Archive for the ‘NON MUSLIM HOLIDAYS’ Category
Posted in NON MUSLIM HOLIDAYS, tagged christian and pagan celebrations, Islam, kuffar holidays, muslim men, Muslim women, muslims, shariah, Valentine, Valentine gifts, Valentine’s Day…and its position in Islam on February 15, 2013 |
Posted in NON MUSLIM HOLIDAYS, tagged Belief, christian celebrations, fatawa, fathers day, haraam, history of valentine day, holidays, Islam, kuffar, mother's day, muslim men, Muslim women, shariah, Valentine gifts, Valentines Day. on February 15, 2013 |
28 Rajab 1433 – 19 June 2012
THE BID’AH OF LAILATUL MI’RAAJ
(Title by The Majlis)
By Mufti Taqi Usmani
Celebration of Lailatul Mi’raj
It is generally believed that the great event of Mi’raj (ascension of the Holy Prophet to the heavens) took place in the night of 27th of Rajab. Therefore, some people celebrate the night as “Lailatul- Mi’raj” (the night of ascension to heavens).
Indeed, the event of mi’raj was one of the most remarkable episodes in the life of our beloved Holy Prophet . He was called by Almighty Allah. He traveled from Makkah to Baitul-Maqdis and from there he ascended the heavens through the miraculous power of Allah. He was honored with a direct contact with his Creator at a place where even the angels had no access. This was the unique honor conferred by Allah to the Holy Prophet alone. It was the climax of the spiritual progress which is not attained by anybody except him. No doubt the night in which he was blessed with this unparalleled honor was one of the greatest nights in the history of this world.
But, Islam has its own principles with regard to the historic and religious events. Its approach about observing festivals and celebrating days and nights is totally different from the approach of other religions. The Holy Qur’an and the Sunnah of the Holy Prophet did not prescribe any festival or any celebration to commemorate an event from the past, however remarkable it might have been. Instead, Islam has prescribed two annual celebrations only. One is Eid-ul-Fitr and the other is Eid ul-Adha. Both of these festivals have been fixed at a date on which the Muslims accomplish a great ‘ibadah (worship) every year. Eid-ul-Fitr has been prescribed after the fasts of Ramadan, while Eid-ul-Adha has been fixed when the Muslims perform the Hajj annually. None of these two eids is designed to commemorate a particular event of the past which has happened in these dates. This approach is indicative of the fact that the real occasion for a happy celebration is the day in which the celebrators themselves have accomplished remarkable work through their own active effort. As for the accomplishments of our ancestors, their commemoration should not be restricted to a particular day or night. Instead, their accomplishments must be remembered every day in the practical life by observing their teachings and following the great examples they have set for us.
Keeping this principle in view, the following points should be remembered with regard to the “Lailatul-mi’raj”:
(1) We cannot say with absolute certainty in which night the great event of mi’raj took place. Although some traditions relate this event to 27th night of the month of Rajab, yet there are other traditions that suggest other dates. Al-Zurqani, the famous biographer of the Holy Prophet has referred to five different views in this respect: Rabi-ul-Awwal, Rabi-u-Thani, Rajab, Ramadan and Shawwal. Later, while discussing different traditions, he has added a sixth opinion, that the mi’raj took place in the month of Zulhijjah.
Allama Abdulhaq Muhaddith Dehlawi, the well-known scholar of the Indian subcontinent, has written a detailed book on the merits of Islamic months. While discussing the ‘Lailatul-mi’raj’ has mentioned that most of the scholars are of the view that the event of mi’raj took place in the month of Ramadan or in Rabi-ul-awwal.
(2) It is also not known in which year the event of Mi’raj took place. The books of history suggest a wide range between the fifth-year and the twelfth year after the Holy Prophet was entrusted with prophethood.
