Top Nigerian Islamic scholars have condemned as un-Islamic and barbaric the massacre of hundreds of people, mostly women and children, in attacks on three Christian villages south of Jos metropolis, urging authorities to bring the perpetrators to justice.
"The massacre is no doubt a condemnable and abominable act which is totally rejected by the Muslim community," Dr Abdul-Lateef Adegbite, Secretary General of the Nigerian Supreme Council for Islamic Affairs (NSCIA), told IslamOnline.net on March 9.
Some 500 people, mostly Christian women and children, are believed to have been killed in attacks by machete-wielding gangs on three villages on the fringes of Jos, capital of Plateau state.
Abdullahi Shuaib, coordinator of the Conference of Islamic Organizations (CIO), branded the killings as unacceptable and called for holistic probe into the progrom that has left the hitherto beautiful state into a shadow of its old self.
Professor Lakin Akintola, prominent Islamic televangelist and lecturer at the Lagos State University (LASU), said the Muslim community condemns these wanton killings.
Ethnic, Not Religious
Prof. Akintola said the conflict was ethnic and not religious in nature but both divergent faiths of the two tribes get a bad name.
Reference by:http://islamicvoice.com
Saturday, May 8, 2010
Tuesday, May 4, 2010
Tantawi Passes Away
Sheikh Mohamed Sayyed Tantawi, the Grand Imam of Al-Azhar, the highest seat of religious learning in the Sunni world, passed away on March 10, of a heart attack. Sheikh Tantawi breathed his last during a visit to Saudi Arabia to attend the annual King Faisal awards ceremony, reported Egypt's state-run Middle East News Agency (MENA).
The Egyptian TV said Sheikh Tantawi, 81, suffered severe pain while boarding a plane and fell on the stairs. He was rushed to the Amir Sultan hospital in Riyadh where doctors proclaimed him dead of a sudden heart attack.
However, the Doha-based Al-Jazeera TV channel quoted Amr, Sheikh Tantawi's eldest son, as saying that family wanted him to be buried in Saudi Arabia.
In 1996, Egyptian President Hosni Mubarak appointed Tantawi, then the Grand Mufti, as Grand Imam of Al-Azhar, the school established in 359 Hijri corresponding to 971 AD. Al-Azhar first admitted women students in 1961, albeit in separate classes. Also in 1961, subjects in engineering and medicine were added to classes on Shari`ah, the Qur'an and the intricacies of Arabic language.
Reference By: http://islamicvoice.com
The Egyptian TV said Sheikh Tantawi, 81, suffered severe pain while boarding a plane and fell on the stairs. He was rushed to the Amir Sultan hospital in Riyadh where doctors proclaimed him dead of a sudden heart attack.
However, the Doha-based Al-Jazeera TV channel quoted Amr, Sheikh Tantawi's eldest son, as saying that family wanted him to be buried in Saudi Arabia.
In 1996, Egyptian President Hosni Mubarak appointed Tantawi, then the Grand Mufti, as Grand Imam of Al-Azhar, the school established in 359 Hijri corresponding to 971 AD. Al-Azhar first admitted women students in 1961, albeit in separate classes. Also in 1961, subjects in engineering and medicine were added to classes on Shari`ah, the Qur'an and the intricacies of Arabic language.
Reference By: http://islamicvoice.com
US Group decries textbooks on Islam as inflammatory
A series of children's textbooks on Islam contains misleading and inflammatory rhetoric about the religion, inaccurately portraying its followers as inherently violent and deserving of suspicion, according to a Muslim civil liberties group.
The Pennsylvania chapter of the Council on American-Islamic Relations began what it calls a public awareness campaign Wednesday against the "World of Islam" books by Mason Crest Publishing.
"This is not about Muslims being offended," Moein Khawaja, the chapter's civil rights director, said at a news conference. "Filled with incorrect information and deception, these books are contrary to the education mission of schools and libraries."
It was not immediately clear where the series is being used, but Khawaja said complaints from council chapters across the country lead him to believe it is on bookshelves in about two dozen states.
Mason Crest partnered with the Philadelphia-based Foreign Policy Research Institute, which describes itself as an independent nonprofit, to produce the 10-book series. The series is designed for ages 10 and older. Institute vice president Alan Luxenberg, who wrote a book called Radical Islam for the series, defended the texts.
"They're taking things out of context to paint a picture that misconstrues the meaning of the books," Luxenberg said Wednesday.
Reference by: http://islamicvoice.com
The Pennsylvania chapter of the Council on American-Islamic Relations began what it calls a public awareness campaign Wednesday against the "World of Islam" books by Mason Crest Publishing.
"This is not about Muslims being offended," Moein Khawaja, the chapter's civil rights director, said at a news conference. "Filled with incorrect information and deception, these books are contrary to the education mission of schools and libraries."
It was not immediately clear where the series is being used, but Khawaja said complaints from council chapters across the country lead him to believe it is on bookshelves in about two dozen states.
Mason Crest partnered with the Philadelphia-based Foreign Policy Research Institute, which describes itself as an independent nonprofit, to produce the 10-book series. The series is designed for ages 10 and older. Institute vice president Alan Luxenberg, who wrote a book called Radical Islam for the series, defended the texts.
"They're taking things out of context to paint a picture that misconstrues the meaning of the books," Luxenberg said Wednesday.
Reference by: http://islamicvoice.com
Faisal Award Presented - Turkish PM Erdogan leads the honour list this year
Saudi King Abdullah presented awards to this year's winners of the King Faisal International Prize. Turkish Prime Minister Recep Tayyip Erdogan was presented the King Faisal International prize for Service to Islam for the year 2010. In his citation, Abdullah Al-Othaimeen, secretary-general of the King Faisal International Prize, said Erdogan was nominated for the prize by the World Assembly of Muslim Youth. Erdogan, he said, has been given this prestigious award for his role in advancing a series of economic, social and cultural reforms in Turkey besides being a leading Muslim exponent, who "builds rapport between civilizations."
The Prize for Islamic Studies was withheld this year as none of the entries qualified for the award. Each winner of the award received Saudi Riyal 750,000 ($200,000) in cash, a certificate outlining the laureate's work and a commemorative 22-carat gold medallion.
In his acceptance speech, Erdogan said that it was “a distinct pleasure for me to receive the King Faisal Award on behalf of my country and my people." He called for the restoration of peace and security in the Middle East, saying that it disturbs his conscience that "the Middle East is known as a geography of blood and cries."
