A Brief Introduction about the Author,

Sayyid Muhammad Uthman al-Mirghani, the Khatim,
and the Mirghani Family (may Allah be pleased with all of them)

Praise be upon Allah who said: Allah wishes to free you of filth,
ahlul bayt, and to purify you completely (33:33)

Prayers and peace be upon His Messenger, who was given the good news, said, “I leave with you that which if you hold strongly to it you will never go astray: Allah’s Book and the children of the Ahlu al-Bayt” (narrated by Tirmidhi).

The Mirghani family is one branch of the pure Muhammadi tree, combining two honors, a noble origin and the din with taqwa. Known throughout history for spreading the Islamic sciences, they carried the banner of the Sunnah and directed generations toward the Shari‘ah. Being foremost in this field, history honored and appreciated their efforts. In them, people found what they were seeking When the scholar, the arif billah, the Sayyid, Abdullah al-Mirghani al-Mahjub, Sharif of Makkah, the scholar of the Haram, the one who established the Mirghani tariqah appeared the family was already greatly loved. He spent his life spreading knowledge, straightening souls, educating men through his continuous jihad, and writing books that reflect his interest in research, education, knowledge, and different aspects of culture until he died in 1207 a.h. in Taif.

One of Sayyid Abdullah’s descendents was the Arif billah, the Exemplary Imam, Sayyid Muhammad Uthman al-Mirghani, who was known by the title The Seal (may Allah be pleased him). Born in Taif in 1208, his mother died only a few days after his birth. He was brought up in an environment of taqwa by his father, Sayyid Muhammad Abi Bakr, who died when he was ten. He was then taken care of by his uncle, Sayyid Yasin, who took him to Mecca where he finished memorization of the Qur’an while he was still young. Then he moved to classes of science and knowledge where he learned a lot. He aspired to learn about the Haqiqah and al-Mujahada. So, he met a number of scholars of the deen who were famous for their knowledge of Allah who could prove His existence. Among them was the Mujaddid, Sayyid Ahmad ibn Idris. When he had acquired a lot of knowledge, he founded a tariqah called al-Khatmiyyah which was extracted from the Naqshbandiyya, Qadiriya, Shadhaliya, Junaydiya, and Mirghaniya (from his grandfather). He unified the heart and the tongue. He traveled to a number of African countries calling people to Allah and Islam. The first trip was to al-Habisha (Ethiopia, Eritrea, Eastern Sudan, Somalia) through the Yemen. In Habisha he spent two years where he was able to convert to Islam many people from among the Christians and animists and many of them followed his tariqah. Then he returned to Makkah for a short time then traveled to upper Egypt and from there to Sudan. In Upper Egypt his trip succeeded and also in northern Sudan he succeeded in Halfa, Sukut, Mahas, and Dungula. In these cities all followed the Khatmiyya Tariqa. From northern Sudan he went to Kurdufan in the west where he started da’wa and he spread Islam among the animist tribes in southern Kurdufan and his tariqah spread among them as well. And while he was making da’wa, wherever he went he established mosques for prayer and to teach Islamic knowledges. In this region, the first to accept his tariqa were the ulama and fuqaha. From Kurdufan he traveled to Sinnar in the center of Sudan and then to the north where spent sometime in Shandi and al-Matamma. He then moved to the eastern part of Sudan in the al-Taka mountains where he established the village al-Sunniya which is now known as al-Khatmiya where he built a mosque. Then he moved to Eritrea where thousands and thousands became Muslims at his hands.

After this he returned to Makkah then returned soon after to Sudan through Musawa port on the Red Sea where he spent a long time in the Taka lands. His followers, his loved ones, and khalifs from all parts of the Sudan and other countries used to visit him and take instructions and proper behavior from him and also a big number who had not seen him came to see him for the first time. In this period, his da’wa was strengthened which spread throughout the Sudan, Eritrea, and parts of Egypt and Habasha, in addition to the Hijaz and Yemen. It also spread to the west from Dar Bargo, Barqat, and other places on the Somali Red Sea coast. After he was certain that his da’wa had been established he returned to the Hijaz and spent some time there before he went on the third trip to the Sudan where he spent some time in the city of Sawakin. There, he built three mosques for teaching women and those were the first for the education of women in Sudan.

