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Evidence for Standing in Mawlid & Sufis against this practice

When sufis were unable to find evidence for standing in Mawlid Shareef of Rasool Allah peace be upon him, they provided a strange evidence for it which is as follows:
After quoting a story from the book of Ali ibn Burhan ud din Halbi (Seerah Halbiyah) that also without a chain that once as-Subki (d 756 h) and scholars of his time were hearing a poetry in praise of Prophet peace be upon him, they stood up. Ghazzali e Zaman Ahmad Saeed Kazmi Brailwi said in his book Meelad un Nabi peace be upon him:
"IT IS PROVEN, it is enough to follow as-Subki and the scholars of his time on the issue of Standing in mawlid" [Meelad un Nabi page 58]
One can see how good is their evidence?.Then he quoted the verse for standing in Mawlid 

"ask [ Allah to confer] blessing upon him and ask [ Allah to grant him] peace." [33:56]

Without quoting any Sahaba, Tabiyeen or any Sunni Mufassir he did his own tafsir of this verse i.e. this is evidence of standing in Mawlid? I just want to quote even those sufis who allowed mawlid celebrations said standing in mawlid has nothing to do with Islam.
1. Muhammad bin Yusaf as-Saalihi who (allowed only charity and dhikr in mawlid) said 
جرت عادة كثير من المحبين إذا سمعوا بذكر وضعه صلى الله عليه وسلم أن يقوموا تعظيما له صلى الله عليه وسلم، وهذا القيام بدعة لا أصل لها
“It has become a habit amongst many of the (false) lovers of the Prophet peace be upon him that whenever they organise a gathering in his (peace be upon him) remembrance they stand up in his veneration, whereas this standing is an innovation which has no basis.”[Subl al-Hudaa War-Rishaad (1/415 under the heading of Alerts, Alert no: 2)]
2. Abdul Hai Lakhnavi said
ومنها  ما يذكرونه من أن النبي صلى الله عليه وسلم يحضر بنفسه في مجالس وعظ مولده عند ذكر مولده وبنوا عليه القيام عند ذكر المولد تعظيماً وإكراماً.
وهذا أيضا من الأباطيل لم يثبت ذلك بدليل، ومجرد الاحتمال والإمكان خارج عن  حد البيان
They say that Prophet peace be upon him himself visits the majalis and preach Mawlid in dhikr of Mawlid, they stand in Mawlid in veneration and Ikram, This is also falsehood and it is not proven which is not proven from evidence..[Athaar alMarfooa fe akhbaar alModhua page 46]
3. Ibn Hajar al Haytamee said
 ونظير ذلك فعل كثير عند ذكر مولده ( صلى الله عليه وسلم ) ووضع أمه له من القيام وهو أيضاً بدعة لم يرد فيه شيء على أن الناس إنما يفعلون ذلك تعظيماً له ( صلى الله عليه وسلم ) فالعوام معذورون لذلك بخلاف الخواص 
And example of this is the practice of Many people stand at the time of dhikr and mawlid of Rasool Allah peace be upon him. This is an innovation because there is no hadith mentioned regarding this issue. Even if people do it in veneration of him (peace be upon him) But the lay people can be excused because they don't know. But specials (scholars) can not be excused [Fatawa Hadithiya page no: 60 under the heading مطلب في أن القيام في أثناء مولده الشريف بدعة لا ينبغي فعلها]
4. Qadhee Naseer ud deen said in ‘Tareeqat as-Salaf,’
وقد احدث بعض جهال المشائخ امورا كثيرة لا نجد لها اثر فى كتاب و لا فى سنة منها القيام عند ذكر ولادت سيدا لانام عليه التحية والسلام
 “Some of the Jaahil (ignorant) Shaikhs have invented many new things which have no basis in the Quraan or the Sunnah, from these affairs is the standing in the celebrations of the Prophets Birthday.”[Quoted by Allama Shams ul Haq Adeemabadi (1273-1329) in his Fatawa page 166]
5. Qadi Shihab ud din Dolat Abadi (d 894 h) said:
وما يفعله الجهال على رأس كل حول وشهر ربيع الأول ليس بشىء ويقومون عند ذكر مولده صلى الله عليه وسلم ويزعمون ان روحه يجيء و حاضر فزعمهم باطل وهذا الاعتقاد شرك
On the start of year and in the month of Rabi ul Awwal in the name of Mawlid of peace be upon him Ignorant do something that has no value. They claim that his (peace be upon him) soul comes and (he peace be upon him is) present. This is False and this creed is shirk.
[Majmoo Fatawa 1/27, Tohfa tul Qadha of Qadi Shihab ud din, Taken from Tasheeh al Aqaid of Shaykh Muhammad Raees Nadwi page 190 and Fatawa Shaykh Shams al Haq Adeemabadi page 166]

