QUESTION No. 1

QUESTION No. 2

QUESTION No. 3

QUESTION No. 4

QUESTION No. 5

QUESTION No. 6

PROOF No. 1
 

From the enlightened period of the four Caliphs there is sufficient and strong proof that the esteemed Companions of the Holy Prophet Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim) had established in their homes and in the Meelad-un-Nabi gatherings. Further, all the mentors, accomplished saints and learned of Islam held Mawlid functions by invitation and fixation and celebration, and the necessity, thereby engaging in this great act of worship with much spiritual felicity

Prophet's Day, Life of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) Mouloodun-Nabi, Meelad Jalsa, to have any of these gatherings on an arranged day, by invitation, with celebration and with consistent necessity and to recite Salaat-o-salaam, addressing the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) standing, and to prepare food, all these are actions of worship, and hence recompensible.
 
 

PROOF No. 2
 

In Mouloodun-Nabi and poetic salaami there is only Durood and Salaam and the life of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) which is related to the people and they are thus informed of the Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) exemplary actions and of his practical life. This is Islam's most important obligation and best form of worship, and herein is success and goodness for all Muslims.
 
 

That it is necessary for you to learn the ways of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and then follow in his footsteps, because his person is the fountainhead of all blessings. Surah Ahzab Verse 22, in this verse Allah The Almighty commands us that establish the Meelad, record the life of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) through talks and through poetic expression and engender his exemplary behavior and salute and bless him and direct the Muslims herein so that they can act fully. This verse of the Qur'an supports the holding of Mouloodun -Nabi.

PROOF No. 3
 

The Holy Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) distinction as being the Best of the Prophets is a fact whereupon the people of Islam have concurred. Allama Taftazani (upon him peace) states that all Muslims are united in that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is the crown of all creation. (Sharah Fiqah Akbar - Page 22).
 

THUS, is understood hear from that, if anyone does not regard the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) as the best of the Prophets or disengages from his laud and praise or displays disregard for the Moulood-un-Nabi or Durood and Salaam or the standing up in respect of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), or to partake in the food, or he rejects these actions, or says it is a bad innovation, or uses disrespectful terms about them, then doubtless such a person, in the view of AHLE-SUNNAT WAL JAMA'AT, is lost, astray, leads astray and there is fear of disbelief - Allah's Protection therefrom.
 

PROOF No. 4
 

'Without doubt, the Night of the birth of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is more majestic then the Night of Majesty (LAILATUL-QADR)'. (From MAJMUAT-UL-FATAWA, Page 87, Vol. 1 by Allama Lucknowi).
 

PROOF No. 5
 

The birth of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is an event of great happiness and immense felicity and rejoicing and this happiness is not confined to time and place, but in fact the LOVE of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is entrenched within every believer at all times.
 

IN AN AUTHENTIC Hadith (reported by Bukhari and Muslim), the Prophet of Islam (Sall Allahu alaihi wa Aalihi wa Sallim)declares! None of you shall be believers until I become more beloved to him than his children, his parents and all mankind', and in a further narration: '...than his life and his possessions and his family!

The Shaikh of Orators, Allama Ibni Nabata says:
 
 

"The hateful infidel Abu Lahab, freed his slaves Thuwaiba in happiness, when she brought him the news of the Glorious Prophet's birth! Because of this display of happiness at the Birth of the Holy Prophet Muhammad (Sall Allahu alaihi wa Aalihi wa Sallim), Abu Lahab, a kaafir, receives reprieve in his punishment on the eve of every Monday! So what a believer, a lover of the Holy Prophet ( Sall Allahu alaihi wa Aalihi wa Sallim) who in the happiness of the Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) birth holds celebration, recounts the events of the birth of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) in prose and poetry, recites Durood and Salaam, stands in respect, prepared food? Indeed his is great reward and elevated station."

PROOF No. 6
 

Allama Ibni Jawzi and Shaikh Abdul Haq Muhaddith of Delhi (Allah's Mercy upon them) declares that:
 

"Whichever Muslim holds the Mawlid Shareef of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and recites or enrols others to recite in prose or poetry or through lectures or discourses about the Holy Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) life, his battles, his miracles or his noble character, then there shall be thousands of blessings for such implementers of good.

"The Holy Companions (on whom be peace) enlightened their gatherings with the remembrances of the Great Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). To recite Mawlid Shareef and to establish such gatherings in a means of reward in both worlds. There is no type of sin whatever therein, and in the Hadith it is substantiated to gather people for occasions of happiness.
 

"Hazrat Bilal (Allah be pleased with him) gathered the people on direction of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and talked to them about the Prophet's Birth. Shariat has permitted the celebration of the Prophet's Birthday and the establisher thereof is deserving of great rewards." (Majmua tul-Fatawa Vol. 2 Page 282)

PROOF No. 7
 

In an authenticated narration, Hazrat Abi Mas'ood Al-Ansari (Allah be pleased with him)reports that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says that any Muslim who institutes a commendable practice in Islam, he will receive reward therefor, and whoever acts thereupon, he shall receive that reward too, without their reward diminishing. (Muslim -Mishkaat Vol. 1 Page 97).
 

PROOF No. 8
 

Whichever Muslim calls another Muslim towards works of good and invites him to such action, then he will enjoy the rewards of the implementer of that action. (Muslim - Mishkaat Vol. 1 Page 96).
 

PROOF No. 9
 

Hadrat Allama Maulana Hay Lucknowi (Allah's Mercy on him), writes:
 

"The majority of leaders of a Spiritual Order (Mercy upon them) have been intimated through dreams that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) showed happiness at the celebration of Meelad Shareef."
 

