Shafiee Scholars on Mawlid un Nabi

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In this article we will examine the quotes of Shafiee scholars (who were on the view of Bidah Hasanah) wrongly used by the Brailwis to prove their innovations and shirk. First of all Celebration of Mawlid is not proven from Imam ash-Shafiee and his direct students. So it is clear that celebrating the mawlid was not practiced in their time.

Let us see what the Shafiee scholars say regarding this matter

Article Contents:
 
 

1. Dhaheer Ad-Deen Ja'far At-Tizmanti as-Shafee said

عمل المولد لم يقع في الصدر الأول من السلف الصالح مع تعظيمهم وحبهم له -أي النبي- إعظاماً ومحبة لا يبلغ جمعنا الواحد منهم ولا ذرة منه هذه بدعة حسنة إذا قصد فاعلها جمع الصالحين والصلاة علي النبي صلي الله عليه وسلم وإطعام الطعام للفقراء والمساكين  وهذا القدر يثاب عليه  بهذا الشرط فى كل وقت .
This action (of celebrating the Mawlid) did not occur during the early times of the pious predecessors out of their exaltation and love for him (SalAllahu 'alayhi wa sallam), yet all of us together could not match even a single one of them in their love and exaltation of him (SalAllahu'alayhi wa sallam). This is a good innovation If the intention of performer is to gather the righteous and send salat on Prophet peace be upon him and to feed the poor and needy with these conditions this much will be rewarded all the times. [Subul Al-Hudaa War-Rashaad fi Seerati Khayril 'Ibaad" 1/442]
 
Comment: Tahir ul qadri quoted only this but the quote goes on which states
واما جمع الرعاع وعمل السماع والرقص وخلع الثياب على القوال بمروديته وحسن صوته فلا يندب بل يقارب أن يذم، ولا خير فيما لم يعمله السلف الصالح، فقد قال صلى الله عليه وسلم : " لا يصلح آخر هذه الأمة إلا ما أصلح أولها "
But if the (intention) is to gather crowd for sama and raqs … this is not recommended rather false action, there is no good in it because it was not the practice of pious predecessors, Prophet peace be upon him said  what was not part of the religion then, is not part of the religion today.[Subul Al-Hudaa War-Rashaad fi Seerati Khayril 'Ibaad" 1/442]

Comment: The saying “what was not part of the religion then, is not part of the religion today” is attributed to Prophet peace be upon him by Imam Daheer ud din, Imam Shatibi attributed it to Imam Malik in his book al-Aitesaam. So, When Dhaheer Ad-Deen Ja'far At-Tizmanti as-Shafee himself said we can not love Prophet peace be upon him more then sahaba and tabiyeen and quoted “what was not part of the religion then, is not part of the religion today”. We can easily conclude that it is far more better to leave this innovative celebration. In fact Imam Dhaheer ud din spoke against the type of mawlid which tahir ul qadri celebrate, that is why he quoted half of his statement, because raqs and sama is done by tahir ul qadri and his followers.
 

2. Imam Abu Shama said:

 ومن احسن ما ابتدع في زماننا ما يفعل كل عام في اليوم الموافق لمولده صلى الله عليه وآله وسلم من الصدقات، والمعروف، وإظهار الزينة والسرور, فإن ذلك مشعر بمحبته صلى الله عليه وآله وسلم وتعظيمه في قلب فاعل ذلك وشكرا لله تعالى على ما من به من إيجاد رسوله الذي أرسله رحمة للعالمين
One of the good innovations in our time is what is being done every year on the Prophet`s birthday, such as giving charity, doing good deeds, displaying ornaments, and expressing joy, for that expresses the feelings of love and veneration for him in the hearts of those who are celebrating, and also, shows thankfulness to Allah for His bounty by sending His Messenger, the one who has been sent as a Mercy to the worlds. [Al-Bâ`ith `alâ Al-Bid`ah wal-Hawâdith page 23]
 
Comment: Now brailwis use this statement but they leave another statement of Hafiz Abu Shama.

Imam Abu Shaamah said
 " لا ينبغي تخصيص العبادات بأوقات لم يخصصها بها الشرع ، بل يكون جميع أفعال البر مرسلة في جميع الأزمان ،
It is not allowed to make the ibadah on the specific time in which shariyah has not prescribed, Rather all the acts of righteousness can be done any time. [al-Baa’ith by Abi Shaamah: Pg 165]

In short for Imam Abu Shaamah making a specific day to celebrate is not allowed rather righteous deeds are allowed any time. And even he never talked about the mawlid celebrations which brailwiyah celebrate today i.e. JULOOS, standing in mawlid and thinking the soul of Prophet has come, cursing those who do not celebrate etc.

He also said:
فكل من فعل أمرا موهما أنه مشروع وليس كذلك فهو غال في دينه مبتدع فيه قائل على الله غير الحق بلسان مقاله أو لسان حاله
Anyone who practice on a thing, thinking that this is legislated, but actually it is not legislated in Islam, He is doing exaggeration in deen, and innovating something and lie upon Allah from  his tongue. [al Baa`ith pages 20-21] 

Hafiz Abu Shaama said:
"حيث جاء الأمر بلزوم الجماعة، فالمراد به لزوم الحق واتباعه وإن كان المتمسك به قليلا، والمخالف كثيرا، أي: الحق هو ما كان عليه الصحابة الأول من الصحب، ولا حظ لكثرة أهل الباطل بعدهم"
"The order to stick to the jamâ'ah means sticking to the truth and its followers; even if those who stick to the truth are few and those who oppose it are many, since the truth is that which the first jamâ'ah from the time of the Prophet (sall Allâhu 'alayhi wasallam) and his companions (may Allâh be pleased with them) were upon. No attention is given to the great number of the people of futility coming after them."[Faydh al Qadir 4/19,Al-Bâ`ith `alâ Al-Bid`ah wal-Hawâdith page 19]
 
