And Indeed, everyone rejoices except for Shaytan and his counterparts, because:

Iblis cried loudly four times, first when Allah declared him as cursed, second when
he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and
fourth when Surah al-Fatiha was revealed
[Ibn Kathir in Al Bidayah wan-Nihayah,
Volume No. 2, Page No. 166]

We have not sent you but as a

“Mercy to the worlds”
(Surah al-Anbiya, 21:107)

Hence without any shadow of doubt arrival of Prophet(Peace & Blessings be upon
him) is a mercy not only upon us but all worlds and creations of Allah azza
Wajjal,thus we should rejoice as ordered in Qur'an (10:58)

Say: "In the bounty of God. And in His Mercy, in that

"LET THEM REJOICE”:

that is better than the (wealth) they hoard
(Surah Yunus, 10:58)
Imam Ibn al-Jawzi (rah) explains 10:58 in his Tafsir:
ad-Dhahak narrated from Ibn Abbas (ra) that Bounty mentioned in this verse means Knowledge (i.e of
Qur'an and Tawhid) whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al
Maseer fi Ilm at Tafsir, (4/40)]
Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:
Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam) [Tafsir Al-Bahr
al Muheet, (5/171)]
Imam Jalal uddin Suyuti (Rahimuhullah) says:
Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy
means Muhammad (Salallaho alaihi wasalam) Allah Ta'ala said: We have sent thee not but as Mercy to
Worlds (Al Anbiya: 107)[As-Suyuti in Dur al Manthur (4/330)]
Allama Alusi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi
wassalam) Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu
Wassalam)[Al-Alusi in Ruh al Ma’ani (11/141)]

Qur'an States:
That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty (62:4)
Hadrat Abdullah Ibn Abbas (Radhi Allah) explains
“Allah is of infinite bounty” as:
(Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad (pbuh); and it is also
said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the
Messenger and Scripture to His created beings. [Tanwir al Miqbas Min Tafsir Ibn Abbas]

Qur'an states regarding Yahya (a.s):

So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life
(again)! [Surah al-Maryum, (19:15)]

So the days when Anbiya are born are days of "Tranquility" in sight of Allah!

Qur'an states:
We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into
light, and teach them to remember the “Days of Allah (ِ‫َللا‬ ِِ َّ‫)بِأَي‬."
َِّ ‫ام‬
Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)
What are the Ayyam of Allah?
Imam al-Bayhaqi narrates in his Shu'ab al Iman that Prophet (Peace be upon him) said: The Days of Allah
are his "Blessings and Signs" [Tafsir Ruh ul Ma’ani under 14:5]

Hadith
Book 006, Number 2606: (Sahih Muslim)
Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him)
was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was
sent down to me.
This Hadith is also reported in by Imam al-Bahayqi in his “Sunnan ul Kubra” (Vol. 4, pg. 300 Hadith no
8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet (Peace be upon him) was very happy about the day of his
birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form
of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.

Volume 1, Page No. 241, Hadith No. 448 (Sunnan an Nasai’i)

Hadrat Anas bin Malik (RA) narrates that Prophet (Peace be upon him) while mentioning his journey
of Miraaj explains: Jibreel (a.s) asked me to get off from Buraak at Bethlehem and told me to say the prayer
there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed
at Bethlehem where Isa (a.s) "was born".
Imam al-Bayhaqi (rah) narrated this hadith with a different route too from another Sahabi called "Shaddad
bin Aws (RA). After narrating it he said:

This Sanad is "SAHIH" [al-Bayhaqi in Dalayl un Nubuwah (2/355-356)]

The Prophet’s uncle al-`Abbas (RA) composed poetry praising the birth of the Holy Prophet, in which
are found the following lines: "When you were born, the earth was shining, and the firmament barely
contained your light, and we can pierce through, thanks to that radiance and light and path of guidance."
[Surah Suyutee’s, Husn al-maqsid, Ibn Kathir’s Mawlid, Ibn Hajar’s Fath al-Bari.]
Narrated Syedna Anas ibn Malik (RA): When the Apostle of Allah (s) came to Medina,
the Abyssinians played for his coming due to joy; they played with spears. (Abu Dawud)