Now, if it is assumed that the event of Mi’raj took place in the fifth year of his prophethood, it will mean that the Holy Prophet remained in this world for eighteen years after this event. Even if it is presumed that the mi’raj took place in the twelfth year of his prophethood, his remaining life-time after this event would be eleven years. Throughout this long period, which may range between eleven years and eighteen years, the Holy Prophet never celebrated the event of mi’raj, nor did he give any instruction about it. No one can prove that the Holy Prophet ever performed some specific modes of worship in a night calling it the ‘Lailatul-mi’raj’ or advised his followers to commemorate the event in a particular manner.
(3) After the demise of the Holy Prophet also, no one of his companions is reported to celebrate this night as a night of special acts of worship. They were the true devotees of the Holy Prophet and had devoted their lives to preserve every minute detail of the sunnah of the Holy Prophet and other Islamic teachings. Still, they did not celebrate the event of mi’raj in a particular night in a particular way.
All these points go a long way to prove that the celebration of the 27th night of Rajab, being the lailatul-mi’raj has no basis in the Sunnah of the Holy Prophet or in the practice of his noble companions. Had it been a commendable practice to celebrate this night, the exact date of this event would have been preserved accurately by the Ummah and the Holy Prophet and his blessed companions would have given specific directions for it.
Therefore, it is not a Sunnah to celebrate the Lailatul-mi’raj’. We cannot declare any practice as a sunnah unless it is established through authentic sources that the Holy Prophet or is noble Companions have recognized it as such, otherwise it may become a bid’ah about which the Holy Prophet has observed in the following words: “Whoever invents something in our religion which is not a part of it, it is to be rejected.”
Being mindful of this serious warning, we should appreciate that the 27th night of the month of Rajab is not like ‘Lailatul-qadr’ or ‘Lailatul-bara’ah’ for which special merits have been mentioned expressly either y the Holy Qur’an or by the Holy Prophet .
However, all the recognized modes of ‘ibadah (worship) like Salat, recitation of the Holy Qur’an, dhikr, etc. are commendable any time, especially in the late hours of night, and obviously the 27th night of Rajab is not an exception. Therefore, if someone performs any recognized ‘ibadah in this night from this point of view nothing can stop him from doing so, and he will be entitled to the thawab (reward allocated for that recognized ‘ibadah insha-Allah.) But it is not permissible to believe that performing ‘ibadah in this night is more meritorious or carries more thawab like ‘Lailatul-qadr’ or ‘Lailatul-bara’ah’, because this belief is not based on any authentic verse or on a sunnah of the Holy Prophet . Similarly, it is not a correct practice to celebrate this night collectively and to invite people to special ritual congregations.
(4) Some people suggest some special modes of worship to be performed in this night. Since no special mode of worship is prescribed by the Shari’ah in this night, these suggestions are devoid of any authority and should not be acted upon.
It is believed by some that the Muslims should keep fast on 27th of Rajab. Although there are some traditions attributing special merits to the fast of this day yet the scholars of hadith have held these traditions as very weak and unauthentic reports which cannot be sufficient to establish a rule of Shari’ah. On the contrary, there is an authentic report that Sayyidna ‘Umar, Radi-Allahu anhu, used to forbid people from fasting on this day, rather to compel them to eat if they had started fasting.
It should be borne in mind here that a “nafl” fast can be observed any day (except the six prohibited days of the year); therefore, fasting on 27th of Rajab is not prohibited in itself. What is prohibited is the belief that fasting on this day is more meritorious than fasting in other normal days. One should not fast in this day with this belief. But if someone fasts therein, believing it to be a normal nafl fast, there is no bar against it.”
Easter Eggs and Hot Cross Buns—
Symbols of Paganism and Christianity
Allah Ta’ala declares:
“O Believers! If you follow any group from among those who were given a Scripture, they will convert you to kaafirs after you having Imaan.” (Surah Aali Imraan, 100)
Rasoolullah (Sallallahu alaihi wasallam) said:
“Whosoever imitates a nation, then verily he is from among them.” (Abu Dawood, Ahmad)
Easter is the principal Christian feasting period associated with which are a plethora of shirk and kufr beliefs. Christians regard Easter as the most sacred celebration in the whole year as it was at Easter-time according to Christian belief that ‘Jesus’ (their ‘god’) died for the sins of the whole of mankind and was subsequently resurrected.