King Abdullah presented the prize for Arabic language and literature to professor Abdulrahman El-Houari Hadj-Saleh of Algeria and professor Ramzi Mounir Baalbaki of Lebanon. "Professor Hadj-Saleh is recognized for his insightful analysis of Al-Khalil's linguistic theory and its relation to contemporary grammatical thought," said Othaimeen, while reading out the citation. He said that professor Baalbaki's publications in Arabic and English have enhanced Arabic grammar education both in Arab and Western universities and familiarized Western scholars with the fundamental manuscript of Si-Bawaihi, an ancient scholar and founder of Arabic grammar.
The prize for medicine was shared by Prof. Reinhold Ganz of Germany, Prof. Jean-Pierre Pelletier of Canada and Prof. Johanne Martel-Pelletier of Canada. They were honoured for their pioneering works on non-arthroplasty management of degenerative joint disease.
In the science category, Prof. Enrico Bombieri of the United States and Terence Chi-Shen Tao of Australia shared the prize for their distinguished contributions in their respective fields. Bombieri work addresses fundamental and difficult problems in mathematics, said Othaimeen, while Tao is known for his "technical brilliance in the use of the necessary mathematical machinery."
The topics for 2011 King Faisal International Prize were also announced on this occasion. In Islamic studies category, the topic is "socioeconomic aspects in the Islamic world through 16th to 19the century", while in Arabic language category the topic is "renovation trends in Arabic poetry up to the end of the 7th Century Hijri".
In the science category, the Faisal award will be given for outstanding achievements in chemistry, while stem cell therapy is the topic under medicine category. The deadline for nomination is May 1, 2010.
As usual, the ceremony held in Prince Sultan hall in the Al-Faisaliah complex was attended by several Saudi ministers, diplomats and dignitaries.
Reference by:http://islamicvoice.com
The Prize for Islamic Studies was withheld this year as none of the entries qualified for the award. Each winner of the award received Saudi Riyal 750,000 ($200,000) in cash, a certificate outlining the laureate's work and a commemorative 22-carat gold medallion.
In his acceptance speech, Erdogan said that it was “a distinct pleasure for me to receive the King Faisal Award on behalf of my country and my people." He called for the restoration of peace and security in the Middle East, saying that it disturbs his conscience that "the Middle East is known as a geography of blood and cries."
King Abdullah presented the prize for Arabic language and literature to professor Abdulrahman El-Houari Hadj-Saleh of Algeria and professor Ramzi Mounir Baalbaki of Lebanon. "Professor Hadj-Saleh is recognized for his insightful analysis of Al-Khalil's linguistic theory and its relation to contemporary grammatical thought," said Othaimeen, while reading out the citation. He said that professor Baalbaki's publications in Arabic and English have enhanced Arabic grammar education both in Arab and Western universities and familiarized Western scholars with the fundamental manuscript of Si-Bawaihi, an ancient scholar and founder of Arabic grammar.
The prize for medicine was shared by Prof. Reinhold Ganz of Germany, Prof. Jean-Pierre Pelletier of Canada and Prof. Johanne Martel-Pelletier of Canada. They were honoured for their pioneering works on non-arthroplasty management of degenerative joint disease.
In the science category, Prof. Enrico Bombieri of the United States and Terence Chi-Shen Tao of Australia shared the prize for their distinguished contributions in their respective fields. Bombieri work addresses fundamental and difficult problems in mathematics, said Othaimeen, while Tao is known for his "technical brilliance in the use of the necessary mathematical machinery."
The topics for 2011 King Faisal International Prize were also announced on this occasion. In Islamic studies category, the topic is "socioeconomic aspects in the Islamic world through 16th to 19the century", while in Arabic language category the topic is "renovation trends in Arabic poetry up to the end of the 7th Century Hijri".
In the science category, the Faisal award will be given for outstanding achievements in chemistry, while stem cell therapy is the topic under medicine category. The deadline for nomination is May 1, 2010.
As usual, the ceremony held in Prince Sultan hall in the Al-Faisaliah complex was attended by several Saudi ministers, diplomats and dignitaries.
Reference by:http://islamicvoice.com
Monday, May 3, 2010
An Islamic perspective on Interfaith dialogue
These fears, however, are largely unfounded. All religions, including Islam, emphasise common values such as interfaith harmony and cooperation. For example, the Prophet Muhammad advocated reconciliation with other religions, as evidenced by his peace treaty with Jewish tribes in Medina. He also believed in mutual trust between different faith communities, evidenced by the fact that in 615 CE he sent Muslims fleeing persecution from the Meccans to find refuge with the Christian king of Abyssinia, current-day Ethiopia.
Dialogue is not about trying to defeat others, but about understanding and learning about them. The Qur’an insists that the world’s beauty lies in its racial and religious pluralism, otherwise God would not have created it so (10:99 and 5:48). The Qur’an states: “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another” (49:13).
The process of dialogue forces people to examine and reconfirm their own religious identity and to strengthen their own beliefs while respecting those of others with patience and dignity.
In this sense, interfaith dialogue can provide a platform to understand and cooperate with each other. For this dialogue to move forward successfully, representatives of different faiths engaged in active dialogue should agree on the following three principles: forced conversions are not condoned; followers of all religions are free to lead lives in accordance with their own beliefs; and the values inherent in all religions — especially patience and tolerance – that allow their followers to coexist with one another peacefully are respected.
In Islam, these principles are clearly laid out. First, the often quoted Qur’anic verse: “There is no compulsion in religion” (2:256) rejects forced conversions to Islam and provides a fundamental parameter for Muslims to meet peacefully with people of other religions, accepting who and what they are.
Second, the Qur’an acknowledges freedom of religion and religious worship: “Unto you your religion, and unto me my religion” (109:6). This verse clearly forbids Muslims to interfere in other peoples religious affairs and affirms the freedom to live according to one’s faith.
Third, when it comes to exercising patience and tolerance, the Qur’an advises Muslims to interact with non-Muslims for the sake of the common good: "God does not forbid you from being good to those who have not fought you over religion or driven you from your homes, or from being just towards them" (8:9).
These teachings of no compulsion, freedom of belief, and worship and forgiveness have unfortunately been disregarded or overlooked by people keen on creating division.
Those perpetrating violence in the name of religion for their own vested interests will not succeed in creating divisions if others come forward as connectors rather than dividers. Every religion has developed a message around human values of peace, love, tolerance and mutual respect. Interfaith dialogue can build on these commonalities to strengthen the world community of believers and can save religion from being maligned by those bent on destroying it.