Narrated Syedna Al-Bara bin Azib (RA): The first people who came to us (in Medina) were Mus`ab
bin `Umar and Ibn Um Maktum who were teaching Qur'an to the people. Then their came Bilal. Sa`d and
`Ammar bin Yasir. After that `Umar bin Al-Khattab came along with twenty other companions of the
Prophet. Later on the Prophet himself (to Medina) and I had never seen the people
of Medina so joyful as they were on the arrival of Allah's Apostle, for even the slave girls were
saying, "Allah's Apostle has arrived!" And before his arrival I had read the Sura starting with:--
"Glorify the Name of your Lord, the Most High" (87.1) together with other Surahs of Al-Mufassal. (Bukhari)

The hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for
newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather
`Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be
repeated.

If this is not Mawlid… then what is Mawlid ?

Imam Ibn Jawzi (Rahimuhullah) the most strict scholar in al-Jarh wa't Tadeel, even he wrote a
complete book on Mawlid where he said:
In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been
celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits
and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and
Success.[Biyan al Milaad an Nabwi, Page No. 58]

MAWLID HADITH:
MAWLID AT THE TIME OF THE COMPANIONS
Note: The scan of hadith was highlighted by Shaykh Abdullah al-Hussaini al-Hashimi from
Makkah in his work on the Mawlid, may Allah (Most High) reward him abundantly.
The above hadith (from Sunan al-Nasai) is one of the clearest evidences for the permissibility
of the Mawlid, and clearly shows the companions gathering together to thank Allah (Most High)
and give thanks for blessing them with the Prophet (Allah bless him and give him peace).

Are the Mawlid gatherings not what is being described in the hadith?

1. Definition of Mawlid gatherings: It is not a birthday gathering as in the conventional

western sense, but a gathering mentioning the sirah of the Messenger of Allah (Allah bless him
and give him peace) which without saying would include a mention of the blessed birth. These
gatherings usually include recitation of the Quran and singing of Qasaid, the vast majority of them
being held throughout history until today without any haram actions intermixed.

2. Mawlid is an issue of Fiqh not Aqidah: Being an issue of fiqh it was dealt with Muslim
scholars of the past, the vast majority of whom gave the fatwa of its permissibility and it being
recommended. Amongst these giants of Islamic scholarship are Hafiz Ibn Hajar, Imam al-Suyuti,
Ibn Abidin and numerous others including Shah Abd al-Aziz al-Dihlawi. Likewise being an issue
of fiqh which mainstream ulema gave fatwa on, it is not permitted to then condemn those who
attend such gatherings where no unlawful practices take place.

On an Arabic language site an author boldly claim that the permissibility of the Mawlid was only
a minority position in Muslim scholarship and the majority held it to be impermissible?
Did the author accidentally miss the countless verdicts of it being
permitted/recommended throughout the centuries?

