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Letter to the Editor (09 Dec 2011 NewAgeIslam.Com)


To Celebrate the Prophet’s Birthday Is to Celebrate Islam: Let Salafis declare their Imams Mushriks!!!!

Comment posted on the article: Deoband's Fatwa Against Birthday Bashes Raises Sufi Hackles

By an anonymous reader of New Age Islam who apparently loves the Prophet (pbuh) but does not want to publicize his name. He used the name Maulana Abul Kalam Azad!!!

To celebrate the Prophet’s birthday is to celebrate Islam, because the Prophet is the symbol of Islam. If Miladunnabi celebration is called Shirk (deviation) and bidah (innovation, another name for deviation in Wahhabi Islam), nobody on this planet will remain Muslim, not even Salafis and Deobandis. Zakir Naik's guru Ahmed Deedat himself used to celebrate it. Even Ibn Taimiya, the Grand-Shaykh of the modern Kharjism, has certified Miladunnabi celebration to be good act [ Ref : Majma` Fatawa Ibn Taymiyya, Vol. 23, p. 163 and his Iqtida’ al-sirat al-mustaqim, p. 294-295] . Salafi icons like Nawab Siddique Hasan Khan Bhupali, Shaykh Yusuf Al-Qaradawi all admitted that it's commendable act. Shaykh Yusuf Al-Qaradawi declares: "Actually, celebrating the Prophet's birthday means celebrating the birth of Islam..." Salafis call these scholars "Shaykhul Islam". If imams of Salafis are shirk-doer and bidati, let them decide what is their own status!!!!!!!!!

Scholars of Ahle Sunnat Wa Jamaat are in absolute agreement that Miladunnabi celebration is not only permissible but also highly commendable. However, it is neither Fard nor Wajib. Only Saudi-sponsored Kharji extremists, in order to create and spread Fitna among the Muslim ummah, propagate it to be an act of Bidah and Shirk. On Miladunnabi, they can't tolerate the rejoicing of Muslim Ummah. They follow the Sunnah of Iblees. Everyone rejoices on the occasion of Miladunnabi except for Shaitan and his counterparts. Hafidh Ibn Kathir reports:

أن إبليس رن أربع رنات حين لعن وحين أهبط وحين ولد رسول الله صلى الله عليه وسلم وحين أنزلت الفاتحة

Iblis cried loudly four times, first when Allah declared him as cursed, second when he was thrown out, Third When Prophet (salallaho alaihi wasalam) was born and fourth when Surah Fatiha was revealed [Ibn Kathir in Al Bidayah wan Nihayah, Volume 2, Page No. 166]

I am presenting below, a few evidences from Quran, Hadith and Great Scholars in support of the celebration of Miladunnabi. I'll Insha’Allah provide the views of leading Salafi Scholars too in this regard. Finally, I would present the confession of Hard-core Deobnadi Mufti Ibn Adam that Miladunnabi is highly permissible and Scholars of Deobnadi School of Thought is not against it.

A)      Understanding through Al-Quran wal Furqan and Its sciences

Proof No.1 Quran states:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

Say: "In the bounty of God. And in His Mercy, in that "LET THEM REJOICE”: that is better than the (wealth) they hoard (10:58)

Some might think with their wildest of imaginations that birth and sending of Prophet (salallaho alaihi wasalam) is not a mercy, some even falsely limit the Mercies of Allah by saying mercy mentioned here does not refer to Prophet Muhammad (salallaho alaihi wasalam) thus we should not rejoice, for best answers we have to understand through Tafsir from Quran itself

Quran states at another place:

وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِلْعَالَمِينَ

We have not sent you but as a “Mercy to the worlds” (21:107)

Hence without any shadow of doubt arrival of Prophet (saw) is mercy not only upon us but all worlds and creations of Allah and thus we should rejoice as told in 10:58

Imam Ibn Jawzi (rah) explains 10:58 in his Tafsir:

أن فضل الله: العلم، ورحمته: محمد صلى الله عليه وسلم، رواه الضحاك عن ابن عباس.

Translation: Dhahak narrated from Ibn Abbas (ra) that Bounty means Knowledge (i.e. of Quran and Tawhid) whereas Mercy means Muhammad (Salallaho alaihi wasalam) [Ibn Jawzi Z'ad al Maseer fi Ilm at Tafsir, 4:40]

Imam Abu Hayyan al Andalusi (Rahimuhullah) also says:

الفضل العلم والرحمة محمد صلى الله عليه وسلم

Translation: Bounty refers to Knowledge whereas Mercy refers to Muhammad (salallaho alaihi wasalam)[Tafsir Al-Bahr al Muheet, 5:171]

Imam Jalal uddin Suyuti (Rahimuhullah) says

وأخرج أبو الشيخ عن ابن عباس رضي الله عنهما في الآية قال: فضل الله العلم، ورحمته محمد صلى الله عليه وسلم، قال الله تعالى

{ وما أرسلناك إلا رحمة للعالمين }

[الأنبياء: 107].

Abu Sheikh (rah) narrated from Ibn Abbas (RA) That Bounty of Allah means Knowledge, whereas Mercy means Muhammad (Salallaho alaihi wasalam)Allah Ta'ala said: We have sent thee not but as Mercy to Worlds (Al Anbiya: 107) [As-Suyuti in Dur al Manthur 4:330]

Allama Aloosi (rah) explains that even Fadhl (i.e. bounty) refers to Prophet Muhammad (salallaho alaihi wassalam)

وأخرج الخطيب وابن عساكر عنه تفسير الفضل بالنبـي عليه الصلاة والسلام

Narrated by Al Khatib (rah) and Ibn Asakir (rah) that Bountry refers to An-Nabi (Alaih Salatu Wassalam)[Al-Alusi in Ruh al Ma’ani 11:141]

Proof No. 2 Quran states

ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

That is the bounty of Allah; which He giveth unto whom He will. Allah is of Infinite Bounty. (وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ )(62:4)

Hadrat Abdullah Ibn Abbas (Radhi Allah) explains “Allah is of infite bounty” as:

Allah is of infinite bounty) by bestowing Islam and prophet hood upon Muhammad (pbuh); and it is also said this means: by bestowing Islam upon the believers; and it is also said this means: by sending the Messenger and Scripture to His created beings.

Proof No. 3 Quran states regarding Yahiya (a.s):

وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا

So Peace on him the day he was born, the day that he dies, and the day that he will be raised up to life (again)! (19:15)

So the days when Anbiya are born are days of Salam in sight of Allah.