Shaikhul-Islam Hazrat Maulana Abdul Haq Muhaddith of Delhi (Allah's Mercy be upon him) states:
 

"Among the proven benefits of Meelad Shareef is that, that year will be a period of no fear, but of good tidings for the realization of intentions and desires. Thus, those people who decry it as 'bidat' (innovation) then know that such objection is in contrast with the Shariat of Islam. Holding Meelad-un-Nabi is of great reward and recompense.
 

"The Muslim masses of Makkah Muazzama, Madina Munawwara, Basra, Yemen, Persia, India and Pakistan, after the sighting of the moon for the month of Rabi ul awwal, rejoice and celebrate Meelad-un-Nabi and organize, invite and with predetermination set about to hold functions. Also during other months on different dates Meelad-un-Nabi is held where people rejoice and become recipients of reward."
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) states: 'Actions are founded upon intentions, for every person, the fruit of his intention', (Bukhari, Muslim, Abu Daud - Majmua tul - Fatawa Vol. 2 Page 282).
 

PROOF No. 10
 

To inform the Muslims about the Great, Glorious Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) of Allah, to recite Mawlid Shareef, to send Salaat and Salaam in Urdu verse as is customarily read or in any other form, and to stand while reciting salaam, and to feed the people and to distribute sweets is permissible and proper. None of the Ulama of the Ahle-Sunnat Wal Jama'at have differed about this.
 

Imam Muhammad Buseeri (Allah's Mercy upon him) writes in his Qasseda Burda Shareef:
 

'Say whatever thou want in his praise for whatever is said will all be fitting and correct to his person'.
 

Say everything you wish in appraisal of your Prophet, only do not view him as the Christians called Hazrat Isa (Sall Allahu alaihi wa Aalihi wa Sallim)' i.e. do not assign sonhood.

Allah The Almighty says:
 

'And (OH Prophet!) We have Elevated for you your remembrances' (Surah Alam-Nashrah, Verse 4).
 

Allah The Almighty says in a Hadith-e-Qudsi:
 

'When I am remembered, thou art remembered with Me'. (Durrul-Manthoor-Imam Suyuti, Allah's Mercy on him).
 

In the Azaan, Iqamat, Friday sermon, in the Kalimah Tayyiba, in the Tahiyyat the name of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is mentioned with the name of Allah. On the doors of paradise and upon the portals of the Arsh, the esteemed name of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is engraved. Amongst the Prophets and the Angels, his name is elevated.
 

In the world all sane people take his name with reverence and request and where Allah Almighty has commanded His Obedience he has also impressed upon the following of His Beloved Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). When Allah is remembered by His creation, then the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is also remembered. Allah Himself sends Salaam upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and Commands others to do the same!
 

PROOF No. 11
 

To celebrate the birth of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), with happiness and to praise him, to scent the gathering with perfume and rose water and to lighten the atmosphere with the sweet melody of salaam, is all in all a means to earning reward and great blessing. How blessed is that heart that has, with the fervent warmth of love and devotion, gathered the people at the function of Meelad and made them happy with food, sweets and salaami. Clean and pure are those tongues that speak with high praise of the Great Prophet of Allah.
 
 

In an authentic narration the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says: 'Without doubt I have been sent as a gift of mercy'.
 

PROOF No. 12
 

Allah says in a Hadith-e-Qudsi: Oh Prophet, 'I have made your remembrances, so whosoever remembers thee, in fact has remembered ME'.
 

Allah The Almighty says in the Qur'an:
 
 

In another verse Allah says:
 
 

.
Allama Sayyed Ja'far Barzanji (Allah's Mercy upon him) writes in his book 'Moulood Barzanji'.
 

To stand while reciting salaam upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) or to stand while mentioning the birth events of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is a good action. Leaders of the Narrators have deemed the standing in Meelad Shareef as desired and good. Thus, happiness for him who stands for the respect of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and whose aim and wish is the honour of the Illustrious Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). (Majmua tul-Fatawa, Vol. 2, Page 284).
 

PROOF No. 13
 

In a Hadith-e-Qudsi Allah says: 'Everybody seeks my favour and I seek your happiness Oh Muhammad'.
 
 

Says Adam:" I found in the wideness of paradise Written upon the Celestial Tree (TOOBA), the name of Muhammad!"
 

PROOF No. 14
 

To prepare (niyaz/lungar) food at Meelad-un-Nabi gathering and to feed the people or distribute to them is an action of many learned, leaders, spiritual mentors and stains. Such an action is termed 'mandoob' or 'hasan' i.e. the implementor of such action received great reward.
 
 

HAZRAT SHAIKH Abdul Haq Muhaddith of Delhi (Allah's Mercy upon him) says: The benefits of Moulood-un-Nabi are:
 

1. The rejoicers of Moulood-un-Nabi will enjoy peace and safety that year.
 

2. He will receive glad tidings from Allah of the realization and fulfilment of his wishes and desires. (Majmua tul-Fatawa-Allama Abdul Hay Lucknowi, Page 286).
 

PROOF No. 15
 

In the collections of Hazrat Abdullah Ibni Masood (Allah be pleased with him) is mentioned by him that : 'That which Muslims deem good, it is good in the eyes of Allah.'
(Masnad Ahmed, Tibrani, Durre Mukhtar Vol. 4, Page 32; Majumatul Fatawa Vol. 1, Page 342; Fatawa Azizi Vol. 1, Page 93).
 

PROOF No. 16
 

To hold Mawlid Shareef is one of the great actions to attain nearness to Allah and this is obtained by feeding the people, reciting the Qur'an and by recitation of the praises of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). (Risala Mawlid Page 224, Hassan Ibni Ali Azhari Mudabigui - Risala Hasnul-Maqsad fi Amalil-Maulud, Page 22 - Allama Jalaluddin Suyuti).
 