Refference By:http://islamonline.com
Dialogue is not about trying to defeat others, but about understanding and learning about them. The Qur’an insists that the world’s beauty lies in its racial and religious pluralism, otherwise God would not have created it so (10:99 and 5:48). The Qur’an states: “O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another” (49:13).
The process of dialogue forces people to examine and reconfirm their own religious identity and to strengthen their own beliefs while respecting those of others with patience and dignity.
In this sense, interfaith dialogue can provide a platform to understand and cooperate with each other. For this dialogue to move forward successfully, representatives of different faiths engaged in active dialogue should agree on the following three principles: forced conversions are not condoned; followers of all religions are free to lead lives in accordance with their own beliefs; and the values inherent in all religions — especially patience and tolerance – that allow their followers to coexist with one another peacefully are respected.
In Islam, these principles are clearly laid out. First, the often quoted Qur’anic verse: “There is no compulsion in religion” (2:256) rejects forced conversions to Islam and provides a fundamental parameter for Muslims to meet peacefully with people of other religions, accepting who and what they are.
Second, the Qur’an acknowledges freedom of religion and religious worship: “Unto you your religion, and unto me my religion” (109:6). This verse clearly forbids Muslims to interfere in other peoples religious affairs and affirms the freedom to live according to one’s faith.
Third, when it comes to exercising patience and tolerance, the Qur’an advises Muslims to interact with non-Muslims for the sake of the common good: "God does not forbid you from being good to those who have not fought you over religion or driven you from your homes, or from being just towards them" (8:9).
These teachings of no compulsion, freedom of belief, and worship and forgiveness have unfortunately been disregarded or overlooked by people keen on creating division.
Those perpetrating violence in the name of religion for their own vested interests will not succeed in creating divisions if others come forward as connectors rather than dividers. Every religion has developed a message around human values of peace, love, tolerance and mutual respect. Interfaith dialogue can build on these commonalities to strengthen the world community of believers and can save religion from being maligned by those bent on destroying it.
Refference By:http://islamonline.com
India: 26/11: Kasab guilty; Ansari, Sabauddin Shaikh acquitted.Ajmal Kasab
MUMBAI, (Times of India): Pakistani terrorist, Ajmal Amir Kasab, charged with the deaths of 166 Indians and foreigners, has been pronounced guilty of all charges by a special court in Mumbai. The two Indians, who were named as co-accused in the case-- Faheem Ansari and Sabauddin Shaikh, have been acquitted.
The argument on quantum of sentence to Kasab will be held tomorrow.
Kasab has been convicted on all 86 charges against him. He was found guilty or murder and waging war against the nation, the court said while delivering the judgment.
"You have been found guilty of waging war against India, and killing people at CST (train station), killing government officials and abetting the other nine terrorists," Judge M.L. Tahaliyani said as he announced his verdict. They were the most serious charges laid against Kasab, a 22-year-old Pakistani who was arrested after the Mumbai siege.
The conspiracy was hatched in Pakistan, the judge said.
The two Indian co-accused were set free because the evidence against them was weak, the court ruled. Kasab had said that the duo supplied maps of Mumbai to LeT bosses. Thus, they gave logistical support to carry out the attack. But the judge, punching a hole in the prosecution’s argument, said better maps were available on Google than the crude drawings Kasab claimed had been supplied by Ansari and Sabauddin.
This verdict is the biggest terror trial the city has witnessed in recent times. Ten Pakistani terrorists sneaked into Mumbai on 26th November 2008 and unleashed 60 hours of mayhem that left 166 people dead and 244 injured. The terrorists had targeted several sites such as the World Heritage Building of Chhatrapati Shivaji Terminus, Taj Mahal Palace and Tower Hotel, Hotel Oberoi-Trident, Cama Hospital and the Chabad House, a Jewish prayer centre and Leopold Cafe, a favourite among foreigners.
The witnesses included many survivors of the terror attacks, eyewitnesses, family members of the victims, police officials, several foreign nationals, Indian security officials and officials from the US Federal Bureau of Investigation (FBI).
There was extremely tight security around the court premises as the verdict was being delivered. Some reporters were allowed inside court, however, use of mobile phones or any other devices was strictly prohibited.
The prosecution had gathered a heap of evidence against Kasab and presented strong arguments that are capable of sending him to the gallows. Special prosecutor Ujjwal Nikam charged Kasab with not just the criminal acts of killing and injuring scores of innocent people, but termed him guilty of the entire conspiracy that went into planning and executing the dastardly attack.
Nikam argued that Kasab is a highly trained and motivated member of the Pakistani terror outfit Lashkar-e-Taiba (LeT) who underwent months of training in weapons and intelligence so he could execute the well-planned attack on Mumbai. Nikam also relied on scores of witness testimonies in a bid to establish Kasab's role in the killing of innocents at CST and Cama Hospital, the gunning down of senior policemen in Badruddin Tyabji Lane and the final gunbattle at Marine Drive.
The prosecution's main argument had been that Kasab is a cold-blooded killer whose guilt has been established both through human accounts of the night of November 26, 2008, as well as forensic evidence in the form of DNA reports.
The case against Ansari and Shaikh revolved around Kasab's confession to magistrate R V Sawant Waghule in February 2009. Kasab had said that the duo supplied maps of Mumbai to LeT bosses. Thus, they gave logistical support to carry out the attack.
In his defence, Kasab had maintained that he was an innocent Pakistani who was picked up several days prior to the attack. He has insisted that the terrorist caught on CCTV is not him but a lookalike. He also rubbished all witness testimonies as tutored and given at the behest of police officials.
Both Ansari and Shaikh had denied all wrongdoing. Their main argument is why would the LeT rely upon crude maps allegedly supplied by them when far more sophisticated versions were easily available on the internet. After the arrest of American David Coleman Headley, they also argued that recce work for the attack was done by him and they had been framed needlessly in the case.
In September 2006, after 13 years of arguments, the Tada court had begun giving its verdicts in the 1993 serial blasts case. It was the last major trial in recent times.
Reffered by:
http://timesofindia.indiatimes.com/NEWS/India/26/11-Kasab-guilty-Ansari-Sabauddin-Shaikh-acquitted/articleshow/5885540.cms
The argument on quantum of sentence to Kasab will be held tomorrow.