Comment: So according to Imam Abu Shama the best is to stick to the companions of Prophet peace be upon him, charity and doing good deeds are recommended not only on the mawlid of Rasool rather whole of the year. Plus if Imam Abu Shama would know about the wrong things done by the innovators on the celebration of Rasool he would never say such thing regarding mawlid. He only allowed charity and doing good deeds etc. He did not allow (as brailwis of subcontinent do) asking help from Prophet and auliyah in the celebration, he did not allow standing and thinking that Prophet Peace be upon him is in us, he did not allow slandering and accusing those who are against celebration, he did not allow dancing (as tahir ul qadri, kabbani, dawat e Islami`s followers do).
 
Imam Abu Shaama tore the aqeeda of brailwiya into peices as he  writes in his book Al-Ba’ith ala’ Inkar Al-Bid’ah wa ‘l-Hawadith, p.100-101
 
, أنه رأى في منامه بها أحدا ممن اشْتَهَرَ بِالصَّلَاحِ وَالْوِلَايَةِ فيفعلون ذلك ويُحَافِظُونَ عليه مع تَضْيِيعِهِمْ فَرَائِضِ اللَّهِ تعالى وسُنَنِهِ 
ويظنون أنهم مُتَقَرِّبُونَ بذلك ثم يَتَجَاوَزُونَ هذا الى أَنْ يُعَظَّمَ وقعُ تلك الأماكِن في قلوبِهِم فَيُعَظِّمُونَهَا ويرجون الشفاءَ لِمَرَضاهُم وَقَضَاءَ حَوَائِجِهِمْ بالنذر لهم وهي من بينِ عيونٍ وشجرٍ وحَائِطٍ وحجرٍ
وفي مدينة دمشقَ صانها الله تعالى من ذلك مواضعَ مُتعدِّدَة ًكعوينةِ الحُمى خارجَ بابِ توما والعمودِ المُخلَق داخلَ بابِ الصغير والشجرة الملعونةِ اليابسة خارج َباب النصرِ في نفسِ قارعةِ الطريق سَهَلَ اللهُ قَطعَهاَ واجتِثاثَها من أصلِها فما أشبَبها بذات أنواط الواردة في الحديث 
 
A person tells them that he saw in a dream that a pious person and a friend of Allah is buried there. They start honouring these pious people and being particular about this, despite the fact that they are neglecting the obligations of Islam and the Sunnah practices
 
They believe that they are doing good by venerating these pious people. Then, they take this to a more extreme level until the veneration of these places overcomes their hearts.  Thereafter, they start honouring the places themselves and they begin hoping that sick people will be cured and their needs will be fulfilled by making oaths at these places.  These areas tend to be between fountains, trees, walls, and rocks.
 
In the city of Damascus – may Allah preserve it – there are many such places, including a specific spring near the Tawma gate, a specific pillar near the ‘small gate,’ and the accursed dry tree near Bab al-Nasr – may Allah facilitate the cutting of this tree and uproot it. How similar are these places to the thorn tree which is mentioned in the books of hadith related to the battle of Hunayn" (end)

He also wrote against the taqleed of brailwiya


Abu Shama Maqdisi (d. 656) says
 ثم اشتهرت المذاهب الأربعة وهجر غيرها فقصرت همم أتباعهم إلا قليلا منهم فقلدوا بعدما كان التقليد لغير الرسل حراما بل صارت أقوال أئمتهم عندهم بمنزلة الأصلين وذلك معنى قوله تعالى اتخذوا أحبارهم و رهبانهم أربابا من دون الله 
 فعدم المجتهدون وغلب المقلدون وكثر التعصب وكفر بالرسول  حيث قال يبعث الله في كل مائة سنة من ينفي تحريف الغالين وانتحال المبطلين 
 وحجروا على رب العالمين مثل اليهود أن لا يبعث بعد أئمتهم وليا مجتهدا حتى آل بهم التعصب إلى أن أحدهم إذا أورد عليه شيء من الكتاب والسنة الثابتة على خلافه يجتهد في دفعه بكل سبيل من التآويل البعيدة نصرة لمذهبه ولقوله  
ولو وصل ذلك إلى إمامه الذي يقلده لقابله ذلك الإمام بالتعظيم وصار إليه وتبرأ من رأيه مستعيذا بالله من الشيطان الرجيم وحمد الله على ذلك  ثم تفاقم الأمر حتى صار كثير منهم لا يرون الاشتغال بعلوم القرآن والحديث ويرون أن ما هم عليه هو الذي ينبغي المواظبة عليه
Then four school of thoughts became famous and the rest disappeared. Majority followed them with the exception of few, after that they did taqleed. Taqleed of the one who is not messenger (of Allah) is prohibited, and the sayings of their Imams became root for them And this is the meaning of the saying of Allah tala "They took their rabbis and their monks to be their lords besides Allah" 
Mujtahid became lesser and Muqallideen, Fanaticism and Kufr with Rasool became more.... Madhhab became greater upto an extent that when the evidence from the Book of Allah or from the Saheeh Sunnah of Prophet Salallahu aleyhi wassalam was shown to them against their madhhab then they would try every quibble to do ta'weel to repel it...The things became more worst, Many of them(Muqallideen) did not seem being engaged with Quran and Sunnah as permissible [Khutbah al kitaab al Momil liraddi ilal amril awwal. pages 41-42 with the tehqeeq of Salah ad-din Maqbool Ahmad Published by مكتبة الصحوة الإسلامية - الكويت ، 1403]

These quotes proves that Abu Shamah was against these brailwis, but they only quote him whenever his quote suites their desire.

