Celebrating Prophet Muhammad's (PBUH) Birthday?

Assad · 09-25-2008, 04:58 PM

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I have come across an article regarding celebrating the birthday of Prophet Muhammad PBUH , I am against it as far as I know its not in accordance with teachings of Islam. So I would like to know what do you have to say about this article from Yanabi website ( this group is not on correct aqeedah ).

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Mawlid, according to Ahl As-Sunnah
Caution: The article below is taken from other website for question purposes and does not represent correct Aqeedah.
QUESTIONS ON MAWLID

(Celebrating the birth of the Holy Prophet )

Question: Is there evidence for the celebration of Mawlid -- the Prophet's Birthday -- in the Qur'an and the Sunna? What do the Imams and scholars of the Four Schools say, and what about the contemporary "Salafi" scholars who forbade it on the grounds that it is an innovation, such as Albani, Bin Baz, al-Jaza'iri, Mashhur Salman, `Uthaymin? What about those who celebrate Mawlid, but forbid people from standing at the conclusion of Mawlid for sending darud or salawat -- blessings and salutations -- on the Prophet, peace be upon him? And what about the objections of some to using the phrase: "As-salamu `alayka Ya Rasulallah" (Peace upon you, O Messenger of Allah), and their claim that one cannot call the Prophet, peace be upon him, with the term ya, or O?
Preliminary remarks

Praise be to Allah, Lord of all the worlds, and Peace and Blessings upon His Prophet and Messenger Muhammad, his family and all his companions. In Islam there are two `Eids, `Eid al-Adha and `Eid al-Fitr. Other celebrations, like Mawlid, are neither obligatory nor forbidden. However, we have come to a time in which we hear too much complaining about the remembrance of the Prophet's birthday, although there are more important matters that concern Muslims nowadays. We are living in a time when the enemies of Islam are destroying the Umma of the Prophet from within and without, without mercy, and there are now very few believers who are able to oppose them. We have reached a time of jahiliyya (ignorance) among the Muslims, so much so that the Truth has become a commodity and Falsehood has become the norm. Allah Almighty is ordering believers, "Hold fast to the Rope of Allah and do not separate" (Ali `Imran 103). Yet in this time, more than any other time, we are finding that the attacks of our enemies are not the only cause of our suffering. Within our own home, the Umma is being attacked and harmed deeply by some people, whom we don't like to name but who are well-known. They are not happy to fight the enemies of Islam but instead find it necessary to fight Muslims and the community of believers throughout the Muslim world. Therefore I felt it was my duty to prepare a defense of the believers from the attacks of these Muslims, who have nothing to do while our enemies are rending the Umma, except to find fault with the beliefs of other Muslims. They take great pains to find anything that their scholars might consider doubtful as an excuse to deride and denigrate the faith of Muslims, calling them names like: mushrik, kafir, mubtadi`. And they have nothing better to do than to change what Muslim scholars have accepted as correct for 1400 years, and to call it bid`a, shirk, and kufr! To celebrate the Prophet's birthday is to celebrate Islam, because the Prophet is the symbol of Islam. Imam Mutawalli Sha`rawi said in his book, Ma'idat al-Fikr al-Islamiyya (p. 295), "If living beings were happy for his coming (to this world) and every inanimate creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?"
Therefore, and in order to defend the common Muslims and believers from such wrong and unacceptable accusations, especially in America and Canada, where there aren't enough knowledgeable scholars to answer these ignorant people, it is necessary to know the actual position of Islam on this, which is permissibility based on khilaf (divergence of opinions among the scholars), and no one changes it to prohibition except the ignorant and the innovators. Insha Allah, I will present the facts and proofs relating to the celebration of Mawlid according to Qur'an and Sunna and the Scholars of Islam, with the intention of countering the criticism and questioning of some ignorant "scholars" who pretend to understand all of religion, and with the intention of sharing with others that understanding with which Allah has blessed the true scholars of Islam. Before going in-depth into explanations, I would like to present three statements:

We say that celebrating the Mawlid of the Prophet is acceptable, that to make gatherings for the hearing of his Sira (Life) and listening to Madh (Praise) that has been written for him is acceptable, and that giving food to people and bringing happiness to the Umma on that occasion is acceptable.
We say that the celebration of the Prophet's Mawlid must not only be on the 12th of Rabi` al-Awwal, but can and should be on every day of every month in every mosque, in order for people to feel the light of Islam and the light of Shari`a in their hearts.
We say that Mawlid gatherings are an effective and efficient means for the purpose of calling people to Islam and educate children; and that these meetings give a golden opportunity that must not be lost, for every scholar and da`i to teach and remind the Nation of the Prophet of his good character, his way of worshipping, and his way of treating people. This is a way to make children love and remember their Prophet, by giving them food and juice and gifts to make them happy.

Ten (10) PROOFS from the Qur'an and Sunnah that Celebrating the Nabi's birthday is accepted in Shari'ah.

FIRST: Allah asks the Prophet, peace be upon him, to remind his Nation that it is essential for those who claim to love Allah, to love His Prophet: "Say to them: If you love Allah, follow (and love and honor) me, and Allah will love you" (3:31). The Celebration of the Holy Prophet's birth is motivated by this obligation to love the Prophet, peace be upon him, to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying, "Truly you are of a magnificient character" (68:4).
Love of the Prophet is what differentiates the believers in the perfection of their iman. In an authentic hadith related in al-Bukhari and Muslim, the Prophet said: "None of you believes until he loves me more than he loves his children, his parents, and all people." In another hadith in al-Bukhari he said: "None of you believes until he loves me more than he loves himself" and Sayyidina `Umar said: "O Prophet, I love you more than myself."
Perfection of faith is dependent on love of the Prophet because Allah and His angels are constantly raising his honor, as is meant by the verse already quoted, "Allah and His angels are praying on the Prophet" (33:56). The divine order that immediately follows in the verse, "O believers, pray on him," makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet. O Allah! Send peace and blessings on the Prophet, his family, and his companions.

The Prophet Emphasized Monday As the Day He Was Born.
SECOND: Abu Qatada al-Ansari narrates in Sahih Muslim, Kitab al-siyam, that the Prophet was asked about the fast of Monday, and he answered: "That is the day that I was born and that is the day I received the prophecy." We quote again from Shaykh Mutawalli Sha`rawi:
"Many extraordinary events occurred on his birthday as evidenced in hadith and history, and the night of his birth is not like the night of any other human being's birth."
These events and the hadiths pertaining thereto, such as the shaking of Chosroes' court, the extinction of the 1,000-year old fire in Persia, etc. are related in Ibn Kathir's work al-Bidaya, Vol. 2, pages 265-268.
We quote from the book Kitab al-Madkhal by Ibn al-Hajj (1:261):
"It is an obligation that on every Monday of Rabi` ul- Awwal we increase our worship to thank Allah for what He gave us as a great favor -- the favor of sending us His beloved Prophet to direct us to Islam and to peace... The Prophet, when answering someone questioning him about fasting on Mondays, mentioned: On that day I was born. Therefore that day gives honor to that month, because that is the day of the Prophet... and he said: I am the master of the children of Adam and I say that without pride... and he said: Adam and whoever is descended from him are under my flag on the day of Judgment. These hadiths were transmitted by the Shaikhayn [Bukhari and Muslim]. And Muslim quotes in his Sahih, the Prophet said, On that day, Monday, I was born and on that day the first message was sent to me."
The Prophet emphasized the day of his birth and thanked Allah for the big favor of bringing him to life by fasting on that day as is mentioned in the hadith of Abu Qatada. This means that the Prophet was expressing his happiness for that day by fasting, which is a kind of worship. Since the Prophet emphasized that day by fasting, worship in any form to emphasize that day is also acceptable. Even if we change the form, the essence is kept. Therefore, fasting, giving food to the poor, coming together to praise the Prophet, or coming together to remember his good manners and good behavior, all of this is considered a way of emphasizing that day. (See also the hadith "Dying on Monday" below.)

Allah Said: Rejoice in the Prophet
THIRD: To express happiness for the Prophet coming to us is an obligation given by Allah through Qur'an, as Allah said in Qur'an: "Of the favor and mercy of Allah let them rejoice" (10:58). This order came because joy makes the heart grateful for the mercy of Allah. And What greater mercy did Allah give than the Prophet himself, of whom Allah says, "We did not send you except as a mercy to human beings" (21:107).
Because the Prophet was sent as a mercy to all mankind, it is incumbent not only upon Muslims, but upon all human beings to rejoice in his person. Unfortunately, today it is some Muslims who are foremost in rejecting Allah's order to rejoice in His Prophet.

The Prophet Celebrated Great Historical Events

FOURTH: The Prophet always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his Sahaba to celebrate that day and to emphasize it, even if it had happened in the distant past. This principle can be found in the following hadith of Bukhari and others: "When the Prophet reached Madina, he saw the Jews fasting on the day of `Ashura'. He asked about that day and they told him that on that day, Allah saved their Prophet, Sayyidina Musa and drowned their enemy. Therefore they are fasting on that day to thank Allah for that favor." At that time the Prophet responded with the famous hadith, "We have more right to Musa than you," and he used to fast that day and the day preceding it.
Allah Said: Invoke Blessings on the Prophet
FIFTH: Remembrance of the birth of the Prophet encourages us to pray on the Prophet and to praise him, which is an obligation on us through Allah's order in the verse, "Allah and His angels are praying on (and praising) the Prophet; O believers! pray on (and praise) him and send him utmost greetings" (33:56). Coming together and remembering the Prophet causes us to pray on him and to praise him. Who has the right to deny the obligation which Allah has ordered us to fulfill through the Holy Qur'an? The benefit brought by obeying an order of Allah, and the light that it brings to our heart, cannot be measured. That obligation, furthermore, is mentioned in the plural: Allah and His angels are praying on and praising the Prophet -- in a gathering. It is entirely incorrect, therefore, to say that praying on and praising the Prophet must be done alone.
The Effect of Observing Mawlid on Unbelievers
SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in Sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth. This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [sura 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"

The Obligation to Know Sira and Imitate Its Central Character
SEVENTH: We are asked to know about our Prophet, about his life, about his miracles, about his birth, about his manners, about his faith, about his signs (ayat wa dala'il), about his seclusions, about his worship, and is not this knowledge an obligation for every Muslim? What is better than celebrating and remembering his birth, which represents the essence of his life, in order to acquire knowledge of his life? To remember his birth begins to remind us of everything else about him. This will make Allah happy with us because then we will be able to know the Prophet's Sira better, and we will be readier to take the Prophet as an example for ourselves, to correct ourselves, and to imitate him. That is why the celebration of his birthday is a great favor sent to us.
The Prophet Accepted Poetry in His Honor
EIGHTH: In the time of the Prophet, it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Siras of Ibn Hisham, al-Waqidi, and others. The Prophet was happy with good poetry since it is reported in Bukhari's al-Adab al-mufrad and elsewhere that he said: "There is wisdom in poetry." Thus the Prophet's uncle al-`Abbas composed poetry praising the birth of the Prophet, in which are found the following lines:
When you were born, the earth was shining, and the firmament barely contained your light, and we can pierce through, thanks to that radiance and light and path of guidance.
This text is found in Suyuti's Husn al-maqsid p. 5 and in Ibn Kathir's Mawlid p. 30 as well as Ibn Hajar's Fath al-Bari.
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and scare the enemies. That day he said: "I am the Prophet! This is no lie. I am the son of `Abd al-Muttalib!"
The Prophet was therefore happy with those who praised him because it is Allah's order, and he gave them from what Allah was providing him. If we get together and do something in order to approach the Prophet, we are doing something to approach Allah, and approaching the Prophet will make Allah happy with us.
Singing and Recitation of Poetry:
It is established that the Prophet instructed `A'isha to let two ladies sing on the day of `Eid. He said to Abu Bakr: "Let them sing, because for every nation there is a holiday, and this is our holiday" [Agreed upon]. Ibn Qayyim in Madarij al-salikin comments that the Prophet also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq), as they said: "We are the ones who gave bay`a to Muhammad for jihad as long as we are living."
Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet as the latter entered Mecca, after which, the Prophet prayed for him. He prayed that Allah support Hassan ibn Thabit, with the holy spirit as long as he would support the Prophet with his poetry. Similarly the Prophet rewarded Ka`b ibn Zuhayr's poem of praise with a robe. The Prophet asked Aswad bin Sarih to make poems praising Allah, and he asked someone else to recite the poem of praise of 100 verses which Umayya ibn Abi al- Salt had composed. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
This Umayya ibn Abi al-Salt is a poet of Jahiliyya who died in Damascus before Islam. He was a pious man who had relinquished the use of wine and the worship of idols, as related by Dhahabi in Siyar a`lam al-nubala' (2:23).
Part of the funeral eulogy Hassan ibn Thabit recited for the Prophet states:

I say, and none can find fault with me But one lost to all sense: I shall never cease to praise him. It may be for so doing I shall be for ever in Paradise With the Chosen One for whose support in that I hope. And to attain to that day I devote all my efforts.(1)
Singing and Recitation of Qur'an:
As Ibn al-Qayyim says in his book, "Allah gave permission to his Prophet to recite the Qur'an in a melodious way. Abu Musa al- Ash`ari one time was reciting the Qur'an in a melodious voice and the Prophet was listening to him. After he finished, the Prophet congratulated him on reciting in a melodious way and said, "You have a good voice." And he said about Abu Musa al-Ash`ari that Allah gave him a "mizmar" (flute or horn) from Dawud's mizmars. Then Abu Musa said, "O Messenger of Allah, if I had known that you were listening to me, I would have recited it in a much more melodious and beautiful voice such as you have never heard before."
Ibn Qayyim continues, "The Prophet said, "Decorate the Qur'an with your voices," and "Who does not sing the Qur'an is not from us." Ibn Qayyim comments: "To take pleasure in a good voice is acceptable, as is taking pleasure in a nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to Shari`a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."
The Prophet Allowed Drum-Playing For A Good Intention:
Ibn `Abbad the Muhaddith gave the following fatwa in his "Letters." He starts with the hadith, "One lady came to the Prophet when he was returning from one of his battles and she said, "Ya Rasulallah, I have made an oath that if Allah sends you back safe, I would play this drum near you." The Prophet said, "Fulfill your oath." The hadith is found in Abu Dawud, Tirmidhi, and Ahmad.
Ibn `Abbad continues, "There is no doubt that the playing of a drum is a kind of entertainment, even though the Prophet ordered her to fulfill her oath. He did that because her intention was to honor him for returning safely, and her intention was a good intention, not with the intention of a sin or of wasting time. Therefore, if anyone celebrates the time of the birth of the Prophet in a good way, with a good intention, by reading Sira and praising him, it is accepted."

The Prophet Emphasized the Birthday of Prophets
NINTH: The Prophet emphasized in his hadith both the day and the place of birth of previous prophets. Speaking of the greatness of the day of Jum`a (Friday), the Prophet said in his hadith: "On that day [i.e. Jum`a], Allah created Adam." This means that the day of Friday is emphasized because Allah created Adam on that day. That day is emphasized because it saw the creation of the prophet and father of all human beings. What about the day when the greatest of prophets and best of human beings was created? The Prophet said: "Truly Allah made me the Seal of prophets while Adam was between water and clay." This hadith is related by Ahmad in the Musnad, Bayhaqi in Dala'il al-Nubuwwa and others, and is sound and established as authentic. Why Bukhari Emphasized Dying On Monday
Imam Qastallani said in his commentary on Bukhari: "In his book on Jana'iz (Funerals), Bukhari named an entire chapter "Dying on Monday." In it there is the hadith of `A'isha relating her father's (Abu Bakr al-Siddiq) question: "On which day did the Prophet die?" She replied: "Monday." He asked: "What day are we today?" She said, "O my father, this is Monday." Then he raised his hands and said: "I beg you, O Allah, to let me die on Monday in order to coincide with the Prophet's day of passing."
Imam Qastallani continues, "Why did Abu Bakr ask for his death to be on Monday? So that his death would coincide with the day of the Prophet's passing, in order to receive the baraka of that day... Does anyone object to Abu Bakr's asking to pass away on that day for the sake of baraka? Now, why are people objecting to celebrating or emphasizing the day of the Prophet 's birth in order to get baraka?"
The Prophet Emphasized the Birthplace of Prophets
A hadith authentified by the hafiz al-Haythami in Majma` al- zawa'id states that on the night of Isra' and Mi`raj, the Prophet was ordered by Jibril to pray two rak`ats in Bayt Lahm (Bethlehem), and Jibril asked him: "Do you know where you prayed? When the Prophet asked him where, he told him: "You prayed where `Isa was born."(2)

The Ijma` of `ulama on the Permissibility of Mawlid
TENTH: Remembering the Prophet's birthday is an act that all `ulama of the Muslim world accept and still accept. This means that Allah accepts it, according to the saying of Ibn Mas`ud related in Imam Ahmad's Musnad with a sound chain: "Whatever the majority of Muslims see as right, then this is good to Allah, and whatever is seen by the majority of Muslims as wrong, it is wrong to Allah." History of The Celebration of Mawlid: The Mawlid in Mecca According to Muslim Historians Celebration of the Birthplace of the Prophet
Mecca, the Mother of Cities, may Allah bless and honor her, is the leader of other Islamic cities in the celebration of Mawlid as in other things. In his book Akhbar Makka, Vol. 2, p. 160, the 3rd- century historian of Mecca, al-Azraqi, mentions as one of the many places in Mecca in which the performance of salat is desirable (mustahabb), the house where the Prophet was born (Mawlid al- Nabi). According to him, the house had previously been turned into a mosque by the mother of the caliphs Musa al-Hadi and Harun ar-Rashid.
The Qur'anic scholar al-Naqqash (266-351) mentions the birthplace of the Prophet as a place where du`a by noon on Mondays is answered. He is quoted in al-Fasi's Shifa' al-gharam Vol. 1, p. 199, and others.

Earliest Mentions of the Public Mawlid

The oldest source that mentions a public commemoration of the Mawlid is in Ibn Jubayr's (540-614) Rihal ("Travels"), p. 114-115:

"This blessed place [the house of the Prophet] is opened, and all men enter it to derive blessing from it (mutabarrikin bihi), on every Monday of the month of Rabi` al-Awwal; for on that day and in that month was born the Prophet."
The 7th-century historians Abul `Abbas al-`Azafi and his son Abul Qasim al-`Azafi wrote in their unpublished Kitab ad-durr al-munazzam:

"Pious pilgrims and prominent travellers testified that, on the day of the mawlid in Mecca, no activities are undertaken, and nothing is sold or bought, except by the people who are busy visiting his noble birthplace, and rush to it. On this day the Ka`ba is opened and visited."
Ibn Battuta's Account of the Mawlid
The famous 8th-century historian Ibn Battuta relates in his Rihla, Vol. 1, p. 309 and 347, that on every Friday, after the salat, and on the birthday of the Prophet, the door of Ka`ba is opened by the head of the Banu Shayba, the doorkeepers of the Ka`ba, and that on the Mawlid, the Shafi`i qadi (head judge) of Mecca, Najmuddin Muhammad Ibn al-Imam Muhyiddin al-Tabari, distributes food to the shurafa' (descendants of the Prophet) and to all the other people of Mecca.

Three Tenth-Century Accounts of the Mawlid

The following description consolidates eyewitness accounts by three 10th-century authorities: the historian Ibn Zahira al-Hanafi from his al-Jami` al-latif fi fasl Makka wa ahliha, p. 326; Imam Ibn Hajar al-Haytami from his Kitab al-mawlid al-sharif al- mu`azzam, and the historian al-Nahrawali from al-I`lam bi-a`lam bayt Allah al-haram, p. 205.
Each year on the 12th of Rabi` al-Awwal, after the salat al-Maghrib, the four qadis of Mecca (representing the Four Schools) and large groups of people including the fuqaha' (scholars) and fudala' (notables) of Mecca, shaykhs, zawiya teachers and their students, ru'asa' (magistrates), and muta`ammamin (scholars) leave the mosque and set out collectively for a visit to the birthplace of the Prophet, shouting out dhikr and tahlil (LA ILAHA ILLALLAH). The houses on the route are illuminated with numerous lanterns and large candles, and a great many people are out and about. They all wear special clothes and they take their children with them. Having reached the birthplace, inside a special sermon for the occasion of the birthday of the Prophet is delivered, mentioning the miracles (karamat) that took place on that occasion. Hereafter the du`a' for the Sultan (i.e. the Caliph), the Emir of Mecca, and the Shafi`i qadi is performed and all pray humbly. Shortly before the salat al-`Isha', the whole party returns from the birthplace of the Prophet to the Great Mosque, which is almost overcrowded, and all sit down in rows at the foot of the Maqam Ibrahim. In the mosque, a preacher first mentions the tahmid (AL HAMDULILLAH) and the tahlil, and once again the du`a' for the Sultan, the Emir, and the Shafi`i qadi is performed. After this the call for the Salat al-`Isha' is made. After the salat, the crowd breaks up. A similar description is given by al- Diyarbakri (d. 960) in his Ta'rikh al-Khamis.

The Celebration of Mawlid in Islamic Countries Today

In every Muslim country today, we find people celebrating the Prophet's birthday. This is true of the following: Egypt, Syria, Lebanon, Jordan, Palestine, Iraq, Kuwait, the Emirates, Saudi Arabia (not officially, but in the majority of homes), Sudan, Yemen, Libya, Tunisia, Algeria, Morocco, Mauritania, Djibouti, Somalia, Turkey, Pakistan, India, Sri Lanka, Iran, Afghanistan, Azerbaidjan, Uzbekistan, Turkestan, Bosnia (former Yugoslavia), Indonesia, Malaysia, Brunei, Singapore, and most other Islamic countries. In most Arab countries it is a national holiday. All these countries, O Nation of Islam, are celebrating that event. How is it that today a minority is coming and making up a ruling that it is haram? And who are these scholars who spoke against Mawlid, in comparison to the huffaz (hadith masters) and scholars of the Community such as Abu Shama, `Asqalani, Suyuti, Sakhawi, Haytami, Shawkani, and al-Qari, all of whom declared Mawlid praiseworthy? How can any of the "Salafis" declare haram something that even the strictest of their scholars, Ibn Taymiyya, allowed under certain conditions, and which Ibn al-Jawzi and Ibn Kathir encouraged, each of them by writing a booklet entitled Mawlid and consisting of poems and passages from the sira?

The celebration of Mawlid as understood by the scholars of the "salafi" movement and the os the Four Schools of Ahl As-Sunnah

Ibn Taymiyya's Opinion on the Celebration of Mawlid and the Deviation of "Salafis" from his Opinion

This is Ibn Taymiyya's opinion about Mawlid from the Collected Fatwas, Majma` Fatawa Ibn Taymiyya, Vol. 23, p. 163 and his Iqtida' al-sirat al-mustaqim, p. 294-295, Section entitled: "The innovated festivities of time and place" (ma uhditha min al-a`yad al-zamaniyya wa al-makaniyya):

And similarly what some people innovate by analogy with the Christians who celebrate the birth of Jesus, or out of love for the Prophet and to exalt him, and Allah may reward them for this love and effort, not on the fact that it is an innovation... To celebrate and to honor the birth of the Prophet and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet.

This is what "Salafis" cannot stomach, for all their love of Ibn Taymiyya, and they cannot seem to forgive him for saying this. One "Salafi" editor of the Iqtida', Muhammad Hamid al-Fiqqi, has a two-page footnote here in which he exclaims: "Kayfa yakunu lahum thawabun `ala hadha??... Ayyu ijtihadun fi hadha??" -- "How can they possibly obtain a reward for this??... What effort is in this??" and the contemporary "Salafi" scholars are all without exception cut from the same cloth of intemperance and deviation regarding Mawlid, substituting their ruling to that of Ibn Taymiyya although the latter should be sufficient for them. Thus we see another "Salafi" author, Mashhur Salman, exploding in similar terms in his recent edition of Abu Shama's al-Ba`ith `ala inkar al- bida` (Assault on all innovations), because when it comes to Mawlid, Abu Shama instead of censoring it declares: "Truly it is a praiseworthy innovation and a blessed one!"
Further on in the same text Ibn Taymiyya mentions a fatwa given by Imam Ahmad ibn Hanbal, the Imam of Ibn Taymiyya's madhhab, whereby when the people told Imam Ahmad about a prince who spent 1000 dinars on the decoration of Qur'an he said: "That is the best place for him to use gold."
We ask: Was Ibn Taymiyya promoting bid`a when he permitted the celebration of Mawlid "as some of the people are doing"? Not only did he allow it, but he mentioned that their celebration of Mawlid "is good and in it there is a great reward." We ask again: Was Imam Ahmad making bid`a when he allowed the decoration of Qur'an? The answer to both questions is no.

Ibn Taymiyya's Opinion on the Meetings of Dhikr

The following is the opinion of Ibn Taymiyya on meetings of dhikr. It can be found in the King Khalid ibn `Abd al-`Aziz edition of the Majmu`at fatawa Ibn Taymiyya:

Ibn Taymiyya was asked about people that gather in a masjid making dhikr and reading Qur'an, praying to Allah and taking their turbans off their heads (leaving their heads bare) and crying, while their intention is not pride nor showing off but seeking to draw closer to Allah: is it acceptable or not? He answered: "Praise to Allah, it is good and recommended according to Shari`a (mustahabb) to come together for reading Qur'an, making dhikr, and making du`a'."(3)

Ibn Kathir Praises the Night of Mawlid

Imam Ibn Hajar al-`Asqalani, in his book al-Durar al-kamina fi `ayn al-Mi'at al-thamina, mentions that Ibn Kathir, a muhaddith from among the followers of Ibn Taymiyya, "in the last days of his life wrote a book entitled Mawlid Rasul Allah which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid."
Ibn Kathir's book was edited and published in 1961.(4) In it he says, p. 19: "The Night of the Prophet's birth is a magnificient, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights, and of immeasurable price."