Imam Ahmed & Hanbali Scholars on Mawlid un Nabi Celebration

In this article we will examine the quotes of Hanbali scholars regarding Mawlid un Nabi. There is no Proof from Imam Ahmad on Celebration of Mawlid, So it is proven that at the time of Imam Ahmad celebration of mawlid was not even known.
Let us see what Hanbali scholars said regarding mawlid
a) Ibn Rajab Hanbalee:
Tahir ul qadri tried to prove celebrations of mawlid from Ibn Rajab rahimullah but when we see the book of Ibn Rajab rahimullah, we see that Ibn rajab hanbalee said
أنه لا يشرع أن يتخذ المسلمون عيدا إلا ما جاءت الشريعة باتخاذه عيدا وهويوم الفطر ويوم الأضحى وأيام التشريق وهي أعياد العام ويوم الجمعة وهوعيد الأسبوع وما عدا ذلك فاتخاذه عيدا وموسما بدعة لا أصل له في الشريعة
It is not legislated for muslims to make any day as eid (Celebration) except what has come in Shareeah by taking them as celebration , and they are the day of fitr, the day of alAdha, the days of at Tashreeq, and the day of friday which is weekly eid, and it is an innovation to make any day eid apart from these days there is no basis for this in shariya. [lataif al ma`arif page 228]
b) Ibn Muflih says:
 وعنه التوقف فيه وفي جعله على عينيه قال القاضي في الجامع الكبير إنما توقف عن ذلك وإن كان فيه رفعة وإكرام لأن ما طريقه القرب إذا لم يكن للقياس فيه مدخل لا يستحب فعله وإن كان فيه تعظيم إلا بتوقيف ألا ترى أن عمر لما رأى الحجر قال لا تضر ولا تنفع ولولا أن رسول الله صلى الله عليه وسلم قبلك ما قبلتك .
“It was reported that he (Imaam Ahmad) did not give an opinion [??] on this matter (kissing the Qur’aan) and touching it to one's forehead and eyes.”

Al-Qaadi said in al-Jaami’ al-Kabeer: “He did not give an opinion on that, although it contains an element of respect and honour, because in the case of deeds intended to draw closer to Allaah, if there is no comparable precedent in the Sunnah, then it is better not to do it. Do you not remember when ‘Umar saw the Black Stone, he said: ‘You cannot do any harm or any good. If it were not for the fact that the Messenger of Allaah (peace and blessings of Allaah be upon him) kissed you, I would not kiss you.’”[Al-Aadaab al-Shar’iyyah (2/273, Al-Risaalah edition)]

