consent is imperative, but for the virgin, silence is sufficient since it is possible that she may be shy in (verbally) indicating her consent.
If she is not interested in getting married, then it is not permissible for anyone to force her, even her father, as mentioned in the hadeeth:
“…and regarding the virgin, then her father is to seek her consent.”
And there is no sin upon her father if he does not marry her off in such a situation, because she herself is not interested. However, he must (continue to) maintain and protect her.
If two individuals were to seek her hand in marriage and she expresses a preference for one over the other, and her walee wants her to marry the other, then she is to be married off to the one she chooses if he is suitable for her. However, if he is not suitable for her, then her walee is to prevent her from marrying him, and as such there is no sin upon him.

2) The walee: The nikaah is not valid if the bride does not have a walee, as the Prophet (sal-Allaahu 'alayhe wa sallam) said:
“There is no nikaah without a walee.”
So if a woman marries herself off, her nikaah is invalid.
The walee is a male adult who is an adult, responsible person among her closest male relatives (from her father's side), such as the father, or grandfather (father's father), the son, the grandson, (son's son), the blood brother, the father's brother, the father's uncle and their children.
As for the mother's brother, his children and the grandfather (mother's father), then they do not Islaamically have any guardianship over her.
Since it is imperative for her to have a walee, and it is obligatory upon the walee to choose the most suitable and the most ideal partner for her if there are a number to choose from. And if there is only one person who has sought her hand in marriage, and he is suitable and she is pleased with him, then her walee must marry her off to him.
Let's pause for a moment to understand the extent of this major responsibility which the walee undertakes on behalf of the woman Allaah has made him a guardian over. She is therefore a trust upon his shoulders and it is obligatory upon him to take care it and place it in its proper place. Also, it is forbidden for him to hoard her for his own personal goals, or marry her off with other than one who befits her, out of greed for that in which he may give to him. Certainly, this is part of the betrayal of trust and Allaah (Subhaanahu wa Ta'aala) says:
“O you who believe! Betray not Allaah and His Messenger, nor betray knowingly your Amânât (things entrusted to you)” (Soorah al-Anfaal, Aayah 27).

He also says:
“Verily! Allaah likes not any treacherous ingrate to Allaah” (Soorah al-Hajj 38).

And the Prophet (sal-Allaahu 'alayhe wa sallam) said:
“Each one of you is a shepherd, and each one of you will be questioned about his flock.”

(Unfortunately) you find some suitable people who seek a woman's hand in marriage from her walee, and her walee simply continues to reject one after the other. So, whoever is found to be like this, then his guardianship over her becomes nullified and another walee from the closest of those who qualify (for the responsibility) should marry her off.

CHARACTERISTICS OF THE WOMAN WHOM IT IS MOST BEFITTING TO MARRY

As we have previously mentioned, what is intended by nikaah is for the husband and wife to seek pleasure/enjoyment with each other and build a pious family leading to a stable community. So, based upon this, the type of woman whom it is most befitting to marry is the one who exemplifies these two issues, and that she is both physically and spiritually/internally beautiful.
As regards physical beauty, this entails completeness of structure, the more beautiful and sweeter in speech a woman is, the more pleasing she is to the eyes, and likewise her speech is to the ears. So the heart opens up to her and feels comfortable in her presence, and in so doing, actualising the statement of Allaah (Subhaanahu wa Ta'aala):
“And among His Signs is this, that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy…” (Soorah ar-Room, Aayah 21)

Her spiritual/inner beauty, on the other hand entails completeness of religion and manners, and the more complete a woman is in her religion and manners the more beloved she is to the soul and the better are the consequences (of marrying her). Because, a religious woman obeys Allaah's commands and safeguards her duties towards her husband, his bed, his children and wealth; She assists him in obeying Allaah, when he forgets she reminds him and if he is lazy she encourages him, if he is angry she cools him down. And a well mannered lady does things to increase her husband's love, respects him and does not stay back in anything he likes her to go ahead with, nor does she go ahead in anything he likes her to stay back in. The Prophet (sal-Allaahu 'alayhe wa sallam) was asked: who is the best wife? And he answered:
“One who pleases him when he looks, obeys him when he commands, and does not go against his rules in her person and his wealth, in a manner he dislikes.” And he also said:
“Marry loving wives with high birth rates for I will be proud of your numbers in front of the (other) Prophets (or nations).” Thus, if a woman with both physical and spiritual/inner beauty can be obtained, then this is the height of perfection and the greatest happiness with the guidance of Allaah.

