Mawlid

Compiled by Imran Ayub

1. Allah has completed and perfected the religion

Allaah, the Most High, says “…This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion…”1

Imam Ibn Katheer says, in his Tafseer, “This, indeed, is the biggest favour from Allah to this Ummah, for He has completed their religion for them, and they, thus, do not need any other religion or any other Prophet except Muhammad. This is why Allah made Muhammad the Final Prophet and sent him to all humans and Jinn. Therefore, the permissible is what he allows, the impermissible is what he prohibits, the Law is what he legislates and everything that he conveys is true and authentic and does not contain lies or contradictions.”2

2. Innovations

2.1 Command to Follow the Qur’aan and Sunnah

Allaah, the Most High, says, “O you who believe! Obey Allâh and obey the Messenger (Muhammad SAW), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allâh and His Messenger (SAW), if you believe in Allâh and in the Last Day. That is better and more suitable for final determination.”3

And He says, “Say (O Muhammad SAW): "Obey Allâh and the Messenger (Muhammad SAW).” But if they turn away, then Allâh does not like the disbelievers.”4

Hence disobeying Allah or His messenger is a form of Kufr

Allaah, the Most High, also says “Indeed in the Messenger of Allâh (Muhammad SAW) you have a good example to follow for him who hopes in (the Meeting with) Allâh and the Last Day and remembers Allâh much.”5

So we should learn our religion from the messenger and follow his way (Sunnah). And the ones who know and understand the Qur’aan and Sunnah best are the Salaf. The Prophet said, “The people of my generation are the best, then those who follow them, and then whose who follow the latter…”6

1 The Noble Qur’aan, Soorah Al-Ma'idah 5:32 http://www.tafsir.com/default.asp?sid=5&tid=132523 The Noble Qur’aan, Soorah An-Nisa 4:594 The Noble Qur’aan, Soorah Aali Imran 3:325 The Noble Qur’aan, Soorah Al-Ahzab 33:216 The full text is as follows: Narrated Abdullah: The Prophet said, "The people of my generation are the best, then those who follow them, and then whose who follow the latter. After that there will come some

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Therefore, it is incumbent for a true believer to follow the Qur’aan and Sunnah as understood by the pious predecessors.

2.2 Innovations

The Prophet (peace be upon him) said: “By the One in Whose hand is my soul, there is not a thing which brings you nearer to Paradise and distances you from the Fire, except that I have directed you to it; and there is not a thing which brings you closer to the Fire while distancing you from Paradise, except that I have prohibited it for you.”7

Narrated al-‘Irbaad ibn Saariyah: the Prophet (peace be upon him) said: “I urge you to adhere to my Sunnah and the way of the Rightly-Guided Khaleefahs. Adhere to it and bite onto it with your back teeth (i.e., cling firmly to it). And beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going-astray.”8

Narrated ‘Aa’ishah (may Allah be pleased with her):  Allah's Apostle (peace be upon him) said, “If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.”9

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “The sign of the people of bid’ah is that they do not follow the salaf.”10

Narrated ‘Abd-Allaah ibn ‘Amr: The Prophet (peace and blessings of Allaah be upon him) also described them in the following terms: “My ummah will split into seventy-three sects, all of whom will be in Hell except one group.” They said: Who are they, O Messenger of Allaah? He said: “(Those who follow) that which I and my companions follow.”11

 Sheikh Ibn Taymiyah (may Allaah have mercy on him) says: “Hence the saved group is described as Ahl al-Sunnah wa’l-Jamaa’ah, and they are the greater majority and the vast multitude. As for the other groups, they are followers of weird ideas, division, innovation and whims and desires, and none of these groups reached anywhere close to the size of the saved group, let alone being equal to them, rather some of these groups are very small in number. The sign of these groups is that they go against the

people whose witness will go ahead of their oaths, and their oaths will go ahead of their witness." Ibrahim (a sub-narrator) said, "We used to be beaten for taking oaths by saying, 'I bear witness by the Name of Allah or by the Covenant of Allah." [(Agreed Upon); Saheeh Bukhaari, Volume 3, Book 48, Number 820; Saheeh Muslim, Book 031, Number 6150]7 Authentically related by Ahmad and Ibn Khuzaymah; as quoted in ‘The Islamic Ruling on Music and Singing’8 Sunan at-Tirmidhi, al-Sunnah, Number 3991; Sunan Aboo Daawood. Classed Saheeh by Sheikh Al-Albaanee in Saheeh Sunan Aboo Daawood, no. 3851; as quoted in http://www.islam-qa.com/index.php?ref=14234&ln=eng9 (Agreed Upon); Saheeh Bukhaari, Volume 3, Book 49, Number 861; Saheeh Muslim, Book 018, Number 426610 Majmoo’ al-Fataawa (4/155); as quoted in http://forums.almaghrib.org/printthread.php?t=2433411 Sunan at-Tirmidhi, Number 2641; Classes Hasan by Sheikh al-Albaanee in Saheeh Sunan at-Tirmidhi, Ibid.,

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Qur'aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.”12

2.3 The evil of Innovations

Narrated Jabir ibn ‘Abdullah (may Allah be pleased with him): Allah's Messenger (may peace he upon him) said: “… The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is misguidance.”13

Narrated Anas ibn Malik (may Allah be pleased with him): Allah's Apostle ( peace be upon him) said: “Some persons from amongst my associates would turn to my Cistern; when I would see them and they would be presented to me, they would be detained in the way while coming to me. I would say: My Lord, they are my companions, they are my companions, and it would be said to me: You don't know what innovations they made after you.”14

Abu Huraira (Allah be pleased with him) reported Allah's Apostle (may peace be upon him) as saying: “Medina is a sacred territory, so he who made any innovation in it. Or gave protection to an innovator, there is upon him the curse of Allah, that of the angels and that of all the people. There would not be accepted on the Day of Resurrection either obligatory acts or supererogatory acts from him.”15

Allah's Apostle ( peace be upon him) said: “Allah has prevented those who introduce innovations in the religion from repentance.”16

2.3 The Salafs and Scholars views on innovations

12 Majmoo’ al-Fataawa, 3/346; as quoted in http://www.turntoislam.com/forum/showthread.php?t=2543113 The full text is as follows: Narrated Jabir ibn ‘Abdullah (may Allah be pleased with him) said: When Allah's Messenger (may peace he upon him) delivered the sermon, his eyes became red, his voice rose. and his anger increased so that he was like one giving a warning against the enemy and saying: “The enemy has made a morning attack on you and in the evening too.” He would also say: “The last Hour and I have been sent like these two." and he would join his forefinger and middle finger;” and would further say: “The best of the speech is embodied in the Book of Allah, and the beet of the guidance is the guidance given by Muhammad. And the most evil affairs are their innovations; and every innovation is error.” He would further say:, “I am more dear to a Muslim even than his self; and he who left behind property that is for his family. and he who dies under debt or leaves children (in helplessness). the responsibility (of paying his debt and bringing up his children) lies on me.” [Saheeh Muslim, Book 004, Number 1885]14 Saheeh Muslim, Book 030, Number 5706; Also refer to Book 004, Number 0790, Book 030, Number 5690, and Book 030, Number 568615 Saheeh Muslim, Book 007, Number 3166; Also refer to Book 007, Number 3159 and Book 007, Number 316316 Authenticated in Silsilah al-Ahaadeeth as-Saheehah, no. 1620. Imaam an-Nawawee said regarding this hadeeth that in the narration of al-Bayhaqee “Allah has blocked ihtajaba,” even if he was ascetic and engaged in much worship. (Fayd al-Qadeer, vol. 2, p. 200); as quoted by Dr. Bilal Philips

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 ‘Abdullaah ibn Mas'ood (may Allah be pleased with him) said : “Follow and do not innovate, for you have been given that which is sufficient [and every innovation is misguidance].”17  ‘Abdullaah ibn 'Umar (may Allah be pleased with him) said: “Every innovation is misguidance, even if the people consider it to be something good.”18

Imaam Abu Haneefah said, “Stick to the narrations and the way of the salaf, and beware of the newly invented matters for all of it is innovation”19

Imaam Maalik said, “He who innovates an innovation in Islaam regarding it as something good, has claimed that Muhammad (SAW) has betrayed his trust to deliver the message as Allaah says, 'this day have I perfected for you your religion'. And whatsoever was not part of the religion then, is not part of the religion today.”20

