LAST UPDATE: 2/AUGUST/2015
Celebrating Eid Milad Un Nabi(Peace Be Upon Him): Evidences And Refutation Of Objections Upon It
*****
Haji Imdadullah Sahib Muhajir Makki (may ALLAH have mercy on him) says:
"The practice of this faqeer has been that I participate in Meelaad Shareef functions. In view of the fact that doing so brings blessings, I MYSELF HOLD MEELAAD EVERY YEAR, AND FIND GREAT SOLACE AND JOY IN QIYAAM (RECITING SALUTATIONS IN A STANDING POSITION)"....
Reference: 1. Faislah Haft Mas'alah, page 5, published by Matba' Majeedi, Kanpur, December, 1921
2. Faislah Haft Mas'alah Ma’a Taleeqat, page 111, published in Lahore. 3. Faislah Haft Mas'alah, page 5, published in Lahore 1986
*****
Hazrat Shiekh Abdul Haq Muhaddith Dehlvi used to pray:
“O Lord! I do not have such deeds that I can present in your mighty court. Wrongdoer influences all of my deeds. But there is an act of this Humbler just because of your mercy to present you AND THAT IS MY SALUTATIONS ON YOUR BELOVED PROPHET PEACE BE UPON HIM THAT I USE TO OFFER WITH HONESTY AND INTEGRITY IN STANDING POSITION IN THE BLESSED GATHERINGS OF MAWLID SHAREEF.”
Reference: Akhbarul Akhyaar, Pg 644
*****
CONTENTS:
PART 1: SHORT VIDEO CLIPS
PART 2: BOOKS
PART 3: VIDEOS
PART 4: ARTICLES
PART 1: SHORT VIDEO CLIPS
INSHA’ALLAH MORE COMING SOON…
024 Hadith Of Hazrat Umar(r.a) About Two Eids And Celebrating Milad Un Nabi(saw) | 30mins 49secs
025 Jumah Is Made Eid Because Adam(a.s) Was Born On This Day | 4mins 58secs
PART 2: BOOKS
ENGLISH BOOK: Expressing Delight in the Birth of the Light [Izhar al-Surur li Mawlid al-Nur] By Muhammad bin Yahya al-Ninowy | PAGES: 429
BUY FROM HERE: http://islam786books.com/index.php?main_page=product_info&cPath=93_117&products_id=3175
DOWNLOAD SCANNED BOOK VERSION FROM HERE: https://archive.org/details/ExpressingDelightInTheBirthOfTheLightByShaykhNinowy
Details: Expressing Delight in the Birth of Light, Izhar al-Surur li Mawlid al-Nur,
[A5] Paperback - 429 pages, English, NEW,
Preceded by a treatise by Imam al-Suyuti,
Full References Appendix in Arabic text,
by: Muhammad bin Yahya al-Ninowy,
Foreword by: Al-Muhaddith 'Abdullah b. 'Abd al-Qadir al-Talidi,
English Translation by: Abdul Aziz Suraqah.
Description : Izhar al-Surur li Mawlid al-Nur,
''On Assembling to Celebrate and Rejoice over the Birth of the Greatest Messenger, may Allah Bless him and Grant him peace, with a Discussion of It's Legal Proofs and the Arguments of Those who Forbid It.''
This new work contains a combination of ahadith and Ayahs of the Qur'an in both English and Arabic.
---
Love for Allah and His Messenger, may Allah bless him and grant him peace, is one of the central most acts of worship that spring from the heart. It assumes an immemsely high rank in the religion. It is the sustenance of the hearts, the succor of the spirits, the coolness of the eyes, the delight of the souls, the light of the intellects, and the fortification of the inward. Love for Allah and His Messenger, may Allah bless him and grant him peace, is life, and those are deprived of it are counted among the dead; it is light, and those who are bereft of it drift aimlessly in the oceans of darkness; it is healing, and those who lack it suffer untold maladies; and it is delight, and those who fail to acquire it live lives of stress, pain, disquietude and agitation.
To further deepen our love and connection with the Messenger of Allah, may Allah bless him and grant him peace, many hadith masters and scholars considered it worthwhile to take every opportunity - after fulfilling one's obligations and the Sunna - to make mention of Allah and His Messenger, may Allah bless him and grant him peace. This includes the recommended practice of gathering to celebrate the birth of the Messenger, may Allah bless him and grant him peace. Such celebration ''entails gathering with people, reading a portion of the Qur'an, citing the narrations about the precursors to the Prophet's mission and the wondrous signs that took place during his birth, and then eating a bit of food and leaving'' - nothing more, and without this manner of gathering being considered leagally required in the shari'ah.
[A5] Paperback - 429 pages, English, NEW,
Preceded by a treatise by Imam al-Suyuti,
Full References Appendix in Arabic text,
by: Muhammad bin Yahya al-Ninowy,
Foreword by: Al-Muhaddith 'Abdullah b. 'Abd al-Qadir al-Talidi,
English Translation by: Abdul Aziz Suraqah.
Description : Izhar al-Surur li Mawlid al-Nur,
''On Assembling to Celebrate and Rejoice over the Birth of the Greatest Messenger, may Allah Bless him and Grant him peace, with a Discussion of It's Legal Proofs and the Arguments of Those who Forbid It.''
This new work contains a combination of ahadith and Ayahs of the Qur'an in both English and Arabic.
---
Love for Allah and His Messenger, may Allah bless him and grant him peace, is one of the central most acts of worship that spring from the heart. It assumes an immemsely high rank in the religion. It is the sustenance of the hearts, the succor of the spirits, the coolness of the eyes, the delight of the souls, the light of the intellects, and the fortification of the inward. Love for Allah and His Messenger, may Allah bless him and grant him peace, is life, and those are deprived of it are counted among the dead; it is light, and those who are bereft of it drift aimlessly in the oceans of darkness; it is healing, and those who lack it suffer untold maladies; and it is delight, and those who fail to acquire it live lives of stress, pain, disquietude and agitation.
To further deepen our love and connection with the Messenger of Allah, may Allah bless him and grant him peace, many hadith masters and scholars considered it worthwhile to take every opportunity - after fulfilling one's obligations and the Sunna - to make mention of Allah and His Messenger, may Allah bless him and grant him peace. This includes the recommended practice of gathering to celebrate the birth of the Messenger, may Allah bless him and grant him peace. Such celebration ''entails gathering with people, reading a portion of the Qur'an, citing the narrations about the precursors to the Prophet's mission and the wondrous signs that took place during his birth, and then eating a bit of food and leaving'' - nothing more, and without this manner of gathering being considered leagally required in the shari'ah.
''The Prophetic hadith clarifies that the sanctity of a believer is
greater than the sanctity of the ennobled Ka'ba, there is no doubt
that the sanctity of our Master the Messenger of Allah, salla Allahu
ta'ala 'alayhi wa Sallam, is greater than the Ka'ba and nobler than
it and more esteemed in the sight of Allah Most High, for he is the
Master of the Creation and the Beloved of the Real (Habib al-Haqq)
salla Allahu ta'ala 'alayhi wa Sallam.''
greater than the sanctity of the ennobled Ka'ba, there is no doubt
that the sanctity of our Master the Messenger of Allah, salla Allahu
ta'ala 'alayhi wa Sallam, is greater than the Ka'ba and nobler than
it and more esteemed in the sight of Allah Most High, for he is the
Master of the Creation and the Beloved of the Real (Habib al-Haqq)
salla Allahu ta'ala 'alayhi wa Sallam.''
Table of Contents :
The Excellent Intention of Celebrating the Mawlid
Husn al-maqsid fi 'amal al-Mawlid by Imam Jalal al-Din al-Suyuti, 'alayhi ar-Rahman,
---Foreword by Muhammad b. Yahya al-Ninowy,
---Text of Fatwa, (includes footnotes).
Expressing Delight in the Birth of Light, salla Allahu 'alayhi wa Sallam,
Izhar al-Surur li Mawlid al-Nur by Muhammad b. Yahya al-Ninowy,
---Foreword by Shaykh al-Muhaddith 'Abdullah al-Talidi,
---Introduction.
---Chapter [1]. Verses from the Holy Qur'an in support of Coming Together to Rejoice in the Birth of the Prophet, may Allah bless him & grant him peace,
------The First Citation,
------The Second Citation,
------The Third Citation,
------The Fourth Citation,
------The Fifth Citation,
------The Sixth Citation,
------The Seventh Citation,
------The Eighth Citation,
------The Ninth Citation,
------The Tenth Citation.
---Chapter [2]. Hadith reports in support of Coming Togther to Show Joy & Happiness with the Birth of the Prophet, may Allah bless him & grant him peace,
------The First Hadith,
------The Second Hadith,
------The Third Hadith,
------The Fourth Hadith,
------The Fifth Hadith,
------The Sixth Hadith,
------The Seventh Hadith,
------The Eighth Hadith,
------The Ninth Hadith,
------The Tenth Hadith,
------The Eleventh Hadith.
---Chapter [3]. The Precursors to the Prophets' Birth, may Allah bless him & grant him peace, to show it's Immensity and Importance,
------Two Ahadith that mention precursors to the Prophet's birth, may Allah bless him and grant him peace.
---Chapter [4]. A Discussion of Some of the Common Arguments raised against
the Mawlid,
-----1. ''Whoever introduces something in this affair of ours that is not from it, is rejected''
-----2. ''Every novel matter is an innovation & every innovation is a form of misguidance'' -----3. ''He who introduces a good sunnah within Islam is rewarded''
-----4. ''Mawlid was never commemorated by the Prophet, nor the first three generations''
-----5. ''The religion is complete so it isn't allowed to introduce a new act of worship''
-----6. ''The day of the Prophets' Birth is the same as his passing away from this world''
-----7. ''To Love the Prophet is to follow his Sunnah, & he did not celebrate the Mawlid''
-----8. ''The Companions didn't celebrate Mawlid & their love was greater than yours''
-----9. ''There is a difference of opinion regarding the Birth-date of the Prophet''
-----10.''But the Prophet fasted on Mondays, so why dont you ?''
-----11. ''Setting aside a particular day for worship is an innovation!''
-----12. ''Commemorating the Prophets' Birth is imitating the Christians!''
-----13. ''Mawlid leads to excessive praise!''
-----14. ''The Mawlid has become a 3rd Eid.''
---Chapter [5]. Some of the Evil Innovations that Occur under the Name ''Mawlid''
---Conclusion,
---Endnotes,
---Transliteration Key,
---Appendix of References,
------Complete Arabic references.
ENGLISH BOOK: Mawlid al-Nabi (PBUH): Celebration and
Permissibility By Dr. Tahir ul Qadri | PAGES: 725
For centuries Mawlid al-Nabi (The blessed birth of Prophet Muhammad, peace be upon him) has been celebrated across the Muslim world in a multitude of ways according to local or regional custom. Many view it as a communal expression of gratitude and joy at the birth of the blessed Prophet and Messenger of Allah (saw); while others bring into question its validity, regarding the practice as an innovation. And yet others negate its importance, with concerns about over-extravagance and unnecessary expense.
This work by eminent scholar and recognised authority on Islam, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri is a study of the permissibility of celebrating the Mawlid. In his characteristically methodical approach Dr Tahir-ul-Qadri meticulously examines references from the Quran, Hadith and opinions of early scholars to address fundamental questions pertaining to the celebration of the Mawlid: Is it a sinful deviation? Did the Prophet (saw) or companions celebrate it? Or is it a permissible or even necessary manifestation of love and respect for the Holy Prophet (saw)? In a remarkably thorough and comprehensive analysis without precedent, the author examines the subject through every conceivable angle in making his case.
URDU BOOK: Milad al Nabi(saw) By Dr. Tahir ul Qadri | PAGES: 832
al-Mawlid an-Nabawiyy ([blessings and peace be upon him)] Celebration of Mawlid] The largest ever written work on this subject, consisting of approximately 832 pages)
|
URDU BOOK: The Birth of the Holy Prophet (PBUH): ( Views of Imams and Hadith-Scholars) By Dr. Tahir ul Qadri | PAGES: 254
URDU BOOK: Is Celebration of the Prophet’s Birth an Innovation? By Dr. Tahir ul Qadri | PAGES: 70
URDU BOOK: The Rituals of Milad Celebrations By Dr. Tahir ul Qadri | PAGES: 233
URDU BOOK: The Light of Muhammad (PBUH): From Creation to Birth By Dr. Tahir ul Qadri | PAGES: 32
URDU BOOK: Tarikh e Mawlid al Nabi(saw) by Dr. Tahir ul Qadri | PAGES: 22
URDU HADITH BOOK: Arba‘in Series: Farhatul-ul-Qulub fi Madh-in-Nabi al-Mahbub (S.W.A) (Milad un Nabi (S.W.A): Ahadith e Mubarka ki Roshni mein) By Dr. Tahir ul Qadri| PAGES: 104
ARABIC BOOK: Husn al-Maqsid fi amal al-Mawlid by Imam Jalaluddi Suyuti(rah) [d. 911 A.H] | PAGES: 85
ENGLISH TRANSLATION: Sublime Aspiration [A descriptive translation of Husn al-Maqsid fi Amal al-Mawlid OF Imam Jalaluddi Suyuti(rah) [d. 911 A.H] ] | PAGES: 54
URDU TRANSLATION: Husn al-Maqsid fi amal al-Mawlid by Imam Jalaluddi Suyuti(rah) [d. 911 A.H] | PAGES: 22
THE EXCELLENCE OF THE OBJECTIVE IN CELEBRATING THE BIRTHDAY OF THE NOBLE PROPHET (S.A.W) by Imam Jalaluddin al–Suyuti (R.A)
URDU TRANSLATION: Al Mawlood al uroos fi al Mawlid al Nabi(saw) by Mullah Ala Qari Al Hanfi(rah) [d.1014 A.H] | PAGES: 72
URDU TRANSLATION: Milad al Nabi(saw) by Allama Abdul Rehman Ibn Jauzi(rah) [597 A.H] | PAGES: 92
ARABIC BOOK: Meelad Shareef By Allama Shahab-Ud-Deen Ibn-e-Hajar Makki [974 A.H] | PAGES: 28
URDU TRANSLATION: Meelad Shareef By Allama Shahab-Ud-Deen Ibn-e-Hajar Makki [974 A.H] | PAGES: 28
ARABIC BOOK: Mawlid Rasool Allah (saw) by Imam Ibn Kathir(rah) [d. 774 A.H] | PAGES: 60
ENGLISH BOOK: Mawlid Rasool Allah (saw) by Imam Ibn Kathir(rah) [d. 774 A.H] | PAGES: 48
URDU BOOK: Mawlid Rasool Allah (saw) by Imam Ibn Kathir(rah) [d. 774 A.H] | PAGES: 50
ENGLISH BOOK: Mawlid – Sunnah or Bid’ah By Mufti Zahid Hussain al Qadri | PAGES: 58
Answering 10 questions regarding Mawlid
ENGLISH BOOK: The hadith of Thuwayba and Mawlid al-Nabi(saw) By Mufti Muhammad Khan Qadri | PAGES: 10
ENGLISH BOOK: THE PINNACLE OF BEAUTY - On the Lightening of Abu Lahab’s Punishment each Monday | PAGES: 45
URDU BOOK: Mehfil e Milad per etrazat ka ilmi Muhasba | PAGES: 93
URDU BOOK: Anwaar e Satia Dr Bayan e Molood Wa Fatiha (takhreej Shuda) | PAGES: 596
IT’S THE SECOND EDITION WITH TAKHREEJ AND CONSISTING OF REPLIES TO THE OBJECTIONS RAISED ON ITS FIRST EDITION
URDU BOOK: Izaqatul asaam with Hawashi (milad wa qiyam) | PAGES: 336
URDU BOOK: Jashne Eid Milad un Nabi(saw) najayaz q? aur julus e Ahle Hadith aur jashne deoband ka jawaz q? | PAGES: 34
URDU BOOK: Liala Tul Qadar Afzal Ya Shab-e-Wialadat |PAGES: 36
URDU BOOK: Meelad Shareef Aor Allama Iqbal | PAGES: 30
URDU BOOK: Meelad Shareef Book By A Somali Scholar |PAGES: 64
URDU BOOK: Meelad Shareef By Muhaddis Abdullah African | PAGES: 13
URDU BOOK: Meelad Sharef Allama Baqar Katani Morocco Marrakech |ABOUT 85 PAGES
URDU BOOK: Hijaz-e-Muqaddis Main Meelad Shareef | PAGES: 32
URDU BOOK: Jashn e Milad Dunya E Arab Mein | PAGES: 100
URDU BOOK: Mehfil e Milad Aur Shah e Arbal (Indepth study of The King who use to Celebrate and helds a Grant Mawlid every year at a Government level) | PAGES: 127
The King’s Mawlid
REPLY TO THE OBJECTION ON MAWLID RELATED TO THE DATE OF BIRTH OF OUR BELOVED PROPHET MUHAMMAD (PEACE BE UPON HIM)
URDU BOOK: 12 Rabi ul Awwal - Milad un Nabi(saw) ya Wafaat un Nabi(saw) | PAGES: 32
URDU BOOK: 12 Rabi ul Awwal ki Haqeeqat | PAGES: 25
URDU BOOK: 12 Rabi Ul Awwal Wiladat Ya Wafaat by Nadeem Ahmad Qadri Noorani | PAGES: 8
URDU BOOK: 12 Rabi Ul Awwal Wiladat Ya Wafaat by Syeed Ullah Khan Qadri | PAGES: 40
URDU BOOK: Taarikh e Eid Milad Un Nabi(saw) | PAGES: 40
ENGLISH BOOK: The Date of the Auspicious Birth | PAGES: 5
Lie of Wahabi-salafi-Deobandi on Imam Ahmed Raza khan [rah] and Milad ( mawlid)date
Authentic Date of Milad is 12 Rabi-ul-Awal
PART 3: VIDEOS
ENGLISH VIDEO: 01 Legality of Mawlid-un-Nabi in the light of Quran & Sunnah | 2 HOURS 52 MINUTES
ENGLISH VIDEO: 02 Legality of Mawlid-un-Nabi (in the light of Quranic Interpretation) | 2 HOURS 22 MINUTES
ENGLISH VIDEO: 03 The Concept of Qiyam (Standing) by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 3 HOURS
ENGLISH VIDEO: 04 History of Mawlid-un-Nabi (Celebration & the Concept of Biddah) | 3 HOURS 30 MINUTES
ENGLISH VIDEO: Questions & Answers (Mawlid Celebrations and Taqleed) | 37 MINUTES
ENGLISH VIDEO: Questions & Answers Session (Celebrations of Mawlid) | ABOUT 70 MINUTES
ENGLISH VIDEO: Is Mawlid A Bid'ah- - English Lecture By Pir Saqib Shaami | 1 HOUR 43 MINUTES
ENGLISH VIDEO: The Higher Objectives of Mawlid by Allama Pir Saqib Shaami | 1 HOUR 51 MINUTES
URDU VIDEO: Is Mawlid (Milad) a Bidah (Innovation) - Mufakkir-e-Islam Pir Syed Abdul Qadir Jilani | 59 MINUTES
URDU VIDEO: Jashn e Milad un Nabi (S.A.W) ki Sharai Haisiyat by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 HOURS 46 MINUTES
URDU VIDEO: Milaad un Nabi S A W Islami Waqiat ki Yad Manana Deeni Taqaza Hy Ep 01 | ABOUT 30 MINUTES
URDU VIDEO: Milad un Nabi SAW Nemat e Elahiya ky Husool per Khushi Manana Episode 3 4 | ABOUT 28 MINUTES
URDU VIDEO: Part 5-8 Milad un Nabi SAWW | ABOUT 27 MINUTES
URDU VIDEO: Mawlid un Nabi (SAW) (Episode 7) | 29 MINUTES
URDU VIDEO: Mawlid un Nabi (SAW) (Episode 8) | 32 MINUTES
URDU VIDEO: Eid Milad un Nabi (S.A.W) kyon_ (Part 1) عید میلاد النبی (ص) کیوں؟ | 57 MINUTES
URDU VIDEO: Eid Milad-un-Nabi (S.A.W) kuyn_ by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Part 2 | 1 HOUR 30 MINUTES
URDU VIDEO: Eid Milad-un-Nabi (S.A.W) kuyn_ by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri _ Part 3 | 1 HOUR 3 MINUTES
URDU VIDEO: Eid Millad un Nabi saw awr Ziyarate Qabr un Nabi saw | 1 HOUR 44 MINUTES
URDU VIDEO: Jashn e Milad e Mustafa _ Allah, Rasool awr Deen e Islam ki Nigah mein | 1 HOUR 41 MINUTES
URDU VIDEO: Aaj k Dowr main Jashan Millad un Nabi (S.A.W) ki Zarorat | 39 MINUTES
URDU VIDEO: Fazilat Mah e Milad e Mustafa (S.A.W) _ Shaykh-ul-Islam Dr Muahmmad Tahir-ul-Qadri | 43 MINUTES
URDU VIDEO: Haqiqat e Jashn e Eid Milad un Nabi (S.A.W) by Shaykh-ul-Islam Dr. MUhammad Tahir-ul-Qadri | 1 HOUR 33 MINUTES
URDU VIDEO: Hazoor (S.A.W) ka Tashrif lana Tamam Naimaton ka Bais hy | 51 MINUTES
MISSING YOUTUBE LINK..
URDU BOOK: Huzoor (PBUH) ke Nasabi wa Shakhsi Fadail (Milad e Mustafa Conference) | 2 HOURS 21 MINUTES
URDU VIDEO: Huzoor (pbuh) ki Wiladat aur Fardiyat | 1 HOUR 39 MINUTES
URDU VIDEO: Huzoor (SAW) ki Wiladat ki Khushi Manana by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 13 MINUTES
URDU VIDEO: Jashan e Aamad e Rasool (S.A.W)| 1 HOUR
URDU VIDEO: Jashan e Milad un Nabi Manana Huzoor (S.A.W) ki Sunnat hay | 1 HOUR 54 MINUTES
URDU VIDEO: Jishan e Eid Millad un Nabi (S.A.W) awr Mamulaat e Ehl e Makha | 58 MINUTES
URDU VIDEO: Mah e Milad un Nabi (PBUH) ke Taqaze | 21 MINUTES
URDU VIDEO: Milad un Nabi (S.A.W) awr Shakhsiyyat e Insani ka Jazbati Pehloo | 1 HOUR 2 MINUTES
URDU VIDEO: Milad un Nabi (S.A.W) Khushi sy Manao by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 2 HOURS 27 minutes
URDU VIDEO: Milad un Nabi bray Mahabbat aur Sirat un Nabi bray Amal | ABOUT 1 HOUR 28 MINUTES
UREDU VIDEO: Milad, Madina awr Mahabbat by Shaykh ul Islam Dr Muhammad Tahir ul Qadri | 1 HOUR 51 MINUTES
URDU VIDEO: Mojzat-e-Wiladat-e-Mustafa (S.A.W) by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 1 HOUR 36 MINUTES
URDU VIDEO: Rabt e Risalat bazriah Milad e Mustafa (S.A.W) | 43 MINUTES
URDU VIDEO: Sirat o Milad e Mustafa سیرت و میلاد مصطفیٰ | 2 HOURS 18 MINUTES
URDU VIDEO: Talluq e Mustafa aur Milad un Nabi (S.A.W) by Shaykh-ul-Islam Dr. Muhammad Tahir-ul-Qadri | 50 MINUTES
URDU VIDEO: Wiladat e Muhammadi (SAW) | 1 HOUR 57 MINUTES
URDU VIDEO: Wiladat e Muhammadi ka Marhala war Zikr (Quran ki Roshni mein) | 1 HOUR 10 MINUTES
PART 4: ARTICLES
The Religious and Legal status of the Birthday of the Holy Prophet (saw) In light of the Quran and Sunnah. - DR. TAHIR UL QADIRI
QUESTIONS ON MAWLID (CELEBRATING THE BIRTH OF THE HOLY PROPHET, ALLAH'S BLESSINGS AND PEACE UPON HIM)
Authenticity of the Hadith related to Aqiqah and Mawlid
AN ATTACK ON EID-E-MEELAD BY BIN BAAZ - A REPLY by Hadrat Mufti Naseem Ashraf Habibi (Habibi Darul Ifta)
CELEBRATING MILAAD-UN-NABI
Commemorating the Noble Birth of The Holy Prophet Mohammad (peace be upon him) by: M. Aqib Farid Qadri
Concerning Claim Made About The Sahaba (Mawlid)
Deobandi Controversy on Celebrating the Mawlid
Dhikr-e-Milad Remembering the Milad of the Prophet
Imam Abdul Haq Muhaddith on Mawlid
Imam Rabbani on Mawlid
IMAMS OF MAKKAH AND MADINA AND MILAD UN NABI
Islam's First Eid byAllamah Kaukab Noorani Okarvi
Ja-Al Haq (Beliefs of AhleSunnah) - CELEBRATING THE BIRTH OF THE PROPHET (صلی اللہ علیہ وسلم) (MEELAD)
Mawlid - Can We Celebrate or Not ? -by Dubai's Wizarat al-Awqaf
Mawlid : Mawlana Abd al-Hayy al-Luknawi
Mawlid According to the Salafi 'Ulama
Mawlid al-Rasul or the Prophet's Birthday : Some hadith and the words of our ‘ulama concerning the issue of mawlid and bid’a in general.
MAWLID Its Permissibility Its Necessity Its Reality --- Published by: As-Sunna Foundation of America
Milad Nabi – Allama Iqbal
MILAD-UN-NABI (SALLALLAHU ALAIHE-E-WA-SALLAM) PART: 1 – PART: 2 – PART: 3
Milad-un-Nabi (صلى الله عليه وآله وسلم)
Misconceptions and Misunderstandings About Eid Milad un Nabi (Pbuh) Or Mawlid Al Sharif
Mufti Taqi Usmani's ill conceived Fatwa on Mawlid Comments on His Fatwa by Shaikh G. F. Haddad
Proofs of Celebrating Mawlid - Eid milad un Nabi - Birthday of Prophet Muhammad (s) ( YOU MUST READ IT )
REFUTATION OF THOSE ATTACKING SUBHAANA MAWLID
REVIVAL OF THE MAWLID IN SAUDIA ARABIA By Faiza Saleh Ambah
Shaykh Imdadullah Muhajir Makki on Mawlid
Shaykh Qardawi Approves of Celebrating Mawlid
Shaykh Shibli Nomani and Mawlid
SHOULD WE CELEBRATE MEELAD-UN-NABI (S.A.W)? by Sheikh Jehad M.W. Ismail (Sydney - Australia)
The Anatomy of Mehfil-e-Milad for Munkir-e-Milad
The Celebration of Eid-e-Milaad-un-Nabi PROF. SHAH FARIDUL HAQUE Translator of al-Quran (Kanzul Iman)
The Celebration of Milad-un-Nabi (Salallaho Alaihi Wasallam)
THE EXCELLENCE OF THE OBJECTIVE IN CELEBRATING THE BIRTHDAY OF THE NOBLE PROPHET (S.A.W) by Imam Jalaluddin al–Suyuti (R.A)
The Honorable Birth Place of the Prophet
The Muhammadan Reality
Wahhabi Mawlids[Mehrajaan]
What did the world gain by the Milad of the Holy Prophet (Sallallahu alaihi wa sallam)
Yasir Qadhi and Mawlid: A Sloppy Affair and Drunk Mongol Soldiers.
YES MEELAD CELEBRATION IS COMMENDABLE... A POINT-BY-POINT REPLY TO MAJLISUL ULAMA By Moulana Abdun Nabi Hamidi
You Can Deny God... But Can You Deny The Glory Of The Prophet’? – Iqbal
INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!
COMPILED BY: MUHAMMAD REHAN SIDDIQUI
Facebook Profile: http://www.facebook.com/mrehan15
ISLAMIC SITE: http://www.mrehan786.blogspot.com
The Religious and Legal status of the Birthday of the Holy Prophet (saw) In light of the Quran and Sunnah. - DR. TAHIR UL QADIRI
Introduction
This article will discus the legal and religious status of celebrating the birth of the Holy Prophet (saw) in light of the Qur’an and Sunnah. This is not a comprehensive guide since it is impossible to include all evidences in one article. For a complete and comprehensive discourse on the validity of celebratingmawlid-un-nabi it is recommended to refer Dr. Tahir-ul Qadri’s book, “Milad-un Nabi kee Sharee Haiseeyath”. This article however is an attempt to provide you with an insight to the topic and has been compiled from a series of lectures given by Dr. Qadri on this topic which are available to listen to and are highly recommended both in English and Urdu. However since this is a personal effort any mistakes that may occur in this compilation are mine alone thus I seek forgiveness from Almighty Allah for any errors that may occur. Part one of this article will discuss the evidences from the Holy Qur’an, part two of the article will give a commentary of leading aima on the subject and part three of this article will provide clear hadith’s that substantiate the legality of celebrating of the mawlidof the Holy Prophet (saw).
In the Holy Qur’an Allah Almighty gives a clear order to celebrate and rejoice the raising and coming of the Holy Prophet (saw). In Surah Yunus, (10:58) Allah Ta’ala states
“Say: Because of the( fadl) Blessings of Allah and His (rahma) Mercy you should celebrate (with happiness and pleasure). That is better than what (wealth) they amass.”
In this particular ayah Allah Ta’ala is commanding that we should rejoice and celebrate His fadl and rahma as much as is possible. The question naturally to be asked is what exactly should we be rejoicing. What does Allah’s fadl and rahma refer to? According to other verses in the Qur’an
(tafseer bil Qur’an) and the explanations given by scholars through their tafseer works of this ayah, the fadl and rahma in this ayah is a direct reference to the Holy Prophet (saw). He was sent to this world and being raised for mankind is the greatest fadl and rahma of Almighty Allah, so we should all celebrate and rejoice this event.
Tafseer-bil-Qur’an:
There are many verses in the Holy Qur’an where Allah Almighty states that the Holy Prophet (saw) is Allah’s rahma and fadl.
In Surah Al Imran, (3:164) Allah Almighty states:
“ Indeed Allah conferred a great favor on the believers when he sent among them a Messenger (Muhammad (saw)) from among themselves, reciting unto them His verses, and purifying them, and instructing them (in) the book and Al-Hikmah of the Prophet (saw) while before that they had been in manifest error”.
In the Holy Qur’an Allah mentions the raising of the Holy Prophet (saw) as a favour, coming to mankind and providing humanity with the right path. His coming took people out of darkness and misguidance bringing them to the light of guidance and Haq. Allah Almighty describes this as a great blessing by Him onto His people. Allah Ta’ala states that if it had not been for His beloved Prophet (saw) we would all have been in a state of loss. In this verse Allah Ta’ala uses the words fadl and rahma in the same sequence as in the verse of Surah Yunus thus denoting Allah’s fadl and rahma are the Holy Prophet. (saw).
In Surah Al-Anbiya, (21:107) Allah Almighty describes the Holy Prophet (Saw) as rahma
“ And We have sent you (oh Muhammad (saw)) but as a Mercy for Mankind”.
Here the Holy Prophet (saw) has been given the name of rahma, it being one of his attributes. Allama Alusi in his tafseer, ‘Ruhul Ma’ an’i states that one of the glorious names of the Holy Prophet is rahma even though his spriritual name is raheem.
It is stated in Surah Al-Jumu’ ah, (62:2)
“It is He who has sent among the unlettered ones a Messenger ( Muhammad (saw)) from among themselves, reciting to them His verse, purifying them, and teaching them the Book and Al-Hikama. And verily they had been in manifest error”.
Here Allah Almighty firstly gives a list of all the qualities of the Holy Prophet (saw) and how he has taken mankind out of darkness. It is through his raising that we received guidance since divine revelation was given through the Holy Prophet (saw) in the form of the Qur’an. He inculcated us with knowledge and belief, and through his Sunnah we learnt how to implant it in our hearts and how to purify our inner selves according the will and pleasure of Allah. If the Holy Prophet (saw) had not been sent to us by Allah Almighty then humanity would have remained misguided, in error and loss, and thus not be in position to receive anything from their Lord.
The first ayah addresses the people who lived in the time of the Holy Prophet (saw), being sent “from among themselves”. They were able to receive these great blessings direct from him sitting with him, conversing with him, observing and receiving much from him. However Allah almighty does not confine this blessing and mercy to those at the time of the Holy Prophet (saw) but states in the next ayah (62:3)
“And (He has sent him, Muhammad (saw) also to) others among them who have not yet joined them (but they will come). And He Allah is the Al-Mighty, the Wise.”
Allah Ta’ala confers his blessing not on only the Companions but on those who are yet to come. This is a reference to all future generations and is explicitly saying that the Holy Prophet (saw) was not just a fadl for those in his time but for all generations to come. Thus there is no limit on the time period of when to rejoice. One may ask how it is possible that those who never saw or heard the Prophet (saw) can still benefit from him? Yet that is up to Allah Ta’ala and His wish and desire since He completes the ayah by saying, “Allah is the Almighty and Wise”. He alone can do as He wishes and bestow what He wishes on whom He wants. There are no limits and boundaries on His power and if He wished for future generations to benefit from the fadl of the Holy Prophet (saw) then so be it. So Allah’s raising of the Holy Prophet is fadalalah.
After explaining the extent and nature of His beloved Prophet’s (saw) mercy, then Allah Almighty says in ayah 4 of surah Jumu’ah:
“That is the Grace of Allah, which He bestows on whom He wills. And Allah is the owner of Mighty Grace”.
“That is the Grace of Allah” is referring to the Holy Prophet (saw), for he is the ‘dhalika fadalulahi’ which has been described in ayah 2 and 3. His being sent to the unlettered peoples providing wisdom is the Grace of Allah. An important point to note here is that the words later on in the ayah, “Allah is the owner of Mighty Grace” are ‘walla dhul fadl’. This is a significant point since Allah is the lord of fadl but He Himself is not the fadl which some commentators incorrectly translate as. He is the Lord of the highest blessing, its owner, its bestowal, and its possessor. For instance if you are an author of a book you are not the book itself. Similarly Allah is sahibul fadl, its possessor. Allah is not the favor itself as that is separate from the bestower. Then who is fadl? The Holy Prophet (saw) is thefadl given in ayah 3 and 4. This is Allah’s bounty. The one who was raised by Him is the fadl. In Arabic grammar the compound nouns, muzaf and muzafilai are always different and can never be the same. For instance in the word rasoolalah, rasool is muzaf and Allah is the Muzafilai. So in the words Dhul fadl – fadl ismuzaf and Allah is the muzafilai, thus there can be no doubt that the fadl referred to here is the Holy Prophet (saw).
In surah Al-A’raf, (7:156) it is stated:
“ ..My Mercy embraces all things. That (Mercy) I shall ordain for those who are Muttaqun, and give Zakat, and those who believe in Our evidences and signs”.
So Allah’s Rahma extends to all things, and he ordains this rahma on those who do right things, practice charity and follow the signs of Allah. So who are these people entitled to this rahama? Who will do these practices? Allah Ta’ala states in the next ayah it is those who follow My messenger, who have been sent to the unlettered people. He is the rahma sent to them.
Thus from the above discussion it can be seen that Allah Almighty has placed an ehsan, favour on us and in Surah Yunus we are expressly commanded to celebrate and rejoice this favour which is described as rahma and fadl. Other verses in the Holy Qur’an explicitly define this rahma and fadl as referring to the Holy Prophet (saw) thus celebrating his coming is a Divne command. The Holy Qur’an also singles out the birthday as an important event and worthy of mention. In Surah Maryam Allah tala commands us to send salaam on the day Sayyidina Yahya was born ie his birthday.
“And send salaam on him the day he was born, and the day he dies and the day he wil be raised up to life (again)” (19:15)
If the celebration of birthdays is an innovation and prohibited then why would Allah Ta’ala single out the birthday of Hadhrat Yahyah (a.s)? It is to be remembered that these are the words of Allah (swt) and He is the one who is sending salaam on to His messenger and clearly signifying his birthday as a peculiar and significant day.. If Allah Almighty is ordering mankind to convey these salaams on to Sayyidina Yahya (as) how can one say it is prohibited to do the same for the Holy Prophet (saw) on his birthday who is the last and greatest of all Prophets? A birthday is significant in that a day is singled out for collective worship. One type of salaam is salaam ul-aam, a general one and the other type salaam ul qass which is sent together collectively. Although we are encouraged to send salaat and salaam on the Holy Prophet (saw) every day, having one day in particular means a collective act of worship takes place which is always superior. Indeed salaam can also be viewed as a gift from Allah to His Prophets just as we give gifts to each other on our birthdays. The same commandment has also been given in respect of Sayyinia Isa (a.s) in Surah Maryam
“And send salaam on me the day I was born and the day I died and the day I shall be rasied alive” (19:33)
Part two of this article will discuss tafsir works of reliable and authentic leading aima with particular reference to Surah Yunus, (10:58).
———-
To substantiate and elaborate the Qur’ anic verses mentioned in part one, the tafsir works of reliable and authentic leading aima will be discussed in part two of this article, with particular reference to Surah Yunus, 10:58.
Imam Alusi in “Ruhul Ma’ ani”, (vol.2 pg 141) interprets Surah Yunus, (10:58) by quoting a statement of Hadrat Abdullah ibn Abass (r.a.d) an expert on tafsir. He states that the word fadl in surah Yunus means ilm, knowledge, and is a reference to the Holy Qu’ran. Since this ilm came about as a result of the means of the Holy Prophet (saw) who received this Divine revelation, Hadrat Ibn Abass (r.a.d) states that the rahama Allah Almighty refers to in the ayah is the Holy Prophet (saw) himself. In conclusion he says the coming and raising of this rahma in the form of the Holy Prophet (saw) is an occasion to be celebrated. The Holy Qur’an also singles out the birthday as an important event and worthy of mention. In Surah Maryam Allah tala commands us to send salaam on the day Sayyidina Yahya was born ie his birthday.
“And send salaam on him the day he was born, and the day he dies and the day he wil be raised up to life (again)” (19:15)
If the celebration of bithdays is an innovation and prohibited then why would Allah Ta’ala single out the birthday of Hadhrat Yahyah (a.s)? It is to be remembered that these are the words of Allah (swt) and He is the one who is sending salaam on to His messenger and clearly signifying his birthday as a peculiar and significant day.. If Allah Almighty is ordering mankind to convey these salaams on to Sayyidina Yahya (as) how can one say it is prohibited to do the same for the Holy Prophet (saw) on his birthday who is the last and greatest of all Prophets? A birthday is significant in that a day is singled out for collective worship. One type of salaam is salaam ul-aam, a general one and the other type salaam ul qass which is sent together collectively. Although we are encouraged to send salaat and salaam on the Holy Prophet (saw) every day, having one day in particular means a collective act of worship takes place which is always superior. Indeed salaam can also be viewed as a gift from Allah to His Prophets just as we give gifts to each other on our birthdays. The same commandment has also been given in respect of Sayyinia Isa (a.s) in Surah Maryam
“And send salaam on me the day I was born and the day I died and the day I shall be rasied alive” (19:33)
joiced by all. Imam Alusi then gives many other authorities who quote this same tafsir of Hadrat ibn Abass, including Imam Katir Baghdadi and Ibn Sakir, all whom say rahma is the Holy Prophet (saw)
Imam Jalaludin Suyuti in “Adurul Mansur fil Tafseer” (vol. 4 pg. 330) also quotes Hadrat ibn Abass and says fadl is ilm, referring to the Holy Qur’an and rahma is the Holy Prophet (saw).
Imam Abi Hayan Andulusi in “Tafseer ul Bahrul Muheet” (vol. 5 pg. 171), a great scholar of the 7th and 8th century states the same tafseer of Hadrat ibn Abass (r.a.d) through his famous student Tabil as does Imam Bahaiqui.
Imam ibn Jawzi in “Zadul Maseer” (vol.4 pg. 40) gives various meanings for these two words and implications. He states that although they have different meanings we need to see what it refers to in the context of this verse when Allah has asked us to rejoice. He again gives the same reference of the tafsir of ibn Abass.
Imam Tabrasi, a great Imam of tafseer from the 6th Century in “Majamual Bayan” (vol. 5 pg. 177-178) gives an explanation of this ayah. He comments that in reality Allah is stating to His Prophet (saw) that tell those who rejoice of things of the dunya, if they want to rejoice something then they should rejoice in Allah’sfadl and rahma, that has been bestowed and sent upon them. He says there are two things to be celebrated, the revelation of the Holy Qur’an which is Allah’s fadland the raising of the Holy Prophet (saw) who is the raama. He also quotes Qutada and Mujahid students of Hadrat ibn Abass (r.a.d) as well Imam Bakr who all state the same
Earlier in part one, in Surah al- Jumu’ua, it was shown how Allah Almighty, after praising the Holy Prophet (saw) and listing his qualities, addresses mankind and states had it not been for the raising of the Prophet (saw) man would have remained in error and it is this raising that is the rahma and grace of Allah.
“That is the Grace of Allah, which He bestows on whom He wills. And Allah is the owner of Mighty Grace”. (62:4)
“Dalika fadulal” the Grace of Allah has been taken to refer to the Holy Prophet (saw) by many scholars of Islam too. In the tafseer of Hadrat ibn Abass (Tanveer ul Miqbass pg 471), ibn Abass gives various meanings to this ayah and in one he includes the meaning of fadalil adheem as being the Holy Prophet (saw) since the Qur’an was revealed on to him.
In his tafseer work “Al – Jalalain”, Imam Suyuti says, regarding the words dhalika fadulal, Allah’s fadl means the Holy Prophet (saw) and whoever came with him
In the tafseer of Imam Khazin, “lababal tawayl fee ma’anal thanzeel” (vol. 4 pg. 265) under Surah Al- Jumu’ua verse 4, Allah’s fadl is that He sent His beloved Prophet (saw) to us and that is a great favor upon us.
Imam Alusi in Roohul Ma’ani (juz 28, pg. 94 – 95) says dhalika fadalul azeem is an indication towards the Holy Prophet (saw) who came to the unlettered people of this world.