`Asqalani and Suyuti's Fatwas on the Permissibility of Mawlid

Jalal al-Din al-Suyuti said in his Hawi li al-fatawa: "The Sheikh of Islam and hadith master of his age, Ahmad ibn Hajar (`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 praiseworthy 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 praiseworthy innovation, while if one 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 '), 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 give 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. We repeat our thanks on the anniversary of that day every year, giving thanks to Allah with various forms of worship such as prostration, fasting, giving charity or reciting the Qur'an... Then what blessing is greater 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 conform to the above story of Musa 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 may be taken at such a view."(5)

Other Scholars' Opinions on the Mawlid

According to the Mufti of Mecca Ahmad ibn Zayni Dahlan, in his book al-Sira al-nabawiyya wa al-athar al- muhammadiyya, page 51: "To celebrate the Mawlid and to remember the Prophet is accepted by all the Ulama of the Muslims." Most of the following quotations are taken from that work.
Imam Subki said, "When we were celebrating the Prophet's birthday, a great uns (familiarity) comes to our hearts, and we feel something special."
Imam Shawkani in his book al-Badr at-tali`, said, "It is permissible to celebrate the Prophet's birthday." He mentioned that Mullah `Ali Qari held the same opinion in a book entitled al- Mawrid ar-Rawi fi al-Mawlid al-Nabawi, written specifically to support the celebration of the Prophet's birthday.
Imam Abu Shama, the sheikh of Imam Nawawi, said in his book on innovations entitled: al-Ba`ith `ala inkar al-bida` wa al- hawadith:

The best innovation in our day is the remembrance of the Prophet's birthday. On that day, people give much donations, make much worship, show much love to the Prophet, and give much thanks to Allah Almighty for sending them His messenger to keep them on the Sunna and Shari`a of Islam.
Imam Sakhawi said, "The Mawlid was begun three centuries after the Prophet, and all Muslim nations celebrated it, and all `ulama accepted it, by worshipping Allah alone, by giving donations and by reading the Prophet's Sira."
Hafiz Ibn Hajar al-Haytami said , "As Jews celebrated the day of `Ashura by fasting to thank Allah, we also have to celebrate the day of Mawlid," and he quoted the aforementioned hadith, "When the Prophet came to Madina..." Ibn Hajar continues, "One gives thanks to Allah for the favor that He gave on a particular day either through a great good, or through the averting of a disaster. That day is celebrated every year thereafter. Thanksgiving entails various forms of worship like prostration, fasting, charity, and the recitation of Qur'an, and what greater good is there than the advent of that Prophet, the Prophet of Mercy, on the day of Mawlid?"
Ibn al-Jawzi (d. 597) wrote a booklet of poems and sira to be read at mawlid celebrations. It is entitled Mawlid al-`arus(6) and begins with the words: al-hamdu lillah al-ladhi abraza min ghurrati `arusi al-hadrati subhan mustanira: "Praise be to Allah Who has manifested from the radiance of the bridegroom of His Presence a light-giving daybreak..."
To Celebrate Mawlid Is Mandub (Recommended)
Imam Suyuti in his book Husn al-maqsid fi `amal al-mawlid, p. 54 and 62, says: "The reason for gathering for tarawih prayers is Sunna and qurba (to seek nearness to Allah)... and similarly we say that the reason for gathering to celebrate mawlid is mandub (recommended) and qurba (an act of drawing near).. and the intention to celebrate mawlid is mustahsana (excellent) without a doubt."
Imam Suyuti continues, p. 64-65, "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 an `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.(7) 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 birth and that of his prophethood.

Concerning the claim of contemporary "salafi" writers who forbade Mawlid on the grounds that it is an innovation, such as Al-albani, Bin Baz, Abu Bakr Jaza'iri, Mashhur Salman, 'Uthaymin, and others.

This claim is not only an innovative departure from what the majority of the past scholars have said on the question; it is, first and foremost, defective in its logic and reasoning, since the scholars have defined innovations as being sometimes good, sometimes bad, and sometimes indifferent, and therefore it is not allowed to prohibit something solely on the ground that it is an innovation without first defining what kind of innovation it is. There is a bid`a hasana or excellent innovation according to the majority of the scholars who have written about bid`a, though some, like Ibn al-Jawzi and Ibn Taymiyya, consider all bid`a to be bid`a dalala (innovation of miguidance). Their position in this is shadhdh (anomalous and deviating from the norm) as the following evidence shows:

Harmala ibn Yahya said: "I heard ash-Shafi'i saying: al-bid`atu bid`atan: bid`a mahmuda wa bid`a madhmuma, fa ma wafaqa al-sunna fa huwa mahmud, wa ma khalafa al-sunna fa huwa madhmum.
Innovation is of two kinds: the praiseworthy innovation and the blameworthy innovation. Whatever conforms to the Sunna is praiseworthy, and whatever contravenes the Sunna is blameworthy.
Sources: al-hafiz Abu Nu`aym al-Asbahani cites it in Hilyat al-awliya (9:113);
al-hafiz Ibn Hajar al-`Asqalani also in Fath al-Bari (13:253);
al-hafiz Ibn Rajab al-Hanbali also in Jami` al-`uloom wa al-hikam (p. 291);
al-hafiz Abu Shama in al-Ba`ith `ala inkar al-bida` wa al- hawadith, ed. Mashhur Hasan Salman (Riyadh: Dar al- Raya, 1990/1410) p. 93; Cairo edition, p. 12.
al-hafiz al-Turtushi al-Maliki, Kitab al-hawadith wa al- bida` (p. 158-159); He himself divided the bid`a into muharrama (forbidden), makruha (disliked), and wajiba (obligatory): p. 15.
al-hafiz al-Suyuti alludes to it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al-mawlid in al-Hawi li al-fatawi;
al-hafiz Ibn Taymiyya, Dar' ta`arud al-`aql wa al-naql, ed. Muhammad al-Sayyid Julaynid (Cairo: Mu'assasat al- ahram, 1409/1988) p. 171: "Bayhaqi narrated it in al- Madkhal with a sound chain";
al-hafiz al-Bayhaqi, Manaqib ash-Shafi'i (1:469) in these words:
al-muhdathatu min al-umuri darbani ahaduhuma ma uhditha yukhalifu kitaban aw sunnatan aw atharan aw ijma`an fa hadhihi al-bid`atu al-dalalat wa al-thaniyatu ma uhditha min al-khayri la khilafa fihi li wahidin min hadhihi wa hadhihi muhdathatun ghayru madhmuma.
Innovated matters are one of two kinds: one is an innovation which contravenes something in the Qur'an or the Sunna or a report from a Companion or the consensus of he scholars: this is the innovation of misguidance (bid`a dalala); the other kind is whatever good has been innovated which contravenes none of the above, and this is an innovation that is not blameworthy (muhdathatun ghayru madhmuma).

al-Hafiz al-`Izz Ibn `Abd al-Salam said: There are five types of bid`a: - Haram (forbidden) - Makhruh (disliked) - Mubah (permitted) - Mandub (praiseworthy) - Wajib (obligatory)."
Sources:
al-hafiz ash-Shatibi, Kitab al-i`tisam (Beirut ed.) 1:188;
al-hafiz al-Imam al-Nawawi, Kitab al-Adhkar (Beirut: al- Thaqafiyya) p. 237; and Tahdhib al-asma' wa al-lughat ([Cairo] : Idarat al-Tibaah al-Muniriyah, [1927]?) 3: 22;
al-hafiz Ibn `Abidin, Radd al-muhtar (Kuitah, Pakistan ed.?) 1:376;
al-hafiz al-Suyuti mentions it in the introduction to his fatwa on Mawlid entitled Husn al-maqsid fi `amal al- mawlid in al-Hawi li al-fatawi.

Others who admitted the possibility of praiseworthy bid`a are: Abu Shama; he divided it into bid`a mustahsana / hasana on the one hand, and bid`a mustaqbaha on the other, itself subdivided into muharram and makruh. In al-Ba`ith `ala inkar al-bida` wa al-hawadith Cairo ed. (p. 13);
al-Turkumani al-Hanafi; he divided it into either bid`a mustahsana (approved), such as mubaha yuthab `alayha (permitted innovation which merits reward), or bid`a mustaqbaha (disapproved), such as makruha or muharrama. In Kitab al-luma` fi al-hawadith wa al-bida` (Stuttgart, 1986) 1:37;
Ibn al-Hajj al-`Abdari al-Maliki, who followed al-Izz Ibn `Abd al-Salam's classification. Madkhal ash-Shar` ash-Sharif (Cairo, 1336 H) 2:115;
al-Tahanawi al-Hanafi, who also followed Ibn `Abd al- Salam. Kashshaf istilahat al-funun (Beirut, 1966) 1:133- 135;
al-Hafiz Ibn Hajar al-`Asqalani in his commentary of `Umar's saying related by Bukhari about Salat al-Tarawih: "What a fine innovation this is" (ni`mat al-bid`a hadhih):
The root meaning of innovation is what is produced without precedent. It is applied in the law in opposition to the Sunna and is therefore blameworthy. Strictly speaking, if it is part of what is classified as commendable by the law then it is a good innovation (hasana), while if it is part of what is classified as blameworthy by the law then it is blameworthy (mustaqbaha), otherwise it falls in the category of what is permitted indifferently (mubah). It can be divided into the known five categories."(8)

Certain people still object: "What about the hadith: kullu bida'tin dalala: "Every innovation is a misguidance"? Doesn't the term "every" include all innovations?" Such an objection stems from the misinterpretation of the term kullu ("every") in the hadith to be all-encompassing without exception, whereas in Arabic it may mean "nearly all" or "the vast majority." This is how ash-Shafi`i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or "proof," that is, a reference without peer for questions regarding the Arabic language. Imam Bayhaqi narrated in his Manaqib ash-Shafi`i (2:42-46):

al-Hasan ibn Habib related from Mahmud al-Misri -- and he was one of those gifted with eloquence -- that Mahmud said: I saw ash-Shafi`i when I was little, and I heard Ibn Hisham -- and I never set eyes on one from whom I took wisdom such as Ibn Hisham -- say: "I was ash-Shafi`i's sitting-companion for a long time, and I never heard him use a word except that if that word were carefully considered, one would not find (in its context) a better word than it in the entire Arabic language." Mahmud also said: I also heard Ibn Hisham say: "ash-Shafi`i's discourse, in relation to language, is a proof in itself."
It is also related from al-Hasan ibn Muhammad al- Za`farani: A group of the people of pure Arabic (qawmun min ahl al-`arabiyya) used to frequent ash-Shafi`i's gathering with us and sit in a corner. One day I asked their leader: "You are not interested in scholarship; why do you keep coming here with us?" They said: "We come to hear ash-Shafi`i's language." The stylistic figure of meaning the part by the whole, or synecdoche in English, is in Arabic: `abbara `an al-kathrati bi al- kulliyya. This is illustrated by the use of kull in verse 46:25 of the Qur'an in a selective or partial sense not a universal sense:
Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings.
Thus the dwellings were not destroyed although "all" things had been destroyed. "All" here means specifically the lives of the unbelievers of `Ad and their properties, except their houses. The same applies with the hoopoe-bird's expression when he says that Balkis has been given in abundance from "everything" in Sura al- Naml (27:23), whereas she was not given any power over Sulayman nor any share of his kingdom. Similarly when Allah says: "Every soul (kullu nafsin) shall taste death" (3:185), it is understood though not mentioned that Allah Himself is excluded from the meaning.
In conclusion, the position of the majority of the scholars is clear: "To invent" (ahdatha) a "new practice" (bid'at) may refer either to the matter that is new linguistically speaking (lafzan), e.g. stone masjids, all the Islamic sciences, writing books about religion, etc. or the matter that is new legally speaking (shar`an), e.g. a sixth daily prayer. Since bid`a usually applies to innovations in religion in the legal sense, the former kind of "new matter" does not qualify as a bid`a and therefore is not prohibited.
The above is the ruling of all the major scholars on the definition of bid`a. Whoever denies this definition is either ignorant, or actually giving a new definition which is not from the majority of scholars but from one's own whim. Their claim that they are "sticking to the Sunna" is an empty claim which does not fool anybody but themselves and those they sadly misguide. When asked to substantiate it with the criteria of scholarship in the light of the evidence against them, they just instead keep repeating the claim, like parrots, ignoring or affecting to ignore the difference between the claim and the reality of the claim. Their purported "avoidance of bid`a" is similarly based on their own whimsical conviction that they alone are right although they stray from the larger group. May Allah guide them to the truth.

Brief answers to certain questions pertaining to Mawlid

Q. Since the purpose of Mawlid is to promote love and obedience of the Prophet, then why did the first generations of Muslims not celebrate it? Undoubtedly, love and obedience of the Prophet were not lacking at that time.
A. The answer is given in the question itself. If the people of today could practice love and obedience of the Prophet the way the Salaf did, then they would have no need of the voluntary celebration of Mawlid to remind them.
The same applies to knowledge and belief. In the first generations, knowledge and belief were pure and safe from the dangers of forgetfulness and innovation; when these evils appeared, the Imams of fiqh stepped forth and did their great work to protect the Umma from error. The Companions themselves had no need of formal schools of Law.
The same applies to morals. Zuhd ("Doing-without") was a characteristic of all the Companions and the natural state of the Prophet. When it became a rare thing, the imams of tasawwuf came and codified zuhd, encouraging people to return to the excellent manners and simplicity of earlier times. All of these: `ulum al-fiqh, `ulum al-tasawwuf, and Mawlid, did not exist formally in the first centuries because there was no need for them. The love for the Prophet and his imitation were certainly greater then.
Beware of those who say that Mawlid is wrong simply because it did not exist in the first three centuries. To claim that something goes against the Sunna because it was not present in the first three centuries, indicates that one is fostering the wrong understanding of "following the Sunna" and this is rejected. In fact, it is impermissible to claim that the Prophet did not celebrate his birthday, since it is established in sound hadith that he commemorated his birthday by fasting on Mondays.
Q. There was no such thing as Mawlid before the Fatimi regime in Egypt started it. Aren't they denounced by Ahl as-Sunna as deviants?
A. The Fatimis ruled in Egypt from about 360 to 560. But the historian of Mecca al-Azraqi (3rd century) mentioned the mawlid in the sense of the house where the Prophet was born, and he said that salat in that house was declared by the scholars as desirable (mustahabb) for the reason of seeking special blessing (tabarruk). See Akhbar Mekka (2:160). Also, the mufassir al-Naqqash (266- 351) said in his Shifa' al-gharam (1:199) that the birthplace of the Prophet (mawlid al-nabi) is a place where du`a on mondays is answered. Ibn Jubayr (540-640) in his Kitab ar-Rihal (p. 114-115) mentions the Mawlid as a public commemoration taking place in Mecca in the House of the Prophet "every Monday of the month of Rabi` al-awwal." And the father-and-son 7th-century historians Abul `Abbas and Abul Qasim al-`Azafi said in Kitab al-durr al- munazzam that "On the day of the Mawlid in Mecca, no activities are undertaken, the Ka`ba is opened and visited, etc."
Furthermore, the fact that the Fatimis did a particular action does not automatically mean that such action is not good. Regarding Mawlid in particular, we refer you to the Maliki faqih of Alexandria, Egypt under the Fatimis: Abu Bakr Muhammad ibn al- Walid al-Turtushi (d. 520). He wrote a comprehensive book on the innovations of his time under the Fatimi regime, entitled Kitab al- hawadith wa al-bida`. This book has received two editions, one in Tunis (M. Talbim 1959), and one in Beirut (A.M. Turki, 1990). Al- Turtushi's book constitutes one of the early comprehensive treatises on innovations in Religion. It had immeasurable influence on the style and structure of later books on the same subject, both in and outside his school, such as Ibn Rushd, Abu Shama, Ibn Taymiyya, Ibn al-Hajj, ash-Shatibi, Ahmad Zarruq, and al-Suyuti.
Turtushi is extremely thorough and severe in his listing of innovations in religion under the Fatimis, whether great or small. He lists, among other innovations:
- Tatrib or qira'a bi al-alhan of Qur'an: reciting with melody.
- Numbering the Suras and punctuating the Qur'an.
- Building mihrabs in mosques; embellishing mosques.
- Placing a collection-box in the mosques; eating and drinking there.
- Selling goods in the mosques.
- He defends Tarawih as not being an innovation (because the Shi`is attacked it as such).
- The alfiyya prayer of mid-Sha`ban and the Ragha'ib of Rajab.
- Stopping work on the day of Jum`a.
- Tathwib (pronouncing as-salatu khayrun min al-nawm in the adhan of Fajr). [al-Wansharisi, a later Maliki who died in 914, finally accepts it as a bid`a mustahsana: see his al-Mustahsan min al-bida` (The innovations that are considered good).]
- Raising the hands and voice during du`a.
- Wearing the turban without passing the longest extremity under the chin.
- Dragging one's clothes behind oneself on the ground.
- Mixing of the sexes in the mosques on the nights of Tarawih.
- Renting the services of a person to perform the pilgrimage by proxy. Etc.
Yet al-Turtushi never mentions nor condemns the Mawlid, although he undoubtedly must have witnessed it since it was a regular public celebration during his life in Egypt, and although it involved more people than many of the innovations he does mention! This is a glaring omission in view of the fact that he was especially intent on censoring the innovations that he deemed were connected to the Fatimi regime. al-Turtushi's omission is an indication that although he opposed the Fatimis, he considered Mawlid under the Fatimis to be neither an innovation, nor blameworthy, and it constitutes tacit approval of Mawlid on his part. And Allah knows best.
Q. What are the opinions on Mawlid of those whom the "Salafis" consider their authorities?
A. We have already touched upon the subject above. Following are some additional remarks with reference to Hafiz al-Dhahabi and Imam Ibn Kathir.
Dhahabi's and Ibn Kathir's favorable views on Mawlid can be ascertained by their remarks on Muzaffar the King of Irbil, who was famous for his sumptuous celebration of the Prophet's birthday. Dhahabi writes in his Siyar a`lam al-nubala':
He [Muzaffar] loved charity (sadaqa)... and built four hospices for the poor and sick... and one house for women, one for orphans, one for the homeless, and he himself used to visit the sick... He built a madrasa for the Shafi`is and the Hanafis... He would forbid any reprehensible matter entry into his country... As for his celebration of the Noble Mawlid al-Nabawi, words are too poor to describe it. The people used to come all the way from Iraq and Algeria to attend it. Two wooden dais would be erected and decorated for him and his wife... the celebration would last several days, and a huge quantity of cows and camels would be brought out to be sacrificed and cooked in different ways... Preachers would roam the field exhorting the people. Great sums were spent (as charity). Ibn Dihya compiled a "Book of Mawlid" for him for which he received 1,000 dinars. He [Muzaffar] was modest, a lover of good, and a true Sunni who loved scholars of jurisprudence and scholars of hadith, and was generous even to poets. He was killed in battle according to what is reported.
Source: al-Dhahabi, Siyar a`lam al-nubala', ed. Shu`ayb Arna'ut (Beirut: Mu'assasat al-Risalah, 1981) 22:335-336.
Ibn Kathir said in al-Bidaya wa al-nihaya:

He [Muzaffar] used to celebrate the noble Mawlid in Rabi` al-Awwal and organize huge festivities for it. He was a wise king, brave, a fierce fighter, intelligent, learned, and just. May Allah have mercy on him and ennoble his grave. Shaykh Abu al-Khattab ibn Dihya compiled for him a book on the Mawlid of the Prophet and named it al-Tanwir fi mawlid al-bashir al-nadhir (The illumination concerning the birthday of the Bringer of glad tidings and Warner) and the king rewarded him with 1,000 dinars for it. His rule lasted until he died in the year 630 [Hijri] as he was besieging the French in the city of Acca [Acre, Palestine] after a glorious and blameless life.
Source: Ibn Kathir, al-Bidaya wa al-nihaya (Beirut and Riyad: Maktabat al-ma`arif & Maktabat al-Nasr, 1966) 13:136-137.
More importantly, Ibn Kathir himself composed a text on Mawlid, made of hadiths, invocations of blessings on the Prophet, and poetry in praise of him. It is entitled Mawlid Rasulillah sallallahu `alayhi wa sallam, and was edited and published by Salah al-Din al-Munajjad (Beirut: Dar al-Kitab al-Jadid, 1961).
Note: Among other similar works of Mawlid by the authorities is that by Ibn Hajar al-Haytami entitled Mawlid al-Nabi (Damascus: `Ala dhimmat Muhammad Hashim al-Kutubi, [1900?]), and that by the Hanbali hafiz Abu al-Faraj Ibn al-Jawzi entitled Mawlid al-`Arus (Cairo: al-Matba`a al-Bahiyya al- Misriyya, [1850?]). The latter received a commentary entitled Fath al-samad al-`alim `ala Mawlid ash-Shaykh ibn al-Qasim also known as al-Bulugh al-fawzi li-bayan alfaz Mawlid Ibn al-Jawzi by Muhammad Nawawi ibn `Umar ibn `Arabi (Cairo: Tubi`a bi nafaqat Fada Muhammad al-Kashmiri al-Kutubi, 1328/1910).
Q. Who are the scholars of Ahl al-Sunna that accept the celebration of Mawlid al-Nabi as permissible or recommended?
A. They are the overwhelming majority of Ahl as-Sunna. Among them are found the following, together with the title of the works where their position is stated:

Hanafis:

Imam Qutb al-Din al-Hanafi, al-I`lam bi a`lam bayt Allah al-haram
Imam Muhammad ibn Jar Allah ibn Zahira, al-Jami` al-latif
`Abd al-Haqq Muhaddith Dihlawi, Ma thabata min al-sunna
Shah `Abd al-Rahim Dihlawi, al-Durr al-thamin
Shah Wali Allah Dihlawi, Fuyud al-haramayn
Mufti `Inayat Allah Kakurawi, Tarikh Habib Allah
Mufti Muhammad Mazhar Allah Dihlawi, Fatawa mazhari
Mulla `Ali al-Qari, al-Mawrid al-rawi fi Mawlid al-nabi.
Haji Imdad Allah Muhajir Makki, Shama'im imdadiyya
Muhaddith `Abd al-Hayy al-Lucknawi, Fatawa `Abd al-Hayy

Malikis:

Hafiz Ibn Dihya al-Kalbi, al-Tanwir fi mawlid al-bashir al-nadhir
Imam al-Turtushi, Kitab al-hawadith wa al-bida` (indirectly)
Imam al-Faqih Abu al-Tayyib Muhammad ibn Ibrahim al-Sabti (d. 695), as quoted by al-Adfawi in Suyuti's Husn al-maqsid Abu `Abd Allah Sayyidi Muhammad ibn `Abbad al-Nafzi, al-Rasa'il al-kubra
Shaykh Jalal al-Din al-Kattani, Rawdat al-Jannat fi Mawlid khatim al-risalat, also quoted in Sakhawi's Subul al-huda
Shaykh Nasir al-Din ibn al-Tabbakh, quoted in Sakhawi's Subul al-huda
Shaykh Muhammad ibn `Alawi al-Makki, al-Ihtifal bi dhikra al-mawlid

Shafi`is:

Hafiz Abu Shama, al-Ba`ith `ala inkar al-bida` wa al-hawadith
Hafiz Shams al-Din al-Jazari, `Urf al-ta`rif bi al-mawlid ash-Sharif.
Hafiz Shams al-Din ibn Nasir al-Din al-Dimashqi, al-Mawrid al-sadi fi mawlid al-hadi; Jami` al-athar fi mawlid al-nabi al-mukhtar; al-lafz al-ra'iq fi mawlid khayr al-khala'iq
Hafiz Zayn al-Din al-`Iraqi, al-Mawrid al-hani fi al-mawlid al-sani
Hafiz al-Dhahabi, Siyar a`lam al-nubala' (indirectly)
Hafiz Ibn Kathir, Kitab Mawlid an-Nabi, and al-Bidaya p. 272-273.
Hafiz Ibn Hajar al-`Asqalani, as quoted by Suyuti in al-Hawi.
Qastallani, al-Mawahib al-laduniyya
Hafiz al-Sakhawi, Subul al-huda, also quoted in Qari, al-Mawrid al-rawi
Imam Ibn Hajar al-Haytami, Fatawa hadithiyya; al-Ni`mat al-kubra `ala al-`alam fi mawlid sayyid waladi Adam; Tahrir al-kalam fi al-qiyam `inda dhikr mawlid sayyid al-anam; Tuhfat al-akhyar fi mawlid al-mukhtar
Hafiz Wajih al-Din `Abd al-Rahman al-Zabidi al-Dayba` (d. 944), Kitab al-mawlid.
Zahir al-Din Ja`far al-Misri, quoted in Sakhawi's Subul al-huda
Muhammad ibn Yusuf al-Salihi ash-Shami, quoted in Sakhawi's Subul al-huda
Kamal al-Din al-Adfawi, al-Tali` al-sa`id
Hafiz al-Suyuti, Husn al-Maqsid fi `amal al-Mawlid in his al-Hawi li al-fatawi al-Zarqani, Sharh al-mawahib
Abu Zur`a al-`Iraqi, as quoted in Muhammad ibn Siddiq al-Ghumari's Tashnif al-adhan

Hanbalis:

Hafiz Ibn Taymiyya, Iqtida' al-sirat al-mustaqim (in some cases)
Q. During Mawlid the reading of the life of the Prophet and the recitation of poems in his honor take place. Is there a precedent in the Sunna for them?
A. We have shown conclusively that the recitation of poetry in honor of the Prophet is a Sunna which he himself and the Companions practiced. See further below, in the section on Na`t, the list of over a hundred Companions who composed and recited such poetry. As for reading about his life, it falls within the obligation upon every Muslim to know their Prophet and to love him.
Narrated Ibn `Umar: The Prophet used to deliver his sermons while standing beside the trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying). [Sahih Bukhari, Vol. 4, Book 56, Number 783]
If a dead tree could cry with sorrow when distanced from the Prophet, what about a human being? And how distant from the Prophet are we in comparison to those who lived in his blessed time? If some people accuse Ahl al-Sunna of innovation when they want to remember the Prophet on his birthday and on any other day by reciting his Sira, making salawat in groups, singing qasidas of praise, and longing for him: then let them accuse the tree trunk of bid'ah and stop it from its sorrow. As for us, we are rejoicing for his advent to this worldly life and yet lamenting his passing, on the same day as his birth, for our hearts are missing him and seek the day of meeting with him. May Allah perfume his blessed grave and endow it with ever more lights and peace.
It is from the Sunna to long for the Prophet after his passing from this life. This is documented in an authentic hadith in which Abu Hurayra narrated that the Prophet said: "A time will come when any of you will long to see me more than to have his family and property doubled." (Sahih Bukhari, Vol. 4, Book 56, Number 787)

Concerning the standing of the people at the conclusion of Mawlid, while sending Darud or Salawat (blessings and salutations) on the Holy Prophet (s.a.s.)