Proof No. 4 Quran states:

We sent Moses with Our signs (and the command). "Bring out thy people from the depths of darkness into light, and teach them to remember the “Days of Allah (بِأَيَّامِ اللَّهِ)." Verily in this there are Signs for such as are firmly patient and constant,- grateful and appreciative. (14:5)

What is the Ayyam of Allah? Imam Baihaqi narrates in his Shuyab ul Iman that Prophet (saw) said: The Days of Allah are his blessings and Signs [Tafsir Ruh ul Ma’ani under 14:5]

Istadlal from Ahadith

Proof No.1

Book 006, Number 2606 (Sahih Muslim)

Abu Qatada Ansari (Allah be pleased with him) reported that Allah's Messenger (may peace be upon him) was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.

This Hadith is also reported in by Imam Bahayqi in his “Sunnan ul Kubra” (vol. 4, pg. 300 Hadith no 8182, 8259), in the “Sunan” of Imam Nisai and the “Musnad” of Imam Ahmad bin Hanbal.

It is clear from this Hadith that the Holy Prophet (saw) was very happy about the day of his birth and so fasted out of gratitude. Fasting is a form of worship, so one can celebrate this day by any form of ibada. One can fast or hold gatherings or provide food to the poor, all being acts of worship.

Proof No.2

Volume 7, Book 62, Number 38: (Sahih Bukhari)

Narrated 'Ursa; Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?” Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."

Abu Lahab freed Thuwaiba on joy at birth of Prophet (salallaho alaihi wasalam), even the worst of Kufaar and greatest of enemies is given relaxation in his Adhaab due to freeing Thawaiba by pointing with his finger, so Imagine the situation of a Momin who rejoices on Mawlid, detailed explanation of this Hadith shall be given in the last section of Verdicts from classical scholars.

Proof No.3

In Sahih Muslim, Volume 2, Page No. 147, Hadith No. 1130 (Dar ul Kutab al Ilmiyyah)

Ibn Abbas “Allah be pleased with him” reported: The Prophet “Allah’s blessing and peace be upon him” came to Madina and saw the Jews fasting on the tenth day of Muharram. They were asked about that. They replied: “This is the day, on which Allah made Moses and the children of Israel emerge victorious over Pharoah. So, we fast on it “OUT OF GLORIFICATION TO IT”. The Prophet “Allah’s blessing and peace be upon him” said: “We have more claim over Moses than you.” So, he ordered Muslims to fast on it

If Jews glorify their days to venerate Musa (a.s) then we Muslims have more right to venerate and rejoice on day when Prophet (saw) was born, this is an accepted analogy as Ulema have derived this specific ruling from the Hadith, which shall be mentioned in the last section with detail.

Proof No.4

[Sunnan an Nasai’I, Volume 1, Page No. 450, Hadith No. 450]

Hadrat Anas bin Malik (ra) narrates that Prophet (saw) while mentioning his journey of Miraaj said: Jibril (a.s) asked me to get off from Baraak at Bethlehem and told me to say the prayer there, after which he said: Do you know where you have prayed (O Messenger of Allah)? You prayed at Bethlehem where Isa (a.s) was born.

So the Mawlid, the places where Prophets (A.S) are born are amongst Sha’ir (sings to be venerated) of Allah.

Proof from righteous Ulema and Fuqaha

1. Imam Ibn Kathir (Rahimuhullah)

He says regarding Shah Malik al-Muzzafar (rah) regarding whom Salafis spread deception by forging words of Ibn Kathir (rah) i.e. he was actually a Fasiq, cruel and Bidati ruler (Naudhobillah) but in reality Imam Ibn Kathir (rah) said this:

أحد الاجواد والسادات الكبراء والملوك الامجاد له آثار حسنة وقد عمر الجامع المظفري بسفح قاسيون وكان قدهم بسياقه الماء إليه من ماء بذيرة فمنعه المعظم من ذلك واعتل بأنه قد يمر على مقابر المسلمين بالسفوح وكان يعمل المولد الشريف في ربيع الاول ويحتفل به احتفالا هائلا وكان مع ذلك شهما شجاعا فاتكا بطلا عاقلا عالما عادلا رحمه الله وأكرم مثواه وقد صنف الشيخ أبو الخطاب ابن دحية له مجلدا في المولد النبوي سماه التنوير في مولد البشير النذير فأجازه على ذلك بألف دينار وقد طالت مدته في الملك في زمان الدولة الصلاحية وقد كان محاصر عكا وإلى هذه السنة محمودالسيرة والسريرة قال السبط حكى بعض من حضر سماط المظفر في بعض الموالد كان يمد في ذلك السماط خمسة آلاف راس مشوى وعشرة آلاف دجاجة ومائة ألف زبدية وثلاثين ألف صحن حلوى

Translation: He was a generous, mighty master, and glorious ruler, whose works were very good. He built Jamiya al Muzaffari near Qasiyun…During Rabi ul Awwal he used to celebrate Mawlid ash Shareef (يعمل المولد الشريف في ربيع الاول) with great celebration, Moreover, he was benevolent, brave, wise, a scholar, and just person – Rahimuhullah wa Ikraam – Sheikh Abul Khattab (rah) wrote a book on Mawlid an Nabwi for him and named it At-Tanwir fi Mawlid al Bashir al Nazeer, for which he gave him 1000 dinars. His rule stayed till the Rule of Salahiya and he captured Aka and he remained a man worthy of respect.

Al-Sabt mentions that a person attending the gathering of Mawlid held by Muzzafar said: He used to fill the table with 5000 well cooked goats, 10,000 chickens, 100-thousand bowls (of milk) and 30,000 trays of sweets. [Tarikh Ibn Kathir, Al Bidayah Wan Nihaya Volume 13, Page No. 174]

2. Imam Shahab-ud-din Abul Abbas al-Qastallani (Rahimuhullah) said:

When it is said that Prophet (salallaho alaihi wasalam) was born at night time then the question arises which of the two nights is greater i.e. Night of Decree or Night of Prophet (salallaho alaihi wasalam)'s birth?

The Night of Prophet (saw)'s birth is superior due to 3 reasons

First: He (salallaho alaihi wasalam) arrived (in this world) on the Night of Mawlid whereas Night of decree was granted to him (afterwards) , therefore the arrival of Prophet (saw) is greater than what has been granted to him, hence night of Mawlid is higher in virtue.

Second: If Night of decree is vitreous night because Angels descend in it, then Night of Mawlid has the virtue of Prophet (salallaho alaihi wasalam) being sent to world. The Prophet (saw) is superior to Angels; therefore night of Mawlid becomes superior.