Imam Mahmood Nasafi in his tafseer “Madarak al thanzeel aw haqiaq al thawail” (vol. 4 pg 198) states the coming of the Holy Prophet (saw) in this world and being a prophet for all times and centuries is the fadlulah, the Grace of Allah. Even though future generations will not see him they are entitled to come under the blessing of falyafrahoo. This is reiterated in by Imam Zamakshari in his tafseer work “Al-Kashaf” (vol. 4 pg. 530)
Imam ibn Katheer in his “Tafseer al-Qur’an al-Adheem” (vol. 4 pg. 364) uses similar words, that the fadl referred to in the verse is the coming of the Holy Prophet (saw) to the ummah and whatever is revealed to him for his ummah is the fadl of Allah Almighty.
Imam ibn Jawzi in “Zad-al-Maseer” (vol. 8 pg. 260) says the Holy Prophet’s (saw) coming down to mankind and being raised is the fadl referred to in Surah Al-Jumu’uah. This is also reiterated by Abu Hayan Andulusi in his tafseer works (vol. 8 pg. 265) as well as Shaykh Thantavi Jawhari, a modern Egyptian scholar in his book “Al Jawahir fee Tafseer ul Qur’ an” ( juz 24 pg 174-175)
Shaykh Ahmed al Mustafa al Maraghi in his “Tafseer al Maraghi” (vol.10 pg. 96) states Allah’s great fadl upon mankind is the sending of His beloved Prophet (saw), who is the sanctifier and purifier of all, providing us with the light of guidance.
Imam Tabrasi in his tafseer work “Majmul Bayan” (vol.10 pg 429) also says Allah Almighty has said sending His Prophet (saw) for now and the future is Allah’sfadl upon us.
Thus it is clear from numerous works of great classical and modern scholars the fadl and rahma referred to in the Holy Qur’an is indeed a direct reference to our beloved Prophet (saw) and thus the commandment in Surah Yunus to celebrate the Mercy of the Holy Prophet (saw) is a direct divine commandment to celebrate the mawlid of the Holy Prophet (saw). Part three of this article will discuss different Hadiths that substantiate this view.
————–
There are many Hadiths that provide clear evidences for the legality of celebrating the birth and raising of the Holy Prophet (saw).
In the Holy Qur’an Allah Almighty gives a clear order to celebrate and rejoice the raising and coming of the Holy Prophet (saw). In Surah Yunus, (10:58) Allah Ta’ala states
“Say: Because of the( fadl) Blessings of Allah and His (rahma) Mercy you should celebrate (with happiness and pleasure). That is better than what (wealth) they amass.”
In this particular ayah Allah Ta’ala is commanding that we should rejoice and celebrate His fadl and rahma as much as is possible. The question naturally to be asked is what exactly should we be rejoicing. What does Allah’s fadl and rahma refer to? According to other verses in the Qur’an
(tafseer bil Qur’an) and the explanations given by scholars through their tafseer works of this ayah, the fadl and rahma in this ayah is a direct reference to the Holy Prophet (saw). He was sent to this world and being raised for mankind is the greatest fadl and rahma of Almighty Allah, so we should all celebrate and rejoice this event.
Tafseer-bil-Qur’an:
There are many verses in the Holy Qur’an where Allah Almighty states that the Holy Prophet (saw) is Allah’s rahma and fadl.
In Surah Al Imran, (3:164) Allah Almighty states:
“ Indeed Allah conferred a great favor on the believers when he sent among them a Messenger (Muhammad (saw)) from among themselves, reciting unto them His verses, and purifying them, and instructing them (in) the book and Al-Hikmah of the Prophet (saw) while before that they had been in manifest error”.
In the Holy Qur’an Allah mentions the raising of the Holy Prophet (saw) as a favour, coming to mankind and providing humanity with the right path. His coming took people out of darkness and misguidance bringing them to the light of guidance and Haq. Allah Almighty describes this as a great blessing by Him onto His people. Allah Ta’ala states that if it had not been for His beloved Prophet (saw) we would all have been in a state of loss. In this verse Allah Ta’ala uses the words fadl and rahma in the same sequence as in the verse of Surah Yunus thus denoting Allah’s fadl and rahma are the Holy Prophet. (saw).
In Surah Al-Anbiya, (21:107) Allah Almighty describes the Holy Prophet (Saw) as rahma
“ And We have sent you (oh Muhammad (saw)) but as a Mercy for Mankind”.
Here the Holy Prophet (saw) has been given the name of rahma, it being one of his attributes. Allama Alusi in his tafseer, ‘Ruhul Ma’ an’i states that one of the glorious names of the Holy Prophet is rahma even though his spriritual name is raheem.
It is stated in Surah Al-Jumu’ ah, (62:2)
“It is He who has sent among the unlettered ones a Messenger ( Muhammad (saw)) from among themselves, reciting to them His verse, purifying them, and teaching them the Book and Al-Hikama. And verily they had been in manifest error”.
Here Allah Almighty firstly gives a list of all the qualities of the Holy Prophet (saw) and how he has taken mankind out of darkness. It is through his raising that we received guidance since divine revelation was given through the Holy Prophet (saw) in the form of the Qur’an. He inculcated us with knowledge and belief, and through his Sunnah we learnt how to implant it in our hearts and how to purify our inner selves according the will and pleasure of Allah. If the Holy Prophet (saw) had not been sent to us by Allah Almighty then humanity would have remained misguided, in error and loss, and thus not be in position to receive anything from their Lord.
The first ayah addresses the people who lived in the time of the Holy Prophet (saw), being sent “from among themselves”. They were able to receive these great blessings direct from him sitting with him, conversing with him, observing and receiving much from him. However Allah almighty does not confine this blessing and mercy to those at the time of the Holy Prophet (saw) but states in the next ayah (62:3)
“And (He has sent him, Muhammad (saw) also to) others among them who have not yet joined them (but they will come). And He Allah is the Al-Mighty, the Wise.”
Allah Ta’ala confers his blessing not on only the Companions but on those who are yet to come. This is a reference to all future generations and is explicitly saying that the Holy Prophet (saw) was not just a fadl for those in his time but for all generations to come. Thus there is no limit on the time period of when to rejoice. One may ask how it is possible that those who never saw or heard the Prophet (saw) can still benefit from him? Yet that is up to Allah Ta’ala and His wish and desire since He completes the ayah by saying, “Allah is the Almighty and Wise”. He alone can do as He wishes and bestow what He wishes on whom He wants. There are no limits and boundaries on His power and if He wished for future generations to benefit from the fadl of the Holy Prophet (saw) then so be it. So Allah’s raising of the Holy Prophet is fadalalah.
After explaining the extent and nature of His beloved Prophet’s (saw) mercy, then Allah Almighty says in ayah 4 of surah Jumu’ah:
“That is the Grace of Allah, which He bestows on whom He wills. And Allah is the owner of Mighty Grace”.
“That is the Grace of Allah” is referring to the Holy Prophet (saw), for he is the ‘dhalika fadalulahi’ which has been described in ayah 2 and 3. His being sent to the unlettered peoples providing wisdom is the Grace of Allah. An important point to note here is that the words later on in the ayah, “Allah is the owner of Mighty Grace” are ‘walla dhul fadl’. This is a significant point since Allah is the lord of fadl but He Himself is not the fadl which some commentators incorrectly translate as. He is the Lord of the highest blessing, its owner, its bestowal, and its possessor. For instance if you are an author of a book you are not the book itself. Similarly Allah is sahibul fadl, its possessor. Allah is not the favor itself as that is separate from the bestower. Then who is fadl? The Holy Prophet (saw) is thefadl given in ayah 3 and 4. This is Allah’s bounty. The one who was raised by Him is the fadl. In Arabic grammar the compound nouns, muzaf and muzafilai are always different and can never be the same. For instance in the word rasoolalah, rasool is muzaf and Allah is the Muzafilai. So in the words Dhul fadl – fadl ismuzaf and Allah is the muzafilai, thus there can be no doubt that the fadl referred to here is the Holy Prophet (saw).
In surah Al-A’raf, (7:156) it is stated:
“ ..My Mercy embraces all things. That (Mercy) I shall ordain for those who are Muttaqun, and give Zakat, and those who believe in Our evidences and signs”.
So Allah’s Rahma extends to all things, and he ordains this rahma on those who do right things, practice charity and follow the signs of Allah. So who are these people entitled to this rahama? Who will do these practices? Allah Ta’ala states in the next ayah it is those who follow My messenger, who have been sent to the unlettered people. He is the rahma sent to them.
Thus from the above discussion it can be seen that Allah Almighty has placed an ehsan, favour on us and in Surah Yunus we are expressly commanded to celebrate and rejoice this favour which is described as rahma and fadl. Other verses in the Holy Qur’an explicitly define this rahma and fadl as referring to the Holy Prophet (saw) thus celebrating his coming is a Divne command. The Holy Qur’an also singles out the birthday as an important event and worthy of mention. In Surah Maryam Allah tala commands us to send salaam on the day Sayyidina Yahya was born ie his birthday.
“And send salaam on him the day he was born, and the day he dies and the day he wil be raised up to life (again)” (19:15)
If the celebration of birthdays is an innovation and prohibited then why would Allah Ta’ala single out the birthday of Hadhrat Yahyah (a.s)? It is to be remembered that these are the words of Allah (swt) and He is the one who is sending salaam on to His messenger and clearly signifying his birthday as a peculiar and significant day.. If Allah Almighty is ordering mankind to convey these salaams on to Sayyidina Yahya (as) how can one say it is prohibited to do the same for the Holy Prophet (saw) on his birthday who is the last and greatest of all Prophets? A birthday is significant in that a day is singled out for collective worship. One type of salaam is salaam ul-aam, a general one and the other type salaam ul qass which is sent together collectively. Although we are encouraged to send salaat and salaam on the Holy Prophet (saw) every day, having one day in particular means a collective act of worship takes place which is always superior. Indeed salaam can also be viewed as a gift from Allah to His Prophets just as we give gifts to each other on our birthdays. The same commandment has also been given in respect of Sayyinia Isa (a.s) in Surah Maryam
“And send salaam on me the day I was born and the day I died and the day I shall be rasied alive” (19:33)
Part two of this article will discuss tafsir works of reliable and authentic leading aima with particular reference to Surah Yunus, (10:58).
———-
To substantiate and elaborate the Qur’ anic verses mentioned in part one, the tafsir works of reliable and authentic leading aima will be discussed in part two of this article, with particular reference to Surah Yunus, 10:58.
Imam Alusi in “Ruhul Ma’ ani”, (vol.2 pg 141) interprets Surah Yunus, (10:58) by quoting a statement of Hadrat Abdullah ibn Abass (r.a.d) an expert on tafsir. He states that the word fadl in surah Yunus means ilm, knowledge, and is a reference to the Holy Qu’ran. Since this ilm came about as a result of the means of the Holy Prophet (saw) who received this Divine revelation, Hadrat Ibn Abass (r.a.d) states that the rahama Allah Almighty refers to in the ayah is the Holy Prophet (saw) himself. In conclusion he says the coming and raising of this rahma in the form of the Holy Prophet (saw) is an occasion to be celebrated. The Holy Qur’an also singles out the birthday as an important event and worthy of mention. In Surah Maryam Allah tala commands us to send salaam on the day Sayyidina Yahya was born ie his birthday.
“And send salaam on him the day he was born, and the day he dies and the day he wil be raised up to life (again)” (19:15)
If the celebration of bithdays is an innovation and prohibited then why would Allah Ta’ala single out the birthday of Hadhrat Yahyah (a.s)? It is to be remembered that these are the words of Allah (swt) and He is the one who is sending salaam on to His messenger and clearly signifying his birthday as a peculiar and significant day.. If Allah Almighty is ordering mankind to convey these salaams on to Sayyidina Yahya (as) how can one say it is prohibited to do the same for the Holy Prophet (saw) on his birthday who is the last and greatest of all Prophets? A birthday is significant in that a day is singled out for collective worship. One type of salaam is salaam ul-aam, a general one and the other type salaam ul qass which is sent together collectively. Although we are encouraged to send salaat and salaam on the Holy Prophet (saw) every day, having one day in particular means a collective act of worship takes place which is always superior. Indeed salaam can also be viewed as a gift from Allah to His Prophets just as we give gifts to each other on our birthdays. The same commandment has also been given in respect of Sayyinia Isa (a.s) in Surah Maryam
“And send salaam on me the day I was born and the day I died and the day I shall be rasied alive” (19:33)
joiced by all. Imam Alusi then gives many other authorities who quote this same tafsir of Hadrat ibn Abass, including Imam Katir Baghdadi and Ibn Sakir, all whom say rahma is the Holy Prophet (saw)
Imam Jalaludin Suyuti in “Adurul Mansur fil Tafseer” (vol. 4 pg. 330) also quotes Hadrat ibn Abass and says fadl is ilm, referring to the Holy Qur’an and rahma is the Holy Prophet (saw).
Imam Abi Hayan Andulusi in “Tafseer ul Bahrul Muheet” (vol. 5 pg. 171), a great scholar of the 7th and 8th century states the same tafseer of Hadrat ibn Abass (r.a.d) through his famous student Tabil as does Imam Bahaiqui.
Imam ibn Jawzi in “Zadul Maseer” (vol.4 pg. 40) gives various meanings for these two words and implications. He states that although they have different meanings we need to see what it refers to in the context of this verse when Allah has asked us to rejoice. He again gives the same reference of the tafsir of ibn Abass.
Imam Tabrasi, a great Imam of tafseer from the 6th Century in “Majamual Bayan” (vol. 5 pg. 177-178) gives an explanation of this ayah. He comments that in reality Allah is stating to His Prophet (saw) that tell those who rejoice of things of the dunya, if they want to rejoice something then they should rejoice in Allah’sfadl and rahma, that has been bestowed and sent upon them. He says there are two things to be celebrated, the revelation of the Holy Qur’an which is Allah’s fadland the raising of the Holy Prophet (saw) who is the raama. He also quotes Qutada and Mujahid students of Hadrat ibn Abass (r.a.d) as well Imam Bakr who all state the same
Earlier in part one, in Surah al- Jumu’ua, it was shown how Allah Almighty, after praising the Holy Prophet (saw) and listing his qualities, addresses mankind and states had it not been for the raising of the Prophet (saw) man would have remained in error and it is this raising that is the rahma and grace of Allah.
“That is the Grace of Allah, which He bestows on whom He wills. And Allah is the owner of Mighty Grace”. (62:4)
“Dalika fadulal” the Grace of Allah has been taken to refer to the Holy Prophet (saw) by many scholars of Islam too. In the tafseer of Hadrat ibn Abass (Tanveer ul Miqbass pg 471), ibn Abass gives various meanings to this ayah and in one he includes the meaning of fadalil adheem as being the Holy Prophet (saw) since the Qur’an was revealed on to him.
In his tafseer work “Al – Jalalain”, Imam Suyuti says, regarding the words dhalika fadulal, Allah’s fadl means the Holy Prophet (saw) and whoever came with him
In the tafseer of Imam Khazin, “lababal tawayl fee ma’anal thanzeel” (vol. 4 pg. 265) under Surah Al- Jumu’ua verse 4, Allah’s fadl is that He sent His beloved Prophet (saw) to us and that is a great favor upon us.
Imam Alusi in Roohul Ma’ani (juz 28, pg. 94 – 95) says dhalika fadalul azeem is an indication towards the Holy Prophet (saw) who came to the unlettered people of this world.
Imam Mahmood Nasafi in his tafseer “Madarak al thanzeel aw haqiaq al thawail” (vol. 4 pg 198) states the coming of the Holy Prophet (saw) in this world and being a prophet for all times and centuries is the fadlulah, the Grace of Allah. Even though future generations will not see him they are entitled to come under the blessing of falyafrahoo. This is reiterated in by Imam Zamakshari in his tafseer work “Al-Kashaf” (vol. 4 pg. 530)
Imam ibn Katheer in his “Tafseer al-Qur’an al-Adheem” (vol. 4 pg. 364) uses similar words, that the fadl referred to in the verse is the coming of the Holy Prophet (saw) to the ummah and whatever is revealed to him for his ummah is the fadl of Allah Almighty.
Imam ibn Jawzi in “Zad-al-Maseer” (vol. 8 pg. 260) says the Holy Prophet’s (saw) coming down to mankind and being raised is the fadl referred to in Surah Al-Jumu’uah. This is also reiterated by Abu Hayan Andulusi in his tafseer works (vol. 8 pg. 265) as well as Shaykh Thantavi Jawhari, a modern Egyptian scholar in his book “Al Jawahir fee Tafseer ul Qur’ an” ( juz 24 pg 174-175)
Shaykh Ahmed al Mustafa al Maraghi in his “Tafseer al Maraghi” (vol.10 pg. 96) states Allah’s great fadl upon mankind is the sending of His beloved Prophet (saw), who is the sanctifier and purifier of all, providing us with the light of guidance.
Imam Tabrasi in his tafseer work “Majmul Bayan” (vol.10 pg 429) also says Allah Almighty has said sending His Prophet (saw) for now and the future is Allah’sfadl upon us.
Thus it is clear from numerous works of great classical and modern scholars the fadl and rahma referred to in the Holy Qur’an is indeed a direct reference to our beloved Prophet (saw) and thus the commandment in Surah Yunus to celebrate the Mercy of the Holy Prophet (saw) is a direct divine commandment to celebrate the mawlid of the Holy Prophet (saw). Part three of this article will discuss different Hadiths that substantiate this view.
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There are many Hadiths that provide clear evidences for the legality of celebrating the birth and raising of the Holy Prophet (saw).
First Hadith:
It is reported by Hadrat Abdullah ibn Abass that the Holy Prophet (saw) had migrated to Madina and saw the Jews were fasting on 10th Muharram, “yawme ashura”. He asked them why they fasted on that day. They replied that this was a spiritual and righteous day, a blessed day since on this day God gave Bani-Israel liberty and independence from firown, Pharaoh. The Holy Prophet (saw) then said “if you are fasting on a day when Musa received success on this day (liberation from firown and his tyrannical government) then I am more closer to Musa than you. I have a better right than Musa over you. So I will fast on the same day due to this success, due to Allah’s blessing on him.” So the Holy Prophet (saw) ordered his Companions to begin to fast on the day of Ashura.
Sahih Muslim, Book 6, Ch. 19 Hadith no. 2518, 2520.
This is Hadith is also contained in Sahih Bukhari, (vol. 7, Kitab-al-Sawm, Ch. 29, Hadith no.2157 and also in Kitab al Anbiya Ch. 24; in the Muwatta of Imam Malik, Kitab-al-Siyam, Hadtih no. 28; in the Musnad of Imam Ahmed bin Hanbal – vl. 2;as well as by Imam Asqalani who gives many references in his book “Fath al Bari”, Vol. 4, pg. 245-249.
This Hadith creates the juristic principle that is permissible to celebrate a blessing of Allah Almighty even if it is celebrating an event that took place on a particular day and in this case the blessing conferred onto the people was their liberation from firown through the means of their Prophet, Hadrat Musa (a.s). When the Holy Prophet (saw) heard the answer of the Jews, he did not rebut their celebration, nor did he say it was not permissible to celebrate such a day. Instead he commented that the Muslims had a greater right to celebrate and thus asked the Muslims to fast on this day too.
It is clear from this Hadith that if the day of Ashura was made blessed due to Hadrat Musa (a.s) and the Jews celebrated it out of gratitude to him and Allah, then surely the day that the Holy Prophet (saw) was made rahmatalil alimeen should also be celebrated by us. Hadrat Musa (a.s) came just for the bani-israeil but Allah Almighty sent His mercy, in the form of the Holy Prophet (saw) to liberate the whole of mankind from all burdens. The birth of the Holy Prophet (saw) came as a liberation from every kind of tyranny, cruelty and suppression. It was the day of the birth of justice and the establishment of haq, truth and righteousness. So how can we possibly resist in rejoicing and thanking Allah Almighty for His Mercy on this day.
This same Hadith is narrated again in Sahih Muslim, Kitab-ul-Sawm, Book 6 – Hadith. no.2528. Ibn Abass is again the reporter of this Hadith but in this narration he says the Jews, in answering the Holy Prophet’s (saw) question said they held this day with great esteem and regard, so they fasted on the day of Ashura out of respect and reverence, known as th’azeem. If this is the case then does not the day of the raising and birth of Allah’s Prophet (saw) deserve respect and reverence? If we can respect the day Hadrat Musa (a.s) liberated the Jews then we can surely respect and revere the day the seal of the Prophets (saw) was born.
It is sometimes argued that since the Jews celebrated the day of Ashura through keeping a fast, any celebration based upon this Hadith should thus be done just by fasting. Critics argue that in modern times Muslims celebrate the Milad-un-Nabi as an Eid which has no base in the Sunnah and has its roots in the Asian sub-continent. This however is an erroneous view. The Jews did not celebrate this day just through fasting. This is merely one of the acts that they did. Moreover even if they had only fasted on this day this still cannot detract from the fact that an event took place which was considered a blessing from Allah Almighty and the Holy Prophet (saw) made this blessing worthy of being commemorated, so much so that he made it a part of his Sunnah.
In actual fact the Jews celebrated this day in many ways. The day of Ashura was celebrated as an Eid and considered a great event where even the women were given beautiful dresses and jewelry to wear. In another Hadith of Sahih Muslim, Kitab-al-Sawm, Bk. 6, Hadith no. 2522 Abu Musa (Allah be pleased with him) reported:
“The day of ‘Ashura was one which the Jews respected and revered and they treated it as an Eid. The Messenger of Allah (may peace be upon him) said: You also observe fast on this day.”
In another Hadith of Sahih Muslim, Kitab-al-Sawm, Bk. 6, no. 2523, Abu Musa (rad) reported:
“The people of Khaibar (most of them were Jews) observed fast on that day of ‘Ashura and they treated it as an Eid and gave their women ornaments and beautiful dresses to wear. The Messenger of Allah (may peace be upon him) said: You observe fast on this day.” (Also in Sahih Bukhari Hadith no. 2005)
What is interesting is that the Holy Prophet (saw) did not question the celebration of the day as an Eid. He understood why they celebrated the day as an Eid and accepted this fact. He did not question the celebrations or even criticize the buying of new clothes and jewelry, nor did he prohibit the Companions from doing the same or confined them to just fasting. The reason is that this day was already a day of Eid and an accepted fact by all. It was not only the Jews but the Makkans themselves who celebrated this day as an Eid before the migration. This was not similar to the Eid of Shariah, but similar to it in respect of the act of celebration. Imam Asqalani, in “Fathi-al-bari” (vol.4 p.245 ) stated that this was the day when the Ka’abah was first dressed and so the Makkans celebrated this day as an Eid. The Holy Prophet (saw) and the Companions were already celebrating this out of reverence and respect due to the ancient history involved. Imam Asqalani also quotes Abu Hurairah (rad) who says that this was the day of Sayyidina Nuh’s boat landing on the mountain of Judi, and thus celebrated for this reason too. That is why the Holy Prophet (saw) did not ask about the Eid festivities but asked regarding the fast. It was only when the Jews began to criticize the Muslims later on did the Holy Prophet (saw) ask the Companions to increase their fasts to one day before and one day after. By basing his arguments on this Hadith, Imam ibn Hajar Asqalani establishes the legality of the Mawlid un Nabi, concluding:
“from this, we learn to perform the act of thankfulness to Allâh, the Most High on a certain day for a bounty He has bestowed or a disaster He has averted. And that act has to be repeated on the same day every year (anniversary). And thankfulness to Allâh, the Most High is done with different kinds of `ibâdât (acts of worship) like sujûd (prostration), fasting, giving charity and recitation (of the Qur’ân). And what bounty is greater than the bounty of the coming of the Prophet peace and blessings of Allâh be upon him, the one who is the Prophet of Mercy on that day?”
Imam Jalaludin Sayuti in “Al Hawi lil Fatawa” (Vol. 1 p. 302) also wrote a full fledged Risala on the Malwid.
Sahih Muslim, Book 6, Ch. 19 Hadith no. 2518, 2520.
This is Hadith is also contained in Sahih Bukhari, (vol. 7, Kitab-al-Sawm, Ch. 29, Hadith no.2157 and also in Kitab al Anbiya Ch. 24; in the Muwatta of Imam Malik, Kitab-al-Siyam, Hadtih no. 28; in the Musnad of Imam Ahmed bin Hanbal – vl. 2;as well as by Imam Asqalani who gives many references in his book “Fath al Bari”, Vol. 4, pg. 245-249.
This Hadith creates the juristic principle that is permissible to celebrate a blessing of Allah Almighty even if it is celebrating an event that took place on a particular day and in this case the blessing conferred onto the people was their liberation from firown through the means of their Prophet, Hadrat Musa (a.s). When the Holy Prophet (saw) heard the answer of the Jews, he did not rebut their celebration, nor did he say it was not permissible to celebrate such a day. Instead he commented that the Muslims had a greater right to celebrate and thus asked the Muslims to fast on this day too.
It is clear from this Hadith that if the day of Ashura was made blessed due to Hadrat Musa (a.s) and the Jews celebrated it out of gratitude to him and Allah, then surely the day that the Holy Prophet (saw) was made rahmatalil alimeen should also be celebrated by us. Hadrat Musa (a.s) came just for the bani-israeil but Allah Almighty sent His mercy, in the form of the Holy Prophet (saw) to liberate the whole of mankind from all burdens. The birth of the Holy Prophet (saw) came as a liberation from every kind of tyranny, cruelty and suppression. It was the day of the birth of justice and the establishment of haq, truth and righteousness. So how can we possibly resist in rejoicing and thanking Allah Almighty for His Mercy on this day.
This same Hadith is narrated again in Sahih Muslim, Kitab-ul-Sawm, Book 6 – Hadith. no.2528. Ibn Abass is again the reporter of this Hadith but in this narration he says the Jews, in answering the Holy Prophet’s (saw) question said they held this day with great esteem and regard, so they fasted on the day of Ashura out of respect and reverence, known as th’azeem. If this is the case then does not the day of the raising and birth of Allah’s Prophet (saw) deserve respect and reverence? If we can respect the day Hadrat Musa (a.s) liberated the Jews then we can surely respect and revere the day the seal of the Prophets (saw) was born.
It is sometimes argued that since the Jews celebrated the day of Ashura through keeping a fast, any celebration based upon this Hadith should thus be done just by fasting. Critics argue that in modern times Muslims celebrate the Milad-un-Nabi as an Eid which has no base in the Sunnah and has its roots in the Asian sub-continent. This however is an erroneous view. The Jews did not celebrate this day just through fasting. This is merely one of the acts that they did. Moreover even if they had only fasted on this day this still cannot detract from the fact that an event took place which was considered a blessing from Allah Almighty and the Holy Prophet (saw) made this blessing worthy of being commemorated, so much so that he made it a part of his Sunnah.
In actual fact the Jews celebrated this day in many ways. The day of Ashura was celebrated as an Eid and considered a great event where even the women were given beautiful dresses and jewelry to wear. In another Hadith of Sahih Muslim, Kitab-al-Sawm, Bk. 6, Hadith no. 2522 Abu Musa (Allah be pleased with him) reported:
“The day of ‘Ashura was one which the Jews respected and revered and they treated it as an Eid. The Messenger of Allah (may peace be upon him) said: You also observe fast on this day.”
In another Hadith of Sahih Muslim, Kitab-al-Sawm, Bk. 6, no. 2523, Abu Musa (rad) reported:
“The people of Khaibar (most of them were Jews) observed fast on that day of ‘Ashura and they treated it as an Eid and gave their women ornaments and beautiful dresses to wear. The Messenger of Allah (may peace be upon him) said: You observe fast on this day.” (Also in Sahih Bukhari Hadith no. 2005)
What is interesting is that the Holy Prophet (saw) did not question the celebration of the day as an Eid. He understood why they celebrated the day as an Eid and accepted this fact. He did not question the celebrations or even criticize the buying of new clothes and jewelry, nor did he prohibit the Companions from doing the same or confined them to just fasting. The reason is that this day was already a day of Eid and an accepted fact by all. It was not only the Jews but the Makkans themselves who celebrated this day as an Eid before the migration. This was not similar to the Eid of Shariah, but similar to it in respect of the act of celebration. Imam Asqalani, in “Fathi-al-bari” (vol.4 p.245 ) stated that this was the day when the Ka’abah was first dressed and so the Makkans celebrated this day as an Eid. The Holy Prophet (saw) and the Companions were already celebrating this out of reverence and respect due to the ancient history involved. Imam Asqalani also quotes Abu Hurairah (rad) who says that this was the day of Sayyidina Nuh’s boat landing on the mountain of Judi, and thus celebrated for this reason too. That is why the Holy Prophet (saw) did not ask about the Eid festivities but asked regarding the fast. It was only when the Jews began to criticize the Muslims later on did the Holy Prophet (saw) ask the Companions to increase their fasts to one day before and one day after. By basing his arguments on this Hadith, Imam ibn Hajar Asqalani establishes the legality of the Mawlid un Nabi, concluding:
“from this, we learn to perform the act of thankfulness to Allâh, the Most High on a certain day for a bounty He has bestowed or a disaster He has averted. And that act has to be repeated on the same day every year (anniversary). And thankfulness to Allâh, the Most High is done with different kinds of `ibâdât (acts of worship) like sujûd (prostration), fasting, giving charity and recitation (of the Qur’ân). And what bounty is greater than the bounty of the coming of the Prophet peace and blessings of Allâh be upon him, the one who is the Prophet of Mercy on that day?”
Imam Jalaludin Sayuti in “Al Hawi lil Fatawa” (Vol. 1 p. 302) also wrote a full fledged Risala on the Malwid.
Second Hadith
The Holy Prophet (saw) also specified his own birthday in the same way. In a Hadith narrated by Abu Qatada Ansari (Allah be pleased with him), he reports that Allah’s Messenger (saw) was asked about fasting on Monday, whereupon he said: “It is (the day) when I was born and revelation was sent down to me.” Sahih Muslim, Bk 6, Number 2606.
This Hadith is also reported in by Imam Bahayqi in his “Susnan ul Kubra” (vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet (saw) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.
This Hadith is also reported in by Imam Bahayqi in his “Susnan ul Kubra” (vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet (saw) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.
Third Hadith
The third Hadith is regarding a dream seen by the Uncle of the Holy Prophet, Hadrat Abass (rad).
Before the birth of the Holy Prophet (saw), his father, Hadrat Abdullah (rad) had already died, so a lady slave called Thwaiba was sent to Hadrat Aminah’s house for her help and service. Upon the birth of the Holy Prophet (saw) Thwaiba came running to Abu Lahab, the Prophet’s (saw) uncle, to give the good news of the birth of his nephew. Abu Lahab became extremely happy and raising two fingers pointed to Thwaiba saying “ I free you in thankfulness of the birth of my nephew”. That day was a Monday. When he died he came in the dream of Hadrat Abass (rad) who asked him how he was fairing in the life after death. Abu Lahab replied: “I am in the fire of hell day and night and have no escape except Monday. The punishment is reduced for me and from these two fingers of mine I receive water from which I drink (like a fountain) for I freed Thwaiba on the birth of the Holy Prophet (saw).
This Hadith is in the Sahih of Imam Bukhari, Kitab-ul-Nikah who quotes this from his own Shaykh, Imam Abdul Razzaq who was the student of Imam e Azaam, Abu Hanifah (ra). It is also quoted by Imam Ibn Asqalani in “Fath al bari”, Hafiz Ibn Kateer, Imam Bahaiqui, Imam Sohaili, Imam Baghawi, Imam Qurtubi, Imam Jawzi, Imam Mullah Ali Qari, and Imam Abdul Haq Muhaddith Delhvi (ra).
Abu Lahab was an infidel and one of the greatest enemies of Islam having been cursed in the Holy Qur’an too. Yet despite this he was still was given a favour and benefit from his act. It thus stands to reason that if a man such as Abu Lahab can be blessed then surely those Muslims who celebrate the Milad will receive manifold blessings too.
Unfortunately many people use different arguments to criticize this Hadith. Firstly some critics have argued that since it is an Islamic principle that a pious act done by a kafir is not rewarded in the Hearafter how can Abu Lahab benefit? Imam Razzaq discusses this subject in his “Musanaf” (vol 7 p. 478) as does Imam Abdul Haq Muhaddith Delhvi (ra). They state that this is the qisays of the Holy Prophet (saw) and an exception just reserved for him. Imam Ibn Kateer in “Seerat un Nabawiyyah” (vol. 1 pg 224) states this is because of the fadl and kirama of Holy Prophet (saw) who is given this exception and is reiterated by Imam Suyuti, Imam Shaybani, Ibn Hashim and Imam Baghawi too. Moreover in a Hadith of Sahih Bukhari the Holy Prophet (saw) states that his uncle, Abu Talib will benefit from his intercession which is again part of the ‘qisayse muhammadiyy’
A second criticism leveled at this Hadith is that the event has been narrated in the form of a dream and so loses some of its integrity. This again is not a valid point. This Hadith has been accepted by Imam Bukhari in his Sahih who is one of the greatest muhaddith of Hadith so we cannot object to it. If this dream was not to be accepted then why did he bother to accept it? Moreover this is a narration of Hadrat Abass (rad) and if had considered the dream as unimportant then he too would not have narrated it and rejected it as insignificant. Both of these great men as well as the other scholars mentioned earlier all considered the Hadith as authentic and used it in arguments pertaining to the legality of the Mawlid.
A third criticism is that Hadrat Abass had this dream when he was a not a Muslim and he is quoting something said by another non-Muslim thus querying its authenticity. Again this is not a valid critique. When we take this Hadith as evidence that celebrating the birth of the Prophet (saw) is rewarded , the base of this argument has no link with the aqueeda of Abu Lahab and the information he gives. The evidence is based on the narration of Hadrat Abass (rad). If he was not a Muslim at the time of the dream, he was a Muslim when he reported it! It is part of the Usool of Hadith, legal and juristic principles, that the narrator of Hadith must be a Muslim. Hadrat Abass narrated this dream in his capacity as a Companion of the Holy Prophet (saw) whilst living in Madinah.
Before the birth of the Holy Prophet (saw), his father, Hadrat Abdullah (rad) had already died, so a lady slave called Thwaiba was sent to Hadrat Aminah’s house for her help and service. Upon the birth of the Holy Prophet (saw) Thwaiba came running to Abu Lahab, the Prophet’s (saw) uncle, to give the good news of the birth of his nephew. Abu Lahab became extremely happy and raising two fingers pointed to Thwaiba saying “ I free you in thankfulness of the birth of my nephew”. That day was a Monday. When he died he came in the dream of Hadrat Abass (rad) who asked him how he was fairing in the life after death. Abu Lahab replied: “I am in the fire of hell day and night and have no escape except Monday. The punishment is reduced for me and from these two fingers of mine I receive water from which I drink (like a fountain) for I freed Thwaiba on the birth of the Holy Prophet (saw).
This Hadith is in the Sahih of Imam Bukhari, Kitab-ul-Nikah who quotes this from his own Shaykh, Imam Abdul Razzaq who was the student of Imam e Azaam, Abu Hanifah (ra). It is also quoted by Imam Ibn Asqalani in “Fath al bari”, Hafiz Ibn Kateer, Imam Bahaiqui, Imam Sohaili, Imam Baghawi, Imam Qurtubi, Imam Jawzi, Imam Mullah Ali Qari, and Imam Abdul Haq Muhaddith Delhvi (ra).
Abu Lahab was an infidel and one of the greatest enemies of Islam having been cursed in the Holy Qur’an too. Yet despite this he was still was given a favour and benefit from his act. It thus stands to reason that if a man such as Abu Lahab can be blessed then surely those Muslims who celebrate the Milad will receive manifold blessings too.
Unfortunately many people use different arguments to criticize this Hadith. Firstly some critics have argued that since it is an Islamic principle that a pious act done by a kafir is not rewarded in the Hearafter how can Abu Lahab benefit? Imam Razzaq discusses this subject in his “Musanaf” (vol 7 p. 478) as does Imam Abdul Haq Muhaddith Delhvi (ra). They state that this is the qisays of the Holy Prophet (saw) and an exception just reserved for him. Imam Ibn Kateer in “Seerat un Nabawiyyah” (vol. 1 pg 224) states this is because of the fadl and kirama of Holy Prophet (saw) who is given this exception and is reiterated by Imam Suyuti, Imam Shaybani, Ibn Hashim and Imam Baghawi too. Moreover in a Hadith of Sahih Bukhari the Holy Prophet (saw) states that his uncle, Abu Talib will benefit from his intercession which is again part of the ‘qisayse muhammadiyy’
A second criticism leveled at this Hadith is that the event has been narrated in the form of a dream and so loses some of its integrity. This again is not a valid point. This Hadith has been accepted by Imam Bukhari in his Sahih who is one of the greatest muhaddith of Hadith so we cannot object to it. If this dream was not to be accepted then why did he bother to accept it? Moreover this is a narration of Hadrat Abass (rad) and if had considered the dream as unimportant then he too would not have narrated it and rejected it as insignificant. Both of these great men as well as the other scholars mentioned earlier all considered the Hadith as authentic and used it in arguments pertaining to the legality of the Mawlid.
A third criticism is that Hadrat Abass had this dream when he was a not a Muslim and he is quoting something said by another non-Muslim thus querying its authenticity. Again this is not a valid critique. When we take this Hadith as evidence that celebrating the birth of the Prophet (saw) is rewarded , the base of this argument has no link with the aqueeda of Abu Lahab and the information he gives. The evidence is based on the narration of Hadrat Abass (rad). If he was not a Muslim at the time of the dream, he was a Muslim when he reported it! It is part of the Usool of Hadith, legal and juristic principles, that the narrator of Hadith must be a Muslim. Hadrat Abass narrated this dream in his capacity as a Companion of the Holy Prophet (saw) whilst living in Madinah.
Fourth Hadith
Those critics who argue that only the two Eids of Shariah should be celebrated are also in error.
In a Hadith of Sahih Bukhari, (Kitabl-al-Iman, Ch. 34, Hadith n.45) a Jew quoted a Quranic verse to Hadhrat Umar (rad) (‘today we have completed your Deen for you and have chosen the Deen of Islam for you’) and said had such a verse been revealed to us in our Torath we would have celebrated that day as an Eid day. In this statement there is an implicit question addressed to Hadhrat Umar (rad) asking why the Muslims did not celebrate this day as an Eid too. Hadhrat Umar (rad) replied: ‘we know which day and which place this verse was revealed on to the Holy Prophet (saw). The day of this revelation was Arafat – yawm al-hajj and that was a Friday’.
On this answer Imam Asqalani raises a question. He states that a doubt can emerge in ones mind that the question was not answered satisfactorily. The Jewish man wanted to ask why this day had not been celebrated as an Eid and the answer should have been given in same way – ie we do celebrate it as an Eid or that there are only two Eids in Islam and other Eid celebrations are prohibited. However the answer given by Hadrat Umar (rad) does not appear to address the question directly, merely informing the Jew the day upon which the verse was revealed. Imam Asqalani then answers his own question and comments that when Hadhrat Umar (rad) mentioned the day of Hajj and Friday, in fact he was impliedly saying is that we already celebrate this day as an Eid since yawm-al-hajj is one of the Eid’s of Shariah and every Friday, Jumma, is also considered an Eid for Muslims too. He did not reply that celebrating something as an Eid is confined just to certain named days but merely said we already have celebrations on this day. Moreover the Jew did not question again and ask for clarification but kept quiet indicating he understood.
It is thus established from this Hadith that if a verse containing good tidings revealed on to the Holy Prophet (saw) is worthy of being celebrated as an Eid then why cannot the day that the Prophet (saw) came to this world be celebrated too?
Imam Thirmidhi also reported a similar event from two narrators, Hadrat Tariq and Abdullah ibn Abass (rad). The first narration in “Kitab Tafseer ul Qur’an” (ch 6, n 3043) is similar to the one in Sahih Bukhari. However the second Hadith, (n. 3044) is narrated by Ibn Abbass (rad) and related by him. He states he recited these verses from Surah Al-Maidah and a Jewish man who was standing near him commented that had this verse been revealed on to them (the jews) they would have adopted this day as an Eid. Hadrat Ibn Abass (rad) replied, endorsing the idea, saying the Muslims have already made it as a day of two Eids. These verses were revealed on Jumma and on the Day of Arafat meaning the Jews would have celebrated it as one Eid but we celebrate it as a double Eid. Those who argue that we cannot use the word Eid for celebrations are also incorrect since Hadhrat Ibn Abass (rad) says ‘eidain’ in the Hadith and refers to Friday as ‘yawm-ul-eid’.
The words yawm-ul eid are also contained in a Hadith of Sunan Abu Dawood, (Kitab al Salat, Ch. fadlal yawm al jummah, Hadith no.1043). Here the Holy Prophet (saw) said the Ummah should read as much salaam and darood on him on a Friday in particular, as this is the day of the creation of Sayyidina Adam (a.s), the birth or kalq of a prophet being yawm ul eid. The Companions then asked if it would be possible that the salaam reaches him after his demise? He replied in the affirmative saying Allah has forbidden the earth and land to eat the bodies of the Prophet’s.
So if Friday has been singled out as a special day being the day of creation of Sayyidina Adam (a.s), in other words the birthday of the first prophet of Islam, then surely the birthday of the last prophet (saw) should can also be singled out as an Eid.
In another Hadith in the “Sunan” of Imam Nisai (vol. 1 n.1666 pg. 519, vol.3 pg. 91) the Holy Prophet (saw) said we should fire bakoor in mosques as it is the Milad day of Sayyidina Adam (a.s) and the day of darood for me. (see also the “Sunan” of Imam Ibn Maja vol.1, pg. 385 n.1085). Bakoor is a special incense that is lighted and releases a beautiful smelling fragrance. Elsewhere the Holy Prophet (saw) has also said that on the day of Jumma one must first bathe and wear clean clothes, and then send darood on him collectively. Sayyidina Umar also appointed a man to perfume the mosques every Friday. (“Sunan” Imam Abu Dawud Hadith n.1666)
In a Hadith of Sahih Bukhari, (Kitabl-al-Iman, Ch. 34, Hadith n.45) a Jew quoted a Quranic verse to Hadhrat Umar (rad) (‘today we have completed your Deen for you and have chosen the Deen of Islam for you’) and said had such a verse been revealed to us in our Torath we would have celebrated that day as an Eid day. In this statement there is an implicit question addressed to Hadhrat Umar (rad) asking why the Muslims did not celebrate this day as an Eid too. Hadhrat Umar (rad) replied: ‘we know which day and which place this verse was revealed on to the Holy Prophet (saw). The day of this revelation was Arafat – yawm al-hajj and that was a Friday’.
