Hakim Abū Īsa Muwwakkil Al Amrekī

We don't celebrate the Prophet's birthday ﷺ because: ● There's not a single Āyah in the Qurʿān endorsing this celebration. ● There's not a single ḥadīth from the Messenger of Allāh ﷺ endorsing this celebration, whether authentic or inauthentic. ● There's not a single Athar from any of the Companions regarding this celebration, whether authentic or inauthentic. ● The Messenger of Allāh ﷺ did not celebrate it during his lifetime, nor did any of his Companions or family members establish it for him. ● This celebration was non-existent during the lifetime of the four rightly guided Caliphs (Abū Bakr, ’Umar, ’Uthmān and ’Ali). ● It was non-existent during the lifetime of the four great Imāms (Abū Ḥanīfah, Mālik, Shāfi’ē and Aḥmad). ● It was non-existent during the lifetime of the first three generations; concerning whom the Prophet ﷺ said: ((خيرُ الناس قَرْنِي، ثم الذين يَلُونَهُم، ثم الذين يَلُونَهُم)) “The best generation is my generation, then those who come after them, then those who come after them.” As such, we say as Imām Mālik raḥimahullāh said: ما لم يكُن يومئذ دِينًا، فلن يكون اليوم دِينًا. “Whatever was not part of the religion then, will not be part of the religion today.” 💡We know for sure that the Messenger of Allāh ﷺ did not pass away until Allāh had completed the religion and perfected the blessing upon him, as Allāh said: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا} “Today I have perfected for you your religion, and completed My favour upon you, and have chosen for you Islam as a religion.” 💡And he ﷺ warned us against innovating new practices into the religion, as he ﷺ said: ((مَن أَحدثَ في أَمرِنا هذا ما ليس مِنه، فهو رَدٌّ)). “Whoever introduces into this matter of ours something that is not part of it, will have it rejected.” ▪️ In summary, those who permit/celebrate the Prophet’s birthday have no evidence whatsoever from the Qurʿān, Sunnah, Consensus, action of the Companions, or correct analogy (Qiyās). And if you are still in doubt, then please answer the following four questions: 1️⃣ Is celebrating the Prophet's birthday an act of obedience or disobedience? ▪️ If you say it is an act of disobedience, the discussion ends here. ▪️ And if you say it is an act of obedience, then move onto the next question: 2️⃣ Did the Prophet ﷺ know about this act of obedience or was he ignorant of it? ▪️I don't think you will accuse the Prophet ﷺ of ignorance; because this is Kufr. Hence the discussion ends here. ▪️But if you say he knew about it, then we move onto the next question: 3️⃣ If he knew about it, did he ﷺ convey it to his Ummah? ▪️ I don't think you will accuse the Prophet ﷺ of concealing part of the message while Allāh ﷻ has said: {يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ وَإِنْ لَمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ} “O Messenger, convey what has been sent down to you from your Lord, and if you do not do so, then you have not conveyed His message.” ▪️ And if you say he conveyed it, then we say, where is the evidence? If you produce some evidence, then we move onto the final question: 4️⃣ Is it conceivable that the first three generations of this Ummah were ignorant of these evidences while you are more knowledgeable than them?! Or did they know about it and avoid acting upon it, but you were guided to act upon it?! We ask Allāh ﷻ, Lord of the Great Throne, to guide us all to the truth and the straight path. May Allāh’s peace and blessings be upon our beloved Prophet and Messenger, Muḥammad ibn ’Abdullah, his family, his companions, his wives, and whoever follows his guidance until the Day of Judgment.