Third: Due to night of decree, the Ummah of Muhammad (salallaho alaihi wasalam) was given imminence, whereas due to Night of Mawlid all creations were given Fazilah, as Prophet (salallaho alaihi wasalam) is sent as Mercy to worlds/creations (Quran 21:107), hence the blessing was made general for all creations.

Reference: Imam Qastallani – Rahimuhuillah in Al Muwahib al Laduniya Volume 1, Page No. 145, Also Imam Zarqani – Rahimuhullah in his Sharah of Al-Muwahib, Volume 1, Page Nos 255-256

Imam Qastallani (Rahimuhullah) also said: May Allah have mercy on the one who turns the nights of the month of the Prophet's birth into celebration in order to decrease the suffering of those whose hearts are filled with disease and sickness."[Al-Muwahib- Volume 1, Page No 148]

3. Imam Jalal ud din Suyuti (Rahimuhullah) writes:

أن أصل عمل المولد الذي هو اجتماع الناس وقراءة ما تيسر من القرآن ورواية الأخبار الواردة في مبدأ أمر النبي صلى الله عليه وسلم وما وقع في مولده من الآيات ثم يمد لهم سماط يأكلونه وينصرفون من غير زيادة على ذلك هو من البدع الحسنة التي يثاب عليها صاحبها لما فيه من تعظيم قدر النبي صلى الله عليه وسلم وإظهار الفرح والاستبشار بمولده الشريف

Translation: The reality of Mawlid is that people gather to recite Quran to the extent that is easy, also to discuss narrations which are regarding Prophet (salallaho alaihi wasalam), the signs which took place on his birth. Then dinning is arranged for them and they return without adding anything more to this "Bidat al Hasanah". The one who arranges it gets Thawab due to honoring Prophet (salallaho alaihi wasalam) and showing gratitude on his birth [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 292, Published by Maktaba al Asriya, Beirut, Lebanon]

Imam Jalal ud din Suyuti (Rahimuhullah) answers why celebrating on birth supercedes the sorrow of Prophet (saw) passing away on same date.

أن ولادته صلى الله عليه وسلم أعظم النعم علينا ووفاته أعظم المصائب لنا والشريعة حثت على إظهار شكر النعم والصبر والسلوان والكتم عند المصائب وقد أمر الشرع بالعقيقة عند الولادة وهي إظهار شكر وفرح بالمولود و لم يأمر عند الموت بذبح ولا غيره بل نهى عن النياحة وإظهار الجزع فدلت قواعد الشريعة على أنه يحسن في هذا الشهر إظهار الفرح بولادته صلى الله عليه وسلم دون إظهار الحزن فيه بوفاته

Translation: The birth of Prophet (salallaho alaihi wasalam) is a great blessing for us and his death is very saddening for us too, however Shariah has ordered us to rejoice and thank Allah on blessings, whereas on calamity it has taught us to have patience while hiding it, this is why Shariah has told us to do Aqiqa on birth which is a form of being happy and thankful to Allah for giving us birth, but on death there is no concept of sacrificing an animal and even lamenting is forbidden. Hence in light of rulings prescribed by Shariah one should rejoice in Rabi ul Awwal on birth of our beloved Prophet (salallaho alaihi wasalam) [As-Suyuti – Rahimuhullah in Al Hawi lil Fatawi, Volume 1, Page No. 298, Published by Maktaba al Asriya, Beirut, Lebanon]

4. Sheikh ul Islam and Hadith Master of his age, Ibn Hajr Asqalani

The Sheikh ul Islam and Hadith Master of his age, Ibn Hajr Asqalani was asked about the practice of commemorating the birth of the Prophet, and gave the following written reply: As for the origin of the practice of commemorating the Prophet's birth, it is an innovation that has not been conveyed to us from any of the pious early Muslims of the first three centuries, despite which it has included both features that are 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 praise worthy innovation, while if ones does not, it is not. An authentic primary textual basis from which its legal validity is inferable has occured to me, namely the rigorously authenticated (Sahih) Hadith in the collections of Bukhari and Muslim that the Prophet came to Medina and found the Jews fasting on the tenth of Muharram `Ashura ' [Husn al-Maqsad fi Amal al-Mawlid Page No. 63] [Continued in Next Page No 64]

So he asked them about it and they replied: "It is the day on which Allah drowned Pharaoh and rescued Moses, so we fast in it to thanks to Allah Most high," which indicates the validity of giving thanks to Allah for the blessings He has bestowed on a particular day in providing a benefit, or averting an affliction, repeating one's thanks on the anniversary of that day every year, giving thanks to Allah taking * any various forms of worship such as prostration, fasting, giving charity or reciting the Koran. Then what blessing is 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 Moses and the tenth of Muharram, [but] those who do not view the matter thus do not mind commemorating it on any day of the month, while some have expanded its time to any of day the year, whatever exception bay e taken at such a view. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64]

I have derived the permissibility of Mawlid from another source of the Sunnah [besides Ibn Hajar's deduction from the hadith of `Ashura'], namely: The Hadith found in Bayhaqi, narrated by Anas, that "The Prophet slaughtered a `aqiqa [sacrifice for newborns] for himself after he received the prophecy," although it has been mentioned that his grandfather `Abd al-Muttalib did that on the seventh day after he was born, and the `aqiqa cannot be repeated. Thus the reason for the Prophet's action is to give thanks to Allah for sending him as a mercy to the worlds, and to give honor to his Ummah, in the same way that he used to pray on himself. It is recommended for us, therefore, that we also show thanks for his birth by meeting with our brothers, by feeding people, and other such good works and rejoicing." This Hadith confirms the aforementioned Hadith of the Prophet's emphasis of Monday as the day of his birthday and that of his prophet hood. [Husn al-Maqsad fi Amal al-Mawlid Page No. 64-65]

5. Imam Shams-ud-din Dimishqi (Rahimuhullah) writes:

قد صح أن أبا لهب يخفف عنه عذاب النار في مثل يوم الاثنين لإعتاقه ثويبة سرورا بميلاد النبي صلى الله عليه وسلم ثم أنشد:

إذا كان هذا كافرا جاء ذمه * وتبت يداه في الجحيم مخلدا

أتى أنه في يوم الاثنين دائما * يخفف عنه للسرور بأحمدا

فما الظن بالعبد الذي طول عمره * بأحمد مسرورا ومات موحدا

Translation: It is proven that Abu Lahab's punishment of fire is reduced on every Monday because he rejoiced on 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 Tabad Yada (i.e. Surah Lahab) was revealed, he gets Takhfif in his Adhaab every Monday then Imagine the situation of a (Momin) who has spent his life in rejoicing over birth of Prophet (saw) and died as a Mawhid [ Mawrid as Sadi Fi Mawlid al Hadi by Imam al-Dimishqi and Imam Suyuti in Hassan al Maqsad fi Amal al Mawlid, Page No. 66]