Another objection of some consists in criticizing the standing of the people at the conclusion of Mawlid, in which the people address salutations and blessings to the Prophet. It is beyond reason how anyone can object to an act of obedience and worship which has been specifically enjoined by Allah in His Book when He said: "O Believers, send blessings and utmost salutations on him!" (33:56) and He also spoke in praise of "Those who remember Allah standing, and sitting, and on their sides" (3:191). Since remembering Allah and sending blessings on His Prophet are acts of worship, no attention is given to those who object to standing for the sake of fulfilling one of Allah's orders and greeting the Prophet according to Allah's order.
Furthermore, it is known that anyone who visits the Prophet in Madina is obliged to stand in front of him with utmost respect at the time he gives him greetings and salutations, and there is no difference in the greeting of Salam being given to the Prophet in front of him in Madina and the one given to him from thousands of miles away, according to many sound hadiths of which several are mentioned above in the section on Ziyarat or Visitation of the Prophet, among them the following:

"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."(9)
"No one greets me except Allah has returned my soul to me so that I can return his Salam".(10)
Suyuti in Anba' al-adhkiya' bi hayat al-ambiya' said that radda means `ala al-dawam, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He has returned it to the Prophet permanently, and the Prophet is alive permanently, not intermittently as some ignorant people have suggested. To those who would differ with Imam Suyuti we say: his proof is irrefutable, since there are always people at prayer in the world during the entire twenty-four hour cycle, and sending salawat on the Prophet is part of salat. It follows that people are constantly invoking blessings and greetings on the Prophet without stop in the world, and that he is constantly returning it. This shows that the hadith of the Prophet on the return of his soul takes into consideration the continuity of prayer concomitant with the revolving five times of prayer around the world, and that indeed he is alive in permanence, since Allah has entitled him to return every single Salam that is made to him.
Nor is the appropriate time for standing while making salawat only at the time of Mawlid, but at any time, such as after salat, after Jum`a prayer, individually or in congregation. It is a voluntary act of worship that no one can forbid others from performing for the sake of obeying Allah.
Ibn Qunfudh al-Qusantini al-Maliki (d. 810) wrote in his book Wasilat al-islam bi al-nabi:

The Community is unanimous concerning the obligation to magnify and exalt the Prophet, his Family, and his Companions. It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib (Ja`far al-Sadiq) would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: "His sacredness (hurmat) is in death is as his sacredness was in life."(11)
Another reason why it is desirable and recommended to be seen standing at the time of greeting the Prophet is that he himself ordered the Companions to stand up when Sa`d ibn Mu`adh came to him, as related by Bukhari in his Sahih: Qumu li sayyidikum or "Stand up for your master." What better master to stand for than the Prophet? Imam Nawawi demonstrated at length that standing out of respect for scholars was not only permissible but desirable in his book al-Tarkhis fi al-ikram bi al-qiyam, the full title of which reads: "The Permissibility of Honoring, By Standing Up, Those Who Possess Excellence and Distinction Among the People of Islam: In the Spirit of Piousness, Reverence, and Respect, Not in the Spirit of Display and Aggrandizement." The following discussion on the subject of standing out of respect is taken from Nawawi's Tarkhis, as well as his Sharh Sahih Muslim, Ibn Hajar's sections of Fath al-Bari following up on Nawawi's Tarkhis, and Sakhawi's own biography of Ibn Hajar entitled al-Jawahir wa al-durar:

From `Amr ibn Shu`ayb from his father from his grandfather: The Prophet said: "He is not of us who did not show mercy to our young ones and ignored the honor of our elders." Tirmidhi (Birr wa silat 4:322 #28) said: hasan sahih (fair and sound). Ahmad (2:185) narrates it but the second part is: "and ignored the right of our elders." Nawawi said: we related (by a chain) from Bukhari that he said: "I saw Ahmad ibn Hanbal and `Ali ibn al-Madani and Ishaq ibn Rahawayh cite the hadith of `Amr ibn Shu`ayb from his father from his grandfather as a proof -- and who are those who came after them!" Another version from Ibn `Abbas has: "...and does not treat our elders with reverence..." Tirmidhi (4:322 #28), but with a weaker chain.

From Maymun ibn Abi Shabib: A beggar passed by `A'isha and she gave him a chunk of bread. Another time a handsomely dressed man passed by her and she invited him to sit and eat. She was asked about it and she said: The Prophet said: anzilu al-nasa manazilahum: "Treat people according to their station." Abu Dawud related it with an interrupted (munqati`) chain; Muslim mentions it without chain in the introduction to his Sahih. Sakhawi says in his introduction (p. 5) to al-Jawahir wa al-durar (The diamonds and the pearls), his biography of his teacher Ibn Hajar al- `Asqalani: "This is a fair (hasan) hadith... Nawawi reports Ibn al- Salah's opinion that it is not definitely established as sound [although it satisfies Muslim's criterion], however, al-Hakim definitely establishes it as sound in the part that deals with the 16th kind of sound narration of his book Ma`rifat `ulum al-hadith (Knowledge of the Sciences of Hadith) where he also says: "Ibn Khuzayma declared it sound... al-Bazzar extracted it in his Musnad... so did Abu Dawud in his Sunan... al-`Askari in his Kitab al-amthal... Abu Ya`la in his Musnad... Bayhaqi in al- Adab... Abu Nu`aym in the Hilya..."

Abu Sa`id al-Khudri said: The people of Qurayza submitted to Sa`d ibn Mu`adh's arbitration, so the Prophet sent for Sa`d who came riding on his donkey. When he approached the mosque, Allah's Messenger said to the Ansar: "Stand up for your chieftain -- or: for the best among you --" then he said: "These people have submitted to your decision..." Muslim narrated it in his Sahih (Bk. 32 Jihad - Ch. 22 #1728). NAWAWI'S COMMENTARY: There is in this hadith the proof for honoring persons of merit by standing up for them upon receiving them while they are coming towards us. Thus have the overwhelming majority of the scholars used this as a proof for the desirability of standing up. Qadi `Iyad said: "This is not the kind of standing that is forbidden. The latter is only when one sits and the others remain standing all through his sitting." I say: Standing up for the person of merit who is approaching is desirable; many ahadith have been related supporting it, while there is not one sound explicit prohibition against it.

Anas said that none was dearer to them than Allah's Messenger, and they would not stand up when they saw him due to their knowledge that he disliked it. Tirmidhi (Adab - 5:90 # 44) said it is hasan sahih (fair and sound). NAWAWI'S COMMENTARY: This is the hadith most readily cited as a proof against standing up. There are two answers:
(1) The Prophet feared confusion for them and for their successors in their exaggeration in magnifying him, as he said in another hadith: "Do not praise me in the fashion that the Christians praised `Isa ibn Maryam" (Bukhari 6:478 Bk. 60 Anbiya' #48 and Ahmad 1:23,24). He disliked their standing for him for that reason. However, he did not dislike their standing for each other, and he even stood for some of them, and also they stood for others in his presence without his prohibiting it. Rather he approved it, and he ordered it in the hadith of standing up for Sa`d ibn Mu`adh... This is a clear answer in which none will see doubt except an ignorant person or a stubborn one.
(2) There was between the Prophet and his Companions a perfect state of love and purity which does not suffer addition through honoring by standing up, since there was no purpose being achieved by standing up, as opposed to standing up for someone else. One's companion who is near this state has no need of standing up.
IBN AL-HAJJ'S OBJECTIONS: (1) This answer is not complete except if it is first conceded that the Companions rose up for no one. If they got up for him then, it would be exaggeration. However, Nawawi affirms that they did this for other than him; how then does he deem it permissible for them to do with other than the Prophet what leaves no protection against exaggeration, while they do not do it with him? For if they do this to honor someone, then the Prophet is worthier of such honor, as we know from the source-texts which order us to honor him above everyone else. It seems that their rising for other than him was therefore only for a necessity caused by their arrival, or to congratulate them, and so forth, not for the reason that is being questioned [i.e. not due to respect].
(2) Nawawi's explanation can be reversed and it can be said that the Companion whose devotion to the Prophet has not been ascertained and who has not yet realized the stature of the Prophet is excused for not standing up, as opposed to him whose devotion is ascertained and whose station is greater in relation to the Prophet and his worth is known: he would apply himself (to respect him), because he would be certain that he deserves more piety and honor and reverence than any other. But Nawawi's saying makes it necessary that whoever is likelier to show respect to the Prophet and is closer in station to him, should show him less reverence than he who is far from him, due to intimacy and complete affection. The reality is other than that according to the authentic reports, as occurred in the story of the Prophet's oversight, whereas while Abu Bakr and `Umar were present among the people, they were too afraid to speak to him, Dhu al-Yadayn ("He of the Long Hands"-- perhaps al-Khirbaq al-Sulami) spoke to him despite his remoteness from the Prophet in station in comparison to Abu Bakr and `Umar. [A reference to the hadith in Bukhari (English 1:278-279) and Muslim whereby the Prophet prayed `Asr and gave salam after two rak`ats; this Companion said to him: "O Messenger of Allah, has the prayer been shortened or did you forget?" The Prophet replied that neither applied, then he prayed the remaining two rak`ats.
`ASQALANI'S REFUTATION OF IBN AL-HAJJ: (1) This objection of Ibn al-Hajj does not stand, because Imam Nawawi never said that the Companions' rising for the Prophet is considered exaggeration in order for Ibn al-Hajj to say: "This answer is not complete except if it is first conceded that the Companions rose up for no one. If they got up for him then, it would be exaggeration." What Imam Nawawi said is that the Prophet feared lest their rising should lead to exaggeration. That is why he forbade it to them, fearing exaggeration, lest they should fall into excess and confusion. Yes, he is worthier of being honored than any other, except that he feared that their showing him this particular mark of honor might lead to exaggeration and that is why he forbade it to them.
(2) With the second objection Ibn al-Hajj has contravened the universal custom of people in their companionship and their love. It is definitely known that the stronger the companionship and love between two people, the more superfluous certain formalities become between them. This is clear and needs no exposition. On the contrary, if companionship is weak and mutual acquaintance limited, a human being in that case needs to win his companion's love and affection with all kinds of honorific acts. This is because obtaining a person's love and affection is upheld by the transmitted reports dealing with giving honor. Now when love reaches the level where it is no longer increased by honorific acts, the latter are no longer necessary.
As for Ibn al-Hajj's objection that "Nawawi's saying makes it necessary that whoever is likelier to show respect to the Prophet and is closer in station to him, should show him less reverence than he who is far from him, due to intimacy and complete affection": it is an invalid necessity. That some formalities become superfluous between friends and loved ones does not mean that mutual reverence and respect become superfluous. This is clear and needs no exposition. Rather, the contrary is true: because the lover is of all people the most aware of the attributes of his beloved, and when the latter is graced with praiseworthy, high attributes, and people flock to give him proper respect and reverence, the lover is the most intense of all in respect and reverence due to his added knowledge of the attributes of the beloved.
As for Ibn al-Hajj's inference from the hadith of the Prophet's oversight, it does not impose itself due to the possibility that Abu Bakr and `Umar's silence may be for a reason other than fear, such as their knowledge that he disliked questioning, or their knowledge that he does not setlle on a mistake except Allah certainly informs him of it, or for another reason. Moreover, Ibn al- Hajj's inference contradicts what has been related concerning his attributes, namely that those who were far from him feared him, and that those who grew near him, frequented him, and saw his humbleness and the nobility of his manners, immediately were at ease with him and loved him. Here are some proofs:
Ibn Majah narrated (2:1101 Bk. 29 - at`ima Ch. 30) from Ibn Mas`ud that a man came to speak to the Prophet and he began to shake with fear. The Prophet said to him: "Put yourself at ease, for I am not a king, I am the son of a woman who ate sun-dried meat." Tirmidhi narrated (5:599 - Bk. 50 manaqib ch. 8) from `Ali at the end of his description: "Whoever saw him from afar was awed by him, and whoever mixed with him and grew to know him, loved him." The reason for this is the presence in the Prophet of the attributes of majesty and sanctity despite great humbleness before all who saw him.

Abu Mijlaz said: Mu`awiya went out to meet Ibn al-Zubayr and Ibn `Amir. The latter stood up while the former remained seated. Mu`awiya said to Ibn `Amir: "Sit, for I heard the Prophet say: "Whoever likes for men to stand up for him let him take his place in the fire." Tirmidhi's version mentions Ibn al-Zubayr and Safwan, and both get up. Abu Dawud narrated it (Adab 4:385), also Tirmidhi (Adab 5:90 #44) who said: hasan (fair) and Ahmad (4:94, 100). NAWAWI'S COMMENTARY: Most people in disfavor of standing are fond of quoting this hadith. It is answered in many ways, (1) the soundest and best -- nay, the one answer which makes all others superfluous is that there is no proof against standing up in this hadith. Its plain, outward meaning is the explicit condemnation and harsh threat against any man who likes people to get up for him. There is neither prohibition nor other than prohibition concerning standing itself, and there is agreement about this... The gravity of the condemnation is in what takes place inside the mind of the person who likes people to stand for him. If there is no such thing in his mind there is no blame on him -- all this whether they get up or not... The prohibition revolves around the love of adulation not the act of standing. Therefore there is no proof in this hadith against the permissibility of standing.
(2) Another answer is that the hadith is mudtarib (disordered -- many incompatible narrations) according to the two imams of hadith Abu Bakr ibn Abi `Asim and Abu Musa al- Asbahani, and this is a necessary cause for the weakness of the hadith. However, this answer is open to question since both Tirmidhi and Abu Dawud have graded the hadith fair (hasan) and have spoken concerning it. Moreover, the disparity does not result in a disorder of the kind that makes it necessarily weak, and Allah knows best.
(3) The sayings of the imams and luminaries concerning whose eminence there is unanimity among the people of intellect and discernment: Abu Nasr Bishr ibn al-Harith al-Hafi al-Zahid, Abu Sulayman Hamd ibn Muhammad ibn Sulayman al-Khattabi, Abu Muhammad al-Husayn ibn Mas`ud al-Baghawi, and Abu Musa Muhammad ibn `Umar al-Asbahani the hafiz, may Allah be well pleased with all of them: [after quoting the isnad] Ahmad ibn al-Mughlis said: Abu Nasr ibn al-Harith said, after I mentioned this hadith in front of him: "He only disliked the standing from the perspective of arrogance, but from the perspective of sincere love, he did not, since he himself stood up for `Ikrima ibn Abu Jahl... and he said: "Stand for your chief," and he said: "He who likes people to stand for him..." indicating that whoever likes people to stand for him, you must not stand for him." As for Baghawi and Khattabi as we mentioned with our isnad they spoke to the effect that the hadith concerns only those who order others from the perspective of pride and arrogance. Abu Musa said: "The meaning of the hadith is those who make men stand around them like courtiers stand around kings."

From Abu Amama: The Prophet came out leaning on a stick and we rose up for him. He said: "Do not get up in the manner of the foreigners who aggrandize each other." Abu Dawud narrated it (Adab - 4:358). Ibn Majah's version (Du`a #34, 2:1261): "Do not do as the Persians do with their great ones." NAWAWI'S COMMENTARY: The answer is in two beautiful ways: (1) The two Imams Abu Bakr ibn Abi `Asim and Abu Musa al-Asbahani said that this is a weak hadith which cannot be used as a proof. Abu Bakr said: "This hadith cannot be established and its sub-narrators are unknown." I say: to this is added the fact that it is "mudtarib" (disordered -- see above), and it would suffice that only one of these two factors were present to grade it as weak, let alone two.
(2) The hadith in itself is crystal-clear as to its intent as opposed to that of the rest: namely, it purports to condemn those who stand for the purpose of aggrandizement. That is why he said: "Do not get up in the manner of the foreigners who aggrandize each other." There is no doubt as to what is being condemned. And Allah knows best.

From (Nafi`) Abu Bakra: The Prophet said: "Let no man stand from his seat for another." Abu Musa al-Asbahani narrated it with his chain. Al-hafiz Abu al-Qasim Ibn `Asakir said in his book al- Atraf that Abu Dawud narrated in the book of Adab (4:258). The chain has Abu `Abd Allah Mawla Al Abi Burda, who is unknown. See al-Taqrib #8215. NAWAWI'S COMMENTARY: The answer to this is the same two answers as the preceding section... There is possibly a third way to answer it reasonably. The meaning would be: "Do not get up from the place of prayer, of listening to a sermon and to remembrance and knowledge et cetera, for it is disliked that one should give up one's seat in such cases, or leave it and take another farther away from the imam.
The same is true of all gestures that are similar to these, and we consider this to muster the general agreement of scholars, as opposed to giving up one's food and drink and other things related to one's personal lot: to give those up is a most desirable thing, one of the marks of the righteous and among the manners of saints and knowers, concerning which this verse was revealed: "They prefer others above themselves though poverty become their lot" (59:9).
The difference between the two types of sacrifice is that the right, in the person's nearness, belongs to Allah the Exalted, and to transfer it is not permissible, as opposed to food and the like where the right belongs to the person, although in some cases it belongs to Allah even then...

Nawawi also said:
ash-Shaykh Abu Muhammad told us:
Abu Taher al-Khashaw`i told us:
Abu Muhammad al-Akfani told us:
Al-hafiz Abu Bakr al-Khatib al-Baghdadi told us by permission not hearing:
Al-Husayn ibn `Ali al-Jawhari told us:
`Amr ibn al-`Abbas al-Khazzaz related to us:
Abu Bakr al-Sawli told us:
Ishaq ibn Ibrahim al-Qazzaz told us:
Ishaq ash-Shahidi related to us:
I would see Yahya al-Qattan -- may Allah the Exalted have mercy on him -- pray the midafternoon prayer, then sit with his back against the base of the minaret of his mosque. Then `Ali ibn al-Madini, ash-Shadhakuni, `Amr ibn `Ali, Ahmad ibn Hanbal, Yahya ibn Ma`in, and others would stand before him and ask him questions about hadith standing on their feet until it was time for the sunset prayer. He would not say to a single one of them: "Sit" nor would they sit, out of awe and reverence.

It is related that when Abu Hanifa visited Sufyan after the death of the latter's brother Sufyan stood up, went to greet him, embraced him, and bade him sit in his place, saying to those who questioned this act: "This man holds a high rank in knowledge, and if I did not stand up for his science I would stand up for his age, and if not for his age then for his godwariness (wara`), and if not for his godwariness then for his jurisprudence (fiqh)." It is narrated by Suyuti in Tabyid al-sahifa (p. 32) and al-Tahanawi in his book Inja' al-watan (1:19-22).

al-Hakim narrates in Ma`rifat `ulum al-hadith (p. 104) that when al-Dhuhli went to see Imam Ahmad the latter stood up for him and the people were astounded. Then he told his son and his companions: "Go to Abu `Abd Allah [al-Dhuhli] and write his narrations."