On this answer Imam Asqalani raises a question. He states that a doubt can emerge in ones mind that the question was not answered satisfactorily. The Jewish man wanted to ask why this day had not been celebrated as an Eid and the answer should have been given in same way – ie we do celebrate it as an Eid or that there are only two Eids in Islam and other Eid celebrations are prohibited. However the answer given by Hadrat Umar (rad) does not appear to address the question directly, merely informing the Jew the day upon which the verse was revealed. Imam Asqalani then answers his own question and comments that when Hadhrat Umar (rad) mentioned the day of Hajj and Friday, in fact he was impliedly saying is that we already celebrate this day as an Eid since yawm-al-hajj is one of the Eid’s of Shariah and every Friday, Jumma, is also considered an Eid for Muslims too. He did not reply that celebrating something as an Eid is confined just to certain named days but merely said we already have celebrations on this day. Moreover the Jew did not question again and ask for clarification but kept quiet indicating he understood.
It is thus established from this Hadith that if a verse containing good tidings revealed on to the Holy Prophet (saw) is worthy of being celebrated as an Eid then why cannot the day that the Prophet (saw) came to this world be celebrated too?
Imam Thirmidhi also reported a similar event from two narrators, Hadrat Tariq and Abdullah ibn Abass (rad). The first narration in “Kitab Tafseer ul Qur’an” (ch 6, n 3043) is similar to the one in Sahih Bukhari. However the second Hadith, (n. 3044) is narrated by Ibn Abbass (rad) and related by him. He states he recited these verses from Surah Al-Maidah and a Jewish man who was standing near him commented that had this verse been revealed on to them (the jews) they would have adopted this day as an Eid. Hadrat Ibn Abass (rad) replied, endorsing the idea, saying the Muslims have already made it as a day of two Eids. These verses were revealed on Jumma and on the Day of Arafat meaning the Jews would have celebrated it as one Eid but we celebrate it as a double Eid. Those who argue that we cannot use the word Eid for celebrations are also incorrect since Hadhrat Ibn Abass (rad) says ‘eidain’ in the Hadith and refers to Friday as ‘yawm-ul-eid’.
The words yawm-ul eid are also contained in a Hadith of Sunan Abu Dawood, (Kitab al Salat, Ch. fadlal yawm al jummah, Hadith no.1043). Here the Holy Prophet (saw) said the Ummah should read as much salaam and darood on him on a Friday in particular, as this is the day of the creation of Sayyidina Adam (a.s), the birth or kalq of a prophet being yawm ul eid. The Companions then asked if it would be possible that the salaam reaches him after his demise? He replied in the affirmative saying Allah has forbidden the earth and land to eat the bodies of the Prophet’s.
So if Friday has been singled out as a special day being the day of creation of Sayyidina Adam (a.s), in other words the birthday of the first prophet of Islam, then surely the birthday of the last prophet (saw) should can also be singled out as an Eid.
In another Hadith in the “Sunan” of Imam Nisai (vol. 1 n.1666 pg. 519, vol.3 pg. 91) the Holy Prophet (saw) said we should fire bakoor in mosques as it is the Milad day of Sayyidina Adam (a.s) and the day of darood for me. (see also the “Sunan” of Imam Ibn Maja vol.1, pg. 385 n.1085). Bakoor is a special incense that is lighted and releases a beautiful smelling fragrance. Elsewhere the Holy Prophet (saw) has also said that on the day of Jumma one must first bathe and wear clean clothes, and then send darood on him collectively. Sayyidina Umar also appointed a man to perfume the mosques every Friday. (“Sunan” Imam Abu Dawud Hadith n.1666)
Fifth Hadith
The Holy Prophet himself celebrated his Milad. In a Hadith narrated by Hadrat Anas (rad) contained in the Sunan of Imam Bayhaqi, (v.9 p.300 no. 43), (also mentioned by Imam Tabrani, Imam Zahbi, Imam Asqalani in ‘fath ul bari’, and Imam Haythimi) states that the Holy Prophet (saw) sacrificed some animals and did an aqia for himself after the announcement of his Prophethood. Imam Suyuti, commenting on this Hadith states that this was not an aqia done in the traditional sense since his grandfather Abdul Muttalib had already done the aqia of the Holy Prophet (saw) seven days after his birth. Since it is not possible to repeat an act of shariah once it is already done, ie one cannot repeat their prayers once they have already been performed, Imam Suyuti states that the reason for the sacrifice of the animals was an act of thankfulness and a celebration done by the Holy Prophet (saw) for his birth. The Holy Prophet (saw) was thanking Allah for his status as rahmta li lalimeen. Imam Suyuti finally concludes it is mustahab (advisable) for us to celebrate the mawlid in ijtima (collectively) since the Holy Prophet (saw) sacrificed animals and distributed the food and thus we too should have a gathering and distribute food and rejoice in a good manner (‘Husn Maqsid fî `Amal-il mawlid by Imâm Jalâl ad-Dîn Suyûtî, pp. 64-6).
Some critics may argue that since the Holy Prophet’s orginal aiqa was done in the period of jahliyyah he wanted to repeat the aqia to ensure its proper performance. However this is not a valid argument since if acts those acts of shariah performed in the time of jahliyyah needed to be repeated then many why were other similar acts not repeated by the Holy Prophet (saw)? Why for example did he not repeat his nikah to Hadrat Khadija (rad) which was originally done 15 years prior to Prophethood? The nikah had been read by his unlce Abu Talib and the mahr was paid by him too.
Thus it is clearly evident that the mawlid of the Holy Prophet (saw) has its origins and roots in the Holy Qur’an and Sunnah and is a celebration that all Muslims should eagerly rejoice in.
Some critics may argue that since the Holy Prophet’s orginal aiqa was done in the period of jahliyyah he wanted to repeat the aqia to ensure its proper performance. However this is not a valid argument since if acts those acts of shariah performed in the time of jahliyyah needed to be repeated then many why were other similar acts not repeated by the Holy Prophet (saw)? Why for example did he not repeat his nikah to Hadrat Khadija (rad) which was originally done 15 years prior to Prophethood? The nikah had been read by his unlce Abu Talib and the mahr was paid by him too.
Thus it is clearly evident that the mawlid of the Holy Prophet (saw) has its origins and roots in the Holy Qur’an and Sunnah and is a celebration that all Muslims should eagerly rejoice in.
The legal and religious status of celebrating the birth of Holy Prophet (Peace & Blessings be upon him) in light of the Qur’an and Sunnah:
And Indeed everyone rejoices except for Shaytan and his counterparts, because:
أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Translation: Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out,Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah al-Fatiha was revealed [Ibn Kathir in Al Bidayah wan-Nihayah, Volume No. 2, Page No. 166]
أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة
Translation: Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out,Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah al-Fatiha was revealed [Ibn Kathir in Al Bidayah wan-Nihayah, Volume No. 2, Page No. 166]
Note: The above is a small introduction, the Qati'i (absolute) and clear proofs start from below which is a must read In shaa'Allah.
Muslims rejoice on birth of Prophet (Peace & Blessings be upon him) because Allah has told us to rejoice on His"Bounties and Mercies" This following text shall be based on
a) Qur'an and it's sciences
b) Hadith literature
c) Sayings of eminent scholars and fuqaha
d) Counter refutation of claims made against Mawlid.
a) Understanding through Al-Qur'an wal Furqan and It's sciences
Proof No.1
Qur'an states:
قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ
Translation: Say: "In the bounty of God. And in His Mercy, in that "LET THEM REJOICE" : that is better than the (wealth) they hoard (Surah Yunus, 10:58)
Some might think in their wildest of imaginations that birth and arrival of Prophet (salallaho alaihi wasalam) is not a mercy, some even falsely limit the Mercies of Allah by saying that mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, so in reply to such people the best answer is found in Tafsir of Qur'an through Qur'an itself.
Qur'an states at another place:
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ
Translation: We have not sent you but as a “Mercy to the worlds” (Surah al-Anbiya, 21:107)
Hence without any shadow of doubt arrival of Prophet (Peace & Blessings be upon him) is a mercy not only upon us but all worlds and creations of Allah azza Wajjal, thus we should rejoice as ordered in Qur'an (10:58)
Imam Ibn al-Jawzi (rah) explains 10:58 in his Tafsir:
أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.
Translation: ad-Dhahak narrated from Ibn Abbas (ra) that Bounty mentioned in this verse means Knowledge (i.e of Qur'an and Tawhid) whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, (4/40)]
Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:
الفضل العلم والرحمة محمد صلى الله عليه وسلم
Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam) [Tafsir Al-Bahr al Muheet, (5/171)]
Imam Jalal uddin Suyuti (Rahimuhullah) says
وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى
{ وما أرسلناك إلا رحمة للعالمين }
[الأنبياء: 107].
Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam) Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur (4/330)]
Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)
وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام
Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bounty refers to An-Nabi (Alaih Salatu Wassalam) [Al-Alusi in Ruh al Ma’ani (11/141)]
Proof No. 2 Qur'an states
ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty (وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ)
(62:4)
Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infinite bounty” as:
(Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad (pbuh); and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings. [Tanwir al Miqbas Min Tafsir Ibn Abbas]
(Allah is of infinite bounty) by bestowing Islam and prophethood upon Muhammad (pbuh); and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings. [Tanwir al Miqbas Min Tafsir Ibn Abbas]
Proof No. 3 Qur'an states regarding Yahya (a.s):
وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا
Translation: So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! [Surah al-Maryum, (19:15)]
So the days when Anbiya are born are days of "Tranquility" in sight of Allah.
Proof No. 4 Qur'an states:
Proof No. 4 Qur'an states:
We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light, andteach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ)." Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)
What are the Ayyam of Allah? Imam al-Bayhaqi narrates in his Shu'ab al Iman that Prophet (Peace be upon him) said: The Days of Allah are his "Blessings and Signs" [Tafsir Ruh ul Ma’ani under 14:5]
Istadlal from Ahadith
Proof No.1
Book 006, Number 2606 (Sahih Muslim)
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.
This Hadith is also reported in by Imam al-Bahayqi in his “Sunnan ul Kubra” (Vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.
It is clear from this Hadith that the Holy Prophet (Peace be upon him) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.
Proof No.2
Proof No.2
Volume 7, Book 62, Number 38: (Sahih Bukhari)
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."
Abu Lahab freed Thuwaiba on joy at birth of Prophet (salallaho alaihi wasalam), even the worst of Kufaar and greatest of enemies is given relaxation in his Adhaab due to freeing Thawaiba by pointing with his finger, so Imagine the situation of a momin who rejoices on Mawlid, detailed explanation of this hadith shall be given in the last section of Verdicts from classical scholars.
Proof No.3
Volume 2, Page No. 147, Hadith No. 1130 (Sahih Muslim, Dar ul Kutab al ILmiyyah)
Ibn Abbas “Allah be pleased with him” reported: The Prophet “Allah’s blessing and peace be upon him” came to Madina and saw the Jews fasting on the tenth day of Muharram. They were asked about that. They replied: “This is the day, on which Allah made Moses and the children of Israel emerge victorious over Pharoah. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet “Allah’s blessing and peace be upin him” said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on it
If Jews glorify their days to venerate Musa (a.s) then we Muslims have more right to venerate and rejoice on day when Prophet (saw) was born, this is an accepted analogy as Ulama have derived this specific ruling from the hadith, which shall be mentioned in the last section with detail.
Proof No.4
Volume 1, Page No. 241, Hadith No. 448 (Sunnan an Nasai’i)
Hadrat Anas bin Malik (RA) narrates that Prophet (Peace be upon him) while mentioning his journey of Miraaj explains: Jibreel (a.s) asked me to get off from Buraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (a.s)"was born".
Volume 2, Page No. 147, Hadith No. 1130 (Sahih Muslim, Dar ul Kutab al ILmiyyah)
Ibn Abbas “Allah be pleased with him” reported: The Prophet “Allah’s blessing and peace be upon him” came to Madina and saw the Jews fasting on the tenth day of Muharram. They were asked about that. They replied: “This is the day, on which Allah made Moses and the children of Israel emerge victorious over Pharoah. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet “Allah’s blessing and peace be upin him” said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on it
If Jews glorify their days to venerate Musa (a.s) then we Muslims have more right to venerate and rejoice on day when Prophet (saw) was born, this is an accepted analogy as Ulama have derived this specific ruling from the hadith, which shall be mentioned in the last section with detail.
Proof No.4
Volume 1, Page No. 241, Hadith No. 448 (Sunnan an Nasai’i)
Hadrat Anas bin Malik (RA) narrates that Prophet (Peace be upon him) while mentioning his journey of Miraaj explains: Jibreel (a.s) asked me to get off from Buraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (a.s)"was born".
Imam al-Bayhaqi (rah) narrated this hadith with a different route too from another Sahabi called "Shaddad bin Aws (RA). After narrating it he said:
هذا إسناد صحيح
Translation: This Sanad is "SAHIH" [al-Bayhaqi in Dalayl un Nubuwah (2/355-356)]
So the Mawlid and the places where Prophets (A.S) are born are amongst Sha’ir (sings to be venerated) of Allah.
Proof from righteous Ulama and Fuqaha
1. Imam Ibn Kathir (Rahimuhullah) - The scholar revered most highly by Salafis/Wahabis in Tafsir & History.
He says regarding Shah Malik al-Muzzafar (rah) the brother in law of Salah-ud-din Ayyubi (rah) the great warrior of Islam respected by all. Regarding this great personality the Salafis spread deception by forging words of Ibn Kathir (rah) i.e. he was actually a Fasiq, cruel and Bidati ruler (Naudhobillah) but in reality Imam Ibn Kathir (rah) said this:
أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى
Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets. [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]
Click Here for Scanned Page (17)
2. Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) the author of great Seerah book called Al-Muwahib al-Laduniya, he said:
When it is said that Prophet (salallaho alaihi wasalam) was born at night time then the question arises which of the two nights is greater i.e. Night of Decree or Night of Prophet (salallaho alaihi wasalam)'s birth?
The Night of Prophet (Peace be upon him)'s birth is superior due to 3 reasons
First: He (salallaho alaihi wasalam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards), therefore the arrival of Prophet (Peace be upon him) is greater than what has been granted to him, hence night of Mawlid is higher in virtue.
He says regarding Shah Malik al-Muzzafar (rah) the brother in law of Salah-ud-din Ayyubi (rah) the great warrior of Islam respected by all. Regarding this great personality the Salafis spread deception by forging words of Ibn Kathir (rah) i.e. he was actually a Fasiq, cruel and Bidati ruler (Naudhobillah) but in reality Imam Ibn Kathir (rah) said this:
أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى
Translation: He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.
Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets. [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]
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2. Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) the author of great Seerah book called Al-Muwahib al-Laduniya, he said:
When it is said that Prophet (salallaho alaihi wasalam) was born at night time then the question arises which of the two nights is greater i.e. Night of Decree or Night of Prophet (salallaho alaihi wasalam)'s birth?
The Night of Prophet (Peace be upon him)'s birth is superior due to 3 reasons
First: He (salallaho alaihi wasalam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards), therefore the arrival of Prophet (Peace be upon him) is greater than what has been granted to him, hence night of Mawlid is higher in virtue.
Second: If Night of decree is vitreous night because Angels descend in it, then Night of Mawlid has the virtue of Prophet (salallaho alaihi wasalam) being sent to world. The Prophet (saw) is superior to Angels, therefore night of Mawlid becomes superior.
Third: Due to night of decree, the Ummah of Muhammad (salallaho alaihi wasalam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (salallaho alaihi wasalam) is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations.
Reference: Imam Qastallani – Rahimuhuillah in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani – Rahimuhullah in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256
Imam Qastallani (Rahimuhullah) also said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]
3. Imam Jalal ud din Suyuti (Rahimuhullah) the Mujaddad (reviver) of 9th century writes:
أن أصل عمل المولد الذي هو اجتماع الناس وقراءة ما تيسر من القرآن ورواية الأخبار الواردة في مبدأ أمر النبي صلى الله عليه وسلم وما وقع في مولده من الآيات ثم يمد لهم سماط يأكلونه وينصرفون من غير زيادة على ذلك هو من البدع الحسنة التي يثاب عليها صاحبها لما فيه من تعظيم قدر النبي صلى الله عليه وسلم وإظهار الفرح والاستبشار بمولده الشريف
Translation: The reality of Mawlid is that people gather to recite Quran to the extent that is easy, also to discuss narrations which are regarding Prophet (salallaho alaihi wasalam), the signs which took place on his birth. Then dinning is arranged for them and they return without adding anything more to this "Bidat al Hasanah". The one who arranges it gets Thawab due to honoring Prophet (salallaho alaihi wasalam) and showing gratitude on his birth [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 292, Published by Maktaba al Asriya, Beirut, Lebanon]
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Third: Due to night of decree, the Ummah of Muhammad (salallaho alaihi wasalam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (salallaho alaihi wasalam) is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations.
Reference: Imam Qastallani – Rahimuhuillah in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani – Rahimuhullah in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256
Imam Qastallani (Rahimuhullah) also said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]
3. Imam Jalal ud din Suyuti (Rahimuhullah) the Mujaddad (reviver) of 9th century writes:
أن أصل عمل المولد الذي هو اجتماع الناس وقراءة ما تيسر من القرآن ورواية الأخبار الواردة في مبدأ أمر النبي صلى الله عليه وسلم وما وقع في مولده من الآيات ثم يمد لهم سماط يأكلونه وينصرفون من غير زيادة على ذلك هو من البدع الحسنة التي يثاب عليها صاحبها لما فيه من تعظيم قدر النبي صلى الله عليه وسلم وإظهار الفرح والاستبشار بمولده الشريف
Translation: The reality of Mawlid is that people gather to recite Quran to the extent that is easy, also to discuss narrations which are regarding Prophet (salallaho alaihi wasalam), the signs which took place on his birth. Then dinning is arranged for them and they return without adding anything more to this "Bidat al Hasanah". The one who arranges it gets Thawab due to honoring Prophet (salallaho alaihi wasalam) and showing gratitude on his birth [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 292, Published by Maktaba al Asriya, Beirut, Lebanon]
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►[Husn al-Maqsad fi Amal al-Mawlid Page No. 41]
Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supercedes the sorrow of Prophet (saw) passing away on same date.
أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته
Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [Husn al-Maqsad fi Amal al-Mawlid Page No. 54-55] Click Here for Scanned Page (61)
أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته
Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [Husn al-Maqsad fi Amal al-Mawlid Page No. 54-55] Click Here for Scanned Page (61)
►[As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]
Note: The day of Prophet (Peace be upon him)'s demise is not 12th Rabi ul Awwal as wrongly perceived by some people due to books like "Sealed Nector" The authentic day of his demise is proven to be 2nd Rabi ul Awwal from Sahih narrations.
4. Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani
The Sheikh ul Islam and hadith Master of his age, Ibn Hajr Asqalani was asked about the practice of commemorating the birth of the Prophet, and gave the following written reply: As for the origin of the practice of commemorating the Prophet's birth, it is an innovation that has not been conveyed to us from any of the pious early muslims of the first three centuries, despite which it has included both features that are praisweorthy and features that are not. If one takes care to include in such a commemoration only things that are praiseworthy and avoids those that are otherwise, it is a praise worthy innovation, while if ones does not, it is not. An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigorously authenticated (sahih) hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram `Ashura ' [Husn al-Maqsad fi Amal al-Mawlid Page No. 63] [Continued in Next Page No 64]
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So he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one's thanks on the anniversary of that day every year, giving thanks to Allah taking * any various forms of worship such as prostration, fasting, giving charity or reciting the Koran. Then what blessing is greather than the Birth of the Prophet, the Prophet of Mercy, on this day? in light of which, one should take care to commemorate it on the day itself in order to confrom to the above story of moses and the tenth of Muharram, [but] those who do not view the matter thus do not mind commemorating it on any day of the month, while some have expanded its time to any of day the year, whatever exception bay e taken at such a view. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64]
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I have derived the permissibility of Mawlid from another source of the Sunna [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely :The hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated.Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Umma, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This hadith confirms the aforementioned hadith of the Prophet's emphasis of Monday as the day of his birthday and that of his prophethood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65]
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5. Imam Shams-ud-din Dimishqi (Rahimuhullah) writes:
قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:
إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا
أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا
فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا
Translation: It is proven that Abu Lahab's punishment of fire is reduced on every Monday because he rejoiced on brith of Prophet (salallaho alaihi wasalam) and freed the slave-woman Thawba (RA) When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabat Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (momin) who has spent his life in rejoicing over birth of Prophet (saw) and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66]
قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:
إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا
أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا
فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا
Translation: It is proven that Abu Lahab's punishment of fire is reduced on every Monday because he rejoiced on brith of Prophet (salallaho alaihi wasalam) and freed the slave-woman Thawba (RA) When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabat Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (momin) who has spent his life in rejoicing over birth of Prophet (saw) and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66]
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6. Imam Ibn Jawzi (Rahimuhullah) the most strict scholar in al-Jarh wa't Tadeel, even he wrote a complete book on Mawlid where he said:
In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]
In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]
7. Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah) the great Imam of al-Hind mentions one of his all time wonderful experiences as:
I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forhead etc...) suddeny I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels [Fuyoodh al Haramayn, Pages 80-81]
I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Slaam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forhead etc...) suddeny I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodlily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be decending along with Anwaar of Angels [Fuyoodh al Haramayn, Pages 80-81]
8. Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) the author of leading book written on refutation of Rafidhis (i.e. Tohfa Athna Ashriyah) he said:
The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed [ Fatawa al Azizi 1:123]
9. Mullah Ali Qari (Rahimuhullah) the author of Sharh al Mishqaat and magnificent Hanafi scholar, he said:
Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honoring the time when Prophet (saw) arrived amongst us, therefore one should do dhikr (of Quran) to thank Allah. As for Samah and playing is concerned then that which is Mubah (i.e. allowed) could be made part of Mawliddue to happiness without any harm [Muallah Ali Qari in his Al Mawlid an Nabi, Page No. 17]
10. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:
To celebrate Mawlid is amongst the great tributes to Prophet (salallaho alaihi wasalam), but the condition is that it should be clear of evil things. Imam Suyuti (rah) has said: It is Mustahab for us to be happy on birth of Prophet (salallaho alaihi wasalam) [Tafsir Ruh ul Bayan, Volume 9, Page No. 52]
11.The Poet of the East, Allama Muhammad Iqbal (Rahimuhullah) said:
Milad un Nabi (salallaho alaihi wasalam) is amongst the sacred days for Muslims. According to my understanding it is very crucial for nourishment and treatment of human minds and hearts, Hence it is necessary for Muslims to keep in their sight the Aswa ur Rasul (salallaho alaihi wasalam). In the following three ways they can keep their emotions intact.
The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed [ Fatawa al Azizi 1:123]
9. Mullah Ali Qari (Rahimuhullah) the author of Sharh al Mishqaat and magnificent Hanafi scholar, he said:
Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honoring the time when Prophet (saw) arrived amongst us, therefore one should do dhikr (of Quran) to thank Allah. As for Samah and playing is concerned then that which is Mubah (i.e. allowed) could be made part of Mawliddue to happiness without any harm [Muallah Ali Qari in his Al Mawlid an Nabi, Page No. 17]
10. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:
To celebrate Mawlid is amongst the great tributes to Prophet (salallaho alaihi wasalam), but the condition is that it should be clear of evil things. Imam Suyuti (rah) has said: It is Mustahab for us to be happy on birth of Prophet (salallaho alaihi wasalam) [Tafsir Ruh ul Bayan, Volume 9, Page No. 52]
11.The Poet of the East, Allama Muhammad Iqbal (Rahimuhullah) said:
Milad un Nabi (salallaho alaihi wasalam) is amongst the sacred days for Muslims. According to my understanding it is very crucial for nourishment and treatment of human minds and hearts, Hence it is necessary for Muslims to keep in their sight the Aswa ur Rasul (salallaho alaihi wasalam). In the following three ways they can keep their emotions intact.
1. The first way is of sending Darood and Salaam which is part and parcel of Muslim's life, they try to find every possible time to send Darood. I have come to know about Arab world that if 2 people get into a fight in market then the third says loudly: Allah humma Sali Ala Sayyidna wa Barik Wassalim, hearing this the fight stops immediately, this is the power which Darood holds therefore it is necessary to embed the thought in heart of the person on whom Darood is sent (i.e. Prophet Salallaho alaihi wasalam)
2. The second way deals with Gatherings i.e. Muslims should gather in great number and one person out of them (i.e. leader) who is fully versed regarding the Life and works of Pride to the worlds (i.e. Prophet Salallaho alaihi wasalam) should mention them in detail so that the devotion to follow the way of Prophet (saw) awakens in hearts of Muslims, for this purpose we have also gathered today.
3. The third way is although difficult but still it to be mentioned is very important. It is that Prophet (salallaho alaihi wasalam) is remembered in such a way that our hearts (and ways) become Mazhar (signs) of different aspects of Nabuwah i.e. the feeling which was there about 1300 years ago due to literal presence of Prophet (salallaho alaihi wasalam), the same feeling arises in our hearts too. [Asaar e Iqbal, Pages. 306-307]
11. Maulana Abdul Hai Luckhnawi (Rahimuhullah) said:
When a kafir of Abu Lahab’s calibre gets rewarded upon rejoicing on birth of Prophet (saw), then an Ummati who gets happy on his birth and spends due to his love for him would of course be established on high standards, just like it has been mentioned by Ibn Jawzi (rahimuhullah) and Sheikh Muhadith Haq Dhelvi (Rahimuhullah) [Abdul Hai in Majmua al Fatawa, Volume 2, Page No. 282]
2. The second way deals with Gatherings i.e. Muslims should gather in great number and one person out of them (i.e. leader) who is fully versed regarding the Life and works of Pride to the worlds (i.e. Prophet Salallaho alaihi wasalam) should mention them in detail so that the devotion to follow the way of Prophet (saw) awakens in hearts of Muslims, for this purpose we have also gathered today.
3. The third way is although difficult but still it to be mentioned is very important. It is that Prophet (salallaho alaihi wasalam) is remembered in such a way that our hearts (and ways) become Mazhar (signs) of different aspects of Nabuwah i.e. the feeling which was there about 1300 years ago due to literal presence of Prophet (salallaho alaihi wasalam), the same feeling arises in our hearts too. [Asaar e Iqbal, Pages. 306-307]
11. Maulana Abdul Hai Luckhnawi (Rahimuhullah) said:
When a kafir of Abu Lahab’s calibre gets rewarded upon rejoicing on birth of Prophet (saw), then an Ummati who gets happy on his birth and spends due to his love for him would of course be established on high standards, just like it has been mentioned by Ibn Jawzi (rahimuhullah) and Sheikh Muhadith Haq Dhelvi (Rahimuhullah) [Abdul Hai in Majmua al Fatawa, Volume 2, Page No. 282]
Khalil Ahmed Sahranpuri in Al-Muhannad broke all barriers when he said:: What are we, not even a single Muslim can consider Dhikr of birth of Prophet (saw), rather dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al Muhannad, Page No. 60, Question No. 21]
12.The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:
What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi Ul Awwal and they should not be left empty.
He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]
Note: No wonder our Salafis have not even spared their own people in Takfir, the above fatwa is an open takfir upon all Salafis who make sad faces on Mawlid and try to refute it (Note: Its has been mentioned in the beginning that Shaytan cried loudly on birth of Prophet saw)
13. Sheikh ul Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes:
The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised. [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202]
12.The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:
What is wrong in it if we cannot do dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death evreyday, then we should do it every month and in days of Rabi Ul Awwal and they should not be left empty.
He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]
Note: No wonder our Salafis have not even spared their own people in Takfir, the above fatwa is an open takfir upon all Salafis who make sad faces on Mawlid and try to refute it (Note: Its has been mentioned in the beginning that Shaytan cried loudly on birth of Prophet saw)
13. Sheikh ul Islam Imam Ibn Hajr al Haytami (Rahimuhullah) writes:
The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised. [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202]
Counter refutation of Salafis (by brother Aamir Ibrahim, if anyone finds any refutation of this counter refutation then contact brother Aamir directly on the skype id provided on home page of this website)
Q) Mawlid was not practiced or arranged by any of the Sahaba, nor is there any proof of it being done by Tabiyeen, these are the Islaaf whom we follow and choosing their way is the safest path.
Answer: First of all, it is false to say this because Prophet (Peace be upon him) himself celebrated the day of his birth as proven from Sahih Muslim that Prophet (Peace be upon him) was asked about fasting on monday and he replied "He was born on this day and reveletion was sent on him" [See above the heading called "Istadlal from ahadith, Proof # 1], above all, Allah azza Wajjal Himself takes the "DAYS OF PROPHETIC BIRTHS AS DAYS OF PEACE" [See Qur'an 19:15]
Secondly, the Salafis are asked to bring forward a categorical hadith in which Prophet (Peace be upon him) forbade Mawlid, remember to prove something haram you need a more stronger proof whereas even silence goes in favour of us Sunnis due to this following hadith:
عن أَبي الدرداءِ قالَ: قالَ رسولُ الله صلى الله عليه وسلّم: «ما أَحلَّ الله في كتابهِ فهوَ حَلالٌ، وما حَرَّمَ فهوَ حَرامٌ، وما سَكَتَ عنهُ فهوَ عَفْوٌ، فاقْبَلوا مِنَ
الله عافِيَتَهُ، فِانَّ الله لم يَكُنْ ليَنْسَى شَيْئاً، ثمَّ تلا:وَمَا كَانَ رَبُّكَ نَسِيًّا
رواه البزار والطبراني في الكبير، وإِسناده حسن ورجاله موثقون .
Translation: Abu Darda (RA) narrates that the Prophet (salallaho alaihi wasalam) said: Whatever Allaah has permitted in His Book is Halaal, whatever He has forbidden is Haraam, "AND ANYTHING OVER WHICH THERE IS SILENCE IS PARDONED" so accept the pardon of Allaah, for Allaah cannot be forgetful. Then he recited this verse: ‘and your Lord is never forgetful’ [Maryam 19:64].[Imam Haythami in Majma uz Zawaid 1:171, Hadith No. 794]
Imam Haythami (rah) said: It is narrated by Al-Bazzar and Tabarani in his Kabir with "Hassan chain having reliable narrators"
This hadeeth is also classified as Sahih by Nasir ud-din Albani in his Silsilat as Sahihah (5/325)
Hence according to this hadith the Silence proves Mawlid to be allowed because the Asl for this is found in Qur'an and Sunnah as so many proofs have been shown above.
Thirdly even if assuming Sahaba or Tabiyeen did not do it (although no proof of Nafi exists) then there are many things which were not practiced by Sahaba and Tabiyeen, but later Ulama derived rulings on them looking at the principles, Therefore If anything does not contradict the principles of Shariah then it has always been allowed, for example the knowledge of al-Jarh wa't Ta'deel in hadith, the knowledge of Asma ur Rijaal, putting Araab (punctuation) on Qur'an, Building minarets on mosques, narrating hadiths with chain of narrators etc... The point is that their Asl is found in Shariah, similarly the Asl for rejoicing on Mawlid is found in Qur'an itself let alone Sunnah where it is definitely found too.
Q) Mawlid is Bidat al Dhalalah (blameworthy innovation), Prophet (Peace be upon him) said in rigorously authentic ahadith that All bidahs are misguidance and all misguidance are in the fire.
Answer: This hadith is not general but rather specific as classical scholar Imam Ibn Hajr al Haythami (rah) explained:
وفي الحديث "كل بدْعة ضلالة وكل ضلالة في النار" وهو محمول على المحرمة لا غي
Translation: That which is narrated in Hadith that All innovations are evil and all evil are in hell fire, This hadith will be applied for Bidat al Muhrima (i.e. category of haram innovations only) not others.[Al Haytami in Fatawa al Hadithiyyah, Volume No.1 Page No. 109, Published by Dar ul Fikr, Beirut, Lebanon]
Secondly, such terminology is used in Shariah many times, for example Quran states: "Verily you and what you worship apart from Allah are the fuel of hell" (Qur'an 21:98)
We all know that Jesus is worshiped by Christians, now if we make this ayah general then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (Peace be upon him), the Bidahs which Prophet forbade were all new innovations which contradicted shariah, the dalil for this could be found in Sahih Bukhari
Volume 3, Book 49, Number 861: (Sahih Bukhari - Muhsin Khan Wahabi translation)
Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
We all know that Jesus is worshiped by Christians, now if we make this ayah general then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (Peace be upon him), the Bidahs which Prophet forbade were all new innovations which contradicted shariah, the dalil for this could be found in Sahih Bukhari
Volume 3, Book 49, Number 861: (Sahih Bukhari - Muhsin Khan Wahabi translation)
Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."
The Important Usool
We know from many ahadith that Prophet (Peace be upon him) allowed new matters in deen, like few sahaba recited Fatiha on bite of snake (see: Bukhari Volume 3, Book 36, Number 476), they had no knowledge of it from Prophet (Peace be upon him), but on coming to Prophet it was approved, some people still argue that it was allowed in presence of Prophet, so whatever he allows and forbids we have to follow, the answer to this is that Prophet could never contradict in his sayings, If he has laid down a principle that all innovations are evil in mutlaqqan terms then there is no Jawaz of him accepting some himself, hence It is necessary to check everything according to principles of Shariah.
One more answer to this is that Umar (ra) called combining sahaba behind 1 Qari as "Na’imal Bidatu Hadihi (i.e. What an Excellent innovation this is)" refer to Sahih Bukhari in Kitab ut Tarawih... this is proof from Nass that every bidah is not bad, on this some people also argue that Umar (ra) was referring to Lughwi Bidah not Shari’i, they are asked to bring proof from hadith itself that Umar (ra) differentiated bidah between Lughwi and Shari’i?
Above all Uthman bin Affan (ra) started the second Adhaan for Jumma, Salafis reply to this as: They were Khulafa ar rashideen and we are bound to follow them because hadith states so, the answer to this is same i.e. had every bidah been evil then our pious predecessors would not have contradicted themselves, had word Bidah been only bad then Sayyidna Umar (RA) would have used wording "Ni'mal Sunnat" rather than Ni'aml Bidatu"
Q) The day of Prophet (Peace be upon him) ‘s birth is not confirmed to be 12th of Rabi Ul Awwal, rather his day of death is confirmed to be 12th Rabi Ul Awwal, hence to rejoice on a sad day is a wrong thing.
Ans): First of all those who prove Mawlid always believe that Mawlid is not restricted to 1 date only, you can rejoice on any day, secondly the early most Seerah books like Seerat Ibn Ishaq (rah), Ibn Hisham (rah), Tabaqat Ibn Sa’d (rah) confirm the date of birth to be 12th Rabi ul Awwal, so does Imam Ibn Kathir (rah) in his book Sirat ar Rasul where he calls it mainstream opinion and calls other opinions as weak....
Q) The day of Prophet (Peace be upon him) ‘s birth is not confirmed to be 12th of Rabi Ul Awwal, rather his day of death is confirmed to be 12th Rabi Ul Awwal, hence to rejoice on a sad day is a wrong thing.
Ans): First of all those who prove Mawlid always believe that Mawlid is not restricted to 1 date only, you can rejoice on any day, secondly the early most Seerah books like Seerat Ibn Ishaq (rah), Ibn Hisham (rah), Tabaqat Ibn Sa’d (rah) confirm the date of birth to be 12th Rabi ul Awwal, so does Imam Ibn Kathir (rah) in his book Sirat ar Rasul where he calls it mainstream opinion and calls other opinions as weak....
Conclusion
Ques). Mawlid is root cause of filthy things in ummah like drinking, intermixing with women, music etc…
Ans: This type of ignorance is hurled at Muslims when opposite party is left with nothing credible to say, This is also answered in the article by the way, i.e. If someone does a wrong deed in Masjid then this does not mean we stop going to Masjid completely, secondly we ask Salafis: Would these things become Halal if not done in Milad? Hence Mawlid itself is allowed and salafis only use straw-man argumentation.
Ques) Imam Ibn Kathir (rah) called Mawlid as a grave innovation in Al Bidayah wan Nihaya, Malik Muzzafar ud din was as Bidati, Fasiq ruler?
Ans: It’s a lie and forgery to Ibn Kathir's text as proven above.
Objection : Why is mawlid in subcontinent refred to as "EID"
Reply
Just in case if some one asks why we call Eid milad un Nabi [salehalawaallihi wasalam] as "EID" as there are only two Eids in Islam, so here is a reply to that as well
Are there only 2 Eids in Islam?
,
Some people think that Fitr ( فطر ) and Izha ( الاضحی ) are our only Eids and calling another day as Eid is like overriding the sayings of Prophet Muhammad (صلى الله عليه وآله وسلم). This concept however gets negated from the following Hadith. ,
Hazrat Abdullah Bin Abbas (رضی اللہ عنھ) reports that Prophet Muhammad (صلى الله عليه وآله وسلم) called Friday (Jumaa) as the Eid day (یوم العید) for Muslims.
ref: (Ibn-e-Maja / Tabrani / Ahmad Bin Hanbal / Ibn-e-Huzaima / Hakim).
,
This makes clear that there are more than 50 (as Friday comes every week) Eids in Isalm,and not just 2 Eids.
,
When we call the Day of Milad-un-Nabi (صلى الله عليه وآله وسلم) as Eid, we call it in its linguistic sense (because it is a day of happiness).Its permissibility is evident from the following Hadith (which came in 4 different chapters of Bukhari as well as in other authentic books of Hadith)
,
قَالَ رَجُلٌ مِنْ الْيَهُودِ لِعُمَرَ بْنِ الْخَطَّابِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ عَلَيْنَا أُنْزِلَتْ هَذِهِ الْآيَةَ{ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الْإِسْلَامَ دِينًا }لَاتَّخَذْنَا ذَلِكَ الْيَوْمَ عِيدًا فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ أَنِّي أَعْلَمُ أَيَّ يَوْمٍ أُنْزِلَتْ هَذِهِ الْآيَةُ أُنْزِلَتْ يَوْمَ عَرَفَةَ فِي يَوْمِ الْجُمُعَةِ
,
A Jew asked from Hazrat Umar (رضی اللہ عنھ) / Abdullah Bin Abbas (رضی اللہ عنھ) that there is a verse in Quran, which if had been in our Torah, we would have celebrated it as an Eid. He asked which verse. Jew quoted the verse “This day have I perfected your religion for you, completed My favour upon you, and have chosenhave chosen for you Islam as your religion.” (Al-Maaida 5:3) . Hazrat Umar (RA) / Abdullah Bin Abbas (RA) replied, we already celebrate two Eids on this day, the Eid of Juma and the Eid of Arafa .
[Bukhari 45,, Nisai 5027/ Muslim / Tirmizi).
,
So here Sahaba were legislating a new Eid (Eid of Arafa) on their own, or were they using the word "Eid" in its linguistic sense?
On the revelation of one verse of Quran, Sahaba are suggesting the celebration of 2 Eids, and we cannot call the day of birth of Sahib-e-Quran (صاحب قرآن) as Eid?
many more days were declaired eid
,
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمُ عَرَفَةَ وَيَوْمُ النَّحْرِ وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الْإِسْلَامِ وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ
,
Sayyidina Uqbah ibn Aamir reported that Allah’s Messenger (SAW) said, “The day of Arafah,the day of sacrifice and the days of tashriqare eid days (festivals) for us, the people of Islam.
These are days to eat and drink”.
[Abu Dawud 2419, Nisai 3001][tirmdhi book 59 hadith 773]
,
Here even Arafa'h is called "EID" day by Prophet [salehalawaalihi wasalam] where as Arafa is before 10th of Zil Hajj and no where near Eid ul Adha days
Reply
Just in case if some one asks why we call Eid milad un Nabi [salehalawaallihi wasalam] as "EID" as there are only two Eids in Islam, so here is a reply to that as well
Are there only 2 Eids in Islam?
,
Some people think that Fitr ( فطر ) and Izha ( الاضحی ) are our only Eids and calling another day as Eid is like overriding the sayings of Prophet Muhammad (صلى الله عليه وآله وسلم). This concept however gets negated from the following Hadith. ,
Hazrat Abdullah Bin Abbas (رضی اللہ عنھ) reports that Prophet Muhammad (صلى الله عليه وآله وسلم) called Friday (Jumaa) as the Eid day (یوم العید) for Muslims.
ref: (Ibn-e-Maja / Tabrani / Ahmad Bin Hanbal / Ibn-e-Huzaima / Hakim).
,
This makes clear that there are more than 50 (as Friday comes every week) Eids in Isalm,and not just 2 Eids.
,
When we call the Day of Milad-un-Nabi (صلى الله عليه وآله وسلم) as Eid, we call it in its linguistic sense (because it is a day of happiness).Its permissibility is evident from the following Hadith (which came in 4 different chapters of Bukhari as well as in other authentic books of Hadith)
,
قَالَ رَجُلٌ مِنْ الْيَهُودِ لِعُمَرَ بْنِ الْخَطَّابِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ عَلَيْنَا أُنْزِلَتْ هَذِهِ الْآيَةَ{ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمْ الْإِسْلَامَ دِينًا }لَاتَّخَذْنَا ذَلِكَ الْيَوْمَ عِيدًا فَقَالَ لَهُ عُمَرُ بْنُ الْخَطَّابِ أَنِّي أَعْلَمُ أَيَّ يَوْمٍ أُنْزِلَتْ هَذِهِ الْآيَةُ أُنْزِلَتْ يَوْمَ عَرَفَةَ فِي يَوْمِ الْجُمُعَةِ
,
A Jew asked from Hazrat Umar (رضی اللہ عنھ) / Abdullah Bin Abbas (رضی اللہ عنھ) that there is a verse in Quran, which if had been in our Torah, we would have celebrated it as an Eid. He asked which verse. Jew quoted the verse “This day have I perfected your religion for you, completed My favour upon you, and have chosenhave chosen for you Islam as your religion.” (Al-Maaida 5:3) . Hazrat Umar (RA) / Abdullah Bin Abbas (RA) replied, we already celebrate two Eids on this day, the Eid of Juma and the Eid of Arafa .
[Bukhari 45,, Nisai 5027/ Muslim / Tirmizi).
,
So here Sahaba were legislating a new Eid (Eid of Arafa) on their own, or were they using the word "Eid" in its linguistic sense?