THOSE TO WHOM MARRIAGE IS PROHIBITED
The Prophet (sal-Allaahu 'alayhe wa sallam) said:
“Indeed Allaah has prescribed the obligatory (actions), so do not leave them, and He has specified the limits, so do not transgress them.”
Part of the overall Islaamic limits is that He has specified in marriage (nikaah) that which is permissible and that which is impermissible, Thus, He has prohibited a man from marrying certain women due to their relation (ties of the womb) to him, or due to them having been breastfed by the same woman or other than that.

Women to whom marriage is prohibited are therefore of two categories:
(1) Those to whom marriage is prohibited forever and
(2) Those to whom marriage is prohibited until circumstances dictate otherwise.

(1) Those to whom marriage is prohibited forever – and they are of three types:

[A] Those that are prohibited due to their relation (to the man): And they are seven (in total) as Allaah has mentioned them in Soorah an-Nisaa.:

“Forbidden to you (for marriage) are: your mothers, your daughters, your sisters, your father's sisters, your mother's sisters, your brother's daughters, your sister's daughters…” (Soorah an-Nisaa., Aayah 23)

(i) (The word) "your mothers", encompasses the mother, and the grandmothers – from both the mother's and father's side, (no matter how high up);

(ii) And (the word) "your daughters", encompasses one's own daughters, and his son's daughters and his daughter's daughters, no matter how low down;

(iii) And (the word) "your sisters", encompasses (full) blood sisters (sharing the same mother and father), (half-)sisters from the father's side and (half-)sisters from the mother's side;

(iv) And (the word) "your father's sisters", encompasses one's own paternal aunts, and the paternal aunts of his father, and the paternal aunts of his grandfathers, and the paternal aunts of his mother and the paternal aunts of his grandmothers;

(v) And (the word) "your mother's sisters", encompasses one's own maternal aunts, and the maternal aunts of his father, and the maternal aunts of his grandfathers, and the maternal aunts of his mother and the maternal aunts of his grandmothers;

(vi) And (the word) "daughters of your brothers", encompasses the daughters of his (full) blood brother, and the daughters of his (half) brother from his father (sharing the same father), and the daughters of his (half) brother from his mother (sharing the same mother), and the daughters of their sons and the daughters of their daughters and so on;

(vii) And (the word) "daughters of your brothers", encompasses the daughters of his (full) blood sister, and the daughters of his (half) sister from his father (sharing the same father), and the daughters of his (half) sister from his mother (sharing the same mother), and the daughters of their sons and the daughters of their daughters and so on;

[B] Those who have been breastfed by the same woman: And they are exactly the same as those who have been mentioned in the first category. The Prophet (sal-Allaahu 'alayhe wa sallam) said:

“Breastfeeding results in prohibition of whatever is prohibited by blood relationship”

However, there are conditions for this prohibition which include:
(i) That the child must have drunk from the woman's breast milk five times or more. So if he were to have drunk from the woman's breast milk only four times, then she is not considered a mother to him.

This is based upon what Imaam Muslim transmitted on the authority of 'Aa.ishah (radhi-yAllaahu 'anhaa) who said:
“It was revealed in the Qur.aan that drinking from a woman's breast ten times prohibits her to the child; this was then abrogated by five. The Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) then died while this was being recited in the Qur.aan”

(ii) That breastfeeding is done before weaning, that's all the drinking of the breast milk is done five times, before weaning. But, if it is done after the weaning (period) or some of it before weaning and some of it after weaning, then the woman does not become a mother to him.
When the conditions for breast feeding are complete, then the baby becomes a child of the woman and her children become brethren to him, whether they were born before or after him. Similarly, the children of the husband whose child she was breastfeeding at the time become brothers and sisters to him, whether they are from the same woman who has breastfed him or from others.
Here, we should note that the relatives of the bresfed baby other than his offsprings have no relationship with the breasfeeding and it does not affect them at all. Thus, it is permissible for his blood brother to marry his breasfeeding mother or his sister from breastfeeding. But, the children of the baby (who was breastfed) become children of the breasfeeding mother and the husband whose baby she was suckling at the time, (that is) the ruling applies to him too.