Imaam Ahmad said, “The fundamental principles of the sunnah with us are: ….avoiding innovations and every innovation is misguidance.”21

3. Origins of Mawlid22

Al-Mawlid is the claimed birthday of the Prophet (peace be upon him), and this term also refers to the festivals held in celebration of this event, where joy and happiness are expressed. These events usually consist of the preparation of food, the reading of books written particularly for this event, the mentioning of the good qualities of the Prophet (peace be upon him), his miracles, his family members and their virtues.23

The first time Mawlid is ever mentioned in the books of history is in the context of the Fatimids.24 The famous Egyptian historian al-Maqrizi (d. 845 A.H.) wrote the most 17 Related by Wakee' on az-Zuhd (no.315) and Abu Khaythamah in Kitaabul-'Ilm (no.54), where al-Albaanee authenticated it. The addition is related by at-Tabaraanee in al-Kabeer (9/154) and it is authentic; as quoted in ‘Every Innovation is Misguidance’18 Related by al-Bayhaqee in al-Madkhal ilas-Sunan (no.191) and also Ibn Nasr in as-Sunnah (p.24). Its isnaad (chain of narration) is as authentic as the sun!; as quoted in ‘Every Innovation is Misguidance’19 Sawnul Muntaq of as-Suyutee, pg.32, as quoted in ‘A Few Notes on the Evils of Innovation’20 al-I'tisaam, Ibid.,21 Usul as-Sunnah of Imaam Ahmad pg.1, Ibid.,22 Contributed by Br. Hannan; http://groups.yahoo.com/group/kitaab_sunnah/message/81123 http://www.alminbar.com/khutbaheng/mawlid.htm24 Fatimid Dynasty : “political and religious dynasty that dominated an empire in North Africa and subsequently in the Middle East from AD 909 to 1171 and tried unsuccessfully to oust the 'Abbasid caliphs as leaders of the Islamic world. It took its name from Fatimah, the daughter of the Prophet Muhammad, from whom the Fatimids claimed descent. Before the Fatimids, there had been other rulers in North Africa and Egypt who had succeeded in making themselves virtually independent of the 'Abbasid caliphs in Baghdad; but they had been Muslims of the Sunni branch of Islam, willing to recognize the token suzerainty of the caliph as head of the Islamic community. The Fatimids, however, were the heads of a rival religious movement—the Isma'ili sect of the Shi'i branch—and dedicated to the overthrow of the existing religious and political order in all Islam. Unlike their predecessors, they refused to offer even nominal recognition to the 'Abbasid caliphs, whom they rejected as usurpers. They themselves—as Isma'ili imams (spiritual leaders), descendants of the Prophet through his daughter Fatimah and his kinsman 'Ali—were, in the eyes of their followers, the rightful caliphs, both by descent and by divine choice the custodians of the true faith and the legitimate heads of the universal Islamic state and community. Their purpose was not to establish another regional sovereignty but to supersede the 'Abbasids and to found a new caliphate in their place.” ["Fatimid Dynasty." 2008.

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authoritive book on the history of Egypt, and included in it is a history of the Fatimids who ruled the country during the 4th and 5th centuries A.H. He has a chapter entitled, "The Days Which the Fatimid Caliphs Used to Take As Holidays, and the Celebrations and Events Which They Would Due to Show Their Generosity to the Laity and Shower Them With Blessings.”25

In this chapter, he mentions a total of almost thirty celebrations that were invented by the Fatimids26, including the birthdays of most of the Shi'ee Imams, the Nawruz, Christmas, and some other festivals of other religions. In the course of this he also mentions the Mawlid.27

This is the first time the Mawlid is ever mentioned. The Fatimids28 ruled Egypt until 567 A.H., when Salah ud-Deen al-Ayyubi re-conquered Eygpt from them, and converted their Shi'ee University (al-Azhar) into a Sunni institution. Thus, we can say that the Mawlid was introduced in the Sixth century of the Hijrah, at the hands of one of the most extreme and heretic groups the Muslims have ever seen.29

This embarrassing origin led to a mentality of simply (and conveniently) ignoring the real origin, and concentrating on the first Sunni leader who advocated this practice.

4. Scholarly opinions of Mawlid

4.1 The Permanent Committee for Islaamic Research and Fataawa 30

“Establishing the celebration of the Prophet's birthday or (the birthday of) other than him is an innovation.”31

4.2 Al-Faakihaani (may Allaah have mercy on him)

“I do not know of any basis for this mawlid in the Qur’aan or Sunnah, and there is no report that any of the scholars of this ummah, who are examples in matters of religion

Encyclopædia Britannica Online. http://www.britannica.com/eb/article-9033823]25 Note: Maqrizi was more sympathetic to the Fatimids than other historians, as this title shows - this sympathy also makes him a trustworthy historian in general, as other historians might have been led by their animosity of the Fatimids to allow them to quote much against them that might be unsubstantiated26 This is a dynasty that all scholars of Sunni Islam unanimously branded as heretic and outside the fold of Islam27 see Al-Khitat of al-Maqrizi, 1/490 - the old print, Ibid.,28 Al-Faatimi people were not recognised by any of the trustworthy Muslim historians to descend from the Prophet (peace be upon him). On the contrary, Muslim scholars wrote books challenging this claim and dispraised the Faatimi people by saying that they were nothing but a bunch of atheists. [http://www.alminbar.com/khutbaheng/mawlid.htm]29 And their descendants to this day remain one of the most extreme groups of 'Islam'30 Consisting of Shaykh 'Abdul 'Azeez ibn Abdullaah ibn Baaz (Head); Shaykh 'Abdur-Razzaaq 'Afeefee (Deputy Head); Shaykh 'Abdullaah ibn Ghudayyaan; and Shaykh 'Abdullaah Ibn Qu'ood31 Fataawa al-Lajnah ad-Daa.imah lil-Buhooth al-'Ilmiyyah wal-Iftaa., - Volume 3, Page 39, Question 3 of Fatwa No.7360; as quoted in http://www.fatwa-online.com/fataawa/innovations/celebrations/cel001/0010503_5.htm

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and adhere to the path of those who came before, did this. Rather it is an innovation (bid’ah) which was introduced by those who have nothing better to do, and it is a means for them to have fun and eat a lot.”32

4.3 Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him)

“If celebrating the Prophet’s birthday was prescribed, then the Prophet (peace and blessings of Allaah be upon him) would have told his ummah of that, because he is the most sincere of people and there is no Prophet after him who could explain anything he did not speak about. He (peace and blessings of Allaah be upon him) is the Seal of the Prophets and he explained to the people what he had to explain of the truth, such as loving him and following his sharee’ah, sending blessings and salaams upon him and other rights of his that are explained in the Qur’aan and Sunnah. He did not tell his ummah that celebrating the day of his birth was something prescribed so that they would do that. He (peace and blessings of Allaah be upon him) did not do that during his lifetime and his companions (peace and blessings of Allaah be upon him) who were the dearest of people to him and the most knowledgeable of his rights did not celebrate that day, neither did the Rightly-Guided Caliphs or any others. Then those who followed them in truth of the best three generations did not celebrate this day either. 

Do you think that all these people were ignorant of his rights or fell short with regard to them, until the later generations came and made up for this shortfall and made the truth complete? No, by Allaah. No wise man who understands the nature of the Sahaabah and how they followed the truth would say this. If you understand that the celebration of the Prophet’s birthday was unknown at the time of the Prophet (peace and blessings of Allaah be upon him) and the time of his companions and the time of their earliest followers, you will realize that it is an innovation that has been introduced into the faith, and it is not permissible to do it, approve of it or advocate it, rather we must denounce it and warn people against it.”33 

4.4 Sheikh Muhammad ibn ‘Uthaymeen

“Among the innovations introduced into this religion is the celebration of the birthday of the Prophet (peace be upon him), which is celebrated in the month of Rabee’ Al-Awwal. People gather in the mosques or stay within their homes on the twelfth night of that month and send salutations upon the Prophet (peace be upon him)with innovated phrases as well as reciting laudatory poems and prose which concern him. These poems and prose are excessively commendatory and exceed the limits that were defined by the Prophet (peace be upon him). Some people even spend their nights cooking certain types of food, to be served on this occasion. Thus, they uselessly spend their time and money in matters that are not prescribed either by Allaah or His Messenger (peace be upon him), nor were practiced by the four rightly-guided caliphs

