Speech in the Al Maulid An Nabawi Asy Syarif Cel­e­bra­tions 1439H /​2017: Con­clud­ing Speech

Ever since Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah was sent as Basyi­ran Nadzi­ran [the one who gives good news and warn­ings] to the com­mu­nity of Makkah Al Mukar­ramah, the dear­est land to him, the peo­ple who denied his Risalah were unable to stop him from con­vey­ing the rev­e­la­tion from Allah Al Jalil Al A’la, despite promis­ing him the most desir­able plea­sures. They then launched the fiercest attack against his hon­oured and hon­ourable self Sol­lal­lahu ‘Alaihi Wasal­lam, in the form of accu­sa­tions which were pre­vail­ing in that era. They called him a poet, a sor­cerer, a per­son inflicted by witch­craft, a mad man, a per­son who car­ried fables of the past, and other accu­sa­tions. Allah Sub­hanah abol­ished these accu­sa­tions by reveal­ing hon­ourable verses which pro­tected Al Musthafa Al Mujtaba Solawat­ul­lahi ‘Alaih from what­ever they claimed. These hon­ourable verses also raised him to the high­est sta­tus of human per­fec­tion as the Seal of the Prophets and the Mas­ter of the Mes­sen­gers ‘Alai­him Solawat­ul­lahi Ajma’in.

Eras passed, and the attacks towards the Muham­madi Posi­tion con­tin­ued as they take dif­fer­ent forms accord­ing to the era. Nev­er­the­less, it did not take long before the attacks died down and with­out much effect because the ‘Ulama of Mus­limin were alert and aware about all the spe­cial­ties of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawatullah.

How­ever, about five cen­turies ago, an Islamic ide­ol­ogy appeared and cracked the ranks of the Mus­limin; both ‘Ulama and the pub­lic. The peo­ple of this ide­ol­ogy pro­claimed their love for An Nabi ‘Alaihi Solawat­ul­lah and their Iman in his Risalah Al Kha­timah [Final Mes­sage]. How­ever, their Ijti­had was based on their own inter­pre­ta­tions to the extent of for­bid­ding Tawas­sul [seek­ing inter­ces­sion] to Allah Ta’ala through His Habib and His Musthafa ‘Alaihi Solawat­ul­lah. They also for­bade Istighasah [seek­ing sal­va­tion] through An Nabi Solawat­ul­lahi ‘Alaih in times of hard­ship and mis­for­tune. Besides, they for­bade other aspects of Al Qad­haya Al Muham­madiyah [the Muham­madi Mat­ters] such as Al ‘Ismah Al Kami­lah [the Com­plete Pro­tec­tion] and made Az Ziyarah Asy Syari­fah [the visit to his hon­ourable palace] dif­fi­cult. More cun­ningly, they pre­sented this ide­ol­ogy as though Al Qad­haya Al Muham­madiyah dam­age the Islamic ‘Aqi­dah of Tauhid and that the per­son doing so would have com­mit­ted Syirik to Allah Ta’ala unin­ten­tion­ally. We acknowl­edge that the peo­ple of this ide­ol­ogy have the right to dif­fer in their opin­ion and vision, and the right to imple­ment their views within their cir­cles. How­ever, we con­demn their efforts in impos­ing these views upon the entire Ummah by instill­ing fear, accus­ing oth­ers of Kufr and threat­en­ing any­one who do not share their ide­o­log­i­cal under­stand­ing or fol­low them under their banner.

As the peo­ple of this Islamic ide­ol­ogy place the prin­ci­ples of Iman per­tain­ing to Az Zat Al Muham­madiyah in a con­text in which a per­son would fall out of the reli­gion of Islam, we have to return this issue to its right­ful place as reflected in the first book of Al Wat­siqah Al Baidha’. In the con­text of build­ing the ‘Aqi­dah and not for con­test­ing in a debate, this book men­tions that Allah Rab­bul ‘Alamin has cho­sen Sayyidul Basyar Muham­mad as the Seal of the Prophets, thus Allah Sub­hanah has made him the entrance to Tauhid. Hence, who­ever wishes to embrace the reli­gion of Islam by only wit­ness­ing that there is no God except Allah, with­out wit­ness­ing that Sayyi­dana Muham­mad is the Mes­sen­ger of Allah, he is not included amongst the Muslimin.