PROOF No. 17

In Makkah Mukarrama, Madina Munawwara, Yemen, Persia, Egypt, Basra, India, Pakistan and other country's people, during Rabi ul awwal or other months, celebrate with great splendour Prophet's Day and hold Meelad gatherings, where Qur'an is recited, the Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) praises are sung, food is fed or distributed - people engage in all this with magnitude and purpose.
 

PROOF No. 18
 

Ibni Abil Majd says: ' Oh lover of the Prophet, immerse yourself in his love and perfume your tongue by his remembrance, and care not about the rejecters, because the sign of Allah's LOVE is the love of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)'.(Kitab Jauhar-ul-Jur, Page 30).
 

Hazrat Ali (Karamallahu wajhahu) says: 'The Holy Prophet is more dear to us than our wealth, our children, our fathers, our forebears, our mothers, and more dear to us than cold water at the time of severe thirst.' (Kitab Jauhar-ul-Jur, Page 30).
 

PROOF No. 19
 

Allama Maulana Abul-Khattab Maghribi (Allah's Mercy upon him) one of the renowned Ulama, wrote the first book on Mawlid which he named 'Kitabul-Tanweer fi Moulod Basheerin-Nazeer', wherein, during the 7th Century Hijri, he writes this narration:
 

"Hazrat Abdullah Ibni Abbas reported that one day at his home he was discussing with others the events of the Birth of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and the listeners were enhanced by what they heard, they thanked Allah and sent Durood upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). At this time the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)came to them, suddenly, and said to them: My intercession for you is made accepted." (At-tanweer, Page 25).
 

From this is proven that the Companions of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) loved and believed in establishing Meelad-un-Nabi and invited people to listen to the events of the Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) life and his birth.
 

Rejecters of Meelad, dishonourers of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) should take heed of this action of this great Companion of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), his cousin, the great Qur'anic commentator, Hazrat Abdullah ibni Abbas (Allah be pleased with him), and repent from their bad beliefs

. ALLAH, The Almighty, says:
 
 

PROOF No. 20
 

It is reported by Hazrat Abu Darda (Allah be pleased with him) that he accompanied the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) to the house of Hazrat Aamir Ansari (Allah be pleased with him) where he was relating to his children and his tribe, whom he gathered, the events of the Birth of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and repeated: 'This is the day, this is the day.'
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) exclaimed: 'Definitely Allah has opened His doors of Mercy upon thee, and all the Angels Beseech Allah for thy forgiveness; He who follows your action (Establishes Meelad-un-Nabi) he shall enjoy acquittance'.(Kitabut-Tanweer fi Maulad Basheerin-Nazeer, Page 25).
 

By the words: 'This day, this day', is understood that it was the special day of the celebration of the Holy Prophet's Birth, that is, the 12th of RABIUI AWWAL, and Hazrat Aamir (Allah be pleased with him) was reciting Mawlid Shareef with special feeling.
 

PROOF No. 21
 

A narration from Sahih Muslim:
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) was asked about the fasting on Mondays which he observed. The Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) answered: It is the day I was born and it is the day revelation first descended upon me. (Ad-durarul-Munazzam, Page 139).
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) did not command the fasting on Mondays but observed it himself as it was the day of his Birth and the day of commencement of revelations, thus this day had special significance for the Holy Prophet (peace be upon him), thus his fasting on that day. So whoever commemorates his birthday and rejoices is the recipient of great good and reward.
 

To hold Meelad Shareef on a fixed day, to invite, to gather, to celebrate and to establish it,

to distribute food and sweets is completely in accordance with the Code of Islam. Prayers, fasting, Friday prayers, the two Eids, the Pilgrimage and all obligations and actions are on fixed days and times. The acceptors of Meelad have reckoned the permissibility of fixation of the function on a certain day in view of the fixed fast of the 10th of Muharram. This deduction is completely correct.
 

PROOF No. 22
 

Allama Jamal Hanafi, Mufti of Makkah Mukarrama (Allah's Mercy upon him) was questioned that: Every year during the month of Rabi ul-awwal Shareef the celebrations in honour of the Prophet's birthday are held, what is your ruling? Is it commendable, as many learned have ruled, like Imam Jalaluddin Suyuti, or is it a bad innovation?
 

ALLAMA Jamal Hanafi (Allah's Mercy upon him) replies: 'Mawlid Shareef is from among the good innovations'.In support hereof Allama Jamal gives reference of Imam Abu Shammah and Imam Sakhawi (Allah's Mercy upon them). Imam Abu Shammah was the mentor of Allama Nawawi and Allama Imam Sakhawi was the mentor of Allama Mulla Ali Qari Hanafi (Allah be pleased with them all).
 

Maulana Abdur-Rahman Siraj, Mufti of Makkah Mukarrama was asked the same question.

Here is his answer:
 

"Meelad Shareef is a Permissible action, that is, a good innovation. The greater majority of the predecessor learned men of Islam have ruled that Meelad Shareef is an action that is commended.
 

PROOF No. 23
 

HAZRAT SHAIKH Abu Bakr Bisouni Maliki (Allah's Mercy upon him). Mufti of Makkah, in attestation of Hazrat Shaikh Jamaal's ruling, writes:
 

"I am informed of this question and whatever the Hanafi Mufti of Makkah has clarified, is correct, and definitely in concurrence with the truth".
 

PROOF No. 24
 

In support of the fatwa, Hazrat Allama Muhammad Saeed Baseel (Allah's Mercy upon him). Sha'fi Mufti of Makkah Muazzama, writes:
 

"To celebrate Moulood-un-Nabi is an innovation, however it is an excellent innovation because it comprises of kindness towards the poor, Qur'anic recitations, increased remembrance and Durood Shareef, display of happiness and shows love for the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). And all this is an extreme displeasure for the dirty hearted and hateful dishonourers of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) from among the astray, heretics, disbelievers and polytheists."
 