Note: Abu Shaamah said Abu al-Khattaab Ibn Dihya (D. 633) writes (He is same Ibn Dihya who wrote first book on Mawlid) in his book "Maa Jaa Fee Shahr Sha'baan 
: قال أهل التعديل والتجريح: ليس في حديث النصف من شعبان حديث يصح
(“The people of Jarh wat Ta’deel say that no report regarding 15th Sha’baan is Saheeh”}}[al-Baa’ith by Abi Shaamah: Pg 33]

Imam Muhammad Taahir Fattani alHanafi (d 986 h) said
قَالَ ابْن دحْيَة أَحَادِيث صَلَاة الْبَرَاءَة مَوْضُوعَة وَوَاحِد مَقْطُوع وَمن عمل بِخَبَر صَحَّ أَنه كذب فَهُوَ من خدم الشَّيْطَان
{{Ibn Dihyah said: The hadeeths about the prayer on Laylat al-Baraa’ah are fabricated and one has an interruption in the isnaad. Anyone who acts upon a report which is known to be false is a servant of the Shaytaan.[Tadhkirat al-Mawdoo‘aat by  محمد طاهر بن علي الصديقي الهندي الفَتَّنِي (المتوفى: 986هـ) , p. 45 ]

Comment: Brailwis should accept these sayings also otherwise they are servent of shaytaan according to Ibn Dhaiya

3. Imam al-Iraqi said

لا نعلم ذلك  ولو بإطعام الطعام عن السلف
إطعام الطعام مستحب في کل وقت، فکيف إذا انضم لذالک السرور بظهور نور النبوة في هذا الشهر الشريف، ولا نعلم ذالک من السلف، ولا يلزم من کونه بدعة کونه مکروهاً، فکم من بدعة مستحبة بل واجبة.
This practice of making food and providing it, is not known from salaf, even though Providing food is desirable act at any time, but what if adding joy and happiness on the appearance of light of Prophet Hood in this month. This was not done by the predecessors but that does not mean this innovation is disliked because many innovations are not only desirable rather wajib.[Quoted by Tahir ul qadri in his book Meelad un Nabi page no: 344 and attributed it to تشنيف الآذان : 136 ]
 
I don't know ehether this book is by al Iraqee or not but, He only talked about providing food with joy and happiness in this month, he did not talked about how brailwis do today like asking help from auliyah, standing in veneration of Prophet peace be upon him thinking that he is present and accusing those who do not celebrate. That also on specific day. And he openly said feeding is desirable at any time. And this is not proven from Salaf. Brailwis should ponder over these fatwas rather using these fatwas for their innovations and shirk.

Note: Abul Abbas Ahmad bin Yahya al Tilmasani (d 914 h) said
بدعة اتخاذ طعام معلوم فى بعض المواسم
ومنها اتّخاذُ طعامٍ معلوم لميلاد النّبيِّ صلّى الله عليه وسلّم وفي بعضِ المواسِم.
Innovations which are known to make food on some events
 "Among those (i.e. bid'a) which are known is to make food for the birthday of the prophet peace be upon him and in some events" [al Myar al Morab 2/489 by Imam Ahmad bin Yahya al Tilmasani (d 914 h)]
scan: https://ia700403.us.archive.org/BookReader/BookReaderImages.php?zip=/1/items/Miyar_Muerib/meiaar02_jp2.zip&file=meiaar02_jp2/meiaar02_0488.jp2&scale=4&rotate=0
 

4. Imam Yusaf bin Ali ash-Shami 

He saw a dream where Prophet peace be upon him hit him so that people may not leave sunnah and mawlid, then he said
قال يوسف : فعملته منذ عشرين سنة إلي الآن.
 “I am practicing mawlid from past twenty years till today” [Subul Al-Hudaa War-Rashaad fi Seerati Khayril 'Ibaad" 1/443]
 
Comment: Here we can see he was practicing mawlid i.e. to give charity, to feed the poor and needy, mawlid is not asking help from auliyah and accusing those who do not celebrate and standing in veneration of Prophet peace be upon him and thinking that he is within us. We can not see brailwis feeding poor like Imam Yusaf did ever day. But yes we see them quoting his fatwa to promote their shirk. 

secondly dreams are not evidence If they really want to believe on the dream then what about this?

Imam Muhammad bin Hammad Rahimullah said 
" رَأَيْتُ النَّبِيّ صلى الله عليه وسلم فِي المنام، فَقُلْتُ: يَا رَسُولَ اللهِ، مَا تَقُولُ فِي النظر في كلام أبي حنيفة وأصحابه، وأنظر فيها وأعمل عليها؟ قال: لا، لا، لا، ثلاث مرات. قلت: فما تقول في النظر في حديثك وحديث أصحابك، أنظر فيها وأعمل عليها؟ قال: نعم، نعم، نعم ثلاث مرات. ثم قلت: يَا رَسُولَ الله ، عَلّـِمْــنِي دُعَاءً أَدْعُو بِهِ، فعـلمني دعاء وقاله لي ثلاث مرات، فلما استيقظت نسيته."
I saw Prophet peace be upon him in my dream. I asked O Messenger of Allah: What do you say regarding the seeing the kalam of Abu Hanifa and his companions?  Can i see and practice that? He (peace be upon him) said three times NO, NO, NO. Then i asked what do you say regarding seeing your hadith and hadith of your companions? Can i see and practice upon that? He (peace be upon him) said three times, YES, YES YES. Then i asked that teach me a prayer so that i can pray that. Then he taught me a dua and repeated three times but when i woke up I forgot the dua.[Tareekh Baghdad 13/403]
 
I hope the matter is clear for those who are seeking the truth. 
Let us see how people of Makkah celebrated mawlid, is it the celebration like people do today or is it something else?