Kasab has been convicted on all 86 charges against him. He was found guilty or murder and waging war against the nation, the court said while delivering the judgment.
"You have been found guilty of waging war against India, and killing people at CST (train station), killing government officials and abetting the other nine terrorists," Judge M.L. Tahaliyani said as he announced his verdict. They were the most serious charges laid against Kasab, a 22-year-old Pakistani who was arrested after the Mumbai siege.
The conspiracy was hatched in Pakistan, the judge said.
The two Indian co-accused were set free because the evidence against them was weak, the court ruled. Kasab had said that the duo supplied maps of Mumbai to LeT bosses. Thus, they gave logistical support to carry out the attack. But the judge, punching a hole in the prosecution’s argument, said better maps were available on Google than the crude drawings Kasab claimed had been supplied by Ansari and Sabauddin.
This verdict is the biggest terror trial the city has witnessed in recent times. Ten Pakistani terrorists sneaked into Mumbai on 26th November 2008 and unleashed 60 hours of mayhem that left 166 people dead and 244 injured. The terrorists had targeted several sites such as the World Heritage Building of Chhatrapati Shivaji Terminus, Taj Mahal Palace and Tower Hotel, Hotel Oberoi-Trident, Cama Hospital and the Chabad House, a Jewish prayer centre and Leopold Cafe, a favourite among foreigners.
The witnesses included many survivors of the terror attacks, eyewitnesses, family members of the victims, police officials, several foreign nationals, Indian security officials and officials from the US Federal Bureau of Investigation (FBI).
There was extremely tight security around the court premises as the verdict was being delivered. Some reporters were allowed inside court, however, use of mobile phones or any other devices was strictly prohibited.
The prosecution had gathered a heap of evidence against Kasab and presented strong arguments that are capable of sending him to the gallows. Special prosecutor Ujjwal Nikam charged Kasab with not just the criminal acts of killing and injuring scores of innocent people, but termed him guilty of the entire conspiracy that went into planning and executing the dastardly attack.
Nikam argued that Kasab is a highly trained and motivated member of the Pakistani terror outfit Lashkar-e-Taiba (LeT) who underwent months of training in weapons and intelligence so he could execute the well-planned attack on Mumbai. Nikam also relied on scores of witness testimonies in a bid to establish Kasab's role in the killing of innocents at CST and Cama Hospital, the gunning down of senior policemen in Badruddin Tyabji Lane and the final gunbattle at Marine Drive.
The prosecution's main argument had been that Kasab is a cold-blooded killer whose guilt has been established both through human accounts of the night of November 26, 2008, as well as forensic evidence in the form of DNA reports.
The case against Ansari and Shaikh revolved around Kasab's confession to magistrate R V Sawant Waghule in February 2009. Kasab had said that the duo supplied maps of Mumbai to LeT bosses. Thus, they gave logistical support to carry out the attack.
In his defence, Kasab had maintained that he was an innocent Pakistani who was picked up several days prior to the attack. He has insisted that the terrorist caught on CCTV is not him but a lookalike. He also rubbished all witness testimonies as tutored and given at the behest of police officials.
Both Ansari and Shaikh had denied all wrongdoing. Their main argument is why would the LeT rely upon crude maps allegedly supplied by them when far more sophisticated versions were easily available on the internet. After the arrest of American David Coleman Headley, they also argued that recce work for the attack was done by him and they had been framed needlessly in the case.
In September 2006, after 13 years of arguments, the Tada court had begun giving its verdicts in the 1993 serial blasts case. It was the last major trial in recent times.
Reffered by:
http://timesofindia.indiatimes.com/NEWS/India/26/11-Kasab-guilty-Ansari-Sabauddin-Shaikh-acquitted/articleshow/5885540.cms
Comprehensive analysis of chances and challenges facing aspiring Muslim MPs
By Elham Asaad Buaras
The prospects of having more Muslim candidates elected at the General Election are much brighter than in 2005. Although there are around the same number standing (80 compared to 79 in 2005), more will be elected than in 2005, including several women, from various parties. As has become customary, The Muslim News presents the most comprehensive analysis of the various chances and challenges faced by the aspiring MPs.
Reffered by: http://www.muslimnews.co.uk
The prospects of having more Muslim candidates elected at the General Election are much brighter than in 2005. Although there are around the same number standing (80 compared to 79 in 2005), more will be elected than in 2005, including several women, from various parties. As has become customary, The Muslim News presents the most comprehensive analysis of the various chances and challenges faced by the aspiring MPs.
Reffered by: http://www.muslimnews.co.uk
Islamic Terms Revisited
owadays, there is a pressing need for a clear and comprehensive perception of certain Islamic concepts and terms. The misunderstanding of concepts and terms such as dar al-Islam, dar al-harb, ahl adh-dhimah, and jihad is responsible for serious mistakes on the part of both Muslims and non-Muslims. The lack of a correct perception of these terms, their historical contexts, their proper application, and their developing and changing nature has given rise to a set of ideas and acts that are totally alien to Islam.
At the same time, the lack of a proper understanding of these concepts and terms has produced a lot of prejudices against Islam and unfair judgments of its rulings. Some of these concepts emerged in certain historical contexts that should be taken into account. Otherwise, if they are taken out of their contexts, a misleading picture of Islam will inevitably be formed.
A good example is the categorization of the world into two abodes, the abode of Islam (dar al-Islam) and the abode of war (dar al-harb). Such categorization is not mentioned in the Qur'an, nor is it a fixed and unchangeable principle. Rather, it came in response to certain temporary circumstances within which this categorization was understandable and justified, but at the same time, it may not be suitable to our time.
Some Muslims want to put this categorization into effect nowadays; other people, such as the Western media, take it out of its context and judge Islam on its basis. Both attitudes are harmful and unfair.
This folder approaches these problematic questions, presenting moderate views on such issues as the abode of Islam and the abode of war, dhimmah and citizenship, security and force.
reffered by:http://www.islamonline.net
At the same time, the lack of a proper understanding of these concepts and terms has produced a lot of prejudices against Islam and unfair judgments of its rulings. Some of these concepts emerged in certain historical contexts that should be taken into account. Otherwise, if they are taken out of their contexts, a misleading picture of Islam will inevitably be formed.
A good example is the categorization of the world into two abodes, the abode of Islam (dar al-Islam) and the abode of war (dar al-harb). Such categorization is not mentioned in the Qur'an, nor is it a fixed and unchangeable principle. Rather, it came in response to certain temporary circumstances within which this categorization was understandable and justified, but at the same time, it may not be suitable to our time.