This da’wa was kept strong by the khalifs--through his descendents who followed his method of da’wa. The ulama kept his heritage of books and teachings.

In addition to his da’wa through the Khatmiya tariqah and offering guidance, he wrote many books in various Islamic sciences such as tafsir, hadith, sira, fiqh, lugha, literature, tasawwuf and Akhlaq.

He continued to offering guidance and writing until he died in Taif on Sunday the 22 of Shawal 1268 A.H. Though he died in Taif he was buried in Makka. From his legacy one very important book was found in which he wrote about the sirah of the Prophet, and is known as al-Asrar al-Rabaniya and became known as the Mawlid al-Uthmani referring to him. The book is a biography of the Prophet. It is written in a simple language. He showed what Allah has provide the Prophet of the good qualities and great character and how Allah took care of him since birth. How his character attracts people and how he is an exemplary example for all of the ummah in all aspects of his life. Whatever he wrote about the Prophet he took from the salaf to avoid exaggeration where the real character of the Prophet might get lost. The Prophet himself warned against exaggeration which has been related by Imam Ahmad ibn Hanbal in his Musnad. He narrated what Umar had said that the Prophet said: “Don’t exaggerate when you remember me like Apostle exaggerated the qualities of Isa ibn Maryam. I am but a servant of Allah and His messenger.” And about this Imam al-Buzayri said:

Leave what the apostles claimed about their prophet

And still Praise him as you wish

Though exaggeration is advised against, don’t neglect to praise his good qualities for that would diminish his importance. Allah has described him in the Qur’an so how can a writer diminish his importance. Allah described him with mercy, compassion and that whoever tries to diminish his importance in any way will suffer punishment. Allah said in Qur’an (ahzab:57)

The Prophet said: “Anyone who wrongs me, wrongs Allah.” (related by Tirmidhi). Among the books of sirah there are so many authors who have either exaggerated or diminished him intentionally or unintentionally. This book al-Asrar al-Rabbaniya is presented to those who love the Prophet, it is an honest sira of the Prophet, free of exaggeration or diminishments. The reader will find in it nourishment for the soul and the intellect, pleasure for the mind, and wealth of great knowledge.

To achieve the aims of the author, the Shaykh of tariqa, Sayyid Muhammad Uthman ibn Sayyid Ali al-Mirghani directed his legacy to be printed under the title Silsila al-Mirghani al-Islamiya for the benefit of the readers and the need of the Muslims following the steps of his ancestors. May Allah reward him. May many muslims be helped by him.

The Committee for Checking and Publishing the Silsila al-Mighani al-Islamiya

26 Ramadan, 1396, 20 December 1976

Preface

Muslims in all parts of the Islamic world celebrate the birth of the Prophet Muhammad, the savior of mankind, in Rabi’ul-Awal every year in honor of his person and his message. And it is his right that they should celebrate it. On this happy occasion, they express their happiness and love for the Prophet who had been to mankind to bring the good news and the warning, and to call to Allah, and stand as a source of light to mankind. This celebrate is but a small part of what he deserves from love and happiness caused by his birth and his birth represents all good, happiness and light. You find Muslims gathering in Allah’s houses and in their houses and in their schools, and their universities, just to celebrate this night by reading the Qur’an and telling his biography (sirah) and some of his teachings and guidance and the reading of the story of his honorable birth. On this night, they approach Allah by giving sadaqa and presents to the poor and orphans, and special things for their families. They do this to show their happiness and thankfulness to Allah for sending the one who completes the perfection of character. And they find in this celebration nourishment to their souls which have been effected by the temptations of this life. The early Muslims (in the first three centuries), never thought of setting aside a special time to remind people of the greatness of Muhammad, his din, and his life, because they used to celebrate his greatness all of the time because they always remembered him not like Muslims these days. When the minds and the hearts of the Muslims became sick from seeking the pleasures of this life, so people needed remembrance that is beneficial.

(51:55) And continue to remind for surely the reminder profits the believers.

And they also needed guidance to good.