In view of the importance of this period according to Christians, many customs of paganism and kufr have been upheld by the adherents of Christianity for this occasion throughout the world. Amongst these customs are the practices associated with ‘Easter Eggs’ and ‘Hot Cross Buns’.
The Encyclopaedia Americana has the following to say about Easter Eggs:
“Eggs, for example, are central to a variety of Easter customs. A number of explanations have been suggested. Formerly, eggs were forbidden during the Lenten fast but could again be eaten at Easter. Thus, decorated eggs could symbolize the end of the penitential season and the beginning of joyful celebration. Also, eggs, as traditional symbols of life and creation, suggest the Resurrection. Likewise, eggs, colored like the rays of the returning sun or the northern lights, symbolize the return of spring. In any case, it has become customary in many places to decorate and exchange eggs at Easter. Sometimes, eggs are blessed in church.”
The F & W’s New Encyclopaedia further adds:
“Scholars, however, accepting the derivation proposed by the 8th century English scholar, St. Bede believe it probably comes from Eastre, the Anglo-Saxon name of a Teutonic goddess of spring and fertility, to whom was dedicated a month corresponding to April. Her festival was celebrated on the day of vernal equinox; traditions associated with the festival survive in the Easter rabbit, a symbol of fertility, and in colored easter eggs, originally painted with bright colors to represent the sunlight of spring, and used in Easter-egg rolling contests or given as gifts.”
The Lion Easter Book clarifies the symbol easter eggs hold in Christianity. It states: “For Christians the egg became a picture of Jesus rising to new life from his dark tomb.”
Similarly, the ‘Hot Cross Bun’ is also an Easter tradition initiated by pagan people and kept alive by Christianity. The following quotations are reproduced from the book, The Lion Easter Book:
Like all good festivals, Easter has its own share of special foods. Hot cross buns, eaten on Good Friday, are still popular in Europe and in the USA…
In bygone centuries, people used to believe that hot cross buns had special magical powers, provided that they were baked on Good Friday…Perhaps such buns were made long ago, when the cross was a pagan sign. But Christianity remembers Jesus’ death on a cross on the first Good Friday.”
From the above citatations it is abundantly clearly that ‘Easter Eggs’ and ‘Hot Cross Buns’ are nothing but symbols of pagan beliefs and Christian tradition. Associating with this evil tradition in any way is absolutely Haraam for Muslims. Buying and trading with these symbols of kufr and shirk can never be permissible. How can Muslims—those who proclaim the Wahdaaniyat (Unity) of Allah Jalla Jalaaluhu—uphold a kufr tradition by buying, selling and gluttonously devouring easter eggs and hot cross buns?
Surely it will send a cold shiver down the spine of a Mu’min to buy or sell a Cross-chain. In the same way, when the ‘Easter Egg’ and ‘Hot Cross Bun’ are nothing but integral features of Christianity it can never be permissible to buy, sell and eat these objects. Any money obtained by the sale of these kufr and shirk contaminated items is unlawful and waajibut tasadduq. It will necessarily have to be expunged from one’s wealth by giving it to the poor without intention for thawaab.
Eating and feasting on these haraam Christian symbols are bound to adversely affect the Imaan of the wrongdoer drawing him/her closer to the ultimate indulgence in kufr and shirk thus eliminating Imaan. May Allah Ta’ala save us from such a horrible end.
With the prepondence of kufr, shirk, fisq and fujoor festivals, customs, shows and gatherings during the Easter period is there any wonder then that the Athaab (punishment) of Allah Ta’ala manifests itself in the form of death and destruction on the roads of South Africa over this period in particular?