3. Two Approaches: Muslim scholars took two approaches to argue for Mawlid gatherings
being permitted/recommended.
First: Mawlid gatherings existed at the time of the salaf but were not known by this name (refer
to the Fatwa of Shaykh Abd al-Hayy al-Luknawi and the hadith above).
Second: Mawlid gatherings in this exact form did not exist at the time of the salaf but their basis
is present in the Shariah which has given scope for them to take place, thus they cannot be
considered as a bad innovation. (This is the approach of Hafiz Ibn Hajar and Imam al-Suyuti).
4. All in a name: If the name of Mawlid gatherings was changed to “Sirah Lesson” where some
qasaid are also sung how many people would find it problematic? Indeed if you were to invite
them to such an event they would probably not even notice they were actually attending a
Mawlid. This is the approach I have seen being taken in Madinah al-Munawwarah where outside
the place of a well known weekly Mawlid a sign reads ‘Majlis al-Sirah al-Nabawiyyah’.
5. Mawlid everyday: Mawlids are held outside of Rabi al-Awwal and some scholars of the past
are said to have held them everyday in the evening in their homes. As with other lessons Mawlid
gatherings are perhaps held once a week due to peoples time commitments and inability to attend
everyday. Thus to argue that they only take place in Rabi al-Awwal is incorrect and misleading.
6. Ignorance: Cutting and pasting long articles on bidah and just repeating the flawed
argument “Did the Prophet (Allah bless him and give him peace) hold Mawlid gatherings” betrays
an ignorance of what the sunnah is.
Our question to such people is: Do you regard the words and tacit approval of the Prophet
(Allah bless him and give him peace) as constituting the sunnah?
If so why have you mentioned only actions?
If you do agree with us with the prophetic words and tacit approval being from sunnah then how
can you claim that organising gatherings where the sirah and qasaid are read is not sanctioned
from the sunnah?
Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,")
Vol. 23, p. 163: "fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa
yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"
"To celebrate and to honor the birth of the Prophet (s) and to take it as an honored season, as some of the
people are doing, is good and in it there is a great reward, because of their good intentions in honoring the
Prophet (s)."
Ibn Taymiyya on meetings of dhikr. It can be found in Vol. 22, page 253 of the Collected Fatwas, King
Khalid ibn `Abdul `Aziz edition ("Majma'a Fatawa Ibn Taymiyya"):
Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to
Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is
not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not?
He replied: Not only is it acceptable but it is good and recommended.”
---

Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn
Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162:
"wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul- 'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna
Laylat ul-'Israai' afdal fee haqq in-Nabee"
"Shaikh ul-Islam Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he
answered, `With respect to the Prophet (s), Laylat al-'Israa' is better than Laylat al-Qadr.'"

Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr,
why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (s)
Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore we say, as Ibn
Marzuq, the renowned student of Imam Nawawi said: "Laylat al-Mawlid is better than Laylat al-
Qadr."
Ibn Qayyim al Jawziyyah, the best and most renowned student of Shaikh ul-Islam Ibn Taymiyya, writes,
on page 498 of "Madarij as-Salikin,"
"Listening to a good voice celebrating the birthday of the Prophet (s) or celebrating any of the holy days in
our history gives peace to the heart, and gives the listener light from the Prophet (s) to his heart, and he will
drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."

Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (s) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to
him. He heard Anas (r) and the Companions praising him and reciting poems while digging before the
famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for
jihad as long as we are living."
Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (s) as the latter
entered Mecca, after which, the Prophet (s) prayed for him. He prayed that Allah support Hassan, another
poet, with the Holy Spirit as long as he would support the Prophet (s) with his poetry. Similarly the Prophet
(s) rewarded Ka'b ibn Zubayr's poem of praise with a robe.
Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (s) to recite
the Qur`an in a melodious way. "
Ibn Qayyim continues, "The Prophet (s) said, `Decorate the Qur'an with your voices,' and `Who does
not sing the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice
is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or
from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking
pleasure in all these other things is also haram."

Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (s)" which was spread far
and wide. That book mentioned the permissibility and recommend-ability of celebrating the Mawlid.
Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (s) birth is a magnificent, noble, blessed and holy night, a night of bliss for the
believers, pure, radiant with lights and of immeasurable price."

Ibn Kathir says in his "Mawlid," page 30: "The Prophet's (s) uncle al-'Abbas (r) composed poetry praising
the birth of the Prophet (s), in which are found the following lines: `When you were born, the earth was
shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance
and light and path of guidance.'"
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (s) praised his own name and
recited poetry about himself in the middle of the battle of Hunayn in order to encourage the Companions
and frighten the enemies. That day he said (s): "Ana an-Nabee, laa kadhib Ana ibn `abd al-Muttalib"
meaning: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"
The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:

What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his
Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi
Ul Awwal and they should not be left empty.

