On the Occasion of Rabi al-Awwal – Islam in Two Words
الحمد لله نحمده ونستعينة ونستغفره، ونعوذ بالله من شرور أنفسنا، ومن سيئات أعمالنا
وأشهد أن لا إله إلا الله وحده لا شريك له ، وأشهد أن سيدنا محمدًا عبده ورسوله .
Today is November 3rd, 2019, Rabi al-Awwal 6, 1441 AH. About 1450 years ago on the same month of Rabi Al-Awwal, something important happened. A person was born who changed the face of history and without him, we would not have been here today. On this month, Prophet Mohammad (PBUH) was born. As discussed last week, his birth was expected by many Christian and Jewish scholars. In fact, the name Mohammad for the upcoming Prophet was also known.
It is reported that few years before the birth of Prophet Mohammad (PBUH), while one of the Arab tribes from Mecca was travelling north, they met a Christian monk who asked them where they had come from. When they replied that they were from Mecca, he told them that Allah would soon send a prophet from their area who would guide them to a new way of life. They asked about the name of this prophet and the monk told them that his name would be Mohammad.
Some of the Arabs who heard this prophesy hoped that such a Prophet will be from among them and called their new born son Mohammad. Five (5) children who were born before the birth of Prophet Mohammad were called Mohammad and they were:
- Mohammad ibn Sufian ibn Mugashee (محمد بن سفيان بن مجاشع)
- Mohammad ibn Ahiha ibn Galah al-Awsee (محمد بن احيحه بن الجلاح الاوسي)
- Mohammad ibn jasan al-gahfi (محمد بن جسان الجعفى)
- Mohammad ibn Baraa Al-Bikry (محمد بن براءة البكرى)
- Mohammad ibn Khosaee Al-Salame (محمد بن خزاعى السلمى)
A sixth one was born after the birth of Prophet Mohammad and was also called Mohammad
- Mohammad ibn Musaylamah al-Ansari (محمد بن مسيلمة الانصارى).
It may have been of Allah’s plan that several people are called Mohammad as protection for Prophet Mohamad (PBUH).
You all know the detailed account of the birth of Prophet Mohammad (PBUH) and therefore, I’ll not discuss it. However, I’ll, inshallah, discuss the last days of his life on earth that also occurred in this month of Rabi al-Awwal. The reason, I am focusing on this part of the Prophet’s life because it is expected that when a person is on his death bed, he will be giving the most important advices to his family.
This is what we expect the Prophet (PBUH) would have done and he (PBUH) did; therefore, we should always keep his last advice in our mind.
Before I discuss the last few days in the life of the Prophet (PBUH), let me address an issue that appears to always create controversy among Muslims at the time of the Prophet’s birthdate. This issue is the concept of Bida (بدعة) (Innovation)
There are two key hadeath on the subject that are often quoted:
It was common that the Prophet (PBUH) say in the he beginning of the Friday Khutba:
إن أصدق الحديث كتاب الله، وأحسن الهدي هدي محمد، وشر الامر محدثاتها، وكل محدثة بدعة، وكل بدعة ضلالة، وكل ضلالة في النار. ) سنن ابن ماجه- سنن النسائي – مسند أحمد-صحيح مسلم(
“The most truthful speech is the book of Allah and the best guidance is the guidance of Mohammad and the worst of matters is novelty and every novelty is Bidah (innovation) and every Bidhah (innovation) is misguidance and every misguidance leads to the Hell fire”.
The Prophet (PBUH) also said:
عن عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: (من أحدث في أمرنا هذا ما ليس منه، فهو ردٌّ) ؛ رواه البخاري ومسلمٌ
“Whoever introduces in our matter (i.e. Islam) that which is not from it, it is rejected”.
What is the Bidah (innovation)? Linguistically, Bidah (innovation) is bringing something original that did not exist before.
Bidah (innovation) is related to the word ‘Ibdaa” (إبداع) (Creative) that is used when you describe the work poets, artists and scientists. Allah describes Himself as the Innovator, Creator, Originator of the heavens and earth:
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ وَإِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
“Originator (Creator) of the heavens and the earth: when He decrees a matter, He said to it: “Be,” and so it becomes. “(Al-Baqara 2:117)
While the Prophet (PBUH) condemned making a Bidah (innovation), he (PBUH) encouraged making new Sunnah (norm, custom) as he said:
عن المنذر بن جرير عن أبيه - عن النبي صلى الله عليه وسلم قال “من سن في الإسلام سنة حسنة كان له أجرها وأجر من عمل بها من بعده من غير أن ينتقص من أجورهم شيء ومن سن في الإسلام سنة سيئة كان عليه وزرها ووزر من عمل بها من بعده من غير أن ينتقص من أوزارهم شيء) صحيح مسلم- مسند أحمد -سنن ابن ماجه- سنن الدارمي (
“Whoever establishes in Islam a good sunnah he will have its reward and the rewards of everyone who follows it without reducing the reward of the followers and whoever establishes in Islam a bad sunnah he will have its penalty and the penalties of everyone who follows it without reducing the penalty of the followers.”