Some Muslims want to put this categorization into effect nowadays; other people, such as the Western media, take it out of its context and judge Islam on its basis. Both attitudes are harmful and unfair.
This folder approaches these problematic questions, presenting moderate views on such issues as the abode of Islam and the abode of war, dhimmah and citizenship, security and force.
reffered by:http://www.islamonline.net
Tuesday, April 27, 2010
On which day should Muslims fast for the occasion of the Prophet’s birthday?
Dear questioner, thanks for contacting us, and we earnestly implore Allah to increase your knowledge and guide you to the best.
There is no specific ritual act to be observed on 12 Rabi`ul- Awwal in particular. Also, fasting on that day has no special virtue. The best way to worship Allah, attain His Pleasure and show love and adherence to His Message is to follow in the Prophet’s footsteps.
Responding to the question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states the following:
Observing voluntary fasting is a commendable act of worship. It is not restricted to specific times or occasions. However, there are some days on which fasting is haram (prohibited) such as the days of the `Eids (1 Shawwal and 10 Dhul-Hijjah); the days of tashreek (11th, 12th, and 13th of Dhul-Hijjah); and the day of doubt (the last day of Sha`ban), though this latter is controversial among scholars.
There are also some days on which fasting is makruh (disliked) such as fasting Friday alone or Saturday alone.
Moreover, there are some specific days on which fasting is commendable. These are the days of Muharram, days of the four sacred months (Muharram, Rajab, Dul-Qi`dah and Dhul-Hijjah), the day of `Arafah (9 Dhul-Hijjah), the day of `Ashurah (10 Muharram), Monday and Thursday every week, three days (13, 14 and 15) of every lunar month, the six commendable days of Shawwal, and most days of Sha`ban, as the Prophet (peace and blessings be upon him) used to do so.
That is to say, the Prophet’s birthday on 12 Rabi` Awwal, as people used to celebrate it, is not among the days on which fasting is commendable (nor among the days on which fasting is forbidden). Nevertheless, it is by no means commendable to fast on 12 Rabi` Awwal in celebration of the Prophet’s birthday. This is because it is not completely agreed that the Prophet (peace and blessings be upon him) was born on that day. Rather, some people say that he (peace and blessings be upon him) was born on 9 Rabi`ul- Awwal, and there are still different views in this regard.
On the other hand, fasting on the Prophet’s birthday is rendered blameworthy if it occurs on a day such as Friday because it is blameworthy to intend to fast on Friday only. It is reported in Al-Bukhari and Muslim that the Prophet (peace and blessings be upon him) forbade fasting on Friday alone; he said: "None of you should fast on Friday unless he fasts a day before or after it."
This is the ruling of fasting on the Prophet’s birthday every year. However, the Prophet (peace and blessings be upon him) used to fast on Monday weekly. He was so keen on it for two reasons. The first reason is that people’s account of deeds are submitted to Allah Almighty on Mondays and Thursdays. So the Prophet (peace and blessings be upon him) preferred that his fasting on those days be included in his account of deeds when offered before Allah (as reported and verified by At-Tirmidhi).
The second reason for the Prophet’s keenness on fasting on Mondays is that Monday was the day on which the Prophet (peace and blessings be upon him) was born and also the day on which he was sent as a Messenger to the worlds (as reported by Muslim). So the Prophet (peace and blessings be upon him) used to fast on that day to express gratitude to Allah Almighty for giving him life and selecting him as a Prophet.
Hence, if Muslims would like to show gratitude to Allah Almighty for the Prophet’s birth and for sending him to guide them to the straight path, then they can perform any voluntary acts of worship such as prayer, charity, fasting or whatsoever. So, there is no specific time to offer supererogatory acts of worship. However, fasting on Mondays is preferable, following in the Prophet’s footsteps.
In conclusion, there are no special acts of worship to be observed on 12 Rabi`ul- Awwal particularly, and fasting on that day has no extra virtue than fasting on any other day. Generally, the best way to worship Allah, attain His pleasure, and show love and adherence to His Message is to follow in the Prophet’s footsteps.
It is reported in Al-Bukhari and Muslim that the Prophet (peace and blessings be upon him) said: “He who does not follow my tradition (in religion), is not from me (not one of my followers).” It is also reported in Al-Bukhari on the authority of Abu Ya`la that the Prophet (peace and blessings be upon him) said: “Whoever loves me should follow my tradition."
Read more: http://www.islamonline.net/
There is no specific ritual act to be observed on 12 Rabi`ul- Awwal in particular. Also, fasting on that day has no special virtue. The best way to worship Allah, attain His Pleasure and show love and adherence to His Message is to follow in the Prophet’s footsteps.
Responding to the question, Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states the following:
Observing voluntary fasting is a commendable act of worship. It is not restricted to specific times or occasions. However, there are some days on which fasting is haram (prohibited) such as the days of the `Eids (1 Shawwal and 10 Dhul-Hijjah); the days of tashreek (11th, 12th, and 13th of Dhul-Hijjah); and the day of doubt (the last day of Sha`ban), though this latter is controversial among scholars.
There are also some days on which fasting is makruh (disliked) such as fasting Friday alone or Saturday alone.
Moreover, there are some specific days on which fasting is commendable. These are the days of Muharram, days of the four sacred months (Muharram, Rajab, Dul-Qi`dah and Dhul-Hijjah), the day of `Arafah (9 Dhul-Hijjah), the day of `Ashurah (10 Muharram), Monday and Thursday every week, three days (13, 14 and 15) of every lunar month, the six commendable days of Shawwal, and most days of Sha`ban, as the Prophet (peace and blessings be upon him) used to do so.
That is to say, the Prophet’s birthday on 12 Rabi` Awwal, as people used to celebrate it, is not among the days on which fasting is commendable (nor among the days on which fasting is forbidden). Nevertheless, it is by no means commendable to fast on 12 Rabi` Awwal in celebration of the Prophet’s birthday. This is because it is not completely agreed that the Prophet (peace and blessings be upon him) was born on that day. Rather, some people say that he (peace and blessings be upon him) was born on 9 Rabi`ul- Awwal, and there are still different views in this regard.
On the other hand, fasting on the Prophet’s birthday is rendered blameworthy if it occurs on a day such as Friday because it is blameworthy to intend to fast on Friday only. It is reported in Al-Bukhari and Muslim that the Prophet (peace and blessings be upon him) forbade fasting on Friday alone; he said: "None of you should fast on Friday unless he fasts a day before or after it."