He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank
Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul
Anbarah min Mawlid al Khayr ul Barah, Page No. 12]

Khalil Ahmed Sahranpuri in Al-Muhannad broke all barriers when he said:: What are we,
not even a single Muslim can consider Dhikr of birth of Prophet (saw), rather dhikr of his
shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al
Muhannad, Page No. 60, Question No. 21]

al-Imam an-Nawawi’s shaykh, head of the famous Syrian school, Dar al-Hadith al-Ashrafiyyah, the
great Shafi`i jurist and traditionist, Abdur Rahman ibn Ismail, well-known as Abu Shamah. He states in his
Risalah,
“And among the best innovated actions in these times are those actions that take place every year coinciding
with the birth of the Prophet (sallAllahu alayhi wasallam) such as charity, good deeds, personal
beautification, joy, and so forth, as they speak of love and reverence for the beloved Prophet (sallAllahu
alayhi wasallm)…”
Hafiz ibn Hajar al-Asqalani’s shaykh, Sirajud Din Umar ibn Raslan ash-Shafi`i. In al-Mawaz wal
Iitibar, Al-Miqrizi mentioned that Shaykh al-Bulqini, his sons, and the judges of the four madhahib of his
time, would all attend the mawlid of the Prophet (sallAllahu alayhi wasallam).
The renowned commentator of al-Imam al-Bukhari’s Sahih, Hafidh al-Dunya, Allamah Ibn
Hajar al-Asqalani. In addition to the above, his student al-Imam as-Suyuti related that he opined that if
the mawlid only consists of good actions, then it will be considered a good innovation.

In his Fatawa, Al-Hafiz as-Sakhawi mentions that even though the mawlid was not practiced by our
pious predecessors, it still holds great virtue. As-Sakhawi also authored a mawlid.
Al-Imam al-Qastalani asks Allah in his al-Mawahib al-Laduniyyah to shower His mercy upon the people
who celebrate the birth of the Prophet (sallAllahu alayhi wasallam).
Allamah Ibn Hajar al-Haytami, who’s views represent the opinion from which fatwa is given in the
Shafi`i school, approves of the mawlid in his al-Fatawa al-Fiqhiyyah al-Kubra.

Imam Jalal al-Din al-Suyuti had written a treatise on Meelad-un Nabi called:
"Hasnul Maqsid Fi Amalil Maulid"
in which he stated that such a celebration is certainly permissible and Mustahab.

Imam Al-Hafiz Al-Suyuti in his famous book

"Al-Hawii Lil-Fatawii" allocated a special chapter on that topic and named it

"The Excellence of Objective in Celebrating the Mawlid"

Where he said: The question under consideration is what the verdict of the Shari'ah on celebrating the Holy
Birthday of the Noble Prophet (sallal laahu alaihi wasallam) during the month of Rabbi-ul-Awwal. From
the point of view of Shari'ah is this a praiseworthy action or a blameworthy one? And do those who arrange
such celebration receive blessings or not?

He said: "The reply to this question is that in my view the Meelad Shareef (Celebration of the Birthday of
the Noble Prophet sallal laahu alaihi wasallam) is in fact such an occasion of happiness on which people
assemble and recite the Holy Qu'ran to the extent that is easy. Then they relate the prophecies concerning
the appearance of the Noble Prophet (sallal laahu alaihi wasallam) that have been transmitted in Ahadith
and Athar, and the miraculous events and signs that took place on his birth. Then food is set before them
and according to their desire they partake thereof to satisfaction. This festival of celebrating the birthday of
the Noble Prophet (sallal laahu alaihi wasallam) is a Bid'ah Hasanah (good innovation) and those
arranging it will get blessing, since in such a celebration is found the expression of joy and happiness at the
greatness and eminence of the Noble Prophet (sallal laahu alaihi wasallam) and his birth".