On the revelation of one verse of Quran, Sahaba are suggesting the celebration of 2 Eids, and we cannot call the day of birth of Sahib-e-Quran (صاحب قرآن) as Eid?
many more days were declaired eid
,
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمُ عَرَفَةَ وَيَوْمُ النَّحْرِ وَأَيَّامُ التَّشْرِيقِ عِيدُنَا أَهْلَ الْإِسْلَامِ وَهِيَ أَيَّامُ أَكْلٍ وَشُرْبٍ
,
Sayyidina Uqbah ibn Aamir reported that Allah’s Messenger (SAW) said, “The day of Arafah,the day of sacrifice and the days of tashriqare eid days (festivals) for us, the people of Islam.
These are days to eat and drink”.
[Abu Dawud 2419, Nisai 3001][tirmdhi book 59 hadith 773]
,
Here even Arafa'h is called "EID" day by Prophet [salehalawaalihi wasalam] where as Arafa is before 10th of Zil Hajj and no where near Eid ul Adha days
Authentic Date of Milad is 12 Rabi-ul-Awal
Imam Ibn Ishaaq(RA)
Muhammad ibn Ishaq ibn Yasar al-Muttalibi (80-150/152AH)
Imam Ibn Hishaam(RA)
Abu Muhammad 'Abd al-Malik bin Hisham (d.213 AH)
The prominent prophetic biographer, ‘Allama Ibn Hisham writes in his al-Siratal-Nabawiyya quoting from the first prophetic biographer of the Islamic world,
Imam Muhammad ibn Ishaq;
“The noble Messenger (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal during the year of the elephant.”
[‘Allama Ibn Hisham, Sirat Ibn Hisham, volume 1, page 171.]
Ibn Hisham writes in his al-Sirat al-Nabawiyya
quoting from the first prophetic biographer of the Islamic world, Imam Muhammad ibn Ishaq;
“The noble Messenger (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al-Awwal during the year of the elephant.”
[Allama Ibn Hisham, Sirat Ibn Hisham, volume 1, page 171.]
---
"THE FAMOUS VIEWPOINT"
is that you were born on " Monday, 12th Rabi Ul Awwal"
Ibn Ishaaq and others have taken this stance
[Imam al-Qastallani in Al-Muwahib al-Ladunniya (1/85)]
Mustadrak al Hakim
حدثنا أبو الحسن محمد بن أحمد بن شبويه الرئيس بمرو حدثنا جعفر بن محمد النيسابوري حدثنا علي بن مهران حدثنا سلمة بن الفضل عن محمد بن إسحاق قال ولد رسول الله صلى الله عليه وسلم لاثنتي عشر ليلة مضت من شهر ربيع الأول
Translation: Ibn Ishaaq said: The Prophet (Peace be upon him) was born in the night of 12th Rabi ul Awwal
Seerat Ibn Hishaam: It states: Abu Muhammad Abdul Mulk bin Hishaam narrates from Ziyad bin Abdullah al-Bakai, he narrates from Muhammad bin Ishaq al-Matlabi who said: The Prophet (Peace be upon him) was born on Monday, 12th Rabi ul-Awwal in Aaam al-feel.
[Seerat Ibn Hishaam (Published, Beirut, Lebanon) Page # 83]
---
The earliest Siras or Prophetic biographies are the lost folios of Aban (d. 105), the son of `Uthman ibn `Affan (d. 35), from whom Muhammad ibn Ishaq ibn Yasar al-Muttalibi (80-150/152) narrated;
the accomplished works of `Urwa (d. c.92-95) (ra) the son of al-Zubayr ibn al-`Awwam and grandson of Asma' and `A'isha the learned daughters of Abu Bakr the Truthful (radi-Allahu `anhu) which he ordered burnt, after a lifetime of teaching from them, during the sack of Madina by the armies of Syro-Palestine under Yazid ibn Mu`awiya in 63;
the most reliable Muhammad ibn Shihab al-Zuhri's (d. 120) Sira, from whichIbn Ishaq borrowed much;
`Asim ibn `Umar ibn Qatada ibn al-Nu`man al-Ansari's (d. 120 or 129)Maghazi and Manaqib al-Sahaba, another principal thiqa source for Ibn Ishaq and al-Waqidi;
Abd Allah ibn Abi Bakribn Muhammad ibn `Amr ibn Hazm al-Ansari's (d. 135) tome, another main source for Ibn Ishaq, al-Waqidi, Ibn Sa`d, and al-Tabari;the most reliable, partly preserved Sira of the Madinan Musa ibn `Uqba al-Asadi(d. 141), praised by Imam Malik and used by Ibn Sa`d and
al-Tabari; Muhammad ibn Ishaq's Sira, praised by Imam al-Shafi`i, the oldest extant; Ibn `A'idh al-Azdi's (d. 191) Maghazi; and Sayf ibn `Umar al-Tamimi's (d. 200) al-Ridda wal-Futuh and al-Jamal as per Ibn Hajar in Tahdhib al-Tahdhib.
A junior contemporary of Ibn Ishaq, the erudite Muhammad ibn `Umar ibnWaqid al-Aslami al-Waqidi (d. 207) compiled the Maghazi and Futuh al-Sham among others. He is the principal source of Imam al-Tabari (d. 310) in the latter's Tarikh and his student and scribe Muhammad ibn Sa`d (d. 230) relied heavily on him in his Tabaqat.
(Taken from: The Story of Hadith)
---
Imam al Hafidh Ibn Kathir (rah)
ورواه ابن أبى شيبة في مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله
صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول
Translation: Ibn Abi Shaybah (rah) in his Musannaf narrates from Affan>>Sa’id>>Jabir and Ibn Abbas (ridhwan Allahu ajmain) who said: Rasul Ullah (salallaho alaihi wasalam) was "born in the year of elephant on Monday, the 12th Rabi Ul Awwal" [Ibn Kathir in Seerat un Nabi, Volume 1, Page No. 199]
وهذا هو المشهور عند الجمهور
والله أعلم .
This is what is famous amongst Majority and Allah knows the best [ibid]
والله أعلم .
This is what is famous amongst Majority and Allah knows the best [ibid]
Ibn Kathir – who was exemplary in the sciences of tafsir, hadith and history – in hisal-Sira al-Nabawiyya redresses research on this topic when he states;
“The noble Prophet (peace and blessings of Allah be upon him) was born on the day of Monday. Imam Muslim in his Sahih relates the hadith of Ghaylan ibn Jarir from Abu Qatada that a Companion asked, “O Messenger of Allah! What do you say concerning fasting on the day of Monday?” The noble Prophet (peace and blessings of Allah be upon him) replied, “That is the day when I was born and that is the day on which revelation was revealed upon me.””
Following this, ‘Allama Ibn Kathir writes that it has been narrated from Ibn Abbasthat he used to say,
“Allah’s Messenger (peace and blessings of Allah be upon him) was born on a Monday, annunciation of prophethood was on a Monday, migration from Makka was on a Monday, arrival at Madina was on a Monday, the day he left this temporary world was a Monday and the day he lifted the black stone and placed it in the wall of the ka‘ba was also a Monday.”
Then he continued that whomsoever have said that the date of birth was Friday, the seventeenth of Rabi‘al-Awwal, are completely incorrect and far from the truth.[al-Sira al-Nabawiyya]
Ibn Ishaq and Ibn Abi Shayba in his Musannaf, have both narrated this date;“Ibn Abi Shayba in his Musannaf relates from ‘Affan, who relates from Sa‘id ibn Mina’, who relates from Jabir and Ibn Abbas that they said, “Allah’s Messenger (peace and blessings of Allah be upon him) was born during the year of the elephant, Monday, the twelfth of Rabi‘ al-Awwal. On this day, he announced prophethood, and on this day he ascended to the heavens, and on this day he migrated, and on this day he passed away.” And this is the view of the vast majority.” [Allama Ibn Kathir, Sirat Ibn Kathir, volume 1, page 199.]
Imam Ibn Jarir Tabari –
who was a matchless commentator of the Qur’an and a mature and careful historian – concerning this topic writes;
“The noble Messenger (peace andblessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal during the year of the elephant.”
[Imam Ibn Jarir Tabari, Tarikh Tabari, volume 2, page 125.]
Imâm Ibn Jarîr Tabarî, who was an unparalleled mufassir (exegesis) of the Qur'an, a grammarian and a prolific writer, wrote in relation to this:
"The birth of the Holy Messenger of Allah (sallallâhu ta`âlâ `alayhi wa âlihî wa sallam) occurred on Monday (Yawmul-Ithnayn), the twelfth night of the month of Rabî`ul-Awwal, in the 'Year of the Elephant' (`Âmul-Fîl)." [See See Sûrah Fîl (105) for the details on this event] (Târîkh Tabarî, 2:120)
‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al- Mawardi – who is from amongst the experts in the science of politics and whose book, al-Ahkam al- Sultaniyya, is even today a great reference for students of politics – writes in his book A‘lam al-Nubuwwa;
“After fifty days of the elephant incident and after the passing away of his father, the noble Prophet (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal.” [‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al-Mawardi, A‘lam al-Nubuwwa, page 192.]
“After fifty days of the elephant incident and after the passing away of his father, the noble Prophet (peace and blessings of Allah be upon him) was born on Monday, the twelfth of Rabi‘ al- Awwal.” [‘Allama Abu’l-Hasan ‘Ali ibn Muhammad al-Mawardi, A‘lam al-Nubuwwa, page 192.]
Ibn Rajab al-Hanbali said: "The vast majority hold that he [the Prophet (PBUH) ] was born on the Second Day of the Week (al-Ithnayn = "Monday") 12 Rabi` al-Awwal... in the Year of the Elephant." [Lata'if al-Ma`arif ,page 185]
‘Allama Ibn Khaldun – who is acknowledged as Imam in the science and philosophy of history and historicity and, moreover, is considered the initiator of the philosophy of history – writes;
“The Messenger of Allah (peace and blessings of Allah be upon him) was born, during the year of the elephant, on the twelfth of Rabi‘ al-Awwal. It was the fortieth year of Anushirvan’s rule.”
[Allama Ibn Khaldun, Tarikh Ibn Khaldun, volume 2, page 710.]
Imam al-Bayhaqi (rah)
who in his book Dalail al-Nabuwah also mentioned 12th Rabi ul Awwal to be the only birth date of Prophet(S) too and he relied on same Ibn Ishaaq [Dalail (1/156)]
سألتُ يحيـى بن مَعِين عن مـحمد بن إسحاق، فقال: كان ثقة، وكانَ حسَن الـحدِيث
Translation: Yahya bin Ma'een (rah) was asked about Muhammad bin Ishaaq(rah), he replied:
Translation: Yahya bin Ma'een (rah) was asked about Muhammad bin Ishaaq(rah), he replied:
He is "THIQA AND FAIR IN HADITH" [Tahdhib ut Tahdhib of Hafidh al-Mizzi]
These are the illustrious scholars, of the disciplines of the Qur’an and Sunna and the science of history, who have written Monday the twelfth of Rabi‘ al- Awwal to be the day of the mawlid of the Chosen One (peace and blessings of Allah be upon him), and they have not at all mentioned any other opinion or view. This is an indication that according to these scholars this particular opinion is correct and most authentic.
The prophetic biographer of the present era, Muhammad al-Sadiq ‘Arjun – who has been the dean of the faculty of theology at Al-Azhar University, Egypt – writes in his book Muhammad Rasulullah;
“From numerous sources it has been established that the noble Prophet (peace and blessings of Allah be upon him) was born on Monday, the twelfth Rabi‘ al-Awwal,in the year of the elephant and during the rule of Chosroes Anushirvan. And those scholars who compare historical calendars, they have stated that this is equivalent to the twentieth of August, 570 CE.”
[Muhammad al-Sadiq ‘Arjun, Muhammad Rasulullah, volume 1,page 102.]
The following is a part of a long article by Justice Hadrat Pîr Muhammad Karam Shâh al-Azharî [d. April 1998] (rahmatullâhi `alayh), translated from:
al-`Ulamâ' Magazine (Minhaj-ul-Qur'an Publishers, July, 1998), pp. 27-30:
There is no difference of opinion about the day of the Holy Prophet's (sallallâhu `alayhi wa sallam) birth (yawmul-mîlâd)being Monday. There also seems to be an agreement among the traditional scholars of this Ummah that the month of this blessed occasion was Rabî`ul-Awwal. The researchers have not given any consideration to the reports about it occurring in the months of Muharram and Ramadân. The question which remains is, what date of Rabî`ul-Awwal did the conveyer of truth and guidance appear on the earth? There are various sayings of the scholars on this but with the help of the writings of the Muhaqqiqîn (researcher scholars) it is easy to give the correct position.
‘Allama Ibn Jawzi summarises his research in the following manner; “The birth of the noble Prophet (peace and blessings of Allah be upon him) occurred on Monday, the tenth of Rabi‘ al-Awwal, during the year of the elephant. It has also been said that it was the second of Rabi‘ al-Awwal and Imam Ibn Ishaq states that the birth of Allah’s Messenger (peace and blessings of Allah be upon him) took place on the day of Monday, the twelfth of Rabi‘ al- Awwal, during the year of the elephant.”[‘Allama Ibn Jawzi, al-Wafa, page 90.]
Imam al-Hafiz Abu’l-Fath Muhammad ibn Muhammad ibn ‘Abdullah ibn Muhammad ibn
Yahya ibn Sayyid al-Nas al-Shafi‘i al-Andalusi in his prophetic biography ‘Uyun al-Athar writes;
“Our leader and our Prophet, Muhammad, Allah’s Messenger (peace and blessings of Allah be upon him), was born on Monday, the twelfth of Rabi‘ al-Awwal, during the year of the elephant. Some have also said that his birth occurred fifty days after the incident of the elephant.”
[Imam Abu’l-Fath Muhammad ibn Muhammad ibn ‘Abdullah ibn Muhammad ibn Yahya ibn Sayyid al-Nas al-Shafi‘i al-Andalusi, ‘Uyun al-Athar, volume 1, page 26.]
Following this passage, he continues and relates the opinions which state the second and eighth of Rabi‘ al-Awwal.
‘Allama Ibn Kathir – who was exemplary in the sciences of tafsir, hadith and history – in his al-Sira al-Nabawiyya redresses research on this topic when he states;
“The noble Prophet (peace and blessings of Allah be upon him) was born on the day of Monday. Imam Muslim in his Sahih relates the hadith of Ghaylan ibn Jarir from Abu Qatada that a Companion asked, “O Messenger of Allah! What do you say concerning fasting on the day of Monday?” The noble Prophet (peace and blessings of Allah be upon him) replied, “That is the day when I was born and that is the day on which revelation was revealed upon me.””
Following this, ‘Allama Ibn Kathir writes that it has been narrated from Ibn Abbas that he used to say,
“Allah’s Messenger (peace and blessings of Allah be upon him) was born on a Monday, annunciation of prophethood was on a Monday, migration from Makka was on a Monday, arrival at Madina was on a Monday, the day he left this temporary world was a Monday and the day he lifted the black stone and placed it in the wall of the ka‘ba was also a Monday.”
Then he continued that whomsoever have said that the date of birth was Friday, the seventeenth of Rabi‘ al-Awwal, are completely incorrect and far from the truth.
The opinion of the majority is that it was the month of Rabi‘ al-Awwal. Some have said that it was the second of this month; some have said it was the eighth and some have said it was the tenth.
The opinion of the eighth has been related from Ibn Hazm and al-Hafiz al-Kabir Muhammad ibn Musa al-Khawarizmi has corrected this. Some have determined it to be the twelfth of this month. Ibn Ishaq and Ibn Abi Shayba in his Musannaf have both narrated this date;
“Ibn Abi Shayba in his Musannaf relates from ‘Affan, who relates from Sa‘id ibn Mina’, who relates from Jabir and Ibn Abbas that they said,
“Allah’s Messenger (peace and blessings of Allah be upon him) was born during the year of the elephant, Monday, the twelfth of Rabi‘ al Awwal. On this day, he announced prophethood, and on this day he ascended to the heavens, and on this day he migrated, and on this day he passed away.” And this is the view of the vast majority.” [Allama Ibn Kathir, Sirat Ibn Kathir, volume 1, page 199.]
The first narrator of this tradition is Abu Bakr ibn Abi Shayba.
Concerning him, Abu Zar‘a Razi (d. 264 AH) has stated that he has not seen any greater hafiz of hadith than Abu Bakr ibn Shayba. The muhaddith Ibn Habban states that Abu Bakr was a great hafiz of hadith.
The second narrator is ‘Affan about whom the opinion of the muhaddithun is that he was an esteemed and reliable (thiqa) Imam and enjoyed the qualities of retentiveness (dabt) and firmness (itqan).
The third narrator is Sa‘id ibn Mina’ who is also counted amongst the reliable narrators (thiqa). This narration, with a sound chain of transmission (sahih al-isnad), has been narrated by two distinguished Companions; Jabir ibn ‘Abdullah and ‘Abdullah ibn ‘Abbas (Allah be pleased with them both).
In the presence of this elevated narration (marfu’riwaya), for an historian or an expert of astronomy to reject the date of birth as being the twelfth of Rabi‘ al-Awwal is not at all worthy of acceptance.
Mawlana Sayyid ‘Abd al-Quddus Hashimi, alongside being a religious scholar, is also greatly skilled in the science of almanac and calendar. He has written a book on this discipline titled Taqwim Tarikhi. According to him also, the correct date of birth is thetwelfth of Rabi‘ al-Awwal.
These prolific scholars of the Qur'ân and Sunnah who specialised in history, mentioned the date of his (sallallâhu `alayhi wa sallam) birth being the twelfth of Rabî`ul-Awwal but made no mention of any other date. This shows that they considered this date to be correct and reliable.
1. Imam Ibn-e-Ishaq (b.80/85-d.150/152 AH): Messenger of Allah (صلى الله عليه وآله وسلم) was born on 12th Rabi-ul-Awal in Aam-ul-Feel. (Ibn-e-Jozi in Al-Wafa, Page 87)
2. Allama Ibn-e-Hisham (d. 213 AH): Messenger of Allah (صلى الله عليه وآله وسلم) was born on Monday 12th Rabi-ul-Awal in Aam-ul-Feel. (Ibn-e-Hasham in As-Sirat-un-Nabawiya, Vol. 1, Page 158)
These 2 are the oldest Seerah/Tarikh specialists and the opinion held by Salaf will supersede the opinions held by latter people.
3. Imam Ibn-e-Jareer at-Tabari (224-310 AH): Messenger of Allah (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Tarikh-ul-Umam-wal-Muluk, Vol. 2, Page 125)
4. Allama Abu-ul-Hasan Ali Bin Muhammad Al-Mawardi (370-480 H):Messenger of Allah (صلى الله عليه وآله وسلم) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi-ul-Awal. (Ailam-un-Nabuwa, Page 192)
5. Imam Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H): Our leader and our Prophet Muhammad (صلى الله عليه وآله وسلم), the Messenger of Allah, was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Aayun-al-Asr, Vol.1, Page 33)
6. Muhammad As-Sadiq Ibrahim Arjoon: From various turaq (chains) it has been established as true that the Prophet (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel in the reign of Kasara Noshairwan. (Muhammad Rasool Ullah, Vol. 1, Page 102)
7. Sheikh Abdul-Haq Muhadath Dehlvi (950-1052 H): Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that An-Hazrat (i.e. the prophet صلى الله عليه وآله وسلم) was born in Aam-ul-Feel … It is well known that the month was of Rabi-ul-Awal and its date was 12.Various scholars have shown their agreement with this (date). (Madarij-un-Nabuwa, Vol. 2, Page 14)
8. Even Wahabi authority bigger than Mubarakpuri sahab i.e. Nawab Muhammad Sadiq Hasan Khan Bohapalvi said: The birth (of the Prophet صلى الله عليه وآله وسلم) happened in Mecca at the time of Fajr on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. Majority of scholars holds this opinion. Ibn-e-Jozi has narrated a consensus (of scholars) on it. (Ash-Shumama-tul-Anbariya Fi Mowlid Khair-al-Bariya, Page 7)
These 2 are the oldest Seerah/Tarikh specialists and the opinion held by Salaf will supersede the opinions held by latter people.
3. Imam Ibn-e-Jareer at-Tabari (224-310 AH): Messenger of Allah (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Tarikh-ul-Umam-wal-Muluk, Vol. 2, Page 125)
4. Allama Abu-ul-Hasan Ali Bin Muhammad Al-Mawardi (370-480 H):Messenger of Allah (صلى الله عليه وآله وسلم) was born 50 days after the event of Ashab-ul-Feel and after the death of His father on Monday 12 Rabi-ul-Awal. (Ailam-un-Nabuwa, Page 192)
5. Imam Al-Hafiz Abu-ul-Fatah Al-Undalasi (671-734 H): Our leader and our Prophet Muhammad (صلى الله عليه وآله وسلم), the Messenger of Allah, was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. (Aayun-al-Asr, Vol.1, Page 33)
6. Muhammad As-Sadiq Ibrahim Arjoon: From various turaq (chains) it has been established as true that the Prophet (صلى الله عليه وآله وسلم) was born on Monday 12 Rabi-ul-Awal in Aam-ul-Feel in the reign of Kasara Noshairwan. (Muhammad Rasool Ullah, Vol. 1, Page 102)
7. Sheikh Abdul-Haq Muhadath Dehlvi (950-1052 H): Know it well, that over-whelming majority of the experts of sayar and tarikh (i.e. biographers and historians) hold the opinion that An-Hazrat (i.e. the prophet صلى الله عليه وآله وسلم) was born in Aam-ul-Feel … It is well known that the month was of Rabi-ul-Awal and its date was 12.Various scholars have shown their agreement with this (date). (Madarij-un-Nabuwa, Vol. 2, Page 14)
8. Even Wahabi authority bigger than Mubarakpuri sahab i.e. Nawab Muhammad Sadiq Hasan Khan Bohapalvi said: The birth (of the Prophet صلى الله عليه وآله وسلم) happened in Mecca at the time of Fajr on Monday 12 Rabi-ul-Awal in Aam-ul-Feel. Majority of scholars holds this opinion. Ibn-e-Jozi has narrated a consensus (of scholars) on it. (Ash-Shumama-tul-Anbariya Fi Mowlid Khair-al-Bariya, Page 7)
Allaama Muhammad Siddiq Hassan Khan Bhopaali
“What evil is there if someone who cannot perform the Dhikr of the Prophet Upon him be Allah’s blessing and Salutation each day vows that for one day each week or month he will sit and perform the Dhikr and read the Seerah? And then he also does not leave the days of Rabi ul Awwal empty and reads the narrations which are proven to be sahih”
(As Shamaama tu’l Ghabriya min Khair il Mawlid alBariyya 5)
Translation by Deobandis:
Tarikh at-Tabri :
“ Imam Ibn Jarir (Rahimuhullah) also mentioned "ONLY 12th RABI UL AWWAL"
[Volume No. 1, Page No. 606, Published by Dar ul Ishaat, Karachi, Pakistan]
Wahabi/Debandis
Famous scholar of the Ahl al-Hadith, Nawab Sayyid Muhammad Siddiq Hasan Khan, writes that the birth occurred in Makka at the time of dawn on the day ofMonday and the twelfth of Rabi‘ al- Awwal during the year of the elephant. The majority of the scholars are also of this opinion and Ibn Jawzi is in agreement with this too. [Nawab Sayyid Muhammad Siddiq Hasan Khan, al-Shamama al- ‘Anbariyya Mawlid Khayr al-Bariyya, page 7.]
The grand mufti of the scholars of Deoband, Mawlana Mufti Muhammad Shafi‘ in Sirat Khatam al- Anbiya’ writes; “In short, the year in which the attack of the people of the elephant took place, in its month of Rabi‘ al-Awwal and on itstwelfth day; the real source of revolution, the pride of the children of Adam, the secret behind the protection of the arc of Nuh (Noah), the prayer of Ibrahim (Abraham), the manifestation of the prophecies of Musa (Moses) and Isa (Jesus), i.e. our renowned leader, Muhammad, Allah’s Messenger (peace and blessings of Allah be upon him), was born and increasingly graced the world.” [ Mawlana Mufti Muhammad Shafi‘, Sirat Khatam al-Anbiya’, page18.]
Some prophetic biographers in the Indian subcontinent, with reference to theastronomer Mahmud Pasha, have written that the twelfth of Rabi‘ al-Awwal was not on a Monday, but rather Monday fell on the ninth of Rabi‘ al-Awwal. Therefore, the correct date would be the ninth. However, the interesting thing is that these people do not even know with certainty the original homeland of Mahmud Pasha.
‘Allama Shibli Nu‘mani and Qadi Sulayman Mansurpuri have written thatMahmud Pasha was a citizen of Egypt. Mufti Muhammad Shafi‘ wrote that he was from Makka and Mawlana Hifz al-Rahman Siyuharwi referred to him as the famous astronomer and astrologer of Constantinople.
Despite much effort and endeavour, I have not been able to find any book or document of the astronomer Mahmud Pasha. However, I have managed to find out that the original thesis of Mahmud Pasha was written in the French language and was first of all translated into the Arabic language by Ahmad Zaki Effendi by the name ofNata’ij al-Afham.
This was subsequently translated into the Urdu language by Mawlwi Sayyid Muhyuddin Khan who was judge at the high court in Haidarabad and this was published by Nolikshur Press in 1898. However, today this translation cannot be found.
Even if the astronomer Mahmud Pasha, using the knowledge of astronomy, has done some research, nevertheless, it is not appropriate to entirely depend upon this research in order to belie the traditions narrated from the noble Companions, tabi‘un(second generation; followers of the Companions) and other predecessors. This is due to the fact that any results from astronomy and astrology, like other scientific disciplines, are neither absolute nor conclusive.
In this regard, it is worth considering that the usage of the Islamic calendar(hijri) began in the time of ‘Umar al-Faruq (Allah be pleased with him) and the first time it was used in the Islamic state was on Thursday, the twentieth of Jamad al-Ula, 17 AH, equivalent to the twelfth of July, 638 CE.
An historical record of the time after this can be found, however, any almanac record of the time before this is not available. Moreover, before the annunciation of prophethood, there was not any official calendar in force in the Arab land. The Arabs were accustomed to changing and altering the months as they pleased, and hence, sometimes they would make thirteen and fourteen months in one year. It is mentioned in Diya’ al-Qur’an that in a lunar year one extra intercalary month would be added to the existing twelve months. It is quite clear that before the annunciation of prophethood, such additions were made, however, we can never know in which specific year or years additions were made.
[Diya’ al-Ummat, Justice Shaykh Muhammad Karam Shah al- Azhari (ra), Diya’ al-Qur’an, volume 1, page 202, note 60.]
Before Mahmud Pasha, some other astronomers had also attempted to determine the day of the birth
through their calculations. ‘Allama Qastalani writes that the people of Zaych are in agreement that the eighth of Rabi‘ al-Awwal was the Monday. It can be deduced from this that whosoever will use the knowledge of astronomy and mathematical calculations to determine the date, it will be different.
Therefore, we must accept the sayings of the ancient prophetic biographers,muhaddithun,
mufassirun, tabi‘un and the noble Companions (Allah be pleased with them all).
From the above discussion it is established that the Raison D’être of Creation, Muhammad, the Chosen One, Ahmad, the Selected One (peace and blessings of Allah be upon him), on the twelfth of Rabi‘ al- Awwal, during the year of the elephant, on the day of Monday, at the time of dawn, entered this world, of all that is or has been, and graced it with his presence.
After relating these views and opinions of the respected scholars, I will present to the readers the view and opinion of Egypt’s genius scholar who was outstanding in terms of knowledge and excellence, and piety and righteousness. In my view, this opinion is the decisive word and there is contentment and satisfaction in this for those searching for the truth.
Imam Muhammad Abu Zahra (Allah have mercy upon him) in his prophetic biography Khatam al-Nabiyyin elaborates on this issue in the following manner; “The great and vast majority of the scholars of narration (riwaya) are in agreement that the birth was during the year of the elephant, on the twelfth of Rabi‘ al-Awwal, which was equivalent to the month of August.”[ Imam Muhammad Abu Zahra, Khatam al-Nabiyyin, volume 1, page 115.]
Following this, he has also mentioned the other opinions on this issue, however, he commented on them with the following words; “In comparison to the view of the vast majority of scholars, these other narrations are not well-known and widespread (mashhur). Moreover, preference (tarjih) in the discipline of narration (riwaya) does not depend upon intellect (‘aql), rather upon transmission (naql).”
The shaykh al-hadith of the Indian subcontinent, Shaykh ‘Abd al-Haqq Muhaddith Dihlawi (Allah
have mercy upon him) in his renowned book Madarij al-Nubuwwa discusses the date of the mawlid and writes;
“Know with certainty that the vast majority of the people of prophetic biography and history are of the opinion that the birth of the noble Prophet (peace and blessings of Allah be upon him) occurred during the year of the elephant and forty or fifty five days after the incident of the elephant. This second opinion of fifty five days is the most correct and authentic. It is wellknown (mashhur) that it was the month of Rabi‘ al-Awwal and the date was the twelfth. The scholars are in agreement over this.” [Shaykh ‘Abd al-Haqq Muhaddith Dihlawi, Madarij al-Nubuwwa, volume 2, page 15.]
Al-Azhar university- prove from Attiya al-Saqr the most sympathetic scholar towards Wahabism in al-Azhar, even he proved 12th Rabi ul Awwal to be birth date of Prophet (Peace be upon him) and thus even Egypt holds a public holiday on 12th Rabi ul Awwal.
Imam al-Qastallani (rah)'s wording
He said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]
He said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]
Imam Jalal ud-din Suyuti (rah) beautifully proved how celebration and rejoicing on Mawlid supersedes the concept of getting sad on death of Prophet (Peace be upon him).
Imam said, quote:
أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته
Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice on Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]
Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by shariah one should rejoice on Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]
----------------------
Quote Deobandi/Wahabi:
*Ahmad Raza Khan himself has taken the position that 9th Rabi Al-Awwal is the date of birth of Rasulullah (SAW)! You may find this opinion of his in his Fatawa Ridwiyyah in Volume 25."
*Imam Ahmed Ridha (rah) said: There is difference of opinion over this matter, there are seven sayings on this i.e. 2nd, 8th, 10th, 12th, 17th, 18th and 22nd. But the most "FAMOUS, MAJOR AND RELIED UPON OPINION" is that It was 12th Rabi ul Awwal. In Makkah Mukaramah people marched towards the birthplace of Prophet (Peace be upon him) on 12th as it has been mentioned in Al-Muawahib al Ladunniya and Madarij al Nabuwat. [Nutq-ul-Hilaal, Fatawa Ridhwiyyah, Volume # 26, Page No. 411]
*This is the name of original Risalah which Imam Ahmed Ridha (rah) wrote and It is mentioned in 26th volume of Fatawa Ridhwiyyah, Mas'ala # 217
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Sahih Bukhari
Narrated Hisham's father: Aisha said, "I went to Abu Bakr (during his fatal illness) and he asked me, 'In how many garments was the Prophet shrouded?' She replied, 'In three Sahuliya pieces of white cloth of cotton, and there was neither a shirt nor a turban among them.' Abu Bakr further asked her, 'On which day did the Prophet die?' She replied, 'He died on Monday.' He asked, 'What is today?' She replied, 'Today is Monday.' He added, 'I hope I shall die sometime between this morning and tonight.' Then he looked at a garment that he was wearing during his illness and it had some stains of saffron. Then he said, 'Wash this garment of mine and add two more garments and shroud me in them.' I said, 'This is worn out.' He said, 'A living person has more right to wear new clothes than a dead one; the shroud is only for the body's pus.' He did not die till it was the night of Tuesday and was buried before the morning."
[Sahih Bukhari, Volume 2, Book 23, Number 469]
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Those who claim that Sarkar Sallallaho Alaihi Wasallam departed on 12th Rabiul Awwal and Ahle Sunnat Wal Jama’at use to celebrate his death (Ma’adh ALLAH Summa Ma’adh ALLAH) must read the following:
The holy Prophet (Sallallaahu ‘Alaihi wa Sallam) departed from this world on 1st or 2nd of Rabi-ul-Awwal.
Ref:
Tabqaat-Ibne Saad Vol. 2, Page 316
Al Bidaayah Wan Nihaayah Vol. 2, Page 340
Seeratun Nabee by Shiblee Nu’maani Page 171 Vol. 1
Rasool-Rahmat by Abul Kalam A’zaad, Page 254
Daa’irah Mu’aarif-lslamiyah by Dr. Muhammad Hameedul Laah and others Vol. 19, Page 76
Tafseer Mazhari by Allamah Qaazi Sana’ullaah Paani Pati, Vol. 2, Page 110.
Ashraf Ali Thanvi writes: “And the date has not been established, and the popular notion that it was the 12th of Rabi-ul-Awwal is not correct according to calendar, since that year the 9th of Zil-Hijjah fell on Friday and the proven day of death is Monday. Thus it cannot be that 12th of Rabi-ul-Awwal would be Monday when the 9th of Zil-Hijjah was a Friday”. (Margin of page 203 of “Nashr-Teeb”)
Mawlana Ashraf Ali Thanvi Sahab, yes I say again Mawlana Ashraf Ali Thanvi Sahab said in his famous book "Nashr ut-Tib" that demise date "COULD NEVER BE 12TH RABI UL AWWAL EVEN ACCORDING TO CALCULATIONS" Now either Deobandi/wahabi follow your legendary Thanvi sahab the so called Ashiq e Rasool in deobandi sect or follow Mubarakpuri's pseudo analysis.
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The seven dates Ala Hazrat mentions are taken from others like Imam Qastalani.
Wahabi/Deobandi not knowing the issue behind how 9th became a date in the category is sad. The date of 8th of Rabi' Al-Awwal found in traditions is actually taken as the 9th.
It doesn't matter what Ashraf Ali Thanwi or anyone else says: It is just a matter of FACT - the 9th of Rabi' Al-Awwal is when Monday happens to fall in the birth date of Rasulullah (SAW) as per atomic calculations of the lunar calendar. Sorry, a fact is a fact; whether it is from a wahhabi or from a barelwi.
Imam Ahmed Ridha (rah) did not just say "Mashoor" he also said It is held by Majority and "RELIED UPON" I can quote the next passage where he proves from classical scholars who even said that "12th has been "ACTED UPON "
But I don't think you need rocket science to figure out the "Acted upon" opinion. It has been acted upon in the Muslim world, whether you are in Misr, Bahrain, UAE, Jordan etc... even Pakistan you will see public holiday on 12th Rabi ul Awwal, none of the Arab countries hold a public holiday on 9th.
Now when this is established then I want you to see this hadith:
But I don't think you need rocket science to figure out the "Acted upon" opinion. It has been acted upon in the Muslim world, whether you are in Misr, Bahrain, UAE, Jordan etc... even Pakistan you will see public holiday on 12th Rabi ul Awwal, none of the Arab countries hold a public holiday on 9th.
Now when this is established then I want you to see this hadith:
فما رأى المسلمون حسناً فهو عند الله حسن وما رأوا سيئاً فهو عند الله سيىء
Hadrat Abdullah ibn Masud (RA) said: Anything which is considered good by Muslims then it is also good in the sight of Allah and anything which Muslims consider bad is also bad in sight of Allah [Musnad Ahmed bin Hanbal, Volume 1, Page No. 370, Hadith No.3600, Hakim in his Mustadrak ala Sahihayn, Hadith No. 4465, al-Haythami in his Majma uz Zawaid where he declared all its narrators to be reliable Volume 1, Page No.428]
Milad-un-Nabi
(SallAllaho Alaihi wa Aalihi wa Sallam)
is celebrated throughout the Islamic World
Iran celebrates it on 17 Rabi’ al-Awwal, but this is because they coincide it with the birth date of Imam Jafar Sadiq (Radi ALLAHu Ta’ala Anho).
Here is a list of few countries who hold an official holiday on 12th of Rabi’ al-Awwal (the actual list is longer than this):
Islamic Countries:
- Islamic Republic of Pakistan
- Afghanistan
- Uzbekistan
- Jordan
- United Arab Emirates (UAE)
- Behrain
- Bangladesh
- Algeria
- Al-Jazair
- Sudan
- Iraq
- Kuwait
- Morrocco
- Yamen
- Tunis
- Syria
- Oman
- Lebanon
- Libya
- Egypt
- Moritaniya
- Palestine
- Brunie
- Indonesia
- Malaysia
- Nigeria
- Somalia
- Turkey (not a public holiday, but mosques are illuminated, special foods and treats are prepared, and you can participate, actively or passively, in the celebrations)
Non-Islamic Countries:
- India
- SriLanka
- Tanzania
The most authentic date of Milad-un-Nabi (i.e. Prophet SallAllaho Alaihi wa Aalihi wa Sallam’s birth), as agreed upon by the classical and later scholars and historians, and as officially recognized by Islamic countries, is Monday 12 Rabi’ al-Awwal.
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Wahhabi/Deobandis what are you waiting for?
Deobandi Controversy on Celebrating the Mawlid
A Study & Critique to Controversial Deobandi Stances on Celebrating the Mawlid in light of classical Mawlid works
Written by: Allama Munawwar Ateeq Rizvi
Chapter 1.
1. Shaykh Rasheed Ahmad Gongohi says in his Fatawa Rasheediya, chapter on Halal and Haram (2:150) to the following question,
‘‘Q: Is it correct to conduct a Mawlud Majlis that is free of Qiyam (standing up at time of birth) and is celebrated according to the sound tradition?
A: Conducting a Mawlud Majlis in ‘all states’ is not allowed since inviting people for a desirable practice is abandoned. End of fatwa’’
Urdu transliteration:
‘‘Su’wal: In’iqad-e-Majlisey Milad bi-duwn Qiyam, ba-riwayat-e-Sahih, durust hai ya nahin?
Deobandi Controversy on Celebrating the Mawlid
A Study & Critique to Controversial Deobandi Stances on Celebrating the Mawlid in light of classical Mawlid works
Chapter 1.
1. Shaykh Rasheed Ahmad Gongohi says in his Fatawa Rasheediya, chapter on Halal and Haram (2:150) to the following question,
‘‘Q: Is it correct to conduct a Mawlud Majlis that is free of Qiyam (standing up at time of birth) and is celebrated according to the sound tradition?
A: Conducting a Mawlud Majlis in ‘all states’ is not allowed since inviting people for a desirable practice is abandoned. End of fatwa’’
Urdu transliteration:
‘‘Su’wal: In’iqad-e-Majlisey Milad bi-duwn Qiyam, ba-riwayat-e-Sahih, durust hai ya nahin?
Al-Jawab: In’iqad-e-Majilsey Mawluwd ‘har haal’ main na-ja’iz hai. Tada’iy amr-e-manduwb key wasitey mana` hai. Faqat’’
The Shaykh’s fatwa along with its reasoning is in sheer disregard of any kind of Mawlid gathering. The Shaykh’s reasoning (ta’lil) for the impermissibility of conducting a Mawlid gathering is that inviting people towards a desirable (Manduwb) practice in Islam is impermissible! This absurd blunder in the Shaykh’s reasoning is evident to any sane person.
According to this reasoning (ta`lil), the ruling that governs the permissibility or impermissibility of a gathering is observed by the existence of its cause and its absence. If the cause exists thus the gathering is impermissible.
The maxim is:
al-Hukmu yaduru ma` `illatihi wujuwdan wa `adman
Moreover, it’s surprising to see the Deobandis desert this point when stipulating the conditions for conducting a Mawlid gathering!
The Shaykh’s student and Khalifa of Haji Imdadullah Makki, Sayyid Hamza[1] condemns this view in his endorsement to Shah `Abd al-Haq Ilahabadi’s Mawlid book entitled Al-Durr al-Munazzam,
‘‘This gathering is a virtuous practice so why would not inviting to it be considered virtuous? Inviting towards such a gathering will be practicing according to the imports of these verses, ‘invite people to the way of your Lord’, ‘co-operate with one another in affairs of virtue and god-wariness’, (and the Hadith) ‘ the one who guides towards righteousness is akin to the one who practices upon it.’’[2]
2. On another occasion in Fatawa Rasheediya (3:94) Shaykh Rasheed answers a similar question,
‘‘Q: Is it allowed to take part in an `Urs gathering (commemoration day for the `awliya) in which ‘only’ the Qur’an is recited and sweet is shared?
A: It is not allowed to take part in any `Urs or Mawlud gathering and ‘no form’ of Urs and Mawlud is permissible. End of fatwa, And Allah knows best’’
Urdu Transliteration:
‘‘Su’wal: jis Urs main ‘sirf’ Qur’an sharif parha ja-wey auwr taqseem-e-shirini hu, shareek huwna ja’iz hai ya nahin?
Al-Jawab: kisi `Urs auwr Mawlud sharif main sharik huwna durust nahin, auwr ‘kuw’i-sa’ `Urs auwr Mawlud durust nahin. Faqat, wallahu a`lam.’’
The reader will realise that the question pertains to the `Urs gathering only, and the answer extends to stipulate the impermissibility of celebrating a Mawlid gathering, in the absolute proposition.
3. Shaykh Rasheed Ahmad Gongohi issues the following fatwa to the imposed question in Fatawa Rasheediya (2:155),
‘‘Q: How is it considered [in Islam] to attend a Mawlud gathering, in which authentic narrations are recited, ‘no reprehensible practices are contained’, and is free from fabricated and forged narrations?
A: It is impermissible ‘for other reasons’. End of fatwa.’’
Urdu transliteration:
‘‘Mas’alah: Mahfiley Milad, jis main riwayat-e-sahiha parhi jaweyn, ‘auwr laaf uw gazaf’ auwr riwayat-e-mawdhu`ah auwr kadhiba na huwn, sharik huna kaiysa hai?
Al-Jawab: na-ja’iz hai, ‘ba-sabab auwr wujuh kei’. Faqat’’
This fatwa categorically stipulates the impermissibility of a Mawlid gathering even if it is free of any kind of reprehensible act. The fatwa hence endorses the Wahabi heterodoxy against celebrating Mawlid.
According to this selected group of scholars from the Sub-continent, reprehensible issues that render conducting & attending a Mawlid gathering impermissible are,[3]
1. Fixing a date
2. Free-mixing between the opposite sexes
3. Wasteful spending
So what are the ‘other’ reasons for the impermissibility of attending a Mawlid Majlis even if it’s free from reprehensible acts? Well, ‘invitation’ was one of them, which was mentioned previously in the Shaykh’s own words. And the others are…? Shaykh Muhammad Ibn Adam may have some more knowledge to this.