5. Ibn al Jazri

Ibn al Jazri said
وإذا كان أهل الصليب اتّخذوا ليلة مولد نبيّهم عيدًا أكبر ، فأهل الإسلام أولى بالتكريم وأجدر 
people of the cross celebrate the night of the mawlid of their Prophet and consider it great eid. That is why people of Islam have more right to celebrate the night of the mawlid of their Prophet (peace be upon him)
 
Mulla Ali Qari refuted by saying
قلت لكن يرد عليه انا مأمورون بمخالفة أهل الكتاب, ولم يظهر من الشيخ لهذا السوال جواب
I say: The question raised that we are ordered to go against the practice of the people of Book. Shaykh (al Jazri) did not answered this question [المورد الروي في المولد النبوي by Mulla Ali Qari page 28,29]
 
A brailwi Molvi translated this as:
جب ابن جزرى پر اعتراض ہوا کہ ہميں تو اہل کتاب کی مخالفت کا حکم ہے 
تو شيخ نے اس کا کوئى جواب نہیں ديا 
When objection was raised on Ibn al Jazri that we are ordered to go against People of the book.
Then Shaykh did not answered to this.
[al Mawrid al Ruwi by Mulla Ali Qari urdu translation by Molvi Gul Ahmad Ateeqi, Published by Jamiyat Asha`at e Ahl e sunnah, Noor Masjid Meetha dar Karachi Pakistan] 
 
Comment: So Ibn al Jazri remained silent on this question because he knew this practice is against the Islamic Shariyah. Brailwis should also remain silent.
 

6. Hafiz Ibn Hajar Asqalani who said

«أصل عمل المولد بدعة لم تُنقَل عن أحد من السلف الصالح من القرون الثلاثة، ولكنها مع ذلك قد اشتملت على محاسن وضدها، فمَن تَحرَّى في عملها المحاسن، وتَجنَّب ضدها؛ كان بدعة حسنة، وإلا فلا.
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. (end quote from al-Hawi lil fatawi of Jalal ud din suyuti)
 
Comment: All the scholar of ahlus Sunnah are agreed upon that Mawlid is an innovation, Ibn Hajar Asqalani  also said the BEST IS TO FOLLOW SALAF which can be seen below, he based his opinion on the condition that if people do good things on this day then it is good otherwise it is not because none of the pious salaf celebrated it. If Ibn Hajar asqalani Rahimullah would see the things happening in the mawlid he would issue the fatwa against it. Because People ask help from dead, they say Prophet peace be upon him is in us please  stand. They put forth fatwas of blasphemy against those who are not celebrating.
 
Ibn Hajar rah said: 
 واتفقوا أن آخر من كان من أتباع التابعين ممن يقبل قوله من عاش إلى حدود العشرين ومائتين ، وفي هذا الوقت ظهرت البدع ظهورا فاشيا
It is agreed upon that Itteba al Tabiyeen remained for two hundred and twenty years, That was the time innovations appeared 
[Fath al Bari vol 7 page 8 chapter on the virtues of companions of Prophet peace be upon him]

With the fatwa of Mawlid being good ONLY IF their are no wrong things in it like standing etc. Ibn Hajar said it is best to follow the Salaf as mentioned in Fath al Bari. He said:

وأما ما أحدث الناس قبل وقت الجمعة من الدعاء إليها بالذكر والصلاة على النبي - صلى الله عليه وسلم - فهو في بعض البلاد دون بعض ، واتباع السلف الصالح أولى
People innovated dhikr and sending blessings on Prophet peace be upon him before the time of Jummah for the purpose of calling people for jummah. This is done in some places and not in other places, THE BEST IS TO FOLLOW SALAF SALEH. [Fath al Bari 3/45]

He also said:
وأما " البدع " فهو جمع بدعة وهي كل شيء ليس له مثال تقدم فيشمل لغة ما يحمد ويذم ، ويختص في عرف أهل الشرع بما يذم وإن وردت في المحمود فعلى معناها اللغوي
With regard to innovations (bid‘ah), this word refers to everything for which there is no precedent. In linguistic terms it includes both praiseworthy and blameworthy matters, but among the scholars of Islam it usually refers to that which is blameworthy. If the word is applied to something that is praiseworthy, then it is to be understood according to its linguistic meaning.[Fath al-Baari, Vol 13 Page 278]

Last, but not the least, How was Mawlid at the time of Ibn Hajr al
Asqalani? He himself said regarding Rabi al Awwal:
وعمل المولد السلطاني على العادة في اليوم الخامس عشر فحضره البلقيني والتفهني وهما معزولان وجلس القضاة المسفزون على اليمين وجلسنا على اليسار والمشايخ دونهم واتفق أن السلطان كان صائما فلما مد السماط جلس على العادة مع الناس إلى إن فرغوا فلما دخل وقت المغرب صلوا ثم أحضرت سفرة لطيفة فاكل هو ومن كان صائما من القضاة وغيرهم 
(rough translation)
The practice of Mawlid by Sultan as it was his habit to sit on fifteenth date for work. Al Bulqini and al Tafhani also came, they were dismissed (from their positions), the judges were on the right side of Sultan and we were on the left side, There were some other Scholars as well. By chance Sultan was fasting, Sultan remained with people as it was his habit to answer them even when the hall was crowded with people, until people became free. The time of Maghrib came and we prayed, and somethings were given to sultan and the judges who were also fasting opened the fast with him. (انباء الغمر 1/561 سنة اثنتين وثلاثين وثمانمائة )

This is just a rough translation, the arabic passage was given by sufis themselves, but what does this prove? No juloos, no shirk, no chantings, no Narae Haideri "YA ALI", nothing. Fasting, salat al Maghrib and helping the people which was sultan's daily routine, not that he did specially. Thats it. How foolish are these bidatis who quote Ibn Hajr al asqalani to prove their shirki mawlid. 
 