6. Imam Ibn Jawzi (Rahimuhullah) also wrote a complete book on Mawlid where he said:

In Haramayn (i.e. Makkah and Madina), in Egypt, Yemen rather all people of Arab world have been celebrating Mawlid for long. Upon sight of the moon in Rabi ul Awwal their happiness touches the limits and hence they make specific gatherings for Dhikr of Mawlid due to which they earn immense Ajr and Success.[Biyan al Milaad an Nabwi, Page No. 58]

7. Shah Wali Ullah Muhadith Dhelvi (Rahimuhullah) mentions one of his all time wonderful experiences as:

I took part in a gathering of Mawlid inside Makkah where people were sending Darood and Salam upon Prophet (Peace be upon him) and mentioning the incidents which took place during the time of your birth (before and after) and those which were witnessed before you were appointed as a Nabi (such as Nur eliminating from Bibi Amina RA, she seeing Nur, woman proposing to Abdullah RA on sight of Nur on his forehead etc...) suddenly I saw Nur to have enveloped one group of people, I don’t claim that I saw this with my bodily eyes, nor do I claim that it was spiritual and Allah knows the best regarding these two, however upon concentration on these Anwaar a reality opened upon me that these Anwaar are of those Angels who take part in such gatherings, I also saw Mercy to be descending along with Anwaar of Angels [Fayudh al Haramayn, Pages 80-81]

8. Shah Abdul Aziz Muhadith Dhelvi (Rahimuhullah) said:

The Barakah of Rabi ul Awwal is due to birth of Prophet (salallaho alaihi wasalam) in this month, the more this Ummah sends Darud and Salaam and arrange for (sadaqa for the poor), more will they be blessed [ Fatawa al Azizi 1:123]

9. Mullah Ali Qari (Rahimuhullah) said:

Allah said: There hath come unto you a messenger, (one) of yourselves (9:128), In this It is pointed towards honoring the time when Prophet (saw) arrived amongst us, therefore one should do Dhikr (of Quran) to thank Allah. As for Samah and playing is concerned then that which is Mubah (i.e. allowed) could be made part of Mawliddue to happiness without any harm [Muallah Ali Qari in his Al Mawlid an Nabi, Page No. 17]

10. The great Mufasir and Sufi, Hadrat Ismail Hiqqi (Rahimuhullah) said:

To celebrate Mawlid is amongst the great tributes to Prophet (salallaho alaihi wasalam), but the condition is that it should be clear of evil things. Imam Suyuti (rah) has said: It is Mustahab for us to be happy on birth of Prophet (salallaho alaihi wasalam) [Tafsir Ruh ul Bayan, Volume 9, Page No. 52]

11.The Poet of the East, Allama Muhammad Iqbal (Rahimuhullah) said:

Milad un Nabi (salallaho alaihi wasalam) is amongst the sacred days for Muslims. According to my understanding it is very crucial for nourishment and treatment of human minds and hearts, Hence it is necessary for Muslims to keep in their sight the Aswa Ur Rasul (salallaho alaihi wasalam). In the following three ways they can keep their emotions intact.

1. The first way is of sending Darood and Salaam which is part and parcel of Muslim's life, they try to find every possible time to send Darood. I have come to know about Arab world that if 2 people get into a fight in market then the third says loudly: Allah humma Sali Ala Sayyidna wa Barik Wassalim, hearing this the fight stops immediately, this is the power which Darood holds therefore it is necessary to embed the thought in heart of the person on whom Darood is sent (i.e. Prophet Salallaho alaihi wasalam)

2. The second way deals with Gatherings i.e. Muslims should gather in great number and one person out of them (i.e. leader) who is fully versed regarding the Life and works of Pride to the worlds (i.e. Prophet Salallaho alaihi wasalam) should mention them in detail so that the devotion to follow the way of Prophet (saw) awakens in hearts of Muslims, for this purpose we have also gathered today.

3. The third way is although difficult but still it to be mentioned is very important. It is that Prophet (salallaho alaihi wasalam) is remembered in such a way that our hearts (and ways) become Mazhar (signs) of different aspects of Nabuwah i.e. the feeling which was there about 1300 years ago due to literal presence of Prophet (salallaho alaihi wasalam), the same feeling arises in our hearts too. [Asaar e Iqbal, Pages. 306-307]

11. Maulana Abdul Hai Luckhnawi (Rahimuhullah) said:

When a Kafir of Abu Lahab’s caliber gets rewarded upon rejoicing on birth of Prophet (saw), then an Ummati who gets happy on his birth and spends due to his love for him would of course be established on high standards, just like it has been mentioned by Ibn Jawzi (Rahimuhullah) and Sheikh Muhadith Haq Dhelvi (Rahimuhullah) [Abdul Hai in Majmua al Fatawa, Volume 2, Page No. 282]

Khalil Ahmed Sahranpuri in Al-Muhammad broke all barriers when he said:: What are we, not even a single Muslim can consider Dhikr of birth of Prophet (saw), rather Dhikr of his shoes, RATHER DHIKR OF URINE OF HIS DONKEY TO BE BIDAH OR HARAM [Al Muhammad, Page No. 60, Question No. 21]

Confession of Hard-core Deobnadi Mufti Ibn Adam

Why do some Sunni Ulema - like the Deobandis - prohibit the Mawlid? Question #: q-20524212

Date Posted: 2006-06-21

<QUESTION>

Why do some Sunni Ulema - like the Deobandis - prohibit the Mawlid?

<ANSWER>

In the name of Allah, Most Compassionate, Most Merciful,

In an age and time when Muslims are being attacked by the enemies of Islam from every angle possible, to debate and argue about something that is really a non-issue (yes, a non-issue), such as "The Mawlid" is doing injustice to ourselves. Muslims are being massacred and persecuted day in day out, many are involved in all sorts of un-Islamic activities, youngsters are on the brink of disbelief (kufr), our young brothers and sisters are involved in drinking, drug-abuse and fornication, yet here we are debating whether it is permissible to celebrate the birth of the Messenger of Allah (Allah bless him & give him peace).

I was personally reluctant to write on this subject, but my dear friend Shaykh Faraz Rabbani ordered me to compile a piece explaining the Deobandi position regarding the Mawlid. Thus, adhering to his command, I will Insha Allah endeavour to explain the ruling on the Mawlid, as understood by the Deobnadi Ulema.