32 Al-Mawrid fi ‘Aml al-Mawlid, quoted in Rasaa’il fi Hukm al-Ihtifaal bi’l-Mawlid al-Nabawi, 1/8, 9; as quoted in http://www.islam-qa.com/index.php?ref=70317&ln=eng33 Majmoo’ Fataawa al-Shaykh Ibn Baaz, 6/318, 319, Ibid.,

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after him, nor any other of the Muslims who were from the first three distinct generations, whose merit was attested to by the Prophet (peace be upon him).”34

5. Refutations

The Migration of the Prophet: The migration of the Prophet (peace be upon him) was a great event in the history of the Muslim nation, due to it being the first step in the establishment of the first Islamic state. For this reason, Quraysh endeavoured to prevent this from happening; they spared no effort in attempting to prevent the Prophet (peace be upon him) from reaching Madeenah. One of the strongest evidences that the Hijrah, or migration, was more important to his companions than his birthday is that when his companions were deciding on which point to initiate the Islamic calendar from, they were only thinking of the most important events in Islamic history with which to initiate it. 'Umar ibn Al-Khataab, (may Allaah be pleased with him), gave the rest of the companions of the Prophet (peace be upon him) a choice between two events only; the migration of the Prophet (peace be upon him) and the day the Prophethood commenced. The companions of the Prophet (peace be upon him) did not give any weight to his birthday, they did not deem it important enough to consider as a starting point for the Islamic calendar, the reason being that his birth was a very normal one, just like any other. All the stories of miraculous occurrences at his birth are very weak narrations35, except the dream his mother saw in which a light came out from her and lit up the night as far as the palaces of Jordan.  Therefore, we must ask ourselves, did the companions of the Prophet (peace be upon him) dishonour him by not holding his birthday as significant?

Although the birthday of the Prophet (peace be upon him) and the beginning of his prophethood both occurred in the month of Rabee' Al-Awwal, none of his companions celebrated the anniversary of these events, nor did they introduce new forms of worship to remind themselves of them. The companions of the Prophet (peace be upon him) understood the real meaning of being his followers; they where a unique generation whom the Prophet (peace be upon him) personally raised and instructed in adherence to the commandments of the religion. They did not add one iota to the religion of Islaam.  Therefore, after knowing all this, who can claim to be a better follower and have more love for the Prophet (peace be upon him) than his own companions?36

Now, these guys always say we do not love the Messenger of Allah, because we don’t celebrate Mawlid?

34 http://www.alminbar.com/khutbaheng/387.htm35 I have posted some here: http://groups.yahoo.com/group/Islam_True/message/14036 http://www.alminbar.com/khutbaheng/mawlid.htm

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5.1 First claim 37

"The celebration of Al-Mawlid is a way of expressing joy, which is something beneficial. It would benefit anybody who celebrates it, as it even benefits Abu Lahab (a disbelieving uncle of the Prophet (peace be upon him), due to the narration which states that a person saw Abu Lahab in his dream and asked him about his predicament. He (Abu Lahab) replied that his punishment in hell is reduced every Monday due to his rejoicing at the news of the birth of the Prophet (peace be upon him) and also because he bought the freedom of the slave who brought him the good news."38

 Refutation:  This narration has an unconnected chain of narrators which renders it inauthentic; therefore, it cannot be used as evidence in an argument. Even if we were to assume, for the sake of argument, that it is not a weak narration, it is still rejected for many other reasons: ·     It was only a dream and dreams are never used as a basis to judge anything, let alone be used to establish a form of worship based on them. ·     This contradicts the Qur'aan. Allaah says that which translates as: “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners, etc.) did, and We shall make such deeds as scattered floating particles of dust.”39 Therefore, nobody will get any reward for their deeds unless they intend to get closer to Allaah by doing so, and a disbeliever will never attempt to do anything to get closer to Allaah as he does not believe in Him in the first place. ·     History proves that this story was incorrect, and that Abu Lahab did not free any slave at that time. In fact, the slave in question was freed after the migration of the Prophet (peace be upon him) as mentioned in the books of Ibn 'Abdul Barr and Ibn Al-Jawzi, may Allaah have mercy upon them both.  37 Ibid., All claims and refutations are taken from this site, with some added notes.38 I can’t seem to find this hadeeth. It is supposed to be in Saheeh Bukhaari. I the only version I can find does not say anything about Monday or birthdays. Allah knows best. Narrated Um Habiba: (daughter of Abu Sufyan) I said, "O Allah's Apostle! Marry my sister. the daughter of Abu Sufyan." The Prophet said, "Do you like that?" I replied, "Yes, for even now I am not your only wife and I like that my sister should share the good with me." The Prophet said, "But that is not lawful for me." I said, We have heard that you want to marry the daughter of Abu Salama." He said, "(You mean) the daughter of Um Salama?" I said, "Yes." He said, "Even if she were not my step-daughter, she would be unlawful for me to marry as she is my foster niece. I and Abu Salama were suckled by Thuwaiba. So you should not present to me your daughters or your sisters (in marriage)."

Narrated 'Ursa; Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?" Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba." [Saheeh Bukhaari, Volume 7, Book 62, Number 38; A similar hadeeth is found in Saheeh Muslim, Book 008, Number 3412, excluding what Abu Lahab is claimed to have said.]39 The Noble Qur’an, Al-Furqan 25:23

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5.2 Second claim:  

"The Prophet (peace be upon him) himself glorified his birthday, due to his reply when asked why he fasted on Mondays: "I was born on this day and started receiving the revelation on it.”40 Therefore, he glorified his birthday by fasting on it, and this is a form of celebration."   Refutation:  This doubt can be refuted from three different angles: ·     The Prophet (peace be upon him) never regularly fasted on the twelfth of Rabee' Al-Awwal, which is the date that some claim is his birthday41, rather, he fasted every Monday, and there are four Mondays in every month. Therefore, celebrating the twelfth of Rabee' Al-Awwal and designating certain acts of worship for it must be considered as an attempt to correct what is thought to be wrong or less than perfect on the part of the Prophet (peace be upon him). ·     The Prophet (peace be upon him) did not only fast on Mondays, but in addition, he would also fast on Thursdays, The Prophet (peace be upon him) was asked about fasting on Mondays and Thursdays, and he said: “Those are two days on which people’s deeds are shown to the Lord of the Worlds, and I want my deeds to be shown to Him when I am fasting.”42 Moreover, the Prophet (peace be upon him) did not say that the reason for fasting on a Monday were due to his birth only, but also because of the fact that the records of everybody's deeds are raised to Allaah on these days. Therefore, celebrating Al-Mawlid with the excuse that the Prophet (peace be upon him) used to fast on a Monday is a misunderstanding and a gross exaggeration of the facts. ·     The Prophet (peace be upon him) did not add any form of celebration to his fasting, as those who celebrate Al-Mawlid do. If people intend to express their gratitude to Allaah by observing Al-Mawlid and they justify it with the excuse that he used to fast on Mondays, then common sense dictates that they must completely imitate the Prophet (peace be upon him) in the way that he expressed gratitude to Allaah. Many people who celebrate Al-Mawlid do not fast regularly on Mondays and Thursdays as they deem it to be exhausting. On the contrary, they actually prepare and eat more food than usual as part of their celebration. 

40 Narrated ‘Aa’ishah (may Allah be pleased with her), “The Messenger of Allaah (peace and blessings of Allaah be upon him) was keen to fast on Mondays and Thursdays.”[ Sunan an-Nasaa’i, 2320; Classed as Saheeh by Sheikh al-Albaanee in Saheeh al-Jaami’ al-Sagheer, 4827; as quoted in http://www.muslimconverts.com/ramadhaan/nafil_fasts.htm] Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Massenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: “It is (the day) when I was born and revelation was sent down to me .” [Saheeh Muslim, Book 006, Number 2606]41 Muhammad (peace be upon him), the Master of Prophets, was born in Bani Hashim lane in Makkah on Monday morning, the ninth of Rabi‘ Al-Awwal, the same year of the Elephant Event, and forty years of the reign of Kisra (Khosru Nushirwan), i.e. the twentieth or twenty-second of April, 571 A.D., according to the scholar Muhammad Sulaimân Al-Mansourpuri, and the astrologer Mahmûd Pasha. [Muhadarat Tareekh Al-Umam Al-Islamiyah 1/62; Rahmat-ul-lil'alameen 1/38,39; as quoted in http://www.witness-pioneer.org/vil/Books/SM_tsn/ch1s6.html]42 Sunan an-Nasaa’i, Number 2358; Sunan Ibn Maajah, Number 1740; Musnad Ahmad, Number 8161; Classed as Saheeh by Sheikh al-Albaanee in Saheeh al-Jaami’, Number1583; as quoted in http://www.islamqa.com/index.php?ref=21979&ln=eng

