Correct Manners and Etiquettes towards Non-Muslims

1) The Single Origin of all Humans

The Qurʾān has declared that all humans are created from one soul [nafs]. This implies that humans

share a single origin. Allah جل جلاله [God, jalla jalāluhu: Great is His Majesty] says in the Qurʾān:

يَـٰٓأَيُّہَا ٱلنَّاس ُ ٱتَّقُوا ْ رَبَّكُم ُ ٱلَّذِى خَلَقَكُم مِن نَّفۡس ٍ۬ وَٲحِدَة ٍ۬ وَخَلَق َ مِنۡہَا زَوۡجَهَا وَبَث َّ مِنۡہُمَا ٍ۬

ا

رِجَال ا ٍ۬ كَثِيرا ٍ۬ا وَنِسَآٰءََّۚللََّ ٱلَّذِى تَسَآٰءَلُون َ بِهِۦ وَٱ ۡلَۡرۡحَام وَٱتَّقُوا ْ ٱ َّۚللََّ كَان َ عَلَيۡكُم ۡ رَقِيباٍ۬ا إِن َّ ٱ

(١)

“O men, fear your Lord who created you from a single soul, and from it created its match, and spread

many men and women from the two. Fear Allah in whose name you ask each other [for your rights],

and fear [the violation of the rights of] the womb-relations. Surely Allah is watchful over you.”

Qurʾān: Women [An-Nisāʾ] 4: 1

2) Duties and Honour

 This single origin gives the whole of humanity rights over each other. Each person has a right to be

honoured and is duty-bound to honour others without the differentiation of racism and prejudice.

As Allah جل جلاله says:َ

وَلَقَد ۡ كَرَّمۡنَا بَنِى ٰٓ ءَادَم َ وَحَمَلۡنَـهُم ۡ فِى ٱلۡبَر ِ وَٱلۡبَحۡر ِ وَرَزَقۡنَـهُم مِن َ ٱلطَّيِبَـت ِ وَفَضَّلۡن ۡـهُم

عَلَى ڪَثِير ٍ۬ مِمَّن ۡ خَلَقۡنَا تَفۡضِيل ا ٍ۬ (٧٠)

“And we bestowed dignity on the children of ‘Adam and provided them with rides on the land and in

the sea, and provided them with a variety of good things and made them much superior to many of

those whom we have created.” Qurʾān: The Night Journey [Al-ʾIsrāʾ] 17:70

And Allah جل جلاله created the differences between humans to help them know each other and come

together and help each other to do good.ْ

يَـٰٓأَيُّہَا ٱلنَّاس ُ إِنَّا خَلَقۡنَـكُم مِن ذَكَر ٍ۬ وَأُنثَى وَجَعَلۡنَـكُم ۡ شُعُوباٍ۬ا وَقَبَآٰٮِٕل َ لِتَعَارَفُوٰٓاَّۚإِنۡ

أَڪ َّۡللَِّ أَتۡقَٮكُم رَمَكُم ۡ عِند َ ٱٌٍَّۚ۬للََّ عَلِيم ٌ خَبِير إِن َّ ٱ

“O mankind, We have created you from a male and a female, and made you into races and tribes so

that you may identify one another. Surely the noblest of you, in Allah’s sight, is the one who is most

pious of you. Surely Allah is All-Knowing, All-Aware.” Qurʾān: The Private Rooms [Al-Hujrāt] 49:13

The main relationship between people and the rules that bind them are explained in the Qurʾān:ۡ

يُقَـتِلُوكُم ۡ فِى ٱلدِين ِ وَلَم ۡ يُخۡرِجُوكُم مِن دِيَـرِكُم ۡ أَن تَبَرُّوهُمۡ َّللَُّ عَن ِ ٱلَّذِين َ لَم ل َّ يَنۡهَٮكُم ُ ٱ

َّللََّ يُحِب ُّ ٱلۡمُقۡسِطِين إِن َّ ٱ ۚۡ وَتُقۡسِطُوٰٓا ْ إِلَيۡہِمَ (٨

“Allah does not forbid you as regards those who did not fight you on account of faith, and did not

expel you from your homes, that you do good to them, and deal justly with them. Surely Allah loves

those who maintain justice.” Qurʾān: Women Tested [Al-Mumtaḥina] 60:8

3) The Forbidding of Injustice

 Islam strictly warns against being unjust or attacking any human-beings who are non-Muslims:

Narrated a number of Companions of the Prophet ﷺ [sallallāhu ʿalayhi wasallam: May the peace

and blessings of Allah be upon him]:Safwan reported from a number of Companions of the

Messenger of Allah ﷺ on the authority of their fathers who were relatives of each other. The

Messenger of Allah صلى الله عليه وسلم said: “Beware, if anyone wrongs a contracting man, or diminishes his right,

or forces him to work beyond his capacity, or takes from him anything without his consent, I shall

plead for him on the Day of Judgement.” Saḥīḥ (Al-Albānī ) Sunan Abī Dāwūd 3052

Also, he said:

“I am the enemy of a person who oppresses a dhimmi [Christians and Jews].” al-Hindī, Kanzu’l-

ʿUmmāl, iv/618; al-Jāmʿi as-Ṣaghīr, 1/1210

Narrated ʿAbdullah bin ʿAmr: The Prophet ﷺsaid, “Whoever killed a Mu’ahid [a person who is

granted the pledge of protection by the Muslims] shall not smell the fragrance of Paradise though its

fragrance can be smelt at a distance of forty years [of travelling]. Saḥīḥ al-Bukhāri 6914

The Scholars of Islam have shown how important it is not to harm non-Muslims, and to be just and

kind towards the people of one’s own country. In Islamic law it is forbidden to swear at them, to

hurt their feelings and to backbite about them.