Note: Some people quotes Hafiz Ibn Hajar on Mawlid but they do not accept his aqeedah against them, see here 

http://www.systemoflife.com/articles/aqeedah/192-creed-of-ibn-e-hajar-asqalani-versus-ghali-soofiyah
 
 

7. Ibn Hajar al-Makki

They quote that he said
The gatherings of Mawlid and Adhkaar which take place during our time, they are mostly confined to good deeds, for example in them Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised. [quoted by Tahir ul Qadri in his book Meelad un Nabi, Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202] 
 
See the fatwa in detail:
 الموالد والأذكار التى تفعل عندنا أكثرها مشتمل على خير كصدقة وذكر وصلاة وسلام على رسول الله صلى الله عليه وسلم ومدحه ، وعلى شرّبل شرور . ولو لم يكن فيها إلا رؤية النساء للرجال الأجانب لكفى . وبعضها ليس فيه شر لكنه قليل نادر  ولا شك  أن القسم الأول ممنوع للقاعدة المشهورة: إن درء المفاسد مقدم على جلب المصالح فمن علم وقوع شئ من الشر فيما يفعله من ذلك فهو عاص آثم .
وبفرض أنه عمل فى ذلك خيراً فربما خيرُه لا يساوى شره ، ألا ترى أن الشارع صلى الله عليه وسلم اكتفى من الخير بما تيسر ، وفطَم عن جميع أنواع الشر حيث قال : فإذا أمرتكم بالشئ فخذوا به ما استطعتم ، وإذا نهيتكم عن شئ فاجتنبوه
( والقسم ) الثانى سنة تشمله الأحاديث الواردة فى الأذكار المخصوصة والعامة ، كقوله صلى الله عليه وسلم : لا يقعد قوم يذكرون الله تعالى إلا حفّتهم الملائكة وغشيتهم الرحمةُ ونزلتْ عليهم السكينة وذكرهم الله فيمن عنده . رواه مسلم
The gatherings of Mawlid and Adhkaar which take place during our time, many of them confined to good deeds like Sadaqat are given, Dhikr is done, Darud and Salam is sent upon the Prophet (salallaho alaihi wasalam) and he is praised and evils are women seeing at stranger men. Although there are some Mawlid gatherings where there are no wrong things but they are few.There is no doubt in it that first type is prohibited, because it is the famous rule of Islamic law that "It is better to leave the losses rather than earning benefits". So the one who knows that there is even a single thing in mawlid which is against Islamic law, and still he participates in it then he is disobiediant to Allah and a sinner. And even if we assume that he did some praiseworthy works in the mawlid still it does not compensate that (wrong thing) in mawlid. Don't you see regarding good and voluntary things Prophet peace be upon him ordered to do only which we can afford , but against that He (peace be upon him) ordered to keep away from all kinds of bad things. So we know that even if the evil is less it is not allowed to practice and against that one can do according to his power good voluntary things.  And the second type of gathering is sunnah which comes under those ahadith which are regarding  adhkaar 
Allah's Messenger may peace be upon him) said: The people do not sit but they are surrounded by angels and covered by Mercy, and there descends upon them tranquillity as they remember Allah narrated by Muslim [Imam al Haythami (rah) in Fatawa al Hadithiyyah, Page No. 202] 
 
Comment: Even though Ibn Hajar makki was sufi and staunch against Ibn Tamiya ra, and his student Mulla Ali Qari wrote a fatwa against his stance on Ibn Tamiya and he was criticised by Alousi Hanafi that his books are filled with innovations. But still we can see May Allah forgive him, he was not talking about those mawlid celebrations where people stand in respect of Prophet peace be uponn him and think that he is present. He only talked about those gatherings where people remember Allah and these gatherings are very few according to him. 
 
There is a special fatwa of Ibn Hajar Makki in very same Fatawa Hadithiyyah page 60 where he declared standing in the Mawlid as an Innovation and criticised so called scholars who order their awaam to stand.
 
He 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] 
 
Comment: Why Tahir ul qadri left the second fatwa? just because it was against him? leave a side second he only quoted few lines on his first fatwa which were with the stance of Tahir ul Qadri, so even according to Ibn Hajar makki so called scholars like Tahir ul qadri and Ilyas Qadri are innovators.. 
 

8. Ibn Kathir

They quote that Ibn Kathir said regarding Malik Muzaffar (who started mawlid after shias in sunnis)
He was a generous, mighty master, and glorious ruler, whose works were very good.He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam.  [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]
 
Comment: Nowhere Ibn Kathir said that celebrating mawlid is sunnah, he just praised his courage and bravery. Malik Muzaffar used music in celebrations, Ibn Kathir did not spoke against that. Does that mean Ibn Kathir also supported Music in Mawlid un Nabi? Just like Music can not be allowed, same way celebrating mawlid is also not allowed.