4. On the contrary, Shaykh Rasheed Ahmad Gongohi’s student and Shaykh Abu al-Hasan Nadawi’s elder, Khaleel Ahmad Saharanpuri (Ambetwi) told the scholars of the Two Holy Sanctuaries in 1326h that even ‘‘mentioning of the dust which parts the Prophet’s sandal and the urine of his donkey which he mounted is not considered blameworthy and it is not a forbidden bid`ah according to the scholars of Deoband, let alone celebrating the Mawlid’’. Shaykh Khaleel Ambetwi told the aforementioned scholars that Deobandi scholars were in favour of Mawlid celebrations and not against them. [4]
Bear in mind that the very same Shaykh Khaleel opposed, in al-Muhannad, his own opinion on celebrating Mawlid gatherings in his Urdu work, ‘Baraheen-e-Qati’ah’ in which he compared the Mawlid gathering which consists of Qiyam to Kunhaya, a Hindu festival!
Bear in mind also that this Deobandi stance was only stipulated (in 1326h) after Shaykh Rasheed Ahmad Gongohi (d.1323h) passed away. Mawlana Rahmatullah Keerwani and Haji Imdadullah Muhajir Makki had passed away too, and the only elderly Indian scholar of this range remaining in Hijaz at that time was Shah `Abd al-Haq Ilahabadi (d.1333h), who endorsed Hussam al-Haramain in 1324h against Deobandi heterodoxy and authored Al-Durr al-Munazzam in support of Shaykh `Abd al-Samee`s ‘Al-Anwar al-Sati`ah’ on the desirability of celebrating Mawlid and performing Qiyam.[5]
5. Furthermore, Shaykh Hussain Ahmad Dandawi Madani supported the Muhannad’s defence of the Deobandis on the Mawlid, in his book ‘Al-Shihab al-Thaqib’ opposing Shaykh Gongohi’s several fatwas.
6. Shaykh Ashraf `Ali Thanawi says in Ifadhaat al-Yawmiya,
‘‘A person from Kanpur wrote a letter to me in which he asked: what was the ruling of celebrating `Eid Milad al-Nabiyy day? In its reply I wrote, was there anything similar to it in the best of times (khayr al-Qurun)? I wrote this because if I wrote it is bid`ah people worry by this word’’.[6]
Urdu Transliteration:
‘‘Aiyk shakhs ka Kanpur sey khat aaya tha. Iss mein daryafat kiya tha keh yawm-e-Eid Milad al-Nabiyy karna kaysa tha? Mein ney jawab mein likh diya keh Khayr al-Quruwn mein iski kuwyi nazir pa’i jaati hai? Yeh isliyey likha hai keh agar bid`at likh diya tuw lauwg bid`at sey ghabratey hain.’’
7. Shaykh Ashraf `Ali Thanawi says,
‘‘I spent a certain period of time opposing them in the Mawlid practice. When I went to Haj, Haji Sahib heard about the incidents (of him opposing the Mawlid) so he told me it was important to be calm. This is why I joined in at times. For a long time I continued celebrating Milad and performed Qiyam after which I realised that my first method was better, on which I remain until today, Alhamdulillah’’.[7]
8. Shaykh Ashraf `Ali Thanawi records the following incident in Ifadhaat al-Yawmiya,
‘‘Once, Hadhrat Rasheed Ahmad Gongohi Sahib was in the service of Hadhrat Haji Sahib (Imdadullah Faruqi) in Makka when someone invited Haji Sahib for a Mawlud gathering. Hadhrat (Haji Sahib) asked Mawlana (Gongohi): Mawlawi Sahib! Do you want to attend? Mawlana replied: No Hadhrat, I am not going there because I prevent people back in India (from attending the Mawlid). If I attend here, those people will say, he was attending (Mawlids) over there (in Makka).[8]
Urdu Transliteration:
‘‘Aiyk baar jab key Hazrat Mawlana Rasheed Ahmad Sahib Gongohi Hazrat Sahib ki khidmat mein ba-Muqam Makka Mu`azzama hazir they, Hazrat Haji Sahib key paas Mawlud Shareef ka bulawa aaya. Hazrat nein Mawlana sey pucha: Mawlawi Sahib chaluw gey? Mawlana ney farmaya: keh na Hazrat! Mein nahin jata, kuyuwn keh Hundustan mein luwguwn ku man` kiya karta huwn. Agar mein yahan shareek huwgaya tu wahan key luwg kahein gey keh wahan bhaley shareek huw gaey they. ’’
9. Shaykh Khaleel Ahmad admitted that he compared the Mawlid and Qiyam to the Hindu Kunhaya festival in Baraheen-e-Qati`ah. The explanation he gave to it in Al-Muhannad was this,
‘‘To consider during Qiyam that His noble soul is going to come from the realm of souls to the worldly realm, hence the people stand up, is also from their ridicules, since this Qiyam requires the actual noble birth and how can this birth take place? So, repeating Qiyam during the Noble birth is like the practice of the Indian Majus since they are doing exactly what they do during the ceremony of their god Kunhaya’s birth, or it is like the actions of the Rafidhis who repeat the martyrdom of the Ahl al-Bayt every year’’.
In short, the import here is that if one stands up during Qiyam with the intention that the Noble soul is going to come to the gathering, the Mawlid and Qiyam will be like the Hindu Kunhaya gathering.
The Shaykh’s reasoning that considering the attendance of the Prophet’s soul during Qiyam requires the occurrence of his noble birth and every time Muslims stand up in Qiyam this is entailed, is a categorical blunder since habitual birth is not the requirement of a soul coming back in to this world (`alam al-Khalq) as the souls are free from bodily limitations. You will realise this from Haji Imdadullah’s imminent statement.
The Shaykh was condemned for this opinion in four of Al-Muhannad’s endorsements and was castigated at large by the scholars of Makka and Madina in Taqdees al-Wakeel in 1307-8h for holding this view.[9]
Shaykh Ahmad bin Muhammad Khayr al-Shinqiti says in his endorsement to Al-Muhannad,
‘‘As for the coming of His soul, upon him be peace and blessings, in various times for elite men in the Ummah is not an impossible condition. And whosoever believes in this ought not be considered mistaken, since it is a possible thing as He is alive in His noble grave and does what he likes in the world with Allah’s permission. One’s belief should not be that he is the owner of all benefit and detriment since there is no true benefactor and who gives loss other than Allah. He Most Exalted says, ‘say I do not owe for myself any benefit or loss except that which Allah wills’ (A`raf: 188). As for the belief that He is born at time of Qiyam, it cannot be considered to be the view of a completely sane person. And as for the teacher’s statement: one [who believes the aforementioned during Qiyam] is mistaken and akin to the Majus’, it would have been better for him to say a statement more appropriate than this one’’.[10]
The Shaykh of Al-Azhar, Saleem al-Bishri says in his endorsement,
‘‘All praise is for Allah alone, and peace and blessings be upon the prophet after whom there is no prophet.
To Proceed: I came to know of this excellent epistle and found it based on sound beliefs. They are they beliefs of Ahl al-Sunnah wa al-Jama`ah except that disallowing standing at the time of mentioning His birth and slandering the one who performs Qiyam, comparing him to the Majus and Rawafidh is not appropriate since many Imams praised the mentioned Wuquf (Qiyam) with the intention of honouring and showing respect to the Prophet. This is a practice free of any reprehensibility. And Allah Knows best.
Endorsed by Shaykh Saleem Bishri, Sulayman al-Abd and Muhammad Ibraham al-Qayani- both teachers at Azhar’’[11]
Haji Imdadullah Muhajir Makki condemns this view in Shama’im-e-Imdadiya saying,
‘‘Our scholars cause a lot of quarrel on the Noble Mawlid issue. Yet however many scholars have upheld its permissibility. When there is a perspective of its permissibility then why are they so extreme? And imitating the Haramain is sufficient proof for us. Yet however, one should not, in Qiyam, have the belief that the Prophet is being born. If one considers that He may possibly attend the gathering, there is no harm in this since the realm of creation (`alam al-khalq) is restricted in time and place whereas the realm of the souls is free of this thus if He wants to come, its is not far from his blessed person to do so’’.[12]
Urdu Transliteration:
‘‘Hamarey ulama Mawlid Shareef mein buhut tanaza`ah kartey hain. Ta-ham Ulama jawaz ki taraf bhi ga’ey hain. Jab suwrat jawaz ki mawjud hai phir kyuwn aiysa tashaddud kartey hain. Auwr hamarey wasitey ittiba`-e-Haramain kafi hai. Albatta, waqt-e-Qiyam key I`tiqad-e-tawallud nah karna chahiyey. Agar ihtimal-e-tashreef awariy kiya jawey tu kuch muza’iqa nahin kayuwnkeh `alam-e-khalq muqayyad ba-zaman uw makan hai laiykin `alam-e-amar in duwnuw sey paak hai. Pas, qadam ranja farmana dhaat-e-babarakaat ka ba`eed nahin.’’
The aforementioned passage categorically suggests that some of Haji Imdadullah’s followers were in utter disagreement with the sound scholarly view on the Mawlid and Qiyam. And the rest of the passage clearly illustrates the Shaykh’s position.
In 1329h (three years after Al-Muhnnad came into print), the student of Shah `Abd al-Haq Muhajir Makki, Shaykh Kareemullah Muhajir Madani (a scholar from Madrasa Sawlatiyyah in Makka)[13] and Shaykh Ahmad Rampuri Muhajir Madani translated Khaleel Ahmad Saharanpuri’s fatwa from Baraheen-e-Qati’ah against celebrating the Mawlid that was endorsed by his Shaykh, Rasheed Ahmad Gongohi, and sent it to the most giant Hadith master in the world, Shaykh Badr al-Din Hassani in Damascus. The Shaykh told his student, the prestigious teacher of renowned scholars of Damascus, Shaykh Mahmud Rasheed al-`Attar, to pen a detailed refutation to it, which was published in the monthly magazine of Damascus ‘Al-Haqa’iq’ in Muharram 1330h. It was recently published in 1998 and republished again in Lahore by Ridha Foundation in June 2001. The refutation is called ‘Istihbab al-Qiyam `inda Dhikri Wiladatihi `Alaiyhi al-Salatu wa al-Salam’.
If it were permissible for me to question, why are there two opinions on the permissibility of the Mawlid among Deobandi scholars? If one of them is correct the other renders incorrect since it impossible for two opposites to unite in one issue at one time. The maxim is:
Ijtima` al-Dhiddayn muhal
This conflict or idhtirab among Deobandi views reflects on the state of the Deobandi general public, the majority of whom condemn Muslims for celebrating the Mawlid (as observed in the sub-continent and elsewhere) and a minority who are mild in the issue and blend in.
The Mawlid Conflict during Haji Imdadullah Muhajir Makki’s Era
Haji Imdadullah Faruqi was born in 1223h/1808-9 in the village of Natowta in Saharanpur, India. In 1857 he fought against the British in colonial India and migrated to the blessed land of Makka in 1276h/1859-60. The Shaykh was renowned for his knowledge of was a master of the Sufi Doctrine. Major scholars from Deoband such as Shaykh Ashraf `Ali Thanawi and Rasheed Ahmad Gongohi were some of his followers. Some of these scholars differed with him in various issues yet many of his staunch followers such as the Muhaddith of Kanpur Ahmad Hassan Kanpuri, the teacher of all sciences (Ustaaz al-Kull) Mawlana Lutfullah `Ali Garhi and Mawlana Hussain Ilahbadi, Sayyid Hamza, Shaykh `Abd al-Samee` Baydil, Shaykh Kareemullah Muhajir etc stuck close to the Shaykh’s positions. Haji Imdadullah passed away in the noble city of Makka in 1317h/1899-1900 and was buried next to his most dear colleague, the teacher of Makka, Haji Rahmatullah Muhajir Makki, in the Mu`alla graveyard, may Allah have mercy on them both.
Haji Imdadullah, in his treatise ‘Faisala-e-Haft Mas’la’, warned Deobandi scholars for spreading misgivings in the public on certain issues, one among them was their stance on the Mawlid, on which he made his stance very clear saying,
‘‘This faqir’s stance (lit. mashrab) is that I attend the Mawlid gathering and I consider it a means of achieving blessings hence I celebrate it every year. I experience pleasure and grace during Qiyam’’. [14]
Urdu Transliteration:
‘‘Mashrab Faqir ka yeh hai keh Mehfil-e-Mawlud mein shareek huwta huwn balkeh zaree`ah-e-barakat samajh kar har saal mun`aqid karta hun. Auwr Qiyam mein lutf auwr lazzat paata huwn.’’
In a letter to Shaykh Ashraf `Ali Thanawi, a Mureed of Haji Imdadullah says,
‘‘Didn’t the Mawlid gatherings of Haji sahib, those which he celebrated at his abode and those which he attended in India and in Makka, consist of inviting people (tada`i), using plentiful light, applying fragrance, setting up a seating place for the public and a high raised seat for the speaker, Qiyam during the specific time of mentioning the birth, and gathering all elite and lay people for the celebration? Yes of course it did!’’[15]
Urdu transliteration:
‘‘Kiya Hazrat Haji Sahib kei yahan ju mehfil-e-Milad Sharif huwti thi, ya jin Mahafil kei andar Hindustan main, ya Makka Mu`azzama main Hazrat Haji Sahib ku shirkat ka ittifaq huwa huwga, un Mahafil mein tada`i, kathrat-e-rushni, auwr isti`aml-e-khushbu uw ihtimam-e-faruwsh uw ja’iy nashist-e-dhakir ka buland uw mumtaz karna auwr Qiyam bi al-takhsis `inda dhikr al-Wiladat auwr ijtima` har khass uw `aam ka no huwta tha? Nahin, zarur huwta tha.’’
The Shaykh’s purpose behind penning ‘Faisila-e-Haft Mas`alah’ was to bring the scholarly dispute to a minimum in the subcontinent. Yet however the conflict remained in its form until it hit its peak. Shaykh Rasheed Ahmad Gongohi wrote a fatwa against the Mawlid celebration that was repeatedly published from Matba`ah Hashimi in Meerath, clearly stating that ‘‘it is impermissible to attend such gatherings and is sinful’’[16] to which Shaykh `Abd al-Samee` Baydil Rampuri (d.1318h/1901), a renowned Khalifa of Haji Imdadullah, penned a refutation entitled ‘Al-Anwar al-Sati`ah fi Ithbaat al-Muwlud wa al-Fatiha’ in which he gathered evidence for celebrating the Mawlid and on the permissibility of reciting Fatiha for the deceased over food and the consuming it.
Mawlana `Abd al-Samee` was shocked by this attack and clearly said in Al-Anwar al-Sati`ah, ‘‘the absurdity of words and ridiculousness of meaning in this passage (from the fatwa) puts doubt in my heart that these are not the words of Mawlawi Rasheed Ahmad Sahib’’. The reason for this, explains Mawlana Gulam Dastageer, is because his guide, Haji Imdadullah Sahib Muhjar Makki used to attend Mawlid gatherings and on his return to India used to recite his poetry in which he would call upon the Prophet and asked for help. So did Haji Imdadullah’s teacher, Shah `Abd al-Gani Sahib Muhajir Madani who gave the fatwa of permissibility on attending Mawlid gatherings in several books. Hence, the author of Al-Anwar al-Sati`ah collected several reliable reports of the teachers and Shaykhs of Mawlawi Rasheed Ahmad Sahib who were in favour of Mawlid celebrations to encounter his opposition’’.[17]
Al-Anwar al-Sati`ah received an endorsement from Imam Ahmad Ridha who had already penned his position on the permissibility of celebrating the Mawlid and Qiyam in his work entitled ‘Iqamat al-Qiyama Li-Ta`in al-Qiyam li-Naby Tihama’ in 1301h. Mawlana Haji Rahmatullah Keerwani, the author’s teacher, also endorsed Al-Anwar al-Sati`ah as did Shaykh Abu Muhammad `Abd al-Haq al-Dihalwi.[18]
In 1304h/1887, Shaykh Khaleel Ahmad Ambetwi and his teacher Shaykh Rasheed Ahmad Gongohi (d.1323h), who both belonged to Haji Imdadullah Makki’s Tariqa Chistiya Sabiriya, wrote a refutation to the abovementioned Al-Anwar al-Sati`ah by the name ‘Al-Baraheen al-Qati`ah `ala zilam al-Anwar al-Sat`iah’ in which they compared the Mawlid gathering to the Hindu Kunhaya festival, and stipulated several other unorthodox views.
Mawlana Gulam Dastageer says, ‘‘when this risala i.e. Al-Anwar al-Sati`ah, was published it caused much pain to Gongohi Sahib, his followers and students so they disparaged the author…so they wrote several articles in refutation of it and thought that they gave many proofs to refute it. Among those is the treatise by Mawlawi Khaleel Ahmad Ambetwi, a student of Gongohi Sahib, by the name ‘Baraheen-e-Qat`iah `ala al-Anwar al-Sat`iah’.’’[19]
After studying this book, Mawlana Gulam Dastageer Qusuri (d.1315h) a close and dear friend of Shaykh Khaleel Ahmad, travelled to Bahawalpur where Shaykh Khaleel taught, to discuss these issues with him and warn him of the uprising fitna. On 3rd Shawwal 1306h, Mawlana Gulam Dastageer along with Shaykh Sultan Mahmud Talheeri, Shaykh `Abd al-Rasheed, Shaykh `Umar Bakhsh, Shaykh Gulam Nabi, Shaykh Ilah Bakhsh resorted to formally debate Shaykh Khaleel and his supporters, they were Shaykh Mahmud al-Hassan Deobandi, Mawlawi Siddque Ahmad, Mawlawi Muhmmad Murad, Mawlawi `Abd al-Haq Qadhi Pur, Mawlawi Jam`iyyat `Ali from Bahawalpur on the various disturbing passages of Baraheen-e-Qati`ah. After a brutal defeat on the passages of his book ‘Baraheen’, the judge (hakam) the illustrious Shaykh Khawaja Gulam Fareed of Chachara Shareef, Shaykh of Bahawalpur’s governor, Muhammad Sadiq `Abbasi, stipulated that these Deobandi scholars possessed Wahabi beliefs and were not the scholars of Ahl al-Sunnah anymore, whereupon the governor of Bahawalpur ordered Shaykh Khaleel Ahmad Ambetwi to leave the city.[20]
Mawlana Gulam Dastageer Qusuri penned the debate in book form, mentioning the explanations of Shaykh Khaleel Ahmad in favour of Baraheen, and his refutations in exposition of the book’s aberrations and the correct Sunni Doctrine. He called the book ‘Taqdees al-Wakeel `an Tawheen al-Rasheed wa al-Khaleel’. The compiler took this account along with him to the Two Holy Sanctuaries in 1307h and translated much of it into Arabic on his journey their. In Makka, Mawlana Gulam Dastageer presented Baraheen-e-Qatiah to Haji Imdadullah Makki and Mawlana Rahmatullah bin Khaleel al-Rahman Keerwani and told them of the incident that took place with their students, the scholars of Deoband. These scholars were disheartened by what Deobandi scholars were up to back in India so Mawlana Rahmatullah wrote an eight-page endorsement to Taqdees al-Wakeel in which he strongly condemned Shaykh Rasheed Gongohi and supporters for their heretical propagation and their disparagement of Shaykh `Abd al-Samee`s Al-Anwar al-Sati`ah.
The first teacher of Madrasa Sawlatiyya, Shaykh Nur recited the Arabic text of Taqdees al-Wakeel and the second teacher of this Madrasa, Shaykh `Abd al-Subhan recited the full Urdu version of Taqdees al-Wakeel before Mawlana Rahmatullah Keerwani who dictated his endorsement to this Shaykh and stamped it with his personal stamp. Shaykh Nur and `Abd al-Subhan also endorsed Taqdees al-Wakeel.
Mawlana Rahmatullah Keerwani, founder of Madrasa Sawlatiyya, commences his endorsement with these words,
‘‘After Allah’s praise and praise of the Prophet (May Allah’s peace and blessings be upon him), Rahmatullah son of Khaleel al-Rahman, who seeks Allah most kind’s mercy and forgiveness for both, says, I have been hearing several negative things about Mawlawi Rasheed Sahib for much time now. I disliked what I heard and never valued it opining that he never said those statements. Until Mawlawi `Abd al-Samee` Sahib, who is connected to my as a student, did not come to Noble Makka, I used to warn him in my letters and when he came to Makka I often warned him with emphasis refraining him from dispute and telling him to consider the scholars of Madrasa Deoband as your elders but that poor man was impatient and would not consider what I would say. And how could he remain silent? Since I received continuously recurrent (mutawatir) reports concerning the scholars of Madrasa Deoband verbally and in writing and I had to say with complete grief, and considered silence unjust, that I used to think Mawlawi Rahseed is guided (Rasheed) but he has turned out to be other than that. From whichever perspective he came, he illustrated fanaticism in such a manner that his words and writing shocks the reader’’.
Shaykh Khaleel Ahmad says in Baraheen-e-Qati`ah[21],
‘‘This needy person asked a blind scholar who delivers a discourse in the Masjid of Makka about the Mawlud who said: it is and innovation and is unlawful. Hence the true scholars of Makka also consider it blameworthy’’.
Urdu Transliteration:
‘‘Is banda-e-aajiz nay ayk nabina `alim sey Masjid-e-Makka mein ba’d nimaz-a-Asr kei w`az karteyhain, haal-e-Mawlud pucha, tuw unhuwn nei farmaya: bid`at haram. Pas, wahan kei `Ulama-e-Haqqani is `amal kuw madhmum jantey hain.’’
Mawlana Rahmatullah comments on Shaykh Khaleel’s abovementioned proof taking,
‘‘He says that I asked a blind scholar about celebrating the Mawlid who told me that it is an innovation and is haram. Surely this scholar is Mawlawi Muhammad Ansari Saharanpuri, whose name he didn’t mention through taqiya because every child and elderly person in Makka considers him a bad person! Or probably took it from someone who is blind in his intellect and eyes. Subhanallah…He took the word of a blind person as proof who in reality is also blind in his intellect’’[22]
The endorsement is dated 15th Dhu al-Qa`da 1307h and stamped with the Shaykh’s personal stamp.
The Mureed of Shaykh Shah `Abd al-Haq Ilahabadi Muhajir Madani, al-Hafiz Abdullah Sindi al-Mutaari also endorsed Taqdees al-Wakeel, in six pages, asking Shaykh Khaleel Ahmad Ambetwi to retract from his positions in Baraheen-e-Qati`ah.[23]
Shaykh Imam al-Din Ahmad, a khalifa and student of Shah `Abd al-Haq Muhajir Makki endorsed this book in Arabic in 2 pages.[24] He requested the scholars of Deoband to retract from their stances in Baraheen and vouched for the authenticity of the Arabic translations that were presented to the Arab scholars.
Haji Imdadullah Muhajir Makki invited Mawlana Gulam Dastageer Qusuri twice to his abode in Makka for a meal. They discussed various issues pertaining to the current conflict to which Haji Imdadullah requested Mawlana Gulam Dastageer to summarise the Sunni view on the seven disagreed upon issues in Baraheen-e-Qati`ah without mentioning anyone’s name, whereupon Mawlana did so and penned a three-page article.
On the issue of Mawlid, Mawlana Gulam Dastageer Qusuri wrote,
‘‘To compare the regular Mawlid gathering celebrated in the Arab and non-Arab world, to the birth of Kunhaya and to call it an innovation and unlawful, and to consider its Qiyam which is done out of respect and honour for the noble dhikr and is praiseworthy among the scholars, unlawful and even more call it shirk and disbelief…are extremely ugly statements. To utter such hideous statements about practices those have been passed on for many years through the elite men in Islam that are free of reprehensible acts, are not done with the intention of comparison to non-Muslims (tashabuh), and have a legal basis, is extremely inappropriate, may Allah most High grant the virtue of respect’’. [25]
Haji Imdadullah sent this document to Shah `Abd al-Haq Ilahabadi Muhajir Makki who endorsed it, as well as Haji Imdadullah Faruqi Makki himself who wrote the following statement and stamped it in a gathering of scholars and mureeds, in the month of Rabi` al-Awwal 1308h,
‘‘The abovementioned document is correct and is according to my (lit. faqir’s) belief’’.[26]
Shaykh al-Islam, Haji Anwarullah Faruqi from Hayderabad Dekkan also endorsed it.[27]
A Khalifa of Haji Imdadullah and early student of Shaykh Rasheed Ahmad Gongohi, Sayyid Hamza Naqawi Makki also endorsed it saying,
‘‘The beliefs mentioned in this answer are penned in the books of Sunni doctrine, and Allah knows best’’.[28]
The following scholars from Madrasa Sawlatiyya, Shaykh Abu Mu`azzam Sayyid A`zam Hussain, Shaykh `Asmat `Ali and Shaykh Muhammad Sa`eed Mutee`, called upon the scholars of Deoband to retract from their stances and make tawbah for the sake of their teachers, Mawlana Haji Rahmatullah Keerwani and Haji Imdadullah Faruqi. [29]
Baraheen-e-Qati`ah was refuted once again in the Two Holy Sanctuaries in 1324h when it was hit with a massive blow by Imam Ahmad Ridha Khan during his visit to Makka for Haj in 1324h/1905. The Shaykh refuted Baraheen’s stance on the Noble Prophet’s knowledge of the unseen and re-endorsed Taqdees al-Wakeel’s endorsements after 16years from their dates of composition in his unsurpassed Al-Dawlah al-Makkiyya.[30]
Imam Ahmad Ridha condemned the author of Baraheen, Shaykh Khaleel and his teacher Shaykh Rasheed Gongohi for comparing Mawlid gatherings to the Hindu Kunhaya in section five of Al-Dawlah al-Makkiyya and quoted the statements of the scholars of Haramain from Taqdees al-Wakeel.[31]
Among the scholars of the sub-continent who resided in the Two Holy Sanctuaries in 1324h who endorsed Al-Dawlah al-Makkiyya was, Sayyid `Ali Ahmad Hindi Rampuri Muhajir Madani, Shaykh Kareemullah Muhajir Madani (both of them were students of Shah `Abd al-Haq Muhajir Madani d. 1333h), Sayyid Muhammad Uthman Qadiri Haydarabadi and Shah `Abd al-Haq Ilahabadi.[32]
Bear in mind also that Sayyid Khaleel bin Isma`il Makki, librarian of the Mekkan library was a student of Haji Imdadullah Faruqi. Sayyid Khaleel was among the leading scholars of Makka who supported Imam Ahmad Ridha in his encounter against the Baraheen Fitna.[33]
The Arab scholars who endorsed Taqdees al-Wakeel against Baraheen-e-Qati`ah are:
. Muhammad Salih al-Kamal Makki, Hanafi Mufti (on 3rd Dhu al-Hijja 1307h)
He endorsed Al-Dawlah too, p147.
. Muhammad Sa`eed Babusayl Makki, Shafi’I Mufti and Shaykh al-`Ulama
He endorsed Al-Dawlah too, p142.
. Muhammad `Abid Hussain Makki, Maliki Mufti
He endorsed Al-Dawlah too, p145.
. Mufti Khalf bin Ibrahim Makki, Hanbali Mufti
. `Uthman bin `Abd al-Salam Dagistani Madani, Hanafi Mufti
He endorsed Al-Dawlah too, p168.
. Muhammad `Ali bin Zahir al-Watari (on 5th Muharram 1309h)
In total, ‘Taqdees al-Wakeel `an Tawheen al-Rasheed wa al-Khaleel’ received 19 endorsements and 77 scholars from the Arab world endorsed Al-Dawlah al-Makkiyya against the fitna of Baraheen and its authors. Some of its late endorsers are listed below. (Keep in mind that Al-Dawlah al-Makkiya was authored in Dhu al-Hijja 1324h).
Sayyid Muhammad Taaj al-Din Hassani (d.1362/1943), son of Shaykh Badr al-Din Hassani endorsed Al-Dawlah al-Makkiyyah on 9th Rabi al-Thani, 1331h (1913) in Madina.
Shaykh Mahmud Rasheed al-`Attar (d.1364h), one of the most famous students of Shaykh Badr al-Din Hassani who adhered to him for forty years, also a student of the likes of Shaykh `Abd al-Rahman Bahrawi, Shaykh al-Azhar Saleem, Shaykh Ahmad Abu Khutwah, Shaykh Muhammad Ashmauwni and other.
Among his students are Shaykh Abu al-Khayr al-Meednai (d.1961h/1380), Shaykh Taaj al-Din son of Shaykh Badr al-Din Hassani (d.1362h/1943), Shaykh Abd al-Wahhab Dabs wa Zayt (d.1969), Shaykh Muhammad Sa’eed Burhani (author of various books, among them aare his annotations on the popular Hanafi Figh manual, Al-Hadiyat al-`Alaiyyah) Shaykh `Abd al-Fattah `Abu Ghuddah (d.1417h/1997) and others. He authored a refutation against Shaykh Khaleel Ahmad and Shaykh Rasheed Gongohi’s fatwa against the Mawlid celebration in Al-Baraheen al-Qat’iah, calling it ‘Istihbab al-Qiyam `inda dhikri wiladatihi Alaiyhi al-Salatu wa al-Salam’.
Shaykh Muhammad Yahya Maktabi Zummayta al-Dimashqi (d.1378h/1958), the most assiduous student of Shaykh Badr al-Din Hassani who accompanied him for more than sixty years, endorsed Al-Dawlah al-Makkiyyah on 22nd Safr 1337h, in his Maktabah Dar al-Hadith, Damascus.
Shaykh Muhamamd bin `Ali Effendi al-Hakeem Dimashqi endorsed Al-Dawlah al-Makkiyyah on
He pursued the traditional sciences from his Shuyukh, among them were Shaykh Badr al-Din Hassani (d.1354/1935), Shaykh Tahir al-Jaza’iri, and Shaykh Muhammad Tayyib (d. 1345/1924).
Shaykh Muhamamd `Arif bin Muhyyidin bin Ahmad, better known as Al-Mahmalji (d.1335h/1916) endorsed Al-Dawlah al-Makkiyyah in Ramadhan 1329h/1910. He was also a student of Shaykh Badr al-Din Hassani.
The illustrious Sayyid and Alim of Makka, teacher at the Haram, Muhammad bin Sayyid Wasi` al-Husaiyni al-Idrisi endorsed Al-Dawlah in Jamadi al-Thaniyah 1330h, in Madina.
Shaykh Abdullah bin Sadaqah bin Zaini Duhlan Shafi’I Makki endorsed Al-Dawlah on Monday 10th Rajab 1328h.
Sayyid Isma’el bin Kahleel, Librarian of the Mekkan Library endorsed Al-Dawlah al-Makkiyyah in 1328h.
Shaykh Ali bin Ali al-Rahmani, teacher at the Prophet’s Masjid endorsed Al-Dawlah in 1331h.
Shaykh Yaseen bin Sa’eed, teacher of traditional sciences in the Prophet’s Masjid endorsed Al-Dawlah in the end of Ramadhan 1329h.
Shaykh Muhamamd Ya’qub bin Rajab, teacher of the Prophet’s Masjid, endorsed Al-Dawlah al-Makkiyyah on 5th Dhu al-Qa`dah 132h
Mufti Muhammad `Ata al-Kasm Hanafi Dimashqi, student of the most prominent scholars of his era the likes of Shaykh `Abd al-Ghani Meedani Hanafi (author of Sharh `Aqeedah Tahawiyyah and commentary on Quduri ‘Al-Lubab’ etc), Shaykh Abdullah Sukkari, Shaykh Ahmad Halabi and Shaykh Ahmad Tantawi, and Shaykh Saleem `Attar Dimashqi endorsed Al-Dawlah al-Makkiyyah in Rabi al-Thani 1333h, in Madina.
Among the Shaykh’s students were the likes of Shaykh `Abd al-Wahhab Dabs Wa Zaiyt Dimashqi (d.1969), Shaykh Abu al-Khayr Meedani, Shaykh Sa’eed al-Burhani (author of Al-Ta’leeqat al-Mardhiyyah ala al-Hadyat al-`Ala`iyyah) and other prestigious scholars of the era.
Shaykh Muhammad bin Ahmad Ramadhan Shami al-Madani Shadhili (d. after 1340/1921), a scholar in Madina who was renowned for his mastery in Arabic Linguistics and author various books, such as Safwat al-Adab, Musamarat al-Adeeb, Munajaat al-Habeeb, She’ri Diwan and others, endorsed Al-Dawlah in 1331h.
Shaykh Muhamamd Sa`eed al-Qasimi al-Dimashqi (d.1335h or 1337h) endorsed Al-Dawlah on 2nd Ramadhan 1329h.
Shaykh Hussain bin Muhammad bin `Ali endorsed Al-Dawlah in Safr, 1332h.
Shaykh Muhammad Sibgatullah al-Midraas endorsed Al-Dawlah on 15th Rabi al-`Awwal 1331h.
Shaykh Muhamamd Karimullah Muhajir Madani endorsed Al-Dawlah on 22nd Jamadi al-Ukhra 1329h.
Shaykh Ahmad bin Muhammad bin Muhammad Khayr al-Sinari al-Abbasi al-Madani endorsed Al-Dawlah on 25th Jamadiy al-Uwla 1330h.
Shaykh Mustafa al-Tazi bin Gazuz al-Tunisi al-Khalwati al-Maliki, teacher at the Prophet’s Masjid, endorsed Al-Dawlah on 15th Sh`aban 1330h.
Shaykh Abd al-Qadir binMuhammad bin Abd al-Qadir al-Tunisi al-Husaiyni endorsed Al-Dawlah on 29th Rabi al-Akhir in 1329h.
Shaykh Gulam Burhan al-Din ibn al-Sayyid Nur al-Hassan Madani endorsed it on 3rd Jamadi al-Uwla 1329h
Shaykh Sayyid Yusuf `Ata, teacher in the Prophet’s Masjid endorsed it on 17th Rajab 1332h.
Shah `Abd al-Haq Ilahabadi Makki
Shah `Abdul Haq Ilahabadi Muhajir Madani (d.1333h), a dear friend of Haji Imdadullah who resided in the Two Holy Sanctuaries, authored ‘Al-Durr al-Munazzam fi Mawlid al-Nabiy al-A`zam’ in support of ‘Al-Anwar al-Sati`ah’ on the desirability of celebrating Mawlid gatherings and performing Qiyam.
The following scholars endorsed Al-Durr al-Munazzam,
. Mawlana Haji Rahmatullah Keerwani
. The Mureed of Haji Imdadullah Muhajir Makki, Sayyid Hamza Naqawi Dihalwi who studied under Shaykh Rasheed Ahmad Gongohi for some time
. Mawlana `Abd al-Samee`, Khalifa of Haji Imdadullah Makki and author of Al-Anwar al-Sat`iah
. Mawlawi `Abdullah, Shaykh Qasim Natotwi’s son in law
Mawlana Rahmatullah Keerwani Makki[34]
The Shaykh was born in District Muzaffar Nagar, in a town called ‘Keerana’ in 1817. He died at the age of 75 on 24th Ramadhan 1308h/2nd May 1891. He took the traditional sciences from the prominent scholars of his era in the subcontinent and began his scholarly career debating Christian Missionaries in Urdu and Arabic. Among his renowned debates was with Bishop C.G. Fender in Istanbul, a major Christian scholar who spoke fluent Arabic and Persian and travelled to many countries challenging Muslim scholars to either debate him or accept the Christian faith. The latter faced a brutal defeat by Mawlana Rahmatullah, and penned his oath that he will never discuss such issues again. Mawlana Rahmatullah Keerwani thus authored the acclaimed ‘Izhar al-Haq’ in Arabic on the discrepancies of the Christian beliefs.
The Shaykh was the first Indian scholar to establish a Madarasa in Makka by the name Sawlatiya. He was highly esteemed by Imam Ahmad bin Zayni Duhlan Shafi’i and was given the post to teach Hadith in light of the Hanafi fiqh in Makka.
A Student of Shah `Abd al-Haq Muhajir Ilahabadi, `Abdullah al-Sindi Makki said, ‘‘The Sultan of Rome, may Allah guide him and us to what he pleases, called Hadhrat Mawlana and our chief, Mawlawi Rahmatullah Sahib, may Allah bless the Muslims with his long-living, by the advice of Shaykh al-Islam and the Mufti of all men, the most learned among those scholars who deepened their knowledge in the fundamentals and branches, the most noble scholar in the God-wary scholars, source of excellence and certitude, `Uryani Zaadah Ahmad As`ad Effendi, may Allah prolong his excellencies, ‘‘Pillar of the Two Noble Sanctuaries’’ and the Sultan also gave the titles ‘‘the greatest Qadhi among Muslim jurists, the most prominent guardian among the men of Tawhid, the source of excellence and yaqin, one who raised the flags of Shari`ah and Deen, and heir of the Prophetic knowledge’’.[35]
Shaykh Abu Mu`azzam Sayyid A`zam Hussain, Shaykh `Asmat Ali and Muhammad Sa`eed Mutee` (teachers at Madrasa Sawlatiya) referred to Mawlana Rahmatullah Keerwani in their endorsements with the title, ‘‘the pillar of the Two Holy Sanctuaries’’ (Paya-e-Haramain Sharifayn).[36]
Shaykh Khaleel Ahmad Ambetwi Saharanpuri and Shaykh Rasheed Ahmad Gongohi praised him lavishly in ‘Baraheen-e-Qati`ah’.
Chapter2.
The Pre-requisites of Conducting a Mawlid[37]
We observed the view of Shaykh Rasheed Ahmad Gongohi, who based his fatwa on the impermissibility of conducting a Mawlid on inviting towards a desirable act. This, categorically, suggests the impermissibly of conducting a Mawlid in all states, as it was reported in his own words. Nevertheless, Deobandi scholars later opined that the Mawlid is permissible if conducted with certain conditions.
However, I have gathered much information on the absurdity of some of these conditions that are endorsed as the prominent view of the Deobandi scholars.
Condition 1. One must not ‘invite’ people to attend a Mawlid gathering. This condition is illogical as mentioned previously. Sadly, the Deobandis don’t press on this one any more. It is disregarded in their works; see Al-Muhannad that does not mention it, and also Shaykh Muhammad Ibn Adam’s Mawlid article on Sunnipath who turns a blind eye to his elder’s fatwa.
Condition 2. One must not fix a date. This point remains in a mist and I will clarify its true import shortly.
Condition 3. Men and women must not free-mix. There is no disagreement on this condition.
Condition 4. Wasteful spending. I will elaborate on this condition imminently.
Deobandi Assertion 5. The Mawlid must not be called `Eid. I will shed light on how this point is misused and presented in a negative way.
Fasl 1
A Study to Fixing a Date
If fixing a date and time to all Islamic practices renders the nature of the practice impermissible then all Deobandi Seerah conferences, Hadith lectures and Religious Functions render impermissible since they are fixed to a date and time. Likewise all Mawlid gatherings, as observed in the west and elsewhere, are usually fixed to a date and time. It is illogical to believe that people will coincidently gather to celebrate a Mawlid and that is how it should be done.
So what does fixing a date mean? Is there any permissible form of this?
By Allah’s aid, let me explain.
The maxim is: Fixing a date and time to a practice, with the intention that it must only be commenced within that date and time is impermissible unless it is fixed by the Shari`ah itself.
For example, to conduct a Salawat gathering on a fixed date with the intention that it can only be conducted on that date otherwise the Salawat will not be sent to Our beloved Prophet (May Allah’s peace and blessings be upon him) and we will not be rewarded is a ridiculous practice. Likewise, to conduct a Mawlid with the intention that it is incorrect to conduct it on another date and that that is the only fixed time and date prescribed for it in the Shari’ah, is also an erroneous view. The reason for this is because the Shari`ah has not fixed any date for these practices and one will be acting like the Lawmaker (Shari`) and this is a sinful practice.
This nature of Fixing a date and time for a Mawlid is blameworthy in Islam.
Imam Mulla `Ali Qari says,
‘‘We do not say that celebrating the Mawlid is fixed to one specific night and whosoever upholds that it is fixed by the Shari`ah is an innovator since His (May Allah’s peace and blessings be upon him) remembrance, and connection with Him is required at all times. Yet, however, the Month in which He was born has strong precedence over the others’’. [38]
The last sentence yet denotes the significance of celebrating Mawlid in the month of Rabi` al-Awwal, even though it can and should be celebrated in other months too.
However, if the dates fixed for a Mawlid gathering are not with this intention, as they pre-dominantly are not, since we observe Sunni Masjids celebrating the Mawlid throughout the Month of Rabi` al-Awwal and throughout the year and not only on the 12th of Rabi` al-Awwal, it is permissible for local mosques to fix a date and time according to the maslahah (consideration of public interest) of the local community to a date which suites them best. This kind of fixing a date is not only prescribed in Sunni Brelvi gatherings but also in Deobandi Seerah conferences and Religious functions etc. An example of this out side the Shari`ah is fixing a date and time to see the doctor or visiting the dentist etc. This time fixing is based on one’s personal maslahah (interest).
On the contrary, there are certain practices that are qualified and restricted to certain times and dates by the Divine Law (Shari`ah) itself and they must be practiced within the time limits such as Salah, Hajj and fasting during the month of Ramadhan. Man cannot change them nor include any other practices to them through his will.
Therefore, we learn that there are two kinds of fixing dates.
1- The dates fixed by the Shari`ah itself, (Ta`yeen Shari`).
2- Fixing a date based on maslahah (public interest) and custom (Ta`yeen `Urfi)
This categorising is logical and makes sense to any sane person. Hold fast on to this exposition so you do not slip in this issue.
Hence, fixing a date and time for a Mawlid in the correct manner, as done throughout the Muslim masses in the Muslim world is sound and this practice is not blameworthy.
Not only contemporary Sunnis celebrate the Mawlid in Rabi` al-Awwal and specifically on the 12th of Rabi` al-Awwal but the former masses of Muslim generations also celebrated throughout the month of Rabi` al-Awwal for its significance and esteem over all other months. Below are some examples on the permissibly of fixing a date to a Mawlid gathering.