 

PROOF No. 25
 

Grand Mufti of the Hanafites at Makkah Muazzama, Allama Shaikh Abdullah Siraj (Allah's Mercy upon him) writes:
 

"The standing in honour at the time of the mention of the Holy Prophet's (Sall Allahu alaihi wa Aalihi wa Sallim) Birth has been in practice for generations by the great leaders and the judges of Islam, regardless of any opposer thereof, and have established it. Thus it is a commendable act."
 

The words of Abdullah Ibni Masood (Allah be pleased with him) is sufficient:
 
 

PROOF No. 26
 

Allama Jamaal, Mufti of Hanafis at Makkah Muazzama writes: "To stand at the mention of the Prophet's Birth, has been pronounced a commendable action by a group of learned, as it is a good innovation."
 

PROOF No. 27
 

Allama Shaikh Siraj (Allah's Mercy upon him) writes: "To stand at the mention of the Prophet's Birth is permissible and commended just as the learned of Makkah and Madina, Persia and the followers of the four Imams in Egypt have preferred."

PROOF No. 28
 

Grand Mufti Hazrat Allama Muhammad Saeed Baseel of the Shafi's writes:
 

"The standing in respect of the Birth remembrance of the Holy Prophet (peace be upon him), some learned say it is commendable, and others rule it is a good innovation."
 

PROOF No. 29
 

Mufti of Hambalis at Makkah Muazzama, Shaikh Khalf ibni Ibrahim writes:
 

"Standing at the mention of the Holy Prophet's Birth event is a practice of the learned and people of blessing, as this standing indicated the great honour and respect for the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), and standing for ones parents, for people of knowledge and leaders of nations is in accordance with the Sunnah."
 

PROOF No. 30
 

Hazrat Maulana Allama Hussain ibni Maliki, Grand Mufti, writes:
 

"Many learned have ruled commendable the standing in respect at the mention of the Holy Prophet's Birth."
 

PROOF No. 31
 

In the ruling of Maulana Allama Muhammad Omar ibni Abi Bakr Raees, Mufti of Sha'fi, Makkah Mukarrama, is stated:
 

"The standing at the mention of the Prophet's Birth has been commended by the learned of Islam and it is good because the honour and respect of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is obligatory upon us."
 

PROOF No. 32
 

Hazrat Allama Mufti Uthman Hassan Dimyaati Shafi writes from Makkah Mukarrama in his fatwa:
 

"During Mawlid Shareef, to stand at the mention of the Prophet's Birth, in respect is without doubt commendable, acceptable and permissible, and there is no doubt that the one who does it receives great reward and blessing."
 

PROOF No. 33
 

The same Allama further writes that: 'Hazrat Allama Ibni Hajar (Allah's Mercy upon him) states in the book 'Al-Munazzam', that:
 

"All ways and manners of honour and respect towards the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim),wherein there is no partnering in Allah's Godhood, is permissible according to those whose eyes Allah has enlightened."
 

And now appropriately, Allama Buseeri (Allah's Mercy upon him) says:
 

"Say not what the Nasaraa (Christians) say about their Prophet - There besides, praise the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), however you want". (Addurarul-Munazzam, Page 181 -187).
 

PROOF No. 34
 

Allama Ibni Hajar in his book 'Maulidatil-Kabeer' writes: To stand at the mention of the Prophet's Birth is something the Ahle-Sunnat wal Jamaat have all agreed upon, as being a commendable action.
 

And the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says:
 

"My followers do not concur upon misguidance and the Hand of Allah is upon the group; and he who deviates, deviates towards the Fire. (Tirmizi). (Moulidatil-Kabeer, Page 85).

PROOF No. 35
 

Allama Ibni Hajr states at another place:
 

"It is proven from the Sunnah to stand for others besides the Holy Prophet (peace be upon him) , thus in honour of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) it is permissible in the first instance. The proof hereof is the command to stand the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)gave in respect of Sa'ad ibni Ma'az."
 

With this Hadeeth with reference of Imam Nawawi, Imam Baghawi and Allama Khattabi (Allah's Mercy on them) state: "To stand for one's leader, or just ruler, or teacher, is a beloved action."
 

The acceptance of the repentance of Ka'b ibni Malik is related by himself:
 

"I departed to present myself at the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), and when I entered the Prophet's Mosque I saw him sitting with the Companions around him, whereupon Talha ibni Ubaidullah, on seeing me, stood up, and shook hands with me and

congratulated me upon my repentance!" (Moulidital-Kabeer, page 93).
 

PROOF No. 36
 

Rejecters of this standing (dishonourers of the Holy Prophet) argue that the Prophet (peace be upon him) forbade the Companions to stand out of respect for him, thus to stand in Meelad Shareef is undesirable and forbidden. A very weak narration of Ibni Majah is quoted as proof (by the rejecters) which is:
 

"Abu Amamah reports that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) came out upon us leaning upon a stick, and we stood up for him; so then he said: do not stand as foreigners stand for each other."
 

According to all the learned of Hadith this narration has been classed as 'weak' (da'eef)

and 'Mud-taribus-sanad'. 'Da'eef' means:
 

• Among the narrators anyone is less intelligent.

• The narrator's memory is weak.

• Any of the narrators is found to have bad habits or is ignorant.

• If any of the narrators have been omitted.

• Any of the narrators have been decried by the people.

'Mud-taribus-Sanad' is when:

• Narrators have differed about the narration or the actual spoken words of the Hadith.

• The narrator has included his own words with the Hadith.

• The narrator does not remember the proper sequence of all the preceding narrators.

• The narrator does not remember correctly the actual spoken words of the Hadith.

To act on such a class of Hadith is not permissible.
 