The Hanafi Scholars have said: “It is compulsory to stop harming non-Muslims. Also, it is haram

[unlawful, forbidden] to gossip and talk about them behind their backs, just as it is for Muslims.”

Durr al-Mukhtār ʿalā Tanwīr al Abṣār 250 -3

Also, the Scholars of Maliki said the same in the book by Al Karāfy: The Differences 14-3

It is not permissible to harm or insult any non-Muslim especially in their religion. Muslims should

never insult other religions. Allah جل جلاله says:ِ

ل َٰٓ إِكۡرَاه َ فِى ٱلدِينِۖقَد تَّبَيَّن َ ٱلرُّشۡد ُ مِن َ ٱلۡغَى َِّۚللَِّ فَقَد فَمَن يَكۡفُر ۡ بِٱلطَّـغُوت ِ وَيُؤۡمِن ۢ بِٱ

ٱسۡتَمۡسَك َ بِٱلۡعُرۡوَة ِ ٱلۡوُثۡقَى ل َ ٱنفِصَام َ لَهَاَّۗللَُّ سَمِيع ٌ عَلِيم ٌ ( وَٱ٢٥٦)

“Let there be no compulsion in religion. Truth stands out clear from Error; whoever rejects Evil and

believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears

and knows all things.” Qurʾān: The Cow [Al Baqarah] 2:256

4) The Treaty of Sayidina ʿUmar رضى هللا عنه in Jerusalem

 In conclusion the treaty that Sayidina ʿUmar رضى هللا عنه gave to the Christian people of Jerusalem

when he conquered it, is the greatest example of securing religious freedom for non-Muslims. The

treaty was as follows:

“In the name of Allah جل جلاله, the Merciful, the Compassionate. This is the assurance of safety which the

servant of Allah جل جلاله , ʿUmar, the Commander of the Faithful, has given to the people of Īlyāʾ

[Jerusalem].

He has given them an assurance of safety for themselves for their property, their churches, their

crosses, the sick and the healthy of the city and for all the rituals which belong to their religion.

Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land

on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly

converted.

The History of Messengers and Kings

Tabarānī 449-2

 The word innovation [bidʿa]

The way that the Sahaba رضى الله عنهم understood the word  innovation [bidʿa]  is that there are two kinds.

 Sayidina ʿUmar رضى الله عنه said when he gathered the people to pray Taraweeh [] in congregation behind one Imam: “What a blessed bidʿa this is!”  MUSLIM

Imām al-Shāfiʿī رَحْمَةُ الله عليه [rahmatullāhi ʿalayhi: May the Mercy of Allah be upon him] said: “A innovation [bidʿa] is divided into two [categories]: an innovation [bidʿa] that is praised and an innovation [bidʿa]  that is condemned. What is acceptable to the Sunnah is praised and what is against the Sunnah is condemned.”

Furthermore, the different kinds of worship that have come from the Prophet Muhammad ﷺ are divided into two:

1)      Acts of worship that the Prophet ﷺ did that were tied to time or place or number or any defined way.

Any worship that falls into this category, should be performed as exemplified by the Prophet ﷺ without adding to or taking from it or changing it in any way. So, whoever makes changes to this kind of worship is a person of  innovation [bidʿa]. Examples of this are: changing the numbers of units [rakaʿāt] in a prayer, or the days of fasting, rituals of Hajj or the amount of obligatory charity [Zakāt] or anything that concerns beliefs and their rulings.

2)      Acts of worship and obedience that came from the Prophet Muhammad ﷺ by means of advice from him but were not tied to time or place or number or a defined way.

This means that Muslims have the right to choose the time, place and way they see suitable for these acts of worship such as the obligatory charity [Zakāt], prayers which you can pray as much as you wish and wherever you wish; doing remembrance [ḏhikr] of Allah ﷻ at any time, place and in any number; reading Qurʾān;  asking Allah ﷻ to send His  blessings and peace [salāt wa salām] upon the Prophet ﷺ; feeding people and similar.  For this category, the fanatics become harsh and turn against Muslims by saying that this kind of worship was never done by the Prophet Muhammad ﷺ in his time so therefore it is an innovation [bidʿa] and every innovation [bidʿa] is astray.

We can see then that the way they interpret the innovation [bidʿa] is completely ignorant and it does not follow the way of the Messenger of Allah ﷺ and his Companions [Ṣaḥāba] and their successors [Tābiʿīn] رضی الله عنھم.