[C] Those that are prohibited due to marital relationships:

(i) The wives of fathers and grandfathers no matter how high up, be they from the father's or the mothers side, because of the saying of Allaah:
“And marry not women whom your fathers married, except what has already passed; indeed it was shameful and most hateful, and an evil way.” (Soorah an-Nisaa., Aayah 22)

Thus, once a man enters a marital contract with a woman, she becomes forbidden to his children and their children no matter how low down, whether or not he has had sexual intercourse with her.

(ii) The wives of (his) children no, matter how low down, because of the saying of Allaah:
“the wives of your sons who (spring) from your own loins” (Soorah an-Nisaa., Aayah 23)
Thus, whenever a man enters into a marital contract with a woman she becomes forbidden for his father and his grandfathers, because of the contract alone, even if he does not have intercourse with her, no matter how high up, be they from the father's or from the mother's side.

(iii) The mother of the wife and her grandmothers no matter how high up, because of the saying of Allaah the Exalted:
“And the mothers of your wives” (Soorah an-Nisaa., Aayah 23)
Thus, once a man marries a woman, her mother and grandmothers become forbidden for him, because of the contract alone, even if he does not have intercourse with her, no matter how high up, be they grandmothers from her father's or from her mother's side.

(iv) Daughters of the wife and the daughters of her sons, and the daughters of her daughters, and their descendants (i.e. his step-children and their descendants), no matter how low down, on condition that he has had sexual intercourse with her. But if divorce occurred before he has intercourse with the wife, then these children and their descendants are not forbidden to him, because of the saying of Allaah the Exalted:
“…your step daughters, (who are) under your guardianship, born of your wives to whom you have gone in - but there is no sin on you if you have not gone in to them (to marry their daughters)” (Soorah an-Nisaa., Aayah 23).

Thus, once a man marries a woman and has intercourse with her, her children and their descendants become forbidden to him, no matter how low down, whether they were born in a marriage before or after she married him. But, if divorce happens between them before sexual intercourse, then the step-daughters and their descendants are not forbidden to him.

(2) Those to whom marriage is prohibited until circumstances dictate otherwise – and they are of the following types:

[A] The sister of his wife and her aunts (maternal and paternal), till he parts with the wife either after her death or in her life after she has finished Iddah (waiting period) because of the saying of Allaah the Exalted:

“(and also forbidden upon you is that) you combine between two sisters” (Soorah an-Nisaa., Aayah 23)

and the saying of the Prophet (sal-Allaahu 'alayhe wa sallam):
“A woman should not be married together with her paternal or maternal aunt”

[B] A woman in the state of iddah for another husband: that is if a woman is in her waiting period, (from a divorce) of another husband, it is forbidden for him to marry her till she finishes her Iddah. Similarly it is forbidden for him to propose to her during her iddah till she concludes it.

[C] A woman in a state of Ihraam for Hajj or Umrah: It is forbidden to marry a woman in such a situation till she concludes and goes out of the state of Ihraam.
Though there are other types of forbidden women but I decided to neglect them in order to avoid going into a lengthy discussion.
But, menstruation does not forbid conducting marriage with a woman, so she may be married off even though she may be in her period, but she should not have sexual intercourse except after the period is over and she has taken a bath (ghusl).

PERMISSIBLE NUMBER OF WIVES IN MARRIAGE

Since allowing anybody to marry any number of wives he wishes without limit is something which will lead to chaos, injustice and an inability to cope with the women's rights; And because restricting a man to only one wife will lead to evil and satisfying sexual desires by other forbidden means; Islaam allowed marrying up to four wives only, because that is the limit of the number of wives with which a man can be able to observe justice and cope with the women's rights, if at all he needs more than a single wife. Allaah the Exalted said:

“…then marry (other) women of your choice, two or three, or four but if you fear that you shall not be able to deal justly (with them), then only one or (the captives and the slaves) that your right hands possess. That is nearer to preventing you from doing injustice.” (Soorah an-Nisaa., Aayah 3)

And during the time of the Prophet (sal-Allaahu 'alayhe wa sallam), Ghaylaan al-Thaqafee accepted Islaam while having ten wives under him. Thus, the Prophet (sal-Allaahu 'alayhe wa sallam) directed him to choose four of them and divorce the rest. Also, Qays ibn al-Haarith said: "I accepted Islaam while having eight wives, then I came to the Prophet (sal-Allaahu 'alayhe wa sallam) and told him that, and he said:
“Select four out of them.”