Before explaining the Deobandis position on the Mawlid, I would like to emphasize that unfortunately many of our disputes, disagreements and arguments are due to not understanding (or not wanting to understand, should I say) the opposite party's stance on a particular issue. I have experienced this many times. This is a problem on both, the Deobnadi and Barelwi, sides. Rather than find excuses for the statements of fellow Muslims and interpret them so they are justified, we force people to believe something which they themselves do not believe. In my personal experience, this is the main reason why so many Muslims are divided.

I hear some Deobandis claim that all the Barelwis believe this and that, yet when I speak to some of my Barelwi brothers about the issue, they categorically state that this is not what we believe; rather.......and then they explain their stance. The case is same with the Barelwis, in that they themselves decide for the Deobandis that agree or disagree; this is what you believe, despite the Deobandis rejecting it.

This is quite unfortunate indeed. If we were to look at the other religions, faiths, nations, groups, and organisations, they always try and increase the numbers of their associates. The Christians claim that most of the world's population are followers of their faith, and many other religions also try their best to include every individual in their religion who has a minor attachment to them, in order to increase the size of their following. However, Muslims are the only ones who try their best to decrease the Ummah of the Messenger of Allah (Allah bless him & give him peace) by forcing people to believe what they don't, and reduce the Muslim Ummah as much as possible. We don't hesitate for one moment in branding one another as disbelievers.

The great Hanafi jurist, Imam Ibn Abidin (Allah have mercy on him) states in his renowned Sharh Uqud Rasm al-Mufti:

"Branding someone a non-believer (Kafir) is a great thing indeed; hence, I do not label a believer as a non-believer as long as one sign of him believing is found....One should not issue a Fatwa of a believer's disbelief (kufr) as long as it is possible to interpret his statement in a justified manner, or there is a difference of opinion regarding him disbelieving, even if there is a weak narration." (Sharh Uqud Rasm al-Mufti, 1/36)

Thus, one should not haste in branding and terming other Muslims as disbelievers or sinners and innovators, for branding a Muslim a disbeliever is a grave thing indeed. The Messenger of Allah (Allah bless him and give him eternal peace) said: "Any person who calls his brother: O Unbeliever! (then the truth of this label) would return to one of them. If it is true, (then it is) as he asserted, (but if it is not true), then it returns to him (and thus the person who made the accusation is an Unbeliever)." (Sahih al-Bukhari, no: 6130 & Sahih Muslim, no: 60, reported by Ibn Umar, Allah be pleased with him)

It is extremely important to have tolerance, patience and forbearance. We must be precautious in what we say. We should try and look for excuses in favour of our fellow Muslim brothers and sisters. If a statement or viewpoint of a fellow Muslim seems incorrect, then rather than condemning the person, go and investigate as to whether it is true or otherwise. Don't force others to believe what they themselves do not believe.

Many of the issues on which the Deobandis and Barelwis are divided are for this very reason. Many a time, there is no "significant" difference, rather it is only a case of interpretation or how it was said, yet there is so much fuss made about it.

For example, the matter of whether the Messenger of Allah (Allah bless him & give him peace) had knowledge of the unseen is made such an issue, but if we were to ponder deeply with cool headedness, it would become clear that there is no significant difference. The Deobandis state that the Messenger of Allah (Allah bless him & give him peace) had knowledge of many unseen things, but the knowledge was given to him by Allah Most High. As such, one cannot call the Messenger of Allah (Allah bless him & give him peace) the "Knower of the Unseen" (a'lim al-ghayb), for that is used when one has knowledge of the unseen without being informed. When I asked some of my Barelwi friends that do you believe the Messenger of Allah (Allah bless him & give him peace) had knowledge of the unseen in a manner that Allah has? They said: "of course not" How can the Messenger of Allah (Allah bless him & give him peace) be equal in knowledge to Allah. However, he had knowledge of the unseen, but it was given to him by Allah Most High.

Now, when we look at these two positions, it becomes clear that both the Deobandis and Barelwis agree that the Messenger of Allah's (Allah bless him & give him peace) knowledge of the unseen was given to him by Allah Most High. The only difference is whether one can call him A'lim al-Ghayb or otherwise. The Deobandis state that because the knowledge was given to him by Allah most High, it is not correct to call him A'lim al-Ghayb, for that title is for someone who knows of the unseen without being informed by another. The Barelwis, on the other hand, say there is nothing wrong in giving this title to the Messenger of Allah (Allah bless him & give him peace) even if the knowledge to him was given by Allah Most High.

Thus, the difference is very minute indeed. But rather than explain to people that it is a very minute difference, we make it a fundamental part of one's Aqidah. Some Deobandis insist that the Barelwis regard the Messenger of Allah (Allah bless him & give him peace) to be equal to Allah, and that they regard his knowledge to be similar to that of Allah, whereas some Barelwis refuse to accept that the Deobandis also believe that the Messenger of Allah (Allah bless him & give him peace) had knowledge of the unseen, and that they disrespect the Messenger of Allah (Allah bless him & give him peace).

The second point to remember is that we should abstain from using the various names and titles like Deobandis, Barelwis, etc. I myself have used these terms here, because I had no choice. I am explaining the differences of the two schools, thus it was indispensable for me to use them. But in our day-to-day conversations, we should not call ourselves and others but with the title of Muslims and Sunnis.

Allah Most High says:

"He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Ibrahim. It is he who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you and you be witnesses for mankind." (Surah al-Hajj, V. 78)

Thus, we must avoid using names other than that of being a Muslim. To use different names and titles in order to incite others and cause friction and disunity among Muslims is a grave sin, and must be avoided.

Once a student approached a Syrian Arab Scholar and said: "I need to ask you some questions, but before I do that, I need to know whether you are a Barelwi or Deobandi" He said: "I am a Muslim, follower of the Shafi'i School, I don't know what this Barelwi/Deobandi thing is" The student insisted that he must be from one of them and suggested the Shaykh look into the classical Aqidah books and see the Aqidahs of these two groups. The Shaykh said: "I have read almost all of the major works in Aqidah but have never found these names. The student insisted that it must have been overlooked by the Shaykh!

Once a brother said to me that Allama Ibn Abidin was a Deobandi and Imam Suyuti a Barelwi! I became infuriated and said: "This is completely incorrect. How can you call someone a Deobandi when Deoband did not even exist? The reality is that the Deobandis, Barelwis and others follow the likes of Imam Ibn Abidin and Imam Suyuti (Allah have mercy on them both).