Wahhabis Note:
And he confided to his friend, shaykh Abd al-Qadir al-Shadhili, that he saw the Prophet (peace be
upon him) in the waking state, saying to him, ‘Oh Shaykh of the Hadith!’ So he said, ‘Oh Messenger of
Allah, am I of the people of Paradise?’ so he (peace be upon him) said ‘yes.’ ‘Without prior punishment?’ So
he said ‘yes.’

Abd al-Qadir al-Shadhili asked him, ‘How many times have you seen the Prophet (peace be upon
him) while awake?’ He replied, ‘Seventy-some times.’

Imam Abdul Wahhab al-Sha’rani said,

‘I saw in Shaykh Jalaluddin al-Suyuti’s own handwriting a letter preserved with his companion
Shaykh Abd al-Qadir al-Shadhili, to someone who had asked his intercession with Sultan Qaytbay.

Its text is as follows:

“Know my brother that I have been united with the Messenger of Allah (peace be upon
him) until now, seventy five times in which I both saw him and spoke to him, in a waking
state. And if it were not for my fear that I will be veiled from him (peace be upon him) if I approach the
rulers, I would have entered the Citadel and interceded for you with the Sultan. But I am a man among
the servants of his hadith, peace be upon him, and I need him to show the (true) hadiths
that the hadith scholars have deemed to be weak, as correct, and that is undoubtedly of
greater benefit than assisting you, my brother.”

I hope people with Intelligence realise the point I am making here Imam al- Suyuti saw the Blessed Prophet
more than 70 Times!
Why had he written a treatise on Meelad-un Nabi called: "Hasnul Maqsid Fi Amalil Maulid" in which he
stated that such a celebration is certainly permissible and Mustahab?

Wahhabis have always opposed Meelad-un Nabi celebration and had no further proof to offer in support of
their argument, other than saying that it is a Bid'ah do not Celebrate it's an Evil Innovation.

Salafis are asked to bring forward a categorical hadith in

which Prophet(Peace be upon him) forbade Mawlid, remember to
prove something haram you need a more stronger proof whereas even silence goes in favour of
us Sunnis due to this following hadith:
Abu Darda (RA) narrates that the Prophet (salallaho alaihi wasalam) said: Whatever Allaah has
permitted in His Book is Halaal, whatever He has forbidden is Haraam, "AND ANYTHING OVER
WHICH THERE IS SILENCE IS PARDONED" so accept the pardon of Allaah, for Allaah cannot
be forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64].[Imam
Haythami in Majma uz Zawaid 1:171, Hadith No. 794]
Imam Haythami (rah) said: It is narrated by Al-Bazzar and Tabarani in his Kabir
with "Hassan chain having reliable narrators"

This hadeeth is also classified as Sahih by Nasir ud-din Albani in his Silsilat as
Sahihah (5/325)

Q) Mawlid is Bidat al Dhalalah (blameworthy innovation), Prophet (Peace be upon him) said in
rigorously authentic ahadith that All bidahs are misguidance and all misguidance are in the fire.

Answer: This hadith is not general but rather specific as classical scholar Imam Ibn Hajr
al Haythami (rah)explained:
That which is narrated in Hadith that All innovations are eviland all evil are in hell fire, This
hadith will be applied for Bidat al Muhrima (i.e. category of haram innovations only)not
others. [Al Haytami in Fatawa al Hadithiyyah, Volume No.1Page No. 109, Published by Dar ul
Fikr, Beirut, Lebanon]

Secondly, such terminology is used in Shariah many times, for example Quran states:

"Verily you and what you worship apart from

Allah are the fuel of hell"
(Qur'an 21:98)

We all know that Jesus is worshiped by Christians, now if we make this ayah general
then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min
Dhalik),therefore we have to understand the reality behind words of Prophet (Peace
be upon him), the Bidahs which Prophet forbade were all new innovations which contradicted
shariah, the dalil for this could be found in Sahih Bukhari
---
On The Day of The Holy Prophet’s Birth?