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 5.3 Third claim:

"Rejoicing at this event is something recommended and requested of all of us by Allaah in the verse were He says that which translates as: “Say: "In the Bounty of Allâh, and in His Mercy (i.e. Islâm and the Qur'ân); -therein let them rejoice." That is better than what (the wealth) they amass.”43 Allaah commanded us to rejoice in His mercy, and the Prophet (peace be upon him) was the greatest of all His mercies, as Allaah says (that which translates as): “And We have sent you (O Muhammad SAW) not but as a mercy for the 'Alamîn (mankind, jinns and all that exists).”44

 Refutation:  The mercy mentioned in the first verse means other than what the celebrators of Al-Mawlid claim. Commenting on this verse, Abu Sa'eed Al-Khudri, may Allaah be pleased with him, said: "'The Bounty' refers to the Qur'aan and 'The Mercy' is if one is from the people who adhere to it.'" Hilaal Ibn Yasaaf said commenting on the verse: "'The Bounty' means Islaam and 'The Mercy' means the Qur'aan.'" None of the Salaf interpreted this command of Allaah to mean rejoicing in the form of feasts and festivals. The mercy in the second verse is nothing other than the Qur'aan and the Sunnah which the Prophet (peace be upon him) was sent with. Therefore, the true meaning of rejoicing due to Allaah sending us His Prophet (peace be upon him) must be to follow him completely and adhere to all his commands verbally and practically. There can be no doubt that attempting to use this verse as an evidence for the permissibility of celebrating Al-Mawlid is applying it in a way other than how the Salaf, or pious first three generations, of Muslims, applied it. Ash-Shaatibi, may Allaah have mercy upon him, said: "Any application from the later generations of a text which was not understood nor applied by our Salaf is unacceptable." Ibn 'Abdul Haadi, may Allaah have mercy upon him, said: "It is prohibited to interpret a verse from the Qur'aan or a Hadeeth in any way other than the way our Salaf interpreted, applied and clarified it to the Ummah, because this would imply that they were ignorant of the truth and strayed away from it while the latter generations were guided to it. It is even worse if the interpretation of the latter generations opposes and contradicts that of the Salaf." Indeed the understanding and interpretation of the texts of those who celebrate Al-Mawlid is misguidance and an innovation in itself. Ash-Shaatibi, may Allaah be pleased with him, said: "It is commonplace that the innovators and people of misguidance manipulate the Qur'aan and Sunnah and apply it in a way that suits their needs. Also, they propagate these false ideas to the common people in order to confuse them."  5.4 Fourth claim

43 The Noble Qur’aan, Yunus 10:5844 The Noble Qur’an, Al-Anbiya 21:107

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“Although we acknowledge that it is a Bid'ah to celebrate Al-Mawlid due to the fact that the different acts of worship performed during it were not collectively practiced at the time of the Prophet (peace be upon him), we still hold that it is a good Bid'ah because these acts are mentioned in some general texts individually. So we accept that it is a Bid'ah in the sense that it is a new phenomenon, but not regarding all its details because these did exist individually at the time of the Prophet (peace be upon him).” Refutation:  The presence of the necessity of establishing a certain act of worship at the time of the Prophet (peace be upon him) plus the absence of any preventing factors, in addition to the fact that the Prophet did not do it, are all factors which determine that celebrating Al-Mawlid is a Bid'ah. A Bid'ah can never be deemed as good, even if there are texts that generally recommend the innovative acts performed for other times and places.

Shaykh Al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said: "If something is called a Bid'ah, yet was proven to be good according to evidences from the Sharee'ah, then it must be one of two things: 1) It is not a Bid'ah by the Islamic definition but rather linguistically (i.e. something abandoned and then newly revived) like the saying of 'Umar ibn Al-Khattaab, may Allaah be pleased with him: "Good Bid'ah" when he observed that the people had gathered behind one Imaam to lead them in their Taraaweeh prayers in congregation during Ramadaan". 2) It is a special case which is exempted from the general texts because it has a specific evidence, but the general text still applies to every other case other than the special one (i.e. nobody is permitted to use this special case as an excuse to oppose the general text and innovate new things due to it)." He, may Allaah have mercy upon him, also said: "It is well known that any form of worship which was not established by either the Prophet sallallaahu ‘alaihi wa sallam or his companions, or shown by the trustworthy scholars to have a firm foundation, is rejected."  Ibn Rajab, may Allaah have mercy upon him, said: "The description of some of the Salaf about some matters being 'good Bid'ahs' are always in the linguistic sense of the term and never the religious one, like for example, the saying of 'Umar ibn Al-Khattaab, may Allaah be pleased with him: "Good Bid'ah" when he observed that the people had gathered behind one Imaam to lead them in their Taraaweeh prayers in congregation during Ramadaan. Praying Taraaweeh in congregation was practiced by the Prophet (peace be upon him), and all that these people were doing was simply reviving an act which already existed, so the usage of the term here must have been purely linguistic."  5.5 Fifth claim

“Al-Mawlid encourages people to ask Allaah to send salutations upon His Messenger and exalt his mention, which is something mandatory upon all Muslims, as Allaah says (that which translates as): “Allâh sends His Salât (Graces, Honours, Blessings,

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Mercy, etc.) on the Prophet (Muhammad SAW) and also His angels too (ask Allâh to bless and forgive him). O you who believe! Send your Salât on (ask Allâh to bless) him (Muhammad SAW), and (you should) greet (salute) him with the Islâmic way of greeting (salutation i.e. AsSalâmu 'Alaikum).”45 Therefore, anything which accomplishes that which is required Islamically is itself a requirement, such as Al-Mawlid.” Refutation:  The thing that would really make a person implement the command mentioned in that verse and frequently mention of name of the Prophet (peace be upon him) is if they were to live their life studying the Sunnah of the Prophet (peace be upon him) and applying it to all areas of their life. In reality, the celebration of Al-Mawlid once a year is nothing but a practical call to desert and abandon the Sunnah of the Prophet (peace be upon him) and the asking of Allaah to send salutations upon him and exalt his mention - except during this yearly festival. One only has to look at the lives of the people who propagate the celebration of Al-Mawlid to confirm this.

These people are the furthest from applying the Sunnah in their lives; they seem to think that just because they have celebrated this yearly festival, they have fulfilled their duties towards the Prophet (peace be upon him). They also think that those who do not celebrate this event are not giving the Prophet (peace be upon him) his due right. Reality testifies that the truth is the opposite of this, and that those who celebrate Al-Mawlid are actually the ones who abandon the Sunnah of the Prophet (peace be upon him)and are the ones who are the furthest from its guidance. They do not realise that the true meaning of rejoicing at Allaah sending us His Prophet (peace be upon him)is by rejoicing with that which he came with, and that following him is the only way for this joy to materialise and have a real effect. Allaah says that which translates as: “Say (O Muhammad SAW to mankind): "If you (really) love Allâh then follow me (i.e. accept Islâmic Monotheism, follow the Qur'ân and the Sunnah), Allâh will love you and forgive you of your sins. And Allâh is Oft-Forgiving, Most Merciful.”46

Ibn Katheer said about this ayat, “This honorable Ayah judges against those who claim to love Allah, yet do not follow the way of Muhammad . Such people are not true in their claim until they follow the Shari`ah (Law) of Muhammad and his religion in all his statements, actions and conditions. Al-Hasan Al-Basri and several scholars among the Salaf commented, "Some people claimed that they love Allah. So Allah tested them with this Ayah.”47

  5.6 Sixth claim:  

“If Jumu'ah (Friday) has a special virtue and is honoured due to the fact that Aadam, peace be upon him, was born on that day, as the Prophet (peace be upon him) said:

45 The Noble Qur’aan, Al-Ahzab 33:5646 The Noble Qur’aan, Aali Imran 3:3147 http://www.tafsir.com/default.asp?sid=3&tid=8095

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"… And Aadam was born on it (Jumu'ah)",48 then surely the Prophet's birthday is worthier because he is the most honourable of all the Prophets.” 