There are some scholars who consider introducing anything that the Prophet (PBUH) did not do is prohibited Bidah (بدعة). They even consider the word good Bidah (بدعة حسنة) which is reported that Khalifa Omar (RA) used to describe his decision to institute the congregational Taraweeh prayer as unacceptable and prohibited.
But there are other scholars such as Al-Izz Ibn Abdul Salam Al-Qurafi (ra) who consider the term “good Bidah” (بدعة حسنة) as acceptable Islamic term and they differentiate between “good Bidah” and “bad or prohibited Bidah”. They consider a prohibited Bidah is anything that is not of the religion and is claimed to be part of the religion or instituting something in the religion that is not obligatory and declare it as obligatory.
They consider any innovation in the Shariah forbidden because Allah declared that He already completed our religion, as He said:
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ
“Today, I have completed your religion for you, fulfilled My favor upon you, and have chosen for you Islam as your religion.” (Al-Maeda 3:5)
Allah also says:
أَمْ لَهُمْ شُرَكَاءُ شَرَعُوا لَهُمْ مِنَ الدِّينِ مَا لَمْ يَأْذَنْ بِهِ اللَّهُ وَلَوْلَا كَلِمَةُ الْفَصْلِ لَقُضِيَ بَيْنَهُمْ وَإِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
“Do they have partners who legislate for them some religious matters without the permission of Allah? Had it not been for the decisive statement, the matter would have been decided among them. The wrong-doers will have a grievous Penalty.” (Al-Shura 42:21)
Whether one uses the term Good Bidah (بدعة حسنة) or use the term good Sunnah (سنة حسنة), the important issue is to seek the Prophet’s criterion for assessing what is truly prohibited Bidah. The key hadeeth is the statement of the Prophet (PBUH) that was related by Sayeda Aysha (RA) which is:
عن عائشة رضي الله : أن رسول الله صلى الله عليه وسلم قال من أحدث في أمرنا هذا ما ليس منه فهو رد )سنن ابن ماجه, مسند أحمد, صحيح مسلم (
“Whoever introduces something new (innovates) in our matter (i.e. Islam) that is not from it, it is rejected”.
The key term in this hadeath is the Prophet’s use of the proposition “Minhu” (منه) which is translated is “from it” and he (PBUH) did not use the proposition “Fihi” (فيه) which is translated as “in it”. There us subtle difference between the two terms “in it” and “from it”.
As example, sitting together so everyone reads separate part of the Quran is considered acceptable Bidah by those who focus on the content which in this case is reading the Quran which is obviously part of the religion even though neither the Prophet (PBUH) nor the companions used this form of sitting together. But others who focus on the form and not on the content will consider this activity as prohibited Bidah.
This difference occurred even among the companions of the Prophet (PBUH) after his death with some considering an action prohibited Bidah while others consider it good Bidah.
As an example, Abduallah ibn Omar considered praying the Duhaa (ضحى) in the Masjid as prohibited Bidah (innovation). Here, the objection was not for the prayer itself which is Sunanh, but for doing it in the Masjid.
عن مجاهد قال دخلت أنا وعروة بن الزبير المسجد فإذا عبد الله بن عمر جالس إلى حجرة عائشة والناس يصلون الضحى في المسجد فسألناه عن صلاتهم فقال بدعة )صحيح مسلم –صحيح البخاري– مسند أحمد(
On the other hand, Sayedan Omar considered holding the Tarweeh prayers in the Masjid under a single Imam as good and desirable Bidah (innovation), though some companions objected to his ruling on the ground that the Prophet (PBUH) did not institute it.
يحدثنا التاريخ أن عمر بن الخطاب دخل المسجد النبوي في ليلة من ليالي رمضان فوجد الناس يصلون النوافل وهم بين قائم وقاعد وراكع وساجد ولهم دويّ كأزيز النحل، فأمرهم بأن يوحدوا صلاتهم بإمامة أحدهم. ولما كانت الليلة التالية جاء إلى المسجد فوجد الصفوف وقد استوت والناس في حركة واحدة متسقة، فقال: نعم البدعة جاء بها عمر!