Therefore, these titles and names should be completely avoided. I sincerely advice our brothers and sisters to abstain themselves and prevent others from using them, for it causes nothing but friction and hostility.

Thirdly, when we look at the issues that are debated by the Barelwis and Deobandis, it becomes quite evident that some of them are minor and petty. You won't find any of the classical books of Aqidah discussing these issues. We need to overlook these petty issues and concentrate on the more important aspects of Islam. People are in need of real guidance, someone to help them strengthen their faith, teach them about the basics of Islam, not someone who debates whether one can say Ya Rasul Allah or otherwise.

Unfortunately, we have given extra significance to these issues than they deserve. These were issues that were associated to a person's individual connection with Allah Most High and His beloved Messenger (Allah bless him & give him peace), but we have made them into the basic tenets of Creed (aqidah) and issues that distinguish belief from disbelief and piety from impiety (fisq).

Once a brother phoned me and said: "I need to ask you a question concerning business and trade but first tell me are you from the Aqidah of Assalatu wassalamu alayka ya Rasul Allah? I said this is not a matter of Aqidah. It is similar to saying: "Do you have the Aqidah of Subhan Allah or Assalamu Alayka ayyuhan Nabi"! I explained to him that these are minute and petty issues and debating them should be avoided.

The Mawlid

Keeping the above three points in mind; we come to the issue of the Mawlid:

The position of the Deobandi Ulema is that, not only is it permissible to have a gathering of Mawlid, rather it is an act of great virtue, as long as the gathering is free from the unlawful or reprehensible activities, such as free intermingling of the sexes, excessive wasteful spending, fixing of a particular date, etc, and it is not held to be something necessary to do such that those who choose not to participate are considered to be in the wrong.

The above is the Deobandi viewpoint and it would be inappropriate to force it upon them that they totally reject having gatherings of Mawlid. As mentioned earlier, it is wrong to force upon others their beliefs and opinions; rather we should take what they say at face value. The fundamental book that explains the viewpoints of the Deobandi Ulema is al-Muhammad ala al-Mufannad compiled by Shaykh Mawlana Khalil Ahmad al-Saharanpuri and endorsed by many scholars, such as Hakim al-Ummah Shaykh Maulana Ashraf Ali al-Tahanawi, Shaykh al-Hind Maulana Mahmud al-Hasan Deobandi and many others (Allah have mercy on them all). The abovementioned viewpoint can be seen quite clearly in this book.

Shaykh Khalil Ahmad (a student of Shaykh Rashid Ahmad Gangohi) states:

"Far be it from any Muslim that he says (let alone us), mentioning the birth of the Messenger of Allah (Allah bless him & give him peace), or even mentioning the soil under his footwear and the urine of his donkey, is an act of reprehensible and unlawful innovation. Thus, aspects that have even a minute connection with the Messenger of Allah (Allah bless him & give him peace), mentioning them is from the much-loved of practices and from the greatest of recommendations, be it the mention of his blessed birth, or the mention of him relieving himself, standing, sitting, sleeping and being awake. This has been explained in detail in my book al-Barahin al-Qati'a in many places." (Al-Muhammad, P: 78)

The above text quite categorically states the permissibility of having a gathering of Mawlid. However, what the Deobandi Ulama reject is the unlawful and evil practices that have found their way into some Mawlid celebrations, especially in the Subcontinent. Thus, Shaykh Khalil Ahmad (Allah have mercy on him) further states:

"It is clear from the above that we do not reject the mentioning of the Messenger of Allah's (Allah bless him & give him peace) birth; rather, we reject and refute those evils that are attached to such gatherings as you may have seen them in the Indian subcontinent, such as mentioning fabricated and false narrations, intermingling of the sexes, excessive wasteful spending with lights and decorations, holding it to be something necessary to do such that those who choose not to participate are slandered and called non-believers, and other evils from which very few gatherings (in the subcontinent) are free. However, if the gathering is free from such evils, far be it from us that we say, mentioning the birth of the Messenger of Allah (Allah bless him & give him peace) is an evil and innovation..." (ibid, P: 80)

Let us now look at the Fatwa of Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him); with which some people have a problem. The respected Shaykh states:

"As I explained in my article on celebration of Eid-e-Milad-un-Nabi (Mawlid), holding a meeting to discuss different aspects of the life of the Holy Prophet (Allah bless him & give him peace) is a very meritorious act for which the Muslims should strive to the best of their ability. But confining this discussion to the events of the birth of the Holy Prophet and restricting it to a particular date and holding attendance at such meetings as necessary or obligatory for every Muslim renders this practice as Bidah or innovation. Mostly the meetings of Mawlid today are of this type. Therefore, contemporary Ulema of Deoband have declared it a bid'ah. If the life of the Holy Prophet is made subject of a meeting, and the meeting is free of the above mentioned defects, nobody can call it a bid'ah. It is in this context that some scholars of the past have allowed the practice." (Taken from the Al-Balagh website)

The upshot of the above Fatwa is that there are three things which are disapproved of:

1) Mentioning only the birth-events of the Messenger of Allah (Allah bless him & give him peace) in such gatherings,

2) Restricting the Mawlid gathering to a particular date,

3) Thinking it to be obligatory and binding upon everybody,

As such, if the above three main evils were avoided, not only will having a gathering of Mawlid be permissible; rather, it will be an act of great virtue.

I myself once asked Shaykh Taqi Usmani (may Allah preserve him) that if the evils were avoided in such gatherings, would they be permitted? He replied in the affirmative and said the most important of these evils that must be avoided is restricting the gathering to a particular date. This is quite significant, because during my stay in Syria, I observed Mawlid gatherings being conducted on many different dates of Rabi' al-Awwal. So much so that many gatherings would even take place outside of this month. These gatherings would be spread out right through the year, although they would become more widespread in the month of Rabi' al-Awwal.

In light of Shaykh Taqi Usmani's words, these gatherings and meetings are not only permitted, rather highly recommended practices. It would be wrong (and an innovation) to specifically restrict the Mawlid gathering to the 12th of Rabi' al-Awwal in a way that it would not take place on any other date.

Below is another Fatwa authorized by Mufti Taqi Usmani (may Allah preserve him):

"The gatherings arranged to remember the birth of the Prophet Muhammad, Sallallahu alayhi wasallam, the mercy to the mankind, are called Milad gatherings. Remembering the life of the Prophet Sallallahu alayhi wasallam, and teaching others about it, is an act of great blessing and virtue. However all good deeds have to be performed according to the rules and guidelines established by the Shariah. To exceed them is a grave sin. For example reciting the Qur'an is a great act of virtue, but it is prohibited to do so while one is in ruku or sujud in prayers. Likewise, Salat is one of the most important acts of worship. Yet, it is haram to perform it at sunrise or sunset.