This is the ruling of fasting on the Prophet’s birthday every year. However, the Prophet (peace and blessings be upon him) used to fast on Monday weekly. He was so keen on it for two reasons. The first reason is that people’s account of deeds are submitted to Allah Almighty on Mondays and Thursdays. So the Prophet (peace and blessings be upon him) preferred that his fasting on those days be included in his account of deeds when offered before Allah (as reported and verified by At-Tirmidhi).
The second reason for the Prophet’s keenness on fasting on Mondays is that Monday was the day on which the Prophet (peace and blessings be upon him) was born and also the day on which he was sent as a Messenger to the worlds (as reported by Muslim). So the Prophet (peace and blessings be upon him) used to fast on that day to express gratitude to Allah Almighty for giving him life and selecting him as a Prophet.
Hence, if Muslims would like to show gratitude to Allah Almighty for the Prophet’s birth and for sending him to guide them to the straight path, then they can perform any voluntary acts of worship such as prayer, charity, fasting or whatsoever. So, there is no specific time to offer supererogatory acts of worship. However, fasting on Mondays is preferable, following in the Prophet’s footsteps.
In conclusion, there are no special acts of worship to be observed on 12 Rabi`ul- Awwal particularly, and fasting on that day has no extra virtue than fasting on any other day. Generally, the best way to worship Allah, attain His pleasure, and show love and adherence to His Message is to follow in the Prophet’s footsteps.
It is reported in Al-Bukhari and Muslim that the Prophet (peace and blessings be upon him) said: “He who does not follow my tradition (in religion), is not from me (not one of my followers).” It is also reported in Al-Bukhari on the authority of Abu Ya`la that the Prophet (peace and blessings be upon him) said: “Whoever loves me should follow my tradition."
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As Salamu `alaykum. Does celebrating the birthday of Prophet Muhammad (peace and blessings be upon him) have any evidence from the Qur'an and Sunnah?
Dear questioner, first of all, we'd like to voice our appreciation for the great confidence you repose in us. Our utmost wish is to have our efforts come up to your expectation. May Allah help us all keep firm on the straight path, Amen!
It is permissible to celebrate the Prophet's birthday as an expression of love to the Prophet provided that the celebration doesn’t involve any of the prohibited acts.
In this regard, we would like to cite for you the following fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, in which he states the following:
According to historians, the Fatimides were the first to celebrate the Prophet's birthday. Qalqashandi, in his book Subh Al-A`sha, says that the Fatimides used to make a huge celebration in Egypt and distribute large amounts of sweets for the occasion. Actually, the Fatimides used to celebrate the birthdays of other members of the Prophet's family and they also celebrated Christ's birthday.
However, all of these celebrations were stopped in 488 upon an order from Caliph Al-Musta`li billah appointed as prime minister Al-Afdal Shahindah, son of Commander-in-chief Badr Al-Jamali, a powerful man who conformed to the Sunnah as stated by Ibn Al-Atheer in his book Al-Kamel, volume 8, page 302.
People stopped celebrating such occasions till Al-Ma'mun Al-Bata'ihi came to power and issued an official decree in 517 enjoining the distribution of alms in 12th Rabee` Al-Awwal. Sanaa' Al-Malik was in charge of distributing them.
When the Ayoubides came to power, they stopped all Fatimide practices, but families used to celebrate the Prophet's birthday in their houses. Then it returned to be officially celebrated at the beginning of the seventh century in the city of Irbil upon a decree from its prince, Muzafar Al-Deen Abi Sa`d Kawakbri Ibn Zein Ed-Deen `Ali- Ibn Tabakatikin, who was a Sunni.
Muzafar gave great care and attention to such celebrations and ordered marquis to be erected starting from the beginning of Safar. Such tents, which were wonderfully decorated and extended from Al-Qal`a gate till the Khandaq gate. Muzafar used to go everyday after `Asr prayer to watch the festivities in these tents.
The celebration was sometimes held on the 8th of Rabee` Al-Awwal (and sometimes on the 12th) which used to be an official holiday so that the people could enjoy the festival. Two days before the actual celebration, Muzafar used to order the sheep, cows and camels to be slaughtered in the main avenue amidst cheerful festivities, then the meat would be cooked and distributed among the people.
Ibn Al-Hajj Abu `Abdullah Al-`Abdari says that such festivals were widespread in Egypt during his rein and condemned the innovations that used to take place during such festivals. (Al-Madkhal, volume 2, p 11, 12)
Many books were written on the Prophet's birthday in the seventh century such as the stories of Ibn Dahya, who died in Egypt in 633 AH, Muhy Ed-Deen Ibn Al-`Arabi, who died in Damascus in 683 AH, Ibn Taghrabik, who died in Egypt in 670 AH; and Ahmad Al-`Azli and his son Muhammad, who died in Sabata in 670 AH.
Due to the spread of innovation during such celebrations, scholars have denounced them and stated that they were groundless. Among those scholars is the Maliki jurist Taaj Ad-Deen `Umar Ibn Al-Lakhmi Al-Sakandari known as Al-Fakahani, who died in 731 AH; he wrote his thesis Al-Mawrid fil Kalam `Ala-Mawlid on this issue and As-Suyuti quotes it in his book Husn Al-Maqsid.
Sheikh Muhammad Fadl `Ashur says that in the ninth century, scholars were divided over the issue. Some said it was permissible, others said it was not and it was recommended by As-Suyuti, Ibn Hajar Al-`Asqalani and Ibn Hajar Al-Haythmi, yet they condemned the innovations that took place during such festivities. Their opinion was derived from the verse: (And remind them of the days of Allah) (Ibrahim 14: 5).
Explaining the previous verse, An-Nasa`i and `Abdullah Ibn Ahmad report in Zaway’d Al-Musnad and Al-Bayhaqi in Shu'ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Prophet (peace and blessings be upon him), said: 'The days of Allah' are Allah's Blessings and Signs, and the Prophet's birth is a great bliss." (Al-Alusi's Ruh Al-Ma`ani)
Muslim reports on the authority of Qatadah Al-Ansari that the Prophet (peace and blessings be upon him), was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation". It is also reported on the authority of Ibn `Abbas and Ibn Jabir that the Prophet (peace and blessings be upon him) was born in the "year of the elephant" on the 12th of Rabee` Al-Awwal. He also received the Divine Revelation, ascended to the Heavens, migrated to Madinah and died on the 12th of Rabee` Al-Awwal.