This can also be a response to those who celebrate Mawlid and say " it contains an element of respect and honor"
c) Ibn Tamiyah said said:
و كذلك ما يحدثه بعض الناس إما مضاهاة لنصارى في ميلاد عيسى عليه السلام و إما محبة للنبي صلى الله عليه و سلم و تعظيما له و الله قد يشيبهم على هذه المحبة و الاجتهاد لا على البدع
"And like that, what some people have innovated, be it out of analogy to the Christians in the birth of 'Eesa or be it out of love for the Prophet (saw) and honor for him and Allaah, they may be rewarded for this love and ijtihaad, not for the innovation." ["Majmoo' Al-Fataawa", Vol.23 p.163, and "Iqtidaa' As-Siraat Al-Mustaqeem", p.294-295, Section entitled, "The innovated festivals of time and place."]
So it is clear that Ibn Taymiyyah callaed it an innovation, and saw no reward for the deed.
He was asked
فِيمَنْ يَعْمَلُ كُلَّ سَنَةٍ خِتْمَةً فِي لَيْلَةِ مَوْلِدِ النَّبِيِّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - هَلْ ذَلِكَ مُسْتَحَبٌّ أَمْ لَا؟
وَأَمَّا اتِّخَاذُ مَوْسِمٍ غَيْرِ الْمَوَاسِمِ الشَّرْعِيَّةِ كَبَعْضِ لَيَالِي شَهْرِ رَبِيعٍ الْأَوَّلِ الَّتِي يُقَالُ إنَّهَا لَيْلَةُ الْمَوْلِدِ، أَوْ بَعْضُ لَيَالِي رَجَبٍ، أَوْ ثَامِنَ عَشْرَ ذِي الْحِجَّةِ، أَوْ أَوَّلُ جُمُعَةٍ مِنْ رَجَبٍ، أَوْ ثَامِنُ شَوَّالٍ الَّذِي يُسَمِّيه الْجُهَّالُ " عِيدُ الْأَبْرَارِ "، فَإِنَّهَا مِنْ الْبِدَعِ الَّتِي لَمْ يَسْتَحِبَّهَا السَّلَفُ وَلَمْ يَفْعَلُوهَا وَاَللَّهُ سُبْحَانَهُ، وَتَعَالَى أَعْلَمُ
"Regarding the one who performs a completion of the Quran every year on the night of the birth of the Prophet SAWS- is that recommended or not?
As for taking as a holiday something other than the legislated holidays like some of the nights of Rabi' al-Awwal which is said to be the night of the birth [of the Prophet SAWS], or some of the nights of Rajab, or the eighteenth of Dhul-Hijjah, or the first Jumu'ah of Rajab, or the eighth of Shawwal which is called by the ignoramuses 'Eid al-Abrar', then indeed it is a type of Bid'ah which the Salaf did not recommend nor did they perform it, and Allah, glorified and exalted is He, knows best." [Majmu fatawa  page 298 الجزء الخامس والعشرون]
d) Ibn al Qayyim said (probably quoting Shaykh Ibn Taymiyyah):
ولا خص المكان الذي ابتدئ فيه بالوحي ولا الزمان بشيء ، ومن خص الأمكنة والأزمنة من عنده بعبادات لأجل هذا وأمثاله كان من جنس أهل الكتاب الذين جعلوا زمان أحوال المسيح مواسم وعبادات ، كيوم الميلاد ، ويوم التعميد ، وغير ذلك من أحواله 
It is not prescribed to single out that time or that place for any prescribed act of worship, or to single out the day on which the Revelation came down for any act of worship or anything else, or to single out the place and time in which the Revelation began for anything. The one who singles out places or times on the basis of his own ideas for acts of worship for this and similar reasons is like the People of the Book who make the times of the life of the Messiah into special occasions for worship, such as the day of his birth, the day of his baptism and so on. [Zaad al-Ma‘aad fi Hadiy Khayr al-‘Ibaad, 1/56-58.]
e) Ibn Jawzi on Mawlid
Those in support of Milad un Nabi brings quotations of Ibn Jawzi from (Mawlid al-Aroos) مولد العروس and بیان المیلاد النبوي (Byan Meelad al-Nabivi) books.
Tahir ul Qadri has quoted these quotes from these books
a)لا زال أهل الحرمين الشريفين والمصر واليمن والشام وسائر بلاد العرب من المشرق والمغرب يحتفلون بمجلس مولد النبي صلي الله عليه وآله وسلم ، ويفرحون بقدوم هلال شهر ربيع الأول ويهتمون اهتمامًا بليغًا علي السماع والقراة لمولد النبي صلي الله عليه وآله وسلم ، وينالون بذالک أجرًا جزيلاً وفوزًا عظيمًا.
ابن جوزي، بيان الميلاد النبوي صلي الله عليه وآله وسلم : 58
b) وجعل لمن فرح بمولده حجابًا من النار وسترًا، ومن أنفق في مولده درهمًا کان المصطفيٰ صلي الله عليه وآله وسلم له شافعًا ومشفعًا، وأخلف اﷲ عليه بکل درهم عشرًا.
فيا بشري لکم أمة محمد لقد نلتم خيرًا کثيرًا في الدنيا وفي الأخري. فيا سعد من يعمل لأحمد مولدًا فيلقي الهناء والعز والخير والفخر، ويدخل جنات عدن بتيجان درّ تحتها خلع خضرًا.
ابن جوزي، مولد العروس : 11