In the side-commentary on Mishkaat Shareef, Volume 4, page 64, is recorded that: 'the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) was unhappy about the standing because of his extremely humble nature and to give lesson to the habits of the proud and arrogant. The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says: "Me and the God-fearing of my followers are displeased with extravagance."
 

PROOF No. 37
 

Imam, Muhaddith Baihaqi (Allah's Mercy upon him), Hazrat Imam Ghazali (Allah's Mercy upon him) Abdullah ibni Haj Makki and Allama Muhaddith Ahmed Qustulani (Allah's Mercy upon him), all state that:
 

'It is permissible to stand for the sake of honour and respect'. It is reported in an authentic Hadith that when Hazrat Sa'd ibni Ma'az came to the Holy Prophet (peace be upon him) upon the back of his animal, the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) commanded:'stand for your leader and take him down'. (Bukhari Shareef).
 

Thus it is that Hazrat Ibni Qutaiba (Allah be pleased with him) state in the book 'Fathul-Bari', the commentary on 'Bukhari', Volume 25, Page 657, that to stand for any brother is permissible and not forbidden.
 

Hazrat Imam Khattabi (Allah's Mercy upon him) says that to stand for one's chief or just leader or parents, or a student's standing for an aalim, is 'mustahab' (beloved action).
 

PROOF No. 38

In an authentic Hadith reported by Hazrat Abu Huraira (Allah be pleased with him), he says: The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) was seated with us in the mosque and speaking to us. When he rose to depart, we all rose with him and remained standing until he entered any of the houses of his wives. (Mishkaat-Kitabul-Adaab, Vol. 4, Page 66).

PROOF No. 39
 

In yet another authentic narration recorded by Hazrat Aisha - wife of the Holy Prophet -(Allah be pleased with her), she says:
 

"When Hazrat Fatima, the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), he stands and he takes her by the hand, kisses her and seats her on his place of sitting and when the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) visits Hazrat Fatima (Allah be pleased with her) she stands, takes him by the hand, kisses him and seats him in her place of sitting".(Tirmizi, Abu Daud, Ibni Habbaan and Hakeem authenticate this Hadith).
 

It is clearly proven through this Hadith that to stand for a brother, an elderly, a learned person, parents, a teacher, a mentor, and to stand in respect and honour at Meelad functions, in Sunnat. Thus, if anyone is against this standing in respect at Meelad gatherings or turns his back and runs away therefrom, or tells others not to attend such gatherings, then such a person, according to the Ahle-Sunnat wal Jamaat, is a great sinner, and according to some learned, he is one who has sworn the Holy Prophet (Allah Protect us, Allah Forgive us!).
 

PROOF No. 40

When, for once the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) stopped the Holy Companions (on whom be peace) from standing for him, then the Great Hazrat Hassan bin Thabit, (Allah be pleased with him), poet of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), for whose assistance Hazrat Jibraeel (Angel Gabriel)used to descend, became sad and told all the companions that `when the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) comes then all of you must stand with me in his honour and respect`. All of them were sitting and waiting when the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) arrived, and as they all stood up, Hazrat Hassan bin Thabit read the following lines:
 
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) did not withhold his beloved companions (on whom be peace) from standing but smiled and departed. (Al-Mabsoot, Vol., Page 470).
 
 

PROOF No. 41
At the end of Meelad Shareef the people stand and hold their hands clasped in front of them in honour and respect and in Urdu or Arabic verse they send salaam upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and address him with the word "YA"(Oh!). All this is acceptable and permissible in the Shariat of Islam. The usage of the word "YA" is not a shirk, nor is there any fear of shirk, nor is it sinful, nor by any way is there negation of belief. In fact to say:
 

"YA NABI, YA RASOOL, YA HABEEB, YA MUHAMMED", these are Holy words and to send salaam upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) with them is an excellent action. Such people are recipients of great reward and they are rightful receivers of intercession.
 

PROOF No. 42
 
 

The word 'YA' and 'AY' are for addressing. The one who is addressing is called 'MUNADAA' and the addresser is called 'MUNADEE'. If the munadaa has the quality of

hearing then the addressing would be 'real', like calling a person who is present: YA SAID,"OH ZAID", YA AHMED, "OH AHMED", YA MUHAMMAD "OH MUHAMMAD", and if the 'Munadaa' cannot hear then the addressing will be metaphorical, like: OH SKY! OH EARTH! ON MOUNTAIN!
 

In the book 'Sharah Jami', which is a set book for the Maulvi Degree, it is written:
 

'Munadaa' means to address or call the attention for real, like: Oh Zaid! or metaphorically,

like Oh Sky! Oh Earth! Because the person or the thing is established which can be addressed then the word of address is affixed to it. By this general law of Arabic grammar is known that it is not necessary for the addressed to hear, to permit the addresser to use the word 'YA'.
 

Thus to call YA RASOOL, YA NABI, YA HABEEB, YA MUHAMMED is permissible even if the contention is that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) cannot hear. When it is permissible to address the sky and earth and mountains, then to address the master of both worlds, how can it be not permissible? It is not shirk to say 'YA', nor is it negation of belief, but in fact in it is definite reward and great recompense.
 

To say it is shirk to say Ya Nabi, Ya Rasool, Ya Habeeb, is not proven from any Qur'anic verse, nor the Sunnah, nor from any book of belief or law, nor from the words of learned and spiritual leaders, but in fact from the Hadith and the jurists of Islam and from the books of Islam's learned, there is enough proof of the permissibility of saying YA NABI, YA RASOOL, and those who claim it is shirk, then it is as a result of their unclean minds and astray beliefs.
 

PROOF No. 43
 

'Whomsoever has any need then he must make proper ablution and make two rakaats optional prayers and make this duaa: Oh Allah! definitely I beseech of Thee my need and I turn to Allah through thee in this my need so that it may be realized. Oh Allah! this is my need and accept the intercession of the Holy Prophet (peace be upon him) in my favour.' (Hisnul-Haseen, Page 109 - reported by Tirmizi, Nisai, Ibni Majah, Hakim).
 