Refutation:  The virtues of Jumu'ah are well established; it is a weekly holiday and a celebration for the Muslims. Although Aadam, peace be upon him, was born on Jumu'ah as the Prophet (peace be upon him) said: "The best of your days is the day of Jumu'ah, and Aadam was born on it." It is a lie upon the Prophet (peace be upon him) to claim that Islaam glorified and honoured Jumu'ah because of the birth of Aadam on that day.  Those who make such a claim only do so to use it as a foundation for their argument of celebrating Al-Mawlid.  We need to bear in mind that the same Islamic texts (the Qur'aan and Sunnah) which glorified and honoured the day of Jumu'ah are those that intentionally and deliberately did not mention anything about, nor honour the birthday of the Prophet Muhammad (peace be upon him). Therefore, giving the same ruling to both events, when Islaam did not legislate for one and did so for the other, is an extremely evil, corrupt and false double-standard. Allaah says that which translates as: “…This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion…”49

 

The Prophet (peace be upon him) forbade singling out Jumu'ah for fasting or optional night prayers (Qiyaam). Abu Huraira (may Allah be pleased with him) reported Allah's Apostle (may peace be upon him) as saying: “Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).”50

 5.7 Seventh claim  

“Al-Mawlid includes things which are Islamically praised, recommended and encouraged like charity, the mentioning of Allaah's names and praise and glorification of the Prophet (peace be upon him).” Refutation:  Although Al-Mawlid does include these praised and encouraged matters, it is still an unfounded gathering for an unlawful reason. Acts of worship must be justified by the Sharee’ah, otherwise they will be rejected by Allaah due to them not coinciding with His commands and that of his Messenger (peace be upon him). The Prophet (peace be upon him) did not legislate for his birthday to be a day to gather for prayer, charity or recitations of poems of praise, some of which contain Shirk, like the famous Al-Burdah51 written by Al-Booseeri52 which says in some of its verses: 48 Abu Huraira (may Allah be pleased with him) reported Allah's Messenger (may peace be upon him) as saying: “The best day on which the sun has risen is Friday; on it Adam was created, on it he was made to enter Paradise, on it he. was expelled from it.” [Saheeh Muslim, Book 004, Number 1856]49 The Noble Qur’aan, Soorah Al-Ma'idah 5:350 Saheeh Muslim, Book 006, Number 254651 This poem is propagated by ‘Imams’ such as Hamza Yusuf, Nuh Ha Mim Keller, Abdul Hakim Murad, Zaid Shakir, etc.

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You are the most honourable of all creation I have none but you to resort to when adversities befall meIf you don’t rescue me on the Day of Resurrection from your graceThen my feet will definitely slip into the HellfireFrom your generosity you have provided this world and the HereafterYou know what is in the preserved tablet and you know the divine decree Allaah says that which translates as: “Verily, Allâh! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allâh is All Knower, All Aware (of things).”53  In Islaam, anything that leads to a prohibited act it itself prohibited. Although the Islamic texts recommend charity, mentioning the name of Allaah and asking Allaah to send salutations upon the Prophet (peace be upon him) and exalting his mentioning, they do not state that people are to exaggerate in praising him to the extent of attributing knowledge of the unknown and unseen to him – which is knowledge that is exclusive to Allaah and a form of shirk if someone were to attribute this knowledge to anyone besides Him.   5.8 Eighth claim

“Some scholars have recommended Al-Mawlid, and Muslims all around the world have celebrated it throughout history. Therefore, it must be celebrated based on the saying of Ibn Mas'ood, may Allaah be pleased with him: "Anything which the Muslims collectively deem as good is good and anything which the Muslims collectively deem as bad is bad." Refutation:  If we are to understand from this statement of Ibn Mas'ood, may Allaah be pleased with him, that 'collectively' means the consensus of the scholars of the Muslim nation, then this is of course the correct understanding, because they never collectively agreed on anything that was misguidance. However, the notion that the Muslim nation as a whole are united in celebrating Al-Mawlid is a fallacy, in fact the opposite is true. The struggle against this Bid'ah began from the very first day that it was initiated by the misguided Baatini (those with concealed beliefs) rulers. After that, in the seventh Hijri century, Sultan Irbil spread this misguidance even further. What made this Bid'ah spread as far and wide as it did was the fact that was propagated by the rulers, who hade complete control over their subjects. The fact that many people in different countries take part in this Bid'ah can never be taken as evidence to justify it and make it Islamically permissible, because the truth is not related to the numbers who adhere to it. Allaah says that which translates as: “And if you obey most of those on earth, they will mislead you far away from Allâh's Path. They follow nothing but conjectures, and they do nothing but lie.”54 Moreover, the Prophet (peace be upon him) described the victorious Muslim group which will

52 Sheikh Ahmad Jibril (may Allah free him) has comprehensively exposed the Shirk in this poem. http://ahmadjibril.com/articles/alburdah.pdf53 The Noble Qur’aan, Luqman 31:3454 The Noble Qur’aan, Soorah Al-An'am 6:116

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supported by Allaah and granted victory to be very small in number as stated in the book of Muslim. If the people who propagate Al-Mawlid were to reflect on that saying of Ibn Mas'ood, may Allaah be pleased with him, they would find that it is actually evidence against themselves. This is because the consensus mentioned refers to that of the companions of the Prophet (peace be upon him). This is the very reason why these people deliberately delete the beginning and misinterpret the end of the narration. For the sake of completion, here is the complete narration: Ibn Mas'ood, may Allaah be pleased with him, said: "Allaah looked into the hearts of the servants and found the heart of Muhammad (peace be upon him) to be the best of hearts, so He chose him for Himself and sent with him His Revelation, then He looked into the hearts of the servants after the heart of Muhammad (peace be upon him) and found the hearts of his Companions to be the best of the hearts of the servants, so He made them the helpers of His Prophet, fighting for His Religion. So that which the Muslims hold to be good is good with Allaah and that which they hold to be bad is bad with Allaah."55   As-Sindi, may Allaah have mercy upon him, said: "It is obvious that the companions of the Prophet (peace be upon him)are the ones referred to as 'the Muslims' in this narration. Therefore, the consensus must be that of the companions and the consensus of others cannot be included, let alone the agreement of a single group of people on one opinion …" When Ibn Mas'ood and Abu Moosaa Al-Ash'ari, may Allaah be pleased with them both, condemned circles in which the name of Allaah was mentioned collectively, they did so due to it going against the practice of the companions of the Prophet sallallaahu ‘alaihi wa sallam and therefore being a bad practice. This is despite the fact that generally, mentioning the name of Allaah is a recommended act of worship, but these circles were an innovative way of doing so.

Ibn Mas'ood, may Allaah be pleased with him, said to some of the people in these circles: "What is this that I see you all doing?" they replied: 'We are counting how many times we say Allaahu Akbar, Laa Ilaaha Illaa Allaah and Subhaana Allaah with these stones." He replied: "Woe to you! How fast it is that you lead yourselves to destruction, the companions of the Prophet (peace be upon him)are still many in number around you (to ask for religious instructions) and the Prophet (peace be upon him) just passed away (i.e. he has not been gone long enough for you to forget his teachings)."  Then Ibn Mas'ood, may Allaah be pleased with him, said: "I swear by Him in Whose hands my soul is, you are either following a way (which you think is) more guided than that of Muhammad (peace be upon him), or you are initiating a way of misguidance." They replied: "But we only intended to do what is good." Ibn Mas'ood, may Allaah be pleased with him, replied: "How often it is that those who intend to do good miss out on it.'56

55 Musnad of Imaam Ahmad(1/379) and declared Hasan by Shaikh al-Albaanee in ad-Da'eefah (2/17); as quoted in http://forum.arbuz.com/showthread.php?t=1346556 The Full text is as follows:  'Amr ibn Salamah narrated: We used to sit at the door of 'Abdullaah ibn Mas'ood before the morning Prayer, so that when he would come out we would walk with him to the mosque. One day Abu Moosaa al-Ash'aree came to us and said: Has Abu 'Abdur-Rahmaan (i.e. Ibn Mas'ood) come out yet? We replied: No! So he sat down with us until he came out. When he came out we all stood along with him, so Abu Moosaa said to him: O Abu 'Abdur-Rahmaan! I have just seen something in the mosque which I deemed to be evil, but - and all praise is for Allaah - I did not see