The Prophet (peace and blessings be upon him), says that the day he was born was a special day. Since it is well known from the Shari`ah that Muslims should seize the opportunity in blessed days and do good deeds, Muslims should celebrate the Prophet's birthday so as to thank Allah for guiding them to Islam through Prophet Muhammad (peace and blessings be upon him).
Therefore, celebrating the Prophet's birthday is permissible provided that it does not include committing any of the prohibited things. As for throwing banquets, this comes under the verse saying: (O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.) (Al-Baqarah 2: 172)
My opinion is that celebrating such a religious occasion is recommended especially nowadays for youth have become forgetful of these religious occasions and their significance because they have indulged in other celebrations.
Celebrating such a great event should be done through reading more about the Prophet's Sunnah and life, building mosques, religious institutes and doing other forms of charity work that remind people of the Prophet's life and his struggle.
Therefore, it is permissible to celebrate the Prophet's birthday as an expression of our love to him and our endeavor to follow him as an example provided that these celebrations do not involve any of the prohibited things. Some prohibited things are improper intermingling between men and women, behaving improperly at mosques and partaking in innovations such as worshiping at tombs and other things that violate the teachings of Islam. If such previously mentioned violations surpass the religious benefit realized from these celebrations, then they should be stopped in order to prevent harm and wrongdoing as indicated in the Shari`ah.
Moreover, Sheikh Yusuf Al-Qaradawi, adds:
We all know that the Companions of the Prophet (peace and blessings be upon him) did not celebrate the Prophet's birthday, Hijrah or the Battle of Badr, because they witnessed such events during the lifetime of the Prophet who always remained in their hearts and minds.
Sa`d ibn Abi Waqqas said that they were keen on telling their children the stories of the Prophet's battles just as they were keen on teaching them the Qur'an. Therefore, they used to remind their children of what happened during the Prophet's lifetime so they did not need to hold such celebrations. However, the following generations began to forget such a glorious history and its significance. So such celebrations were held as a means of reviving great events and the values that we can learn from them.
Unfortunately, such celebrations include some innovations when they should actually be made to remind people of the Prophet's life and his call. Actually, celebrating the Prophet's birthday means celebrating the birth of Islam. Such an occasion is meant to remind people of how the Prophet lived.
Allah Almighty says: (Verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much.) (Al-Ahzab 33: 21)
By celebrating the Prophet's Hijrah, we should teach people values such as sacrifice, the sacrifice of the Companions, the sacrifice of `Ali who slept in the Prophet's place on the night of the Hijrah, the sacrifice of Asma' as she ascended the Mountain of Thawr. We should teach them to plan the way the Prophet planned for his Hijrah, and how to trust in Allah as the Prophet did when Abu Bakr told him: We could be seen so easily, the Prophet replied saying: "O Abu Bakr! What do you think of two when Allah is their third?" (Have no fear, for Allah is with us.) (At-Tawbah 9: 40)
We need all these lessons and such celebrations are a revival of these lessons and values. I think that these celebrations, if done in the proper way, will serve a great purpose, getting Muslims closer to the teachings of Islam and to the Prophet's Sunnah and life.
As for celebrating `Ashura’, the Prophet (peace and blessings be upon him), celebrated this day by fasting only. He asked the Jews why they fasted on that day and they told him that it was the day that Allah saved Moses and the people of Israel. The Prophet replied saying: "We have more of a right to Moses than you." So he fasted on that day and ordered the people to fast on that day. He also said near the end of his life: "By Allah, if I lived longer I would fast on the 9th of Muharram." That is, that he would fast on the 9th and the 10th in order to be different from the Jews who fast on the 10th only. However, some of the Sunnis celebrate `Ashura as if it were a feast. The Shi`ah consider it a day of sadness and mourning, but all such things are innovations and are completely un-Islamic.
As for the second part of the question, the exact date of the Prophet's birth is controversial, but it is most likely to be on Monday, 9th Rabee` Al-Awwal (20th or 22nd of April, 571 AC), the same year in which the invasion of the Elephants took place against the Ka`bah. And he (peace and blessings be upon him) passed away on Monday 12, Rabee` Al-Awwal in the eleventh year of Hijrah (8 June 632 AC.)
Read more: http://www.islamonline.net/
It is permissible to celebrate the Prophet's birthday as an expression of love to the Prophet provided that the celebration doesn’t involve any of the prohibited acts.
In this regard, we would like to cite for you the following fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, in which he states the following:
According to historians, the Fatimides were the first to celebrate the Prophet's birthday. Qalqashandi, in his book Subh Al-A`sha, says that the Fatimides used to make a huge celebration in Egypt and distribute large amounts of sweets for the occasion. Actually, the Fatimides used to celebrate the birthdays of other members of the Prophet's family and they also celebrated Christ's birthday.
However, all of these celebrations were stopped in 488 upon an order from Caliph Al-Musta`li billah appointed as prime minister Al-Afdal Shahindah, son of Commander-in-chief Badr Al-Jamali, a powerful man who conformed to the Sunnah as stated by Ibn Al-Atheer in his book Al-Kamel, volume 8, page 302.
People stopped celebrating such occasions till Al-Ma'mun Al-Bata'ihi came to power and issued an official decree in 517 enjoining the distribution of alms in 12th Rabee` Al-Awwal. Sanaa' Al-Malik was in charge of distributing them.
When the Ayoubides came to power, they stopped all Fatimide practices, but families used to celebrate the Prophet's birthday in their houses. Then it returned to be officially celebrated at the beginning of the seventh century in the city of Irbil upon a decree from its prince, Muzafar Al-Deen Abi Sa`d Kawakbri Ibn Zein Ed-Deen `Ali- Ibn Tabakatikin, who was a Sunni.
Muzafar gave great care and attention to such celebrations and ordered marquis to be erected starting from the beginning of Safar. Such tents, which were wonderfully decorated and extended from Al-Qal`a gate till the Khandaq gate. Muzafar used to go everyday after `Asr prayer to watch the festivities in these tents.
The celebration was sometimes held on the 8th of Rabee` Al-Awwal (and sometimes on the 12th) which used to be an official holiday so that the people could enjoy the festival. Two days before the actual celebration, Muzafar used to order the sheep, cows and camels to be slaughtered in the main avenue amidst cheerful festivities, then the meat would be cooked and distributed among the people.