Oh claimers of shirk and kufr, look, in clear words in this Hadith is commanded the usage

(YA MUHAMMAD) and forever this prayer is established by the Holy Prophet (peace be

upon him) for the benefit of the entire Ummat. this is a befitting proof for the permissibility of calling out YA RASOOLALLAH, YA HABEEBALLAH, YA NABIYALLAH, YA MUHAMMAD.
 

PROOF No. 44
 

In the book Jilaul-ifhaam by Allama ibni Qayyim, the student of ibni Taymiyya, this Hadith is recorded and all the Muhadditheen and learned accept that this is a very authentic narration:
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says: 'There is none that blesses and salutes me but that his voice reaches me'. The Holy Companions (On whom be peace) then required: 'Oh Prophet, will thou hear even after thy passing away? The Holy Prophet replied: Yes, and even after I pass away!

It is for this reason that all people of the Ahle Sunnat wal Jamaat address the Holy Prophet
(Sall Allahu alaihi wa Aalihi wa Sallim) in the second person present, that is they send salaam saying 'YA'.
 

PROOF No. 45
 

In another Hadith the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says:
 

'There is no servant of Allah who sends Durood upon me but that I hear him wherever he may be'. (Kitabus-salaat wal bashar - Imam Firozabadi, author of Lugaate - Qamoos).
 

PROOF No. 46
 

Allama Ahmed 'Qustulani (Allah's Mercy upon him), commentator of Bukhari Shareef, writes in his book 'Mawahib-Ludunya', Imam Muhammad ibni Haj Makki (Allah's Mercy upon him), writes in his book 'MADKHAL':

'There is no difference between the states of life and death of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) in his seeing his entire ummat and his cognisance of their states and their intentions and their minds, and this is clear to him; there is no secret thereof to him!' (Mawahib, Page 32, MADKHAL, Page 21).
 

The lovers of the Holy Prophet(Sall Allahu alaihi wa Aalihi wa Sallim) in their thousands, from every corner of the earth, clasp their hands in respect and stand and remove their shoes, and with great humility send gift salaams to the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim):
 
 

PROOF No. 47
 

In an authentic Hadith is narrated: 'Follow the major Group, for whoever deviates from them, will be alone banished to the Fire'. (Ibni Majah, Mishkaat Vol. 1, Page 84).
 

PROOF No. 48
 

In a very authentic Hadith: 'My Ummat do not concur upon deviation, Allah's Hand is upon the Group, and he deviated towards the Fire'. (Mishkaat Shareef, Vol. 1, Page 83).

To say that the Meelad-un-Nabi function, the salaam and qiyaam (standing) and the food is a bad innovation, is a very severe deviation of the rejecters, and it is irreligious and a great sin.
 

In fact many learned and the true lovers of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) have rules that such a one (rejecter) is a 'Shatim-ur-Rasool' (abuser of the Prophet).

PROOF No. 49
 

Surah Ahzab, Verse 55: 'Definitely Allah and His Angels send Durood upon the Prophet, Oh Ye who believe, send Durood upon him and Salaam as is befitting'.

In the comment on this verse the great mujaddid Hazrat Allama Maulana Husain Kashifi (Allah be pleased with him), who on the direction of an 'Unseen inspiration', commenced on the 1st Muharram of the year 897 Hijri the 'Tafseer Husaini', writes from Persia with great humility and respect in honour of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), and with the word 'YA' sends Durood and Salaam, thus:
 
 

PROOF No. 50
 

When the verse 'Innallaha wa malaaikatahu' was revealed, the Holy Companions (on whom be peace) enquired: 'Oh Messenger of Allah, making Salaam to you we know, but how do we send Durood upon thee? The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) then

taught them Durood-e-Ibrahim. Allama Qustulani (Allah's Mercy upon him), the commentator of Bukhari Shareef, writes that by the words 'Sallimu-Tasleema' is meant: Say (As salaamu alaika) - Peace be upon thee, Oh Prophet! That is, Oh Muslims, send salaams upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) using terms of address in the present.

The Holy Companions (peace be upon them) said: 'Oh Prophet salaam we know, that is, we always address the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) in the present and say:
 

(Al-Qustulani - Vol. 9, Page 82).
 
 

PROOF No. 51
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says in an authentic Hadith: 'Definitely there are many angels of Allah that sojourn the earth and bring the salaam of my ummat to me'.(Narrated by Nisai and Ibni Habban).
 

PROOF No. 52
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says that: 'Allah The Almighty has placed at my grave an Angel who Allah has granted the power of hearing all creation, thus, whosoever, until the Last Day, sends Durood and Salaam upon me, then this angel relays it to me with the senders and his fathers name, that such, the son of such, has

recited blessings upon thee'.
 

Hazrat Allama Sakhawi recorded this Hadith in his book 'Badee'.
 

By this Hadith is known that such amicable addresses as YA RASOOL, YA NABI, YA HABEEB are also reported to the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) by the Angels.
 

PROOF No. 53
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says: Whenever anyone sends me Salaam, then Almighty Allah returns my soul to my body (Allah Grants me the sender's attention), and I myself return his Salaam'. (Narrated by Abu Daud).
 

By this Hadith is proven that if anybody says YA NABI SALAAM ALAIKA, YA RASOOL SALAAM ALAIKA, YA HABEEB SALAAM ALAIKA, SALAWAATULLAH ALAIKA, the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) himself hears and returns the Salaam of the sender!
 

PROOF No. 54
 

Hazrat Allama Maulana Ali Qari (Allah's mercy on him), who is a great jurist of the Hanafites and also a Muhaddith, writes in his book 'Sharah Shifa Shareef:
 

'Without doubt the soul of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) presents itself in the houses of Muslim!'
 