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It was never reported that any of the companions of the Prophet sallallaahu ‘alaihi wa sallam held an opinion opposite to that of Ibn Mas'ood and Abu Moosaa regarding the condemnation of those who gathered for the collective mentioning of Allaah's name. If all the companions regarded that as evil, then what would they have thought of those who gather to read Qur’aan collectively during Al-Mawlid, which also includes other activities that are clear forms of Shirk? Is the truth judged by the people, or are people judged by the truth? The truth is not to be judged by the people; rather, the people are to be judged by the truth. The truth is based on evidences from the Islamic texts and has no relation with those who adopt it or how many they are in number. This is how the Salaf viewed Islaam; they deemed that the truth does not come from any source except that of the Prophet (peace be upon him), they would never consider any religious claim which was not fully supported by strong evidences. Here are examples of how our pious predecessors were in this regard.  Imam Abu Haneefa (may Allah have mercy on him) said: “When a hadeeth is found to be saheeh, then that is my madhhab.”57 And he also said: “When I say something contradicting the Book of Allaah the Exalted or what is narrated from the Messenger (peace be upon him), then ignore my saying.”58

Imam Maalik (may Allah have mercy on him) said: “Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”59 And he said: “Everyone after the Prophet

anything except good. Ibn Mas'ood inquired: "What did you see?" Abu Moosaa replied: If you live, you too will see it. In the mosque I saw people sitting in circles awaiting the Prayer. In each circle they had pebbles in their hands and a man would say: repeat Allanhu Akhar a hundred times. So they would repeat it a hundred times. Then he would say: repeat Laa ilaaha illallaah a hundred times. So they would repeat it a hundred times. Then he would say: repeat Subhaanallaah a hundred times. So they would say it a hundred times. Ibn Mas'ood then asked: "What did you say to them?" Abu Moosaa said: I did not say anything to them. Instead I waited to hear your view, or what you declared. Then we went along with him, until he came to one of these circles and stood up and said: "What is this I see you doing?" They replied: O Abu 'Abdur-Rahmaan! These are pebbles upon which we are counting takbeer, tahleel and tasbeeh. He said to them: "Rather, count up your evil deeds. For I assure you that none of your good deeds will be lost. Woe be to you O Ummah of Muhammad sallallaahu 'alayhi wa sallam! How quickly you head into destruction! These are the Companions of your Prophet sallallaahu 'alayhi wa sallam and who are widespread. There are his clothes which have not yet decayed, and his bowl which is unbroken. By Him in whose Hand is my soul! Either you are upon a religion better guided than the Religion of Muhammad sallallaahu 'alayhi wa sallam, or you are opening the doors of misguidance." They said: O Abu 'Abdur-Rahmaan! By Allaah! We only intend good. He said to them: "How many there are who intend good, but do not achieve it. Indeed Allaah's Messenger sallallaahu 'alayhi wa sallam said to us: "A people will recite the Qur'aan, but it will not pass beyond their throats." By Allaah I do not know, but perhaps most of them are from you." Then he left. Amr ibn Salamah said: We saw most of those people fighting against us on the day of Nahrawaan, alongside the Khawaarij. [Related by ad-Daarimee in his Sunan (1/79), at-Tabaraanee in al-Kabeer (9/126) and Abu Nu'aym in Hilyatul-Awliyaa (4/381). It was authenticated by al-Haythamee in Majma'uz-Zawaa'id (1/181).; asqouted in ‘Every innovation is miguidance’]57 Ibn 'Aabideen in al-Haashiyah (1/63); as quoted in ‘The Prophet’s Prayer Described’58 Al-Fulaani in Eeqaaz al-Himam (p. 50); Ibid.,59 Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32); Ibid.,

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(peace be upon him) will have his sayings accepted and rejected - not so the Prophet (peace be upon him).”60

Imam Shaafi’ee (may Allah have mercy on him)said: “The sunnahs of the Messenger of Allaah (peace be upon him) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (peace be upon him), then the correct view is what the Messenger of Allaah (peace be upon him) has said, and it is my view.”61

Imam Ahamed (may Allah have mercy on him) said: “Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'i, nor Awzaa'i, nor Thawri, but take from where they took.”62 And he said: “Whoever rejects a statement of the Messenger of Allaah (sallallaahu 'alaihi wa sallam) is on the brink of destruction.”63

5.9 Discussion of the hadeeth The Prophet (peace be upon him) performed Aqeeqah for himself after his Prophethood. 64

As-Suyutee said, "Another primary text has occurred to me by which the legitimacy of the Mawlid can be derived, namely what is reported by al-Bayhaqee from Anas that "the Prophet (peace be upon him) performed Aqeeqah for himself after his prophethood." And it occurs that his grandfather Abdul Muttalib performed the Aqeeqah for him when he was a child of seven years, and the aqueeqah is not repeated a second time. So therefore this is to taken to mean that what the Prophet (peace be upon him) did was to openly manifest gratitude for Allaah making him the mercy for the universe and to legislate this for his ummah, just as he used to do by his sending salaam upon himself. Therefore it is recommended for us that we openly manifest gratitude for his birth."65

These words were also quoted by the commentator to ‘al-Muwaahib al-Laduniyyah’ (1/140) - az-Zarkaanee.

The reply to this hadeeth:

When Imaam Maalik was asked about this hadeeth he replied, "do you see the Companions of the Messenger of Allaah (peace be upon him), for whom the aqeeqah was not performed in the days of Jaahiliyyah, performing Aqeeqah for themselves in Islaam? This is from the rejected (narrations)"66

Abu Dawood said in his ‘Masaa’il Imaam Ahmad’ his work in which he reports from him "I heard Ahmad….so Ahmad said, ‘Abdullaah bin Muharrar from Qataadah from

60 Ibn 'Abdul Haadi declared it saheeh in Irshaad as- Saalik (227/1); Ibid.,61 Related by Haakim with a continuous sanad up to Shaafi'i, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laam al- Mooqi'een (2/363, 364) & Eeqaaz (p. 100); Ibid.,62 Fulaani (p. 113) & Ibn al-Qayyim in I'laam (2/302); Ibid.,63 Ibn al-Jawzi (p. 182); Ibid.,64 The next three are taken ‘Refutation of the Mawlid (Celebration of the Prophet's (peace be upon him) Birthday)’ by Brother Abû Rumaysahfrom http://abdurrahman.org/innovation/mawlid-aburumaysa.html65 Husnul Maqsad’ of as-Suyutee contained in his ‘Haawi lil Fataawi’66 quoted from him by ibn Rushd al-Maaliki in the ‘Book of Aqeeqah’ of his work ‘al-Muqaddamaat al-Mumahhadaat’ 2/15

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Anas that ‘the Prophet (peace be upon him) performed Aqeeqah for himself’. This hadeeth is munkar (rejected) due to the weakness of Abdullaah bin Muharrar’"67

Imam an-Nawawee said, "as for the hadeeth that he -i.e. ash-Shayraazee - mentioned concerning the Prophet’s performing Aqeeqah for himself, then it was reported by al-Bayhaqee with his isnaad from Abdullaah bin Muharrar from Qataadah from Anas…[hadeeth]…and this hadeeth is false (baatil). Al-Bayhaqee said: this is a rejected hadeeth…(quoting previous words of Bayhaqee)….and Abdullaah ibn Muharrar is da’eef, being agreed upon to be so by the memorising scholars. He (Abdullaah ibn Muharrar) is abandoned."68

adh-Dhahabee said during the course of presenting the biography of Abdullaah ibn Muharrar, "Ahmad said: the people have abandoned his hadeeth. Al-Jawzajaanee said: destroyed. Ad-Daaruqutnee and a group (of scholars) said: abandoned. Ibn Hibbaan said: he used to be from the best of the servants of Allaah except that he would lie without knowing it, and reverse (the meanings) of the narrations without understanding…."69

ibn Hajr al-Asqalaanee said, "his saying - i.e. ar-Raafi’ee - it is reported that he (peace be upon him) performed Aqeeqah for himself after his prophethood by al-Bayhaqee from the hadeeth of Qataadah from Anas. He (ibn Hajr) said: it is munkar, it contains Abdullaah bin Muharrar and he is severely weak. Abdur Razzaaq said…[the words previously quoted]. I (ibn Hajr) say: as for the other perspective from Qataadah then I have not found it as a hadeeth of the Messenger (peace be upon him), all that is reported is in this regards is that Qataadah used to pass rulings on this as related by ibn Abdul Barr. Rather al-Bazzaar and others were certain that Abdullaah bin Muharrar is alone in reporting this hadeeth from Qataadah. As for the other perspective still from Anas then it is reported by Abu ash-Shaykh in ‘al-Adaahee’ and ibn Ayman in his ‘Musannaf’ via the route of Abdullaah bin Muthnaa from Thamaamah bin Abdullaah bin Anas from his father. An-Nawawee said in ‘Sharh Muhadhdhab’: this hadeeth is false."70