(16:125) Call to the way of your Lord with wisdom and goodly exhortation

After the first three centuries the Islamic scholars found it to be a good idea to celebrate the Prophet’s birth because it’s big event that changed the world. Celebrating this great event forces people to think deeply about it. Muslims have been celebrating his birthday since the fourth century after hijra and has continued until today. And has been approved by the Islamic scholars and they wrote many books about it. Among these were Qadi Ayad in Azhar al-Riyadh, Imam al-Hafiz al-Suyuti in al-Hawi, al-Hafiz Ibn Kathir in Tarikhihi, and Ibn Khilkan in Wafiyat al-A‘yan, and the researcher al-Qalqashindi in Subh al-A‘sh, al-Alama al-Maqrizi in Khatatihi, Shaykh al-Akbar Muhmud Shaltut in Manhaj al-Qur’an bi Bina al-Mujtama‘ and others.

The above is historical but the scholars think it is a good thing to do. It’s a good action and tradition that happened after the third century. But there are some who deny value of this celebration and consider it bid‘a wrongly applying the hadith: “In every innovation there is misguidance.” But this does not apply to all innovations only to those that lead to misguidance and contradict the Qur’an, Sunnah and consensus. There is good bid’a and bad bid’a. Among the scholars who accept this are Shaykh al-Islam al-Izz Abdu al-Salam, al-Imam al-Nawawi, Alama Ali al-Qari and others as it is mentioned in several fiqh books. The celebration of the Prophet’s birthday is a bid’a hasana, a praiseworthy action started by good people. Imam al-Shafi’I said, “Any innovation that contradicts the Qur’an, Sunnah and ijma (concensus) it is misguidance. But an innovation that does not contradict these is acceptable.” And Sayyidina Umar (radhi Allah anhu) concerning the quiam layla in congregation during Ramadan, “What a wonderful bid’a!” Narrated by Ibn Mas’ud mentioned in al-Musnad of Ahmad ibn Hanbal, “Whatever the Muslims see as good is seen by Allah as good.” And in hadith, “Whoever establishes a good sunnah in Islam gets the reward for that and the reward of those who follow that sunnah without diminishing their rewards.” Narrated by Muslim, al-Nisa’, Ibn Maja, and Tirmidhi. There are so many applications of this hadith that prove that not every innovation leads to guidance. The celebration of the mawlid was started by some reformers and Muslims all over the world have followed them for over a thousand years. In a number of hadith the Prophet said: “my ummah will never agree upon misguidance.” Celebrating the mawlid is a good deed. The one who does it is rewarded for it and it is good for Islam and Muslims.

Know, the one who loves Ahmad

Must like to hear his name repeated

Therefore, the scholars started the mawlid

After him, so it became amal rashada

Among the many scholars who mentioned celebrating the mawlid and consider it a good deed Imam Abu Shama the shaykh of Imam al-Nawawi who said, “Among the best that has been innovated in our time what is done every year on the day of the Prophet’s birth in the way of sadaqah, goodness, wearing one’s best clothing, and expressing happiness. All this shows how we love the Prophet and highly honor him, and offers thanks to Allah for sending His messenger as a mercy to mankind.” Imam al-Suyuti said in al-Hawi, “It is one of the good innovations for which one is rewarded because celebrating the mawlid shows happiness and glad tidings of his birth and honoring him.” You can also refer to his book Sharh al-Shamayil. Imam Ibn al-Hijr said about the celebration of the mawlid, “It’s a praiseworthy deed and the one who does it is rewarded on the condition that it is free of actions that contradict Islam.” Al-Hafiz al-Sikhawi said, “The celebration of the mawlid started after the third century and Muslims over the world are still performing it and they give sadaqah during the celebrations and they read about his noble birth and they get a lot of barakah from this.” Ibn al-Jawzi said, “Some of the characterists of the mawlid is that it is peace and security that year, and glad tidings that one will get what one wishes.” And there are others also who have spoken about the benefits and merits of the mawlid. In celebrating the mawlid in addition to what we said there is more, from dhikr Allah with which hearts are reassured. Allah says, “With dhikr Allah the hearts are made tranquil.” And the love of the Messenger of Allah is increased in our hearts and is one of the conditions of iman as mentioned in the hadith, “By Allah, no one has faith until I become more beloved to him than his son and his father and all of mankind.” And this hadith is agreed upon.