Even scholars who consider all innovations as prohibited, accept innovations that have been instituted by some companions and consider them as good, though other companions objected to them as Bidah at that time; these include:
- Assembling the Quran in one book. Sayedna Abu Bakr was reluctant when the idea was first introduced by Sayedna Omar because the Prophet (PBUH) did not do it.
- The addition of a second call for the prayer during the Jummah prayer by Sayedna Othman.
- The arrangement of the Quran the way we have it now on the instructions of Sayedna Othman. – عثمان للقرآن على الترتيب الذي عليه المسلمون حتى اليوم
- Placing dots on the words of the Quran. نقط يحيى بن يعمر المصاحف. رواه أبو داود السجستاني
- The placing of grammatical marking on the words of the Quran on the advice of Sayedna Ali. – وضع أبي الأسود الدُّؤَليّ قواعد النحو بعد استشارة علي كرم الله وجهه
One major reason for the strong sensitivity of some scholars to anything that was not done by the Prophet (PBUH) is their classification of certain clear violations to the instructions of the Prophet (PBUH) as being Bidah (innovations). As an example, many scholars consider building mosques on the grave of righteous people and the travel of people to visit these Mosques, and also holding an annual celebration at them, as Bidah (innovation) that leads to acts of Shirk. However, these acts should not be classified as Bidah (Innovations) because they are in clear violation of commands by the Prophet (PBUH) who said:
عبد الله بن الحارث النجراني قال حدثني جندب قال سمعت النبي صلى الله عليه وسلم يقول من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد ألا فلا تتخذوا القبور مساجد إني أنهاكم عن ذلك) صحيح مسلم(
“People before you used to take the graves of their prophets and righteous people as mosques and I prohibit you from doing the same.”
There are some issues that create controversy and division among Muslims that are not wise to discuss because there are differing opinions among scholars regarding whether thay are good innovations of prohibited innovations.
If you are really interested in the subject, you should read the basis on which each group of scholars derived their opinion and follow the one that your heart feels more comfortable with. But you should respect the opinion of others who may feel more comfortable with the basis of the other opinion.
Our attention should always be focused on uniting the Muslims and curbing these differences. This is not simply an act of being overly accommodative, as some may contend, but, respect of scholarly opinions that are also based on proofs from Islamic Law. It is important to maintain the unity among Muslims which is an obligation. Allah said:
وَأَطِيعُوا اللَّهَ وَرَسُولَهُ وَلا تَنَازَعُوا فَتَفْشَلُوا وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ )الأنفال(
“Obey Allah and His Messenger; and do not fall into disputes, lest you lose heart and lose your power; and be patient and persevering: for Allah is with those who patiently persevere.” (Al-Anfal 8:46)
وَلا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ وَأُولَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ ) آل عمران(
“Be not like those who are divided amongst themselves and fall into disputations after receiving Clear Signs: for them is a dreadful Penalty (Al-Imran 3:105).
So, respect those who want to take the occasion of the birth of the Prophet (PBUH) and hold respectable events to study his life and say prayers on him. No one will ever force you to engage if you don’t want to.
Back to the subject which is reflecting on the last few days in the Life of the Prophet (PBUH)
On the early days of Safar in the eleventh year of Al-Hijra, the Prophet [PBUH] entered the Masjid and ascended the pulpit and addressed the people by saying:
: (إني فرط لكم، وأنا شهيد عليكم، وإني والله لأنظر إلى حوضي الآن، وإني أعطيت مفاتيح خزائن الأرض، وإني والله ما أخاف عليكم أن تشركوا بعدي، ولكني أخاف عليكم أن تنافسوا فيها).
“I may precede you and I have been made witness upon you. By Allah, you will meet me at the basin very soon. I have been given the keys of worldly treasures. By Allah, I do not fear for you the return to being polytheists after me. But I do fear that you will start competing in the acquisition of worldly riches (enticing you to fight each other).” [Sahih Al-Bukhari 2/585]
On Monday the twenty-ninth of Safar in the eleventh year of Al- Hijra, the Prophet (PBUH) participated in funeral rites in Al-Baqee‘. On the way back he suffered a headache and his temperature rose so high but he (PBUH) continued to lead the prayers for eleven days though he was sick.
On Wednesday, the 7th of Rabi Al-Awal in the twelveth year of Al- Hijra, the Prophet’s temperature rose so high signaling the severity of his disease. He asked that they pour water on him to bring the temperature down to allow him to talk to the people.” When this was done, he (PBUH) felt well enough to enter the Mosque and sat on the pulpit with the people gathering around him. He (PBUH) said:
(لعنة الله على اليهود والنصارى، اتخذوا قبور أنبيائهم مساجد) (لا تتخذوا قبري وثناً يعبد).