The benefits of (allowing the marriage of) wives up to this number:

1) Sometimes it may be absolutely necessary to do so such as the case where the wife is elderly or sick or if he were to restrict himself to her he cannot safeguard his desires and she has children with him. For, if he holds on to her he is afraid he will fall in to difficulty by forsaking sexual affairs or he may probably be afraid of falling into adultery. But, if he were to divorce her, he will separate her from her children. Thus, this problem cannot be eliminated except by the only solution: Polygamy (marrying more than one wife);

2) Marriage is a means for relationships and ties between people, and Allaah has made it co-equal with kinship where he says:
“And it is He Who has created man from water, and has appointed for him kindred by blood, and kindred by marriage...” (Soorah al-Furqaan, Aayah 54)
Thus, polygamy links between several families connecting them to each other and this is one of the reasons why the Prophet (sal-Allaahu 'alayhe wa sallam) married a number of wives;

3) It leads to the protection of a large number of women and (providing) their needs such as feeding, accommodation, and a lot of children and descendants (result from it). All of these are things aimed at by the Islaamic Law;

4) Among men, there are some who have strong desires and cannot be satisfied by a single wife, even though they may be pious, clean and afraid of adultery. But, they want to fulfill their desires through legal means. Thus, out of the mercy of Allaah to His creation, He allowed them to have more than one wife in a safe manner.

THE WISDOM BEHIND MARRIAGE

Before we start discussing this issue, it is compulsory for all of us to know with full certainty that all the rulings of the Sharee'ah are wise, and each is in its proper place, and they do not contain any jest and foolishness. This is because they are from the Wise, the all-Knower. But, is all that wisdom (clearly understandable) for the creatures? Certainly human beings have limited knowledge, thought and mind. So, it is not possible for them to understand everything, nor can they be given intuitive knowledge of everything. Allaah the Exalted says:

“And they ask you (O Muhammad ) concerning the Rooh (the Spirit); Say: "The Rooh is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.” (Soorah al-Israa., Aayah 85)

Also, it is compulsory to willingly accept the rulings of the Sharee'ah sent down by Allaah upon His servants, whether or not we understand the wisdom behind them.
Some of the wisdom behind marriage (include):

1) Safeguarding and protecting each of the couple: The Prophet (sal-Allaahu 'alayhe wa sallam) said:
“O group of youth, whoever can bear the burden should get married, for it is better in covering your eyes and safeguarding your private parts.”

2) Safeguarding the society from evil and moral degeneration: for, if not because of marriage, abominable acts would have become widespread among men and women;

3) Each of the couple enjoys rights and partnership from the other: The man takes care of the woman, feeds, accommodates and clothes her according to his ability and the norm. The Prophet (sal-Allaahu 'alayhe wa sallam) said:

“Their rights upon you is their maintenance and clothing according to the norm.”

And the woman takes care of the man by doing what is compulsory upon her in the house such as caring and maintaining it. The Prophet (sal-Allaahu 'alayhe wa sallam) said:

“… and a woman is a shepherd in her husband's house and will be questioned about her flock.”

4) Forming sound relationships between families and ethnic groups: How many distant families, unknown to each other, were brought together, close and firm, through marriage? That is why Allaah (Subhaanahu wa Ta'aala) made marriage co-equal with kinship as mentioned earlier;

5) The continued existence of the human race via a safe manner: because marriage is a means to childbirth, through which continued human existence is guaranteed. Allaah the Exalted said:

“O mankind! Be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both He created many men and women and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah is Ever an All-Watcher over you.” (Soorah an-Nisaa., Aayah 1).

And if not for marriage, one of two things must occur: either the extinction of the human race or the existence of people resulting from adultery, having no genealogy, nor living according to any morality.
I think it is good for me to digress a bit here, and discuss the ruling concerning birth control. I therefore state as follows:
Restricting childbirth by a particular number is against the goal of Allaah, because the Prophet (sal-Allaahu 'alayhe wa sallam) directed his followers to marry women who have high birth rates and and the reason he gave for that, that he wants to be proud (of our numbers) in front of other prophets and nations (on the day of Judgement). Scholars of Islaamic Jurisprudence said that, a man should marry a woman who is known for her high birth rate either herself, if she was married earlier, or through (analogy with) her close female relatives such as her Mother or sister, if she was not married earlier.
Furthermore, what need is there for restricting the (number of) children? Is it out of the fear of poverty and meager means or fear of the difficulties of upbringing? If the former is the reason, then, this is a (form of) habouring a negative thought towards Allaah (Subhaanahu wa Ta'aala) because whenever the Glorified and Exalted creates any creation, He definitely provides its sustenance.
Allaah (Subhaanahu wa Ta'aala) says:

“And no (moving) living creature is there on earth but its provision is due from Allaah.” (Soorah Hood, Aayah 6)

and He said:
“And so many a moving (living) creature there is, that carries not its own provision! Allaah provides for it and for you. And He is the All-Hearer, the All-Knower.” (Soorah al-'Ankaboot, Aayah 60)

and He also remarked, concerning those who kill their children for fear of poverty,
“And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.” (Soorah al-Israa., Aayah 31)

If on the other hand, the reason behind birth control is the fear of the difficulties in their upbringing , then this is a mistake. How many times have a few number of children caused suffering to their parents during their upbringing? whereas a large number of children were easy to bring up – with the Help of Allaah (Subhaanahu wa Ta'aala)! So, the more a servant fears His Lord and follows the prescribed Islaamic route, Allaah the Exalted will make his affairs easy. Allaah states:

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).” (Soorah at-Talaaq, Aayah 2)

Once it is clear that restricting childbirth is not permissible in Islaam, the question is: Is planned pregnancy a manner which befits the mother's situation also like that or not?
The answer: No! A planned pregnancy according to the mother's situation is not at all part of (the forbidden) birth-control, and what I mean by planned pregnancy is that the married couple use a means of preventing pregnancy at certain times, (but) not all the time. This is permissible if both the husband and wife agree to do so, such as where the wife is weak and a pregnancy increases her weakness or sickness, and she is frequently pregnant, so she may use tablets, with the permission of her husband, to prevent a pregnancy for a given period of time and there is no harm in that. In fact the Sahaabah – companions of the Prophet (sal-Allaahu 'alayhe wa sallam) – may Allaah be pleased with them, used to practice al-'Azl – coitus-interruptus – during the lifetime of the Prophet (sal-Allaahu 'alayhe wa sallam), but they were not forbidden from doing that. Of course al-'Azl is among the means of preventing a pregnancy from that particular sexual intercourse.

THE CONSEQUENCES OF MARRIAGE

There are many consequences of marriage, including:

1) The dower becomes compulsory: the dowry is the wealth given to the bride as a result of the marriage contract, becomes established for the woman because of the marriage, whether it was stated as a pre-condition or not.
Thus, if it was specified, then it is the specified amount, be it little or much; But, if it was not specified, such as a case where the marriage is concluded but he did not give her anything, and nothing was specified, then the husband has to give her 'the dower of her choice', that is what is normally given to women of her category. Similarly, the dowry could be (in the form of) tangible wealth, or it may be in the form of a service, because the Prophet (sal-Allaahu 'alayhe wa sallam) married off a woman to a man on condition that he teaches her something from the Qur.aan.
The correct Islaamic guidelines concerning the dower is to make it as little as possible, because, the lesser it is the better (the marriage is), in emulation of the Prophet (sal-Allaahu 'alayhe wa sallam) and so as to achieve blessings; because the most blessed of marriages is the least burdening, and (Imaam) Muslim has reported in his Saheeh collection that a man said to the Prophet (sal-Allaahu 'alayhe wa sallam): I married a woman, and he asked: "How much did you give her as dowry?" He answered: Four Awaaq (meaning 160 Dirham), upon which the Prophet (sal-Allaahu 'alayhe wa sallam) said:

“Four Awaaq!? As if you excavate silver from the face of this mountain! We don't have that to give you, but we may dispatch you along with a battalion, perhaps you may get something, from there.”

And 'Umar (radhi-yAllaahu 'anhu) said:

"Do not make the dowry of women too high, because if it were an honour in this world or righteousness in the hereafter, the Prophet (sal-Allaahu 'alayhe wa sallam) would have been the most deserving of that than you. But, the Prophet (sal-Allaahu 'alayhe wa sallam) never gave a dowry to any woman among his wives nor collected for any of his daughters more than 12 Awaaq and an Awaaq is equal to 40 Dirham."

In fact the rise in dowry these days has had its negative effect in preventing several people from marriage, men and women, and men have ended up spending several years before they can acquire the dowry, as a result of which several evils have come up including:
a) Many men and women could not get married;

b) The family of a lady have started looking at the dowry, is it big or small? Thus, to many of them, the dowry is what they can gain from the man not the bride; so if it is much, they marry her off to him, and do not care about the consequences, but if it is small, they reject the proposal even if he is acceptable by religious and moral standards;

c) That when the relationship between the husband and the wife becomes bad, but the dowry is such a huge amount, then in most cases he wouldn't allow himself to divorce her in kindness, rather he will harm and stress her, perchance she may return part of what he gave to her. But, if the dowry were small, he would have found it easy to part with her.