1. The Mawlid conducted by the renowned king, Malik Muzaffar who was lavishly praised for his Mawlid practice by the scholars such as Ibn Kathir in al-Bidaya wa al-Nihaya, Imam Dhahabi in his Siyar, Imam Jalal al-Din Suyuti in Husn al-Maqsid, Sibt Ibn al-Jawzi in Mir`at al-Zaman etc, celebrated the Mawlid on a fixed date which continued for several days during Rabi` al-Awwal. Major luminaries and pious men gathered in it to rejoice.
2. Sheikh Jamal al-Din Muhammad bin Jarrillah bin Zuhaiyrah states,
‘‘It was a custom in Makka that the Shafi`i Jurist allowed the citation of the Prophet’s birth place (May Allah’s peace and blessing be upon him), on the 12th of Rabi` al-Awwal after Maghrib prayer, thus, all other three jurists, prominent scholars and learned men along with the huge crowds gathered with lanterns and lights…And I am not aware of the first person who began this practice even after asking my contemporary historians’’. [39]
3. Sheikh Qutb al-Din al-Hanafi states,
‘‘Major fuqaha and prominent scholars, along with the four jurists of Makka, used to gather on the 12th of Rabi` al-Awwal after Maghrib prayer for the annual Mawlid ceremony. They held lots of candles, torches and lights and marched from the Haram to ‘suwq al-layl’ where the Prophet (May Allah send abundant peace on him) was born. The public crowd gathered at the house and one of the scholars would deliver a speech and make the closing du`a’’.[40]
4. The commentator of Sahih Bukhari, Imam Qastallani says,
‘‘The people of Islam always celebrate the month of His birth (May Allah’s peace and blessings be upon him) by preparing feasts, giving various sadaqah in its nights, express their joy, increase in doing virtuous acts, and recite the Noble Mawlid to receive plentiful blessings. It is observed that the Mawlid is followed with abundant blessings by Allah’s enormous grace and that the year passes safely for the people…’’ [41]
Shaykh `Abd al-Haq al-Dihalwi said the same in ‘Ma Thabata bi al-Sunnah’, p102.
5. The teacher of Imam al-Nawawi, Ustaaz Abu Shaama is recorded to say,
‘‘Among the best innovations in our times is the blessed Mawlid which is celebrated annually, in the city of Irbil[42], in the month of Rabi` al-Awwal on the day of the noble birth, in which people give sadaqah, display joy, beauty, and decoration, all of which is done out of love for Allah’s messenger, may Allah’s peace and blessings be upon him, and this also shows kind conduct towards the poor’’. [43]
6. The Late Hanafi Jurist, Sayyid Ibn `Abideen Shaami states,
‘‘Whoever is truthful and sincere in his love should rejoice in the month of the Prophet’s Mawlid (may Allah’s peace and blessings be upon him) and should perform a gathering on His birth in which the events that took place during the birth ought to be mentioned from sound Hadith narrations. By Allah’s grace, there is hope for such a person to enter the stations of pious men through the intercession of Allah’s Messenger. Whosever’s body is filled with His love will, by Allah’s will, never decay in the earth’’.[44]
7. Shaykh Ibn Hajar Makki was asked about celebrating the Mawlid to which he replied,
‘‘A clear proof for its permissibility opened up to me that is, the Asl of this practice is the Hadith of Bukhari and Muslim who narrate that when the Prophet (may Allah’s peace and blessings be upon him) came to Madina, He saw the Jews fasting on `Ashurah day. They were questioned about this whereupon they told that this was the day when Allah drowned Fir`auwn and gave triumph to Musa. So we fast today to express our gratitude to our lord. It is understood from this hadith that whenever the specific day in which Allah bestowed his favour or removed affliction comes, one should thank Allah for it…and what favour is greater than Allah’s Messenger?’’[45]
8. The founder of Madrasa Sawlatiyya in Makka and teacher of major Imams in his era, Shaykh Rahmatullah Keerwani Muhajir Makki says,
‘‘There is no harm in conducting a Mawlid gathering after which food or sweet is served among the people as long as it is free of reprehensible acts such as using a flute and singing along with it and exaggerated (Urdu. ‘beyhuda’) lighting, as long as it is according to authentic narrations and consists of mentioning the miracles and birth events of Hadhrat, May Allah’s peace and blessing be upon him. Rather, it is fardh kifaya (a communal obligation), in our times to conduct such Mawlid gatherings according to the conditions I have mentioned, since Christian missionaries are widely spread throughout the land and they criticise Hadhrat, May Allah’s peace and blessing be upon him and His Deen. I advise (Nasihah) my Muslim brethren that they should not stop from conducting such majalis. There is no harm in fixing a date as long as the concept behind it is not that ‘the Mawlid is not allowed on another date’ since it’s permissibly is well established. And Qiyam (standing up) during the mention of the Birth is considered permissible among the pious scholars, Mutakallimeen, pure Sufiya and hadith masters for the last six hundred years…’’[46]
9. Mawlana `Abd al-Hay al-Lakhnawi states,
‘‘When the Mawlid gathering is celebrated in the desirable manner, it is virtuous. When the people of the Two Holy Sanctuaries, Basra, Syro-Palestine, Yemen and from other countries sight the moon of Rabi` al-Awwal they express their joy, celebrate the Mawlid, spend time in virtuous practices such as reciting the Qur’an and pay heed to listening to the Mawlid. In these countries, the Mawlid is also celebrated outside of Rabi` al-Awwal. And one should not have this belief that if the Blessed Mawlid is conducting in Rabi` al-Awwal it is virtuous other wise there is no reward’’. [47]
10. Imam Jamal al-Din al-Kattani says,
‘‘The birthday of Allah’s messenger, May Allah’s peace and blessings be upon him, is highly honourable, esteemed, reverenced and noble. His existence is the beginning of all success for the one who follows him and whosoever prepared for this day and expressed his joy for the Prophet’s birth, will be saved from the torture of hellfire. So one should express their joy on this day and spend as much as his can afford’’. [48]
11. Mufti `Inayat Ahmad Kakurwi says,
‘‘The custom of the Two Holy Sanctuaries and in other parts of the Muslim world is to celebrate the noble Mawlid in Rabi` al-Awwal. They gather people, recite the Mawlid and salawat, and usually serve food or sweet to the public. Hence, this practice contains enormous blessings and is a means of increasing one’s Love of Allah’s messenger, May Allah’s peace and blessings be upon him. In Madina Munawwara, the Mawlid is celebrated in the noble Mosque and in Makka Mu`azzama it is celebrated at the birth place’’.[49]
12. Shaykh Ibn al-Haj says concerning the 12th Rabi` al-Awwal,
‘‘It becomes necessary that one increases acts of worship and piety to pay gratitude to the Master Allah on Monday the 12th of Rabi`al-Awwal for the all of these benevolent bounties he bestowed upon us and the greatest of them all is the Birth of Musatafa, the chosen One’’. [50]
All of the abovementioned quotes are clear in their import stating not only the permissibility but the desirability to fix a date to the Prophet’s Mawlid gathering, during Rabi` al-Awwal and specifically on the 12th night for its excellence over other nights.
Sufficient for the Muslims who fix dates to the Mawlid is the practice of the people of the Two Holy Sanctuaries. Sayyidi Haji Imdadullah Muhajir Makki said,
‘‘The noble Mawlid is celebrated by the entire public of the Two Holy Sanctuaries. This alone is adequate proof for us’’.[51]
Shah `Abd al-Haq Ilahabad Muhajir Makki, in his book ‘Al-Durr al-Munazzam fi Hukmi `Amali Mawlid al-Nabiyy al-A`zam’, brings much proof on the desirability of fixing a date for Mawlid celebrations whilst refuting the view that it is not allowed. Shaykh Gongohi’s student and Haji Imdadullah’s Khalifa, Sayyid Hamza, considers fixing a date an excellent practice.[52] Likewise Mawlana Haji Rahmatullah Keerwani and other endorsers of this book support this position.[53]
Walhamdulillah.
Fasl2
Wasteful Spending
Muslims, all over the world, spend their time, efforts and wealth to hold beautiful Mawlid gatherings to exhibit their gratitude to Allah Most High and show reverence to the Beloved Messenger, may Allah’s peace and blessing be upon him verbally, physically and materialistically. Expressing Joy in all forms is recommended as obvious from the Scholarly statements.
According to the sound explanation to wasteful spending, wealth spent in this good cause is not considered blameworthy since its purpose is to express joy and happiness on the Birth of Sayyiduna Rasulullah, may Allah send abundant peace and blessings upon him.
The absolute Muhaqiq, Ibn al-Hummam says, ‘‘whatever is more respectful and shows more esteem is considered praiseworthy’’. [54]
Fatawa Hindiya (also known as Fatawa Alamgeeriya) and Mansak Mutawassit stipulate this maxim too.[55]
It is on this basis that the scholars said,
‘‘There is no virtue in wasteful spending and spending in acts of virtue is not considered wasteful’’(proverbial).[56]
1. Imam Mulla `Ali Qari, whilst stating the tenth proof for the desirability of celebrating the Mawlid says,
‘‘A Mawlid gathering in which joy is expressed, and consists of feeding the Muslim public and praising Him (May Allah’s peace and blessing be upon him), is a way of showing esteem and honour to Him, and honouring Him (May Allah’s peace and blessing be upon him) is required by the Shari`ah’’.[57]
2. The teacher of Imam al-Nawawi, Ustaaz Abu Shaama states,
‘‘Among the best innovations of our times is the blessed Mawlid which is celebrated annually, in the city of Irbil[58], in the month of Rabi` al-Awwal on the day of the noble birth, in which people give sadaqah, display joy, beauty, and decoration, all of which is done out of love for Allah’s messenger, may Allah’s peace and blessings be upon him, and this also shows kind conduct towards the poor’’[59]
4. Hafiz al-Sakhawi says,
‘‘The people of Islam in all parts and major cities of the world always celebrate in the month of His birth, May Allah’s peace and blessing be upon him, by preparing feasts, giving various Sadaqahs in its nights and expressing their happiness…’’[60]
5. Imam Jalal al-Din al-Suyuti says,
‘‘My opinion on the Mawlid is that it is from the praiseworthy innovations for which one will be rewarded since the public gather, recite what they can easily from the Qur’an, the Prophet’s seerah and birth events are mentioned and a feast is served, and this shows honour to the Prophet’s excellence, and is a form of displaying happiness and gratitude for his noble birth’’. [61]
In a previous quote, Imam Jamal al-Din al-Kattani says,
‘‘One should express their joy on this day and spend as much as his can afford’’.[62]
Hence, spending on a Mawlid celebration is based on how much one can afford. If it be a large amount then one should spend it in preparations and also give charity in this month, and if one posses little, he should do whatever he can manage to do even if it be as little as preparing chickpeas in happiness of the Beloved’s birthday!
The father of Shah `Abd al-`Aziz al-Dihalwi, Shaykh `Abd al-Rahim al-Dihalwi (a family of traditional Islamic sciences’ masters in India) mentions his annual practice,
‘‘I used to prepare food during the days of the Prophets’ Mawlid, May Allah’s peace and blessings be upon him, and once in many years, I was not able to prepare anything other than mashed chickpeas so I did and distributed it in the people for which I saw Him smiling in happiness, May Allah’s peace and blessings be upon him, and before him were chickpeas’’. [63]
Shaykh `Abd al-Haq Muhaddith al-Dihalwi says,
‘‘The people of Islam always celebrate the month of His birth, May Allah’s peace and blessings be upon him, in which they prepare feasts, give various charities during its nights, express their joy, and recite His Mawlid’’. [64]
I mentioned the Mawlid gathering prepared by the highly praised Malik Muzaffar earlier. He was a king who spent in large amounts to celebrate the Mawlid. Imam Ibn Kathir and others mentioned that he spent 300,000 Dinars in the annual Mawlid preparations and 100,000 on his guesthouse. He prepared somewhat 10, 00o chicken meals, 30, 000 sweet dishes and 100,000 buttered bread for the people. It was a gathering that was attended by the major scholars of his era and was praised by Ibn Kathir, Imam Dhahabi, Imam Suyuti and others. Yet none among the scholars disparaged him for his excessive spending since it was for a good cause. If this excessive expenditure were a blameworthy act, the scholars certainly would not have honoured him. Imam al-Dhahabi, in his Siyar, clearly mentioned that the King was acclaimed for eradicating reprehensible practices under his rule!
Imam Naseer al-Din Ibn al-Tabbakh says,
‘‘When one spends his wealth on the 12th night, gathers the people to feed them with lawful food, and narrates to them reports which will remind them of the hereafter, he will be rewarded on his good intention if it is done out of expressing joy on the His Mawlid, May Allah’s peace and blessings be upon him’’. [65]
This ‘wasteful spending’ question was put forward to Imam Ahmad Ridha, to which he replied,
‘‘There is no virtue in wasteful spending and spending in acts of virtue is not considered wasteful. Imam Ghazali narrates from Abu `Ali Rawdbari (May Allah have mercy on both) that a pious man once prepared for a gathering of dhikr in which he lit 1000 candles. A man came into the mosque and after witnessing the event, turned back on his feet. The pious man gripped his hand and exclaimed, ‘blow out a single candle that I lit for other than Allah!’ The person blew at them but now candle went out!’’[66]
Below are some more statements of the scholars from which we learn that spending in a good cause to display materialistic esteem and respect for a certain thing is permissible as long as the intention is correct. I previously presented the statements of Imam Ibn al-Humam and fatawa al-Hindiya.
1. Shaykh al-Sayyid Ibn `Abideen al-Shami (May Allah have mercy on him), a late major Hanafi Jurist states,
‘‘Beautification of the Qur’an is permissible out of reverence for it and decoration of the mosques is also permissible with the same intention’’.[67]
2. Ibn al-Munir (May Allah have mercy on him) states,
‘‘Decorating the mosque is allowed out of reverence’’.[68]
3. Shaykh `Abd al-Ghani al-Nabulsi, in his Sharh al-Tareeqa al-Muhammadiya, says,
‘And from the blameworthy practices is to light candles, lamps and burners in the graveyards for verily it is a waste and a form of misuse. There is no benefit for anyone in doing so and it is an unlawful innovation and not praiseworthy due to wasteful spending. My Father, May Allah have mercy on him, said in his commentary on Sharh al-Durar in the chapter of ‘miscellaneous topics’, to take lanterns to the head tops of graves is an innovation and a waste of money, this is recorded in [Fatawa] al-Bazzaziya… and this ruling only applies when there is no benefit in such a practice. Thus, if the grave is in a mosque, or on a public pass way, or if there is somebody sitting at the grave or the grave is of one of Allah’s friends or of a scholar from the honourable scholars, it is permissible to do this practice without restriction. Since, this is done out of reverence for the honourable soul so that the light shines on the soil which touches the body akin to the sun that shines on the earth, thus, it will be a sign for people so that they may come there and take blessings from the grave and make an answered supplication. And actions are based on intentions. [69]
4. The decoration of Masjid al-Nabawi with pure Gold and Silver was done to show honour to the Mosque in which the best and Most honoured of all creation, Sayyiduna Muhammad, May Allah’s eternal peace and everlasting blessings be upon him, rested in. Hence, expenditure in this good cause is not considered blameworthy.
Many scholars authored large accounts on the history of the Two Holy Sanctuaries.
. Imam Abu al-Hassan `Ali Nur al-Din bin Abdillah Samhudi (d.911), a contemporary historian and scholar to Imam Jalal al-Din Suyuti, authored ‘Wafa’ al-Wafa bi-Akhbari Dar al-Mustaf’a in 893h and summarised it in 886h by the name ‘Khulasat al-Wafa’ in which he mentioned the different kinds of lanterns made of gold silver and diamonds, and the beatification of the Prophet’s Mosque.
.Hafiz al-Hadith Muhammad bin Muhammad bin al-Najjar (d.642h) authored al-Durrat al-Thameena fi Akhbar al-Madinah in which he mentioned that several kings would gift lights made of gold and silver to the Prophet’s Mosque.
.Imam Ibn Hajr Makki authored ‘Al-I`lam bi-A`lam Baytillah al-Haram’ in which he penned the accounts of the auspicious gatherings of Sultans and scholars of the Two Holy Sanctuaries in which lights of gold silver and diamonds were affixed to the walls of Masjid al-Haram and Masjid al-Nabawi. He mentioned that Sultan Murad Khan Son of Sultan Saleem Khan (d.984) was the first Ottomon Sultan who gifted extremely dear lanterns to the Mosques.
.Imam Taqiy al-Din al-Subki dedicated a whole book to the lanterns of Madina by the name, ‘Tanzzul al-Sakinah `ala Qanadeel al-Madinah’.
.Imam al-Barzanji authored ‘Nuzhat al-Nazireen fi Masjidi Sayyid al-Awwaleena wa al-Akhireen’ in which he reports that Malik Walid beautified the Prophet’s mosque with gold water, the door handles and pillars were beautified with it too. [70]
.Likewise, Al-Nasir Li-Deenillah spent 1000 dinars on beautifying the Prophet’s mosque with pure gold and the best architects were appointed to decorate the mosque. [71]
.Poems were written on the walls and pillars of the Prophet’s mosque in gold. Malik Sultan Saleem ordered a calligrapher to write a Turkish poem of tawassul in gold on the walls of the sacred hujra.[72]
.Other than those hanging in the sacred tomb, there were 620 lights on the ceiling of Masjid al-Nabawi. Chains of pure silver held the lights on the frontier ceiling.[73]
In the aforementioned examples, it has become more evident than the glowing sun at noon that spending in a good cause to show reverence and honour for a deeni cause is not considered wasteful and blameworthy. Also, spending on something that is originally considered as wasteful hence reprehensible in the Shari`ah may change due to its intention as mentioned in the quote of Shaykh `Abd al-Ghani al-Nabulsi.
None other than the ill minded will disagree on this point that the intention is the basis of actions.
Innama al-a`mal bi al-niyaat
The Salaf disliked beautifying Mosques and the Qur’an yet however later scholars gave the fatwa of its permissibility since times had changed; the earlier generations were not moved by the decorations of this contingent world but people later inclined towards the world and eyes and minds were attracted by materialisation hence scholars legalised beatification of Islamic heritage so that it brought about honour and respect in peoples’ hearts. Such issues are mentioned in fiqh manuals.
Hence Deobandi scholars must resist from maligning Muslim masses for celebrating Mawlid gatherings on certain dates and for decorating and beautifying mosques and homes, since they do this to exhibit their love and display their esteem for the Last Messenger of Allah, May Allah’s peace and blessing be upon him. And to show such respect is recommended in the Shari`ah as mentioned in the prestigious scholarly statements, Walhamdulillah.
The way of true moderation (Mahaj al-Wasatiyya) is to increase the praise of our blessed Habib Sayyiduna Rasulullah, May Allah’s peace and blessing be upon him, and exaggerate in his honour since there is no limit to his nobility and perfection.
Shaykh Ahmad Ibn Hajar Makki said,
‘‘Whosoever exaggerates (mubalagah) in showing respect and honour to the Prophet (May Allah shower his peace and blessings upon him) whilst abstaining from increasing it to the Divine Most High, has surely abided the Truth and protected both rights of Divinity and Messengership, and that is surely the moderate way, free of laxity and extremism’’.[74]
My good-counsel to propagators of moderation is to consider the abovementioned quote and the verses of the Blessed Burda,
Da` madda`athu al-nasara fi Nabiyyihimi
Wahkum bi-ma sha’ita fihi madhan wahtakimi
‘‘Refrain from what the Christians claimed about their Prophets (Divintiy),
And ascribe any other attribute of honour to Him’’
Wansub ila dhatihi ma shi’ta min sharafin
Wansub ila dhatihi ma shi’ta min `izami
‘‘And ascribe to Him whatever nobility you desire,
And attribute to him whatever Excellency you want’’
Fa inna fadhla Rasulillahi laysa lahu
Haddun fa-yu`riba `anhu naqitun bi-fami
‘‘For surely the excellence of Allah’s messenger has no limit
So that the reciter can encapsulate it by the expressions of words’’
Fa’ida.
The Shari`ah categorises Issues (matalib) as five kinds[75],
1. Dharurah/Necessity. A dharurah is something without which one will certainly die or will most likely die. For example, drinking water and consuming food enough to save one’s life is a dharurah.
2. Haja/Requirement. A haja is something without which one can survive but faces difficulty without it such as necessary lighting in cities and homes.
3. Manfi’a/Benefit. An example of this is to have more than one light in a room even though one light suffices one’s requirement. Another example is to purchase brown bread and goat meat for consumption.
4. Tahsin or Zeena/Beautification. An example of this is to desire sweet dish after food.
5. Fudhul/Extras (Israf/Waste). Excessive utilization, without a virtuous intention, such as spending extravagantly on food.
Money spent in beautification of Mawlid gatherings is not Fudhul, since its purpose is to display materialistic respect for the noble birth. Hence this practice belongs to the fourth category, namely, Zeena.
Fasl 3
Is the Mawlid Celebration an ‘`Eid’?
Among the other misgivings in the Deobandi School regarding the Mawlid is the application of the word ‘`Eid’. As Shaykh Muhammad Ibn Adam mentioned in his article on the Mawlid, that the Deobandi stance is that one should not call the Mawlid an `Eid since the shari`ah prescribed only two `Eids (Ref:Sunnipath).
`Eid al-Fitr and `Eid al-Adha are two major `Eids in Islam. The word `Eid means a day of happiness thus the two major `Eids are days of rejoice. Yet what day is more joyful and heart cooling than the day of the Prophets’ noble birth?
Another meaning of the word `Eid is ‘a day fixed by the Shar`iah which returns only once in a year’. This is also the import of `Eid when prefixed to al-Adha and al-Fitr.
Bear in mind that single words may have more than one import and Usul al-Fiqh tells us that there are Haqiqi and Majazi meanings, and meanings belonging to certain nomenclatures (Istilah), customs (`Urf) and lexicons (Lugat) etc. Therefore one must not neglect the purport of the word and its usage in various meanings since this brings about misconceptions about concepts and usages.
When the word `Eid is prefixed to the Mawlid it does not mean ‘a day which is fixed by the Shari`ah that is to be celebrated on that specific date only such as Eid al-Fit and Adha’, alternatively it means ‘a day of joy and happiness’.
This is where people slip, so hold fast to this point.
The Day of Joy
Let us observe the following verse of the Qur’an.
Sayyiduna Isa, May Allah send peace upon him, made this supplication,
‘‘O Allah! Lord and Cherisher of us all! Send down to us a tray of food from heaven, that it may become a day of rejoicing (`Eid) for us all-the first as well as the last of us-and let it be a sign from you; and grant us sustenance and indeed you are the provider of all’’. (Ma’ida: 114)
If the day, in which a heavenly tray of food is revealed as Allah’s bounty and sign is considered as `Eid in light of this verse, then why not consider the noble birthday of our Beloved Habib `Eid, rather, the best of `Eids? Since, He is the greatest bounty and sign to humankind from Allah Most High, who saved humanity from the torture of the scorning hell fire and showed mankind the way to Allah’s Tawhid.
Allah Most Exalted says,
‘‘And give glad tidings to the believers that your are undoubtedly an enormous bounty from Allah for them’’ (Ahzab: 47)
Therefore, we can say that the Noble Mawlid is considered an `Eid through the inferred meaning (Madlul al-Nass) of Sayyiduna Isa’s dua. Hence `Eid Milad means ‘the day of joy and happiness’ and not ‘a day that should only be celebrated once a year’ since it is blameworthy to consider the Mawlid to be fixed to only a certain time as I illustrated before.
Further more, Allah most High declares in the blessed Qur’an,
‘‘Say: Upon Allah’s grace and mercy they should rejoice thereat, and it is far better than all things they amass’’ (Yunus: 58)
Shaykh Ashraf `Ali Thanawi, a renowned scholar of Deoband, stipulates the following commentary to this verse,
‘‘Considering the prior verses to this, grace and mercy here denote the Qur’an. Yet it is far better to uphold another meaning here which has a general proposition so that the ‘Qur’an’ is a part of its generality. The meaning therefore is to consider the coming of Hudhur, (May Allah’s peace and blessings be upon him), who is a grace and mercy. This tafsir encapsulates all other meanings since all bounties and mercies, whether they are worldly or connected to the religion, including the Qur’an, are part of the verse since the existence of Hudhur is the origin of all bounties and source of all mercy. Therefore the meaning of this verse will be that Allah the Divine most High is ordering us to rejoice on his birth since Hudhur is the means of all bounties for us….And not matter how much we rejoice in happiness and joy of this blessed person, it will always be little’’. [76]
Here is Sayyidi Ibn `Abideen’s view, the major Hanafi jurist who is an agreed upon Imam in the Hanafi School, who calls the Mawlid celebration an `Eid. He says,
‘‘May Allah show mercy on a person who celebrates the Mawlid nights considering them `Eid, and even if one recites plentiful Salat and Salam upon the Prophet, the purpose is fulfilled’’.[77]
The commentator of Sahih Bukahri, Imam Qastallani regards the Mawlid an `Eid, he says,
‘‘May Allah send his grace upon a person who makes the nights of His Mawlid `Eids, so that it becomes a severe problem on a person who has illness in his heart ’’. [78]
Shaykh Fat`hullah Banani says,
‘‘It is obligatory on His Ummah, whose rank was raised by Allah over all other nations, that they make the night of His Mawlid the biggest `Eid’’.[79]
The Knower of Allah, Shaykh Abu `Abdillah bin `Ibad was once asked about lighting lanterns and various other practices done to display happiness and joy on the Prophet’s Mawlid to which he replied,
‘‘It is obvious that it is an `Eid from the days of Eids for Muslims and a season from its seasons, hence it is done to show happiness and joy for the Blessed Mawlid’’.[80]
Imam al-Sakhawi states his experience of the Mawlid celebration in Makka,
‘‘The people of Makka pay more heed to the Mawlid than they to `Eid, since all men attend the birthplace, whether pious or sinful, fortunate or unlucky’’.[81]
More than Two `Eids in Islam?
Moreover, it is a misgiving to assume that there are only two `Eids in Islam. Jumu`ah day, `Arafat day and the days of Tashreeq are also the days of `Eid. This is another categorical misgiving of Shaykh Muhammad Ibn Adam’s article on the Mawlid on Sunnipath.
Sayyiduna Abu Huraira said he heard the Noble Prophet say,
‘‘Jumu`ah day is `Eid therefore do not fast on your `Eid day, instead fast a day before or a day later’’.[82]
The latter also narrates,
‘‘One day `Eid fell on Jumu`ah day so the Prophet, may Allah’s peace and blessings be upon him, said to the companions, Two `Eids have gathered in your day today’’.
There is a similar narration from Iyyas bin Abi Ramla Shaami in al-Mustadrak. Hakim said its channel of transmission is authentic even though Bukhari and Muslim did not narrate it. It has a supporting hadith on Muslim’s condition. Imam Dhahabi agreed with him in his Talkhees.[83]
Jumu`ah is greater than the Two `Eids
In a hadith narrated by Abu Lubaba bin `Abd al-Mundhir, may Allah be pleased with him, the prophet, may Allah’s peace and blessings be upon him, said,
‘‘Jumu`ah day is the chief of all days and the greatest of them in Allah’s sight. It is greater to Allah than the day of Adha and Fitr’’.[84]
The reason of its excellence was explained in another hadith narrated by Auws bin Auws, Allah be pleased with him, who said,
‘‘Whilst explaining the excellence of Jumu`ah day, the Prophet said: Jumu`ah is the most excellent day. Adam was born in it and he passed away in it’’. [85]
We learn from the above-mentioned hadith that among the excellences of Jumu`ah day, the chief of all days, is that it is the day in which our father, Sayyiduna Adam, was born. So what excellence can one imagine about the day connected to the Master of all Prophets, chief of all creation, Sayyiduna Rasulullah? His Noble birthday is most definitely the day of `Eid, as understood as the hadith’s inferred meaning (Dalalah al-Nass).
`Arafa day is `Eid
Timidhi records a hadith from `Abdullah Ibn `Abbas who narrates that ‘‘the Prophet recited this verse, ‘and today we have perfected for you your religion’ whereupon a Jew who was sitting nearby remarked, if this verse ever revealed on us we would have marked the day of its revelation as `Eid. After hearing what he said, the Prophet, may Allah’s peace and blessing be upon him, replied, you celebrate only one `Eid and this verse has revealed on a day which consists of two `Eids, the day of Jumu`ah and the day of `Arafat’’.[86]
Imam Bukhari in his Sahih narrates a similar report. [87]
The Days of Tashreeq are also `Eid
Imam Hakim Naisaburi narrates in His Mustadrak from the companion `Uqba bin `Amir who said,
Allah’s Messenger said, the days of `Arafa, Nahr, Tashreeq are the days of `Eid for us people of Islam. They are the days of eating and drinking’’.[88]
Imam Ahmad bin Hanbal’s view
It is reported that Imam Ahmad upheld that Jumu`ah night is greater than the night of Qadr since the Light of Prophet Muhammad, Allah's peace and blessinsg be upon him, was transferred to his mother Amina’s womb.
The well-known Deobandi Shaykh, Ashraf `Ali Thanawi says,
‘‘It is narrated that Imam Ahmad said that Jumu`ah night is greater than the night of Qadr in various ways since the Messenger of the world came into the blessed womb of his mother and this coming contained uncountable blessings and mercies of this world and the hereafter ’’.[89]
He translated these words into Urdu from Shaykh `Abd al-Haq al-Dihalwi’s Persian commentary on Mishkat al-Masabih.[90]
Shaykh Fat`hullah Banani mentions Imam Ahmad’s stance saying,
‘‘Jumu`ah night is greater then the night of Qadr because the Noble Light was transferred to the blessed womb of Amina this night’’[91]
Now let us ponder, if the night of Jumu`ah is greater than the night of Qadr due to the transference of the Prophet’s Light into Sayyida Amina, then what can one imagine about the boundless excellence of the 12th of Rabi` al-Awwal in which the Noble Habib was born and physically came into this world?
In reality, the Mawlid night is greater than all other `Eids in Islam and its happiness if everlasting for Muslims. This is why Mulla `Ali Qari said,
‘‘We do not call it `Eid since it is greater than `Eid and all other `Eids in Islam’’.[92]
Hence, Deobandi scholars must stop condemning Muslims for calling the Mawlid an `Eid, and Allah and his Messenger give guidance.
Final word
I hope this article has eradicated trendy misgivings borne in the minds of many people and that it has expounded on the absurdity of some late 19th century and some Modern fatwas against the Mawlid Celebrations.[93]
My advice to Sunni Muslims and especially to Deobandi scholars is to consider the specific nasihas of Sayyidi Shaykh Ibn `Abideen and Mawlana Rahmatullah Keerwani and remain committed to them.
I penned this article to achieve a greater station with Allah and to increase my Love for Sayyiduna Rasulullah hoping that it me be a lantern for others. If this information is correct it is from Allah, otherwise it is from me, and a flaw on my behalf.
Walhmadulillah
Munawwar Ateeq Rizvi
[1] He also endorsed Taqdees al-Wakeel against the fitna of Baraheen-e-Qati`ah in which the Mawlid is compared to the Hindua Kunhaya festival.
[2] Al-Durr al-Munazzam, p136.
[3] See Shaykh Muhammad Ibn Adam’s article on the Mawlid on Sunnipath.
[4] Al-Muhannad, Question 21
[5] See more on this on the section to ‘Haji Imdadullah’
[6] Ifadhaat al-Yawmiyya, 4: 539.
[7] Ibid. 4:512
[8] Ifadhaat al-Yawmiya, 7:206.
[9] See section on ‘Haji Imdadullah Muhajir Makki’.
[10] Al-Muhannad, p127
[11] Al-Muhannad p129
[12] p 93. See also: Imdad al-Mushtaq by Shaykh Ashraf Ali Thanawi p56.
[13] Shaykh Muhammad Ibn Adam, in his muqaddimah to Al-Muhannad’s new edition with footnotes, asserted that Madrasa Sawlatiyya in Makka was affiliated to Deoband. You will learn in this short treatise how this ascription is a mere misgiving and that the scholars of Madrasa Sawlatiyya initiated against the Deobandi Fitna.
[14] Faisala-e-Haft Mas’alah, p5
[15] Bawadir al-Nawadir, Matba`ah Deoband, p201.
[16] Taqdees al-Wakeel `an Tawheen al-Rasheed wa al-Khaleel, p5-7.
[17] Ibid. p8.
[18] P 314-5 & 308.
[19] Ibid. P9.
[20] Taqdees al-Wakeel, p13.
[21] p20
[22] Taqdees al-Wakeel, p415 to422
[23] Ibid p 423 to 428.
[24] Ibid p428-430.
[25] Taqdees al-Wakeel, p443.
[26] Taqdees al-Wakeel, p444.
[27]Founder of Jamia Nizamia Hayderabad and auhtor of Anwar-e-Ahmadi fi Mawlid al-Nabiy. Among his student’s was the Mujaddid of his era and Muhaddith of Dekkan, Shah `Abdullah Hayderabadi who authored a five volume commentary on Mishkat al-Masabih in Arabic called ‘Zujajat al-Masabih’ and is a major source for Hanafi evidences and one of the best. It was endorsed by Shaykh `Abd al-Fattah Abu Guddah and others.
[28] Ibid. p444
[29] Ibid. P445.
[30] Al-Dawlah al-Makkiyya, from pages 86-88.
[31] Ibid. p87.
[32] Al-Dawlah, p179, 201, 231.
[33] See: his endorsements to Al-Dawlah al-Makkiyya from p38 to 142, Hussam al-Haramain p30-31, Malfuzat Imam Ahmad Ridha vol 2.
[34] Visit the Shaykh’s biography and works on http://www.alsawlatiyah.com/
[35] Taq:423
[36] Taqdees al-Wakeel: 445
[37] See: Shaykh Muhammad Ibn Adam’s article on www.Sunnipath.com
[38] Al-Mawrid al-Rawi, p7-8
[39] Al-Jami` al-Latif fi Fadhli Makkata wa Ahliha wa Bina’i al-Bayt al-Shareef, see: al-Qawl al-Fasl, p145, 146
[40] Al-I`lam bi A`alam Baytillah al-Haram, p196
[41] Al-Mawahib al-Luduniyah, 1:27, Dar al-Kutub al-`Ilmiyyah, Beirut
[42] This Mawlid was hosted by Malik Muzaffar, the king of Irbil.
[43] Al-Ba`ith `ala Inkar al-Bida` wa al-Hawadith, p13. Also, Seerah Insan al-`Uyun, Shaykh Burhan al-Din al-Halabi, 1:137, ed. Mustafa Albabi & Sons, Egypt
[44] Sharh al-Mawlid li-Ibn Hajar by Ibn `Abideen, quote. Jawahir al-Bihar, 3:340, Mustafa Albabi & sons, ed. 1379h
[45] Imam Suyuti mentions this in Husn al-Maqsid fi `Amal al-Mawlid, al-Hawi li al-Fatawa, 1:196
[46] See: Shaykh Rahmatullah Keerwani’s endorsement on Al-Anwar al-Sati`ah p314, 315. Bear in mind that Shaykh Khaleel Ambetwi’s book Al-Baraheen al-Qati`ah which is endorsed word by word by his teacher Rasheed Ahmad Gongohi is a refutation to this work. See also: The Shaykh’s endorsement to Shah `Abdul Haq Muhajir Makki’s account of the Mawlid gatherings in Masjid al-Nabawi entitled Al-Durr al-Munazzam.
[47] Fatawa `Abd al-Hay 2:283
[48] Subul al-Huda, 1:441
[49] Tawarikh-e-Habib-e-Ilah, p15
[50] Al-Mudkhal 1:361.
[51] Shama`im –e- Imdadiya, p87-88
[52] Endorsement p136
[53] See endorsements from pages 133 to 143.
[54] Fat`h al-Qadeer, 3:94, ed. Maktaba Nuriya, Sakkhar
[55] Nizam al-Din, Fatawa Hindiya, 1:265, Maktaba Kubra Ameeriya, Bawulaq, Egypt 1310h
[56] ‘Fawa’id al-Fu`wad’. It was originally said by Shaykh Abu Sa`eed Abu al-Khayr. Quote: Mehr-e-Munir, p359.
[57] Al-Mawrid al-Rawi
[58] This Mawlid was hosted by Malik Muzaffar, the king of Irbil.
[59] Al-Ba`ith `ala Inkar al-Bida` wa al-Hawadith, p13. See also: Sirah Insan al-`Uyun by Shaykh Burhan al-Din al-Halabi al-Shafi`I, 1:137, Mustafa Albabi & Sons
[60] Subul al-Huda, 1:439
[61] Husna al-Maqsid fi `Amal al-Mawlid, al-Hawi li al-Fatawa, 1:189.
[62] Subul al-Huda, 1:441
[63] Al-Durr al-Thameen, p40
[64] Ma Thabat bi al-Sunnah, p102
[65] Subul al-Huda 1:441
[66] Malfuzat, p112
[67] Radd al-Muhtar
[68] Ibn al-Munir ala al-Jami al-Sahih
[69] Sharh al-Tariqa, 2: p630
[70] Nuzhat al-Nazireen fi Masjid Sayyid al-Awwaleena wa al-Akhireen, al-Barzanji, p18
[71] ibid. p45
[72] Nuzhat al-Nazireen, p 45
[73] Nuzhat al-Nazireen, p 64
[74] Al-Jawhar al-Munazzam, p12, Maktaba Qadiriya, Lahore ed.1405h
[75] See: Jaliyy al-Naas fi Amakin al-Rukhas in Fatawa Radhawiya vol 25. Also, Imam al-Hamawi’s Gamz `Uyun al-Basa’ir `ala al-Ashbah wa al-Naza’ir li Ibn Nujaym who quotes Imam Ibn al-Hummam’s Fat’h al-Qadir, 1:276, Dar al-Kutub al-`Ilmiyya ed.1985.
[76] See the Shaykh’s selected speeches by the name ‘Milad al-Nabiy’, p120-12, ed. Jamili Kutub Khana, Lahore, Pakistan.
[77] Sharh al-Mawlid li-Ibn Hajar by Ibn `Abideen, quote. Jawahir al-Bihar 3:340, Mustafa Albabi & sons, ed.1379h
[78] Al-Mawahib al-Luduniyah, 1:27, Dar al-Kutub al-`Ilmiyyah, Beirut
[79] Mawlid Khayri Khalqillah, p16
[80] Al-Miyar al-Murib wa al-Jami` al-Magrib `an Fatawa Ahl Africia wa al-Undlus wa al-Magrib authored by Shaykh Abu al-Abbas Ahmad ibn Yahya al-Wanshrareeshi 11:278. Quote: al-Adillat al-Shar`iyah fi jawaz al-ihtifal bi-Milad Khayr al-Bariyyah by Shaykh Izz al-Din Hussain al-Shaykhp39.
[81] Al-Mawrid al-Rawi, p28
[82] Al-Mustadrak, 1:603
[83] Al-Mustadrak, Kitab al-Jumu`ah.
[84] Miskhat, Bab al-Jumu`ah
[85] Abu Dawud, Nisai, Ibn Maja, Darimi.
[86] Tirmidhi, Tafseer of Surah Ma`idah.
[87] Bukhari, Kitab al-iman. See also its commentary by Imam `Aini, Umdat al-Qari.
[88] Al-Mustadrak, 1:600
[89] Jumu`ah key faza’il uw Ahkam, p4.
[90] Asha`at al-Lum`at, 1:577
[91] Mawlid Khayri Khalqillah, p158
[92] Al-Mawrid al-Rawi p30
[93] Among such fatwas is Mufti Taqi Uthmanis on http://www.????.net/general/rabi-ul-awwal.shtml. It was refuted by Sayyidi Gibril F.Haddad, may Allah preserve him and extend his rays in the easts and wests, ameen.
Written by: Allama Munawwar Ateeq Rizvi
Chapter 1.
1. Shaykh Rasheed Ahmad Gongohi says in his Fatawa Rasheediya, chapter on Halal and Haram (2:150) to the following question,
‘‘Q: Is it correct to conduct a Mawlud Majlis that is free of Qiyam (standing up at time of birth) and is celebrated according to the sound tradition?
A: Conducting a Mawlud Majlis in ‘all states’ is not allowed since inviting people for a desirable practice is abandoned. End of fatwa’’
Urdu transliteration:
‘‘Su’wal: In’iqad-e-Majlisey Milad bi-duwn Qiyam, ba-riwayat-e-Sahih, durust hai ya nahin?
Deobandi Controversy on Celebrating the Mawlid
A Study & Critique to Controversial Deobandi Stances on Celebrating the Mawlid in light of classical Mawlid works
Chapter 1.
1. Shaykh Rasheed Ahmad Gongohi says in his Fatawa Rasheediya, chapter on Halal and Haram (2:150) to the following question,
‘‘Q: Is it correct to conduct a Mawlud Majlis that is free of Qiyam (standing up at time of birth) and is celebrated according to the sound tradition?
A: Conducting a Mawlud Majlis in ‘all states’ is not allowed since inviting people for a desirable practice is abandoned. End of fatwa’’
Urdu transliteration:
‘‘Su’wal: In’iqad-e-Majlisey Milad bi-duwn Qiyam, ba-riwayat-e-Sahih, durust hai ya nahin?
Al-Jawab: In’iqad-e-Majilsey Mawluwd ‘har haal’ main na-ja’iz hai. Tada’iy amr-e-manduwb key wasitey mana` hai. Faqat’’
The Shaykh’s fatwa along with its reasoning is in sheer disregard of any kind of Mawlid gathering. The Shaykh’s reasoning (ta’lil) for the impermissibility of conducting a Mawlid gathering is that inviting people towards a desirable (Manduwb) practice in Islam is impermissible! This absurd blunder in the Shaykh’s reasoning is evident to any sane person.
According to this reasoning (ta`lil), the ruling that governs the permissibility or impermissibility of a gathering is observed by the existence of its cause and its absence. If the cause exists thus the gathering is impermissible.
The maxim is:
al-Hukmu yaduru ma` `illatihi wujuwdan wa `adman
Moreover, it’s surprising to see the Deobandis desert this point when stipulating the conditions for conducting a Mawlid gathering!
