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Mawlid al-Barzanjī (مولد البرزنجي) is the popular name of one of the most important and universally accepted panegyrics of the Islamic prophet Muhammad in the Arabic vernacular. The complete title of the work is, “‘Iqd al-Jawhar fī Mawlid al-Nabiy al-Azhar (عقد الجوهر فى مولد النبي الأزهر) – The Jewelled Necklace of the Resplendent Prophet’s Birth”. It is work of the poet and Islamic jurist of the city of MedinaJaʿfar b. Ḥasan al-Barzanjī.
The Mawlid genre[edit]
The work is highly revered and widely recited by Sunni Muslims around the world. In South East Asia and South Africa, the term “Barzanji” is synonymous[citation needed] with the word “Mawlid”, which is essentially a colourful celebration and spiritual display of deep love of the Prophet Muḥammad. This is done through poetic description of his blessed conception and birth, the miraculous exploits and significant events in his life, and description of his internal and external disposition. It is closed with a sublime supplication seeking the fulfilment of needs of the ephemeral world here and the pleasures of the everlasting abode in the Hereafter.
Public approval[edit]
The work has a central place during the annual commemoration of the advent of Muḥammad which, according to majority consensus, was on the 12th day of the Islamic month of Rabī al-Awwal. In the Muslim households of Asia and Africa, it is also recited to solicit Divine blessings on special occasions such us the birth of a child, moving into a new house, opening of a new business, and even at the time of death - for the hallmark of a believer is to rejoice in God’s blessing (i.e. the birth of Muḥammad) than to lament a loss (of a loved one). It also serves to remind the believer that no loss is greater than the loss of Muḥammad. Yet, he continues to live in the hearts and minds of the faithful.
Scholarly acceptance[edit]
The acceptance of the work amongst the scholarly elite is demonstrated by the numerous commentaries upon it composed by accomplished scholars including the author’s descendant, Ja’far ibn Ismā’īl al-Barzanjī (d. 1317 AH / 1899 CE), the Highest Juridical Authority (Muftī) of the Shafites in Medina. Another prominent commentator was Muhammad ‘Ulaysh (d. 1299 AH/1881 CE) , the Highest Juridical Authority (Muftī) of the Malikites in Egypt. A further popular commentary was by the Sundanese scholar, Muḥammad Nawawī al-Bantānī (d. 1316 AH/1898 CE) , a Shāfi’ī jurist and sūfi who settled in Mecca. The titles of some of the commentaries are as follows:
- al-Barzanji, al-Kawkab al-anwār ‘alā ‘iqd al-jawhar fī mawlid al-nabī al-azhar.
- ‘Ulaysh, al-Qawl al-munjī ‘alā mawlid al-Barzanjī
- al-Bantānī, Madārij al-ṣu‘ūd ilā iktisā’ al-burūd
Popular refrain[edit]
The work is the source of the popular refrain chanted in Mawlid gatherings around the globe:
عَطِّرِ ٱللّٰهُمَّ قَبْرَہُ ٱلْكَرِيمْ ، بِعَرْفٍ شَذِيٍّ مِنْ صَلاَةٍ وَتَسْلِيْم
ٱللّٰهُمَّ صَلِّ وَسَلِّمْ وَبَارِكْ عَلَيْهِ وَعَلَى آلِهِ
‘Aṭṭir Allāhumma qabrahu l-karīm / bi-‘arfin shadhiyyin min ṣalātin wa-taslīm
Allāhumma ṣalli wa-sallim wa-bārik alaihi wa-‘alā ālihi
O Allāh, perfume his noble grave / with the fragrant scent of blessings and peace
O Allāh, honour, bestow peace, and shower blessings upon him and his family
Contents of Mawlid al-Barzanjī[edit]
The contents of the Mawlid al-Barzanjī in English is as follows :
- The Prophet’s Lineage
- Before His Birth
- Preternatural Occurrences
- His Childhood
- ʿAbd al-Muṭṭalib and Abū Ṭālib
- Adulthood
- His Marriage
- Resolving a Dispute
- The Beginning of Prophethood
- The First Believers
- The Year of Sadness
- The Night Journey
- The Prophet Presenting Himself to the Tribes
- The Emigration
- The Cave
- Surāqa
- The Story of Umm Maʿbad
- Medina
- His Inward and Outward Perfection and Beauty
- The Seal of Prophethood
- His Love for the Poor
- Closing Supplication
References[edit]
- Katz, Marion Holmes (2007). The Birth of the Prophet Muḥammad: Devotional Piety in Sunni Islam. Routledge. ISBN0-203-96214-1.
