By: Samsul Nizar
Professor and Head of STAIN Bengkalis
Muslims worldwide celebrate the Prophet Muhammad’s birthday (Maulid) every 12 rabiul awal. An event that the entire globe eagerly anticipates. The scholars distinguish the commemoration of the Prophet and his people as a form of adab towards the Prophet Muhammad. If the Prophet is honoured on his birthday (The prophet of Muhammad’s birthday), then the people are honoured on his death date (haul). Such is the adab of the scholars towards the Prophet of Allah, Peace Be Upon Him, which is transmitted down from generation to generation. Nonetheless, this adab is frequently violated and undermined by traditions that diminish its inherent dignity.
The birthday of the prophet Muhammad SAW is commemorated annually. The commemoration is always anticipated with diverse forms of joy by the people and the entire cosmos. Nonetheless, the command to commemorate the Prophet must be performed by performing multiple shalawat.
As the most exceptional human being from whom the Nur Muhammad was created, Allah created Muhammad before the creation of the universe. Muhammad also created the entire universe from light. It is natural that Prophet Adam’s dowry, which he used to marry Siti Eve, is shalawat to Prophet Muhammad SAW.
In the context above, there are several phenomena associated with the implementation and comprehension of the birthday and shalawat to the Prophet Muhammad, including:
First, the birthday of the Prophet Muhammad (SAW) signifies remembering the Prophet’s life from his birth to his demise. There are a million profound lessons for the guidance of human existence. Its existence is not limited to commemoration and celebration but is accompanied by a desire to emulate the Prophet’s moral code. The Prophet’s birthday is not just a commemoration without meaning, without emotion, without hope, without vibration, or without being able to touch the desire to emulate him. If this occurs, The birthday becomes a routine ritual incapable of improvement. Hope for intercession is limited to words and slogans, and the morals it exhibits are inconsistent with hope. The birthday of the Prophet should be able to develop character by following the Prophet’s example.
As a flawless servant (Qur’an at-Tiin: 4), the Prophet possesses an exemplary character, the example that the entire population should follow in their capacities. Do not diminish the Prophet’s example by only observing the limited aspect of the displayed physically if lacking knowledge; a person’s limited actions frequently lead to the nature of arrogance, as if he most closely adheres to his sunnah. According to a proverb, “If the hook is an inch long, the sea should not be suspected.” A proverb that criticises the shallowness of knowledge while claiming to be the most knowledgeable or correct individual. This is an ignorant viewpoint. Low etiquette is reflective of shallowness. The Prophet Muhammad’s sunnah is so extensive that it exceeds the universe’s immensity.
Second, When Allah and the angels salute, so too should Muhammad’s followers. Allah expresses this in His words: “Indeed, Allah and His messengers bless the Prophet Muhammad. You believers, please bless the prophet. Say the respectful salutation to him” (Q.S al-Ahzab 56).
The meaning of shalawat in the preceding verse must be accurately understood because Allah’s salutation to the Prophet is a manifestation of His benevolence and pleasure. At the same time, the angels’ shalawat to the Prophet SAW resembles a supplication and istighfar. At the same time, the people’s shalawat to the Prophet Muhammad is a prayer (hope) for mediation and exaltation (glorification) for the Prophet Muhammad.
Despite the clear command to convey blessings, a few individuals view blessings (and assemblies of blessings) as superfluous and heretical. If shalawat or gatherings that revive shalawat are considered bid’ah, then they have willfully disregarded Allah’s words in QS. al-Ahzab: 56. A genuine error and ignorance.
In reality, shalawat is the people’s obligation to the Prophet. Although the prophet does not require shalawat, the people expect him to receive it. Despite the verse’s clarity, do you still wish to mislead and consider shalawat a bid’ah? Alternatively, suffice the shalawat activity (gathering) by considering themselves the noblest. If this is the case, then a lack of comprehension of shalawat and a weak faith is also present.
Third, Shalawat has reached the limit of sharia but has yet to reach the essence side. The performance of shalawat is still restricted to the recitation of shalawat. Although the proclamation of shalawat is possible, it must be guided to acquire the necessary knowledge and etiquette to achieve its true essence of shalawat. Unfortunately, guidance on the meaning and attitude that those who broadcast shalawat should possess is frequently neglected. Or, perhaps the guidance has been provided. Still, the individual who prays cannot “present the meaning of shalawat” in his spirit so that it emanates noble and civilised behaviour.
Shari’ah activities must be performed to ascend the ladder of proper shalawat understanding. To comprehend the essence of shalawat, do not stop at sharia, but make sharia a process (steps) towards understanding it. If sharia shalawat is not accompanied by an understanding of its essence, then the form of shalawat cannot attain the radiance of noble morals in real life.
Although there are numerous varieties of shalawat, Shariah shalawat can be divided into two categories:
(1) Shalawat ma’tsurah is shalawat that originates directly from Allah SWT, and its benefits are for the Prophet Muhammad SAW. Most scholars recite shalawat Ibrahimiyah, which is included in the ma’tsurah shalawat. This refers to the words of the Prophet: “Yes, Allah. Give (i.e., add) shalawat (compliments) to Muhammad and his family, just as You gave shalawat to Ibrahim and his family; indeed, You are the Most Praising and the Most Noble. Indeed, Allah. Bless Muhammad and the family of Muhammad, as You have graced Ibrahim and the family of Ibrahim; You are the Most Praiseworthy (again) the Most Glorious.” (HR, Mutafaq ‘Alaih)
The above shalawat Ibrahimiyah is always recited by the ummah before the salam in the final greeting (tashahhud akhir) of the prayer. Even though some sources assert that shalawat Jibril is the earliest shalawat recited by the prophet Adam through Jibril, this is not the case.