Nawawi also said: the hafiz Abu Musa al-Asbahani (d. 581) recited:
qiyami wa al-`azizi ilayka haqqun I swear by the All-Powerful that my standing for you (O Prophet) is right and true
wa tarku al-haqqi ma la yastaqimu ( and to leave truth and right is to embrace error ) fa hal ahadun lahu `aqlun wa lubbun wa ma`rifa yaraka fa la yaqumu? ( I ask: can anyone possessed of a mind and a heart and knowledge, upon seeing you, not stand up? )(12)
We hold, as Ibn Hajar al-`Asqalani, Nawawi and Abu Musa al-Asbahani, that no one possessed of a heart and mind can object to standing for the sake of the Prophet, and that this is desirable and recommended not only in the time of the Prophet but until the end of time. Observe that the hafiz Abu Musa died in 581, more than five centuries after the time of the Prophet, and yet stands for him in the present tense and mentions "seeing him": this seeing of the Prophet by the pious believers both in a sleeping and a wakeful state is an attested fact in the Shari`a which has been mentioned by the scholars, among them al-Haytami in his Fatawa hadithiyya:
He was asked: "Is it possible to meet the Prophet while awake in our time?"
He replied: "Yes, it is possible. It has been asserted as part of the miracles of saints (karamat al-awliya') by Ghazali, al-Barizi, al-Taj al-Subki, and al-Yafi`i among the Shafi`is, and by al-Qurtubi and Ibn Abi Jamra among the Malikis. It has been narrated that one of the awliya' was sitting in the assembly of a jurist (faqih) while the latter related a hadith, whereupon the wali said: "This hadith is false." The jurist said: "How do you know that?" The wali replied: "There is the Prophet standing right next to you, and he is saying: "I never said this." When he said this the sight of the faqih was unveiled and he could see the Prophet."(13)
The above kind of testimony constitutes evidence that the Prophet hears and sees us, as has been stated by the hadiths to the effect that he sees our actions and hears our greetings and blessings, and that he intercedes for us as we mention below, in the section on Ziyara. Following we present further sound evidence that the Prophet is alive in his grave and we conclude by asking: If it is meritorious to stand as a mark of respect for others in religion, and if the Prophet is alive and hears us, and if he himself ordered the Companions to stand for their sayyid, then what better sayyid to stand for than the Prophet himself, and what other act of standing can possibly compete with this one in merit and excellence?
"Allah has defended the earth from consuming the bodies of Prophets".
A sound (sahih) tradition related on the authority of Aws ibn Aws al- Thaqafi by: Ahmad in his Musnad, Ibn Abi Shayba in the Musannaf, Abu Dawud in the Sunan, Nisa'i in his Sunan, Ibn Majah in his Sunan, Darimi in his Musnad, Ibn Khuzayma in his Sahih, ibn Hibban in his Sahih, Hakim in the Mustadrak, Tabarani in his Kabir, Bayhaqi in Hayat al-anbiya', Suyuti in Anba' al-adkhiya, Dhahabi who confirmed Hakim's grading, and Nawawi in the Adhkar. Another version in Ibn Majah has this addition: "And the Prophet of Allah is alive and provided for (fa nabiyyullahi hayyun yurzaq)." Bayhaqi mentions it also in the Sunan al-kubra.
"The Prophets are alive in their graves, praying to their Lord".
A sound (sahih) tradition related on the authority of Anas ibn Malik by: al-Bazzar in his Musnad, Abu Ya`la in his Musnad, Ibn `Adi in al- Kamil fi al-du`afa', Tammam al-Razi in al-Fawa'id, al-Bayhaqi in Hayat al-anbiya' fi quburihim, Abu Nu`aym in Akhbar Asbahan, Ibn `Asakir in Tarikh Dimashq, al-Haythami in Majma` al-zawa'id (8:211), Suyuti in Anba' al-adhkiya' bi-hayat al-anbiya' (#5), and al-Albani, in Silsilat al-ahadith al-sahiha (#621). Suyuti adds: "The life of the Prophet in his grave, and [also] that of the rest of the prophets is known to us as definitive knowledge (`ilman qat`iyyan)."
"(The night I was enraptured to my Lord) I saw Musa standing in prayer in his grave".
A sound (sahih) tradition related on the authority of Anas and others by Muslim, Nasa'i, Bayhaqi in the Dala'il al-nubuwwa and the Hayat al- anbiya', and others. Some mention the beginning (in parentheses), while others omit it. Nawawi said in his explanation of this hadith: "The work of the next world is all dhikr and du`a" (Sharh Sahih Muslim 1/73/267).
"No one greets me except Allah has returned my soul to me so that I can return his salam".
Abu Hurayra in Abu Dawud (Manasik #2039) with a sound chain; Ibn `Asakir, Mukhtasar Tarikh Dimashq 2:407; Ahmad, Musnad 2:527; Abu Nu`aym, Akhbar Asbahan 2:353; Ibn al-Najjar, Akhbar al-Madina p. 145; Bayhaqi, Shu`ab al-iman #4161; Haythami, Majma` al-zawa'id 10:162; Ibn Kathir, Tafsir 6:464; al-Mundhiri, al-Targhib wa al-tarhib 2:499; Talkhis al-habir 2:267.
This hadith has been adduced by the scholars as the legal proof for the validity and modality of visiting and greeting the Prophet, although the hadith does not mention the necessity of physically visiting the Prophet in Madina.
A note about the translation of "has returned": Suyuti in Anba' al-adhkiya' bi hayat al-anbiya' and Haytami in al-Jawhar al-munazzam said that radda means `ala al-dawam, i.e. permanently, and not temporarily: in other words, Allah does not return the soul and take it back, then return it again and then take it back again, but He returned it to the Prophet permanently, and the Prophet is alive permanently.
Sakhawi, Ibn Hajar al-`Asqalani's student, said: "As for us (Muslims of Ahl al-Sunna) we believe and we confirm that he is alive and provided for in his grave" (al-Qawl al-badi` p. 161). Ibn al-Qayyim said in Kitab al-ruh p. 58: "It is obligatory knowledge to know that his body is in the earth tender and humid (i.e. as in life), and when the Companions asked him: "How is our greeting presented to you after you have turned to dust" he replied: "Allah has defended the earth from consuming the flesh of Prophets," and if his body was not in his grave he would not have given this answer." Ibn Hajar al-Haythami wrote in al-Jawhar al-munazzam:
The proofs and the transmitted texts have been established as authentic in the highest degree that the Prophet is alive and tender... that he fasts and performs pilgrimage every year, and that he purifies himself with water which rains on him.
"Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."
Abu ash-Shaykh cites it in Kitab al-Salat `ala al-nabi ("Jala' al-afham" p. 22), and Ibn Hajar says in Fath al-Bari (6:379): "Abu ash-Shaykh cites it with a good chain (sanad jayyid)." Bayhaqi mentions it in Hayat al- anbiya and Shu`ab al-iman (2:218 #1583) with ublightuhu in the end. "Whoever visits my grave, my intercession becomes guaranteed for him." Narrated by al-Daraqutni, al-Dulabi, al-Bayhaqi, Khatib al-Baghdadi, al-`Uqayli, Ibn `Adi, Tabarani, and Ibn Khuzayma in his Sahih, all through various chains going back to Musa ibn Hilal al-`Abdi from `Ubayd Allah Ibn `Umar, both from Nafi`, From Ibn `Umar. Dhahabi declared this chain hasan (fair) as narrated, in Mizan al-i`tidal, vol. 4, p. 226 and he said: "Huwa salih al-hadith" which means: "He -- Musa ibn Hilal -- is good in his narrations." This is also Imam Ahmad's opinion as related by Shawkani in Nayl al-awtar 5:95. Imam Sakhawi confirmed Dhahabi's grading in the Maqasid al-hasana, and al-Lucknawi also declared it hasan in his commentary on Jurjani entitled Zafr al-amani p. 422 (3rd ed.) while al-Subki declared it sahih as stated by Samhudi in Sa`adat al-darayn 1:77, and Shawkani said: "Ibn al-Sakan, `Abd al-Haqq (ibn al-Kharrat al-Ishbili), and Taqi al-Din al-Subki have declared this hadith sound (sahih)." Ibn `Adi said in al-Kamil fi al-Du`afa (6:2350): "He [Musa ibn Hilal] is most likely acceptable; other people have called him "unknown" [i.e. Abu Hatim al-Razi and al-`Uqayli] and this is not true... He is one of the shuyukhs of Imam Ahmad and most of them are trustworthy." Even the "Salafi" Albani declared him thabit al- riwaya (of established reliability) in his Irwa' (4:338). About `Ubayd Allah ibn `Umar al-`Umari:
- Dhahabi calls him saduq hasan al-hadith [truthful, of fair narrations] in al-Mughni 1:348;
- Sakhawi says of him salih al-hadith [of sound narrations] in al-Tuhfa al-latifa 3:366;
- Ibn Ma`in said to Darimi about him: salih thiqa [sound and reliable] in al-Kamil 4:1459.
This is one of the proof-texts adduced by the ulama of Islam to derive the obligation or recommendation of visiting the Prophet's grave and seeking him as a wasila (intermediary / means), as we have cited in the present book from the chapters on visiting the Prophet's grave in Nawawi's book al-Adhkar and al-Idah and in Qadi Iyad's book ash-Shifa. Sakhawi said in al-Qawl al-badi` (p. 160):
The emphasis and encouragement on visiting his noble grave is mentioned in numerous hadiths, and it would suffice to show this if there was only the hadith whereby the truthful and God-confirmed Prophet promises that his intercession among other things becomes obligatory for whoever visits him, and the Imams are in complete agreement from the time directly after his passing until our own time that this is among the best acts of drawing near to Allah.

Does standing while invoking Salawat upon the Prophet signify that he is present in person

Some of those who forbid standing for the Prophet, do so because of what they imagine people to believe when standing and invoking blessings on him: namely, that the Prophet is actually present in person at that time. However, this is not the reason why the people stand and no one claims this except those who actually object to standing. Rather, those who stand are only expressing happiness and love, and they are overflowing with respect and dedication at the Prophet's mention in the august assembly of those who remember him. They stand to attention because of their awe before the light that dawns upon creation for the one whose fame Allah has exalted high. They stand as a sign of thankfulness for the immense mercy bestowed on creation in the person of the Prophet Muhammad, blessings and peace upon him. At the same time it is impermissible to object to the freedom of the soul in barzakh to travel wherever it pleases by Allah's permission, according to the sayings reported by Ibn al- Qayyim in his book Kitab al-ruh (p. 144) whereby Salman al- Farisi said: "The souls of the believers are in an isthmus of land from where they go wherever they wish," and Imam Malik said: "I have heard (balaghani) that the soul is set free and goes wherever it wishes."
Standing or dancing out of joy for the Prophet, or for what is connected to him or proceeds from him, has clear proofs in the Sunna. Among them:
The Ethiopians put on a dancing display with spears out of joy (farahan) when he came to Madina. Abu Dawud narrated it with a good chain in the book of Adab in his Sunan from Anas.
They played again in the Prophet's Mosque on the day of `Eid al-Fitr, whereupon they danced while the Prophet and his wife looked on, and the Prophet encouraged them with the words dunakum ya bani arfada, "Jump to it, O sons of Arfada!" thus indicating that what they were doing was harmless and permissible. Muslim narrated it in the book of Salat al-`idayn in his Sahih from `A'isha.
Similarly, they would bang the drum, sing, and play in front of him on the day of `Eid. Ahmad and Ibn Majah narrated it from Qays ibn Sa`d ibn `Ubada.
All this was not for any other reason than joy at being around the Prophet, as confirmed by the act of the women of the Banu Najjar when the Prophet came to Madina:
Anas narrates that when the prophet first came to Madina the Ansar came out, men and women, and they were all saying: "With us, O messenger of Allah!" [i.e. come stay with us.] The Prophet said: "Let the camel choose, for she has her orders." The camel alighted at the door of Abu Ayyub. Anas continued: (After he went in) the women of Banu al-Najjar came out banging their drums and singing:

Nahnu jawar min bani al-najjar ya habbadha muhammadin min jar
We are the girls of the Sons of Najjar O delight of Muhammad for a neighbor! The Prophet came out and said: "Do you love me?" (atuhibbuni?) They replied:

Ey wallah Ya Rasulallah (Yea, by Allah, O Messenger of Allah!) At this he said:

Wa ana uhibbukum
Wa ana uhibbukum
Wa ana uhibbukum
And I love you. And in another version he said:
Allahu ya`lamu anna qalbi yuhibbukunna
or
Allahu ya`lamu anni la uhibbukunna
i.e.

Allah knows that my heart loves you that in truth I love you. It is narrated by Bayhaqi with two chains in Dala'il al-nubuwwa (2:508), Ibn Kathir in al-Bidaya wa al-Nihaya (3:199-200), and Suyuti in al-Khasa'is al-kubra (1:190). Shaykh Muhammad ibn `Alawi al-Maliki in al-Bayan wa al-ta`ri fi dhikra al-mawlid al- sharif (p. 24-25) said that al-Hakim documents it, Abu Sa`d al- Nisaburi mentions it in his Sharaf al-mustafa, and Ibn Majah narrates it in his Sunan, book of Nikah (#1889).
Several female Companions came up to the Prophet after he came back from his campaigns and said that they had vowed to bang the drum before him if he came back safe and sound, and the Prophet allowed them. This is narrated by Tirmidhi from Burayda and he said: hasan sahih gharib, also Abu Dawud, and elsewhere.
`Ali said: I visited the Prophet with Ja`far (ibn Abi Talib) and Zayd (ibn Haritha). The Prophet said to Zayd: "You are my freedman" (anta mawlay), whereupon Zayd began to hop on one leg around the prophet (hajala). The Prophet then said to Ja`far: "You resemble me in my creation and my manners" (anta ashbahta khalqi wa khuluqi), whereupon Ja`far began to hop behind Zayd. The Prophet then said to me: "You are part of me and I am part of you" (anta minni wa ana minka) whereupon I began to hop behind Ja`far. Imam Ahmad related it in his Musnad (1:108) and Ahmad Muhammad Shakir declared it sound (sahih) in his Riyadh, 1949 edition; it is related also by `Uqayli, Abu Nu`aym from Jabir, and Ibn Sa`d in his Tabaqat with a sound chain to Muhammad al-Baqir.
There is no doubt that such singing, dancing, reciting of poetry, and banging the drum was for joy at being with the Prophet, nor did he condemn or frown upon such displays in any way whatsoever. These are common displays of happiness and lawful merriment, and similarly to stand up at the mention of the Prophet's birth is an ordinary act that shows love and gladness symbolizing the joy of creation: it does not constitute worship, nor law, nor Sunna! That is why the savant al-Barzanji said in his famous poem of Mawlid:
wa qad sanna ahl al-`ilmi wa al-fadli wa al-tuqa qiyaman `ala al-aqdami ma`a husni im`ani
bi tashkhisi dhati al-mustafa wa huwa hadirun bi ay maqamin fihi yudhkaru bal dani
It is the usage of the excellent people of knowledge and piety
To stand on their feet in the best demeanor
Acting as if the Prophet were actually present
Every time they mention him, and visualizing him coming to them.
Observe that he spoke well when he said: acting as if he were present and visualizing him, that is: strongly calling to mind his gracious form and qualities so as to increase and perfect the motions of their hearts and bodies towards respecting and loving him, as the narrations show. This is a delicate matter from which are shut out those in whose hearts Allah did not place mercy. And Allah knows best.

Concerning the objections of some to using the phrase AS-SALAMU `ALAYKA YA RASULALLAH ("PEACE UPON YOU, O MESSENGER OF ALLAH"), although Allahu Ta'ala says in Al-Qur'an: "O BELIEVERS, SEND BLESSINGS AND GREETINGS UPON HIM," and their claim that one cannot hail the Nabi with the term YA ("O")

Our answer is, al-hamdu lillah, that it is permissible, excellent, praiseworthy, and highly meritorious to invoke blessings upon the Prophet with the phrases:
Ya Rasulallah (O Messenger of Allah)
Ya Habib Allah (O Beloved Lover of Allah)
Ya Nabi Allah (O Prophet of Allah)
Ya Safi Allah (O Intimate Friend of Allah)
Ya Khalil Allah (O Intimate Friend of Allah)
Ya Naji Allah (O Intimate Friend of Allah) and any such phrases at all times and places, but most especially in gatherings of dhikr where such phrases increase the love of the Prophet in the heart in untold amounts, and we are obliged to love him more than our children, parents, and life itself. The scholars of Manasik (rites of Pilgrimage) recommend these phrases, moreover, when visiting the Prophet in Madina. It is established that `Abdullah ibn `Umar would say: as-salamu `alayka Ya Rasulallah upon each of his visits to the Prophet, and a similar phrase with Abu Bakr and with his father. Those who object to using "YA" with the Prophet are injuring themselves and others by falling into various traps of inconsistency and innovation due to the following reasons:

Apparently they don't make salat, or they don't say tashahhud in salat and this renders their salat invalid if this is the case. For in every salat, at least ten times a day, we say, in tashahhud: as-salamu `alayka ayyuha al-nabi wa rahmatullah wa barakatuh
and the phrase ayyuha al-nabi is the same as ya nabi.

Allah orders us not to call upon the Prophet in the same way as we call upon each other: la taj`alu du`a'a al-rasuli baynakum ka du`a'i ba`dikum ba`dan
"Make not the calling of the Messenger among you as your calling one of another" (24:63)
This is a proof that He did not prohibit us from calling upon him, for an absolute prohibition needs not be qualified further. Allah Himself shows us the etiquette of addressing the Prophet by calling him Himself "Ya ayyuha al-nabi" -- O Prophet -- and referring to him as "The Messenger" in the Qur'an, whereas He calls other Prophets by name: Ya Ibrahim, Ya Yahya, Ya Musa, Ya `Isa, etc. The `ulama have explained that Allah established by this an honorific difference between the Seal of Prophets and those that preceded him, blessings and peace of Allah upon him and upon all of them.(14) They have also said that it is the reason why we should prefer to say: Ya Rasulallah over saying Ya Muhammad.

As mentioned in the section on Tawassul, the Prophet taught a blind man to make a du`a in which he has to say: "Ya Muhammad". This is a well-known authentic hadith and no one can refute it except those who have no knowledge of the Religion. This is the invocation: "O Allah, I am asking you and turning to you by means of your Prophet Muhammad, the Prophet of mercy; O Muhammad, I am turning with you to my Lord regarding my present need so that He will fulfill it; O Allah, allow him to intercede (with You) for me!"(15)
The words "O Muhammad" are missing from the version in Tirmidhi.(16) It is a grammatically faulty omission because without the vocative "O Muhammad," the sense of the direct address continues to be "O Allah," which makes no sense since in the latter part he is saying: "I am turning with you to my Lord," which clearly does not mean "O Allah, I am turning with You to my Lord."

The Wahhabis' tampering of the Muwajaha Ash-Sharifa (Gate to the Nabi's Noble Grave)

In this connection Muslims should take note of the following heinous act on the issue of "Ya Muhammad," because it is established without doubt as one of the great Wahhabi tamperings of our time. If one looks at an old picture of the golden gate at the entrance of the Prophet's grave, one will see, at the top of each door, intertwined, the invocations in Arabic calligraphy:

YA ALLAH
YA MUHAMMAD If one looks now at the top of each door, one will notice that the Arabic letter Y (Ar. ya') in the initial position in the word YA in "Ya Muhammad" has been lopped off, but the A (Ar. alif) as well as the bottom two dots of the Y have been left in place, so that now one will read:

YA ALLAH
A MUHAMMAD We have published a picture of the old gate, before the Wahhabis defaced it, on the front cover of our book Islamic Beliefs and Doctrine According to Ahl al-Sunna: A Repudiation of "Salafi" Innovations, Vol. I. It is a high-quality, clear color picture which we hope can be seen and understood by all Muslims.

The above invocation was also used after the Prophet's lifetime, as is proven by the sound (sahih) hadith authenticated by Bayhaqi, Abu Nu`aym in the Ma`rifa, Mundhiri (Targhib 1:473-474), Haythami, and Tabarani in the Kabir (9:17-18) and the Saghir (1:184/201-202) on the authority of `Uthman ibn Hunayf's nephew Abu Imama ibn Sahl ibn Hunayf: A man would come to `Uthman ibn `Affan for a certain need, but the latter would not pay him any attention nor look into his need, upon which he complained of his condition to `Uthman ibn Hunayf who told him: "Go and make ablution, then go to the mosque and pray two rak`at, then say (this du`a)," and he mentioned the invocation of the blind man, "then go (to `Uthman again)."
The man went, did as he was told, then came to `Uthman's door, upon which the door-attendant came, took him by the hand, and brought him to `Uthman who sat him with him on top of the carpet, and said: "Tell me what your need is." After this the man went out, met `Uthman ibn Hunayf again, and said to him: "May Allah reward you! Previously he would not look into my need nor pay any attention to me, until you spoke to him." He replied: "I did not speak to him, but I saw the Prophet when a blind man came to him complaining of his failing eyesight," and he mentioned to him the substance of the previous narration.

Finally, "Ya Muhammad" is the speech of Sayyidina `Isa to the Prophet after `Isa's descent, according to an authentic hadith on the authority of Abu Hurayra: I heard the Prophet say: "By the one in Whose hand is Abu al- Qasim's soul, `Isa ibn Maryam shall descend as a just and wise ruler. He shall destroy the cross, slay the swine, eradicate discord and grudges, and money shall be offered to him but he will not accept it. Then he shall stand at my grave side and say: Ya Muhammad! and I will answer him."
Abu Ya`la relates it with a sound (sahih) chain in his Musnad (Dar al-Ma'mun ed. 1407/1987) 11:462; Ibn Hajar al-`Asqalani cites it in al-Matalib al-`aliya (Kuwait, 1393/1973) 4:23, chapter entitled: "Concerning the Prophet's life in his grave" and #4574. Haythami says in Majma` al-zawa'id (8:5), Chapter entitled: "`Isa ibn Maryam's Descent": "Its sub-narrators are the men of sound (sahih) hadith."

It is not necessary for the person greeting the Prophet to be standing at the Prophet's graveside, since the Prophet also said: "Whoever invokes blessings on me at my grave, I hear him, and whoever invokes blessings on me from afar, I am informed about it."
Abu ash-Shaykh cites it in Kitab al-Salat `ala an-Nabi (Jala' al- afham p. 22), and Ibn Hajar says in Fath al-Bari (6:379): "Abu al- Shaykh cites it with a good chain (sanad jayyid)." Bayhaqi mentions it in Hayat al-anbiya and Shu`ab al-iman (2:218 #1583) with ublightuhu in the end.

Thus the following report of Ibn Abi Fudayk, one of the early scholars of Madina and one of Shafi`i's shaykhs, applies not only to the Prophet's visitor in Madina, but to every person who invokes blessings on the Prophet from afar with the words Ya Muhammad as if he were standing in front of the Prophet: "I heard one of the authorities whom I have met say: "It has reached us that whoever stands at the Prophet's grave and recites: "Allah and His angels send blessings on the Prophet..." (33:56) and then says: "May Allah bless you, O Muhammad" (sallallahu `alayka ya Muhammad) seventy times, an angel will call him saying: May Allah bless you, O So-and-so; none of your needs will be left unfulfilled."" Ibn Jama`a related it in Hidayat al-salik 3:1382-1383, Ibn al-Jawzi in Muthir al-gharam p. 487, Qadi `Iyad in ash-Shifa', and Bayhaqi in Shu`ab al-iman (#4169).

Bukhari in his Adab al-mufrad, Nawawi in his Adhkar, and Shawkani in Tuhfat al-dhakirin all relate the narrations of Ibn `Umar and Ibn `Abbas whereby they would call out Ya Muhammad whenever they had a cramp in their leg (Chapters entitled: "What one says if he feels a cramp in his leg"). Regardless of the grade of authenticity of these narrations, it is significant that Bukhari, Nawawi, and Shawkani never raised such a disturbing notion as to say that calling out "O Muhammad" amounted to shirk.(17) In conclusion, we advise the beloved brothers and sisters who meet objections to saying "Ya Rasulallah" to stand firm in the knowledge that their act is grounded in the Shari`a and that it is the objectors who are in the wrong. If the objectors show enmity, such as using labels of "shirk" and so forth in the manner of "Salafis" and Wahhabis, at that time steer clear of them because Allah has sealed their hearts and they will even reject the evidence of Qur'an and hadith through pride in their hearts. It is better to emigrate from them and protect one's religion until they repent, rather than to accommodate their disease and lose even one iota of a meritorious act, and Allah knows best.

CONCLUSION: ONE MAY NOT OBJECT TO MAWLID

O People of Islam, O Nation of the Prophet, celebrate your Prophet with pride and joy, and do not go into dispute about matters that create fitna and confusion. Do not prevent others from celebrating, leave everyone to their heart, and let us unify ourselves by keeping Allah's order in the Holy Qur'an to "Hold fast together to the rope of Allah and do not separate." And let us pray for heavenly support against the enemies of Islam in the world. That is better than going into disputes and arguments.
We encourage every Muslim who has questions about this topic not to be intimidated by assertions such as: "Mawlid is like Christmas" but to inform themselves of the views of the authorities in the Four Schools and to know that even Ibn Taymiyya, who wrote against the Mawlid, admitted that it may be good to celebrate Mawlid and gave as his precedent for this concession the fact that Imam Ahmad accepted that a certain man spent a large sum of money decorating a copy of the Qur'an, although Ahmad considered it an innovation.
In Shari`a, nothing is declared haram except if the scholars are unanimous that the Qur'an and Sunna declare it so, whether explicitly or allusively. In the case of Mawlid, not only does such a unanimity not exist, but there is a majority declaring that it is an excellent action which merits reward, and even a supporter of the opposite view admitting that it can be praiseworthy! It is fair to say that someone who persists in rejecting the permissibility of Mawlid after all the above evidence, which is based on Qur'an, Sunna, and the derivations of ahkam (rulings) from the relevant dala'il (proof- texts), can only be a blind-follower of his own ignorant and stubborn opinion. "They will pass through the religion the way the arrow passes clean through its quarry" (Bukhari and Muslim). Allah knows best, and Allah guides whomever He will.

Notes:

(1) Ibn Hisham's notes to his Sirat Rasul Allah, trans. A. Guillaume, 9th printing (Karachi: Oxford U. Press, 1990)p. 797.
(2) Narrated from Shaddad ibn Aws by al-Bazzar, Abu Ya`la, and Tabarani. Haythami said in Majma` al-zawa'id (1:47): "Its narrators are the men of the sound collections." Ibn Hajar mentioned this hadith in his Fath al-Bari (7:199) without saying anything against it.
(3) Ibn Taymiyya, Majmu`at fatawa Ibn Taymiyya 22:523.
(4) Ibn Kathir, Mawlid Rasul Allah, ed. Salah al-Din Munajjad (Beirut: dar al-kitab al-jadid, 1961).
(5) Suyuti, al-Hawi li al-fatawi as cited in al-Misri's The Reliance of the Traveller, trans. Noah Ha Mim Keller, section w58.0.
(6) Ibn al-Jawzi, Mawlid al-`arus, Damascus: maktabat al-hadara 1955.
(7) The hadith is in Bayhaqi's Sunan, Vol. 9 p. 300, and in Haythami's Majma` al-Zawa'id, Vol. 4, p. 59, who says that al-Bazzar and Tabarani relate it, the latter with a sound chain of transmission.
(8) Ibn Hajar, Fath al-Bari (Cairo: al-Halabi, 1378 /1959) 5:156-157; (Beirut: Dar al-kutub al-`ilmiyya, 1410/1989) 4:318.
(9) Abu ash-Shaykh cites it in Kitab al-Salat `ala al-nabi (Jala' al-afham p. 22), and Ibn Hajar says in Fath al-Bari (6:379): "Abu ash-Shaykh cites it with a good chain (sanad jayyid)." Bayhaqi mentions it in Hayat al-anbiya and Shu`ab al-iman (2:218 #1583) with ublightuhu instead of bullightuhu in the end.
(10) Abu Hurayra in Abu Dawud (Manasik #2039) with a sound chain; Ibn `Asakir, Mukhtasar Tarikh Dimashq 2:407; Ahmad, Musnad 2:527; Abu Nu`aym, Akhbar Asbahan 2:353; Ibn al-Najjar, Akhbar al-Madina p. 145; Bayhaqi, Shu`ab al-iman #4161; Haythami, Majma` al-zawa'id 10:162; Ibn Kathir, Tafsir 6:464; al-Mundhiri, al-Targhib wa al-tarhib 2:499; Talkhis al-habir 2:267.
(11) Abu al-`Abbas Ahmad ibn al-Khatib, known as Ibn Qunfudh al-Qusantini al-Maliki, Wasilat al-islam bi al-nabi `alayhi as-salat wa al-salam (The means to Islam with the Prophet, peace be upon him) (Beirut: Dar al-gharb al-islami, 1404/1984) p. 145-146.
(12) See the following sources:
- Nawawi's al-Tarkhis fi al-ikram bi al-qiyam li dhawi al-fadl wa al- maziyya min ahl al-islam `ala jihat al-birr wa al-tawqir wa al-ihtiram la `ala jihat al-riya' wa al-i`zam (The permissibility of honoring, by standing up, those who possess excellence and distinction among the people of islam: in the spirit of piousness, reverence, and respect, not in the spirit of display and aggrandizement) ed. Kilani Muhammad Khalifa (Beirut: Dar al-Basha'ir al-islamiyya, 1409/1988);
- Nawawi's Sharh Sahih Muslim;
- Ibn Hajar al-`Asqalani's Fath al-Bari sharh sahih al-Bukhari (The victory of the Creator: commentary on Bukhari's collection of sound hadiths);
- Shams al-Din al-Sakhawi's al-Jawahir wa al-durar fi tarjamat shaykh al-islam Ibn Hajar (The diamonds and the pearls: biography of Shaykh al-Islam Ibn Hajar).
(13) Ibn Hajar al-Haytami, Fatawa hadithiyya (Cairo: Halabi, 1390/1970) p. 297.
(14) See Qadi `Iyad, ash-Shifa'; Bayhaqi, Shu`ab al-iman; Ibn al-Jawzi, al-Wafa'; Qastallani, al-Mawahib al-laduniyya; Suyuti, al-Khasa'is al-kubra; and others, chapters concerning Allah's bestowal of precedence and preference to His Prophet.
(15) Related by Ahmad (4:138 #17246), Tirmidhi (Da`awat Ch. 119), Ibn Majah (Iqamat al-salat wa al-sunnat, Ch. on Salat al-hajat), Nasa'i (`Amal al-yawm wa al-laylat p. 417-418), al-Hakim (1:313), and rigorously authenticated as sound (sahih) by nearly fifteen hadith masters including Ibn Hajar, Dhahabi, Shawkani, and Ibn Taymiyya.
(16) Cf. Tuhfat al-ahwadhi (13:81) with al-hafiz Abu Bakr ibn al-`Arabi's commentary.
(17) See:
Nawawi's Adhkar:
1970 Riyadh edition: p. 271
1988 Ta'if edition: p. 383
1992 Mecca edition: p. 370
Bukhari's Adab al-mufrad:
1990 `Abd al-Baqi Beirut edition: p. 286
1994 Albani edition entitled Da`if al-adab al-mufrad: p. 87 The latter gives as a reference: Takhrij al-kalim al-tayyib (235)"
date? Beirut: `Alam al-kitab: p. 324
date? Beirut: Dar al-kutub al-`ilmiyya: p.142.
Shawkani's Tuhfat al-dhakirin: 1970 Beirut: Dar al-kutub al-`ilmiyya: p. 206-207.