Similarly, there are rules governing the blessed remembrance of the Sirah. For example, this remembrance must not be associated with a particular day or month; it should be considered equally virtuous during every month of the year, every week of the month, and every day of the week. Also it can take any permissible form. For example you can arrange a reading of an authentic book on Sirah or have a lecture delivered by a scholar. Doing that is not only permissible but it will bring great reward. But it is important to stay away from the evils found in the prevalent Milad gatherings. Here are some of those evils:

1) A particular date (12 of Rabi al-Awwal) has been designated for this remembrance,

2) The element of show-off (riya) is commonly present in these gatherings,

3) If someone does not attend these gatherings, he is looked down upon,

4) Distribution of sweets is considered an indispensable part of the proceedings,

5) To meet the expenses, donations are collected from sometimes unwilling people who give money under social pressure. According to the hadith it is not permissible to take any Muslim's money without his willingness.

6) Intermixing of men and women commonly takes place in these gatherings. People stay late at night in these meetings thereby missing the next morning's prayers.

7) The focus of the talks delivered there is very limited. The Prophet, Sallallahu alayhi wasallam, has given guidance for every aspect of our life. These cover acts of worship, dealing with other people, morals and manners, social relationships, business dealings, etc. However, it has been observed that the prevalent Milad talks concentrate mainly or solely on the account of the birth of the Prophet, Sallallahu alayhi wasallam, and his miracles. They do not attempt to cover the vast teachings of the Prophet, Sallallahu alayhi wasallam.

For these reasons, one should refrain from the prevalent Milad gatherings. However, if care is taken to avoid all of these evils and to follow the Shariah carefully, then a meeting organized to remember the Prophet, Sallallahu alayhi wasallam, with the sole purpose of seeking Allah's pleasure, will Insha-Allah be a blessed event. And Allah knows best. (End of Fatwa)

Written: Muhammad Abdul Muntaqim Sylheti (Darul-Ifta, Darul-Uloom Karachi) Concurrence from:

Justice Mufti Muhammad Taqi Usmani

Mufti Muhammad Rafi Usmani

Mufti Abdul Rauf Sakkharvi

And many others. (Source: www.albalagh.net)

The above Fatwa of Darul Uloom Karachi and approved by Shaykh Mufti Taqi Usmani (may Allah preserve him) also gives the same message, in that a Mawlid event or gathering, if free of impermissible matters, cannot be considered blameworthy or an innovation.

In my personal view (and Allah knows best), it is only a difference of interpretation and the way one puts forth his viewpoint. It is a case of what we discussed earlier that one says something and much more is added to it. If we were to look at the same above Fatwa endorsed by Mufti Taqi Usmani and turn it around, the message would seem quite the opposite. There are two ways of putting your argument forward.

For example: One can say that a gathering of Mawlid is a great act of virtue, a highly praiseworthy practice, etc....Then conclude the Fatwa or article by saying: However, if there are evils attached to the gathering, it would not be permitted. On the other hand, one may say that gatherings of Mawlid are wrong, an innovation, has too many evils, etc....Then conclude the answer by saying: However, if these evils were avoided it would be permissible.

Now, even though these two arguments give the same message, the assumption made is quite the opposite. It's just a case of "how you say it".

It is related that the great Deobandi scholar of Hadith, Fiqh and Tasawwuf, Shaykh Maulana Rashid Ahmad Gangohi (Allah have mercy on him) once on his journey to Makkah al-Mukarrama for Umra visited his Shaykh and spiritual master, Haji Imdad Allah Muhajir al-Makki (Allah have mercy on him). Incidentally, on one of the days a Mawlid gathering was organized. His Shaykh Haji Imdad Allah (Allah have mercy on him) said to Shaykh Gangohi that there is a Mawlid gathering organized, would you like to attend with me? He refused and said: "How can I attend a gathering of Mawlid when I prevent others from attending it in India due the evils that have been attached to it. If they (people in India) came to know of me attending a Mawlid what would they say? Upon hearing this, his Shaykh Haji Imdad Allah said: "May Allah reward you. I would have not been happier if you attended the Mawlid than I am in you refusing to come with us, because you are steadfast on what you believe to be the truth.

Thereafter, Haji Imdad Allah al-Makki attended the Mawlid and one of the servants and students of Shaykh Mawlana Rashid Ahmad Gangohi, without informing his Shaykh, also went with him. This student of Shaykh Rashid Ahmad said after attending the Mawlid: "Had my Shaykh, Mawlana Rashid Ahmad Gangohi, attended the Mawlid gathering, he would have not condemned it, for it was free from evil and impermissible matters. (See: Malfuzat of Mufti Mahmud al-Hasan Gangohi, 1/99)

The Deobandis also have gatherings in which they mention the Sirah, characteristics and ways of the Messenger of Allah (Allah bless him & give him peace). Songs and Anashid in praise of the best of creation are sung. These gatherings are organized throughout the year and become more common in the month of Rabi' al-Awwal. However, they do not attach it to a particular date, and also, rather than calling them "Mawlid" gatherings they call them "Sirah" gatherings, denoting that not only the birth of the Messenger of Allah (Allah bless him & give him peace) will be discussed rather his life in general. As such, no Deobandi can deny the permissibility and virtue of holding a meeting discussing the various aspects of the Messenger of Allah's (Allah bless him & give him peace) life and songs and Anashid being sung. Deobandis themselves have such gatherings and call them Sirah gatherings/events. However, many others (non-Deobandis) have similar gatherings but they term them to be gatherings of Mawlid. Hence, judgments should not be based on the terminologies used, but rather on the concepts.

Therefore, we can conclude the Deobandi viewpoint on the Mawlid saying that it is a highly praiseworthy act for which one will be rewarded Insha Allah. However, it will be wrong and an innovation to attach the impermissible matters to it, and this is how they understand the statements of scholars such as Hafidh Ibn Hajar al-Asqalani, Imam Suyuti and others (Allah have mercy on them all) who permitted the Mawlid.

By looking into the books of the Deobandi Ulema, we can sum up these evils and impermissible practices in the following:

1) A particular date (i.e. 12th of Rabi' al-Awwal) is fixed,

2) Only the birth-events of the Messenger of Allah (Allah bless him & give him peace) are discussed,

3) It is called a day of Eid, whilst Islam has only prescribed two Eids,

4) Celebrating the Mawlid is considered to be necessary,

5) Unlawful practices (such as intermingling of the sexes) take place,

On the other hand, if we were to look at the statements of those (non-Deobandi Ulema) who support the Mawlid, it becomes clear that they also strongly condemn the various evils mentioned by the Deobandi scholars.