Ibn Al-Hajj Abu `Abdullah Al-`Abdari says that such festivals were widespread in Egypt during his rein and condemned the innovations that used to take place during such festivals. (Al-Madkhal, volume 2, p 11, 12)
Many books were written on the Prophet's birthday in the seventh century such as the stories of Ibn Dahya, who died in Egypt in 633 AH, Muhy Ed-Deen Ibn Al-`Arabi, who died in Damascus in 683 AH, Ibn Taghrabik, who died in Egypt in 670 AH; and Ahmad Al-`Azli and his son Muhammad, who died in Sabata in 670 AH.
Due to the spread of innovation during such celebrations, scholars have denounced them and stated that they were groundless. Among those scholars is the Maliki jurist Taaj Ad-Deen `Umar Ibn Al-Lakhmi Al-Sakandari known as Al-Fakahani, who died in 731 AH; he wrote his thesis Al-Mawrid fil Kalam `Ala-Mawlid on this issue and As-Suyuti quotes it in his book Husn Al-Maqsid.
Sheikh Muhammad Fadl `Ashur says that in the ninth century, scholars were divided over the issue. Some said it was permissible, others said it was not and it was recommended by As-Suyuti, Ibn Hajar Al-`Asqalani and Ibn Hajar Al-Haythmi, yet they condemned the innovations that took place during such festivities. Their opinion was derived from the verse: (And remind them of the days of Allah) (Ibrahim 14: 5).
Explaining the previous verse, An-Nasa`i and `Abdullah Ibn Ahmad report in Zaway’d Al-Musnad and Al-Bayhaqi in Shu'ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Prophet (peace and blessings be upon him), said: 'The days of Allah' are Allah's Blessings and Signs, and the Prophet's birth is a great bliss." (Al-Alusi's Ruh Al-Ma`ani)
Muslim reports on the authority of Qatadah Al-Ansari that the Prophet (peace and blessings be upon him), was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation". It is also reported on the authority of Ibn `Abbas and Ibn Jabir that the Prophet (peace and blessings be upon him) was born in the "year of the elephant" on the 12th of Rabee` Al-Awwal. He also received the Divine Revelation, ascended to the Heavens, migrated to Madinah and died on the 12th of Rabee` Al-Awwal.
The Prophet (peace and blessings be upon him), says that the day he was born was a special day. Since it is well known from the Shari`ah that Muslims should seize the opportunity in blessed days and do good deeds, Muslims should celebrate the Prophet's birthday so as to thank Allah for guiding them to Islam through Prophet Muhammad (peace and blessings be upon him).
Therefore, celebrating the Prophet's birthday is permissible provided that it does not include committing any of the prohibited things. As for throwing banquets, this comes under the verse saying: (O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.) (Al-Baqarah 2: 172)
My opinion is that celebrating such a religious occasion is recommended especially nowadays for youth have become forgetful of these religious occasions and their significance because they have indulged in other celebrations.
Celebrating such a great event should be done through reading more about the Prophet's Sunnah and life, building mosques, religious institutes and doing other forms of charity work that remind people of the Prophet's life and his struggle.
Therefore, it is permissible to celebrate the Prophet's birthday as an expression of our love to him and our endeavor to follow him as an example provided that these celebrations do not involve any of the prohibited things. Some prohibited things are improper intermingling between men and women, behaving improperly at mosques and partaking in innovations such as worshiping at tombs and other things that violate the teachings of Islam. If such previously mentioned violations surpass the religious benefit realized from these celebrations, then they should be stopped in order to prevent harm and wrongdoing as indicated in the Shari`ah.
Moreover, Sheikh Yusuf Al-Qaradawi, adds:
We all know that the Companions of the Prophet (peace and blessings be upon him) did not celebrate the Prophet's birthday, Hijrah or the Battle of Badr, because they witnessed such events during the lifetime of the Prophet who always remained in their hearts and minds.
Sa`d ibn Abi Waqqas said that they were keen on telling their children the stories of the Prophet's battles just as they were keen on teaching them the Qur'an. Therefore, they used to remind their children of what happened during the Prophet's lifetime so they did not need to hold such celebrations. However, the following generations began to forget such a glorious history and its significance. So such celebrations were held as a means of reviving great events and the values that we can learn from them.
Unfortunately, such celebrations include some innovations when they should actually be made to remind people of the Prophet's life and his call. Actually, celebrating the Prophet's birthday means celebrating the birth of Islam. Such an occasion is meant to remind people of how the Prophet lived.
Allah Almighty says: (Verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much.) (Al-Ahzab 33: 21)
By celebrating the Prophet's Hijrah, we should teach people values such as sacrifice, the sacrifice of the Companions, the sacrifice of `Ali who slept in the Prophet's place on the night of the Hijrah, the sacrifice of Asma' as she ascended the Mountain of Thawr. We should teach them to plan the way the Prophet planned for his Hijrah, and how to trust in Allah as the Prophet did when Abu Bakr told him: We could be seen so easily, the Prophet replied saying: "O Abu Bakr! What do you think of two when Allah is their third?" (Have no fear, for Allah is with us.) (At-Tawbah 9: 40)
We need all these lessons and such celebrations are a revival of these lessons and values. I think that these celebrations, if done in the proper way, will serve a great purpose, getting Muslims closer to the teachings of Islam and to the Prophet's Sunnah and life.
As for celebrating `Ashura’, the Prophet (peace and blessings be upon him), celebrated this day by fasting only. He asked the Jews why they fasted on that day and they told him that it was the day that Allah saved Moses and the people of Israel. The Prophet replied saying: "We have more of a right to Moses than you." So he fasted on that day and ordered the people to fast on that day. He also said near the end of his life: "By Allah, if I lived longer I would fast on the 9th of Muharram." That is, that he would fast on the 9th and the 10th in order to be different from the Jews who fast on the 10th only. However, some of the Sunnis celebrate `Ashura as if it were a feast. The Shi`ah consider it a day of sadness and mourning, but all such things are innovations and are completely un-Islamic.
As for the second part of the question, the exact date of the Prophet's birth is controversial, but it is most likely to be on Monday, 9th Rabee` Al-Awwal (20th or 22nd of April, 571 AC), the same year in which the invasion of the Elephants took place against the Ka`bah. And he (peace and blessings be upon him) passed away on Monday 12, Rabee` Al-Awwal in the eleventh year of Hijrah (8 June 632 AC.)
Read more: http://www.islamonline.net/
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