Thanks

Assad · 09-25-2008, 05:02 PM

Mawlid
(Celebrating the Prophet Muhammad's Birthday)
According to Qur'an and Sunnah Only
WWW.MUTTAQUN.COM

$500 REWARD
To the first person who can show
Anywhere in Qur'an or Authentic Sunnah
That the Companions of Mohammed (saaws)
Annually Celebrated the Rasool's Birthday
During his lifetime or after his death
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Celebrating the Prophet's birthday is bida (an innovation in the religion); the Prophet (saaws) did not instruct others to do it, and he didn't have companions around him doing it and then give any type of permission (including silent permission).
We are not to make distinction between any of the Prophets. Distinction in status, for instance. Like to say one is better than another. This leads to idol worship, similar to what the christians did when they began to worship Jesus instead of treat him as the Prophet he was. They just took it a step too far.. and kept running with it, up to what it is today.

The Prophet (sallallahu 'alaihi wa sallam) has said: Do not over praise me as the Christians over-praised the son of Mary. I am His slave so say: 'Allah's slave and messenger' [Al-Bukhaari and Muslim]

What is important about each Prophet and/or Messenger is the MESSAGE.

THE DANGER OF INNOVATIONS IN THE DEEN

Hadith - Reported by an-Nasaa'ee (3/188).
"… The most truthful speech is the Book of Allah. The best way is the way of Muhammad. The worst of affairs are the novelties and every novelty is an innovation and every innovation is misguidance and every misguidance is in the Fire." [Saheeh according to Sheikh al-Albaanee in Saheeh Sunan in-Nasaa'ee (no. 1487)]

Read more about Bid'a (innovations in ibadah) here.

MAKE NO DISTINCTION BETWEEN PROPHETS/MESSENGERS

The Noble Qur'an 2:285
The Messenger (Muhammad

) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)."

The Noble Qur'an 2:136
Say (O Muslims), "We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât [the twelve sons of Ya'qûb (Jacob)], and that which has been given to Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm)."

The Noble Qur'an 4:152
And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allâh is Ever Oft*Forgiving, Most Merciful.

The Noble Qur'an 3:84
Say (O Muhammad

): "We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob) and Al-Asbât [the twelve sons of Ya'qûb (Jacob)] and what was given to Mûsa (Moses), 'Iesa (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm)."

THE SHIRK OF EXCESSIVE PRAISE

So, now then, we say to those who insist on celebrating the Prophet's birthday.... with clear proof not to distinguish between the Prophets... why don't you celebrate ALL the Prophet's birthday's? Like Jesus'? You can do it on Dec. 25th or pick another date if you want. Oh, I see, you know better than to celebrate Jesus' birthday?? Maybe the reasons you shouldn't be celebrating Jesus' birthday, are the same reasons not to celebrate Muhammad's birthday?

The Noble Qur'an 7:190
But when He gave them a Sâlih (good in every aspect) child, they ascribed partners to Him (Allâh) in that which He has given to them. High be Allâh, Exalted above all that they ascribe as partners to Him. (Tafsir At-Tabarî, Vol.9, Page 148).

Clear proof. But some call it "love" to go beyond what they were commanded.
Excessive praise of a person is forbidden. It falls into shirk quickly. Doing anything in excess of what we were commanded to do, is exceeding the limits and oppressing oneself.

Hadith - Tirmidhi #417
A desert Arab came to Allah's Apostle

and asked him about ablution. He demonstrated (washing each part of his body) thrice, and then said: That is (the method) of the ablution. And he who does more than this has done wrong, transgressed the limit and has oppressed (himself). [Transmitted by Nasa'i, Ibn Majah, and Abu Dawud transmitted something to the same effect.]

The Noble Qur'an - An-Nisa 4:171
O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allâh aught but the truth. ...

THOSE WHO SAY "I WILL LOVE HIM
MORE THAN YOU, BY BEING DISOBEDIENT"

We must not love the Prophet saaws more than other Prophets. And when Allah, swt, says:

Hadith - Bukhari 1:13, Narrated Abu Huraira
Allah's Apostle

said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children."

This means to love his WAYS, his SUNNAH - more than any family tie; remember, we show love by being obedient. For instance, you can't go hit someone on the head and then say "but I really love you." Or, like abusers do, beat up a spouse and call it an act of love (yes, some of them actually say that's WHY they did it!).
The Prophet Muhammad brought a great Message. He had a special role. But he, himself, was a man like any other - was poor, couldn't even read ----- except he was unique in piety. That can be said of all the Prophets and Messengers; they excelled in piety. This factor - piety - can be used. No other factor should be used to honor one person over another. So, we can say that all the Prophets were very pious people.

The Noble Qur'an - Al-Hujurat 49:13
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).

Hadith - Al-Tirmidhi #5198, Narrated AbuDharr [Ahmad transmitted it]
Allah's Messenger

said to him, "You are not better than people with red or black skins unless you excel them in piety."
A common trait of modern sufism is to "love" the Prophet so much that they engage in shirk with this love. However, it's not really the proper level of love when it outright involves disobedience.

THE TWO EIDS REPLACE ALL HOLIDAYS

Hadith - Abu Dawood #1134, 1/675, Narrated Anas Bin Malik
The Prophet

came to Medina with two days they played in.
The Prophet

said, "What are these two days?' They said, "These are two days we used to play in, in our Jahiliyah.' The Prophet

said, "Allah has replaced them with two better days: Eid Al Adhaa and Eid Al-Fitr'.

FATWA FROM SHEIKH BIN UTHAIMEEN

The eminent scholar Muhammad Salih bin Uthaimeen was asked concerning the celebration of the birthday of the Messenger of Allah (r), to which he responded:
To begin with, the exact day of birth of the Messenger of Allah (r) is not known with certainty. Rather, some contemporary researchers have confirmed that he died on the 9th of Rabee' al-Awal and not the 12th (as is commonly believed), and thus there is no historical basis for specifying the 12th for celebration.
Furthermore, this celebration has no basis in the religious point of view, since if it was legislated, the Prophet

would have performed it or informed his nation to do so. If he had performed it or informed his nation to do so, it would be necessary for it to have been preserved, since Allah (I) says:
"Verily It is We Who have sent down the Dhikr (i.e. the Remembrance of the Qur`an) and surely, We will guard and preserve it (from corruption)." (al-Hijr: 9)
Since this was not narrated, we come to know that it is not from the religion of Allah. If it is not from the religion of Allah, then it is not allowed for us to worship Allah (U) and seek to come close to Him in this manner. If Allah (I) has made a particular path for us to follow to reach Him (and His pleasure), which is the path of the Messenger of Allah

, how can it be permissible for us, while we are only slaves, to make another path which leads to Allah's Pleasure from our own selves (and not revealed)? Indeed it is a great transgression against the right of Allah (U) to legislate in His religion that which is not part of it. Moreover, this entails a denial of what Allah (I) said in the Qur`an:
"This day I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion" (al- Ma`idah: 3)
If this celebration was from the Perfection of the Religion, it must have been in existence before the death of the Messenger of Allah (r). If it is not from the Perfection of the Religion, then it is not possible that it be from the religion, since Allah (I) said: "This day I have perfected your religion for you." Whoever claims that it is from the Perfection of the Religion which occurred after the death of the Messenger of Allah

, then his claim amounts to a denial of this verse of the Qur`an. Without doubt those who celebrate the birthday of the Messenger of Allah

, only desire to magnify, extol and praise the Messenger

, show their love for him, and increase their enthusiasm to bring out their feelings in this celebration for the Prophet

. All of this is a form of worship. The love of the Messenger

is a worship that is necessary for faith, since one's faith is not complete until he loves the Messenger

more than his own self, his son, his father, and all of humanity. Magnification, exaltation and praise of the Messenger of Allah

for Allah's sake is an act of worship and is from the religion, as is enthusiasm for the Messenger of Allah

, since they draw one closer to Allah's religion.
Thus it follows that celebration of the birthday of the Prophet

in order to draw near to Allah and to extol His Messenger

is regarded as an act of worship, and since it is an act of worship then it is never allowed to innovate anything new in religion which is not of it. Therefore, the celebration of the birthday is an innovation and prohibited. Also, we hear various reports that these celebrations contain many unlawful acts, which neither the religion, one's senses, nor any reasonable intelligence deem permissible. They sing rhymes and poems which go to extremes in respect to the Messenger

, so much so that they make him greater than Allah, and refuge is sought in Allah. We also hear about the foolishness of some of the participants, that when an orator tells the story of his birth and reaches the part of his delivery, they all stand up in attention together saying and believing that the soul and spirit of the Messenger of Allah

, has appeared among them manifest, and that they stand out of respect. This is extreme folly and absurd superstition. Moreover, it is not mannerly to stand up for the Messenger of Allah

since he used to dislike that. The Sahaabah, who loved and extolled the Messenger

more than anyone else, would not stand for him while he was alive due to his hate for it, so how foolish is this baseless superstition?
The celebration of the birthday of the Messenger of Allah

is a blatant innovation which never occurred until after the three righteous generations following the death of the Messenger of Allah

, and it is full of undesired and wicked things which oppose the basis of the religion of Islam, moreover the mixing and integration of men and women together in one area and many other objectionable acts.
[Reference: Majmoo"ah Fataawaa, Muhammad bin Salih al-Uthaimeen vol. 2/ p.297-300]

salman · 09-30-2008, 05:00 PM

:

Praise to be Allah, the Lord of the seven heavens and sevens earths; Who rose above the heavens over His Throne in a manner that suits His Glory and Majesty. Peace and blessings be upon the best of mankind, Muhammad ibn 'Abduallh (sal-allahu 'alayhi wa salam), the Salaf, the Ahle Bayat and the noble 'ulama (May Allah be pleased with them).

Allah Ta'ala revealed His deen, Islam, to His Prophets and Messengers ('alayhi as-salam) and completed the message through His final Prophet and Messenger, Prophet Muhammad (sal-allahu 'alayhi wa salm). He revealed the complete guidance to the mankind and left nothing which would benefit them in this world or hereafter and the Messenger of Allah conveyed it fully and his successors continued to follow his (sal-allahu 'alayhi wa salam) Sunnah and legacy.

If today someone introduces new ways and methods to worship Allah Ta'ala and to increase one's rewards and this new method is not found in Islam, then know by Allah it is a bid'ah (innovation) in Islam, even if their intention is good. When people accept such innovations, continue to practice it and don't consider it haram, then they're simply saying that Allah Ta'ala or His Messenger left something out of Islam which would have benefit them in this duniya or hereafter. All Praise to be Allah Ta'ala, the Master of the worlds; He is clear from what the disbelievers and the innovators attribute to Him.

The Messenger of Allah (sal-allahu 'alayhi wa salam) has warned his ummah against the bid'ah, its dangerous implications and its place in Islam. One time he (sal-allahu 'alayhi wa salam) said that whoever introduces anything new into this matters of ours (deen), it is rejected [Reported by the Shaykhaeen] and another time he (sal-allahu 'alayhi wa salam) said that every bid'ah is misguidance and all misguidance is in hellfire [Recorded in Sunan at-Trimidhi, Sunan Abu Dawud, Sunan an-Nasaa'ee - with difference in wording]. By definition, linguistically or Islamically, a bid'ah is a bid'ah whether good or bad. 'Abdullah ibn 'Umar (radiallahu anho - May Allah be pelased with him) said: "Every innovation is misguidance, even if the people consider it to be something good" [Related by al-Bayhaqee in al-Madkhal ilas-Sunan and also Ibn Nasr in as-Sunnah with Sahih isnaad].

This topic has been informatively covered by many 'ulama and a layman like myself have no words to add but I do feel the need of refuting this article and exposing the problems. To find a scholarly opinion on this matter please refer to an article posted above and here

Quote:

In Islam there are two `Eids, `Eid al-Adha and `Eid al-Fitr. Other celebrations, like Mawlid, are neither obligatory nor forbidden.

Indeed, in Islam there're only two 'Eidaeen. I would like to see an evidence for celebrating something (Mawlid un-Nabi) which was innovoated during 5th or 6th century of Islamic Calender.

Quote:

However, we have come to a time in which we hear too much complaining about the remembrance of the Prophet's birthday, although there are more important matters that concern Muslims nowadays. We are living in a time when the enemies of Islam are destroying the Umma of the Prophet from within and without, without mercy, and there are now very few believers who are able to oppose them.

As a believer in Islam, it is obligatory upon the person to warn people against falsehood and call them to good, as Allah Ta'ala says: "Ye are the best community that hath been raised up for mankind. Ye enjoin right conduct and forbid indecency; and ye believe in Allah" [Surah al-'Imraan:110 - interpretation of the meaning][/b] and the saying of the Messenger of Allah (sal-allahu 'alayhi wa salam): "Whoever among you sees an evil action, let him change it with his hand [by taking action]; if he cannot, then with his tongue [by speaking out]; and if he cannot, then with his heart [by hating it and feeling that it is wrong] �" and that is the weakest of faith" [Narrated by Muslim, 49] . It is true that Muslims, who follow the Qur'an, the Sahih Sunnah and the understanding of the Salaf, have been under constant attack by the disbelievers, the innovators and the heretics. Allhamdulillah, the 'ulama of Ahle Sunnah wal Jama'ah and the student of knowledge have stood firm against the falsehood and have been protecting the true teachings of Islam from being hijacked by the disbelievers and the heretics (who claim to be sunni despite their heretical 'aqeedah and practices).

Every innovation and heretical beliefs must be denounced and people must be warned, whether it is big or small because it leads to misguidance and eventually hellfire.

Quote:

And they have nothing better to do than to change what Muslim scholars have accepted as correct for 1400 years, and to call it bid`a, shirk, and kufr!

I'm sorry, did I miss something? If you say that Muslim scholars accepted the milawd for 1400 years, it means this includes the Salaf and the scholars of first 3 generations. Yet, we find no evidence for your statement. When we ask you why didn't the Salaf practices the milawd or the four classical scholars (Imam Abou Hanifa, Imam Mali, Imam Shafi' and Imam Ahmad - May Allah be pelased with them), you people come up with all sorts of excuses and reasons. But, let's continue and see your evidence from the scholars of first 3 generations.

Quote:

To celebrate the Prophet's birthday is to celebrate Islam, because the Prophet is the symbol of Islam.

It is worth to note the respected scholar that if celebrating Milawd ws so important, why didn't the Messenger of Allah (sal-allahu 'alayhi wa salam) told us to do us.

Quote:

Imam Mutawalli Sha`rawi said in his book, Ma'idat al-Fikr al-Islamiyya (p. 295), "If living beings were happy for his coming (to this world) and every inanimate creation was happy at his birth and all plants were happy at his birth and all animals were happy at his birth and all angels were happy at his birth and all believing jinn were happy at his birth, why are you preventing us from being happy at his birth?"

Respected Imam's argument is flawed. Is he (sal-allahu 'alayhi wa salam) being born every year? What happened in the past was only once when he (sal-allahu 'alayhi wa salam) was born and his family and others were happy. Now, our duty is to remember him by following his Sunnah and talk about his kind personality and noble character.

continuing...

salman · 10-02-2008, 02:27 PM

Continuing with the Sunni response to a fatawa on celebrating the birthday (milawd) of Prophet Muhammad (sal-allahu 'alayhi wa salam).

Quote:

Insha Allah, I will present the facts and proofs relating to the celebration of Mawlid according to Qur'an and Sunna and the Scholars of Islam, with the intention of countering the criticism and questioning of some ignorant "scholars" who pretend to understand all of religion, and with the intention of sharing with others that understanding with which Allah has blessed the true scholars of Islam.

Respected scholar, your slander against the sayings of Salaf and calling Sunni 'ulama ignorant is noted. I was expecting a better response from you.

Quote:

and Before going in-depth into explanations, I would like to present three statements:

1. We say that celebrating the Mawlid of the Prophet is acceptable, that to make gatherings for the hearing of his Sira (Life) and listening to Madh (Praise) that has been written for him is acceptable, and that giving food to people and bringing happiness to the Umma on that occasion is acceptable.
2. We say that the celebration of the Prophet's Mawlid must not only be on the 12th of Rabi` al-Awwal, but can and should be on every day of every month in every mosque, in order for people to feel the light of Islam and the light of Shari`a in their hearts.
3. We say that Mawlid gatherings are an effective and efficient means for the purpose of calling people to Islam and educate children; and that these meetings give a golden opportunity that must not be lost, for every scholar and da`i to teach and remind the Nation of the Prophet of his good character, his way of worshipping, and his way of treating people. This is a way to make children love and remember their Prophet, by giving them food and juice and gifts to make them happy.

I want readers to know that such acts of 'ibaadah are only permissible if they are found in the Qur'an or Sahih Sunnah. Also, talking about the sirah of the Prophet (sal-allahu 'alayhi wa salam) should not be limited to one special day or time. Let's look at their 10 evidences from the Qur'an and Sahih Sunnah:

Quote:

* FIRST: Allah asks the Prophet, peace be upon him, to remind his Nation that it is essential for those who claim to love Allah, to love His Prophet: "Say to them: If you love Allah, follow (and love and honor) me, and Allah will love you" (3:31). The Celebration of the Holy Prophet's birth is motivated by this obligation to love the Prophet, peace be upon him, to obey him, to remember him, to follow his example, and to be proud of him as Allah is proud of him, since Allah has boasted about him in His Holy Book by saying, "Truly you are of a magnificient character" (68:4).

Love of the Prophet is what differentiates the believers in the perfection of their iman. In an authentic hadith related in al-Bukhari and Muslim, the Prophet said: "None of you believes until he loves me more than he loves his children, his parents, and all people." In another hadith in al-Bukhari he said: "None of you believes until he loves me more than he loves himself" and Sayyidina `Umar said: "O Prophet, I love you more than myself."

Perfection of faith is dependent on love of the Prophet because Allah and His angels are constantly raising his honor, as is meant by the verse already quoted, "Allah and His angels are praying on the Prophet" (33:56). The divine order that immediately follows in the verse, "O believers, pray on him," makes it clear that the quality of being a believer is dependent on and manifested by praying on the Prophet. O Allah! Send peace and blessings on the Prophet, his family, and his companions.

Sorry, did I miss something? How does all of this and your poor explanation prove that it is permissible to accept Islam? How does loving the Prophet (sal-allahu 'alayhi wa salam) prove that you can innovate acts of worship in Islam? Just to remind you that we're not against following, obeying, remembering the Messenger of Allah (sal-allahu 'alayhi wa salam). W're looking for an explicit statement from the Qur'an or Sahih Sunnah saying that do all this or more and this way on the day the Messenger of Allah (sal-allahu 'alayhi wa salam) was born.

Sorry, respected scholar, your first evidence doesn't prove your case.

Quote:

The Prophet Emphasized Monday As the Day He Was Born.
* SECOND: Abu Qatada al-Ansari narrates in Sahih Muslim, Kitab al-siyam, that the Prophet was asked about the fast of Monday, and he answered: "That is the day that I was born and that is the day I received the prophecy." We quote again from Shaykh Mutawalli Sha`rawi: "Many extraordinary events occurred on his birthday as evidenced in hadith and history, and the night of his birth is not like the night of any other human being's birth."

These events and the hadiths pertaining thereto, such as the shaking of Chosroes' court, the extinction of the 1,000-year old fire in Persia, etc. are related in Ibn Kathir's work al-Bidaya, Vol. 2, pages 265-268.
We quote from the book Kitab al-Madkhal by Ibn al-Hajj (1:261): "It is an obligation that on every Monday of Rabi` ul- Awwal we increase our worship to thank Allah for what He gave us as a great favor -- the favor of sending us His beloved Prophet to direct us to Islam and to peace... The Prophet, when answering someone questioning him about fasting on Mondays, mentioned: On that day I was born. Therefore that day gives honor to that month, because that is the day of the Prophet... and he said: I am the master of the children of Adam and I say that without pride... and he said: Adam and whoever is descended from him are under my flag on the day of Judgment. These hadiths were transmitted by the Shaikhayn [Bukhari and Muslim]. And Muslim quotes in his Sahih, the Prophet said, On that day, Monday, I was born and on that day the first message was sent to me."

The Prophet emphasized the day of his birth and thanked Allah for the big favor of bringing him to life by fasting on that day as is mentioned in the hadith of Abu Qatada. This means that the Prophet was expressing his happiness for that day by fasting, which is a kind of worship. Since the Prophet emphasized that day by fasting, worship in any form to emphasize that day is also acceptable. Even if we change the form, the essence is kept. Therefore, fasting, giving food to the poor, coming together to praise the Prophet, or coming together to remember his good manners and good behavior, all of this is considered a way of emphasizing that day. (See also the hadith "Dying on Monday" below.)

Again, your poor attempt and distorted explanation and quotes from those imam, who're contemporary and support milawd, is worth to note. Let me repeate myself again: W're looking for an explicit statement from the Qur'an or Sahih Sunnah saying that do all this or more and this way on the day the Messenger of Allah (sal-allahu 'alayhi wa salam) was born. Why don't you quote a saying/explanation of a Salaf or an early scholar? After all, you did say that this has been practiced for 14 centuries! Therefore, we should have a narration about permissibility of milawd by the Salaf!

Response to your distorted explanation of the hadith on fasting:
1 - Why don't you read the complete hadith carefully? The Messenger of Allah (sal-allahu 'alayhi wa salam) or the Salaf (radiallahu anho) didn't not single out the Monday as fasting due to his birthday. Here's the compelete hadith:

Abu Qatada al-Ansari (Allah be pleased with him) reported that the Messenger of Allah (may peace be upon him) was asked about his fasting. The Messenger of Allah (may peace be upon him) felt annoyed. Thereupon 'Umar (Allah be pleased with him) said: We are pleased with Allah as the Lord, with Islam as our Code of Life, with Muhammad as the Messenger and with our pledge (to you for willing and cheerful submission) as a (sacred) commitment. He was then asked about perpetual fasting, whereupon he said: He neither fasted nor did he break it, or he did not fast and he did not break it. He was then asked about fasting for two days and breaking one day. He (the Holy Prophet) said: And who has strength enough to do it? He was asked about fasting for a day and breaking for two days, whereupon he said: May Allah bestow upon us strength to do it. He was then asked about fasting for a day and breaking on the other, whereupon he said: That is the fasting of my brother David (peace be upon him). He was then asked about fasting on Monday, whereupon he said: It was the day on which I was born. on which I was commissioned with prophethood or revelation was sent to me, (and he further) said: Three days' fasting every month and of the whole of Ramadan every year is a perpetual fast. He was asked about fasting on the day of 'Arafa (9th of Dhu'I-Hijja), whereupon he said: It expiates the sins of the preceding year and the coming year. He was asked about fasting on the day of 'Ashura (10th of Muharram), whereupon be said: It expiates the sins of the preceding year. (Imam Muslim said that in this hadith there is a) narration of Imam Shu'ba that he was asked about fasting on Monday and Thursday, but we (Imam Muslim) did not mention Thursday for we found it as an error (in reporting). [Sahih Muslim hadith # 1977]

So we see that the in the hadithe the sahabi was asking when to fast and when not to fast and how many days to fast. Also, fasting on Monday isn't singled out for one day or one month rather the whole year.

2 - Even if we assume that the monday was singled out for fasting due to his (sal-allahu 'alayhi wa salam) birthday, how does this prove that you can do other acts of 'ibaada i.e. recite Qur'an in gathering, distribute food etc? The hadith ONLY talks about fasting nothing more and nothing less!