There­fore, the Seal of the Prophets ‘Alaihi Afd­halus Solati wa Atam­mut Taslim is the entrance to Tauhid, and never will he be the entrance to Syirk for any­one amongst the exis­tents. This is because Allah Sub­hanah has pro­tected him from all of mankind through the text of Al Quran Al Karim such that no one would glo­rify him exces­sively beyond the posi­tion of Al Makhluq Al Aqdas [the most sacred cre­ation], the pure wor­ship­per of Allah Al Jalil Al Akram.

It may appear in the minds of some intel­lec­tu­als that our con­cern for Al Qad­haya Al Muham­madiyah has made us pris­on­ers of the past and divert­ing us away from solv­ing the great­est and most fun­da­men­tal chal­lenges faced by the human, nations and the Ummah. Since the frag­ments of these assump­tions have reached us, we view that it is nec­es­sary for us to answer the ques­tion, “Why is Al Usrah Al Dan­daraweyah con­cerned about Al Qad­haya Al Muham­madiyah Solawat­ul­lahi ‘Alaih?”

We shall say:

Firstly, indeed our con­cern about Al Qad­haya Al Muham­madiyah is not to defend the sacred Tarikh [his­tory]. Rather, it is a task which is rel­e­vant in the present day because An Nabi Al Ummi ‘Alaihi Solawat­ul­lah is not only alive in his ‘grave’ like the other Prophets and Mes­sen­gers. Instead, he Solawat­ul­lahi ‘Alaih has a role and func­tion in the lives of the Mu’minin today, every day until the end of time and in Akhi­rah. From here, indeed we are con­cerned about Al Qad­haya Al Muham­madiyah to remove the cur­tains of time and the veils of neg­li­gence so that every Mus­lim can com­plete his reli­gion by estab­lish­ing a direct con­nec­tion of Al Irt­ibat [bind­ing] with the per­son of the per­fect one Solawat­ul­lahi ‘Alaih whom Allah Al Jalil Al A’la has defined him with unique­ness in his spe­cial­ties. With this bind­ing, the Murtabit [per­son who Irt­ibat] can enjoy every­thing that is ben­e­fi­cial for his reli­gious mat­ters and his worldly affairs.

Sec­ondly, indeed our con­cern about Al Qad­haya Al Muham­madiyah is not to find the divi­sion and sep­a­ra­tion between us and the Mus­lims whose con­cepts towards the spe­cial­ties of Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah are dif­fer­ent from ours. This is an issue which many peo­ple may neglect. Indeed, Al Usrah Al Dan­daraweyah is con­cerned about these Qad­haya Al Muham­madiyah (such as Al ‘Ismah, At Tawas­sul and Al Istighasah) not in the con­text of Khi­laf, but to enable Mus­lims to ben­e­fit from Al ‘Athaat Al Muham­madiyah [the Muham­madi Gifts]. It is a con­text to inform every Mus­lim that if his prin­ci­ples and con­nec­tion with the self of Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah is right, it would guar­an­tee him close­ness to this great per­son and that his hopes would be heard by this great per­son. He would obtain gifts, assis­tance and inter­ven­tions that will trans­form dif­fi­cult sit­u­a­tions into the most pleas­ant ones, whether in reli­gious mat­ters or worldly affairs.

After pro­vid­ing these two answers, some lis­ten­ers might ask, “A per­son who lis­tens to your words will see that the true prin­ci­ples of Iman per­tain­ing to Az Zat Al Muham­madiyah are present-​day works to you. So what value-​add can Al Usrah Al Dan­daraweyah offer to the dia­logues about Al Qad­haya Al Muham­madiyah which have been ongo­ing for the past hun­dreds of years?”