May Allah pardon us for our shortcomings and increase our Emaam, Ameen. Ibrahim al-Taymī (rahimahu’Allah) said: “Two things cut the pleasure of the worldly life from me: remembering death and remembering the standing before Allah, the Most High.” [At-Tadhkirah bi Ahwal al-Mawta wa al-Akhirah, p. 125]

“However, if the reports of the astronomers agree upon it, they are hardly mistaken. Despite this, no Sharʿī ruling follows merely from their report, for the eclipse prayer for the sun and moon is not performed unless we observe it.” Majmūʿ al-Fatāwā (24/258). He goes on to explain that if a person considers the astronomical report likely to be correct and consequently prepares himself at that time to observe the eclipse, this is commendable as a form of hastening to obedience to Allah. Thus, the calculation can be used to know when to look, while the prayer itself remains attached to observation. Shaykh ʿAbdul-ʿAzīz ibn Bāz رحمه الله likewise explained: “فعلق ﷺ الأمر بالصلاة والدعاء والذكر والاستغفار برؤية الكسوف، لا بخبر الحاسبين” “He ﷺ therefore attached the command to pray, supplicate, remember Allah and seek forgiveness to the observation of the eclipse, not to the reports of the astronomers.” He further said: “ويعلم أيضا أنه لا يشرع لأهل بلد لم يقع عندهم الكسوف أن يصلوا؛ لأن الرسول ﷺ علق الأمر بالصلاة وما ذكر معها برؤية الكسوف، لا بالخبر من أهل الحساب بأنه سيقع، ولا بوقوعه في بلد آخر” “It is also known that it is not legislated for the people of a land in which the eclipse has not occurred to pray, because the Messenger ﷺ attached the command to pray, and the other acts mentioned with it, to observing the eclipse — not to the astronomers reporting that it will occur, nor to its occurrence in another land.” Majmūʿ Fatāwā wa-Maqālāt Mutanawwiʿah (15/133). Accordingly, astronomical calculations may be used to alert people to the possibility and timing of an eclipse so that they can look for it. However, the prayer itself is connected to observing the eclipse. Thus, if an eclipse is predicted astronomically but is not actually observed in the locality, the eclipse prayer is not commenced merely on the basis of the calculation. This also applies where cloud cover or similar conditions completely prevent the eclipse from being observed. The astronomical prediction may establish that an eclipse is taking place above the clouds, but the Prophetic instruction concerning the prayer was attached to its observation: “فإذا رأيتموهما…” “When you see them…” ━━━━━━━━━━━━━━━━━━ In conclusion, the Prophetic command is to hasten to the eclipse prayer when the eclipse is observed. Where there is sufficient time to perform both the eclipse prayer and the obligatory prayer within its prescribed time, there is a recognised basis for beginning with the eclipse prayer, since its cause may disappear. If, however, there is a genuine fear that the obligatory prayer will be missed, the obligatory prayer takes precedence. If the eclipse prayer has already begun, it should be shortened where necessary to preserve sufficient time for the obligatory prayer. Finally, the eclipse prayer is connected to actual observation of the eclipse, not merely its astronomical prediction. Thus, the guiding principles are to hasten to the eclipse prayer when it is observed, while at the same time safeguarding the obligatory prayers and ensuring that they are performed within their prescribed times. Abū ʿAṭiyah 29 Ṣafar 1448H

#Dawrah #Summer_Conference Journey Of The Soul 1st of August 2026 https://t.me/masjidsahabah/2190

And I was truly shocked. grown men with a beard, working in a halal meat shop, was saying that they were not fasting because of the heat. Ya Subḥānallāh. Have we forgotten the sacrifices of the Ṣaḥābah? Have they not heard of the hunger endured by the noble Ṣaḥābī Abū Hurayrah رضي الله عنه? There were times when hunger became so severe that he would collapse, yet he remained patient for the sake of Allah, staying close to the Messenger of Allah ﷺ, preserving and learning the hadith that would later reach us generations later. They endured hunger, poverty, hardship, and exhaustion for the sake of this dīn, yet today some abandon fasting because of a little heat. May Allah grant us sincerity, patience, and strength, and allow us to appreciate the sacrifices made by those who came before us. آمين.