Certainly if people were moderate in dowry and helped one another in that and some notable figures start to implement this, a lot of good would have spread in the society, much peace of mind would have occurred, and many men and women would have been safeguarded.
Unfortunately, people have now begun to compete in raising dowries, to the extent that they introduce new things which were not known, every year, in fact we don't know when they will stop? But, some people, especially the Bedouins used to take a good approach which is a little bit easier, that is by delaying a part of the dower; for example, he may give him the bride for a certain amount of dowry, but half will be paid now and the other half a year later or more or less. This definitely makes it a bit easier for the husband.

2) Taking care of her personal needs: It is compulsory upon the husband to take care of his wife according to his means and the norm, supplying her with food, drink, clothing and shelter. Thus, if he refused to give any of the compulsory things, he is a sinner and she is allowed to take from his wealth the equivalent of what will satisfy her needs, or to borrow on his behalf, and he must pay the debt.
Waleemah is a part of the compulsory spending, and it refers to the food normally prepared by the bridegroom and for which he invites people to take. It is a Sunnah – an established practice of the Prophets (sal-Allaahu 'alayhe wa sallam) – which we have been commanded to observe, because the Prophet (sal-Allaahu 'alayhe wa sallam) did that and directed others to do the same.
But, forbidden extravagance should be all avoided during Waleemah and it should also be according to the ability of the husband. As for what some people do, where by huge amounts of money are spent in them, this should not be so and it leads to unnecessarily spending huge amounts of money without any benefit.

3) Relationship between the husband, the wife and their families: Certainly Allaah placed love and kindness between a husband and his wife, and this relationship brings about responsibilities which are placed upon his shoulders according to the norm, because wherever there is a relationship, responsibilities have to be shouldered accordingly.

4) Forbiddance of Marriage: That is the husband becomes a Mahram, forbidden from marrying her mothers and grandmothers, no matter how high up; and her daughters and the daughters of her daughters no matter how low down, so long as he has had sexual contact with her. Similarly, the wife becomes a Maharam, forbidden from being married to his fathers and grandfathers no matter how high up, and to his sons and grandchildren, no matter how low down.

5) Inheritance: Once a man enters into a valid marital contract with a woman, then inheritance will occur between them and there is no difference in the ruling, whether or not he has had sexual intercourse with her because of the saying of Allaah:

“In that which your wives leave, your share is a half if they have no child; but if they leave a child, you get a fourth of that which they leave after payment of legacies that they may have bequeathed or debts. In that which you leave, their (your wives) share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave after payment of legacies that you may have bequeathed or debts…” (Soorah an-Nisaa., Aayah 12)

THE RULING ON DIVORCE AND WHAT IS CONSIDERED IN IT

Divorce is the separation (of a husband) from a wife via a statement or a writing or an indication (sign). The basic rule concerning divorce is that it is distasteful (makrooh, discouraged) because it leads to the loss of the benefits of marriage mentioned earlier, and causes the family to become scattered. A hadeeth said:
“The most hateful thing permitted by Allaah is divorce.”

But, since sometimes divorce is unavoidable, either because the woman is suffering by remaining with the husband, or because he is suffering by remaining with her, or for other reasons, Allaah permitted it out of mercy to His servants, and did not restrict them with difficulty and strictness.
Thus, if a man dislikes his wife, and cannot persevere and stay with her, then he is allowed to divorce her, but he must observe the following:

1) That he should not divorce her during her monthly period, and if he divorces her during her period, he has committed a sin towards Allaah and His prophet (sal-Allaahu 'alayhe wa sallam), has done a forbidden act, and must revoke her divorce and keep her under his custody till she is clean, and then he may divorce her if he wishes, but the best thing is to wait till she has observed another period, then when she has become clean, he may divorce or retain her.