We shall say: Indeed, the hori­zon of value-​adding is open in front of Al Usrah Al Dan­daraweyah and in front of the oth­ers from Jam’u Insan Muham­mad Sol­lal­lahu ‘Ala Sayyid­ina Muham­mad. How­ever, it is suf­fi­cient for me to men­tion two con­tri­bu­tions. The first one revolves around the space of ‘Aqi­dah per­tain­ing to the Wij­dan [emo­tion cen­tre of the Ruh], while the sec­ond one revolves around the space of ‘Aqi­dah per­tain­ing to Ma’rifah [knowledge].

The first con­tri­bu­tion: Ini­ti­at­ing the love for An Nabi in works that serve the Ummah.

Indeed, the love for An Nabi Al Ummi ‘Alaihi Ajmalu Solatin wa Afd­halu Taslim is a por­tion and a con­di­tion of Iman. Hence, Iman does not enter the heart of a per­son if he does not love the one whom Allah Al Jalil Al A’la loves most, and Iman of a Mu’min is not com­plete if he does not love An Nabi Al Aghla Sol­lal­lahu ‘Alaihi Wasal­lam more than his self, his child, his par­ent and all humans. This is a Qad­hiyah Islamiyah [Islamic Mat­ter] that has been firmly estab­lished through the sacred texts.

From here, the con­tri­bu­tion of Al Usrah Al Dan­daraweyah does not revolve around empha­siz­ing the love for An Nabi Al Aghla Solawat­ul­lahi ‘Alaih (because it has been firmly estab­lished as how we have pre­sented). Rather, it revolves around explain­ing the essence of this noble love, and then ini­ti­at­ing it in works that serve the Ummah. The fol­low­ing four para­graphs shall clar­ify on the start­ing points for this under­stand­ing and initiation:

1. Indeed, the love for An Nabi ‘Alaihi Solawat­ul­lah, a require­ment of Syari’ah, is a love within the Wij­dan which comes from the ‘Aqi­dah of a per­son. One of the essen­tial essences of this love is that it is insep­a­ra­ble from the per­son in all of his con­di­tions, and that it makes his deal­ings at work, his inter­ac­tions with peo­ple and all his behav­iours be in accor­dance to every­thing that has been brought by An Nabi Solawat­ul­lahi ‘Alaih. This is because he Solawat­ul­lahi ‘Alaih is the Quran that walks on earth, and the tol­er­ant reli­gion of Islam turns together with him towards any direc­tion which he turns to. There­fore, the love for An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam is not a love of emo­tions which is lim­ited within a person’s feel­ings where it can increase and be seen when his noble name Solawat­ul­lahi ‘Alaih is being men­tioned in ses­sions, but sub­sides in the mar­kets dur­ing busi­ness and trans­ac­tions or when being flanked by the world when inter­act­ing with the spouse, child, neigh­bour, teacher, col­league, com­pan­ion or passer-​by.

2. Indeed, when the love for An Nabi ‘Alaihi Solawat­ul­lah resides within the heart of a per­son, it offers him with hon­ourable traits and spreads him across the vast­ness of the Ummah because it is the love for Sayyidul Ummah [Mas­ter of the Ummah] and Za’imul Ummah [Guar­an­tor of the Ummah] ‘Alaihi Solawat­ul­lah. As such, it takes the per­son out of the con­fine­ment of his ego to the wide­ness of con­cern towards all the Mu’minin and to the vast­ness of Rahmah to the entire exis­tence, the whole uni­verse and all its creations.