Ibn Kathir also spoke against the acts of Malik Muzaffar

He said:
ذكر الشيخ شهاب الدين في " الذيل " أن في هذه السنة تمالأت ملوك الجزيرة; صاحب الموصل وصاحب سنجار ، وصاحب إربل ، ومعهم ابن أخيه الظاهر صاحب حلب وملك الروم أيضا ، على مخالفة العادل ومنابذته ومقاتلته واصطلام الملك من يده ، وأن تكون الخطبة للملك كيخسرو بن قليج أرسلان صاحب الروم ، وأرسلوا إلى الكرج ليقدموا لحصار خلاط وأخذها من يد الملك الأوحد بن العادل ، ووعدهم النصر والمعاونة عليه . قلت : وهذا بغي وعدوان ينهى الله عنه
Shaykh Sahab al-Din mentioned in "Dhayl" this year the Kings of peninsula i.e. King of Mosal, King of Sanjar,
KING OF IRBIL and with him son of his brother al-Zaahir who was the King of Halb and King of ar-Rum helped each other to go against al-Aadil, fight against him and to take the government from his hands. And that King of arl-Rum Khasro bin Qeelj Arsalan address them. They sent a message to al-Karj to come for siege of Khilaat (the city). The King al-Awhad bin al Aadil also promised to help against him. I (Ibn Katheer) say: This is Transgression and wrong Allah prohibits this.[al Bidaya wal Nihaya 12/82]

 
So, to say that The king of Irbil was an evidence is totally false. May Allah forgive his mistakes as he did many good acts also. According to Ibn Kathir Mawlid is an innovation for sure because

1. He was student of Taj ud din Faakihani as Ibn Kathir said in his biography when he came to Damascus
وسمعنا عليه ومعه، وحج من دمشق عامئذ وسمع عليه في الطريق،
I heard from him and with him. In this year he did Hajj from Damascus and heard from him on the way. [al Bidaya wal Nihaya 14/193]

Comment: and it is known that Taj ud din Fakihani wrote a special fatwa against mawlid celebrations.

 
2. Ibn Kathir said
وأما أهل السنة والجماعة، فيقولون في كل فعل وقول لم يثبت عن الصحابة رضي الله عنهم هو بدعة لأنه لو كان خيراً لسبقونا إِليه، لأنهم لم يتركوا خصلة من خصال الخير إِلا وقد بادروا إِليها.
Contrary to this is the position of Ahl us-Sunnah wal-Jama`ah: They say about any act or saying that has not been reported from the Companions: "It is an innovation. If there was any good in it, they would have preceded us in doing it, because they have not left off any of the good characteristics except that they hurried to perform them.''[Tafsir of Surah al-ahqaf verse 11]

He also said:

فأهل الأديان قبلنا اختلفوا فيما بينهم على آراء وملل باطلة ، وكل فرقة منهم تزعم أنهم على شيء ، وهذه الأمة أيضا اختلفوا فيما بينهم على نحل كلها ضلالة إلا واحدة ، وهم أهل السنة والجماعة ، المتمسكون بكتاب الله وسنة رسول الله صلى الله عليه وسلم ، وبما كان عليه الصدر الأول من الصحابة والتابعين ، وأئمة المسلمين في قديم الدهر وحديثه ،
The followers of the religions before us had differences of opinions and split into false sects, each group claiming to be following the truth. This Ummah too has split into sects, all of which are misguided apart from one, which is Ahlus-Sunnah Wal-Jama`ah, those who adhere to the Book of Allah and the Sunnah of the Messenger of Allah and what was followed by the first generations, the Companions, their followers, and the Imams of the Muslims of earlier and later times. [Tafsir Ibn Katheer under 30:32]
 
And it is known that Mawlid was not celebrated by the Sahaba, even Brailwis aceept this as said by Tahir ul Qadri. So Mawlid is an Innovation in Deen according to Ibn Kathir.
.
Ibn Kathir said regarding Fatmids who innovated mawlid
"The Fatimids were the richest and wealthiest Khaleefahs and equally the haughtiest, most tyrannical and oppressive of all. Their kings had the filthiest of histories and the most evil of hearts. A lot of innovations and unacceptable practices emerged in their kingdom and there was a rise in the number of evil ones."[Then Came the Year 567AH, Al-Bidaayah wan-Nihaayah vol 12 page 347]
 
Scan: http://images.orkut.com/orkut/photos/QQAAAL6N_EG4TSviVRH2jlCw82uAPiYUtppRyPPS2BX7MOKq8a7KxT77CEM6xWIA6FmfHkoDKtpNMFCdsbOTaE7sp-Mwm9bQ2h08GuoFf__DPrn-AJtU9VBDaBqFMLC7OOfk74Ut7-CtDUbZ2g.jpg
 

Comment: Ibn Kathir considered them bidati who innovated mawlid, He said regarding Innovators and deviants.

He said regarding those who use verses of Quran to prove their bidah:
 
 ولهذا قال تعالى : ( فأما الذين في قلوبهم زيغ ) أي : ضلال وخروج عن الحق إلى الباطل ( فيتبعون ما تشابه منه ) أي : إنما يأخذون منه بالمتشابه الذي يمكنهم أن يحرفوه إلى مقاصدهم الفاسدة ، وينزلوه عليها ، لاحتمال لفظه لما يصرفونه ، فأما المحكم فلا نصيب لهم فيه ، لأنه دامغ لهم وحجة عليهم ، ولهذا قال : ( ابتغاء الفتنة ) أي : الإضلال لأتباعهم ، إيهاما لهم أنهم يحتجون على بدعتهم بالقرآن ، وهذا حجة عليهم لا لهم ، كما لو احتج النصارى بأن القرآن قد نطق بأن عيسى هو روح الله وكلمته ألقاها إلى مريم ، وتركوا الاحتجاج بقوله [ تعالى ] ( إن هو إلا عبد أنعمنا عليه ) [ الزخرف : 59 ] وبقوله : ( إن مثل عيسى عند الله كمثل آدم خلقه من تراب ثم قال له كن فيكون ) [ آل عمران : 59 ] وغير ذلك من الآيات المحكمة المصرحة بأنه خلق من مخلوقات الله ، وعبد ورسول من رسل الله . 
 