The Shaykh’s student and Khalifa of Haji Imdadullah Makki, Sayyid Hamza[1] condemns this view in his endorsement to Shah `Abd al-Haq Ilahabadi’s Mawlid book entitled Al-Durr al-Munazzam,
‘‘This gathering is a virtuous practice so why would not inviting to it be considered virtuous? Inviting towards such a gathering will be practicing according to the imports of these verses, ‘invite people to the way of your Lord’, ‘co-operate with one another in affairs of virtue and god-wariness’, (and the Hadith) ‘ the one who guides towards righteousness is akin to the one who practices upon it.’’[2]
2. On another occasion in Fatawa Rasheediya (3:94) Shaykh Rasheed answers a similar question,
‘‘Q: Is it allowed to take part in an `Urs gathering (commemoration day for the `awliya) in which ‘only’ the Qur’an is recited and sweet is shared?
A: It is not allowed to take part in any `Urs or Mawlud gathering and ‘no form’ of Urs and Mawlud is permissible. End of fatwa, And Allah knows best’’
Urdu Transliteration:
‘‘Su’wal: jis Urs main ‘sirf’ Qur’an sharif parha ja-wey auwr taqseem-e-shirini hu, shareek huwna ja’iz hai ya nahin?
Al-Jawab: kisi `Urs auwr Mawlud sharif main sharik huwna durust nahin, auwr ‘kuw’i-sa’ `Urs auwr Mawlud durust nahin. Faqat, wallahu a`lam.’’
The reader will realise that the question pertains to the `Urs gathering only, and the answer extends to stipulate the impermissibility of celebrating a Mawlid gathering, in the absolute proposition.
3. Shaykh Rasheed Ahmad Gongohi issues the following fatwa to the imposed question in Fatawa Rasheediya (2:155),
‘‘Q: How is it considered [in Islam] to attend a Mawlud gathering, in which authentic narrations are recited, ‘no reprehensible practices are contained’, and is free from fabricated and forged narrations?
A: It is impermissible ‘for other reasons’. End of fatwa.’’
Urdu transliteration:
‘‘Mas’alah: Mahfiley Milad, jis main riwayat-e-sahiha parhi jaweyn, ‘auwr laaf uw gazaf’ auwr riwayat-e-mawdhu`ah auwr kadhiba na huwn, sharik huna kaiysa hai?
Al-Jawab: na-ja’iz hai, ‘ba-sabab auwr wujuh kei’. Faqat’’
This fatwa categorically stipulates the impermissibility of a Mawlid gathering even if it is free of any kind of reprehensible act. The fatwa hence endorses the Wahabi heterodoxy against celebrating Mawlid.
According to this selected group of scholars from the Sub-continent, reprehensible issues that render conducting & attending a Mawlid gathering impermissible are,[3]
1. Fixing a date
2. Free-mixing between the opposite sexes
3. Wasteful spending
So what are the ‘other’ reasons for the impermissibility of attending a Mawlid Majlis even if it’s free from reprehensible acts? Well, ‘invitation’ was one of them, which was mentioned previously in the Shaykh’s own words. And the others are…? Shaykh Muhammad Ibn Adam may have some more knowledge to this.
4. On the contrary, Shaykh Rasheed Ahmad Gongohi’s student and Shaykh Abu al-Hasan Nadawi’s elder, Khaleel Ahmad Saharanpuri (Ambetwi) told the scholars of the Two Holy Sanctuaries in 1326h that even ‘‘mentioning of the dust which parts the Prophet’s sandal and the urine of his donkey which he mounted is not considered blameworthy and it is not a forbidden bid`ah according to the scholars of Deoband, let alone celebrating the Mawlid’’. Shaykh Khaleel Ambetwi told the aforementioned scholars that Deobandi scholars were in favour of Mawlid celebrations and not against them. [4]
Bear in mind that the very same Shaykh Khaleel opposed, in al-Muhannad, his own opinion on celebrating Mawlid gatherings in his Urdu work, ‘Baraheen-e-Qati’ah’ in which he compared the Mawlid gathering which consists of Qiyam to Kunhaya, a Hindu festival!
Bear in mind also that this Deobandi stance was only stipulated (in 1326h) after Shaykh Rasheed Ahmad Gongohi (d.1323h) passed away. Mawlana Rahmatullah Keerwani and Haji Imdadullah Muhajir Makki had passed away too, and the only elderly Indian scholar of this range remaining in Hijaz at that time was Shah `Abd al-Haq Ilahabadi (d.1333h), who endorsed Hussam al-Haramain in 1324h against Deobandi heterodoxy and authored Al-Durr al-Munazzam in support of Shaykh `Abd al-Samee`s ‘Al-Anwar al-Sati`ah’ on the desirability of celebrating Mawlid and performing Qiyam.[5]
5. Furthermore, Shaykh Hussain Ahmad Dandawi Madani supported the Muhannad’s defence of the Deobandis on the Mawlid, in his book ‘Al-Shihab al-Thaqib’ opposing Shaykh Gongohi’s several fatwas.
6. Shaykh Ashraf `Ali Thanawi says in Ifadhaat al-Yawmiya,
‘‘A person from Kanpur wrote a letter to me in which he asked: what was the ruling of celebrating `Eid Milad al-Nabiyy day? In its reply I wrote, was there anything similar to it in the best of times (khayr al-Qurun)? I wrote this because if I wrote it is bid`ah people worry by this word’’.[6]
Urdu Transliteration:
‘‘Aiyk shakhs ka Kanpur sey khat aaya tha. Iss mein daryafat kiya tha keh yawm-e-Eid Milad al-Nabiyy karna kaysa tha? Mein ney jawab mein likh diya keh Khayr al-Quruwn mein iski kuwyi nazir pa’i jaati hai? Yeh isliyey likha hai keh agar bid`at likh diya tuw lauwg bid`at sey ghabratey hain.’’
7. Shaykh Ashraf `Ali Thanawi says,
‘‘I spent a certain period of time opposing them in the Mawlid practice. When I went to Haj, Haji Sahib heard about the incidents (of him opposing the Mawlid) so he told me it was important to be calm. This is why I joined in at times. For a long time I continued celebrating Milad and performed Qiyam after which I realised that my first method was better, on which I remain until today, Alhamdulillah’’.[7]
8. Shaykh Ashraf `Ali Thanawi records the following incident in Ifadhaat al-Yawmiya,
‘‘Once, Hadhrat Rasheed Ahmad Gongohi Sahib was in the service of Hadhrat Haji Sahib (Imdadullah Faruqi) in Makka when someone invited Haji Sahib for a Mawlud gathering. Hadhrat (Haji Sahib) asked Mawlana (Gongohi): Mawlawi Sahib! Do you want to attend? Mawlana replied: No Hadhrat, I am not going there because I prevent people back in India (from attending the Mawlid). If I attend here, those people will say, he was attending (Mawlids) over there (in Makka).[8]
Urdu Transliteration:
‘‘Aiyk baar jab key Hazrat Mawlana Rasheed Ahmad Sahib Gongohi Hazrat Sahib ki khidmat mein ba-Muqam Makka Mu`azzama hazir they, Hazrat Haji Sahib key paas Mawlud Shareef ka bulawa aaya. Hazrat nein Mawlana sey pucha: Mawlawi Sahib chaluw gey? Mawlana ney farmaya: keh na Hazrat! Mein nahin jata, kuyuwn keh Hundustan mein luwguwn ku man` kiya karta huwn. Agar mein yahan shareek huwgaya tu wahan key luwg kahein gey keh wahan bhaley shareek huw gaey they. ’’
9. Shaykh Khaleel Ahmad admitted that he compared the Mawlid and Qiyam to the Hindu Kunhaya festival in Baraheen-e-Qati`ah. The explanation he gave to it in Al-Muhannad was this,
‘‘To consider during Qiyam that His noble soul is going to come from the realm of souls to the worldly realm, hence the people stand up, is also from their ridicules, since this Qiyam requires the actual noble birth and how can this birth take place? So, repeating Qiyam during the Noble birth is like the practice of the Indian Majus since they are doing exactly what they do during the ceremony of their god Kunhaya’s birth, or it is like the actions of the Rafidhis who repeat the martyrdom of the Ahl al-Bayt every year’’.
In short, the import here is that if one stands up during Qiyam with the intention that the Noble soul is going to come to the gathering, the Mawlid and Qiyam will be like the Hindu Kunhaya gathering.
The Shaykh’s reasoning that considering the attendance of the Prophet’s soul during Qiyam requires the occurrence of his noble birth and every time Muslims stand up in Qiyam this is entailed, is a categorical blunder since habitual birth is not the requirement of a soul coming back in to this world (`alam al-Khalq) as the souls are free from bodily limitations. You will realise this from Haji Imdadullah’s imminent statement.
The Shaykh was condemned for this opinion in four of Al-Muhannad’s endorsements and was castigated at large by the scholars of Makka and Madina in Taqdees al-Wakeel in 1307-8h for holding this view.[9]
Shaykh Ahmad bin Muhammad Khayr al-Shinqiti says in his endorsement to Al-Muhannad,
‘‘As for the coming of His soul, upon him be peace and blessings, in various times for elite men in the Ummah is not an impossible condition. And whosoever believes in this ought not be considered mistaken, since it is a possible thing as He is alive in His noble grave and does what he likes in the world with Allah’s permission. One’s belief should not be that he is the owner of all benefit and detriment since there is no true benefactor and who gives loss other than Allah. He Most Exalted says, ‘say I do not owe for myself any benefit or loss except that which Allah wills’ (A`raf: 188). As for the belief that He is born at time of Qiyam, it cannot be considered to be the view of a completely sane person. And as for the teacher’s statement: one [who believes the aforementioned during Qiyam] is mistaken and akin to the Majus’, it would have been better for him to say a statement more appropriate than this one’’.[10]
The Shaykh of Al-Azhar, Saleem al-Bishri says in his endorsement,
‘‘All praise is for Allah alone, and peace and blessings be upon the prophet after whom there is no prophet.
To Proceed: I came to know of this excellent epistle and found it based on sound beliefs. They are they beliefs of Ahl al-Sunnah wa al-Jama`ah except that disallowing standing at the time of mentioning His birth and slandering the one who performs Qiyam, comparing him to the Majus and Rawafidh is not appropriate since many Imams praised the mentioned Wuquf (Qiyam) with the intention of honouring and showing respect to the Prophet. This is a practice free of any reprehensibility. And Allah Knows best.
Endorsed by Shaykh Saleem Bishri, Sulayman al-Abd and Muhammad Ibraham al-Qayani- both teachers at Azhar’’[11]
Haji Imdadullah Muhajir Makki condemns this view in Shama’im-e-Imdadiya saying,
‘‘Our scholars cause a lot of quarrel on the Noble Mawlid issue. Yet however many scholars have upheld its permissibility. When there is a perspective of its permissibility then why are they so extreme? And imitating the Haramain is sufficient proof for us. Yet however, one should not, in Qiyam, have the belief that the Prophet is being born. If one considers that He may possibly attend the gathering, there is no harm in this since the realm of creation (`alam al-khalq) is restricted in time and place whereas the realm of the souls is free of this thus if He wants to come, its is not far from his blessed person to do so’’.[12]
Urdu Transliteration:
‘‘Hamarey ulama Mawlid Shareef mein buhut tanaza`ah kartey hain. Ta-ham Ulama jawaz ki taraf bhi ga’ey hain. Jab suwrat jawaz ki mawjud hai phir kyuwn aiysa tashaddud kartey hain. Auwr hamarey wasitey ittiba`-e-Haramain kafi hai. Albatta, waqt-e-Qiyam key I`tiqad-e-tawallud nah karna chahiyey. Agar ihtimal-e-tashreef awariy kiya jawey tu kuch muza’iqa nahin kayuwnkeh `alam-e-khalq muqayyad ba-zaman uw makan hai laiykin `alam-e-amar in duwnuw sey paak hai. Pas, qadam ranja farmana dhaat-e-babarakaat ka ba`eed nahin.’’
The aforementioned passage categorically suggests that some of Haji Imdadullah’s followers were in utter disagreement with the sound scholarly view on the Mawlid and Qiyam. And the rest of the passage clearly illustrates the Shaykh’s position.
In 1329h (three years after Al-Muhnnad came into print), the student of Shah `Abd al-Haq Muhajir Makki, Shaykh Kareemullah Muhajir Madani (a scholar from Madrasa Sawlatiyyah in Makka)[13] and Shaykh Ahmad Rampuri Muhajir Madani translated Khaleel Ahmad Saharanpuri’s fatwa from Baraheen-e-Qati’ah against celebrating the Mawlid that was endorsed by his Shaykh, Rasheed Ahmad Gongohi, and sent it to the most giant Hadith master in the world, Shaykh Badr al-Din Hassani in Damascus. The Shaykh told his student, the prestigious teacher of renowned scholars of Damascus, Shaykh Mahmud Rasheed al-`Attar, to pen a detailed refutation to it, which was published in the monthly magazine of Damascus ‘Al-Haqa’iq’ in Muharram 1330h. It was recently published in 1998 and republished again in Lahore by Ridha Foundation in June 2001. The refutation is called ‘Istihbab al-Qiyam `inda Dhikri Wiladatihi `Alaiyhi al-Salatu wa al-Salam’.
If it were permissible for me to question, why are there two opinions on the permissibility of the Mawlid among Deobandi scholars? If one of them is correct the other renders incorrect since it impossible for two opposites to unite in one issue at one time. The maxim is:
Ijtima` al-Dhiddayn muhal
This conflict or idhtirab among Deobandi views reflects on the state of the Deobandi general public, the majority of whom condemn Muslims for celebrating the Mawlid (as observed in the sub-continent and elsewhere) and a minority who are mild in the issue and blend in.
The Mawlid Conflict during Haji Imdadullah Muhajir Makki’s Era
Haji Imdadullah Faruqi was born in 1223h/1808-9 in the village of Natowta in Saharanpur, India. In 1857 he fought against the British in colonial India and migrated to the blessed land of Makka in 1276h/1859-60. The Shaykh was renowned for his knowledge of was a master of the Sufi Doctrine. Major scholars from Deoband such as Shaykh Ashraf `Ali Thanawi and Rasheed Ahmad Gongohi were some of his followers. Some of these scholars differed with him in various issues yet many of his staunch followers such as the Muhaddith of Kanpur Ahmad Hassan Kanpuri, the teacher of all sciences (Ustaaz al-Kull) Mawlana Lutfullah `Ali Garhi and Mawlana Hussain Ilahbadi, Sayyid Hamza, Shaykh `Abd al-Samee` Baydil, Shaykh Kareemullah Muhajir etc stuck close to the Shaykh’s positions. Haji Imdadullah passed away in the noble city of Makka in 1317h/1899-1900 and was buried next to his most dear colleague, the teacher of Makka, Haji Rahmatullah Muhajir Makki, in the Mu`alla graveyard, may Allah have mercy on them both.
Haji Imdadullah, in his treatise ‘Faisala-e-Haft Mas’la’, warned Deobandi scholars for spreading misgivings in the public on certain issues, one among them was their stance on the Mawlid, on which he made his stance very clear saying,
‘‘This faqir’s stance (lit. mashrab) is that I attend the Mawlid gathering and I consider it a means of achieving blessings hence I celebrate it every year. I experience pleasure and grace during Qiyam’’. [14]
Urdu Transliteration:
‘‘Mashrab Faqir ka yeh hai keh Mehfil-e-Mawlud mein shareek huwta huwn balkeh zaree`ah-e-barakat samajh kar har saal mun`aqid karta hun. Auwr Qiyam mein lutf auwr lazzat paata huwn.’’
In a letter to Shaykh Ashraf `Ali Thanawi, a Mureed of Haji Imdadullah says,
‘‘Didn’t the Mawlid gatherings of Haji sahib, those which he celebrated at his abode and those which he attended in India and in Makka, consist of inviting people (tada`i), using plentiful light, applying fragrance, setting up a seating place for the public and a high raised seat for the speaker, Qiyam during the specific time of mentioning the birth, and gathering all elite and lay people for the celebration? Yes of course it did!’’[15]
Urdu transliteration:
‘‘Kiya Hazrat Haji Sahib kei yahan ju mehfil-e-Milad Sharif huwti thi, ya jin Mahafil kei andar Hindustan main, ya Makka Mu`azzama main Hazrat Haji Sahib ku shirkat ka ittifaq huwa huwga, un Mahafil mein tada`i, kathrat-e-rushni, auwr isti`aml-e-khushbu uw ihtimam-e-faruwsh uw ja’iy nashist-e-dhakir ka buland uw mumtaz karna auwr Qiyam bi al-takhsis `inda dhikr al-Wiladat auwr ijtima` har khass uw `aam ka no huwta tha? Nahin, zarur huwta tha.’’
The Shaykh’s purpose behind penning ‘Faisila-e-Haft Mas`alah’ was to bring the scholarly dispute to a minimum in the subcontinent. Yet however the conflict remained in its form until it hit its peak. Shaykh Rasheed Ahmad Gongohi wrote a fatwa against the Mawlid celebration that was repeatedly published from Matba`ah Hashimi in Meerath, clearly stating that ‘‘it is impermissible to attend such gatherings and is sinful’’[16] to which Shaykh `Abd al-Samee` Baydil Rampuri (d.1318h/1901), a renowned Khalifa of Haji Imdadullah, penned a refutation entitled ‘Al-Anwar al-Sati`ah fi Ithbaat al-Muwlud wa al-Fatiha’ in which he gathered evidence for celebrating the Mawlid and on the permissibility of reciting Fatiha for the deceased over food and the consuming it.
Mawlana `Abd al-Samee` was shocked by this attack and clearly said in Al-Anwar al-Sati`ah, ‘‘the absurdity of words and ridiculousness of meaning in this passage (from the fatwa) puts doubt in my heart that these are not the words of Mawlawi Rasheed Ahmad Sahib’’. The reason for this, explains Mawlana Gulam Dastageer, is because his guide, Haji Imdadullah Sahib Muhjar Makki used to attend Mawlid gatherings and on his return to India used to recite his poetry in which he would call upon the Prophet and asked for help. So did Haji Imdadullah’s teacher, Shah `Abd al-Gani Sahib Muhajir Madani who gave the fatwa of permissibility on attending Mawlid gatherings in several books. Hence, the author of Al-Anwar al-Sati`ah collected several reliable reports of the teachers and Shaykhs of Mawlawi Rasheed Ahmad Sahib who were in favour of Mawlid celebrations to encounter his opposition’’.[17]
Al-Anwar al-Sati`ah received an endorsement from Imam Ahmad Ridha who had already penned his position on the permissibility of celebrating the Mawlid and Qiyam in his work entitled ‘Iqamat al-Qiyama Li-Ta`in al-Qiyam li-Naby Tihama’ in 1301h. Mawlana Haji Rahmatullah Keerwani, the author’s teacher, also endorsed Al-Anwar al-Sati`ah as did Shaykh Abu Muhammad `Abd al-Haq al-Dihalwi.[18]
In 1304h/1887, Shaykh Khaleel Ahmad Ambetwi and his teacher Shaykh Rasheed Ahmad Gongohi (d.1323h), who both belonged to Haji Imdadullah Makki’s Tariqa Chistiya Sabiriya, wrote a refutation to the abovementioned Al-Anwar al-Sati`ah by the name ‘Al-Baraheen al-Qati`ah `ala zilam al-Anwar al-Sat`iah’ in which they compared the Mawlid gathering to the Hindu Kunhaya festival, and stipulated several other unorthodox views.
Mawlana Gulam Dastageer says, ‘‘when this risala i.e. Al-Anwar al-Sati`ah, was published it caused much pain to Gongohi Sahib, his followers and students so they disparaged the author…so they wrote several articles in refutation of it and thought that they gave many proofs to refute it. Among those is the treatise by Mawlawi Khaleel Ahmad Ambetwi, a student of Gongohi Sahib, by the name ‘Baraheen-e-Qat`iah `ala al-Anwar al-Sat`iah’.’’[19]
After studying this book, Mawlana Gulam Dastageer Qusuri (d.1315h) a close and dear friend of Shaykh Khaleel Ahmad, travelled to Bahawalpur where Shaykh Khaleel taught, to discuss these issues with him and warn him of the uprising fitna. On 3rd Shawwal 1306h, Mawlana Gulam Dastageer along with Shaykh Sultan Mahmud Talheeri, Shaykh `Abd al-Rasheed, Shaykh `Umar Bakhsh, Shaykh Gulam Nabi, Shaykh Ilah Bakhsh resorted to formally debate Shaykh Khaleel and his supporters, they were Shaykh Mahmud al-Hassan Deobandi, Mawlawi Siddque Ahmad, Mawlawi Muhmmad Murad, Mawlawi `Abd al-Haq Qadhi Pur, Mawlawi Jam`iyyat `Ali from Bahawalpur on the various disturbing passages of Baraheen-e-Qati`ah. After a brutal defeat on the passages of his book ‘Baraheen’, the judge (hakam) the illustrious Shaykh Khawaja Gulam Fareed of Chachara Shareef, Shaykh of Bahawalpur’s governor, Muhammad Sadiq `Abbasi, stipulated that these Deobandi scholars possessed Wahabi beliefs and were not the scholars of Ahl al-Sunnah anymore, whereupon the governor of Bahawalpur ordered Shaykh Khaleel Ahmad Ambetwi to leave the city.[20]
Mawlana Gulam Dastageer Qusuri penned the debate in book form, mentioning the explanations of Shaykh Khaleel Ahmad in favour of Baraheen, and his refutations in exposition of the book’s aberrations and the correct Sunni Doctrine. He called the book ‘Taqdees al-Wakeel `an Tawheen al-Rasheed wa al-Khaleel’. The compiler took this account along with him to the Two Holy Sanctuaries in 1307h and translated much of it into Arabic on his journey their. In Makka, Mawlana Gulam Dastageer presented Baraheen-e-Qatiah to Haji Imdadullah Makki and Mawlana Rahmatullah bin Khaleel al-Rahman Keerwani and told them of the incident that took place with their students, the scholars of Deoband. These scholars were disheartened by what Deobandi scholars were up to back in India so Mawlana Rahmatullah wrote an eight-page endorsement to Taqdees al-Wakeel in which he strongly condemned Shaykh Rasheed Gongohi and supporters for their heretical propagation and their disparagement of Shaykh `Abd al-Samee`s Al-Anwar al-Sati`ah.
The first teacher of Madrasa Sawlatiyya, Shaykh Nur recited the Arabic text of Taqdees al-Wakeel and the second teacher of this Madrasa, Shaykh `Abd al-Subhan recited the full Urdu version of Taqdees al-Wakeel before Mawlana Rahmatullah Keerwani who dictated his endorsement to this Shaykh and stamped it with his personal stamp. Shaykh Nur and `Abd al-Subhan also endorsed Taqdees al-Wakeel.
Mawlana Rahmatullah Keerwani, founder of Madrasa Sawlatiyya, commences his endorsement with these words,
‘‘After Allah’s praise and praise of the Prophet (May Allah’s peace and blessings be upon him), Rahmatullah son of Khaleel al-Rahman, who seeks Allah most kind’s mercy and forgiveness for both, says, I have been hearing several negative things about Mawlawi Rasheed Sahib for much time now. I disliked what I heard and never valued it opining that he never said those statements. Until Mawlawi `Abd al-Samee` Sahib, who is connected to my as a student, did not come to Noble Makka, I used to warn him in my letters and when he came to Makka I often warned him with emphasis refraining him from dispute and telling him to consider the scholars of Madrasa Deoband as your elders but that poor man was impatient and would not consider what I would say. And how could he remain silent? Since I received continuously recurrent (mutawatir) reports concerning the scholars of Madrasa Deoband verbally and in writing and I had to say with complete grief, and considered silence unjust, that I used to think Mawlawi Rahseed is guided (Rasheed) but he has turned out to be other than that. From whichever perspective he came, he illustrated fanaticism in such a manner that his words and writing shocks the reader’’.
Shaykh Khaleel Ahmad says in Baraheen-e-Qati`ah[21],
‘‘This needy person asked a blind scholar who delivers a discourse in the Masjid of Makka about the Mawlud who said: it is and innovation and is unlawful. Hence the true scholars of Makka also consider it blameworthy’’.
Urdu Transliteration:
‘‘Is banda-e-aajiz nay ayk nabina `alim sey Masjid-e-Makka mein ba’d nimaz-a-Asr kei w`az karteyhain, haal-e-Mawlud pucha, tuw unhuwn nei farmaya: bid`at haram. Pas, wahan kei `Ulama-e-Haqqani is `amal kuw madhmum jantey hain.’’
Mawlana Rahmatullah comments on Shaykh Khaleel’s abovementioned proof taking,
‘‘He says that I asked a blind scholar about celebrating the Mawlid who told me that it is an innovation and is haram. Surely this scholar is Mawlawi Muhammad Ansari Saharanpuri, whose name he didn’t mention through taqiya because every child and elderly person in Makka considers him a bad person! Or probably took it from someone who is blind in his intellect and eyes. Subhanallah…He took the word of a blind person as proof who in reality is also blind in his intellect’’[22]
The endorsement is dated 15th Dhu al-Qa`da 1307h and stamped with the Shaykh’s personal stamp.
The Mureed of Shaykh Shah `Abd al-Haq Ilahabadi Muhajir Madani, al-Hafiz Abdullah Sindi al-Mutaari also endorsed Taqdees al-Wakeel, in six pages, asking Shaykh Khaleel Ahmad Ambetwi to retract from his positions in Baraheen-e-Qati`ah.[23]
Shaykh Imam al-Din Ahmad, a khalifa and student of Shah `Abd al-Haq Muhajir Makki endorsed this book in Arabic in 2 pages.[24] He requested the scholars of Deoband to retract from their stances in Baraheen and vouched for the authenticity of the Arabic translations that were presented to the Arab scholars.
Haji Imdadullah Muhajir Makki invited Mawlana Gulam Dastageer Qusuri twice to his abode in Makka for a meal. They discussed various issues pertaining to the current conflict to which Haji Imdadullah requested Mawlana Gulam Dastageer to summarise the Sunni view on the seven disagreed upon issues in Baraheen-e-Qati`ah without mentioning anyone’s name, whereupon Mawlana did so and penned a three-page article.
On the issue of Mawlid, Mawlana Gulam Dastageer Qusuri wrote,
‘‘To compare the regular Mawlid gathering celebrated in the Arab and non-Arab world, to the birth of Kunhaya and to call it an innovation and unlawful, and to consider its Qiyam which is done out of respect and honour for the noble dhikr and is praiseworthy among the scholars, unlawful and even more call it shirk and disbelief…are extremely ugly statements. To utter such hideous statements about practices those have been passed on for many years through the elite men in Islam that are free of reprehensible acts, are not done with the intention of comparison to non-Muslims (tashabuh), and have a legal basis, is extremely inappropriate, may Allah most High grant the virtue of respect’’. [25]
Haji Imdadullah sent this document to Shah `Abd al-Haq Ilahabadi Muhajir Makki who endorsed it, as well as Haji Imdadullah Faruqi Makki himself who wrote the following statement and stamped it in a gathering of scholars and mureeds, in the month of Rabi` al-Awwal 1308h,
‘‘The abovementioned document is correct and is according to my (lit. faqir’s) belief’’.[26]
Shaykh al-Islam, Haji Anwarullah Faruqi from Hayderabad Dekkan also endorsed it.[27]
A Khalifa of Haji Imdadullah and early student of Shaykh Rasheed Ahmad Gongohi, Sayyid Hamza Naqawi Makki also endorsed it saying,
‘‘The beliefs mentioned in this answer are penned in the books of Sunni doctrine, and Allah knows best’’.[28]
The following scholars from Madrasa Sawlatiyya, Shaykh Abu Mu`azzam Sayyid A`zam Hussain, Shaykh `Asmat `Ali and Shaykh Muhammad Sa`eed Mutee`, called upon the scholars of Deoband to retract from their stances and make tawbah for the sake of their teachers, Mawlana Haji Rahmatullah Keerwani and Haji Imdadullah Faruqi. [29]
Baraheen-e-Qati`ah was refuted once again in the Two Holy Sanctuaries in 1324h when it was hit with a massive blow by Imam Ahmad Ridha Khan during his visit to Makka for Haj in 1324h/1905. The Shaykh refuted Baraheen’s stance on the Noble Prophet’s knowledge of the unseen and re-endorsed Taqdees al-Wakeel’s endorsements after 16years from their dates of composition in his unsurpassed Al-Dawlah al-Makkiyya.[30]
Imam Ahmad Ridha condemned the author of Baraheen, Shaykh Khaleel and his teacher Shaykh Rasheed Gongohi for comparing Mawlid gatherings to the Hindu Kunhaya in section five of Al-Dawlah al-Makkiyya and quoted the statements of the scholars of Haramain from Taqdees al-Wakeel.[31]
Among the scholars of the sub-continent who resided in the Two Holy Sanctuaries in 1324h who endorsed Al-Dawlah al-Makkiyya was, Sayyid `Ali Ahmad Hindi Rampuri Muhajir Madani, Shaykh Kareemullah Muhajir Madani (both of them were students of Shah `Abd al-Haq Muhajir Madani d. 1333h), Sayyid Muhammad Uthman Qadiri Haydarabadi and Shah `Abd al-Haq Ilahabadi.[32]
Bear in mind also that Sayyid Khaleel bin Isma`il Makki, librarian of the Mekkan library was a student of Haji Imdadullah Faruqi. Sayyid Khaleel was among the leading scholars of Makka who supported Imam Ahmad Ridha in his encounter against the Baraheen Fitna.[33]
The Arab scholars who endorsed Taqdees al-Wakeel against Baraheen-e-Qati`ah are:
. Muhammad Salih al-Kamal Makki, Hanafi Mufti (on 3rd Dhu al-Hijja 1307h)
He endorsed Al-Dawlah too, p147.
. Muhammad Sa`eed Babusayl Makki, Shafi’I Mufti and Shaykh al-`Ulama
He endorsed Al-Dawlah too, p142.
. Muhammad `Abid Hussain Makki, Maliki Mufti
He endorsed Al-Dawlah too, p145.
. Mufti Khalf bin Ibrahim Makki, Hanbali Mufti
. `Uthman bin `Abd al-Salam Dagistani Madani, Hanafi Mufti
He endorsed Al-Dawlah too, p168.
. Muhammad `Ali bin Zahir al-Watari (on 5th Muharram 1309h)
In total, ‘Taqdees al-Wakeel `an Tawheen al-Rasheed wa al-Khaleel’ received 19 endorsements and 77 scholars from the Arab world endorsed Al-Dawlah al-Makkiyya against the fitna of Baraheen and its authors. Some of its late endorsers are listed below. (Keep in mind that Al-Dawlah al-Makkiya was authored in Dhu al-Hijja 1324h).
Sayyid Muhammad Taaj al-Din Hassani (d.1362/1943), son of Shaykh Badr al-Din Hassani endorsed Al-Dawlah al-Makkiyyah on 9th Rabi al-Thani, 1331h (1913) in Madina.
Shaykh Mahmud Rasheed al-`Attar (d.1364h), one of the most famous students of Shaykh Badr al-Din Hassani who adhered to him for forty years, also a student of the likes of Shaykh `Abd al-Rahman Bahrawi, Shaykh al-Azhar Saleem, Shaykh Ahmad Abu Khutwah, Shaykh Muhammad Ashmauwni and other.
Among his students are Shaykh Abu al-Khayr al-Meednai (d.1961h/1380), Shaykh Taaj al-Din son of Shaykh Badr al-Din Hassani (d.1362h/1943), Shaykh Abd al-Wahhab Dabs wa Zayt (d.1969), Shaykh Muhammad Sa’eed Burhani (author of various books, among them aare his annotations on the popular Hanafi Figh manual, Al-Hadiyat al-`Alaiyyah) Shaykh `Abd al-Fattah `Abu Ghuddah (d.1417h/1997) and others. He authored a refutation against Shaykh Khaleel Ahmad and Shaykh Rasheed Gongohi’s fatwa against the Mawlid celebration in Al-Baraheen al-Qat’iah, calling it ‘Istihbab al-Qiyam `inda dhikri wiladatihi Alaiyhi al-Salatu wa al-Salam’.
Shaykh Muhammad Yahya Maktabi Zummayta al-Dimashqi (d.1378h/1958), the most assiduous student of Shaykh Badr al-Din Hassani who accompanied him for more than sixty years, endorsed Al-Dawlah al-Makkiyyah on 22nd Safr 1337h, in his Maktabah Dar al-Hadith, Damascus.
Shaykh Muhamamd bin `Ali Effendi al-Hakeem Dimashqi endorsed Al-Dawlah al-Makkiyyah on
He pursued the traditional sciences from his Shuyukh, among them were Shaykh Badr al-Din Hassani (d.1354/1935), Shaykh Tahir al-Jaza’iri, and Shaykh Muhammad Tayyib (d. 1345/1924).
Shaykh Muhamamd `Arif bin Muhyyidin bin Ahmad, better known as Al-Mahmalji (d.1335h/1916) endorsed Al-Dawlah al-Makkiyyah in Ramadhan 1329h/1910. He was also a student of Shaykh Badr al-Din Hassani.
The illustrious Sayyid and Alim of Makka, teacher at the Haram, Muhammad bin Sayyid Wasi` al-Husaiyni al-Idrisi endorsed Al-Dawlah in Jamadi al-Thaniyah 1330h, in Madina.
Shaykh Abdullah bin Sadaqah bin Zaini Duhlan Shafi’I Makki endorsed Al-Dawlah on Monday 10th Rajab 1328h.
Sayyid Isma’el bin Kahleel, Librarian of the Mekkan Library endorsed Al-Dawlah al-Makkiyyah in 1328h.
Shaykh Ali bin Ali al-Rahmani, teacher at the Prophet’s Masjid endorsed Al-Dawlah in 1331h.
Shaykh Yaseen bin Sa’eed, teacher of traditional sciences in the Prophet’s Masjid endorsed Al-Dawlah in the end of Ramadhan 1329h.
Shaykh Muhamamd Ya’qub bin Rajab, teacher of the Prophet’s Masjid, endorsed Al-Dawlah al-Makkiyyah on 5th Dhu al-Qa`dah 132h
Mufti Muhammad `Ata al-Kasm Hanafi Dimashqi, student of the most prominent scholars of his era the likes of Shaykh `Abd al-Ghani Meedani Hanafi (author of Sharh `Aqeedah Tahawiyyah and commentary on Quduri ‘Al-Lubab’ etc), Shaykh Abdullah Sukkari, Shaykh Ahmad Halabi and Shaykh Ahmad Tantawi, and Shaykh Saleem `Attar Dimashqi endorsed Al-Dawlah al-Makkiyyah in Rabi al-Thani 1333h, in Madina.
Among the Shaykh’s students were the likes of Shaykh `Abd al-Wahhab Dabs Wa Zaiyt Dimashqi (d.1969), Shaykh Abu al-Khayr Meedani, Shaykh Sa’eed al-Burhani (author of Al-Ta’leeqat al-Mardhiyyah ala al-Hadyat al-`Ala`iyyah) and other prestigious scholars of the era.
Shaykh Muhammad bin Ahmad Ramadhan Shami al-Madani Shadhili (d. after 1340/1921), a scholar in Madina who was renowned for his mastery in Arabic Linguistics and author various books, such as Safwat al-Adab, Musamarat al-Adeeb, Munajaat al-Habeeb, She’ri Diwan and others, endorsed Al-Dawlah in 1331h.
Shaykh Muhamamd Sa`eed al-Qasimi al-Dimashqi (d.1335h or 1337h) endorsed Al-Dawlah on 2nd Ramadhan 1329h.
Shaykh Hussain bin Muhammad bin `Ali endorsed Al-Dawlah in Safr, 1332h.
Shaykh Muhammad Sibgatullah al-Midraas endorsed Al-Dawlah on 15th Rabi al-`Awwal 1331h.
Shaykh Muhamamd Karimullah Muhajir Madani endorsed Al-Dawlah on 22nd Jamadi al-Ukhra 1329h.
Shaykh Ahmad bin Muhammad bin Muhammad Khayr al-Sinari al-Abbasi al-Madani endorsed Al-Dawlah on 25th Jamadiy al-Uwla 1330h.
Shaykh Mustafa al-Tazi bin Gazuz al-Tunisi al-Khalwati al-Maliki, teacher at the Prophet’s Masjid, endorsed Al-Dawlah on 15th Sh`aban 1330h.
Shaykh Abd al-Qadir binMuhammad bin Abd al-Qadir al-Tunisi al-Husaiyni endorsed Al-Dawlah on 29th Rabi al-Akhir in 1329h.
Shaykh Gulam Burhan al-Din ibn al-Sayyid Nur al-Hassan Madani endorsed it on 3rd Jamadi al-Uwla 1329h
Shaykh Sayyid Yusuf `Ata, teacher in the Prophet’s Masjid endorsed it on 17th Rajab 1332h.
Shah `Abd al-Haq Ilahabadi Makki
Shah `Abdul Haq Ilahabadi Muhajir Madani (d.1333h), a dear friend of Haji Imdadullah who resided in the Two Holy Sanctuaries, authored ‘Al-Durr al-Munazzam fi Mawlid al-Nabiy al-A`zam’ in support of ‘Al-Anwar al-Sati`ah’ on the desirability of celebrating Mawlid gatherings and performing Qiyam.
The following scholars endorsed Al-Durr al-Munazzam,
. Mawlana Haji Rahmatullah Keerwani
. The Mureed of Haji Imdadullah Muhajir Makki, Sayyid Hamza Naqawi Dihalwi who studied under Shaykh Rasheed Ahmad Gongohi for some time
. Mawlana `Abd al-Samee`, Khalifa of Haji Imdadullah Makki and author of Al-Anwar al-Sat`iah
. Mawlawi `Abdullah, Shaykh Qasim Natotwi’s son in law
Mawlana Rahmatullah Keerwani Makki[34]
The Shaykh was born in District Muzaffar Nagar, in a town called ‘Keerana’ in 1817. He died at the age of 75 on 24th Ramadhan 1308h/2nd May 1891. He took the traditional sciences from the prominent scholars of his era in the subcontinent and began his scholarly career debating Christian Missionaries in Urdu and Arabic. Among his renowned debates was with Bishop C.G. Fender in Istanbul, a major Christian scholar who spoke fluent Arabic and Persian and travelled to many countries challenging Muslim scholars to either debate him or accept the Christian faith. The latter faced a brutal defeat by Mawlana Rahmatullah, and penned his oath that he will never discuss such issues again. Mawlana Rahmatullah Keerwani thus authored the acclaimed ‘Izhar al-Haq’ in Arabic on the discrepancies of the Christian beliefs.
The Shaykh was the first Indian scholar to establish a Madarasa in Makka by the name Sawlatiya. He was highly esteemed by Imam Ahmad bin Zayni Duhlan Shafi’i and was given the post to teach Hadith in light of the Hanafi fiqh in Makka.
A Student of Shah `Abd al-Haq Muhajir Ilahabadi, `Abdullah al-Sindi Makki said, ‘‘The Sultan of Rome, may Allah guide him and us to what he pleases, called Hadhrat Mawlana and our chief, Mawlawi Rahmatullah Sahib, may Allah bless the Muslims with his long-living, by the advice of Shaykh al-Islam and the Mufti of all men, the most learned among those scholars who deepened their knowledge in the fundamentals and branches, the most noble scholar in the God-wary scholars, source of excellence and certitude, `Uryani Zaadah Ahmad As`ad Effendi, may Allah prolong his excellencies, ‘‘Pillar of the Two Noble Sanctuaries’’ and the Sultan also gave the titles ‘‘the greatest Qadhi among Muslim jurists, the most prominent guardian among the men of Tawhid, the source of excellence and yaqin, one who raised the flags of Shari`ah and Deen, and heir of the Prophetic knowledge’’.[35]
Shaykh Abu Mu`azzam Sayyid A`zam Hussain, Shaykh `Asmat Ali and Muhammad Sa`eed Mutee` (teachers at Madrasa Sawlatiya) referred to Mawlana Rahmatullah Keerwani in their endorsements with the title, ‘‘the pillar of the Two Holy Sanctuaries’’ (Paya-e-Haramain Sharifayn).[36]
Shaykh Khaleel Ahmad Ambetwi Saharanpuri and Shaykh Rasheed Ahmad Gongohi praised him lavishly in ‘Baraheen-e-Qati`ah’.
Chapter2.
The Pre-requisites of Conducting a Mawlid[37]
We observed the view of Shaykh Rasheed Ahmad Gongohi, who based his fatwa on the impermissibility of conducting a Mawlid on inviting towards a desirable act. This, categorically, suggests the impermissibly of conducting a Mawlid in all states, as it was reported in his own words. Nevertheless, Deobandi scholars later opined that the Mawlid is permissible if conducted with certain conditions.
However, I have gathered much information on the absurdity of some of these conditions that are endorsed as the prominent view of the Deobandi scholars.
Condition 1. One must not ‘invite’ people to attend a Mawlid gathering. This condition is illogical as mentioned previously. Sadly, the Deobandis don’t press on this one any more. It is disregarded in their works; see Al-Muhannad that does not mention it, and also Shaykh Muhammad Ibn Adam’s Mawlid article on Sunnipath who turns a blind eye to his elder’s fatwa.
Condition 2. One must not fix a date. This point remains in a mist and I will clarify its true import shortly.
Condition 3. Men and women must not free-mix. There is no disagreement on this condition.
Condition 4. Wasteful spending. I will elaborate on this condition imminently.
Deobandi Assertion 5. The Mawlid must not be called `Eid. I will shed light on how this point is misused and presented in a negative way.
Fasl 1
A Study to Fixing a Date
If fixing a date and time to all Islamic practices renders the nature of the practice impermissible then all Deobandi Seerah conferences, Hadith lectures and Religious Functions render impermissible since they are fixed to a date and time. Likewise all Mawlid gatherings, as observed in the west and elsewhere, are usually fixed to a date and time. It is illogical to believe that people will coincidently gather to celebrate a Mawlid and that is how it should be done.
So what does fixing a date mean? Is there any permissible form of this?
By Allah’s aid, let me explain.
The maxim is: Fixing a date and time to a practice, with the intention that it must only be commenced within that date and time is impermissible unless it is fixed by the Shari`ah itself.