2) That he should not divorce her, even outside her menstrual period, if he has already had intercourse with her except if her pregnancy has already become apparent. Thus, if a man wishes to divorce his wife, after he has already had sexual intercourse with her after her period, he should not divorce her until she has observed and finished another period, even if the time were long. Then, he may divorce her before he has intercourse with her. Except if her pregnancy has already appeared, or she was already pregnant. In that case he is allowed to divorce her.
Allaah the Exalted says:
“O Prophet! When you divorce women, divorce them to face their 'Iddah (prescribed periods), …” (Soorah at-Talaaq, Aayah 1)

Ibn Abbas (RA) said: (the meaning is) "Do not divorce her while she is in her period, nor after that if you have already had intercourse with her. Rather, he should leave her, till she has finished her period, then divorce her once."

3) That he should not divorce her more than once: Thus, he should not say: "You are divorced twice, or three times!" Or: "You are divorced! You are divorced! You are divorced!" Because pronouncing three divorces at once is forbidden, as it was reported that the Prophet (sal-Allaahu 'alayhe wa sallam) said, concerning a man who divorced his wife three times at once, "Is the Book of Allaah taken in mockery whereas I am in the midst of you?" To the extent that a man stood up and said: O Prophet of Allaah (sal-Allaahu 'alayhe wa sallam) shouldn't I kill him?
Certainly many people are ignorant about the rules of divorce, so at any time they thought of divorcing, they divorce, without worrying about the time or number. But, it is compulsory upon the servant to stay within the Allaah's limits because Allaah the Exalted has said:

“And whoever transgresses the limits ordained by Allaah, then such are the Zaalimoon (wrong-doers, etc.).” (Soorah al-Baqarah, Aayah 229)

THE CONSEQUENCES OF DIVORCE

Since divorce is a separation from a wife, there are several rulings that follow this separation:

1) 'Iddah (waiting period) becomes compulsory upon her if the husband has had intercourse or being in private with her. But, if he divorced her before having intercourse or being in private with her, then there is no Iddah upon her because of the statement of Allaah the Exalted:
“O you who believe! When you marry believing women, and then divorce them before you have sexual intercourse with them, no 'Iddah have you to count in respect of them...” (Soorah al-Ahzaab, Aayah 49).

'Iddah is the (waiting for a) period of 3 menstrual cycles, or 3 months if she does not have monthly periods, or until delivery if she is pregnant.

2) The wife becomes forbidden for the husband if he had previously divorced her twice: This means that if her husband divorces her and then revokes it within the iddah or remarries her after the 'iddah, and then divorces her again and revokes it within the 'iddah or remarries her after the 'iddah, and then divorces her for the third time, then she becomes forbidden to him after that till she marries another husband, a valid marriage, and he has sexual intercourse with her after the marriage, and then he loses interest in her and divorces her. Only after that will it be permissible for the first husband to remarry her, because of the saying of Allaah the Exalted:
“(Revokable) Divorce is twice, after that, either you retain her on reasonable terms or release her with kindness... And if he has divorced her] meaning for the third time, [then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her] that is the second husband [it is no sin on both of them] meaning the first husband and his divorcee, [that they reunite, provided they feel that they can keep the limits ordained by Allaah. These are the limits of Allaah, which He makes plain for the people who have knowledge.” (Soorah al-Baqarah, Aayah 229-230).

And Allaah did not forbid remarriage with a woman who was divorced a third time till after she has married another person, except because people at the beginning of the mission of Islaam used to divorce and revoke it as many times as they wish; then, a man became angry with his wife and said to her: I swear by Allaah I will never bring you back to my care (as a wife) nor will I separate from you. So, she mentioned that to the Prophet (sal-Allaahu 'alayhe wa sallam), hence Allaah revealed:

“Divorce is only twice, then either you hold on to them in kindness or separate from them in a just and equitable manner” (Soorah al-Baqarah, Aayah 229), and limited the permissible number of divorces to three, out of mercy for the women against their husbands.

Dear brothers, I believe we may have mentioned many aspects of the rulings concerning marriage, trying our best to see that it is in a manner that is suitable, neither too long and boring, nor too short and deficient. I therefore ask Allaah to make if beneficial, and to make the work purely for His sake, in accordance with His Pleasure, and to produce a generation from this Ummah that is knowledgeable about the rulings of Allaah, observant of His limits, performing what He has commanded, and guiding servants of Allaah.

O Allaah! Do not deviate our hearts after You have guided us! And bestow a mercy upon us from You! Most certainly You are al-Wahhab (the One Who Bestows).
O Allaah! Give us good in this world and good in the hereafter, and protect us from the punishment of Hell! May the salat and salam be upon our Prophet Muhammad, his family and companions.