وقوله : ( وابتغاء تأويله ) أي : تحريفه على ما يريدون
“So as for those in whose hearts there is a deviation”, i.e., misguidance, and ignoring the truth in favour of falsehood, “they follow that which is not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that is clear proof against them. Hence Allaah says: “seeking Al-Fitnah (polytheism and trials)” i.e., TO MISGUIDE THEIR FOLLOWERS AND GIVE THEM THE IMPRESSION THAT THEY ARE USING EVIDENCE FROM QURAN TO SUPPORT THEIR BIDAH (INNOVATION). This is evidence against them, not for them. It is similar to when the Christians argue that the Qur’aan says that ‘Eesa (Jesus) is a Spirit from God and His Word that He bestowed upon Maryam (Mary), but they ignore the verses in which Allaah says (interpretation of the meaning): 
 
“He [‘Eesa (Jesus)] was not more than a slave. We granted Our Favour to him …”
 
[al-Zukhruf 43:59]  
 
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”
 
[Aal ‘Imraan 3:59] 
 
-- and other clear verses which unambiguously show that he was one of the creatures created by Allaah, and a slave of Allaah, and one of the Messengers of Allaah. 
 
And the words “and seeking for its hidden meanings” mean, they distort it as they wish. [Tafseer Ibn Katheer under 3:7, Islamqa]
 

9. Muhammmad bin Yusaf as-Salihi ash-Shami (student of Jalal ud din as-Suyuti)

Tahir ul Qadri mentioned his name that he quoted many scholars regarding mawlid un nabi in his book seerah ash-shami, which is actually true but again he fails to quote his "Tannbeeh" (Alert). He 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 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 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)]
 
 

10) Sakhawee

Mulla Ali Qari quoted Sakhawee that
قال: وأما قراءة المولد فينبغي أن يقتصر منه على ما أورده أئمة الحديث في تصانيفهم المختصة بذلك كالمورد الهني وغير مختصة به بل ذكر ضمنًا كدلائل النبوة للبيهقي،ولا بأس بلطائف المعارف لابن رجب فى ذلك. لأن أكثر ما بأيدى الوعاظ منه كذب واختلاق بل لم يزالوا يروون ماهو أقبح وأسمج مما لا تحل روايته ولا سماعه بل يجب على من علم بطلانه إنكاره والأمر بترك قراءته, على أنه لا ضرورة إلى سياق ذكر المولد بل يكتفى بالتلاوة والاطعام والصدقة وإنشاد شىء من المدائج النبوية والزهدية المحركة للقلوب الى فعل الخير وعمل الآخرة 

He (Sakhawee) said: As for reciting Mawlood is concerned , then we should consider those statements adequate which the Imams of Hadith have brought in their books written on this subject, such as “ المورد الهني” or those books which are not specifically meant for this subject but “Milad” is discussed impliedly, like in the book “دلائل النبوه” of Imam Baihiqi and “"لطائف المارف   of Abdur Rehman Bin Ahmed Bin Rajab Al Salami Baghdadi. Because majority of the preachers narrates not only lies and fabrications but worse than that, listening and stating of which are not permissible. Whoever has knowledge of these fabrications, it is obligatory upon him to refute them and ask the common folks to refrain from reading it. Moreover, mentioning the context of Milad is not necessary but recitation of Quran, feeding people, giving charity and reciting Naats in praise of the Prophet peace be upon him are sufficient, which persuades the hearts to noble deeds and struggle for the hereafter. [al Mawrid al Ruwi fe Mawlid an-Nabi page 18]

He also said that Prophet peace be upon him can not be seen while awake as some mawlid celebrators say that they saw him in Mawlid or he comes in every mawlid gatherings naudhubillah
 
Qastalani said that My teacher Sakhawi said regarding seeing Prophet peace be upon him while awake.
لم يصل إلينا ذلك عن أحد من الصحابة، ولا عن من بعدهم.
وقد اشتد حزن فاطمة عليه- صلى الله عليه وسلم- حتى ماتت كمدا بعده بستة أشهر- على الصحيح- وبيتها مجاور لضريحه الشريف، ولم ينقل عنها رؤيته فى المدة التى تأخرت عنه.
Such things doesn't reach him from the companions or those who came after them. As an example he gives Fatima (r.a) who died due to feeling lonely after her fathers death, and yet she didn't see him after his death while she was awake.[Qastalani quoted in Mawahib li-duniya 2/371, Sharah az-Zarqani 7/292 that his teacher means Sakhawi]
 
In short:

1. Prophet peace be upon him can not come in Mawlid gatherings as per Sakhawi.
2. Quoting fabrications in the name of Mawlid as brailwis do is Haram according to him.
3. Mulla Ali Qari responded Sakhawi even on the few things he allowed on Mawlid in his book on Mawlid. See the article Hanafi scholars on Mawlid

11) Ibn al Nahas ad-Dayamiti (d 814)

He wrote in detail against Mawlid under the heading 

ما أحدثوه من عمل المولد فى شهر ربيع الأول
The innovations of practice of Mawlid in the month of Rabi al Awwal 

Ibn al Haaj said:
 "In short among the innovations they invented is that it is the greatest of the Ibadah and slogans of Islam is to celebrate the mawlid in Rabi al Awwal, And in it they practice many innovations and prohibited acts, like singing etc. Even if none of the aforementioned evil or haram actions take place, it is still in and of itself a bid'ah (innovation) because of the same intention only. This is because that is making an increase in the religion and also it is was not from the conduct of the pious predecessors (As-Salaf). It has not reached us that a single one of them ever celebrated it nor intended to do so. Thus following in the footsteps of the Salaf is paramount, rather it is obligatory."...