The ruling regarding accusing Muslims of unbelief [kufr] or insulting or harming them

Allah ﷻ[God, jalla jalāluhu: Great is His Majesty] has created a very strong connection between

people in the Muslim Nation [ummah]. All Muslims are linked together through their faith [imān]

and beliefs.َ

“All believers are but brothers, therefore seek reconciliation between your two brothers, and fear

Allah, so that you may be blessed with mercy.” Qurʾān: The Private Rooms [Al-Hujarāt] 49:10

Due to this bond of brotherhood, Allah ﷻhas established rights and obligations between us.

Abu Hurairah narrated that the Messenger of Allah ﷻ[salallahu alayhi wasallam: peace and

blessings be upon him] said: “The Muslim is the brother of the Muslim. He does not cheat him, lie to

him, nor deceive him. All of the Muslim is unlawful to another Muslim. His honour, his wealth, his

blood. At -Taqwa is here. It is enough evil for a man that he belittles his brother Muslim.” Jamiʿ al-

Tirmidhī Book 27, Ḥadīth 33

The wealth, blood and honour of every Muslim is forbidden [ḥarām] to another Muslim. A real

Muslim is a person who does not harm any of Allah’s ﷻservants – whether they are Muslim or non-

Muslim.

Narrated Abu Hurairah: that the Messenger of Allah صلى الله عليه وسلم said: “The Muslim is the one from [the harm

of] whose tongue and hand [other] Muslims are safe, and the believer is the one whom the people

trust their blood and their wealth.” Jamiʿ al-Tirmidhī 2627

Therefore, it is unlawful [ḥarām] for a Muslim to harm and insult another Muslim. The worst kind of

unlawfulness is to accuse somebody of being an unbeliever [kāfir]. It is unacceptable to do that just

on a mere suspicion or thought and to hasten to cast judgement on Allah’s جل جلاله servants.ٰٓ

يَـََُٰٓلَٰٓتَقُولُوا ْٰٓلِمَن ٰۡٓأَلۡقَى ٰٓإِلَيۡڪ َّللَِّٰٓفَتَبَيَّنُوا ْٰٓو أَيُّہَا ٰٓٱلَّذِين َٰٓءَامَنُوا ْٰٓإِذَا ٰٓضَرَبۡتُم ٰۡٓفِى ٰٓسَبِيل ِٰٓٱُٰٓمًٰٓ۬

َّللَِّٰٓمَغَانِم ُٰٓڪَثِيرَة ٱلسَّلَـم َٰٓلَسۡت َٰٓمُؤۡمِنً۬ا ٰٓتَبۡتَغُون َٰٓعَرَض َٰٓٱلۡحَيَوة ِٰٓٱلدُّنۡيَا ٰٓفَعِند َٰٓٱٰٰٰۚٓٓٓكَذَٲلِك َٰٓڪُنتُمْٰٓ

َّللَُّٰٓعَلَيۡڪُم ٰۡٓفَتَبَيَّنُوا مِن ٰٓقَبۡل ُٰٓفَمَن َّٰٓٱَّٰۚٓللََّٰٓكَان َٰٓبِمَا ٰٓتَعۡمَلُون َٰٓخَبِيرً۬ا ٰٓإِن َّٰٓٱ

“O you who believe, when you go out in the way of Allh be careful, and do not say to the one who

offers you the Salam [salutation], ‘You are not a believer’ to seek stuff of the worldly life. So, with

Allah there are spoils in abundance. In the same state you were before’ then Allah favoured you. So

be careful. Surely, Allah is All-Aware of what you do.” Qurʾān: Women [An-Nisāʾ] 4:94

As Muslims we do not accuse anyone who prays towards the direction [Qibla] of the Kaʿbah (the

sacred building at Mecca to which Muslims turn at prayer) with unbelief [kufr]. This is supported in

the following narration [ḥadīth]:

Narrated Anas bin Malik: Allah’s Apostle صلى الله عليه وسلم said “Whoever prays like us and faces our Qibla and eats

our slaughtered animals is a Muslim and is under Allah’s and His Apostle’s protection. So do not

betray Allah by betraying those who are in his protection.” Saḥīḥ al-Bukhāri 391

One of the worst kinds of innovation [bidaʿh] that has reappeared in our times is that of accusing

other Muslims of being unbelievers [takfīr]. This is supported and explained in the following

narrations [aḥādīth]:

‘Abdullah ibn ‘Umar reported that the Messenger of Allah صلى الله عليه وسلم said: “When someone says to

another, ‘Unbeliever!’ then one of them is an unbeliever. If the one to whom he says it is an

unbeliever, he has spoken the truth. If that is not the case, then the one who said it has

brought down disbelief on himself.” Saḥīḥ (Al-Albānī) Al-Adab Al-Mufrad 440

Ibn ‘Umar reported the Messenger of Allah صلى الله عليه وسلم as saying: “If any believing man calls another

believing man an unbeliever, if he is actually an infidel, it is all right; if not, he will become an

infidel.” Saḥīḥ (Al-Albānī) Sunan Abī Dāwud 4687

Abu Dharr is reported as saying that he heard the Prophet صلى الله عليه وسلم say: “If a man accuses another

man of deviance or accuses him of disbelief, that accusation will come back on him if his

companion is not as he said.” Saḥīḥ (Al-Albānī) Al-Adab Al-Mufrad 432

Narrated Thabit bin Ad-Dahhak: The Prophet صلى الله عليه وسلم said, “Whoever swears by a religion other

than Islam, is, as he says; and whoever commits suicide with something, will be punished

with the same thing in the [Hell] Fire; and cursing a believer is like murdering him; and

whoever accuses a believer of disbelief, then it is as if he had killed him.” Saḥīḥ al-Bukhāri

6652

The ruling regarding those who shed blood  and take away  wealth and honour

 1)      The Sanctity of Human Life

The Islamic law [Sharīʿa] gives great importance to the sanctity of human life.