“The curse of Allah befalls upon the Jews and Christians for they have made their Prophets’ tombs places of worship, do not make my tomb a worshipped idol.”
Then he invited the people to take recompenses for any injuries he might have inflicted on them, saying:
(من كنت جلدت له ظَهْرًا فهذا ظهري فليستقد منه، ومن كنت شتمت له عِرْضاً فهذا عرضي فليستقد منه).
“He whom I have ever lashed his back, I offer him my back so that he may avenge himself on me. He whom I have insulted, here I am offering myself that he may avenge himself.”
He, then, descended, and performed the noon prayer. Again, he returned to the pulpit and sat on it and said
(إن عبداً خيره الله بين أن يؤتيه من زهرة الدنيا ما شاء، وبين ما عنده، فاختار ما عنده)
“Allah has given a slave the opportunity to make a choice between whatever he desires of this world provisions, and what Allah He has with Him. He chose what is with Allah.”
Upon hearing what the Prophet (PBUH) said, Abu Bakr started weeping and shouted:
فديناك بآبائنا وأمهاتنا
‘We sacrifice our fathers and mothers for your sake.’
People wondered why Abu Bakr got very emotional since the Messenger of Allah (PBUH) was only talking about a slave of Allah who was granted the right to choose between the best fortunes of this world and the bounty of Allah in the Hereafter.
Four days before his death
In spite of the strain from the disease and the pain that the Prophet (PBUH) was suffering, he continued to lead the prayers until Thursday, the 8th of Rabi Al-Awal. On that day the Prophet (PBUH) led the Maghrib prayer and commanded three things:
- Other than Islam, no other religion should remain in Arabia.
- Delegations should always be honored and entertained.
- The mobilization of Osama’s army should continue.
The Prophet (PBUH) returned to his room and laid down with severe pain.
On Monday, the 12th day of Rabi Al awl, pain grew so much severe, but the Prophet (PBUH) was able to remove the cover over his face and said several times to his family and companions who were around him:
(الصلاة، الصلاة، وما ملكت أيمانكم)،
“The prayers, the prayers! And those who are under your responsibility”.
These were the last two words of advice/commands that the Prophet (PBUH) said to the Muslims.
These two words summarize the whole Islam, the relationship with the creator and the relationship with the created.
These two words represent the measure of success on earth, cleansing our soul thru prayers and demonstrating the purity of our soul thru treatment of others
These two words consolidates all the obligations in Islam that every Muslim must ensure their implementation to their fullest. Ignoring this command of holding fast of the prayers will take the person out the fold of Islam. The prophet (PBUH) said:
عن بريدة بن الحصيب رضي الله عنه رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول : ” العهد الذي بيننا وبينهم الصلاة فمن تركها فقد كفر ” رواه احمد وابو داود والترمذي والنسائي وابن ماجه
“The covenant between us is the prayer, and whoever neglects it has disbelieved.”
Fulfilling one’s responsibility towards all those who are under his control and they could be the spouse, the children, other family members and employees. The Prophet (PBUH) said:
عن عبد الله بن عمر رضي الله عنهما عن النبي صلى الله عليه وسلم قال: (أَلَا كُلُّكُمْ رَاعٍ، وَكُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ،
Indeed, every one of you is shepherd and everyone is responsible for his flock.
This means treating them justly, giving them their rights, honoring them, treating them fairly and remembering that Allah is watching you all the time.
The End:
After uttering these two words, the Prophet (PBUH) put his hand in a water container next to him; he (PBUH) and wiped his face and pointed to everyone to leave to the room and pointed to Sayeda Aisha to come close and she held his head over her thighs and after few minutes he (PBUH) raised his hand and said:
قَالَتْ عَائِشَةَ ـ رضي الله عنها كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ َرَأْسُهُ عَلَى فَخِذِي غُشِيَ عَلَيْهِ ثُمَّ أَفَاقَ فَأَشْخَصَ بَصَرَهُ إِلَى سَقْفِ الْبَيْتِ ثُمَّ قَالَ اللَّهُمَّ الرَّفِيقَ الأَعْلَى فَكَانَتْ آخِرَ كَلِمَةٍ تَكَلَّمَ بِهَا اللَّهُمَّ الرَّفِيقَ الأَعْلَى ٌ) رواه البخاري (4463) ومسلم (2444)
“O, Allah, the Companion of the High, the Companion of the High”.
And his righteous soul departed his body to be with the Most High.
Dua
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