The hadith of black flags (Arabic: أحاديث الرايات السود) is a motif featured in Islamic apocalyptics, about people carrying black banners. These hadith were used by some to justify following the Abbasid Revolution.[1][2] Many Islamist and some jihadistic groups identify themselves with black banners bearing a white shahada.[3]
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In hadith[edit]
The hadith attributed to Muhammad say:
'There will emerge from Khorasan black banners which nothing will repel until they are set up in Jerusalem' (Da'if)
'When the black flags come from Khorasan go to them, even if you have to crawl on snow, for among them is the Khalifa from Allah, the Mahdi'
'Surely black flags will appear from the Khorasan until the people (under the leadership of this flag) will tie their horses with the olive trees between Bait-e-Lahya and Harasta (names of places in Jerusalem)'
'A Nation will come from the east with black flags and they will ask for some goodness (authority) but the people will not give them, then, they will fight and win over those people. Now the people will give them what they asked for but they will not accept it until they will hand it over to a person from my progeny who will fill this earth with justice just as it was previously filled with oppression and tyranny. So if anyone of you finds this nation (i.e. from the east with black flags) then you must join them even if you have to crawl over ice'
'Three will fight one another for your treasure, each one of them the son of a caliph, but none of them will gain it. Then the black banners will come from the east, and they will kill you in an unprecedented manner. When you see them, then pledge your allegiance to them even if you have to crawl over the snow, for that is the caliph from Allah, Mahdi' (Da'if)
Interpretation[edit]
Early Islam[edit]
Greater Khorasan is a large territory that includes most of northern Afghanistan and north-eastern Iran. From a political point of view it also includes Transoxiana and Sistan. The region that is now known as Khorasan Province encompasses less than half of historical Khorasan; the rest of that region now belongs to Afghanistan. These black banners may be those with which Abu Muslim came and overthrew the Umayyad Caliphate in 132 AH.
Jihadism[edit]
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Modern Jihadist organizations such as [[Al-Qaeda] and Islamic State also use black flags.[4][9]
Justin O'Shea characterizes this hadith as 'narrated by Abu Hurayrah but of questionable origin,'[3] and cites Will McCants' description of a 'mythology' in which one sign of the End Times is that a Shia army with yellow flags will arise to fight the (Sunni) black flags in Syria — a mythology promoted and exploited by ISIS.[3]
References[edit]
- ^Donner, F. (1986). Black Banners from the East: The Establishment of the ’Abbāsid State–Incubation of a Revolt, by Moshe Sharon. (The Max Schloessinger Memorial Series, monograph 2.) The Magnes Press, Jerusalem; E. J. Brill, Leiden1983. Middle East Studies Association Bulletin, 20(1), 73-75. doi:10.1017/S0026318400059058
- ^TOURAJ DARYAEE APOCALYPSE NOW: ZOROASTRIAN REFLECTIONS ON THE EARLY ISLAMIC CENTURIES University of California, Los Angeles p. 193-194
- ^ abcJustin O'Shea. 'ISIS: The Role of Ideology and Eschatology in the Islamic State'(PDF). The Pardee Periodical Journal of Global Affairs. Boston University. 1 (2): 51–65.
- ^ ab'The hadith narrated from Abu Hurayrah about the black banners'. islamqa.info. Retrieved 2018-07-15.
- ^'The Black Flags From Khurasan'. al-islam.org. Retrieved 2018-07-15.
- ^'The Black Banners Will Appear 6 Years Before Imam Mahdi'. ghayb.com. Retrieved 2018-07-15.
- ^'The Black Banners Will Appear 6 Years Before Imam Mahdi'. ghayb.com. Retrieved 2018-07-15.
- ^'The appearance of the Mahdi'. Sunnah.com. Retrieved 2018-07-15.
- ^Joby Warrick (2016). Black Flags: The Rise of ISIS. Penguin Random House. ISBN9780804168939.