(Ibn an-Nahaas said on page 500) "And know that the Muslims imitating the Christians during the festivities in food and acts and sending culinary gifts to them and accepting the same from them in their festivals is of the hideous and vilest innovations.This has become rampant with the populace of Misr and signifies the diminishing of religious values and increasing Christian numbers and their apparent imitation by Muslims'
 
This mutual courtesy and exchange of gifts during festivals leads to the development of affectionate relations between the two communities and acts as a precursor to mutual love even though Allah has said "You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred."[58:22]. Moreover this imitation has the perils of ending up revering their festivals and showing appeasement to their religion and what they have legislated which cannot be overlooked."
[in his book Tanbeeh al Ghafileen an Amaal al Jahileen page 499-500, this passage is translated by Brother Suhail Khaliq]
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12. Imam an-Nawawi

Al-Nawawi said: 
وفي هذا الحديث النهي الصريح عن تخصيص ليلة الجمعة بصلاة من بين الليالي ، ويومها بصوم كما تقدم . وهذا متفق على كراهيته ، واحتج به العلماء على كراهة هذه الصلاة المبتدعة التي تسمى الرغائب - قاتل الله واضعها ومخترعها - فإنها بدعة منكرة من البدع التي هي ضلالة وجهالة ، وفيها منكرات ظاهرة ، وقد صنف جماعة من الأئمة مصنفات نفيسة في تقبيحها وتضليل مصليها ومبتدعها ، ودلائل قبحها وبطلانها وتضليل فاعلها أكثر من أن تحصر . والله أعلم .
This hadeeth clearly indicates that it is forbidden to single out the night of Friday from other nights for praying, and to single out that day for fasting. It is unanimously agreed (among the scholars) that this is makrooh. That is why the scholars said regarding "Salaat al Raghaaib" that its an innovation. May Allaah curse the one who fabricated and introduced that, for it is a reprehensible innovation, one of the innovations which constitute misguidance and ignorance, and it involves obvious evils. A number of imams have written valuable works explaining that those who offer this prayer and the one who invented it are misguided, and they quoted a great deal of evidence to show that it is wrong and false, and that those who do it are misguided.
[Sharh Muslim, 8/20.]

When he was strict against singling out one night for worship, then how could he allow to singling out a night in a year i.e. 12th Rabi ul Awwal for worship? That is why he did not even mention Mawlid celebrations in his ANY of the book, because that was not even Important for him.
 

13. Shams al-din ad-Damishqi

 
Beautiful poetry by Hafidh Shams al-din ad-Damishqi in praise of the people, who love Prophet peace be upon him and died on tawheed.
 
Imam Shams-ud-din Damishqi (Rahima hullah) writes:
 
قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:
 
إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا
أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا
فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا
 
 It is proven that Abu Lahab's punishment of fire is reduced on every Monday because he rejoiced on birth of Prophet (salallaho alaihi wasalam) and freed the slave-woman Thawba (RA).
 
"When Abu Lahab, whose eternal abode is hell fire and regarding whom whole surah of Tabat Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (momin) who has spent his life in rejoicing over him (peace be upon him) and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and as-Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66]
 
Shaykh Muhammad Raees Nadwi commented:
 
"We pray for mercy and forgiveness for Hafidh (Shams ud din damishqi), and approve his truthful saying that what about him, who rejoice all of his life over Ahmad Mustafa (peace be upon him) and die on the tawheed. Meaning Hafidh Damishqi had a hope to get the reward of rejoicing  over Prophet peace be upon him from Allah. Not that, He hoped for reward only in one night (the night of mawlid) every year after 354 days. And He relates that hope of reward with dying upon tawheed..."  
 
[Alwi Maaliki se do do batien Gumrah kum Aqaid o Khyalaat ki tardeed page 60, Shaykh Abdul Aziz ibn Baz wrote a Muqaddima over this book]
 

14. Allegation of some innovators: Whoever is not celebrating is friend of shaitan

We can see this allegation on ahlus sunnah in any gathering of Mawlid specially in Pakistan. They should fear Allah because indirectly they are accusing Sahaba and Tabiyeen and four Imams and many others who never celebrated Mawlid.  Prophet Muhammad (peace be upon him) said: “The best of mankind is my generation, then those who come after them, then those who come after them…” 
 
Imam Sufiyan at-Thawri said
البدعة أحب إلى إبليس من المعصية؛ لأن البدعة لا يتاب منها، والمعصية يتاب منها،
Bidah is more beloved to satan than sin. Because there is repentance from sin but there is no repentance from Bidah[Sharah as-Sunnah 1/216] 
 
Ibn Umar said: "Every innovation is misguidance, even if the people see it as something good." Reported by Abu Shaamah (no. 39)
 
In Short:
1. Mawlid is an innovation according to some shafiee scholars like Ibn Kathir because it was not celebrated by Sahaba.

2. For some Shafiee scholars mawlid is allowed any part of the year not on specific day only. As Imam Abu Shamah said. And for him mawlid just means charity, sending blessings etc. Not asking help from Prophet, making juloos, accusing those who are not celebrating.

3. For some shafiee scholars Mawlid is allowed ONLY if there are ALL good things in them, if there is EVEN SINGLE wrong thing happening in it like standing in veneration of Prophet peace be upon him or mentioning false stories etc than it is Haram to take part in that celebration. As Ibn Hajar Makki and Sakhawi and Muhammad bin Yusaf Saalihi mentioned.
 
4. When it is not proven from Sahaba and Tabiyeen and Imam ash-Shafiee as scholars say than we should not celebrate it because we can not love Prophet peace be upon him more than Sahaba and tabiyeen. 
 

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