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Allah Said: Rejoice in the Prophet
* THIRD: To express happiness for the Prophet coming to us is an obligation given by Allah through Qur'an, as Allah said in Qur'an: "Of the favor and mercy of Allah let them rejoice" (10:58). This order came because joy makes the heart grateful for the mercy of Allah. And What greater mercy did Allah give than the Prophet himself, of whom Allah says, "We did not send you except as a mercy to human beings" (21:107).
Because the Prophet was sent as a mercy to all mankind, it is incumbent not only upon Muslims, but upon all human beings to rejoice in his person. Unfortunately, today it is some Muslims who are foremost in rejecting Allah's order to rejoice in His Prophet.

Again, you're choosing a general ayah and implying your interpretation. Why don't you quote well known mufasreen i.e. Imam ibn Jarir at-Tabari? What we're required to do is constantly remember Allah Ta'ala, His Blessings and Mercy on daily basis NOT single out an event for one day and khalas. We're looking for a proof from the Qur'an and Sunnah which says that celebrate the milad and do these acts of 'ibaadh this way.

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The Prophet Celebrated Great Historical Events

FOURTH: The Prophet always made the connection between religious events and historical events, so that when the time returned for a significant event, he reminded his Sahaba to celebrate that day and to emphasize it, even if it had happened in the distant past. This principle can be found in the following hadith of Bukhari and others: "When the Prophet reached Madina, he saw the Jews fasting on the day of `Ashura'. He asked about that day and they told him that on that day, Allah saved their Prophet, Sayyidina Musa and drowned their enemy. Therefore they are fasting on that day to thank Allah for that favor." At that time the Prophet responded with the famous hadith, "We have more right to Musa than you," and he used to fast that day and the day preceding it.

Thank you for bringing this up! Do you realize that this is actually a proof against you? If the milad of the Rasoul of Allah (sal-allahu 'alayhi wa salam) was an important day, meaning we needed to do acts worship etc, he should have told us about or the Salaf would have practiced it. However, none of this happened which is a proof against you.

Quote:

Allah Said: Invoke Blessings on the Prophet
* FIFTH: Remembrance of the birth of the Prophet encourages us to pray on the Prophet and to praise him, which is an obligation on us through Allah's order in the verse, "Allah and His angels are praying on (and praising) the Prophet; O believers! pray on (and praise) him and send him utmost greetings" (33:56). Coming together and remembering the Prophet causes us to pray on him and to praise him. Who has the right to deny the obligation which Allah has ordered us to fulfill through the Holy Qur'an? The benefit brought by obeying an order of Allah, and the light that it brings to our heart, cannot be measured. That obligation, furthermore, is mentioned in the plural: Allah and His angels are praying on and praising the Prophet -- in a gathering. It is entirely incorrect, therefore, to say that praying on and praising the Prophet must be done alone.

Again the samething, a similar argument has been addressed above.

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The Effect of Observing Mawlid on Unbelievers
* SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in Sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth. This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [sura 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"

SubhaanAllah, you claim to be scholar and look at your distorted explaination and misquoting the hadith. Even so, how does this prove that milad is permissible? These are the actual wording of the hadith in Sahih Bukhari:

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." [Sahih Bukhari 7:62:38]

Now, Imam ibn Kathir (rahimahullah) mentions that Abou Lahab freed her on the day the Messenger of Allah was born because she brought the news to him. However, neither the hadith or the Imam ibn Kathir (rahimahullah) said that Abou Lahab was receiving the Mercy of Allah due to Prophet's birthday! In fact the Sahih hadith is clear on the reasoning.

Even if we assume your baseless assertion, it proves the importance of this day. If so, why it isn't obligatory? Why didn't the Prophet (sal-allahu 'alayhi wa salam) or the Salaf practiced it?

continuing..

cynical · 05-02-2009, 09:40 PM

Well I'd like to disagree on that. And whats mentioned below is what I believe to be true. So do read and point out to me whats wrong in that.

When we celebrate Milad, we gather, in order to send salutations (Esal-e-Swaab) to the Prophet [May Allah bless him and grant Him peace], give charity to the poor (Sadaqah Khairat) and remember wilaadah(Birth) and virtues of the Prophet [May Allah bless him and grant Him peace]. The Ahl as-Sunnah does not say that one must celebrate “Milad” only on 12 Rabee’-ul-Awwal, in fact it can be celebrated at anytime of the year. Generally Milad-un-Nabi is celebrated, on the 12th of Rabee’ul-Awwal, by Muslims all over the world. In every Muslim country, there is a public holiday for “Milaad-un-Nabee”, except one country, but even in that country, the people celebrate “Milaad” individually. The birth of the Anbiyaa’ has been mentioned in the Qur’an. For example, Adam, Musaa, Eesaa, and Yahyaa (May Allah bless them and grant them peace). If it is wrong to talk about the birth of the Prophet (May Allah bless him and grant him peace), then why has Allah TA’ALA mentioned it in the Qur’an?

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Evidence of Milaad-un-Nabi from the Qur’an

Allah Ta’ala says in the Holy Qur’an:

Say: “In the bounty of Allah, and his mercy;- Therein let them rejoice.” That is better then what they Amass. (Yunus, 58)

In this verse, Allah Almighty tells us that we should be happy when we receive blessings and mercy from Him. Without doubt, the Prophet [May Allah bless Him and grant Him peace] is the greateset mercy and blessing of Allah Almighty

Allah Almighty says in the Qur’an:

“And we sent not to you but a mercy for all the worlds” (Al’Anbiyaa’, 107)

Allah Almighty says in the Qur’an:

Oh Prophet! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner.

And an inviter towards Allah by His command and a brightening sun.

And give glad tidings to the believers that for them is great bounty of Allah.
(Al-aHzaab, 44-47)

Allah Almighty says in the Qur’an:

…remind them of the day of Allah…(Ibraaheem, 5)

Hafidhh Ibn Kathir and Qadi Shawkani write that:

“the day of Allah” refers to the day on which AllahAlmighty has done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn.
[Tafsir Ibn Kathir, and Fath-ul-qadeer, by Hafidhh Ibn Kather and Qaadee Shawkaanee]

Allah’s greatest favour on mankind was the birth of the Prophet [May Allah bless him and grant Him peace]. This means that the Milaad of the Prophet [May Allah bless him and grant Him peace] is a “day of Allah”, therefore we should remember it.

Hafidh Ibn Rajab writes that:

It is recommended to fast on those days on which Allah Almighty has sent blessings on us. The greatest favour which AllahAlmighty has bestowed us with, is the sending down of the Prophet [May Allah bless him and grant Him peace].
Allah Almighty says in the Qur’an:

“I have favoured among nations and sent to you a Prophet from among you”(ltaa’if-ul-ma’rif, page 111, by Hafidh Ibn Rajab)

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Some other evidences of Milaad

Our Prophet [May Allah bless him and grant Him peace] celebrated the birth of his son Ibraaheem by freeing a slave. (Tareekh Ibn Kathir, “Birth of Ibraaheem”).

Imam Muslim writes that the Prophet [May Allah bless Him and grant Him peace] was asked about the fast on Mondays, which he used to keep, the Prophet replied “This is the day of my birth”. (Muslim, “Kitaab-us-Sawm”)

This proves that the Prophet [May Allah bless Him and grant Him peace] kept fast on Mondays to show gratitude for his birth.

Imam Bukhari writes that:

when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said “I am being punished severely, but on Mondays, I get water from my finger with which I freed Thuwayba. (Bukhari, “Kitaab-un-Nikaah”)

Friday is a special day for Muslims because this is the day that Allah created Adam[May Allah bless him and grant him peace]

(The Muslim book of Jum’ah, also Tareekh Ibn Kathir, vol.1, “Story of Aadam (May Allah bless him and grant him peace])

Hafidhh Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet [May Allah bless Him and grant Him peace] was born.
(Sirat-un-Nabee, “Birth of Prophet May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)

This proves that a kaafir, Abu Lahab, was happy on the day of the birth of the Prophet [May Allah bless Him and grant Him peace] and was rewarded by having his punishment reduced. If this is true, then indeed Allah will bless a Muslim who rejoices the birth of the Prophet [May Allah bless Him and grant Him peace]. This Hadith has been used by many ‘Ulamaa’, to justify the celebration of Milad.

Allama Ibn Hajr Asqalani writes that Sohaily said that Abbaas Radi-Allahu-unhu, who was the uncle of the Prophet [May Allah bless Him and grant Him peace], had the above dream. Apart from this, other Muhadditheen have also attributed this dream to Abbaas Radi-Allahu-unhu. (Fath-ul-baari, “Nikaah”, by Hafidh Ibn Hajar Asqalaanee)

A person may ask, “When did Abbaas Radi-Allahu-unhu have this dream? Was it before or after he embraced Islam?” The answer to this is that he had this dream after coming into the fold of Islam (Seerah-Ibn-Hashaam) Abu Lahab died after the battle of Badr before which Abbaas Radi-Allahu-unhu embraced Islam.

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Fatwa of Scholars for Milad

Hafidhh Ibn Taymiyyah writes:

“Those people who celebrate Milaad through the love and respect of the Prophet [May Allah bless Him and grant Him peace], will be rewarded by Allah.
[Iqtidaa’ us-siraat-il-Mustaqeem, page 294]

He also writes that:

If someone celebrates Milaad with the love and respect of Prophet [May Allah bless him and grant Him peace], he will have a “big reward”. He says that in Muslim communities, Milaad-un-Nabi gatherings are only done with the respect and love of the Muslims for the Prophet [May Allah bless him and grant Him peace]
[Iqtidaa’ as-siraat-il-Mustaqeem, page 297, by Hafidhh Ibn Taymiyyah]

Hafidhh Ibn Kathir wrote that:

There was once a King, Abu Sa’eed Malik Muzaffar - a man of good deeds. In his kingdom, wherever he saw a lack of water, he would build a well. He also established many Islamic study centers. Every year, he would spend half a million dinars on hosting a gathering of his people to celebrate the birthday of the Prophet [May Allah bless Him and grant Him peace]
[Tareekh Ibn Kathir, see story of King Abu Sa’eed, Volume 13]

Ibn Muhammad bin Abdul Wahhab Najdi, in his book, writes:

“Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ‘alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your brother’s house. After the death of Abu Lahab he was seen in a dream, in which he said ‘I am in severe punishment but this is lessened on Mondays, he showed his forefinger, and said that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ‘alaihi wa sallam milk”. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur’an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ‘alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it.
[Mukhtassar Sirat-ur-rasool, “Milaad-un-nabi”, by Ibn Muhammad bin Abdul wahhaab Najdi].

The above is evidence that celebrating the birthday of the Prophet [May Allah bless Him and grant Him peace] in the form of a gathering is permissible. Otherwise Hafidhh Ibn Kathir would not have referred to it as a good deed and Hafidhh Ibn Taymiyyah would not have said that there would be a “big reward” for doing so.

Some people have the opinion that King Abu Sa’eed introduced the celebrating of this occasion. This is not true because Hafidh Ibn Kathir states that in the 5th Century hijree, a King named Malik Shah celebrated it also with a gathering.
[Tareekh Ibn Katheer biography of Malik Shah]

Some people even argue that the Holy Prophet was not even born on the 12th Rabbi Awwal. This argument is baseless, as Hafidh Ibn Kathir has discussed this in Sirat-un-nabi. He states that the majority of the scholars agree that the Prophet was born on the 12th of Rabee’ul-Aawal. The evidence of the people who do not accept this is weak.
(As-Sirat-un-nabi, vol.1, “Birth of the Prophet [May Allah bless him and grant Him peace]”)

Muhammad Ibn Is-haaq states that the Prophet was born on the 12th of Rabee’ul-Awwal.

(Seerah Ibn Hashaam, “Chapter Birth of the Prophet [May Allah bless him and grant Him peace]”)

Ibn Is-haaq was a Taabi’ and was born in 75 Hijrah. His book is the oldest book available of seerah in Islamic history. The first book of Seerah was written by Musa bin Uqba. This book is no longer avaiable for reference.

The Ahl as-Sunnah celebrate the Milaad of the Prophet [May Allah bless Him and grant Him peace] with love and respect. If someone does not celebrate it, we do not call them a kaafir because the matter of Milaad does not affect the ‘Aqeedah of a person. The celebrating of this should not cause any divisions among Muslims.

Hafidhh Salaahuddeen Yoosuf [A great follower of Hafidhh Ibn Taymiyyah and Shaikh Najdee] writes:

On the birth date of the Prophet [May Allah bless him and grant him peace], to give charity to the poor or to build a Masjid. We agree in this type of celebration of Milaad.

(Milaad-un-nabi, by Hafidhh.Yoosuf, page 92)

Hafidh Ibn Kathir writes: “On the day of the birth of Prophet[May Allah bless Him and grant Him peace], Shaytaan cried a lot.”

(Sirat-un-nabi, “Birth of the Prophet [May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir)

From Ibn Kathirs narration we can see that to feel unhappy on the Birthday of the Prophet [May Allah bless him and grant him peace] is the way of shaytaan not the way of a Muslim!

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Some questions raised concerning the Milaad

Although the Prophet was born on the 12th of Rabee’ul-awwal he also died on the same date. How then can the 12th of Rabee’ul-awwal be a happy day?

Mourning for someone’s death should not be more than three days, except for a woman, who has lost her husband. The Prophet’s [May Allah bless him and grant Him peace] death was over 1400 years ago, so the period of mourning has passed. But, after someone dies, his death is remembered by reciting the Qur’an, remembering his merits, giving alms, and making du’a for him. Even if the period of mourning for the Prophet’s [May Allah bless him and grant Him peace] death exists, all the actions mentioned above are included when people gather for Milaad-un-nabee. For this reason, there is not need to separate the celebration of the Prophet’s [May Allah bless him and grant Him peace] birth, and the mourning of his death.

How can there be an Eid Milaad-un-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)?

Allah Almighty says in the Qur’an:

Prophet Isa [May Allah bless him and grant Him peace] prayed to Allah Almighty “Oh Allah, our Lord, send down to us a tray of food from the Heavens so that it may be an occasion of Eid for us for the first and the last of us.” (Al-Maa’idah, 114)

Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”. (Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi).

Imam Tirmidhee writes

“Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”. [Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3]

From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day. This means that we can refer to “Milaad-un-Nabi” as “Eid-Milaad-un-nabi”

salman · 05-02-2009, 10:47 PM

^brother, I've moved your post to more appropriate thread. Some of the arguments which you brought have been already answered and I'll answer rest of the arguments when I get a chance, insha'Allah. Meanwhile, you can explore and try to understand our points presented in this thread and other threads on this topic.

Salam05 · 06-03-2009, 04:42 PM

قصة عتق ثويبة
يستدل بعض الصوفية لعمل المولد برواية انتفاع أبي لهب في جهنم وتخفيف العذاب عنه بسبب فرحه بمولد رسول الله صلى الله عليه وآله وسلم ، وإعتاقه ثويبة عندما بشرته به.
والرواية كما في صحيح البخاري: (4813) [جزء 5- صفحة 1961]
حدثنا الحكم بن نافع أخبرنا شعيب عن الزهري قال أخبرني عروة بن الزبير أن زينب بنت أبي سلمة أخبرته: أن أم حبيبة بنت أبي سفيان أخبرتها أنها قالت: يا رسول الله انكح أختي بنت أبي سفيان فقال: (أوتحبين ذلك). فقلت نعم لست لك بمخلية وأَحَب من شاركني في الخير أختي. فقال النبي صلى الله عليه وسلم: (إن ذلك لا يحل لي). قلت: فإنا نُحَدث أنك تريد أن تَنْكح بنت أبي سلمة ؟ قال: (بنت أم سلمة) !!. قلت: نعم. فقال: (لو أنها لم تكن ربيبتي في حجري ما حلت لي إنها لابنة أخي من الرضاعة أرضعتني وأبا سلمة ثويبةٌ فلا تَعْرضن عليّ بناتكن ولا أخواتكن)
قال عروة:وثويبة مولاة لأبي لهب كان أبو لهب أعتقها فأرضعت النبي صلى الله عليه وسلم فلما مات أبو لهب أُريه بعض أهله بشر حيبة ، فقال له: ماذا لقيت ؟ قال أبو لهب: لم ألق بعدكم غير أني سُقيت في هذه بعتاقتي ثويبة.
قال الحافظ ابن حجر "رحمه الله": قوله: قال عروة. هو بالإسناد المذكور.اهـ يقصد أنه متصل وليس بمعلق من البخاري أو ممن فوقه ، وأن كلمة ((قال عروة)) هي من قول الزهري الراوي عن عروة.
ومما يؤكد ما ذهب إليه الحافظ من أن قول عروة ليس بمعلق وإنما هو بالإسناد المذكور للحديث ، أن عبد الرزاق روى الحديث في مصنفه بإسناد غير إسناد البخاري (7 ـ 478) عن معمر عن الزهري قال أخبرني عروة ابن الزبير عن زينب بنت أبي سلمة أن أم حبيبة زوج النبي صلى الله عليه وسلم قالت: يا رسول الله انكح أختي ابنة أبي سفيان. فقال لها رسول الله صلى الله عليه وسلم: أتحبين ذلك.؟ فقالت: نعم وما أنا لك بمخلية وخير من شاركني في خير أختي. قال: فإن ذلك لا يحل. قالت: فوالله إنا لنتحدث أنك تريد أن تنكح درة بنت أبي سلمة. قال: ابنة أم سلمة.؟ قالت: فقلت نعم. قال: فوالله لو لم تكن ربيبتي ما حلت لي ، إنها لابنة أخي من الرضاعة ، لقد أرضعتني وأباها ثويبة ، فلا تعرضن عليّ بناتكن وأخواتكن.
قال عروةوكانت ثويبة مولاة لأبي لهب كان أبو لهب أعتقها فأرضعت رسول الله صلى الله عليه وسلم فلما مات أبو لهب رآه بعض أهله في النوم فقال له ماذا لقيت أو قال وجدت قال أبو لهب لم ألق أو أجد بعدكم رخاء أو قال أني سقيت في هذه مني لعتقي ثويبة وأشار إلى النقرة التي تلي الإبهام والتي تليها.
كذلك أورد البخاري قول عروة مختصراً في (5057) [جزء 5 - صفحة 2054] قال حدثنا يحيى بن كثير حدثنا الليث عن عقيل عن ابن شهاب أخبرني عروة أن زينب بنت أبي سلمة أخبرته: ..... فلا تعرضن علي بناتكن ولا أخواتكن.
وقال شعيب عن الزهري قال عروة: ثويبة أعتقها أبو لهب. اهـ هكذا مختصراً.
وقال الحافظ ابن حجر في الفتح: رواه الإسماعيلي من طريق الذهلي عن أبي اليمان ورواه عبد الرزاق عن معمر.
مما تقدم يظهر لنا خطأ من قال: إن قول عروة السابق معلق من غير إسناد.
وبعد أن بينا وجود إسناد إلى عروة نقول: إن الرواية مردودة من وجوه:
أولاً ـ الخبر الذي عند البخاري مرسل أرسله عروة ولم يذكر من حدثه به.
ثانياً ـ أن الذي في الخبر رؤيا منام فلا حجة فيه ، كما قال الحافظ ابن حجر في "‏الفتح" (9ـ 48).
وفي كتابه "المجموع شرح المهذب" (6ـ 292) قال النووي "رحمه الله": فرع: لو كانت ليلة الثلاثين من شعبان ، ولم ير الناس الهلال ، فرأى إنسانٌ النبيَّ صلى الله عليه وسلم في المنام فقال له: الليلةُ أول رمضان ، لم يصح الصوم بهذا المنام لا لصاحب المنام ولا لغيره ، ذكره القاضي حسين وآخرون ونقل القاضي عياض الإجماع عليه ، وقد قررته بدلائله في أول شرح صحيح مسلم ...... اهـ
قلت: وهو في مقدمة شرحه للصحيح باب: الكشف عن معايب رواة الحديث ونقلة الأخبار.
وكذلك أورد الحافظ ابن حجر هذه الفتوى في كتابه "المنتخب" الذي جمع فيه فوائد وردت في شرح الإمام النووي لصحيح مسلم ( الفائدة الثالثة ، الصفحة الرابعة عشرة ).
وكذلك أوردها أبو زرعة العراقي وأقرها في تكملته لكتاب "طرح التثريب" (8 ـ 215).
قلت: هذا فيمن رأى النبي صلى الله عليه وسلم في المنام ، فكيف بمن رأى أبا لهب !!! حاشا رسول الله صلى الله عليه وسلم هذه المقارنة .
ثالثاً ـ مخالفة هذه القصة لصريح القرآن ، كما قال الحافظ ابن حجر في "‏الفتح" (9ـ48)، وقد أجمع العقلاء من أهل الإسلام فضلاً عن علماء الأصول على عدم رد ظاهر النص القرآني في مثل هذا المنام.
قال الله تعالى في كتابه العزيز: {وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا كَذَلِكَ نَجْزِي كُلَّ كَفُورٍ}. [فاطر 35].
ويقول تعالى: {إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ * لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ}[الزخرف: 75].
ويقول الله تعالى: {لا يذوقون فيها برداً ولا شراباً}. [عم: 24].
وقال القاضي عياض: انعقد الإجماع على أن الكفار لا تنفعهم أعمالهم ولا يثابون عليها بنعيم ولا تخفيف عذاب وإن كان بعضهم أشد عذاباً من بعض. كما في "‏الفتح" (9ـ48).
قلت: وبيان هذا قوله صلى الله عليه وسلم لعائشة فيما رواه الإمام مسلم في صحيحه عن عائشة رضي الله عنها قالت: ((قلت: يا رسول الله بن جدعان كان في الجاهلية يصل الرحم ويطعم المسكين فهل ذاك نافعه.؟ قال: لا ينفعه إنه لم يقل يوماً رب اغفر لي خطيئتي يوم الدين)).
قال الإمام النووي "رحمه الله تعالى" معنوناً على هذا الحديث في صحيح مسلم: باب الدليل على أن من مات على الكفر لا ينفعه عمل.
وكذلك روى الإمام مسلم في صحيحه عن رسول الله صلى الله عليه وسلم قال: ((إن الله لا يظلم مؤمناً حسنة يعطى بها في الدنيا ويجزى بها في الآخرة ، وأما الكافر فيطعم بحسنات ما عمل بها لله في الدنيا حتى إذا أفضى إلى الآخرة لم تكن له حسنة يجزى بها)).
قال الإمام النووي "رحمه الله تعالى" معنوناً على هذا الحديث في صحيح مسلم: باب جزاء المؤمن بحسناته في الدنيا والآخرة وتعجيل حسنات الكافر في الدنيا.
رابعاً ـ إن الرواية التي في البخاري ليس فيها أن أبا لهب أعتق ثويبة يوم مولد رسول الله صلى الله عليه وسلم عندما بشرته بمولده.
وليس فيها أن الذي رأى أبا لهب في المنام هو العباس رضي الله عنه.
وليس فيها أن يوم الولادة كان يوم الاثنين ، بل هذا كله جاء في رواية السهيلي من غير إسناد نهائياً لا مقطوع ولا معلق ولا مرسل ، قال: إن الرائي له هو أخوه العباس وكان ذلك بعد سنة من وفاة أبي لهب بعد وقعة بدر وفيه أن أبا لهب قال للعباس: إنه ليخفف عليّ في مثل يوم الاثنين ، قالوا: لأنه لما بشرته ثويبة بميلاد ابن أخيه محمد بن عبد الله أعتقها من ساعته فجوزي بذلك لذلك. كما عند السهيلي في الروض الأنف (5ـ192).
وبهذا يظهر خطأ أو تدليس من أورد هذه التفاصيل مجتمعة وعزاها للبخاري.
خامساً ـ إن القول بأن اعتاق أبي لهب لثويبة كان عند ولادة النبيصلى الله عليه وسلم يخالف ما عند أهل السير من أن إعتاق أبى لهب إياها كان بعد ذلك بدهر طويل ، كما ذكر ذلك الحافظ ابن حجر في "‏الفتح" (9ـ48) وأوضحه في كتابه "‏الإصابة في تمييز الصحابة" (4ـ250) وكذلك الحافظ ابن عبد البر في كتابه "الاستيعاب في أسماء الأصحاب" (1ـ12) والحافظ ابن الجوزي ‏في كتابه "الوفا بأحوال المصطفى"‏ (1ـ106).
سادساً ـ وعلى فرض ثبوت جواز جزاء الكافر على أعماله الحسنة في مثل هذه الحالة ، فإنها تنصرف إلى الإعتاق الذي هو عبادة أصيلة في الشرع ، وليس إلى الفرح بالمولود والذي لم يقل أحد من أهل العلم بأنه عبادة أو من القرب.
وعلى فرض أننا أخذنا بظاهر الرواية وتغاضينا عما يردها ، فإن ظاهر القصة يؤكد أن أبا لهب خفف عنه للإعتاق وليس للفرح بالمولود ، خاصة وأن فرح أبي لهب لم يكن بولادة النبي المرسل ، بل بولادة ابن أخيه ، بل إن أبا لهب من أشد من كذبه وكفر بنبوته.
وأخيراً ألفت عناية إخواني القُراء إلى مخالفة صريحة يقع بها من يثبت قصة يدين أبي لهب وأنها تنبع ماءاً في جهنم والله في محكم كتابه ينص على أن الكافرين لا يسقون فيها إلا الحميم ، كذلك فإن الله تعالى في علاه أنزل قرآناً يتلى إلى قيامة الساعة {تبت يدا أبي لهب} والمسلمون في كل يوم يقولون في صلاتهم وقيامهم {تبت يدا أبي لهب} وهذه القصة تقول إن يدا أبي لهب التي كانت تضع الشوك في طريق رسول الله صلى الله عليه وسلم يتفجر منها ماء ، وأين في جهنم التي لا يسقى فيها إلا الحميم بنص رب العالمين.
وصلى الله على سيدنا محمد وآله وصحبه وسلم ، والحمد لله رب العالمين.
كتبه: أبو أحمد محمد أمجد البيطار، غفر الله له ولوالديه

Salam05 · 06-03-2009, 05:07 PM

[QOUTE]SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in Sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth. This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [sura 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"[/QOUTE]
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This rough representation of what the author is saying in the above posted article. I kno there are many mistakes including grammaticle, so pleas ignore that....