✦ As for the first titled: (بیان المیلاد النبوي ), I have not seen anyone from those who compiled the books of Ibn al-Jawzi -Rahimahu Allah- attributing such a book to him. Even the books that make reference to the manuscripts of Ibn al-Jawzi's work make no mention of this book.
✦ Rather I could not even find any reference online to it or mention of the book, except from those who brought forth that exact same quote you brought here ... which is quite laughable
✦ Had such book been a proven book, I would think the advocators of the Mawlid from among the Arabic speakers would have brought forth this book, quoted from it, or at least made reference to it, but I did not see this done.
✦ The reference to the Mawlid of the Prophet as "Meelaad" as is in the title is very uncommon among Arabs. Add to this the very poor Arabic in that short quote brought, makes one really doubt that this quote was written by someone with Arabic as his first language.
✦ Refering to Egypt as al-Misr with the 'al al-ta3reef' is also strange
✦ Thus such claimed book seems to be unproven, and whoever wishes to claim it is the work of Ibn al-Jawzi -Rahimahu Allah- has to provide evidence for such an attribution, and use a more scholarly methodology and approach in establishing such a claim.
✦ As for the second titled (Mawlid al-Aroos) مولد العروس This book is a fabricated lie upon Ibn al-Jawzi -Rahimahu Allah-.
✦ Shaykh Mashhour's work "Kutub Hazar Minha al-'Ulama" volume 2/303-304 points out several matters that show that this book is a lie upon Ibn al-Jawzi.
✦ Shaykh Mahmoud Mahdi al-Istanbuli "Kutub Laysat min al-Islam" p.47, discusses some of the great misguidances and fabrications in this book and shows that this is a fabricated work that cannot in anyway be proven as the work of Ibn al-Jawzi -Rahimahu Allah-
Below is fatwa too:.
كتاب ( مولد العروس ) مكذوب على الإمام ابن الجوزي
أحضر لي أحد طلابي كتاباً صغير الحجم ، بعنوان (مولد العروس) للعلاّمة والحبر الفهامة ، الإمام ابن الجوزي ، هكذا جاء في على غلافه ، ويحتوي على نثر وشعر يتعلق بالمولد النبوي ، وسألني عن هذا الكتاب ؟
الجواب: إن هذا الكتاب المسمى (مولد العروس) والمنسوب لابن الجوزي مكذوب عليه وفيه كثير من المخالفات الشرعية ، ولم تثبت نسبته بطريق صحيح إلى الإمام ابن الجوزي ولم ينسبه أحد إليه إلا كارل بروكلمان ، وفي نسبة هذه المخطوطة لإبن الجوزي - أي مخطوط مولد العروس - نظر ، فهو يخلو من الإسناد الذي اعتاد عليه ابن الجوزي في كتبه ، كما يخلو من تعليق أو نقد ابن الجوزي لما يرد فيه من أخبار ، وكل ما ورد فيه يتعلق بولادة الرسول- صلى الله عليه وسلم - ، وأشعار مدحه ، مما يدل على أن أحد العوام قد وضعه ثم إن الذين ترجموا لابن الجوزي ، لم يذكروه ضمن كتبه .
وورد فيه أيضاً أمور كثيرة مخالفة للعقيدة الإسلامية وللنصوص الشرعية من كتاب الله وسنة رسوله - صلى الله عليه وسلم - كما ورد في ص15 منه( وفي الحديث الصحيح أن البيت الذي فيه اسم محمد وأحمد فإن الملائكة تزوره في كل يوم وليلة سبعين مرة) ، ومن المعلوم أن هذا الحديث مكذوب على رسول الله - صلى الله عليه وسلم - ، بل إن ابن الجوزي نفسه ذكره في كتابه الموضوعات وحكم عليه بالوضع والكذب ، انظر كتب حذر منها العلماء 2/303 - 304 وانظر أيضاً نفس المصدر 2/388 - 389 . Source:
The above fatwa says that the book Mawlid al aroos is fabrication and not the book of Ibn jawzi, and he mentioned the evidence that on page 15 of the book Ibn Jawzi said
وفي الحديث الصحيح أن البيت الذي فيه اسم محمد وأحمد فإن الملائكة تزوره في كل يوم وليلة سبعين مرة
And it is in Authentic hadith that the house in which the name of Muhammad and Ahmad is written the Angels visits the house 70 times in the day and night.
then the fatwa says that
ومن المعلوم أن هذا الحديث مكذوب على رسول الله - صلى الله عليه وسلم - ، بل إن ابن الجوزي نفسه ذكره في كتابه الموضوعات وحكم عليه بالوضع والكذب ، انظر كتب حذر منها العلماء 2/303 - 304 وانظر أيضاً نفس المصدر 2/388
and it is well know that this hadith is a lie on Prophet peace be upon him in fact Ibn Jawzi himself mentioned it in his Kitab al-Modhuaat (Book of fabrications) and said this is fabrication and lie...
Answered by Mahmoud Al-Misri on