The right to live and be safe is one of the most sacred and inviolable rights.  In Islam great care is taken to protect lives and it is forbidden [ḥarām] to kill.

Allah ﷻ  [God, jalla jalāluhu: Great is His Majesty] has said in the Qurʾān:

وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ‌ۗ وَمَن قُتِلَ مَظۡلُومً۬ا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَـٰنً۬ا فَلَا يُسۡرِف فِّى ٱلۡقَتۡلِ‌ۖ إِنَّهُ ۥ كَانَ مَنصُورً۬ا

“Nor take life which Allah has made sacred – except for just cause.  And if anyone is slain wrongfully, We have given his heir authority [to demand Qisas or to forgive]: but let him not exceed bounds in the matter of taking life: for he is helped [by the Law].  Qurʾān:  The Night Journey [Al-ʾIsrāʾ] 17:33

Islam has made the killing of one person equivalent to killing the whole of humanity.

مِنۡ أَجۡلِ ذَٲلِكَ ڪَتَبۡنَا عَلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ أَنَّهُ ۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٍ۬ فِى ٱلۡأَرۡضِ فَڪَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعً۬ا وَمَنۡ أَحۡيَاهَا فَڪَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعً۬ا‌ۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرً۬ا مِّنۡهُم بَعۡدَ ذَٲلِكَ فِى ٱلۡأَرۡضِ لَمُسۡرِفُونَ

“For this reason, We decreed for the children of Isra’il that whoever kills a person not in retaliation for a person killed, nor [as a punishment] for spreading disorder on earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the whole of humankind.  Certainly, Our messengers have come to them with clear signs.  Then, after all that, many of them are there to commit excesses on the earth.” Qurʾān: The Feast  [Al-Māʾidah] 5:32

2)    Shedding blood – one of the greatest sins

On the Day of Judgement, the first thing that people will be held to account for is the taking of a life.

‘Abdallah b. Mas’ud reported God’s Messenger ﷺ as saying, “Shedding of blood will be the first matter about which judgement will be given on the Day of Resurrection.” Bukhāri and Muslim Mishkāt al-Maṣābīḥ  3448

It was narrated that ‘Abdullah bin ‘Amr said: “Killing a believer is more grievous before Allah than the extinction of the whole world.” Sunan an-Nasāʾī 3988

Narrated ‘Abdullah bin ‘Amr: The Prophet ﷺsaid, “Whoever killed a Mu’ahid [a person who is granted the pledge of protection by the Muslims] shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years [of travelling]. Saḥīḥ al-Bukhāri 6914

It was narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “Whoever helps to kill a believer, even with half a word, he will meet Allah ﷻ with [the words] written between his eyes ‘He has no hope of the mercy of Allah ﷻ.’” Sunan Ibn Mājah  2620

The Prophet Muhammad ﷺ sallallāhu ʿalayhi wasallam [May the peace and blessings of Allah be upon him] also said:

“It was narrated from ‘Abdullah bin ‘Umar that: The Prophet ﷺ said: “Whoever bears weapons against us, he is not one of us.”   Sunan an-Nasāʾī  4100

Therefore, it is one of the greatest sins to kill Muslims or to take their wealth or their honour. 

3)The Sanctity of Blood, Property and Honour

And as for those who give justification to blowing up or killing groups of people in markets, streets, schools – anywhere: they have lied about Islam and forgotten or blatantly ignored the message of The Prophet Muhammad ﷺ in his final sermon during the Ḥajj (annual Islamic pilgrimage):

“O People, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust.  Return the goods entrusted to you to their rightful owners.  Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds.”

Narrated ‘Abdur-Rahman bin Abi Bakra’s father: [The Prophet ﷺ] said: “Verily! Your blood, property and honour are sacred to  one another like the sanctity of this day of yours in this month of yours and in this city of yours.” Saḥīḥ al-Bukhāri 67

It was narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “The whole of the Muslim is sacred to his fellow Muslim, his blood, his wealth and his honour.”  Sunan Ibn Mājah 3933

Visiting the Grave of the Prophet صلى الله عليه وسلم and the Etiquettes of doing so

A narration [ḥadīth] of the Prophet Muhammad ﷺ[sallallāhu ʿalayhi wasallam: May the peace and

blessings of Allah be upon him] mentions the importance of three blessed mosques:

It was narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “Mounts are not saddled for

except to (travel to) three Masjids: Al-Masjid Al-Haram [Mecca], this Masjid of mine [in Madina], and

Al-Masjid Al-Aqsa [in Jerusalem]..” Sunan an-Nasāʾī 700

Also, it was known that whenever the Companions [Sahāba] (Mercy be upon him) [radiallāhu ʿanhum: May

Allah be pleased with them] went to the Mosque of the Prophet ﷺ, immediately after finishing the

prayer, they would visit his grave to give greetings of peace [salāms] to him ﷺas Abdullah bin

ʿUmar bin al-Khattāb (Mercy be upon him)  used to do.