[1]. The report in Sahih Bukhari is Mursal. Urwah narrates it as Mursal and did not mention from whom he heard this.
Note: Mursal is a type of narration in which a Taba'i (a person who had seen the Companions but not seen the Prophet) narrates a narration of Prophet PBUH without saying 'i heard from so n so'. This type of hadith is weak, according to the majority of Ahlal Hadith (Scholars of Hadith).
..........

[2]. The report in the narration is based on dream so it cannot be taken as proof to justify a thing which was not present at the time of Prophet & Companions and till the first three generation.
Imam Nawawi in his book ''Al-Majmoo' Sharh al-Muhaddhab'' said:
''Fara': If the night is thirteenth night of Sha'baan, and people don't find. (the moon never appeared). And if a person saw the Prophet, may the mercy and blessing of Allah be upon him, in dream. And the Prophet inform him (in dream), ''this night is first of Ramadhan.'' Then the fast is not right, neither for the person who saw the dream nor for other. This is mentioned by Qadhi Husain and others. And Qadhi Iyadh has mentioned the Ijma' (consensus) on this. I have collected the proofs for it in First of ''Sharh Sahih Muslim''...'' *end qoute*
Similarly this verdict is mentioned by Hafiz Ibn Hajar in his book ''Al-Muntakhab''. Also this is mentioned by Abu Zara'ah Al-'Iraqi in ''Turh at-Tathreeb''.
This was about a person who saw the Prophet PBUH in dream. So what about if a person saw Abu Lahab in his dream. If coming of Prophet PBUH in dream cannot make change in rulings then how can if Abu Lahab came in dream.

[3]. This story is in contradiction with the apparent text of the Qur'an, as mentioned by Hafiz Ibn Hajar ''Fath al-Bari''.. ''and the knowledgeable from amongst the people of Islam are agreed upon the principle that this type of dream cannot be taken as a proof against the clear text of Qur'an.
Allah says in the Qur'an: ''36.But those who reject (Allah)- for them will be the Fire of Hell: no term shall be determined for them, so they should die, nor shall its Chastisement be lightened for them. Thus do we reward every ungrateful one!'' [Qur'an 35:36]
Allah said: ''74.The sinners will be in the Punishment of Hell, to dwell therein (for ever): 75.Nowise will the (Punishment) be lightened for them, and in despair will they be there overwhelmed.'' [Qur'an 43:74,75]
Also: ''23.They will dwell therein for ages. 24.Nothing cool shall they taste therein, nor any drink, 25.Save a boiling fluid and a fluid, dark, murky, intensely cold- 26.A fitting recompense (for their deeds).'' [Qur'an 78:23-26]
And Qadhi Iyad, as qouted by Hafiz Ibn Hajar in ''Fath Al-Bari''(under the commetery of the hadith under discussion), said:
''The Consensus has occured upon this that the deeds of Non-believers cannot benefit him, and they cannot benefit him, and they cannot be rewarded, because of that (their good acts), any comfort, nor the punishment will be lightened (takhfif) from upon them. Though among them are those who get more punishment than other (like Abu Talib getting lesser punishment than Abu Lahab).'' *end Qoute*

There are many hadith also to prove this point. Among them is the following hadith:
It is reported in ''Sahih Muslim''(Book-1, Hadith-412) as follows:
Narrated A'isha: I said: ''Messenger of Allah, the son of Jud'an established ties of relationship, fed the poor. Would that be of any avail to him?'' He said: ''It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.'' [Sahih Muslim]

[4]. The Narration present in ''Sahih Bukhari'' does not contain that Abu Lahab freed Thuwaiba on the day of birth of Prophet PBUH, when he heard the blessed news of the birth of Prophet PBUH.
And also the narration in Bukhari doesn't mention that person who say Abu Lahab in dream was Abbas (R.A.). It also doesn't say that the day of birth was monday.
Rather all these things came from the narration of As-Suhaili in ''Rawd Al-Anif'', without any chain of narration (at all).
He said in ''Rawd al-Anf'' (vol.3),
''In the narration of other than Bukhari, the person who saw the dream was Abbas (R.A.), his (Abu Lahab's) brother. He (Abbas) said, ''After a period of time I saw Abu Lahab in dream in very bad condition. He (Abu Lahab) said, ''I have not encountered after you (worldly life) any comfort except the punishment has lightened on me every monday. And this is because Prophet PBUH born on monday. Thuwaiba informed Abu Lahab that the son of his brother Abdullah has been born. So Abu Lahab said to her, ''Go, you are free.'' And this act is benefitting him in Hell like Abu Talib..'' *end qoute*
And from this the mistake and fault of the reporter is clear, and today's innovator's ascribe it to Bukhari by not mentioning that this is not present in Bukhari rather in a Seerah book without a Sanad.

[5]. And the saying that Abu Lahab set her (Thuwaiba) free at the time of birth of Prophet PBUH, (as mention in ''Rawd al-Anf'' not in Sahih Bukhari. Read the hadith again), is against what is mentioned by Ahl as-Siyar (the Prophet's Biographers n Historians). (According to them) Abu Lahab set her free long time after the birth of Prophet, after the Hijra (migration), as mentioned by Ibn Hajar in ''Fath Al-Bari''(9.84). He also opined this in ''Al-Isaabah''(7/548). Similarly, it is opined by Hafiz Ibn Abdul-Barr in his ''Al-Istai'aab''(1/10) and Hafiz Ibn Al-Jawzi in his book ''Al-Wafa bi Ahwalil Mustafa''.

[6]. Even if we consider that the good acts can benefit non-believers, then also we have to realise that the relief of Abu Lahab was because freeing the slave girl (read the wording of Sahih Bukhari again), which is an act of worship, not because of his happiness at he time of Mawlid. And non of the scholars said that the happiness at the time of birth is worship or like it.
If we took the narration on its literal then we have to accept that relief of Abu Lahab, from punishment, was because of manumission of Thuwaiba not because of happiness at the time of birth. Specially because his (Abu Lahab's) happiness was not because of the coming of the Final Prophet, rather because of the birth of his brother's son. As we know he was one of the famous enemy of Prophet PBUH.

al-boriqee · 06-03-2009, 11:15 PM

akhee salam05

are you the same brother "Salamz" from the multaqa ahlul-hadeeth forum.

As-Salam 'Alaykum Wa Rahmatullahi Wa Barakatuhu

Salam05 · 06-04-2009, 01:28 AM

Quote:

Originally Posted by al-boriqee

akhee salam05 are you the same brother "Salamz" from the multaqa ahlul-hadeeth forum.

وعليكم السلام No bro. you are the second person who gt confused in this regard. (smile) Tho i m also present in Multaqa as a member. BTW, what happens to multaqa?? Its not opening.

06-03-2009, 04:42 PM	#7
Salam05 Junior Member Join Date: Aug 2008 Location: India Posts: 8 Gender: Way of life: Muslim Thanks: 0 Thanked 0 Times in 0 Posts	Re: Celebrating Prophet Muhammad's (PBUH) Birthday? قصة عتق ثويبة يستدل بعض الصوفية لعمل المولد برواية انتفاع أبي لهب في جهنم وتخفيف العذاب عنه بسبب فرحه بمولد رسول الله صلى الله عليه وآله وسلم ، وإعتاقه ثويبة عندما بشرته به. والرواية كما في صحيح البخاري: (4813) [جزء 5- صفحة 1961] حدثنا الحكم بن نافع أخبرنا شعيب عن الزهري قال أخبرني عروة بن الزبير أن زينب بنت أبي سلمة أخبرته: أن أم حبيبة بنت أبي سفيان أخبرتها أنها قالت: يا رسول الله انكح أختي بنت أبي سفيان فقال: (أوتحبين ذلك). فقلت نعم لست لك بمخلية وأَحَب من شاركني في الخير أختي. فقال النبي صلى الله عليه وسلم: (إن ذلك لا يحل لي). قلت: فإنا نُحَدث أنك تريد أن تَنْكح بنت أبي سلمة ؟ قال: (بنت أم سلمة) !!. قلت: نعم. فقال: (لو أنها لم تكن ربيبتي في حجري ما حلت لي إنها لابنة أخي من الرضاعة أرضعتني وأبا سلمة ثويبةٌ فلا تَعْرضن عليّ بناتكن ولا أخواتكن) قال عروة:وثويبة مولاة لأبي لهب كان أبو لهب أعتقها فأرضعت النبي صلى الله عليه وسلم فلما مات أبو لهب أُريه بعض أهله بشر حيبة ، فقال له: ماذا لقيت ؟ قال أبو لهب: لم ألق بعدكم غير أني سُقيت في هذه بعتاقتي ثويبة. قال الحافظ ابن حجر "رحمه الله": قوله: قال عروة. هو بالإسناد المذكور.اهـ يقصد أنه متصل وليس بمعلق من البخاري أو ممن فوقه ، وأن كلمة ((قال عروة)) هي من قول الزهري الراوي عن عروة. ومما يؤكد ما ذهب إليه الحافظ من أن قول عروة ليس بمعلق وإنما هو بالإسناد المذكور للحديث ، أن عبد الرزاق روى الحديث في مصنفه بإسناد غير إسناد البخاري (7 ـ 478) عن معمر عن الزهري قال أخبرني عروة ابن الزبير عن زينب بنت أبي سلمة أن أم حبيبة زوج النبي صلى الله عليه وسلم قالت: يا رسول الله انكح أختي ابنة أبي سفيان. فقال لها رسول الله صلى الله عليه وسلم: أتحبين ذلك.؟ فقالت: نعم وما أنا لك بمخلية وخير من شاركني في خير أختي. قال: فإن ذلك لا يحل. قالت: فوالله إنا لنتحدث أنك تريد أن تنكح درة بنت أبي سلمة. قال: ابنة أم سلمة.؟ قالت: فقلت نعم. قال: فوالله لو لم تكن ربيبتي ما حلت لي ، إنها لابنة أخي من الرضاعة ، لقد أرضعتني وأباها ثويبة ، فلا تعرضن عليّ بناتكن وأخواتكن. قال عروةوكانت ثويبة مولاة لأبي لهب كان أبو لهب أعتقها فأرضعت رسول الله صلى الله عليه وسلم فلما مات أبو لهب رآه بعض أهله في النوم فقال له ماذا لقيت أو قال وجدت قال أبو لهب لم ألق أو أجد بعدكم رخاء أو قال أني سقيت في هذه مني لعتقي ثويبة وأشار إلى النقرة التي تلي الإبهام والتي تليها. كذلك أورد البخاري قول عروة مختصراً في (5057) [جزء 5 - صفحة 2054] قال حدثنا يحيى بن كثير حدثنا الليث عن عقيل عن ابن شهاب أخبرني عروة أن زينب بنت أبي سلمة أخبرته: ..... فلا تعرضن علي بناتكن ولا أخواتكن. وقال شعيب عن الزهري قال عروة: ثويبة أعتقها أبو لهب. اهـ هكذا مختصراً. وقال الحافظ ابن حجر في الفتح: رواه الإسماعيلي من طريق الذهلي عن أبي اليمان ورواه عبد الرزاق عن معمر. مما تقدم يظهر لنا خطأ من قال: إن قول عروة السابق معلق من غير إسناد. وبعد أن بينا وجود إسناد إلى عروة نقول: إن الرواية مردودة من وجوه: أولاً ـ الخبر الذي عند البخاري مرسل أرسله عروة ولم يذكر من حدثه به. ثانياً ـ أن الذي في الخبر رؤيا منام فلا حجة فيه ، كما قال الحافظ ابن حجر في "‏الفتح" (9ـ 48). وفي كتابه "المجموع شرح المهذب" (6ـ 292) قال النووي "رحمه الله": فرع: لو كانت ليلة الثلاثين من شعبان ، ولم ير الناس الهلال ، فرأى إنسانٌ النبيَّ صلى الله عليه وسلم في المنام فقال له: الليلةُ أول رمضان ، لم يصح الصوم بهذا المنام لا لصاحب المنام ولا لغيره ، ذكره القاضي حسين وآخرون ونقل القاضي عياض الإجماع عليه ، وقد قررته بدلائله في أول شرح صحيح مسلم ...... اهـ قلت: وهو في مقدمة شرحه للصحيح باب: الكشف عن معايب رواة الحديث ونقلة الأخبار. وكذلك أورد الحافظ ابن حجر هذه الفتوى في كتابه "المنتخب" الذي جمع فيه فوائد وردت في شرح الإمام النووي لصحيح مسلم ( الفائدة الثالثة ، الصفحة الرابعة عشرة ). وكذلك أوردها أبو زرعة العراقي وأقرها في تكملته لكتاب "طرح التثريب" (8 ـ 215). قلت: هذا فيمن رأى النبي صلى الله عليه وسلم في المنام ، فكيف بمن رأى أبا لهب !!! حاشا رسول الله صلى الله عليه وسلم هذه المقارنة . ثالثاً ـ مخالفة هذه القصة لصريح القرآن ، كما قال الحافظ ابن حجر في "‏الفتح" (9ـ48)، وقد أجمع العقلاء من أهل الإسلام فضلاً عن علماء الأصول على عدم رد ظاهر النص القرآني في مثل هذا المنام. قال الله تعالى في كتابه العزيز: {وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَى عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُمْ مِنْ عَذَابِهَا كَذَلِكَ نَجْزِي كُلَّ كَفُورٍ}. [فاطر 35]. ويقول تعالى: {إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ * لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ}[الزخرف: 75]. ويقول الله تعالى: {لا يذوقون فيها برداً ولا شراباً}. [عم: 24]. وقال القاضي عياض: انعقد الإجماع على أن الكفار لا تنفعهم أعمالهم ولا يثابون عليها بنعيم ولا تخفيف عذاب وإن كان بعضهم أشد عذاباً من بعض. كما في "‏الفتح" (9ـ48). قلت: وبيان هذا قوله صلى الله عليه وسلم لعائشة فيما رواه الإمام مسلم في صحيحه عن عائشة رضي الله عنها قالت: ((قلت: يا رسول الله بن جدعان كان في الجاهلية يصل الرحم ويطعم المسكين فهل ذاك نافعه.؟ قال: لا ينفعه إنه لم يقل يوماً رب اغفر لي خطيئتي يوم الدين)). قال الإمام النووي "رحمه الله تعالى" معنوناً على هذا الحديث في صحيح مسلم: باب الدليل على أن من مات على الكفر لا ينفعه عمل. وكذلك روى الإمام مسلم في صحيحه عن رسول الله صلى الله عليه وسلم قال: ((إن الله لا يظلم مؤمناً حسنة يعطى بها في الدنيا ويجزى بها في الآخرة ، وأما الكافر فيطعم بحسنات ما عمل بها لله في الدنيا حتى إذا أفضى إلى الآخرة لم تكن له حسنة يجزى بها)). قال الإمام النووي "رحمه الله تعالى" معنوناً على هذا الحديث في صحيح مسلم: باب جزاء المؤمن بحسناته في الدنيا والآخرة وتعجيل حسنات الكافر في الدنيا. رابعاً ـ إن الرواية التي في البخاري ليس فيها أن أبا لهب أعتق ثويبة يوم مولد رسول الله صلى الله عليه وسلم عندما بشرته بمولده. وليس فيها أن الذي رأى أبا لهب في المنام هو العباس رضي الله عنه. وليس فيها أن يوم الولادة كان يوم الاثنين ، بل هذا كله جاء في رواية السهيلي من غير إسناد نهائياً لا مقطوع ولا معلق ولا مرسل ، قال: إن الرائي له هو أخوه العباس وكان ذلك بعد سنة من وفاة أبي لهب بعد وقعة بدر وفيه أن أبا لهب قال للعباس: إنه ليخفف عليّ في مثل يوم الاثنين ، قالوا: لأنه لما بشرته ثويبة بميلاد ابن أخيه محمد بن عبد الله أعتقها من ساعته فجوزي بذلك لذلك. كما عند السهيلي في الروض الأنف (5ـ192). وبهذا يظهر خطأ أو تدليس من أورد هذه التفاصيل مجتمعة وعزاها للبخاري. خامساً ـ إن القول بأن اعتاق أبي لهب لثويبة كان عند ولادة النبيصلى الله عليه وسلم يخالف ما عند أهل السير من أن إعتاق أبى لهب إياها كان بعد ذلك بدهر طويل ، كما ذكر ذلك الحافظ ابن حجر في "‏الفتح" (9ـ48) وأوضحه في كتابه "‏الإصابة في تمييز الصحابة" (4ـ250) وكذلك الحافظ ابن عبد البر في كتابه "الاستيعاب في أسماء الأصحاب" (1ـ12) والحافظ ابن الجوزي ‏في كتابه "الوفا بأحوال المصطفى"‏ (1ـ106). سادساً ـ وعلى فرض ثبوت جواز جزاء الكافر على أعماله الحسنة في مثل هذه الحالة ، فإنها تنصرف إلى الإعتاق الذي هو عبادة أصيلة في الشرع ، وليس إلى الفرح بالمولود والذي لم يقل أحد من أهل العلم بأنه عبادة أو من القرب. وعلى فرض أننا أخذنا بظاهر الرواية وتغاضينا عما يردها ، فإن ظاهر القصة يؤكد أن أبا لهب خفف عنه للإعتاق وليس للفرح بالمولود ، خاصة وأن فرح أبي لهب لم يكن بولادة النبي المرسل ، بل بولادة ابن أخيه ، بل إن أبا لهب من أشد من كذبه وكفر بنبوته. وأخيراً ألفت عناية إخواني القُراء إلى مخالفة صريحة يقع بها من يثبت قصة يدين أبي لهب وأنها تنبع ماءاً في جهنم والله في محكم كتابه ينص على أن الكافرين لا يسقون فيها إلا الحميم ، كذلك فإن الله تعالى في علاه أنزل قرآناً يتلى إلى قيامة الساعة {تبت يدا أبي لهب} والمسلمون في كل يوم يقولون في صلاتهم وقيامهم {تبت يدا أبي لهب} وهذه القصة تقول إن يدا أبي لهب التي كانت تضع الشوك في طريق رسول الله صلى الله عليه وسلم يتفجر منها ماء ، وأين في جهنم التي لا يسقى فيها إلا الحميم بنص رب العالمين. وصلى الله على سيدنا محمد وآله وصحبه وسلم ، والحمد لله رب العالمين. كتبه: أبو أحمد محمد أمجد البيطار، غفر الله له ولوالديه

06-03-2009, 11:15 PM	#9
al-boriqee salafist Join Date: Dec 2008 Posts: 950 Gender: Way of life: Muslim Thanks: 5 Thanked 227 Times in 172 Posts	Re: Celebrating Prophet Muhammad's (PBUH) Birthday? akhee salam05 are you the same brother "Salamz" from the multaqa ahlul-hadeeth forum.

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Assad مشرف منتدى الحياة الإسلامية Join Date: Jul 2008 Location: باكستان /السعودية Posts: 1,291 Gender: Way of life: Muslim Thanks: 253 Thanked 67 Times in 60 Posts	We should not celebrate Prophets Birthday Mawlid (Celebrating the Prophet Muhammad's Birthday) According to Qur'an and Sunnah Only *WWW.MUTTAQUN.COM* $500 REWARD To the first person who can show Anywhere in Qur'an or Authentic Sunnah That the Companions of Mohammed (saaws) Annually Celebrated the Rasool's Birthday During his lifetime or after his death Email mawlid@muttaqun.com for your reward Celebrating the Prophet's birthday is bida (an innovation in the religion); the Prophet (saaws) did not instruct others to do it, and he didn't have companions around him doing it and then give any type of permission (including silent permission). We are not to make distinction between any of the Prophets. Distinction in status, for instance. Like to say one is better than another. This leads to idol worship, similar to what the christians did when they began to worship Jesus instead of treat him as the Prophet he was. They just took it a step too far.. and kept running with it, up to what it is today. The Prophet (sallallahu 'alaihi wa sallam) has said: Do not over praise me as the Christians over-praised the son of Mary. I am His slave so say: 'Allah's slave and messenger' [Al-Bukhaari and Muslim] What is important about each Prophet and/or Messenger is the MESSAGE. THE DANGER OF INNOVATIONS IN THE DEEN *Hadith - Reported by an-Nasaa'ee (3/188).* "… The most truthful speech is the Book of Allah. The best way is the way of Muhammad. The worst of affairs are the novelties and every novelty is an innovation and every innovation is misguidance and every misguidance is in the Fire." [Saheeh according to Sheikh al-Albaanee in Saheeh Sunan in-Nasaa'ee (no. 1487)] Read more about Bid'a (innovations in ibadah) here. MAKE NO DISTINCTION BETWEEN PROPHETS/MESSENGERS *The Noble Qur'an 2:285* The Messenger (Muhammad ) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His Angels, His Books, and His Messengers. They say, "We make no distinction between one another of His Messengers" - and they say, "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all)." *The Noble Qur'an 2:136* Say (O Muslims), "We believe in Allâh and that which has been sent down to us and that which has been sent down to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob), and to Al-Asbât [the twelve sons of Ya'qûb (Jacob)], and that which has been given to Mûsa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islâm)." *The Noble Qur'an 4:152* And those who believe in Allâh and His Messengers and make no distinction between any of them (Messengers), We shall give them their rewards, and Allâh is Ever OftForgiving, Most Merciful. The Noble Qur'an 3:84* Say (O Muhammad ): "We believe in Allâh and in what has been sent down to us, and what was sent down to Ibrâhim (Abraham), Ismâ'il (Ishmael), Ishâque (Isaac), Ya'qûb (Jacob) and Al-Asbât [the twelve sons of Ya'qûb (Jacob)] and what was given to Mûsa (Moses), 'Iesa (Jesus) and the Prophets from their Lord. We make no distinction between one another among them and to Him (Allâh) we have submitted (in Islâm)." THE SHIRK OF EXCESSIVE PRAISE So, now then, we say to those who insist on celebrating the Prophet's birthday.... with clear proof not to distinguish between the Prophets... why don't you celebrate ALL the Prophet's birthday's? Like Jesus'? You can do it on Dec. 25th or pick another date if you want. Oh, I see, you know better than to celebrate Jesus' birthday?? Maybe the reasons you shouldn't be celebrating Jesus' birthday, are the same reasons not to celebrate Muhammad's birthday? *The Noble Qur'an 7:190* But when He gave them a Sâlih (good in every aspect) child, they ascribed partners to Him (Allâh) in that which He has given to them. High be Allâh, Exalted above all that they ascribe as partners to Him. (Tafsir At-Tabarî, Vol.9, Page 148). Clear proof. But some call it "love" to go beyond what they were commanded. Excessive praise of a person is forbidden. It falls into shirk quickly. Doing anything in excess of what we were commanded to do, is exceeding the limits and oppressing oneself. *Hadith - Tirmidhi #417* A desert Arab came to Allah's Apostle and asked him about ablution. He demonstrated (washing each part of his body) thrice, and then said: That is (the method) of the ablution. And he who does more than this has done wrong, transgressed the limit and has oppressed (himself). [Transmitted by Nasa'i, Ibn Majah, and Abu Dawud transmitted something to the same effect.] *The Noble Qur'an - An-Nisa 4:171* O people of the Scripture (Jews and Christians)! Do not exceed the limits in your religion, nor say of Allâh aught but the truth. ... THOSE WHO SAY "I WILL LOVE HIM MORE THAN YOU, BY BEING DISOBEDIENT" We must not love the Prophet saaws more than other Prophets. And when Allah, swt, says: *Hadith - Bukhari 1:13, Narrated Abu Huraira* Allah's Apostle said, "By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children." This means to love his WAYS, his SUNNAH - more than any family tie; remember, we show love by being obedient. For instance, you can't go hit someone on the head and then say "but I really love you." Or, like abusers do, beat up a spouse and call it an act of love (yes, some of them actually say that's WHY they did it!). The Prophet Muhammad brought a great Message. He had a special role. But he, himself, was a man like any other - was poor, couldn't even read ----- except he was unique in piety. That can be said of all the Prophets and Messengers; they excelled in piety. This factor - piety - can be used. No other factor should be used to honor one person over another. So, we can say that all the Prophets were very pious people. *The Noble Qur'an - Al-Hujurat 49:13* O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). *Hadith - Al-Tirmidhi #5198, Narrated AbuDharr [Ahmad transmitted it]* Allah's Messenger said to him, "You are not better than people with red or black skins unless you excel them in piety." A common trait of modern sufism is to "love" the Prophet so much that they engage in shirk with this love. However, it's not really the proper level of love when it outright involves disobedience. THE TWO EIDS REPLACE ALL HOLIDAYS *Hadith - Abu Dawood #1134, 1/675, Narrated Anas Bin Malik* The Prophet came to Medina with two days they played in. The Prophet said, "What are these two days?' They said, "These are two days we used to play in, in our Jahiliyah.' The Prophet said, "Allah has replaced them with two better days: Eid Al Adhaa and Eid Al-Fitr'. FATWA FROM SHEIKH BIN UTHAIMEEN The eminent scholar Muhammad Salih bin Uthaimeen was asked concerning the celebration of the birthday of the Messenger of Allah (r), to which he responded: To begin with, the exact day of birth of the Messenger of Allah (r) is not known with certainty. Rather, some contemporary researchers have confirmed that he died on the 9th of Rabee' al-Awal and not the 12th (as is commonly believed), and thus there is no historical basis for specifying the 12th for celebration. Furthermore, this celebration has no basis in the religious point of view, since if it was legislated, the Prophet would have performed it or informed his nation to do so. If he had performed it or informed his nation to do so, it would be necessary for it to have been preserved, since Allah (I) says: "Verily It is We Who have sent down the Dhikr (i.e. the Remembrance of the Qur`an) and surely, We will guard and preserve it (from corruption)." (al-Hijr: 9) Since this was not narrated, we come to know that it is not from the religion of Allah. If it is not from the religion of Allah, then it is not allowed for us to worship Allah (U) and seek to come close to Him in this manner. If Allah (I) has made a particular path for us to follow to reach Him (and His pleasure), which is the path of the Messenger of Allah , how can it be permissible for us, while we are only slaves, to make another path which leads to Allah's Pleasure from our own selves (and not revealed)? Indeed it is a great transgression against the right of Allah (U) to legislate in His religion that which is not part of it. Moreover, this entails a denial of what Allah (I) said in the Qur`an: "This day I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion" (al- Ma`idah: 3) If this celebration was from the Perfection of the Religion, it must have been in existence before the death of the Messenger of Allah (r). If it is not from the Perfection of the Religion, then it is not possible that it be from the religion, since Allah (I) said: "This day I have perfected your religion for you." Whoever claims that it is from the Perfection of the Religion which occurred after the death of the Messenger of Allah , then his claim amounts to a denial of this verse of the Qur`an. Without doubt those who celebrate the birthday of the Messenger of Allah , only desire to magnify, extol and praise the Messenger , show their love for him, and increase their enthusiasm to bring out their feelings in this celebration for the Prophet . All of this is a form of worship. The love of the Messenger is a worship that is necessary for faith, since one's faith is not complete until he loves the Messenger more than his own self, his son, his father, and all of humanity. Magnification, exaltation and praise of the Messenger of Allah for Allah's sake is an act of worship and is from the religion, as is enthusiasm for the Messenger of Allah , since they draw one closer to Allah's religion. Thus it follows that celebration of the birthday of the Prophet in order to draw near to Allah and to extol His Messenger is regarded as an act of worship, and since it is an act of worship then it is never allowed to innovate anything new in religion which is not of it. Therefore, the celebration of the birthday is an innovation and prohibited. Also, we hear various reports that these celebrations contain many unlawful acts, which neither the religion, one's senses, nor any reasonable intelligence deem permissible. They sing rhymes and poems which go to extremes in respect to the Messenger , so much so that they make him greater than Allah, and refuge is sought in Allah. We also hear about the foolishness of some of the participants, that when an orator tells the story of his birth and reaches the part of his delivery, they all stand up in attention together saying and believing that the soul and spirit of the Messenger of Allah , has appeared among them manifest, and that they stand out of respect. This is extreme folly and absurd superstition. Moreover, it is not mannerly to stand up for the Messenger of Allah since he used to dislike that. The Sahaabah, who loved and extolled the Messenger more than anyone else, would not stand for him while he was alive due to his hate for it, so how foolish is this baseless superstition? The celebration of the birthday of the Messenger of Allah is a blatant innovation which never occurred until after the three righteous generations following the death of the Messenger of Allah , and it is full of undesired and wicked things which oppose the basis of the religion of Islam, moreover the mixing and integration of men and women together in one area and many other objectionable acts. [Reference: Majmoo"ah Fataawaa, Muhammad bin Salih al-Uthaimeen vol. 2/ p.297-300] __________________ Acid "There is no God but Allah and Muhammad is the Messenger of Allah"