Debate between Innovator and Muhammad bin AbdulRahman alAdrami

This article is regarding a debate between Imam Muhammad bin AbdulRahman alAdrami and an innovator. See how Caliph of his time and Imam Adarmi responded to the innovator. 

Once a man innovated creed and started preaching that creed. Imam Muhammad-bin Abdur Ar-Rahman alAdarmi debated him.
He(Imam Adarmi) asked: Did Messenger of Allah(Peace be upon him) Abu-Bakr(R.A) or Umar(r.a) or uthman(r.a) or Ali(r.a) were aware of this innovation?
He(Innovator) replied: No.
Imam Adrami said:The matter which they(prophet & his companions) were unaware of how would you come to know about it?
He(Innovator) changed his previous statements and said they were aware of that.
Imam Adarmi asked: Being aware of that matter why then they(Prophet & his companions) didn't preach that? Do you think it was not permissible to preach this creed?
He(innovator) replied: Yes,it was permissible for them to do so.
Imam Adarmi said: They were aware of the matter according to you but they didn't propogated. Then how come you propagate it?
The innovator become answerless and the ruler was also witnessing the debate, He said: If those things which were enough for Rasool Allah peace be upon him and Khulafa alRashideen, are not enough for any other person then Allah may not give him any kind of expansion (like in money and food etc.)
[Tareekh Bughdad 10/5, Ibn Jawzi mentioned in Manaqib Imam Ahmad page 231, Ibn Qudamah in atTawwabeen page 92, adDahabee in Seyar ailaam anNubala 11/313, Ibn Katheer in alBidaya wal Nihaya 10/335, Ajuree in ash-Shariyah page 95]


Weak Narration on Date of Birth of Prophet peace be upon him


Praise be to Allaah.  I was reading a sufi website and i found that they have forged the quote of Imam Ibn Kathir. Below is what they said
"""Now Im going to prove from a scholar whom even Salafi consider the top most scholar in Tafsir and Tarikh and he not only says 12th is the mainstreem opinion but also relies with exact hadith for it
ورواه ابن أبى شيبة في
مصنفه عن عفان ، عن سعيد بن ميناء ، عن جابر وابن عباس أنهما قالا : ولد رسول الله
صلى الله عليه وسلم عام الفيل يوم الاثنين الثانى عشر من شهر ربيع الاول
Translation: Ibn Abi Shaybah (rah) in his Musannaf narrates from Affan>>Sa’id>>Jabir and Ibn Abbas (ridhwan Allahu ajmain) who said: Rasul Ullah (salallaho alaihi wasalam) was born in the year of elephant on Monday, the 12th Rabi Ul Awwal [Ibn Kathir in Seerat un Nabi, Volume 1, Page No. 199]"""[Taken from the article of ahlus-sunna website regarding Mawlid un Nabi]
Screen shots:
They have forged the quote of Imam Ibn Kathir, this is what he said 

وَقَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا عُثْمَانُ عَنْ سَعِيدِ بْنِ مِينَا عَنْ جَابِرٍ وَابْنِ عَبَّاسٍ.قَالَا: وُلِدَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَامَ الْفِيلِ يَوْمَ الِاثْنَيْنِ الثَّانِيَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ.وَفِيهِ بعث، وفيه عرج به إلى السماء، وفيه هَاجَرَ، وَفِيهِ مَاتَ. فِيهِ انْقِطَاعٌ.
Abu Bakr Ibn Abi Shaybah (rah) narrates from Uthman>>Sa’id>>Jabir and Ibn Abbas (ridhwan Allahu ajmain) who said: Rasul Ullah (salallaho alaihi wasalam) was born in the year of elephant on Monday, the 12th Rabi Ul Awwal and on this date Prophet peace be upon him went to the sky (meraj), and he migrated on this date and he died on this date. There is Inqita Missing link"""[Al Bidaya wal nihaya]
so they have not included the criticism of Imam Ibn Kathir on the narration, and same narration states, وفيه عرج به إلى السماء means on this date Prophet peace be upon him went to the sky (meraj) but we know that brailwis celbrate night of meraj on 27th of rajab. If they want to accept this weak narration then they should accept it as a whole. They just quoted half of the narration without mentioning the criticism. May Allah save us ameen.
apart from Imam Ibn Katheer, Imam Jozqani (d 543 h) mentioned this narration in his book الأباطيل والمناكير والصحاح والمشاهير (1/ 267

Biographies of those who Innovated Mawlid

al-Muzaffar Abu Sa’eed Kawkaboori was the Sultan of Irbl, He was the first one in Sunnis who celebrated the mawlid OPENLY and he followed Umar ibn Muhammad al-Malaa who used to say good things about Mawlid, and he was assisted by Ibn Dhaiya who wrote a first book ever on mawlid. Umar Ibn Muhammad al-Malaa followed Shias in celebrating the Mawlid of Prophet peace be upon him, And Shias followed Christians.

So we have, 
1. Shias (Baatini Ismaeeli Obaidis) followed Christians because Christians take the the day or night of the birthday of Jesus aleh salam as a day of celebration.
2. Umar ibn Muhammad al-Malaa who used to be a pious person followed Shias i.e. those who started the celebration of the Prophet's birthday, the birthday of  Ali bin Abi Talib, the birthday of Faatimah al-Zahraa, the birthday of al-Hasan and the birthday of al-Husayn.
3. al-Muzaffar Abu Sa’eed Kawkaboori followed Umar ibn Muhammad al-Malaa and He (Abu Saeed kawkaboori) was assisted by Umar Ibn Dhaiya who wrote first book on Mawlid.
See the details in Subh al-A'shaa Volume 3 pages 5202-503, al-Khitat Volume 2 page 347 and other books.
Now, We don't need to see the biographies of Christians and Shias because they are already deviants even according to those (likes of Brailwis) who follow them (Shias and Christians) in celebrating the birthday. But if someone is intrested then see this regarding Ubaydi (Fatimid) state
Biography of al-Muzaffar Abu Sa’eed Kawkaboori  (549 h– 630h)
It is not important to see the biographies of Ibn Dhaiyya and Malik Muzaffar because we know that Mawlid was started by Shias and not a single Companion, Tabiyeen and Itteba Tabiyee and four Imams celebrated Mawlid. But still the biographies of Malik Muzaffar and Ibn Dhaiiya are quoted here just because some people are creating so much problem to deceive the lay people that Ibn dhaiyya and Malik Muzaffar were great scholars, they make them like Prophets who should be followed. 
a) Allama Yaqoot al-Hamawi (575h -626 h) who lived at his time said al-Muzaffar Abu Sa’eed Kawkaboori  (549 h– 630h).
فإنه كثير الظلم عسوف بالرعية راغب في أخذ الأموال من غير وجهها , وهو مع ذلك مفضل على الفقراء كثير الصدقات على الغرباء , يسير الأموال الجمة الوافرة يستفك بها الأسارى من أيدي الكفار , وفي ذلك يقول الشاعر :
كساعية للخير من كسب فرجها * * * لكِ الويل لا تزني ولا تتصدقي )
He was very unjust, Very harsh and oppressive on his people, He took the property of people without any reason. And with that he also spend on the poor and he provided a lot of charity to ghuraba and spend so much money to free the captives from infidels, The poet said regarding this
Like that (woman) who gives charity from the earnings of her private part.***Woe to you (O woman) do not commit adultery nor give the charity. [Mojam al-Bildan 1/138]


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