Likewise in Fath al-Baree he declares the hadeeth from all of it’s various perspectives to be da’eef.71

Therefore az-Zarqaanee in his ‘Sharh Muwaahib’ (1/140) follows up his quote by quoting the verdicts of ibn Hajr and an-Nawawee on this hadeeth and then saying, "therefore to use it to derive the legitimacy (of the Mawlid) is not correct."72

5.10 Ibn Taymiyyah on the Mawlid

67 This was report was also mentioned by ibn al-Qayyim in his ‘Zaad al-Ma’aad’ and ‘Tuhfatul Mawdood bi Ahkaamil Mawlood’ (pg.51)68 ‘Majmoo’ Sharh Muhadhdhab’ (8/330) of an-Nawawee chpt: ‘Aqeeqah’69 ‘Meezaan al-I’tidaal’ of adh-Dhahabee70 ‘Talkhees al-Habeer’ 4/147 of ibn Hajr chpt: ‘al-Aqeeqah’71 Sharh Baab Imaatatul Adha72 Taken from 'al-Qawl al-Fasl' of Shaykh Ismaa'eel al-Ansaaree with summary

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Ibn Taymiyyah says, "…because the Eeds are legislated laws from amongst the laws, so it is necessary to follow them, and not to innovate them, and the Prophet (peace be upon him) had many lectures, treaties, and great events that happened on a number of (documented) days such as the Day of Badr, Hunain, al-Khandaq, the Conquest of Mecca, the occurrence of his hijrah, his entry to Madeenah…and none of this necessitated that these days be taken as days of Eed. Rather this sort of thing was done by the Christians who took the days in which great events happened to Jesus as eeds, or by the Jews. Indeed the Eed is a legislated law, so what Allaah legislates is followed, otherwise do not innovate in this religion that which is not part of it.

And like this is what some of the people have innovated, either in opposition to the Christian celebration of the birthday of Jesus, or out of love for the Prophet (peace be upon him) and in honour of him. And Allaah will reward them for this love and ijtihaad, but NOT FOR THE BID’AH of taking the day of the birth of the Prophet (peace be upon him) as an eed - this along with the difference of the people as to when he was born. For indeed this (celebration) was not done by the salaf, despite the existence of factors that would necessitate it and the lack of any factors that would prevent them from doing so if it were indeed good. And if this was genuinely good or preferable then the salaf, may Allaah be pleased with them, would have more right to doing so then us, for they had more severe love and honour of the Prophet (peace be upon him) in following him, obeying him, and following his command, and reviving his sunnah inwardly and outwardly, and spreading that which he was sent with, and performing jihaad for this in the heart, with the hand and upon the tongue. So indeed this was the way of the Saabiqeen al-Awwaleen from the Muhajiroon and the Ansaar, and those that followed them in good.

And you will find the majority of these (who celebrate the birthday) in ardent desire of these sort of innovations – along with what they have of good intention and ijtihaad for which reward is hoped for - but you would find them feeble in following the command of the Messenger, that which they have been commanded to be eager and vigorous in, indeed they are of the position of one who adorns the Mushaf but does not read what is in it or reads what is in it but does not follow it. Or the position of one who decorates the mosques but does not pray in them, or prays in them rarely…

And know that from the actions are those that have some good in them, due to their including types of good actions and including evil actions such as innovation etc. So this action would be good with respect to what it includes of good and evil with respect to what it contains of turning away from the religion in it’s totality, as is the state of the hypocrites and faasiqeen. This has what has afflicted the majority of the ummah in the later times. So upon you is two manners (of rectification): that your desire be to follow the sunnah inwardly and outwardly, with respect to yourself specifically and those that follow you, and you enjoin the good and forbid the evil.

that you call the people to the sunnah in accordance to ability, so if you were to see someone doing this (celebration) and he were to not leave it except for an evil greater than it, then do not call him to leaving the evil so that he may perform something more evil than this….[a page omitted in which he explains this principle]

So honouring the mawlid, and taking it as a festive season (mawsam) which some of the people have done, there is a great reward in it due to the good intention and the

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honouring of the Messenger (SAW) because of what I have previously stated to you - that it is possible that something be good for some of the people and be denounced/considered to be ugly by the strict believer. This is why it was said to Imaam Ahmad about some of the leaders, that he spent 1000 dirhams upon the mushaf or similar to this. So he replied, ‘leave them, for this is better than them spending it on gold (jewellery).’

This despite the fact that the madhhab of Imaam Ahmad was that it is abhorrent to decorate the mushafs, and some of the companions (of Ahmad) interpreted this to mean that the money was spent in renewing the pages and writing. But this is not the intent of Ahmad here, his intention here was that this action had a benefit in it, and it also contained corruption due to which it became abhorrent. But these people, if they did not do this, would have substituted this for a corruption that contained no good whatsoever, for example spending upon one of the books of evil…"73

He says in another place of the same book, "there is no doubt that the one who practices these - i.e. the innovated festive seasons - either the mujtahid or muqallid will have the reward for his good intention and the what the action contains of legislated actions, and will be forgiven for what it contains of innovation if his ijtihaad or taqleed contains one of the excuses (that would lift this sin from him)…."

He continues: "But this does not prevent one from detesting and prohibiting it and to replace it with a legislated action containing no bid'ah.... Just as the Jews and Christians may find benefit in their worship because it is possible that their worship includes an aspect of what is legislated but this does not necessitate that you perform their actions of worship or you report their words because all of the innovations contain evil that outweighs their good, this due to the fact that if their good outweighed the evil then why would the Sharee'ah have disregarded it? So we depend upon the fact that it's sin is greater than it's benefit and this necessitates forbiddance."

He continues: "And I say: it's sin is removed from some of the people due to the reason of ijtihaad or other than it, as the sin of usury and alcohol (from dates) which has been differed about (by the salaf) is removed from the salaf (who allowed it), then despite this it is necessary to explain it's condition and not to follow those that considered it permissible.... So this is sufficient evidence in explaining that these innovations include corruptions of belief or condition contradicting what the Messenger (SAW) came with, and that what benefit they contain is marjooh (not to be relied upon) and it not correct to use for objection"

He continues: "As for what they contain - i.e. these innovated festive seasons such as the Mawlid - of benefit then they are opposed by what they contain of the corruption of innovations that outweigh the benefit, alongwith with what has preceded of the corruptions of belief and state - that the hearts become content with it at the expense of a large number of Sunnahs to the extent that you find that the elite and the general masses preserve this in a way that they do not preserve the Taraaweeh's or the five prayers...." mentioning many more cases.74

A number of points can be seen here:

73 Iqtidaa Siraat al-Mustaqeem 2/618+ my copy has the tahqeeq of Shaykh Naasir al-Aql;74 al-Qawl al-Fasl (pg. 102) of Shaykh Ismaa’eel al-Ansaaree

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1. ibn Taymiyyah regards the mawlid as a bid’ah which the strict believer is not allowed to follow.

2. he allows it only for those who would leave this bid’ah for a greater bid’ah. 3. he states that those practising this, either out of taqleed or ijtihaad, will get

reward for their good intentions, but they will get no reward for their practising it.

4. that they will not get the burden of the sin of the innovation if their taqleed of ijtihaad contains the excuses that would life this from them.

5.