It is for this reason Muslims stand in respect when reciting Salaam upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and address him in the present.
 

Allah the Almighty Commands in the Qur'an: 'An honour and respect the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)!' (Surah Fatah, Verse 8).
 

In another Qur'anic verse: 'He who has obeyed the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim), has indeed obeyed Allah'.
 

PROOF No. 55
 

Besides, after the Maghrib azaan, it is permissible, in a loud voice, to send salaam to the Holy Prophet like:
 
 

Allama, Mufti of Islam, Jallaluddin Suyuti (Allah's Mercy upon him), writes in his book 'Husnul-Muhasirah' and Allama Mufti Shaikh Sakhawi (Allah's Mercy upon him)mentions it in his book 'Qaulil-Badee'.
 

'... the salaam after azaan was introduced by the order of Sultan Salahuddin ibni ALMUZAFFAR ibni Ayoob in the year 700 Hijri. This is a good innovation and commendable action, the executor thereof shall reap great rewards.
 

Thereafter it (Salaam) became instituted after the Maghrib azaan, too. (Durre-Mukhtar, Vol.1, Page 181).
 

PROOF No. 56
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says: 'I hear the Durood of those who love me and I recognize them' (from Dalailul-Khairaat, Page 2).
 

Thus it is that people stand and recite salaam because of the attention and presence (Haazir wa naazir) of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim).

PROOF No. 57
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) says: 'Whenever any of you enter the mosque first send salaam upon the Nabi and thereafter say: 'Oh Allah open the doors of thy Mercy upon me'.
 

And whenever any of you leave the mosque then first send salaam to the Nabi, and thereafter say: 'Oh Allah open upon me the doors of thy Bounty'. (Reported by Abu Daud, Nisai - Hisnul - Haseen, Page 52).
 

By this Hadith is proven that one should think of the presence (haazir and naazir) of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and send salaams. There is respect and honour of the Holy Prophet herein.
 

PROOF No. 58
 

In the famous book of jurisprudence, Durre-Mukhtar Vol. 1, Page 228, is explained:
 

The 'Tashahud' (dua read in the sitting position of namaaz) must be read in the present and not as the repetition of an event such as took place during the Me'raj when the 'Tashahud' was revealed.
 

In fact one must know and read 'Tashahud' and recite Allah's Praises then make present (haazir) the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and say 'Assalamu alaika ayyahannabiyu ...',then the salaam upon the present congregation and the pious peoples, and then the testament of the Oneness of Allah and the Messengership of the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim). This then constitutes the 'Tashahud '.
 

Thus in namaaz we are guided to say in the present: Assalamu alaika ayyahannabiyu, that is, in the middle of Allah's Worship (namaaz) we are told to make salaam and realize that the Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is present! Then indeed out of namaaz it is permissible in the first instance.
 

The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) himself hears this salaam and in return himself answers. And this is proof for his presence and for the standing respectfully, when sending salaam.
 

PROOF No. 59
 

Now, is forwarded the words and sayings of the great learned and pious leaders and spiritual mentors of the Ahle-Sunnat wal Jamaat, who have all addressed the Holy Prophet

(Sall Allahu alaihi wa Aalihi wa Sallim), as 'haazir' and 'naazir' (present and seeing) and in their daily prayers and wazeefas called out YA RASULALLAH, YA HABEEBALLAH, YA NABIYYALLAH.
 

Hazrat Maulana, Mufti Shah Abdul Aziz of India Muhaddith of Delhi, calls out, mindful that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is haazir and naazir, from Madressa Raheem Baksh in Delhi, saying:
 

PROOF No. 60
 

Hazrat Allama Muslihuddeen Shaikh Saadi (Allah's Mercy upon him) from Shiraz, beholding the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) as 'haazir' and 'naazir', with great humility, and standing with respect - he reads:
 
 

PROOF No. 61
 

Hazrat Allama Jami (Allah's Mercy upon him), accepting from Shiraz the 'haazir and naazir' Prophet of Allah, with great humility asks for help, calling out and addressing thus:
 
 

PROOF No. 62
 

Hazrat Shaikh, lover of the Prophet, Imam Muhammad ibni Saeed Buseeri (Allah's Mercy

upon him), accepting the Holy Prophet as 'haazir' and 'naazir' in front of him, addressed in the present, humbly seeking help:
 
 

PROOF No. 63
 

Hazrat Imam Zainul-Abidin, son of Hazrat Imam Husain (Allah be pleased with him), Martyr of Karbala, imprisoned, knowing the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) is 'haazir' and naazir', calls to his illustrious grandfather from prison in the present, thus:

PROOF No. 64
 

Imam Aazam Hazrat Abu Hanifa (Allah be pleased with him), Imam of all Ahle Sunnat wal Jamaat, knowing the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) as 'haazir', with great respect and honour, calls from Kufa thus:
 
 

MOLVI QASIM NANOTVI
 

PROOF No. 65
 

Maulvi Qasim Nanotvi, founder of Deobandi school, bathed and with ablution, with both hands clasped, lowered shoulders, bowed head and bare feet, accepting the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) as 'haazir' and 'naazir' in front of him, calls for help thus:
 
 

PROOF No. 66
 

Haji Imdadullah Muhajir Makki, spiritual mentor of noted Deobandis, himself a lover of Meelad-un-Nabi and Salaami and Qiyaam, understands the Holy Prophet (peace be upon him) as 'haazir' and 'naazir', and with great respect and humility, recites:
 
 

PROOF No. 67
 

Khwaja Sayyed Hasan Sanjeri (Allah's Mercy upon him), student of Hazrat Khwaja Nizamuddin Aulia (Allah's Mercy upon him) from Delhi, accepting the Holy Prophet (peace be upon him) as 'haazir' and 'naazir', addresses the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) in the present:
 