So, visiting the grave of the Prophet Muhammad ﷺ is one of the greatest actions and forms of

obedience we can do to come close to Allah ﷻ [God, jalla jalāluhu: Great is His Majesty].

Qādi Iyāḍ (Mercy be upon him)  said: “Visting the grave of the Prophet ﷺis a sunnah [way] that all Muslims

have agreed on and it has good merits.”

This is proven by the following narration [ḥadīth]:

Abdullah bin Zaid al-Ansari  (Mercy be upon him) reported Allah’s Messenger ﷺ as saying: “That which exists

between my pulpit and my house is a garden from the gardens of Paradise.” Saḥīḥ Muslim 1390b

“Whoever visits my grave I will be obliged to give him my shifa [intercession].” Qādi Iyāḍ as Shifa 3-842

In another narration [ḥadīth]:

“Whoever visits me after my death, it is as if he visited me during my life.” Al-Tabarānī, Al Dār al

Quṭn ﷻ

The scholars in all schools have made a special section in their books about the etiquette of

visiting the grave of the Messenger of Allahﷺ  [Rasūlullāh] from the beginning of the

journey to its return. In hi on the rituals of Hajj and Umra, Al Imām an Nawāwī رَحْمَة ُ هللا عليه

devoted the sixth section to the subject of visiting the grave of the Prophet ﷺ and the

etiquette of doing so. The scholars of Imam Al-Shāfiʿī رَحْمَة ُ هللا عليه said, after finishing the

pilgrimage of Hajj, one should travel to Madina to visit the grave of the Prophet ﷺ It is a

confirmed request, and it is one of the best deeds, worship and ways to bring you close to

Allah ﷻ. Their proof is in the following verse:

“We did not send any Messenger but to be obeyed by the leave of Allah. Had they, after having

wronged themselves, come to you and sought forgiveness from Allah, and had the Messenger prayed

for their forgiveness, they would certainly have found Allah Most-Relenting, Very-Merciful.” Qurʾān:

Women [An-Nisāʾ] 4: 64

We have made it clear that it is not imaginable that a person would go to the mosque in Medina just

to worship without visiting the grave of Prophet Muhammad ﷺ. It is enough for us as a proof that

the Sahāba (Mercy be upon them) used to always go and visit his grave because they are our example. There

are further details of the etiquette of visiting the Prophet’s ﷺ grave as Imam al Ghazāli رَحْمَة ُ هللا عليه

mentions in his book Revival of the Religious Sciences [Iḥyaʾ ʿUlūm ad-Dīn]:

“He aims to the mosque and enters it and prays two units of prayer [rakāts] beside the pulpit

[mimba]. Then he goes to the grave of the Prophet ﷺ and stands facing it. The direction of prayer

[Qibla] will be behind him and the wall of the grave in front of him. It is not from the Sunnah that you

touch the wall or kiss it, but rather [it is appropriate] to stand a bit further away out of respect. He

stands and gives greetings of peace [salāms] to the Prophet ﷺ mentioning his names ﷺ: ‘The

Prophet of Allah, the Beloved of Allah! The Safekeeper of the Revelation [al Waḥī]! The Chosen One

of Allah!’ ﷺet cetera. Then he should turn to the direction of prayer [qibla], after also giving

greetings of peace [salāms] to Sayidina Abu Bakr and Sayidina ʿUmar Al-Khattab (Mercy be upon them) and he

should praise Allah ﷻ and ask Allah ﷻ to send his peace and blessings [salāt wa salām] on the

Messenger of Allah ﷺ. Then he says, ‘Allah ﷻ, we have come to Your Prophet ﷺ so he can be our

Intercessor to You for our sins. Accept our repentance and make the Messenger of Allah [Rasūlullāh]ﷺ our Intercessor [shafīʿ]. O Allah ﷻ, please let this not be the last time for us to visit Your Prophetﷺ or this mosque.’”

After visiting the grave of the Prophet ﷺ and giving greetings [salāms], it is recommended

[mustaḥab] to go to the graveyard, Jannat al Baqīʿ,and visit the graves of the Companions [Saḥāba]

(Mercy be upon them) 

Finally, it is also important to know that we should not raise our voices when we visit the grave of

the Prophet ﷺ, just as if we were visiting him ﷺ alive:

“O you who believe, do not raise your voices above the voice of the Prophet, and be not loud when

speaking to him, as you are loud when speaking to one another, lest your good deeds should become

void while you are not aware.” Qurʾān: The Private Rooms [Al-Hujarāt] 49:2

In modern times there are some people who claim that the only source of Islamic law [Sharīʿa] is what is written in the Qurʾān itself and they deny the validity of the prophetic teachings through his ﷺ narrations [aḥādīth] and ways of life [sunnah].

 The Prophet Muhammad ﷺ [ṣallallāhu ʿalayhi wasallam: May the peace and blessings of Allah be upon him] told us about such people.