(2) Shalawat ghairu ma’tsurah are prayers composed by Companions, Tabi’in (relation), scholars, and virtuous individuals whose knowledge and devoutness cannot be questioned. Among the ghairu ma’tsurah shalawat are: the munjiyat shalawat composed by Shaykh Abdul Qadir al-Jaelani, the fatih shalawat composed by Shaykh Ahmad al-Tijami, the nariyah shalawat composed by Shaykh Nariyah, the thibbil qulub shalawat composed by Imam Abu al-Barokat (Shaykh Dardir), the ashghil shalawat composed by Imam Ja’far Ash-Shadiq, and other types of shalawat. Everyone seeks to honour and seek the intercession of the Prophet Muhammad SAW.
Scholars whose knowledge, etiquette, and religiosity are beyond reproach do not view shalawat and the gathering of shalawat as bid’ah. Those who view the prayer as unnecessary and even bid’ah have demonstrated ignorance and egregious errors.
Lastly, the Shalawat hakikat. Although what is read is identical to the extant recitation of shalawat (sharia), the recitation of shalawat encompasses not only the lips but also the sweetness of shalawat’s core. To attain shalawat hakikat, one must ascend the rungs of shalawat shari’at under scholars’ (ulama) guidance. Thus, all the strands of shalawat that are pronounced with each inhalation will illustrate the Prophet’s entire character. Lafaz shalawat that conveys a yearning for the Prophet of Allah. Longing that fills the entire bloodstream propels the body and spirit to constantly reflect on the manners of the prophet Muhammad SAW in all aspects of life. Those who attain this level of shalawat quality will experience the pleasure of being “with the Prophet.” This refers to his statement: “The person most deserving of receiving my benefit (syafa’at) on the Day of Judgement is the one who pays me the most attention” (HR. Tirmidzi).
The meaning of many is not just a measure of quantity but is accompanied by the quality of the prayers being recited. As a result, instilling a desire for the prophet Muhammad through shalawat should be the primary objective. For those who pray, the Prophet’s principles serve as a mirror. The radiance of the self’s totality will increase its need to pray constantly. Indeed, the home with shalawat as its foundation is brilliant and lovely! Abu Hurairah reported that the Prophet said, “Do not turn your homes into graves, and do not turn my tomb into a site of celebration. Send me blessings, for your pleasantries will reach me no matter where you are” (HR Abu Daud).
The celebration of the prophet’s birthday and shalawat must be guided by knowledge (ulama) that points to the essence of the prophet’s birthday and shalawat to avoid falling into the attitude of riya’ or limited euphoria to cover up despicable behaviour. Otherwise, The prophet of Muhammad’s birthday and shalawat are limited to celebrations and strings of praise that cannot be assimilated and incorporated into the entirety of one’s personality. This condition will make it simpler for Satan to derail the celebration of the prophet’s birthday and the gathering of shalawat performed in surprise and false behaviour. The devil began to divert attention away from commemorating the Prophet and towards displaying the most noble and religious emotions. The shift in the expression of shalawat and The birthday that is aroused without knowledge and adab can be utilised to conceal errors. This is evident in the behaviour of each individual. If the shalawat and The birthday of the Prophet can lead to the Prophet’s adab, rejoice. Due to the fact that birthdays and shalawat have grown closer to the prophet Muhammad SAW.
Nonetheless, if shalawat and The birthday are limited to mere symbols, like the position of “water and oil,” which comes out to be contrary to the Prophet’s behaviour, then weep because it is closer to Abu Jahal’s behaviour. Because Abu Jahal only felt joy on the day the Prophet was born. After that, however, only heart dirt and resentment remain. Similarly, suppose humans are pleased while reciting shalawat and commemorating the Prophet’s birthday but then act contrary to the Prophet’s morals. In that case, they have adopted Abu Jahal’s attitude. I hope it will not happen in our life.
Indeed, nature awaited the advent of the khatamun nabi and saluted him upon his arrival. This was demonstrated when the clouds that had always shielded the prophet from the searing sun and the serpents sought out the Lord of Nature. When the Prophet and Abu Bakr hid in Tsur’s cave, the incident of the snake’s desire to see was confirmed. The serpent left its nest specifically to see the prophet Muhammad SAW, anticipated by the universe.
So high is the virtue of reading shalawat to the prophet Muhammad SAW. This can be found in several sayings of the Prophet. Information regarding the multiple rewards for the act of shalawat can be found in his words: “Whoever salutes me once, Allah will salute him ten times” (HR. Muslim).
In another hadith, the Prophet is reported to have said, “Whoever recites shalawat to me once, Allah will shalawat to him ten times, erase ten of his sins, and raise his rank ten levels” (HR. an-Nasa’i).
The virtues mentioned in the previous hadith will be attained when The birthday and shalawat are performed with the knowledge that permeates every crevice of the self. This flow will illuminate and arouse a desire for the Prophet of Allah. If this can be accomplished, he can “hide in the light and the crowd.” Doing deeds without vanity and arrogance to show off, and amid numerous busy activities, always remembering Allah and His Messenger. If this level can be reached, then nothing remains, and the entire world is meaningless compared to the desire to be with Allah and His Messenger. The Prophet always looks forward to the day when the people will be pleased with him before Allah SWT. Then, what is the quality of each self when welcoming the birthday of the prophet and when strands of shalawat are pronounced? Only each self is able to feel and answer it.
Wa Allahua’lam bi al-Shawwab.
Translated by Riska Saputra
Alumni STAIN Bengkalis