3. The hon­ourable Sahabah loved the per­son of Sayyidul Basyar the Seal of the Prophets ‘Alaihi Afd­halu Solatin wa Atammu Taslim. Hence, this noble love pro­pelled their abil­i­ties and strength, revealed their capa­bil­i­ties in knowl­edge and work, and drafted the traits of their iden­ti­ties and per­son­al­i­ties. They had dived in the seas together with him Sol­lal­lahu ‘Alaihi Wasal­lam and they were together with him in every mat­ter. They strived with their lives, their wealth, their time and what­ever they had in order to serve his Risalah Al Muham­madiyah Al Kha­timah [the Final Muham­madi Mes­sage] in spread­ing Islam and unit­ing Mus­limin. Today, when we men­tion about the great Sahabah and Sahabiyyat Rid­hwan­ul­lahi ‘Alai­him Ajma’in, we are able to see the great love of each one of them through their great works and sit­u­a­tions. Indeed, they are truly “Rijalun lahum A’mal” [men who exe­cuted great tasks].

4. Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah does not leave any mat­ter with­out com­plet­ing it. In the pre­vi­ous para­graph, we saw the works which were launched from the abil­i­ties of the per­son­al­ity and the capa­bil­i­ties of knowl­edge within the human in order to serve the Ummah. Thus, Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah com­pleted this work by draw­ing the closed bracket whereby the work shall be launched based on the needs of the Ummah. This work is wait­ing for a per­son to come for­ward to exe­cute it. Thus at times, he Solawat­ul­lahi ‘Alaih would say, “Who­ever does so and so shall obtain so and so.” Sim­i­larly, when del­e­ga­tions from dis­tant coun­tries came to him Solawat­ul­lahi ‘Alaih and were in need of a teacher, a Faqih [scholar of Fiqh] or a Qadhi [judge], he would turn to his Sahabah and choose a suit­able per­son for such works. Due to that, Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah has shown us that as how there are “Rijalun lahum A’mal”, there are also “A’malun laha Rijal” [spe­cific works for spe­cific men]. Here, we should inform that we do not con­fine the works of the great Sahabah and Sahabiyyat only under the term “Rijalun lahum A’mal”. I seek for­give­ness from Allah Ta’ala and seek to Him so that we do not become those who are unjust. Rather, most of their accom­plish­ments were launched based on the needs of the Ummah whereby as far as we know, there was no spe­cific work occur­ring within the Ummah except that it had a spe­cific man to exe­cute it.

The sec­ond con­tri­bu­tion: Intro­duc­ing about Al ‘Athaat Al Muham­madiyah and the keys of assis­tance from them.

Indeed, there are many ‘Athaat Muham­madiyah. They are spe­cial­ties which Allah has defined for him Solawat­ul­lahi ‘Alaih. Al Wat­siqah Al Baidha’ has shown us some of them in its first and sec­ond books, and that the key to each of these ‘Athaat is con­nected to one aspect of Al Qad­haya Al Muham­madiyah. From here, Al Usrah Al Dan­daraweyah con­tributes in intro­duc­ing a Mus­lim to some of these ‘Athaat and their keys. It is suf­fi­cient for me to men­tion three of these keys which are con­nected to three aspects of Al Qad­haya Al Muham­madiyah. They are At Tawas­sul to Allah Ta’ala through His Rasul and His Musthafa Sol­lal­lahu ‘Alaihi Wasal­lam, abun­dantly recit­ing Salawat upon him Sol­lal­lahu ‘Alaihi Wasal­lam and Al Irt­ibat with his self Solawat­ul­lahi ‘Alaih.

1. At Tawas­sul and its key to a Divine Gift as an hon­our for An Nabi Al Aghla Sol­lal­lahu ‘Alaihi Wasal­lam: Indeed Allah Ta’ala has made a cause for every­thing and a path for every cause. How­ever, the causes may be obstructed from a per­son and the paths may be devi­ated from him. Thus if he Tawas­sul to Allah Jalla Sya’nuh through His Rahmah for the exis­tents Solawat­ul­lahi ‘Alaih, Allah Al Jalil Al Akram sim­pli­fies the causes and eases the paths, as an hon­our for An Nabi Al Akram Sol­lal­lahu ‘Alaihi Wasallam.