Miqdam bin Ma’dikarib Al-Kindi narrated that:

The Messenger of Allah (ﷺ) said: “Soon there will come a time that a man will be reclining on his pillow, and when one of my Ahadith is narrated he will say: ‘The Book of Allah is (sufficient) between us and you. Whatever it states is permissible, we will take as permissible, and whatever it states is forbidden, we will take as forbidden.’ Verily, whatever the Messenger of Allah (ﷺ) has forbidden is like that which Allah has forbidden.” Grade: Hasan, Sunan ibn Mājah 12

This group of people who claim that we do not need the Sunnah, is a group that has lost its way and fallen into a state of disbelief [kufr].  Those who know them should leave them alone but it is also a duty [wājib] to tell them that they are on the wrong way. 

Whoever really believes in the Qurʾān has to also believe in the confirmed [saḥīḥ] sunnah.  The Qurʾān was revealed to the Prophet ﷺ so he would reveal it to the people and explain it also.

[We sent them] with clear signs and scriptures. We have sent down the Reminder to you, to enable you to make clear to mankind what has been sent down to them, so that they may reflect upon it. Qurʾān: The Bee [An-Naḥl] 16:44

This making clear can only be through the sayings of the Prophet ﷺ and through his  ﷺ wordings and his ﷺ deeds and how he ﷺ lived.

“You have indeed in the Prophet of God a good example for those of you who look to God and the Last Day, and remember God always.”   Qurʾān:The Joint Forces [Al Aḥzāb] 33:21

It is clear in this verse that we need to go back to the things that the Prophet ﷺ  did and said.  And through his ﷺ clarification we know how to worship Allah [God] ﷻ  [jalla jalāluhu: Great is His Majesty]   through, prayer, fasting,  charity [zakāt] and the pilgrimage  [Ḥajj] and the rulings of relationships and transactions in Islamic Law [Sharīʿa] – whether through marriage or selling and buying etc. And this clarification came through revelation to the Prophet ﷺ.

“Your fellow (the Holy Prophet (S.A.W)) ² has neither missed the way, nor did he deviate. (2) He does not speak out of (his own) desire. (3) It is but revelation revealed (to him). (4)” Qurʾān: The Star [Al-Najm] 53:2-4

Since the time of  Sayidinā Muhammad, the Prophet of Islam ﷺ [ṣallallāhu ʿalayhi wasallam: May the peace and blessings of Allah be upon him],  Muslims have been practicing the beautiful custom of coming together to honour and commemorate  his ﷺ noble birth.

The companions of the Prophet ﷺ and how they used to celebrate his  ﷺ birth [Mawlid]

 The companions [Sahāba] رضی الله عنھم [radiallāhu ʿanhum: May Allah be pleased with them] used to come together to sit and talk about and remember the Prophet ﷺ; they were always thirsty to remember and praise him ﷺ. They used to teach their children about his ﷺ life story [sīrah]  just as they used to teach them the Qurʾān.

 Different companions [Sahāba] رضی الله عنھم showed their love for him ﷺ in different ways. For example, Ḥassān bin Thābit and Kaʿb Ibn Zuhayr  رضى الله عنهما were two poets who used to compose and read poems in praise of the Prophet ﷺ  and they would perform them in front of him ﷺ.

“And more excellent than you, my eye has never seen,

And more beautiful than you, no woman ever gave birth to;

You were created free from any flaw whatsoever,

As though you were created just the way you wanted.” Ḥassān bin Thābit

The importance of obeying and loving the Prophet ﷺ

Sayyidunā Thawbān رضى الله عنه was a companion of the Prophet ﷺ who could not bear to be separated from him ﷺ as he sometimes had duties which kept him away from him ﷺ.

Once he came to the Messenger of Allah  in a terrible state.  His face was pale, his body was weak and there was an expression of sorrow in his face. When the Prophet saw him like that, he asked him, “O Thawban! What has happened? Are you ill?”  Thawban replied: “O Messenger of Allah! I am not ill nor have I any pain.  When we come to your presence, we look at your face, sit next to you and listen to you.  When I do not see you, my love toward you increases; I feel grievous until I rejoin you. Then I remember the Hereafter and fear that I will not be able to see you there. For you will be in a higher station with the prophets in Paradise and I will be in a lower position.  I am worried that I will not be able to see you there.”  Al-Mustadrak 5:481

The Prophet ﷺ listened to Thawban رضى الله عنه  and was about to answer him when the Angel Gabriel عليه السلام [Jibrīl ʿalayhi salām: Peace be upon him] came and read the following verse:

“Whosoever obeys Allah and the Messenger, then those shall be with them whom Allah has blessed -from among the prophets, the saints, the martyrs and the righteous.  Excellent are these as a company!” Qurʾān: Women [An-Nisāʾ] 4:69

The way the Companions [Ṣaḥāba] رضی الله عنھم  expressed their love for the Prophet Muhammad ﷺ was like an art form; they knew his  ﷺ importance and understood his  ﷺ teachings.  In the Qurʾān,  Allah ﷻ says:

“Say: ’If you do love Allah, follow me: Allah will love you and forgive you your sins; for Allah is Oft-Forgiving, Most Merciful.” Qurʾān: The Family of Imran [Al-E-ʿImrān] 3:31

With this verse, we can see that the only way Allah ﷻ  will love us so we can enter Paradise [Jannah], is by following and obeying the Prophet Muhammad ﷺ.