5.11 Did Ibn Katheer Author a Book Endorsing the Mawlid? 75

As for the claim of the author of the letter published in the magazine ‘al-Mujtama’ (no.559), while listing the authors who considered the celebration of the Mawlid to be permissible and their works (concerning this), that the author of ‘Kashf al-Dhunoon fee Usaamee al-Kutub wa al-Funoon’ mentioned on page 319 that al-Haafidh ibn Katheer authored a number of treatise concerning the noble Mawlid. From amongst them: ‘Jaami al-Aathaar fee Mawlid al-Nabiyy al-Mukhtaar’ in three volumes, ‘al-Lafdh al-Raa’iq fee Mawlid Khayr al-Khalaa’iq’ and it is succinct. And his claim that ibn Fahd mentioned that ibn Katheer authored a book which he entitled, ‘Mawrid as-Saadee fee Mawlid al-Haadee.’ And his saying that al-Haafidh as-Sakhaawee had a book concerning the Mawlid entitled, ‘at-Tibr al-Masbook fee Dhail as-Sulook’ – then all of this is a grievous error having no basis for being correct. As for ‘Jaami al-Aathaar fee Mawlid al-Nabiyy al-Mukhtaar’ then we looked up ‘Kashf al-Dhunoon’ to ascertain the truth of his words and we found it under the letter ‘jeem’ (pg.533) and the text is, ‘Jaami al-Aathaar fee Mawlid an-Nabiyy al-Mukhtaar of Shams ad-Deen Muhammad bin Naasir ad-Deen ad-Dimishqee, died in the year 842, being in three volumes commencing with the words, "all praise is due to Allaah Who displayed Muhammad as the most purest of the Universe…"

And we found under the letter ‘laam’ page 1559 the words, ‘al-Lafdh al-Raa’iq fee Mawlid Khayr al-Khalaa’iq’ a short booklet by al-Haafidh Shams ad-Deen Muhammad bin Naasir ad-Deen ad-Damishqee who died in the year 842.’And we found under the letter ‘meem’ page. 1910 the words, ‘al-Haafidh as-Sakhaawee mentioned in his ‘Daw al-Laami’ a group who wrote concerning the Mawlid of the Prophet (SAW) from amongst them al-Haafidh… ibn Naasir ad-Deen ad-Damishqee who authored in this regards ‘Jaami al-Aathaar fee Mawlid an-Nabiyy al-Mukhtaar’ in three volumes and a booklet ‘al-Lafdh al-Raa’iq fee Mawlid Khayr al-Khalaa’iq’ and it is shorter than the one mentioned before it…’

As for ‘Mawrid as-Saadee fee Mawlid al-Haadee’ then the claim of the author of that article that ibn Fahd attributed it to ibn Katheer is without basis for ibn Fahd said in ‘Lahdh al-Alhaadh bi Dhail Tabaqaat al-Huffaadh’ (pg. 320-321) under the biography of ibn Naasir ad-Deen ad-Damishqee, ‘he authored, and some of them concerned the Mawlid of the Prophet (SAW) and it is ‘Jaami al-Aathaar fee Mawlid al-Mukhtaar’ in three volumes, and ‘Tawdeeh al-Mushtabah’… and ‘Mawrid as-Saadee fee Mawlid al-Haadee’…..’ And this which is mentioned by ibn Fahd is declared with certainty by

75 From ‘al-Qawal al-fasl fee al-Ihtifaal bi Mawlid Khayr al-Rusul’ (pg. 110+) of Shaykh Ismaa’eel al-Ansaaree

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as-Sakhaawee and ash-Shawkaanee…. So it becomes clear with all of this that the claims of the author of that article published in ‘al-Mujtama’ magazine has no basis. Then what ibn Katheer mentions in the section on the Prophetic biography in his ‘Bidaayah wan Nihaayah’, and in his lengthy ‘Seerah’ and in the sections of ‘Ikhtisaar Seerah ar-Rasool’, and in his stand alone treatise on the Mawlid published with the tahqeeq of Salaah ad-Deen al-Manjad, and in his revision to the Mawlid of his shaykh Kamaal ad-Deen Abee Ma’aalee Muhammad bin Alee al-Ansaaree contained in the section detailing ‘Dalaa’il an-Nubuwwah’ in his ‘Bidaayah wan Nihaayah’ – he does not present anything in these concerning the celebration of the Mawlid of the Prophet (SAW) and neither of the evil practices that have occurred amongst the later generations with respect to the Mawlid. Therefore as long as the matter is like this then we cannot accept the claim of the author of that article.76

As for the saying of the author of that aricle that as-Sakhaawee authored a book about the Mawlid entitled ‘at-Tibr al-Masbook fee Dhail al-Sulook’ then this is also incorrect… as-Sakhaawee said in his autobiography contained in ‘Daw al-Laami li A’yaan al-Qarn at-Taasi’ (8/17) while listing his works, ‘and ‘at-Tibr al-Masbook fee Dhail alaa Taareekh al-Maqreezee as-Sulook’ containing the events and deaths (of scholars) since the year 45 to this day in 4 volumes’ so this is what as-Sakhaawee himself clarifies and it is clear that the subject matter of the book is not the Mawlid even though it may contain things connected to the Mawlid.

6. Conclusion

6.1 Mawlid is an innovation

The fact that historians are not even sure of the birth date of the Prophet (peace be upon him), makes you wonder where this date came from! Celebrating an occasion not legislated in Islam, on a day not even known, is not only an innovation, but a lapse of judgement from the part of those who do it.

6.2 Follow the Sunnah

The celebration of Al-Mawlid is a reprehensible Bid’ah and its celebrators have strayed away from the truth, because the religion of Allaah is complete and perfect. Undoubtedly, this celebration was innovated after the blessed first three generations of Muslims, and the ones who introduced it are one of the most evil sects that ever claimed to be Muslims.  They did this in order to have an effect on the common Muslims and show them that they are indeed descended from the Prophet (peace be upon him) although this of course was far from the truth. The Faatimid's spent an obscene amount of money on these celebrations and the common masses participated in them and ate from the feasts. The people subsequently became accustomed to it and would be very eager for the event to come every year. As the years passed, it became

76 and what Muhammad bin Alawee al-Maalikee vainly thinks in his work ‘al-Ihtifaal bi Mawlid an-Nabawiyy ash-Shareef’ (pg. 38) that the ‘Mawlid’ of al-Haafidh ibn Katheer is from those works that present celebrating the Mawlid of the Prophet is not correct

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a part of the Muslims belief; the Faatimid state might have long vanished but this celebration has continued till the present time.77

If one wishes to celebrate the birthday of the Prophet (peace be upon him), then why not do it the way he did?

6.3 Why one should fast on Mondays and Thursdays

a. It is Sunnah

Narrated ‘Aa’ishah (may Allah be pleased with her), “The Messenger of Allaah (peace and blessings of Allaah be upon him) was keen to fast on Mondays and Thursdays.”78  b. The doors of Paradise are open on those days

Abu Huraim reported Allah's Messenger (may peace be upon him) as saying: “The deeds of people would be presented every week on two days, viz. Monday and Thursday, and every believing servant would be granted pardon except the one in whose (heart) there is rancour against his brother and it would he said: Leave them and put them off until they are turned to reconciliation.”79

 The Prophet (peace and blessings of Allaah be upon him) was asked about fasting on Mondays and Thursdays, and he said: “Those are two days on which people’s deeds are shown to the Lord of the Worlds, and I want my deeds to be shown to Him when I am fasting.”80

References:

- Saheeh Bukhaari and Saheeh Muslim English Translations taken from http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/

- Tafsir ibn Katheer, taken from www.tafsir.com- ‘A Few Notes on the Evils of Innovation’ by Brother Aboo Rumaysah;

http://www.islaam.net/main/display_article_printview.php?id=27&part=full- ‘The Islamic Ruling on Music and Singing’ by Abu Bilal Mustafa al-Kanadi,

http://oum_abdulaziz.tripod.com/music.html- http://forums.almaghrib.org/- www.islam-qa.com- www.islaam.net- www.islaam.com- www.abdurrahman.org- www.groups.yahoo.com/groups/islam_true

77 http://www.alminbar.com/khutbaheng/mawlid.htm78 Sunan an-Nasaa’i, 2320; Classed as Saheeh by Sheikh al-Albaanee in Saheeh al-Jaami’ al-Sagheer, 4827; as quoted in http://www.muslimconverts.com/ramadhaan/nafil_fasts.htm79 Saheeh Muslim, Book 032, Number 622480 Sunan an-Nasaa’i, Number 2358; Sunan Ibn Maajah, Number 1740; Musnad Ahmad, Number 8161; Classed as Saheeh by Sheikh al-Albaanee in Saheeh al-Jaami’, Number1583; as quoted in http://www.islamqa.com/index.php?ref=21979&ln=eng

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- www.groups.yahoo.com/groups/kitaab_sunnah- http://www.turntoislam.com/forum/- ‘Refutation of the Mawlid (Celebration of the Prophet's (peace be upon him)

Birthday)’ by Brother Abû Rumaysah from http://abdurrahman.org/innovation/mawlid-aburumaysa.html

- http://www.muslimconverts.com/ramadhaan/nafil_fasts.htm- http://www.alminbar.com/khutbaheng/mawlid.htm

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