2. Abun­dantly recit­ing Salawat upon An Nabi Sol­lal­lahu ‘Alaihi Wasal­lam saves a Mu’min from the sit­u­a­tions of the Divine Tests: Indeed Allah Ta’ala has wanted to place all the Mu’minin in sit­u­a­tions of tests in order for Him to test the truth­ful­ness of their Islam, the real­ity of their Iman, the strength of their prin­ci­ples and the power of their patience. Thus who­ever abun­dantly recites Salawat and Salam upon him Sol­lal­lahu ‘Alaihi Wasal­lam, Allah Ta’ala per­mits His Musthafa and His Mujtaba Sol­lal­lahu ‘Alaihi Wasal­lam to take his hand, hence he becomes suc­cess­ful in any sit­u­a­tion of the test.

3. Al Irt­ibat with the self of Sayyidul Basyar Sol­lal­lahu ‘Alaihi Wasal­lam light­ens the mis­for­tune when the des­tiny comes: When Allah Sub­hanah wants to inflict all the Mu’minin with a great mis­for­tune at a par­tic­u­lar time or a par­tic­u­lar place, the des­tiny descends with the weight of a moun­tain. From the Hon­ourable Divine Gift for An Nabi Al Karim ‘Alaihi Solawat­ul­lah, Allah Ta’ala reveals the beauty of his Wilayah [Gov­er­nance] Solawat­ul­lahi ‘Alaih over the Mu’minin. Thus with the eyes of His par­don, Allah Jalla ‘Ulah looks at every­one who Irt­ibat with the self of Al Musthafa Al Mujtaba Sol­lal­lahu ‘Alaihi Wasal­lam, hence Allah Ta’ala soft­ens His des­tiny with His Qadar. There­fore, the des­tiny of mis­for­tune descends upon them with the weight of a mos­quito wing.

As such, indeed Al Usrah Al Dan­daraweyah trans­lates its love for An Nabi Al Aghla ‘Alaihi Solawatu Rab­bi­hil Jalilil A’la and its Ma’rifah about Al ‘Athaat Al Muham­madiyah into the abil­ity to actively exe­cute works that ben­e­fit the coun­try and the Ummah. This then leads to progress, civ­i­liza­tion and human­ity, and grows Rahmah, com­pas­sion, love and good­ness. Hence, this enables us to defeat the forces of dark­ness that are filled with hate, hatred, harsh­ness, vio­lence and terrorism.

I con­clude by saying:

Indeed, the con­cep­tual work on the great­est Islamic Qad­haya spe­cial­ized for Sayyidul Basyar Muham­mad Rasu­l­ul­lah ‘Alaihi Solawat­ul­lah requires a re-​study on the sacred texts, as well as research and inves­ti­ga­tion into the books of the pre­de­ces­sors that extend across a span of 14 cen­turies. Due to that, it is a work which requires the estab­lish­ment of a net­work par­tic­i­pated by every­one who is con­cerned to defend these Qad­haya Al Muham­madiyah. From here, Al Usrah Al Dan­daraweyah aspires to form a plat­form to ease all ‘Ulama and other per­sons to par­tic­i­pate in it and to learn about the jour­ney, the phases and the accom­plish­ments of this work. We strive to “con­nect the minds” of each other, not only to com­mu­ni­cate. This is because com­mu­ni­ca­tion would only open the minds of some peo­ple and at the same time their iden­ti­ties remain as they are, whereas “con­nect­ing the minds” would incor­po­rate all the minds together to form a sin­gle great mind whereby its think­ing process moves towards one direc­tion that expresses the heart of the Mus­lim Ummah and rises with its chal­lenges within the universe.

This speech was addressed by Al-​Amir Hashem ibn Al-​Fadl ibn Al-​Abbas El Dan­darawy, Sumuwwul Amir of the Tribes and Familes of Al Usrah Al Dan­daraweyah and Head of the Inter­na­tional Dan­dara Cul­tural Cen­tres. To under­stand more about the two roles of Rasu­l­ul­lah ‘alaihi Solawat­ul­lah, Al Irt­ibat and Al Usrah Al Dan­daraweyah, please click here to read Trans­la­tion of Al Wat­siqah Al Baidha’ For­ma­tion and Model © 2013

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