“O people of the Book, there has come to you Our Messenger disclosing to you much of what you have been concealing of the Book, while he overlooks much.  There has come to you, from Allah, a Light and a clear Book.” Qurʾān: The Feast [Al Māʾidah] 5:15

“But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgement.” Qurʾān: Ta-Ha [Ṭā Hā] 20:124

In order to follow the Messenger of Allah ﷺ we have to love him ﷺ as we read in the following narration [ḥadīth] where he ﷺ  spoke to  ʿUmar رضى الله عنه.

Narrated  ʿAdullah bin Hisham: We were with the Prophet  ﷺ and he was holding the hand of  ʿUmar bin Al-Khattab.   ʿUmar said to him, “O Allah’s Apostle! You are dearer to me than everything except my own self.”  The Prophet ﷺ said, “No, by Him in Whose Hand my soul is (you will not have complete faith) till I am dearer to him than your own self.” Then  ʿUmar said to him, “However, now, by Allah, you are dearer to me than my own self.”  The Prophet ﷺ said, “Now, O  ʿUmar, (now you are a believer).” Saḥīḥ al-Bukhāri

Abu Huraira reported God’s Messenger as saying. “All my people will enter Paradise except those who refuse.” On being asked who refused, he replied, “He who obeys me will enter Paradise, and he who disobeys me has refused.”  Bukhāri transmitted it. Mishkāt al-Maṣābīḥ 143

So, the condition to go to Paradise is to follow the Prophet Muhammad ﷺ and the condition to follow him ﷺ  is to love him ﷺ; and the condition for this love, is to know him ﷺ; and the condition for knowing himﷺ is learning about him ﷺ. 

This is why the Companions [Ṣaḥāba] رضی الله عنھم  used to teach their children about prophetic mercy, charity, bravery, loyalty and service to others just as they taught them Qurʾānic verses and chapters. They knew of the importance of obeying and loving him ﷺ.

Sa ʿd ibn Abi Waqqas رضى الله عنه said, “We used to teach our children battles of the Messenger of Allah just as we used to teach them the Surahs [chapters] from the  Qurʾān.”

“Teach your children three things: love for your Prophet  ﷺ, for the  people of his household/family [ahl al-bait] and recital of the Qurʾān.  For indeed bearers of the Qurʾān will be under the shade of Allah’s [throne] with the Prophets and chosen ones, on a day when there will be no other shade.” Ibn al- Najjār

Gatherings of celebration and remembrance of the Prophet ﷺ

As well as teaching their children, the Companions [Ṣaḥāba] رضی الله عنھم  used to gather in remembrance of the Prophet ﷺ as the following sound [saḥīḥ] narration [ḥadīth] demonstrates:

It was narrated that Abu Saʿeed Al-Khudri said: “Muʿāwiyah  رضى الله عنه said: ‘The Messenger of Allah ﷺ went out to a circle – meaning of his Companions – and said: “What are you doing?” They said: “We have come together to pray to Allah and praise Him for guiding us to His religion and blessing us with you.” He said: “I ask you, by Allah, is that the only reason?”  They said: “By Allah we have not come together for any other reason.”  He said: “I am not asking you to swear an oath because of any suspicion; rather Jibrīl came to me and told me that Allah, the Mighty and Sublime, is boasting of you to the angels.”’ Sunan an-Nasāʾī 5426

In his Kitāb al Fatāwi, Ibn Taymiyyah رَحْمَةُ الله عليه  comments on the benefits of such gatherings:

“If the people gather to remember the behaviour and characteristics of the Messenger of Allah [Rasūlullah] ﷺ, and to teach others of it, then they will be rewarded for that.”

It is important to clarify that the celebration of the Prophet’s ﷺ birth is carried out by the following:

• Reading the Qurʾān
• Praising him ﷺ (as the Companions [Ṣaḥāba] رضی الله عنھم  praised him ﷺ by expressing their love for him ﷺ)
• Remembering his ﷺ description[shimāʾil], his ﷺ manners, the way he ﷺ  worshipped and his ﷺ

It is not just valid or acceptable to celebrate the birth of the Prophet Muhammad ﷺ; rather it is obligatory for us to do so.  When something obligatory can only be done with a certain action, that action itself becomes obligatory [wājib].

 It is obligatory for us to love the Messenger of Allah ﷺ yet this love does not come automatically; it has a key condition which is to have knowledge of him ﷺ.  For that reason, Companions [Ṣaḥāba] رضی الله عنھم  used to gather and for that reason we also gather: to read Qurʾān, to read the life-story [sīrah]  of the holy Prophet ﷺ  and to remember and reflect on his ﷺ  manners [akhlāq] and his description [shimāʾil] through poetry and speech.

 This encourages people to develop and increase their love for the Messenger of Allah ﷺ, and so to follow his ﷺ ways and to increase their remembrance of him ﷺ through asking Allah to send blessings upon the him ﷺ [salāt wa salām].