For example, to conduct a Salawat gathering on a fixed date with the intention that it can only be conducted on that date otherwise the Salawat will not be sent to Our beloved Prophet (May Allah’s peace and blessings be upon him) and we will not be rewarded is a ridiculous practice. Likewise, to conduct a Mawlid with the intention that it is incorrect to conduct it on another date and that that is the only fixed time and date prescribed for it in the Shari’ah, is also an erroneous view. The reason for this is because the Shari`ah has not fixed any date for these practices and one will be acting like the Lawmaker (Shari`) and this is a sinful practice.
This nature of Fixing a date and time for a Mawlid is blameworthy in Islam.
Imam Mulla `Ali Qari says,
‘‘We do not say that celebrating the Mawlid is fixed to one specific night and whosoever upholds that it is fixed by the Shari`ah is an innovator since His (May Allah’s peace and blessings be upon him) remembrance, and connection with Him is required at all times. Yet, however, the Month in which He was born has strong precedence over the others’’. [38]
The last sentence yet denotes the significance of celebrating Mawlid in the month of Rabi` al-Awwal, even though it can and should be celebrated in other months too.
However, if the dates fixed for a Mawlid gathering are not with this intention, as they pre-dominantly are not, since we observe Sunni Masjids celebrating the Mawlid throughout the Month of Rabi` al-Awwal and throughout the year and not only on the 12th of Rabi` al-Awwal, it is permissible for local mosques to fix a date and time according to the maslahah (consideration of public interest) of the local community to a date which suites them best. This kind of fixing a date is not only prescribed in Sunni Brelvi gatherings but also in Deobandi Seerah conferences and Religious functions etc. An example of this out side the Shari`ah is fixing a date and time to see the doctor or visiting the dentist etc. This time fixing is based on one’s personal maslahah (interest).
On the contrary, there are certain practices that are qualified and restricted to certain times and dates by the Divine Law (Shari`ah) itself and they must be practiced within the time limits such as Salah, Hajj and fasting during the month of Ramadhan. Man cannot change them nor include any other practices to them through his will.
Therefore, we learn that there are two kinds of fixing dates.
1- The dates fixed by the Shari`ah itself, (Ta`yeen Shari`).
2- Fixing a date based on maslahah (public interest) and custom (Ta`yeen `Urfi)
This categorising is logical and makes sense to any sane person. Hold fast on to this exposition so you do not slip in this issue.
Hence, fixing a date and time for a Mawlid in the correct manner, as done throughout the Muslim masses in the Muslim world is sound and this practice is not blameworthy.
Not only contemporary Sunnis celebrate the Mawlid in Rabi` al-Awwal and specifically on the 12th of Rabi` al-Awwal but the former masses of Muslim generations also celebrated throughout the month of Rabi` al-Awwal for its significance and esteem over all other months. Below are some examples on the permissibly of fixing a date to a Mawlid gathering.
1. The Mawlid conducted by the renowned king, Malik Muzaffar who was lavishly praised for his Mawlid practice by the scholars such as Ibn Kathir in al-Bidaya wa al-Nihaya, Imam Dhahabi in his Siyar, Imam Jalal al-Din Suyuti in Husn al-Maqsid, Sibt Ibn al-Jawzi in Mir`at al-Zaman etc, celebrated the Mawlid on a fixed date which continued for several days during Rabi` al-Awwal. Major luminaries and pious men gathered in it to rejoice.
2. Sheikh Jamal al-Din Muhammad bin Jarrillah bin Zuhaiyrah states,
‘‘It was a custom in Makka that the Shafi`i Jurist allowed the citation of the Prophet’s birth place (May Allah’s peace and blessing be upon him), on the 12th of Rabi` al-Awwal after Maghrib prayer, thus, all other three jurists, prominent scholars and learned men along with the huge crowds gathered with lanterns and lights…And I am not aware of the first person who began this practice even after asking my contemporary historians’’. [39]
3. Sheikh Qutb al-Din al-Hanafi states,
‘‘Major fuqaha and prominent scholars, along with the four jurists of Makka, used to gather on the 12th of Rabi` al-Awwal after Maghrib prayer for the annual Mawlid ceremony. They held lots of candles, torches and lights and marched from the Haram to ‘suwq al-layl’ where the Prophet (May Allah send abundant peace on him) was born. The public crowd gathered at the house and one of the scholars would deliver a speech and make the closing du`a’’.[40]
4. The commentator of Sahih Bukhari, Imam Qastallani says,
‘‘The people of Islam always celebrate the month of His birth (May Allah’s peace and blessings be upon him) by preparing feasts, giving various sadaqah in its nights, express their joy, increase in doing virtuous acts, and recite the Noble Mawlid to receive plentiful blessings. It is observed that the Mawlid is followed with abundant blessings by Allah’s enormous grace and that the year passes safely for the people…’’ [41]
Shaykh `Abd al-Haq al-Dihalwi said the same in ‘Ma Thabata bi al-Sunnah’, p102.
5. The teacher of Imam al-Nawawi, Ustaaz Abu Shaama is recorded to say,
‘‘Among the best innovations in our times is the blessed Mawlid which is celebrated annually, in the city of Irbil[42], in the month of Rabi` al-Awwal on the day of the noble birth, in which people give sadaqah, display joy, beauty, and decoration, all of which is done out of love for Allah’s messenger, may Allah’s peace and blessings be upon him, and this also shows kind conduct towards the poor’’. [43]
6. The Late Hanafi Jurist, Sayyid Ibn `Abideen Shaami states,
‘‘Whoever is truthful and sincere in his love should rejoice in the month of the Prophet’s Mawlid (may Allah’s peace and blessings be upon him) and should perform a gathering on His birth in which the events that took place during the birth ought to be mentioned from sound Hadith narrations. By Allah’s grace, there is hope for such a person to enter the stations of pious men through the intercession of Allah’s Messenger. Whosever’s body is filled with His love will, by Allah’s will, never decay in the earth’’.[44]
7. Shaykh Ibn Hajar Makki was asked about celebrating the Mawlid to which he replied,
‘‘A clear proof for its permissibility opened up to me that is, the Asl of this practice is the Hadith of Bukhari and Muslim who narrate that when the Prophet (may Allah’s peace and blessings be upon him) came to Madina, He saw the Jews fasting on `Ashurah day. They were questioned about this whereupon they told that this was the day when Allah drowned Fir`auwn and gave triumph to Musa. So we fast today to express our gratitude to our lord. It is understood from this hadith that whenever the specific day in which Allah bestowed his favour or removed affliction comes, one should thank Allah for it…and what favour is greater than Allah’s Messenger?’’[45]
8. The founder of Madrasa Sawlatiyya in Makka and teacher of major Imams in his era, Shaykh Rahmatullah Keerwani Muhajir Makki says,
‘‘There is no harm in conducting a Mawlid gathering after which food or sweet is served among the people as long as it is free of reprehensible acts such as using a flute and singing along with it and exaggerated (Urdu. ‘beyhuda’) lighting, as long as it is according to authentic narrations and consists of mentioning the miracles and birth events of Hadhrat, May Allah’s peace and blessing be upon him. Rather, it is fardh kifaya (a communal obligation), in our times to conduct such Mawlid gatherings according to the conditions I have mentioned, since Christian missionaries are widely spread throughout the land and they criticise Hadhrat, May Allah’s peace and blessing be upon him and His Deen. I advise (Nasihah) my Muslim brethren that they should not stop from conducting such majalis. There is no harm in fixing a date as long as the concept behind it is not that ‘the Mawlid is not allowed on another date’ since it’s permissibly is well established. And Qiyam (standing up) during the mention of the Birth is considered permissible among the pious scholars, Mutakallimeen, pure Sufiya and hadith masters for the last six hundred years…’’[46]
9. Mawlana `Abd al-Hay al-Lakhnawi states,
‘‘When the Mawlid gathering is celebrated in the desirable manner, it is virtuous. When the people of the Two Holy Sanctuaries, Basra, Syro-Palestine, Yemen and from other countries sight the moon of Rabi` al-Awwal they express their joy, celebrate the Mawlid, spend time in virtuous practices such as reciting the Qur’an and pay heed to listening to the Mawlid. In these countries, the Mawlid is also celebrated outside of Rabi` al-Awwal. And one should not have this belief that if the Blessed Mawlid is conducting in Rabi` al-Awwal it is virtuous other wise there is no reward’’. [47]
10. Imam Jamal al-Din al-Kattani says,
‘‘The birthday of Allah’s messenger, May Allah’s peace and blessings be upon him, is highly honourable, esteemed, reverenced and noble. His existence is the beginning of all success for the one who follows him and whosoever prepared for this day and expressed his joy for the Prophet’s birth, will be saved from the torture of hellfire. So one should express their joy on this day and spend as much as his can afford’’. [48]
11. Mufti `Inayat Ahmad Kakurwi says,
‘‘The custom of the Two Holy Sanctuaries and in other parts of the Muslim world is to celebrate the noble Mawlid in Rabi` al-Awwal. They gather people, recite the Mawlid and salawat, and usually serve food or sweet to the public. Hence, this practice contains enormous blessings and is a means of increasing one’s Love of Allah’s messenger, May Allah’s peace and blessings be upon him. In Madina Munawwara, the Mawlid is celebrated in the noble Mosque and in Makka Mu`azzama it is celebrated at the birth place’’.[49]
12. Shaykh Ibn al-Haj says concerning the 12th Rabi` al-Awwal,
‘‘It becomes necessary that one increases acts of worship and piety to pay gratitude to the Master Allah on Monday the 12th of Rabi`al-Awwal for the all of these benevolent bounties he bestowed upon us and the greatest of them all is the Birth of Musatafa, the chosen One’’. [50]
All of the abovementioned quotes are clear in their import stating not only the permissibility but the desirability to fix a date to the Prophet’s Mawlid gathering, during Rabi` al-Awwal and specifically on the 12th night for its excellence over other nights.
Sufficient for the Muslims who fix dates to the Mawlid is the practice of the people of the Two Holy Sanctuaries. Sayyidi Haji Imdadullah Muhajir Makki said,
‘‘The noble Mawlid is celebrated by the entire public of the Two Holy Sanctuaries. This alone is adequate proof for us’’.[51]
Shah `Abd al-Haq Ilahabad Muhajir Makki, in his book ‘Al-Durr al-Munazzam fi Hukmi `Amali Mawlid al-Nabiyy al-A`zam’, brings much proof on the desirability of fixing a date for Mawlid celebrations whilst refuting the view that it is not allowed. Shaykh Gongohi’s student and Haji Imdadullah’s Khalifa, Sayyid Hamza, considers fixing a date an excellent practice.[52] Likewise Mawlana Haji Rahmatullah Keerwani and other endorsers of this book support this position.[53]
Walhamdulillah.
Fasl2
Wasteful Spending
Muslims, all over the world, spend their time, efforts and wealth to hold beautiful Mawlid gatherings to exhibit their gratitude to Allah Most High and show reverence to the Beloved Messenger, may Allah’s peace and blessing be upon him verbally, physically and materialistically. Expressing Joy in all forms is recommended as obvious from the Scholarly statements.
According to the sound explanation to wasteful spending, wealth spent in this good cause is not considered blameworthy since its purpose is to express joy and happiness on the Birth of Sayyiduna Rasulullah, may Allah send abundant peace and blessings upon him.
The absolute Muhaqiq, Ibn al-Hummam says, ‘‘whatever is more respectful and shows more esteem is considered praiseworthy’’. [54]
Fatawa Hindiya (also known as Fatawa Alamgeeriya) and Mansak Mutawassit stipulate this maxim too.[55]
It is on this basis that the scholars said,
‘‘There is no virtue in wasteful spending and spending in acts of virtue is not considered wasteful’’(proverbial).[56]
1. Imam Mulla `Ali Qari, whilst stating the tenth proof for the desirability of celebrating the Mawlid says,
‘‘A Mawlid gathering in which joy is expressed, and consists of feeding the Muslim public and praising Him (May Allah’s peace and blessing be upon him), is a way of showing esteem and honour to Him, and honouring Him (May Allah’s peace and blessing be upon him) is required by the Shari`ah’’.[57]
2. The teacher of Imam al-Nawawi, Ustaaz Abu Shaama states,
‘‘Among the best innovations of our times is the blessed Mawlid which is celebrated annually, in the city of Irbil[58], in the month of Rabi` al-Awwal on the day of the noble birth, in which people give sadaqah, display joy, beauty, and decoration, all of which is done out of love for Allah’s messenger, may Allah’s peace and blessings be upon him, and this also shows kind conduct towards the poor’’[59]
4. Hafiz al-Sakhawi says,
‘‘The people of Islam in all parts and major cities of the world always celebrate in the month of His birth, May Allah’s peace and blessing be upon him, by preparing feasts, giving various Sadaqahs in its nights and expressing their happiness…’’[60]
5. Imam Jalal al-Din al-Suyuti says,
‘‘My opinion on the Mawlid is that it is from the praiseworthy innovations for which one will be rewarded since the public gather, recite what they can easily from the Qur’an, the Prophet’s seerah and birth events are mentioned and a feast is served, and this shows honour to the Prophet’s excellence, and is a form of displaying happiness and gratitude for his noble birth’’. [61]
In a previous quote, Imam Jamal al-Din al-Kattani says,
‘‘One should express their joy on this day and spend as much as his can afford’’.[62]
Hence, spending on a Mawlid celebration is based on how much one can afford. If it be a large amount then one should spend it in preparations and also give charity in this month, and if one posses little, he should do whatever he can manage to do even if it be as little as preparing chickpeas in happiness of the Beloved’s birthday!
The father of Shah `Abd al-`Aziz al-Dihalwi, Shaykh `Abd al-Rahim al-Dihalwi (a family of traditional Islamic sciences’ masters in India) mentions his annual practice,
‘‘I used to prepare food during the days of the Prophets’ Mawlid, May Allah’s peace and blessings be upon him, and once in many years, I was not able to prepare anything other than mashed chickpeas so I did and distributed it in the people for which I saw Him smiling in happiness, May Allah’s peace and blessings be upon him, and before him were chickpeas’’. [63]
Shaykh `Abd al-Haq Muhaddith al-Dihalwi says,
‘‘The people of Islam always celebrate the month of His birth, May Allah’s peace and blessings be upon him, in which they prepare feasts, give various charities during its nights, express their joy, and recite His Mawlid’’. [64]
I mentioned the Mawlid gathering prepared by the highly praised Malik Muzaffar earlier. He was a king who spent in large amounts to celebrate the Mawlid. Imam Ibn Kathir and others mentioned that he spent 300,000 Dinars in the annual Mawlid preparations and 100,000 on his guesthouse. He prepared somewhat 10, 00o chicken meals, 30, 000 sweet dishes and 100,000 buttered bread for the people. It was a gathering that was attended by the major scholars of his era and was praised by Ibn Kathir, Imam Dhahabi, Imam Suyuti and others. Yet none among the scholars disparaged him for his excessive spending since it was for a good cause. If this excessive expenditure were a blameworthy act, the scholars certainly would not have honoured him. Imam al-Dhahabi, in his Siyar, clearly mentioned that the King was acclaimed for eradicating reprehensible practices under his rule!
Imam Naseer al-Din Ibn al-Tabbakh says,
‘‘When one spends his wealth on the 12th night, gathers the people to feed them with lawful food, and narrates to them reports which will remind them of the hereafter, he will be rewarded on his good intention if it is done out of expressing joy on the His Mawlid, May Allah’s peace and blessings be upon him’’. [65]
This ‘wasteful spending’ question was put forward to Imam Ahmad Ridha, to which he replied,
‘‘There is no virtue in wasteful spending and spending in acts of virtue is not considered wasteful. Imam Ghazali narrates from Abu `Ali Rawdbari (May Allah have mercy on both) that a pious man once prepared for a gathering of dhikr in which he lit 1000 candles. A man came into the mosque and after witnessing the event, turned back on his feet. The pious man gripped his hand and exclaimed, ‘blow out a single candle that I lit for other than Allah!’ The person blew at them but now candle went out!’’[66]
Below are some more statements of the scholars from which we learn that spending in a good cause to display materialistic esteem and respect for a certain thing is permissible as long as the intention is correct. I previously presented the statements of Imam Ibn al-Humam and fatawa al-Hindiya.
1. Shaykh al-Sayyid Ibn `Abideen al-Shami (May Allah have mercy on him), a late major Hanafi Jurist states,
‘‘Beautification of the Qur’an is permissible out of reverence for it and decoration of the mosques is also permissible with the same intention’’.[67]
2. Ibn al-Munir (May Allah have mercy on him) states,
‘‘Decorating the mosque is allowed out of reverence’’.[68]
3. Shaykh `Abd al-Ghani al-Nabulsi, in his Sharh al-Tareeqa al-Muhammadiya, says,
‘And from the blameworthy practices is to light candles, lamps and burners in the graveyards for verily it is a waste and a form of misuse. There is no benefit for anyone in doing so and it is an unlawful innovation and not praiseworthy due to wasteful spending. My Father, May Allah have mercy on him, said in his commentary on Sharh al-Durar in the chapter of ‘miscellaneous topics’, to take lanterns to the head tops of graves is an innovation and a waste of money, this is recorded in [Fatawa] al-Bazzaziya… and this ruling only applies when there is no benefit in such a practice. Thus, if the grave is in a mosque, or on a public pass way, or if there is somebody sitting at the grave or the grave is of one of Allah’s friends or of a scholar from the honourable scholars, it is permissible to do this practice without restriction. Since, this is done out of reverence for the honourable soul so that the light shines on the soil which touches the body akin to the sun that shines on the earth, thus, it will be a sign for people so that they may come there and take blessings from the grave and make an answered supplication. And actions are based on intentions. [69]
4. The decoration of Masjid al-Nabawi with pure Gold and Silver was done to show honour to the Mosque in which the best and Most honoured of all creation, Sayyiduna Muhammad, May Allah’s eternal peace and everlasting blessings be upon him, rested in. Hence, expenditure in this good cause is not considered blameworthy.
Many scholars authored large accounts on the history of the Two Holy Sanctuaries.
. Imam Abu al-Hassan `Ali Nur al-Din bin Abdillah Samhudi (d.911), a contemporary historian and scholar to Imam Jalal al-Din Suyuti, authored ‘Wafa’ al-Wafa bi-Akhbari Dar al-Mustaf’a in 893h and summarised it in 886h by the name ‘Khulasat al-Wafa’ in which he mentioned the different kinds of lanterns made of gold silver and diamonds, and the beatification of the Prophet’s Mosque.
.Hafiz al-Hadith Muhammad bin Muhammad bin al-Najjar (d.642h) authored al-Durrat al-Thameena fi Akhbar al-Madinah in which he mentioned that several kings would gift lights made of gold and silver to the Prophet’s Mosque.
.Imam Ibn Hajr Makki authored ‘Al-I`lam bi-A`lam Baytillah al-Haram’ in which he penned the accounts of the auspicious gatherings of Sultans and scholars of the Two Holy Sanctuaries in which lights of gold silver and diamonds were affixed to the walls of Masjid al-Haram and Masjid al-Nabawi. He mentioned that Sultan Murad Khan Son of Sultan Saleem Khan (d.984) was the first Ottomon Sultan who gifted extremely dear lanterns to the Mosques.
.Imam Taqiy al-Din al-Subki dedicated a whole book to the lanterns of Madina by the name, ‘Tanzzul al-Sakinah `ala Qanadeel al-Madinah’.
.Imam al-Barzanji authored ‘Nuzhat al-Nazireen fi Masjidi Sayyid al-Awwaleena wa al-Akhireen’ in which he reports that Malik Walid beautified the Prophet’s mosque with gold water, the door handles and pillars were beautified with it too. [70]
.Likewise, Al-Nasir Li-Deenillah spent 1000 dinars on beautifying the Prophet’s mosque with pure gold and the best architects were appointed to decorate the mosque. [71]
.Poems were written on the walls and pillars of the Prophet’s mosque in gold. Malik Sultan Saleem ordered a calligrapher to write a Turkish poem of tawassul in gold on the walls of the sacred hujra.[72]
.Other than those hanging in the sacred tomb, there were 620 lights on the ceiling of Masjid al-Nabawi. Chains of pure silver held the lights on the frontier ceiling.[73]
In the aforementioned examples, it has become more evident than the glowing sun at noon that spending in a good cause to show reverence and honour for a deeni cause is not considered wasteful and blameworthy. Also, spending on something that is originally considered as wasteful hence reprehensible in the Shari`ah may change due to its intention as mentioned in the quote of Shaykh `Abd al-Ghani al-Nabulsi.
None other than the ill minded will disagree on this point that the intention is the basis of actions.
Innama al-a`mal bi al-niyaat
The Salaf disliked beautifying Mosques and the Qur’an yet however later scholars gave the fatwa of its permissibility since times had changed; the earlier generations were not moved by the decorations of this contingent world but people later inclined towards the world and eyes and minds were attracted by materialisation hence scholars legalised beatification of Islamic heritage so that it brought about honour and respect in peoples’ hearts. Such issues are mentioned in fiqh manuals.
Hence Deobandi scholars must resist from maligning Muslim masses for celebrating Mawlid gatherings on certain dates and for decorating and beautifying mosques and homes, since they do this to exhibit their love and display their esteem for the Last Messenger of Allah, May Allah’s peace and blessing be upon him. And to show such respect is recommended in the Shari`ah as mentioned in the prestigious scholarly statements, Walhamdulillah.
The way of true moderation (Mahaj al-Wasatiyya) is to increase the praise of our blessed Habib Sayyiduna Rasulullah, May Allah’s peace and blessing be upon him, and exaggerate in his honour since there is no limit to his nobility and perfection.
Shaykh Ahmad Ibn Hajar Makki said,
‘‘Whosoever exaggerates (mubalagah) in showing respect and honour to the Prophet (May Allah shower his peace and blessings upon him) whilst abstaining from increasing it to the Divine Most High, has surely abided the Truth and protected both rights of Divinity and Messengership, and that is surely the moderate way, free of laxity and extremism’’.[74]
My good-counsel to propagators of moderation is to consider the abovementioned quote and the verses of the Blessed Burda,
Da` madda`athu al-nasara fi Nabiyyihimi
Wahkum bi-ma sha’ita fihi madhan wahtakimi
‘‘Refrain from what the Christians claimed about their Prophets (Divintiy),
And ascribe any other attribute of honour to Him’’
Wansub ila dhatihi ma shi’ta min sharafin
Wansub ila dhatihi ma shi’ta min `izami
‘‘And ascribe to Him whatever nobility you desire,
And attribute to him whatever Excellency you want’’
Fa inna fadhla Rasulillahi laysa lahu
Haddun fa-yu`riba `anhu naqitun bi-fami
‘‘For surely the excellence of Allah’s messenger has no limit
So that the reciter can encapsulate it by the expressions of words’’
Fa’ida.
The Shari`ah categorises Issues (matalib) as five kinds[75],
1. Dharurah/Necessity. A dharurah is something without which one will certainly die or will most likely die. For example, drinking water and consuming food enough to save one’s life is a dharurah.
2. Haja/Requirement. A haja is something without which one can survive but faces difficulty without it such as necessary lighting in cities and homes.
3. Manfi’a/Benefit. An example of this is to have more than one light in a room even though one light suffices one’s requirement. Another example is to purchase brown bread and goat meat for consumption.
4. Tahsin or Zeena/Beautification. An example of this is to desire sweet dish after food.
5. Fudhul/Extras (Israf/Waste). Excessive utilization, without a virtuous intention, such as spending extravagantly on food.
Money spent in beautification of Mawlid gatherings is not Fudhul, since its purpose is to display materialistic respect for the noble birth. Hence this practice belongs to the fourth category, namely, Zeena.
Fasl 3
Is the Mawlid Celebration an ‘`Eid’?
Among the other misgivings in the Deobandi School regarding the Mawlid is the application of the word ‘`Eid’. As Shaykh Muhammad Ibn Adam mentioned in his article on the Mawlid, that the Deobandi stance is that one should not call the Mawlid an `Eid since the shari`ah prescribed only two `Eids (Ref:Sunnipath).
`Eid al-Fitr and `Eid al-Adha are two major `Eids in Islam. The word `Eid means a day of happiness thus the two major `Eids are days of rejoice. Yet what day is more joyful and heart cooling than the day of the Prophets’ noble birth?
Another meaning of the word `Eid is ‘a day fixed by the Shar`iah which returns only once in a year’. This is also the import of `Eid when prefixed to al-Adha and al-Fitr.
Bear in mind that single words may have more than one import and Usul al-Fiqh tells us that there are Haqiqi and Majazi meanings, and meanings belonging to certain nomenclatures (Istilah), customs (`Urf) and lexicons (Lugat) etc. Therefore one must not neglect the purport of the word and its usage in various meanings since this brings about misconceptions about concepts and usages.
When the word `Eid is prefixed to the Mawlid it does not mean ‘a day which is fixed by the Shari`ah that is to be celebrated on that specific date only such as Eid al-Fit and Adha’, alternatively it means ‘a day of joy and happiness’.
This is where people slip, so hold fast to this point.
The Day of Joy
Let us observe the following verse of the Qur’an.
Sayyiduna Isa, May Allah send peace upon him, made this supplication,
‘‘O Allah! Lord and Cherisher of us all! Send down to us a tray of food from heaven, that it may become a day of rejoicing (`Eid) for us all-the first as well as the last of us-and let it be a sign from you; and grant us sustenance and indeed you are the provider of all’’. (Ma’ida: 114)
If the day, in which a heavenly tray of food is revealed as Allah’s bounty and sign is considered as `Eid in light of this verse, then why not consider the noble birthday of our Beloved Habib `Eid, rather, the best of `Eids? Since, He is the greatest bounty and sign to humankind from Allah Most High, who saved humanity from the torture of the scorning hell fire and showed mankind the way to Allah’s Tawhid.
Allah Most Exalted says,
‘‘And give glad tidings to the believers that your are undoubtedly an enormous bounty from Allah for them’’ (Ahzab: 47)
Therefore, we can say that the Noble Mawlid is considered an `Eid through the inferred meaning (Madlul al-Nass) of Sayyiduna Isa’s dua. Hence `Eid Milad means ‘the day of joy and happiness’ and not ‘a day that should only be celebrated once a year’ since it is blameworthy to consider the Mawlid to be fixed to only a certain time as I illustrated before.
Further more, Allah most High declares in the blessed Qur’an,
‘‘Say: Upon Allah’s grace and mercy they should rejoice thereat, and it is far better than all things they amass’’ (Yunus: 58)
Shaykh Ashraf `Ali Thanawi, a renowned scholar of Deoband, stipulates the following commentary to this verse,
‘‘Considering the prior verses to this, grace and mercy here denote the Qur’an. Yet it is far better to uphold another meaning here which has a general proposition so that the ‘Qur’an’ is a part of its generality. The meaning therefore is to consider the coming of Hudhur, (May Allah’s peace and blessings be upon him), who is a grace and mercy. This tafsir encapsulates all other meanings since all bounties and mercies, whether they are worldly or connected to the religion, including the Qur’an, are part of the verse since the existence of Hudhur is the origin of all bounties and source of all mercy. Therefore the meaning of this verse will be that Allah the Divine most High is ordering us to rejoice on his birth since Hudhur is the means of all bounties for us….And not matter how much we rejoice in happiness and joy of this blessed person, it will always be little’’. [76]
Here is Sayyidi Ibn `Abideen’s view, the major Hanafi jurist who is an agreed upon Imam in the Hanafi School, who calls the Mawlid celebration an `Eid. He says,
‘‘May Allah show mercy on a person who celebrates the Mawlid nights considering them `Eid, and even if one recites plentiful Salat and Salam upon the Prophet, the purpose is fulfilled’’.[77]
The commentator of Sahih Bukahri, Imam Qastallani regards the Mawlid an `Eid, he says,
‘‘May Allah send his grace upon a person who makes the nights of His Mawlid `Eids, so that it becomes a severe problem on a person who has illness in his heart ’’. [78]
Shaykh Fat`hullah Banani says,
‘‘It is obligatory on His Ummah, whose rank was raised by Allah over all other nations, that they make the night of His Mawlid the biggest `Eid’’.[79]
The Knower of Allah, Shaykh Abu `Abdillah bin `Ibad was once asked about lighting lanterns and various other practices done to display happiness and joy on the Prophet’s Mawlid to which he replied,
‘‘It is obvious that it is an `Eid from the days of Eids for Muslims and a season from its seasons, hence it is done to show happiness and joy for the Blessed Mawlid’’.[80]
Imam al-Sakhawi states his experience of the Mawlid celebration in Makka,
‘‘The people of Makka pay more heed to the Mawlid than they to `Eid, since all men attend the birthplace, whether pious or sinful, fortunate or unlucky’’.[81]
More than Two `Eids in Islam?
Moreover, it is a misgiving to assume that there are only two `Eids in Islam. Jumu`ah day, `Arafat day and the days of Tashreeq are also the days of `Eid. This is another categorical misgiving of Shaykh Muhammad Ibn Adam’s article on the Mawlid on Sunnipath.
Sayyiduna Abu Huraira said he heard the Noble Prophet say,
‘‘Jumu`ah day is `Eid therefore do not fast on your `Eid day, instead fast a day before or a day later’’.[82]
The latter also narrates,
‘‘One day `Eid fell on Jumu`ah day so the Prophet, may Allah’s peace and blessings be upon him, said to the companions, Two `Eids have gathered in your day today’’.
There is a similar narration from Iyyas bin Abi Ramla Shaami in al-Mustadrak. Hakim said its channel of transmission is authentic even though Bukhari and Muslim did not narrate it. It has a supporting hadith on Muslim’s condition. Imam Dhahabi agreed with him in his Talkhees.[83]
Jumu`ah is greater than the Two `Eids
In a hadith narrated by Abu Lubaba bin `Abd al-Mundhir, may Allah be pleased with him, the prophet, may Allah’s peace and blessings be upon him, said,
‘‘Jumu`ah day is the chief of all days and the greatest of them in Allah’s sight. It is greater to Allah than the day of Adha and Fitr’’.[84]
The reason of its excellence was explained in another hadith narrated by Auws bin Auws, Allah be pleased with him, who said,
‘‘Whilst explaining the excellence of Jumu`ah day, the Prophet said: Jumu`ah is the most excellent day. Adam was born in it and he passed away in it’’. [85]
We learn from the above-mentioned hadith that among the excellences of Jumu`ah day, the chief of all days, is that it is the day in which our father, Sayyiduna Adam, was born. So what excellence can one imagine about the day connected to the Master of all Prophets, chief of all creation, Sayyiduna Rasulullah? His Noble birthday is most definitely the day of `Eid, as understood as the hadith’s inferred meaning (Dalalah al-Nass).
`Arafa day is `Eid
Timidhi records a hadith from `Abdullah Ibn `Abbas who narrates that ‘‘the Prophet recited this verse, ‘and today we have perfected for you your religion’ whereupon a Jew who was sitting nearby remarked, if this verse ever revealed on us we would have marked the day of its revelation as `Eid. After hearing what he said, the Prophet, may Allah’s peace and blessing be upon him, replied, you celebrate only one `Eid and this verse has revealed on a day which consists of two `Eids, the day of Jumu`ah and the day of `Arafat’’.[86]
Imam Bukhari in his Sahih narrates a similar report. [87]
The Days of Tashreeq are also `Eid
Imam Hakim Naisaburi narrates in His Mustadrak from the companion `Uqba bin `Amir who said,
Allah’s Messenger said, the days of `Arafa, Nahr, Tashreeq are the days of `Eid for us people of Islam. They are the days of eating and drinking’’.[88]
Imam Ahmad bin Hanbal’s view
It is reported that Imam Ahmad upheld that Jumu`ah night is greater than the night of Qadr since the Light of Prophet Muhammad, Allah's peace and blessinsg be upon him, was transferred to his mother Amina’s womb.
The well-known Deobandi Shaykh, Ashraf `Ali Thanawi says,
‘‘It is narrated that Imam Ahmad said that Jumu`ah night is greater than the night of Qadr in various ways since the Messenger of the world came into the blessed womb of his mother and this coming contained uncountable blessings and mercies of this world and the hereafter ’’.[89]
He translated these words into Urdu from Shaykh `Abd al-Haq al-Dihalwi’s Persian commentary on Mishkat al-Masabih.[90]
Shaykh Fat`hullah Banani mentions Imam Ahmad’s stance saying,
‘‘Jumu`ah night is greater then the night of Qadr because the Noble Light was transferred to the blessed womb of Amina this night’’[91]
Now let us ponder, if the night of Jumu`ah is greater than the night of Qadr due to the transference of the Prophet’s Light into Sayyida Amina, then what can one imagine about the boundless excellence of the 12th of Rabi` al-Awwal in which the Noble Habib was born and physically came into this world?
In reality, the Mawlid night is greater than all other `Eids in Islam and its happiness if everlasting for Muslims. This is why Mulla `Ali Qari said,
‘‘We do not call it `Eid since it is greater than `Eid and all other `Eids in Islam’’.[92]
Hence, Deobandi scholars must stop condemning Muslims for calling the Mawlid an `Eid, and Allah and his Messenger give guidance.
Final word
I hope this article has eradicated trendy misgivings borne in the minds of many people and that it has expounded on the absurdity of some late 19th century and some Modern fatwas against the Mawlid Celebrations.[93]
My advice to Sunni Muslims and especially to Deobandi scholars is to consider the specific nasihas of Sayyidi Shaykh Ibn `Abideen and Mawlana Rahmatullah Keerwani and remain committed to them.
I penned this article to achieve a greater station with Allah and to increase my Love for Sayyiduna Rasulullah hoping that it me be a lantern for others. If this information is correct it is from Allah, otherwise it is from me, and a flaw on my behalf.
Walhmadulillah
Munawwar Ateeq Rizvi
[1] He also endorsed Taqdees al-Wakeel against the fitna of Baraheen-e-Qati`ah in which the Mawlid is compared to the Hindua Kunhaya festival.
[2] Al-Durr al-Munazzam, p136.
[3] See Shaykh Muhammad Ibn Adam’s article on the Mawlid on Sunnipath.
[4] Al-Muhannad, Question 21
[5] See more on this on the section to ‘Haji Imdadullah’
[6] Ifadhaat al-Yawmiyya, 4: 539.
[7] Ibid. 4:512
[8] Ifadhaat al-Yawmiya, 7:206.
[9] See section on ‘Haji Imdadullah Muhajir Makki’.
[10] Al-Muhannad, p127
[11] Al-Muhannad p129
[12] p 93. See also: Imdad al-Mushtaq by Shaykh Ashraf Ali Thanawi p56.
[13] Shaykh Muhammad Ibn Adam, in his muqaddimah to Al-Muhannad’s new edition with footnotes, asserted that Madrasa Sawlatiyya in Makka was affiliated to Deoband. You will learn in this short treatise how this ascription is a mere misgiving and that the scholars of Madrasa Sawlatiyya initiated against the Deobandi Fitna.
[14] Faisala-e-Haft Mas’alah, p5
[15] Bawadir al-Nawadir, Matba`ah Deoband, p201.
[16] Taqdees al-Wakeel `an Tawheen al-Rasheed wa al-Khaleel, p5-7.
[17] Ibid. p8.
[18] P 314-5 & 308.
[19] Ibid. P9.
[20] Taqdees al-Wakeel, p13.
[21] p20
[22] Taqdees al-Wakeel, p415 to422
[23] Ibid p 423 to 428.
[24] Ibid p428-430.
[25] Taqdees al-Wakeel, p443.
[26] Taqdees al-Wakeel, p444.
[27]Founder of Jamia Nizamia Hayderabad and auhtor of Anwar-e-Ahmadi fi Mawlid al-Nabiy. Among his student’s was the Mujaddid of his era and Muhaddith of Dekkan, Shah `Abdullah Hayderabadi who authored a five volume commentary on Mishkat al-Masabih in Arabic called ‘Zujajat al-Masabih’ and is a major source for Hanafi evidences and one of the best. It was endorsed by Shaykh `Abd al-Fattah Abu Guddah and others.
[28] Ibid. p444
[29] Ibid. P445.
[30] Al-Dawlah al-Makkiyya, from pages 86-88.
[31] Ibid. p87.
[32] Al-Dawlah, p179, 201, 231.
[33] See: his endorsements to Al-Dawlah al-Makkiyya from p38 to 142, Hussam al-Haramain p30-31, Malfuzat Imam Ahmad Ridha vol 2.
[34] Visit the Shaykh’s biography and works on http://www.alsawlatiyah.com/
[35] Taq:423
[36] Taqdees al-Wakeel: 445
[37] See: Shaykh Muhammad Ibn Adam’s article on www.Sunnipath.com
[38] Al-Mawrid al-Rawi, p7-8
[39] Al-Jami` al-Latif fi Fadhli Makkata wa Ahliha wa Bina’i al-Bayt al-Shareef, see: al-Qawl al-Fasl, p145, 146
[40] Al-I`lam bi A`alam Baytillah al-Haram, p196
[41] Al-Mawahib al-Luduniyah, 1:27, Dar al-Kutub al-`Ilmiyyah, Beirut
[42] This Mawlid was hosted by Malik Muzaffar, the king of Irbil.
[43] Al-Ba`ith `ala Inkar al-Bida` wa al-Hawadith, p13. Also, Seerah Insan al-`Uyun, Shaykh Burhan al-Din al-Halabi, 1:137, ed. Mustafa Albabi & Sons, Egypt
[44] Sharh al-Mawlid li-Ibn Hajar by Ibn `Abideen, quote. Jawahir al-Bihar, 3:340, Mustafa Albabi & sons, ed. 1379h
[45] Imam Suyuti mentions this in Husn al-Maqsid fi `Amal al-Mawlid, al-Hawi li al-Fatawa, 1:196
[46] See: Shaykh Rahmatullah Keerwani’s endorsement on Al-Anwar al-Sati`ah p314, 315. Bear in mind that Shaykh Khaleel Ambetwi’s book Al-Baraheen al-Qati`ah which is endorsed word by word by his teacher Rasheed Ahmad Gongohi is a refutation to this work. See also: The Shaykh’s endorsement to Shah `Abdul Haq Muhajir Makki’s account of the Mawlid gatherings in Masjid al-Nabawi entitled Al-Durr al-Munazzam.
[47] Fatawa `Abd al-Hay 2:283
[48] Subul al-Huda, 1:441
[49] Tawarikh-e-Habib-e-Ilah, p15
[50] Al-Mudkhal 1:361.
[51] Shama`im –e- Imdadiya, p87-88
[52] Endorsement p136
[53] See endorsements from pages 133 to 143.
[54] Fat`h al-Qadeer, 3:94, ed. Maktaba Nuriya, Sakkhar
[55] Nizam al-Din, Fatawa Hindiya, 1:265, Maktaba Kubra Ameeriya, Bawulaq, Egypt 1310h
[56] ‘Fawa’id al-Fu`wad’. It was originally said by Shaykh Abu Sa`eed Abu al-Khayr. Quote: Mehr-e-Munir, p359.
[57] Al-Mawrid al-Rawi
[58] This Mawlid was hosted by Malik Muzaffar, the king of Irbil.
[59] Al-Ba`ith `ala Inkar al-Bida` wa al-Hawadith, p13. See also: Sirah Insan al-`Uyun by Shaykh Burhan al-Din al-Halabi al-Shafi`I, 1:137, Mustafa Albabi & Sons
[60] Subul al-Huda, 1:439
[61] Husna al-Maqsid fi `Amal al-Mawlid, al-Hawi li al-Fatawa, 1:189.
[62] Subul al-Huda, 1:441
[63] Al-Durr al-Thameen, p40
[64] Ma Thabat bi al-Sunnah, p102
[65] Subul al-Huda 1:441
[66] Malfuzat, p112
[67] Radd al-Muhtar
[68] Ibn al-Munir ala al-Jami al-Sahih
[69] Sharh al-Tariqa, 2: p630
[70] Nuzhat al-Nazireen fi Masjid Sayyid al-Awwaleena wa al-Akhireen, al-Barzanji, p18
[71] ibid. p45
[72] Nuzhat al-Nazireen, p 45
[73] Nuzhat al-Nazireen, p 64
[74] Al-Jawhar al-Munazzam, p12, Maktaba Qadiriya, Lahore ed.1405h
[75] See: Jaliyy al-Naas fi Amakin al-Rukhas in Fatawa Radhawiya vol 25. Also, Imam al-Hamawi’s Gamz `Uyun al-Basa’ir `ala al-Ashbah wa al-Naza’ir li Ibn Nujaym who quotes Imam Ibn al-Hummam’s Fat’h al-Qadir, 1:276, Dar al-Kutub al-`Ilmiyya ed.1985.
[76] See the Shaykh’s selected speeches by the name ‘Milad al-Nabiy’, p120-12, ed. Jamili Kutub Khana, Lahore, Pakistan.
[77] Sharh al-Mawlid li-Ibn Hajar by Ibn `Abideen, quote. Jawahir al-Bihar 3:340, Mustafa Albabi & sons, ed.1379h
[78] Al-Mawahib al-Luduniyah, 1:27, Dar al-Kutub al-`Ilmiyyah, Beirut
[79] Mawlid Khayri Khalqillah, p16
[80] Al-Miyar al-Murib wa al-Jami` al-Magrib `an Fatawa Ahl Africia wa al-Undlus wa al-Magrib authored by Shaykh Abu al-Abbas Ahmad ibn Yahya al-Wanshrareeshi 11:278. Quote: al-Adillat al-Shar`iyah fi jawaz al-ihtifal bi-Milad Khayr al-Bariyyah by Shaykh Izz al-Din Hussain al-Shaykhp39.
[81] Al-Mawrid al-Rawi, p28
[82] Al-Mustadrak, 1:603
[83] Al-Mustadrak, Kitab al-Jumu`ah.
[84] Miskhat, Bab al-Jumu`ah
[85] Abu Dawud, Nisai, Ibn Maja, Darimi.
[86] Tirmidhi, Tafseer of Surah Ma`idah.
[87] Bukhari, Kitab al-iman. See also its commentary by Imam `Aini, Umdat al-Qari.
[88] Al-Mustadrak, 1:600
[89] Jumu`ah key faza’il uw Ahkam, p4.
[90] Asha`at al-Lum`at, 1:577
[91] Mawlid Khayri Khalqillah, p158
[92] Al-Mawrid al-Rawi p30
[93] Among such fatwas is Mufti Taqi Uthmanis on http://www.????.net/general/rabi-ul-awwal.shtml. It was refuted by Sayyidi Gibril F.Haddad, may Allah preserve him and extend his rays in the easts and wests, ameen.