05-02-2009, 09:40 PM	#5
cynical Junior Member Join Date: May 2009 Posts: 1 Gender: Way of life: Muslim Thanks: 0 Thanked 0 Times in 0 Posts	Re: Mawlid-Nabi - Prophets Birthday Well I'd like to disagree on that. And whats mentioned below is what I believe to be true. So do read and point out to me whats wrong in that. When we celebrate Milad, we gather, in order to send salutations (Esal-e-Swaab) to the Prophet [May Allah bless him and grant Him peace], give charity to the poor (Sadaqah Khairat) and remember wilaadah(Birth) and virtues of the Prophet [May Allah bless him and grant Him peace]. The Ahl as-Sunnah does not say that one must celebrate “Milad” only on 12 Rabee’-ul-Awwal, in fact it can be celebrated at anytime of the year. Generally Milad-un-Nabi is celebrated, on the 12th of Rabee’ul-Awwal, by Muslims all over the world. In every Muslim country, there is a public holiday for “Milaad-un-Nabee”, except one country, but even in that country, the people celebrate “Milaad” individually. The birth of the Anbiyaa’ has been mentioned in the Qur’an. For example, Adam, Musaa, Eesaa, and Yahyaa (May Allah bless them and grant them peace). If it is wrong to talk about the birth of the Prophet (May Allah bless him and grant him peace), then why has Allah TA’ALA mentioned it in the Qur’an? line Evidence of Milaad-un-Nabi from the Qur’an Allah Ta’ala says in the Holy Qur’an: Say: “In the bounty of Allah, and his mercy;- Therein let them rejoice.” That is better then what they Amass. (Yunus, 58) In this verse, Allah Almighty tells us that we should be happy when we receive blessings and mercy from Him. Without doubt, the Prophet [May Allah bless Him and grant Him peace] is the greateset mercy and blessing of Allah Almighty Allah Almighty says in the Qur’an: “And we sent not to you but a mercy for all the worlds” (Al’Anbiyaa’, 107) Allah Almighty says in the Qur’an: Oh Prophet! The communicator of unseen news. We have sent you as a present beholder and bearer of glad tidings and a warner. And an inviter towards Allah by His command and a brightening sun. And give glad tidings to the believers that for them is great bounty of Allah. (Al-aHzaab, 44-47) Allah Almighty says in the Qur’an: …remind them of the day of Allah…(Ibraaheem, 5) Hafidhh Ibn Kathir and Qadi Shawkani write that: “the day of Allah” refers to the day on which AllahAlmighty has done a favour on mankind. For example, the freedom of Bani Isra’il from the slavery of Fir’awn. [Tafsir Ibn Kathir, and Fath-ul-qadeer, by Hafidhh Ibn Kather and Qaadee Shawkaanee] Allah’s greatest favour on mankind was the birth of the Prophet [May Allah bless him and grant Him peace]. This means that the Milaad of the Prophet [May Allah bless him and grant Him peace] is a “day of Allah”, therefore we should remember it. Hafidh Ibn Rajab writes that: It is recommended to fast on those days on which Allah Almighty has sent blessings on us. The greatest favour which AllahAlmighty has bestowed us with, is the sending down of the Prophet [May Allah bless him and grant Him peace]. Allah Almighty says in the Qur’an: “I have favoured among nations and sent to you a Prophet from among you”(ltaa’if-ul-ma’rif, page 111, by Hafidh Ibn Rajab) line Some other evidences of Milaad Our Prophet [May Allah bless him and grant Him peace] celebrated the birth of his son Ibraaheem by freeing a slave. (Tareekh Ibn Kathir, “Birth of Ibraaheem”). Imam Muslim writes that the Prophet [May Allah bless Him and grant Him peace] was asked about the fast on Mondays, which he used to keep, the Prophet replied “This is the day of my birth”. (Muslim, “Kitaab-us-Sawm”) This proves that the Prophet [May Allah bless Him and grant Him peace] kept fast on Mondays to show gratitude for his birth. Imam Bukhari writes that: when Abu Lahab died, someone from his household saw him in a dream, they asked him what happened in the grave he said “I am being punished severely, but on Mondays, I get water from my finger with which I freed Thuwayba. (Bukhari, “Kitaab-un-Nikaah”) Friday is a special day for Muslims because this is the day that Allah created Adam[May Allah bless him and grant him peace] (The Muslim book of Jum’ah, also Tareekh Ibn Kathir, vol.1, “Story of Aadam (May Allah bless him and grant him peace]) Hafidhh Ibn Kathir writes that Abu Lahab freed Thuwayba on the day that the Prophet [May Allah bless Him and grant Him peace] was born. (Sirat-un-Nabee, “Birth of Prophet May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir) This proves that a kaafir, Abu Lahab, was happy on the day of the birth of the Prophet [May Allah bless Him and grant Him peace] and was rewarded by having his punishment reduced. If this is true, then indeed Allah will bless a Muslim who rejoices the birth of the Prophet [May Allah bless Him and grant Him peace]. This Hadith has been used by many ‘Ulamaa’, to justify the celebration of Milad. Allama Ibn Hajr Asqalani writes that Sohaily said that Abbaas Radi-Allahu-unhu, who was the uncle of the Prophet [May Allah bless Him and grant Him peace], had the above dream. Apart from this, other Muhadditheen have also attributed this dream to Abbaas Radi-Allahu-unhu. (Fath-ul-baari, “Nikaah”, by Hafidh Ibn Hajar Asqalaanee) A person may ask, “When did Abbaas Radi-Allahu-unhu have this dream? Was it before or after he embraced Islam?” The answer to this is that he had this dream after coming into the fold of Islam (Seerah-Ibn-Hashaam) Abu Lahab died after the battle of Badr before which Abbaas Radi-Allahu-unhu embraced Islam. line Fatwa of Scholars for Milad Hafidhh Ibn Taymiyyah writes: “Those people who celebrate Milaad through the love and respect of the Prophet [May Allah bless Him and grant Him peace], will be rewarded by Allah. [Iqtidaa’ us-siraat-il-Mustaqeem, page 294] He also writes that: If someone celebrates Milaad with the love and respect of Prophet [May Allah bless him and grant Him peace], he will have a “big reward”. He says that in Muslim communities, Milaad-un-Nabi gatherings are only done with the respect and love of the Muslims for the Prophet [May Allah bless him and grant Him peace] [Iqtidaa’ as-siraat-il-Mustaqeem, page 297, by Hafidhh Ibn Taymiyyah] Hafidhh Ibn Kathir wrote that: There was once a King, Abu Sa’eed Malik Muzaffar - a man of good deeds. In his kingdom, wherever he saw a lack of water, he would build a well. He also established many Islamic study centers. Every year, he would spend half a million dinars on hosting a gathering of his people to celebrate the birthday of the Prophet [May Allah bless Him and grant Him peace] [Tareekh Ibn Kathir, see story of King Abu Sa’eed, Volume 13] Ibn Muhammad bin Abdul Wahhab Najdi, in his book, writes: “Thuwaiba, who was the freed slave of Abu Lahab fed Rasolallah Sallalalhu ‘alaihi wa sallam milk. Abu Lahab freed Suwaiba at the time when she informed him that a son has been born at your brother’s house. After the death of Abu Lahab he was seen in a dream, in which he said ‘I am in severe punishment but this is lessened on Mondays, he showed his forefinger, and said that he would suck from it. This is so because it was with this finger that I freed Suwaiba when she informed of the birth of the Prophet, and she also fed the Prophet Sallalalhu ‘alaihi wa sallam milk”. Ibn Jawzi states: Abu Lahab is that kaafir who has been specially referred to, in the Qur’an. If such a person can be rewarded for celebrating the Milaad of the Prophet Sallalalhu ‘alaihi wa Sallam, then imagine how great the reward would be for a Muslim when he celebrates it. [Mukhtassar Sirat-ur-rasool, “Milaad-un-nabi”, by Ibn Muhammad bin Abdul wahhaab Najdi]. The above is evidence that celebrating the birthday of the Prophet [May Allah bless Him and grant Him peace] in the form of a gathering is permissible. Otherwise Hafidhh Ibn Kathir would not have referred to it as a good deed and Hafidhh Ibn Taymiyyah would not have said that there would be a “big reward” for doing so. Some people have the opinion that King Abu Sa’eed introduced the celebrating of this occasion. This is not true because Hafidh Ibn Kathir states that in the 5th Century hijree, a King named Malik Shah celebrated it also with a gathering. [Tareekh Ibn Katheer biography of Malik Shah] Some people even argue that the Holy Prophet was not even born on the 12th Rabbi Awwal. This argument is baseless, as Hafidh Ibn Kathir has discussed this in Sirat-un-nabi. He states that the majority of the scholars agree that the Prophet was born on the 12th of Rabee’ul-Aawal. The evidence of the people who do not accept this is weak. (As-Sirat-un-nabi, vol.1, “Birth of the Prophet [May Allah bless him and grant Him peace]”) Muhammad Ibn Is-haaq states that the Prophet was born on the 12th of Rabee’ul-Awwal. (Seerah Ibn Hashaam, “Chapter Birth of the Prophet [May Allah bless him and grant Him peace]”) Ibn Is-haaq was a Taabi’ and was born in 75 Hijrah. His book is the oldest book available of seerah in Islamic history. The first book of Seerah was written by Musa bin Uqba. This book is no longer avaiable for reference. The Ahl as-Sunnah celebrate the Milaad of the Prophet [May Allah bless Him and grant Him peace] with love and respect. If someone does not celebrate it, we do not call them a kaafir because the matter of Milaad does not affect the ‘Aqeedah of a person. The celebrating of this should not cause any divisions among Muslims. Hafidhh Salaahuddeen Yoosuf [A great follower of Hafidhh Ibn Taymiyyah and Shaikh Najdee] writes: On the birth date of the Prophet [May Allah bless him and grant him peace], to give charity to the poor or to build a Masjid. We agree in this type of celebration of Milaad. (Milaad-un-nabi, by Hafidhh.Yoosuf, page 92) Hafidh Ibn Kathir writes: “On the day of the birth of Prophet[May Allah bless Him and grant Him peace], Shaytaan cried a lot.” (Sirat-un-nabi, “Birth of the Prophet [May Allah bless him and grant Him peace]”, by Hafidh Ibn Kathir) From Ibn Kathirs narration we can see that to feel unhappy on the Birthday of the Prophet [May Allah bless him and grant him peace] is the way of shaytaan not the way of a Muslim! line Some questions raised concerning the Milaad Although the Prophet was born on the 12th of Rabee’ul-awwal he also died on the same date. How then can the 12th of Rabee’ul-awwal be a happy day? Mourning for someone’s death should not be more than three days, except for a woman, who has lost her husband. The Prophet’s [May Allah bless him and grant Him peace] death was over 1400 years ago, so the period of mourning has passed. But, after someone dies, his death is remembered by reciting the Qur’an, remembering his merits, giving alms, and making du’a for him. Even if the period of mourning for the Prophet’s [May Allah bless him and grant Him peace] death exists, all the actions mentioned above are included when people gather for Milaad-un-nabee. For this reason, there is not need to separate the celebration of the Prophet’s [May Allah bless him and grant Him peace] birth, and the mourning of his death. How can there be an Eid Milaad-un-nabi when there are only two Eids (Al-Fitr and Al-AdhHaa)? Allah Almighty says in the Qur’an: Prophet Isa [May Allah bless him and grant Him peace] prayed to Allah Almighty “Oh Allah, our Lord, send down to us a tray of food from the Heavens so that it may be an occasion of Eid for us for the first and the last of us.” (Al-Maa’idah, 114) Imam Hakim writes that the Prophet [May Allah bless him and grant Him peace] said “Friday is also an Eid day”. Once, in the Prophet’s time Eid came on Friday and the Prophet [May Allah bless him and grant Him peace] said “Allah has given you two Eids today”. (Mustadrak, “Jum’ah” by Imam Haakim and summary by Imam Dhahabi). Imam Tirmidhee writes “Abdullah-bin-Abbaas was reciting verse 3 of surah maa’ida, from the Qur’an. A Jew, sitting close-by heard it and said to Abdullah “If that verse which you recited, was revealed to us, we would make that day an Eid day”. Abdullah-bin-Abbas replied “When this verse was revealed, there were two Eids on that day. One of them was the Hajj day and the other Friday”. [Tirmidhee , “Tafsir”, and also Tafsir Ibn Kathir, surah 5, verse 3] From the references above, it is proved that the term “Eid day” does not specifically apply to the two Eid days (Al-fitr and al-adhHaa), but instead, it could be used for any Islamic holy day. This means that we can refer to “Milaad-un-Nabi” as “Eid-Milaad-un-nabi”

05-02-2009, 10:47 PM	#6
salman Proud Islamist Join Date: Jun 2007 Location: Islamic-Life.com Posts: 2,168 Gender: Way of life: Muslim Thanks: 73 Thanked 295 Times in 213 Posts	Re: Mawlid-Nabi - Prophets Birthday ^brother, I've moved your post to more appropriate thread. Some of the arguments which you brought have been already answered and I'll answer rest of the arguments when I get a chance, insha'Allah. Meanwhile, you can explore and try to understand our points presented in this thread and other threads on this topic. __________________ Fi Amanillah Wa As-Salamu 'Alaykum Wa Rahmatullahi Wa Barakatuhu The Prophet sal-allahu 'alayhi wa salam said: "The Muslim is a unique Ummah among the whole of mankind: Their Land is ONE, their War is ONE, their Peace is ONE, Their Honour is ONE and their Trust is ONE." [Relayed by Imam of Ahlus Sunnah - Ahmad ibn Hanbal - rahimahullah]

06-03-2009, 05:07 PM	#8
Salam05 Junior Member Join Date: Aug 2008 Location: India Posts: 8 Gender: Way of life: Muslim Thanks: 0 Thanked 0 Times in 0 Posts	Re: Celebrating Prophet Muhammad's (PBUH) Birthday? [QOUTE]SIXTH: Expressing happiness and celebrating the Prophet on his birthday causes even unbelievers, by Allah's favor and mercy, to gain some benefit. This is mentioned in Sahih Bukhari. Bukhari said in his hadith that every Monday, Abu Lahab in his grave is released from punishment because he freed his handmaid Thuwayba when she brought him the news of the Prophet's birth. This hadith is mentioned in Bukhari in the book of Nikah, and Ibn Kathir mentions it in his books Sirat al-Nabi Vol.1, p. 124, Mawlid al-Nabi p. 21, and al-Bidaya p. 272-273. The hafiz Shamsuddin Muhammad ibn Nasiruddin ad-Dimashqi wrote on this the following verses in his book Mawrid as-sadi fi Mawlid al-Hadi: "If this, a kafir who was condemned to hell eternally with "Perish his hands" [sura 111], is said to enjoy a respite every Monday because he rejoiced in Ahmad: what then do you think of the servant who, all his life, was happy with Ahmad, and died saying, "One"?"[/QOUTE] ----------------------------------------------------------- This rough representation of what the author is saying in the above posted article. I kno there are many mistakes including grammaticle, so pleas ignore that.... [1]. The report in Sahih Bukhari is Mursal. Urwah narrates it as Mursal and did not mention from whom he heard this. Note: Mursal is a type of narration in which a Taba'i (a person who had seen the Companions but not seen the Prophet) narrates a narration of Prophet PBUH without saying 'i heard from so n so'. This type of hadith is weak, according to the majority of Ahlal Hadith (Scholars of Hadith). .......... [2]. The report in the narration is based on dream so it cannot be taken as proof to justify a thing which was not present at the time of Prophet & Companions and till the first three generation. Imam Nawawi in his book ''Al-Majmoo' Sharh al-Muhaddhab'' said: ''Fara': If the night is thirteenth night of Sha'baan, and people don't find. (the moon never appeared). And if a person saw the Prophet, may the mercy and blessing of Allah be upon him, in dream. And the Prophet inform him (in dream), ''this night is first of Ramadhan.'' Then the fast is not right, neither for the person who saw the dream nor for other. This is mentioned by Qadhi Husain and others. And Qadhi Iyadh has mentioned the Ijma' (consensus) on this. I have collected the proofs for it in First of ''Sharh Sahih Muslim''...'' end qoute Similarly this verdict is mentioned by Hafiz Ibn Hajar in his book ''Al-Muntakhab''. Also this is mentioned by Abu Zara'ah Al-'Iraqi in ''Turh at-Tathreeb''. This was about a person who saw the Prophet PBUH in dream. So what about if a person saw Abu Lahab in his dream. If coming of Prophet PBUH in dream cannot make change in rulings then how can if Abu Lahab came in dream. [3]. This story is in contradiction with the apparent text of the Qur'an, as mentioned by Hafiz Ibn Hajar ''Fath al-Bari''.. ''and the knowledgeable from amongst the people of Islam are agreed upon the principle that this type of dream cannot be taken as a proof against the clear text of Qur'an. Allah says in the Qur'an: ''36.But those who reject (Allah)- for them will be the Fire of Hell: no term shall be determined for them, so they should die, nor shall its Chastisement be lightened for them. Thus do we reward every ungrateful one!'' [Qur'an 35:36] Allah said: ''74.The sinners will be in the Punishment of Hell, to dwell therein (for ever): 75.Nowise will the (Punishment) be lightened for them, and in despair will they be there overwhelmed.'' [Qur'an 43:74,75] Also: ''23.They will dwell therein for ages. 24.Nothing cool shall they taste therein, nor any drink, 25.Save a boiling fluid and a fluid, dark, murky, intensely cold- 26.A fitting recompense (for their deeds).'' [Qur'an 78:23-26] And Qadhi Iyad, as qouted by Hafiz Ibn Hajar in ''Fath Al-Bari''(under the commetery of the hadith under discussion), said: ''The Consensus has occured upon this that the deeds of Non-believers cannot benefit him, and they cannot benefit him, and they cannot be rewarded, because of that (their good acts), any comfort, nor the punishment will be lightened (takhfif) from upon them. Though among them are those who get more punishment than other (like Abu Talib getting lesser punishment than Abu Lahab).'' end Qoute There are many hadith also to prove this point. Among them is the following hadith: It is reported in ''Sahih Muslim''(Book-1, Hadith-412) as follows: Narrated A'isha: I said: ''Messenger of Allah, the son of Jud'an established ties of relationship, fed the poor. Would that be of any avail to him?'' He said: ''It would be of no avail to him as he did not ever say: O my Lord, pardon my sins on the Day of Resurrection.'' [Sahih Muslim] [4]. The Narration present in ''Sahih Bukhari'' does not contain that Abu Lahab freed Thuwaiba on the day of birth of Prophet PBUH, when he heard the blessed news of the birth of Prophet PBUH. And also the narration in Bukhari doesn't mention that person who say Abu Lahab in dream was Abbas (R.A.). It also doesn't say that the day of birth was monday. Rather all these things came from the narration of As-Suhaili in ''Rawd Al-Anif'', without any chain of narration (at all). He said in ''Rawd al-Anf'' (vol.3), ''In the narration of other than Bukhari, the person who saw the dream was Abbas (R.A.), his (Abu Lahab's) brother. He (Abbas) said, ''After a period of time I saw Abu Lahab in dream in very bad condition. He (Abu Lahab) said, ''I have not encountered after you (worldly life) any comfort except the punishment has lightened on me every monday. And this is because Prophet PBUH born on monday. Thuwaiba informed Abu Lahab that the son of his brother Abdullah has been born. So Abu Lahab said to her, ''Go, you are free.'' And this act is benefitting him in Hell like Abu Talib..'' end qoute And from this the mistake and fault of the reporter is clear, and today's innovator's ascribe it to Bukhari by not mentioning that this is not present in Bukhari rather in a Seerah book without a Sanad. [5]. And the saying that Abu Lahab set her (Thuwaiba) free at the time of birth of Prophet PBUH, (as mention in ''Rawd al-Anf'' not in Sahih Bukhari. Read the hadith again), is against what is mentioned by Ahl as-Siyar (the Prophet's Biographers n Historians). (According to them) Abu Lahab set her free long time after the birth of Prophet, after the Hijra (migration), as mentioned by Ibn Hajar in ''Fath Al-Bari''(9.84). He also opined this in ''Al-Isaabah''(7/548). Similarly, it is opined by Hafiz Ibn Abdul-Barr in his ''Al-Istai'aab''(1/10) and Hafiz Ibn Al-Jawzi in his book ''Al-Wafa bi Ahwalil Mustafa''. [6]. Even if we consider that the good acts can benefit non-believers, then also we have to realise that the relief of Abu Lahab was because freeing the slave girl (read the wording of Sahih Bukhari again), which is an act of worship, not because of his happiness at he time of Mawlid. And non of the scholars said that the happiness at the time of birth is worship or like it. If we took the narration on its literal then we have to accept that relief of Abu Lahab, from punishment, was because of manumission of Thuwaiba not because of happiness at the time of birth. Specially because his (Abu Lahab's) happiness was not because of the coming of the Final Prophet, rather because of the birth of his brother's son. As we know he was one of the famous enemy of Prophet PBUH. Last edited by Salam05; 06-04-2009 at 01:19 AM.

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