1) Allah made the Ka’aba lean in prostration towards the place of the noble birth.
2) Allah caused the idols to fall down.
3) Allah extinguished the fires of Persia.
4) Only male children were born on that day.
5) The skies were illuminated.
6) Paradise was further decorated on this occasion.
7) Allah removed drought from Mecca, turned the earth green and made the trees bear fruit, and
blessings came to the Quraish from every direction
8) Allah stopped sending down torments.
9) He sent down the maidens of Paradise to give company to Syeda Amina (RA).
10) He sent down Angel Gibreel to carry the Holy Prophet, and announce his birth all over the world.
---

Shaytan’s throne was overturned so that it hung downwards and he fell off it. The angels then caught
hold of him and imprisoned him for forty days in the forty seas. Finally, he contrived his escape, and he
came up to the Mount Abu Qubais and let out a mighty scream.
Hearing him yell, all the devils and Ifrit came flying and gathered round, asking him,
“What is it with you that you scream so loud?”
Iblis answered them, “Such a terrible destroyer has been sent down upon you as you have
never known or seen before. What is more, against this plague there is no remedy.”

The devils were all shocked, and asked, “Who is it?”

Shaytan replied, “It is the Prophet Muhammad {s}, mighty and glorious, the son of Abdullah, son of
Abdul-Muttalib who is born in Mecca tonight. He has the power to demolish all idols and defeat all unbelief
in the whole wide world. He will bring the Light of Islam and spread the faith from east to west; no place
will remain on earth where the call of Unity has not been heard, and the unbelievers will be smitten and
abased. No trick and no deception will prevail against his influence. The scripture he will bring will watch
over his nation, and his religion and law will remain valid and in place until the Day of Judgment, his
followers being assured of the Lord’s forgiveness and grace.” So he said and let out another terrible scream.
---

In tafsir Ruh al-Bayan, Shaykh Isma`il Haqqi relates the following hadith from Ibn `Abbas
(RA) :
“One time, the Prophet (SALLALLAHU ALAIHE-E-WA-SALLAM) went out of the Masjid, and as he went
out, he saw Iblis approaching. The Prophet (SALLALLAHU ALAIHE-E-WA-SALLAM) said, “What brought
you to the door of my Masjid?” Shaytan said, “I came by [order of] Allah (SWT).”

Note here that even Iblis believes in Allah (SWT) and he is a Unitarian (muwahhid).

Q: If Iblis is a believer, why then did he not make prostration (sajda) to Adam (AS)?
It was because he refused to accept prostrating himself before anyone. From pride and arrogance he
disobeyed, and for that reason Allah (SWT) cursed him.But thought Iblis disobeyed Allah, it did not alter is
belief in Allah (SWT).He was muwahhid and he remains one.
He knows that Allah (SWT) is the Creator of all, without partner.
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We narrated from our Damascus teachers, through the Hafiz Ibn Tulun of Damascus with his chain through
the Hanbali masters of al-Quds who emigrated to Damascus, from the hadith master `Abd al-Ghani al-
Maqdisi (d. 600) in his book Dhikr al-Nar (Mention of Hellfire) – may Allah Most High protect us from it
– with his chain Anas b. Malik (Allah be well-pleased with him), that the Holy Prophet (upon him
blessings and peace) said:
“The first to be dressed with a garment of fire will be Iblis. He shall place it on his brow and drag it behind
him. So will his progeny after him. And he will be crying out: ‘O my self-destruction!’ and they will be
calling out ‘O our self-destruction!’ and so on until they stop over Hellfire saying ‘O our self-
destruction!’
Then it will be said to them:
{Call not that day for one destruction, but call for many destructions!} Surat al-Furqan 25:14“
[Narrated by Ahmad and al-Bazzar in their Musnads with a sound chain according to al-Haythami, also by
Ibn Abi Shayba in his Musannaf.]