 

PROOF No. 68
 

Hazrat Maulana, Murshadana, Khwaja Shamsut-Tabrizi (Allah be pleased with him),teacher to Hazrat Maulana Jalaluddin Rumi (Allah's Mercy upon him) beholds the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) 'haazar' and 'naazir', in his presence, calls out with great love:
 
 

PROOF No. 69
 

HAJRAT KHWAJA-E-KHWAJAGAAN, KHWAJA MUEENUDDEEN CHISHTI, AJMERI, from Ajmer, seeing the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) 'haazir' and 'naazir', in front of him, addresses in the present thus
 
 

BY ALL THESE PROOFS have been clearly established that to think of the Holy Prophet

(Sall Allahu alaihi wa Aalihi wa Sallim) as being 'haazir' and 'naazir' (present and seeing), and to address him with the word 'YA', is an action of great good and an opportunity for spiritual elevation.
 

Lovers and Honourers of the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) address the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) only in the present, that is, with the word 'YA'.
 

All the learned of the Ummat have concerned on the fact that to address or call the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) with the word 'YA' and viewing him as 'haazir' and 'naazir', is permissible and productive of great reward.
 

Great men of learning stated:
 

'THERE IS NO FAITH IN HIM WHO HAS NO LOVE FOR THE Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) AND HE HAS NO RELIGION WHO HAS NO CLEAR FAITH ABOUT THE Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)'.
 

Without doubt after 'TARWEEHA' (after every four rakaats during Taraweeh prayers) for the Imaam to lift his hands up and make duaa loudly (Commonly known as 'Fateha'), in the Shariat of Islam, it is completely permissible. There is no forbiddance against it, and that which Islam does not forbid, can never become forbidden.
 

In a Hadith is reported: 'Dua is the kernel (essence) of worship'. (Reported by Tirmizi). Yet in another Hadith: 'Dua is in fact worship'. This authentic Hadith is recorded by Abu Daud, Nisai and in the Masnad of Imam Ahmed).
 

All jurists and especially the Hanafi jurists and learned have all made permissible, after every four rakaats of taraweeh prayers, dua tasbeeh and tahleel; subsequently in the books 'Tahtawi Shareef' and 'Durr-e-Mukhtar' is stated that after every four rakaats of taraweeh, recites this duaa:
 

'Subhana Malikil Hayyil lazi laa yamootu Subbuhun Quddusun Rabbuna wa Rabbul-Malaaikatu war-Rooh', and thereafter the full duaa of: La ilaha ill allahu Nastagh firullaha wa nas alukal jannah wa na-oozu bika min an naar ...' (Durre-Mukhtar. Vol. 1, Page 326).
 

Besides these duaas, there is permission to read others.
 

Before the sermon on Friday and before the Imam ascends the pulpit to recite 'Tarqiyya' innallaha wa malaaikatahu) the complete verse of the Qur'an, aloud, is, according to Hanafi and Shafi'i Schools, completely acceptable and permissible. In fact all the jurists and the Muhadditheen and all four Imams (Allah be pleased with them), rule it is

permissible.

Imam Abu Hanifa's (Allah's Mercy upon him) two students, Imam Abu Yusuf and Imam Muhammad (Allah's Mercy upon them), who are called 'Sahibain' (the two companions),and whose rulings and jurisprudence constitutes two thirds of the Hanafi School, that if their rulings are ignored, it will make hollow the Hanafi School, have, concerning 'tarqiyya' amended Imam Abu Hanifa's (Allah be pleased with him) saying:
 

Thus in the Hanafi law, according to 'Sahibain' (Allah be pleased with them) it is permissible to recite 'tarqiyya' because the reciter thereof causes the listeners to recite Durood and Salaam upon the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) and this action comes under 'Amr bil Ma'roof' (Commanding of good). This is not only permissible but in fact 'Mustahab' (commended) and an action of great reward, and the opportunity for being a candidate to the Intercession of the Holy Prophet (peace be upon him).
 

(Duraral-Hukkam fi Sharhi), Ghuraril Ahkaam, Vol. 1, Page 137 and Durre-Mukhtar, Vol. 1, Page 379).
 

'Definitely the best of your days is the JUMU'AH, so increase upon me Durood on that day, for without doubt your Durood is presented to me.' The Holy Prophet (peace be upon him) enquired:
 

How will our Durood be presented to thee as thou shalt be dust? The Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim) replied:
 

Indeed Allah has forbidden upon the earth the bodies of the Prophets. That is Allah has forbade the earth to decompose the bodies of all Prophets (Reported by Abu Daud).

IN ANOTHER HADITH Hazrat Anas (All be pleased with him) narrates:
 

'The Prophets are alive in their graves and they engage in prayer'. (Reported by Baihaqi, Fazail-e-Durood Shareef, Page 21).
 

According to SHAFI'I LAW:
 

All jurists of the Shafi'i School state that before Jumu'ah to recite the famous verse Innallaha . . .) is a good action - in fact it is 'Mustahab', beloved and commended. This verse invites each and every 'musalli', each and every Mosque to recite on Jumu'ah day Durood and salaam, and the famous Hadith invites the people to remain silent while listening to the Khutbah.
 

The Shafi'i jurists and learned have even stated that the Holy Prophet (Sall Allahu alaihi wa Aalihi wa Sallim)at Mina on the occasion of the 'Farewell Pilgrimage', directed somebody to silence and congregation before commencement of the sermon. Thus it is then sunnat for the Imam on the Jumu'ah before the Khutbah, to call for silence and the one who recites 'tarqiyya' is doing just that. (Tuhafatul-Muhtaj Vol. 1, Page 276).
 

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