These gatherings are full of goodness [khair] and represent the reality of what is a rightful  way [sunnah].

Allah’s Messenger ﷺ said: “He who introduced some good practice in Islam which was followed after him [by people], he would be assured of reward like the one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently [by others], he would be required to bear the burden like that of the one who followed this [evil practice] without theirs being diminished in any respect.” Saḥīḥ Muslim 1017e

The Prophet’s ﷺ birth as a mercy to mankind

Prophet Muhammad ﷺ also reminded his Companions [Ṣaḥāba] رضی الله عنھم  about the blessing of them remembering his birth in the following narration [ḥadīth]:

  He said that when God’s Messenger ﷺ was asked about fasting on Monday, he said. “On it I was born and on it the revelation was first sent down to me.” Mishkāt al–Maṣābīḥ 2045 Muslim transmitted it.

Also, it is read in Saḥīḥ al-Bukhāri that Allah ﷻ lightens the punishment for Abu Lahab every Monday because he emancipated his servant girl, Thuwayba, when she gave him the good news of the birth of the Prophet Muhammad ﷺ.

Narrated ʿUrwa:” Thuwaiba was the freed slave girl of Abu Lahab whom he had manumitted and then she suckled the Prophet ﷺ.  When Abu Lahab died, one of his relatives saw him in a dream in a very bad state and asked him, ‘What have you encountered?’  Abu Lahab said, ‘I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba.’” Saḥīḥ al-Bukhāri 5101

From the above examples, we can understand that the event of the birth of the Prophet Muhammad ﷺ has great importance in the religion of Allah ﷻ. Therefore, remembering it, honouring it and celebrating it is not an innovation [bidʿah] as some claim it to be. Indeed, how the Companions [Ṣaḥāba] رضی الله عنھم remembered the Prophet ﷺ all the time, inspires us to remember and celebrate his ﷺ birth not just in the islamic month of  Rabīʿ, but also on every day of the year. 

 Allah ﷻ told us in the Qurʾān:

“Say: ‘In the Bounty of Allah and in His Mercy – in that let them rejoice’; that is better than the [wealth] they hoard.” Qurʾān: Jonah [Yūnus] 10:58

The Prophet Muhammad ﷺ is the greatest mercy to us, and Allah ﷻ also says:

“And We have not sent you but as a mercy for all the worlds.” Qurʾān: The Prophets [Al-ʾAnbiyāʾ] 21:107

In his commentary [tafsīr] Ibn Abbas رضى الله عنهما [radiallāhu ʿanhumā: may Allah be pleased with them] explains these verses by saying: “The blessing of Allah ﷻ is the knowledge and the Mercy of Allah ﷻ is the Prophet ﷺ.”

So, when we celebrate the birth of the Prophet Muhammad ﷺ, we gather to praise him ﷺ and remember his ﷺ virtues, qualities and life-story [sīrah].  This helps us to know him ﷺ and increase our knowledge of his ﷺ behaviour and noble character. For the same reason that the Companions [Ṣaḥāba] رضی الله عنھم used to come together, we also come together.

By giving life to the celebration of the birth of the Prophet ﷺ we are also brought to life, as our hearts are awakened to know and love him ﷺ.

Muslims can gain benefit from gathering in one of Allah’s ﷻ or anywhere in order to remember an occasion or to remember the Prophet Muhammad ﷺ [sallallāhu ʿalayhi wasallam: May the peace and blessings of Allah be upon him] or anything that is connected with Islam and the Muslims. Indeed, such gatherings are recommended [mustaḥab] as long as the way and the aim are within the bounds of the Islamic law [sharīʿa].

Muslims make efforts to commemorate and celebrate Night journey and Ascension ʾIsrāʾwal Mirāj].  It is of great importance and it was on this miraculous journey that Allah ﷻ gave the Prophet ﷺ the vital core of worship, the five daily prayers.  This occasion also gives us proof of the importance of the Holy Mosque of Al Aqsa for Muslims as it was their first direction of prayer [qibla] and the third of the Holy Mosques. Hence Muslims can work on protecting and preserving this holy site.

Celebrating the night of the Fifteenth of Shaʿbān reminds Muslims of the blessing of that month.

Usamah bin Zaid said: “I said: ‘O Messenger of Allah, I do not see you fasting any month as much as Sha’bān.’ He said: ‘That is the month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the Worlds, and I like that my deeds be taken up when I am fasting.’”  Sunan an Nasāʾī  2357

People commemorate the night of mid [nisf] Shaʿbān following the narration [ḥādīth] of Abī Mūsā Al-Ashʿarī  رضى الله عنه [radiallāhu ‘anhu: May Allah be pleased with him]:

It was narrated from Abu Musa Al-Ash’ari that the Messenger of Allah ﷺ said: “Allah looks down on the night of the middle of Sha’ban and forgives all His creation, apart from the idolater and the Mushāhin [Wrangler, Bickerer].” Sunnah.com: Book 5, Ḥadīth 588

Ummul- Mu’mineen [Mother of the Believers], Aisha رضى الله عنھا, [radiallāhu ‘anhā: May Allah be pleased with her] is reported to have said: “Once Prophet Muhammad  ﷺ