The great Sufi and Maliki scholar residing in Makkah al-Mukarramah, Sayyid Muhammad ibn Alawi al-Maliki (may Allah have mercy on him) states in his short treatise regarding the Mawlid, Hawl al-ihtifal bi zikra Mawlid al-Nabwi al-Sharif:

"How many times have we stressed that the Messenger of Allah's day of birth is not considered a Eid, neither do we regard it as a day of Eid, for it is a day greater and more virtuous than the day of Eid. Eid only comes once a year, whilst celebrating the birth of the Messenger of Allah (Allah bless him & give him peace) and mentioning his Sirah should be a constant thing, without restricting it to a particular time or place." (P.8-9)

He further sates:

"We celebrate the birth of the Messenger of Allah (Allah bless him & give him peace) constantly and all the time, at every occasion and at every event of happiness and joy. This is increased in the month of his birth "Rabi' al-Awwal" and the day of his birth, Monday". (p. 11)

He also states:

"One of the innovations (bid'a) of the Mawlid is that, it is practiced by some of those who celebrate it by carrying out unlawful activities, being negligent with prayers, involvement in Riba and not implementing the outward and inward Sunnas of the Messenger of Allah (Allah bless him & give him peace)." (p. 49)

And:

"One of the innovations that is practised in some countries is restricting the mention of the Messenger of Allah's (Allah bless him & give him peace) sirah, characteristics, and praise, feeding others and carrying out other commendable actions to the month of Rabi' al-Awwal because of the birth of the Messenger of Allah (Allah bless him & give him peace). However, it is necessary that these acts are not restricted to the month of Rabi' only; rather, it is necessary (wajib) upon a Muslim that he carries out these good deeds constantly in every day of the month, for the mention of the Messenger of Allah (Allah bless him & give him peace) is not attached to a particular time...." (p. 50)

And:

" If we met and mentioned the praises of the Messenger of Allah (Allah bless him & give him peace), his struggles, his characteristics and did not even mention the story of his birth, to which people have become accustomed to such an extent that they consider a Mawlid gathering incomplete without it....,we would have celebrated the Mawlid." (p. 40)

When we study the above quotes of Shaykh Muhammad ibn Alawi al-Maliki (may Allah have mercy on him) taken from his book which he compiled in support of the Mawlid, it becomes clear that there is agreement between what the scholars of Deoband say and those who celebrate Malwid regarding the evil and unlawful practices. As such, there is no disagreement in reality.

In conclusion, we need to develop patience and sincerity in our efforts to bring about more tolerance in this world. Try to make differences seem non-existent. There is no significant difference between the Deobandi scholars and the Barelwis, in that they both agree with Mawlid (or Sirah) gatherings and disagree with the evils and unlawful practices that are practiced by some.

Indeed, there are some ignorant Muslims who do practice the evils mentioned by the Deobandi Ulama, but rather than refute their celebration of the Mawlid altogether, Deobandis should strive and correct these practices. If they begin to refute the Mawlid altogether, then those who practice it will say that these are Wahhabis, etc, and won't even reflect upon their unlawful actions. Conversely, if they support the Mawlid, there is a great chance of them correcting the evils. Thus, they should be given an alternative of pure and uncontaminated gathering of Mawlid in which the general Sirah of the Messenger of Allah (Allah bless him & give him peace) is mentioned. A gathering in which people is encouraged to implement the Sunnah and characteristics of the beloved of Allah, whether you call it a Mawlid gathering or a Sirah gathering, for names are irrelevant. This is my sincere advice to the Deobandis.

As far as our Barelwi brothers are concerned, rather than arguing the rationality of Mawlid gatherings and trying to prove it, they should try and stamp out the evils practiced by some individuals. Explain to the masses that celebrating the Mawlid is not sufficient. One has to be a complete believer. One needs to implement the ways of the Messenger of Allah (Allah bless him & give him peace) in all aspects of one's life. Use these Mawlid gatherings to spread the message.

If we do this, then, not only will we have a more harmonious relationship, but we will see Muslims becoming stronger in their faith and better Muslims as a whole. May Allah guide us all to the straight path. I seek forgiveness if I may have offended anybody. May Allah unite us and gather us all in Paradise, Ameen.

And Allah knows best

Muhammad ibn Adam

Darul Iftaa

Leicester, UK

De Facto, Commemorating Mawlid is the Sunnah of Almighty Allah

ALLAH COMMEMORATES MAWLID OF THE HOLY PROPHET (Peace and Blessings be upon Him)

Proof # 1

وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آَتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ

And remember when Allah took a covenant from the Prophets; “If I give you the Book and knowledge and the (promised) Noble Messenger comes to you, confirming the Books you possess, you shall positively, definitely believe in him and you shall positively, definitely help him”; He said, “Do you agree, and accept My binding responsibility in this matter?” They all answered, “We agree”; He said, “Then bear witness amongst yourselves, and I Myself am a witness with you.” [Surah Aale I`mran 3:81]

"Allah has never sent a prophet, from Adam onward, unless he took from Him the covenant regarding Mohammed (Peace and Blessings be upon Him) : if Mohammed (Peace and Blessings be upon Him) is sent in that prophet’s lifetime, he was to believe in him and support him, and that prophet was to take this covenant to his people as well." (Syedna Ibn Abbas)

Counter refutation of Salafis

Salafis say: Mawlid was not practised or arranged by any of the Sahaba, nor is there any proof of it being done by Tabiyeen, these are the Islaaf whom we follow and choosing their way is the safest path.

Answer: There are many things which were not practised by Sahaba and Tabiyeen, but later Ulema derived rulings on them looking at the principles, Therefore If anything does not contradict the principles of Shariah then it has always been allowed, for example the knowledge of Jirah wa Tadil in Hadith, the knowledge of Asma ul Rijaal etc. The point is that their Asal is found in Shariah, similarly the Asal for rejoicing on Mawlid is found in Quran itself.

Ques) Mawlid is Bidat al Dhalalah, Prophet (saw) said in rigorously authentic Ahadith that All Bidah are misguidance and all misguidance are in the fire.

Ans: This Hadith is not general but rather specific as classical scholars have explained, such terminology is used in Shariah many times, for example Quran states: "Verily you and what you worship apart from Allah are the fuel of hell" (Qur'an 21:98)

We all know that Jesus is worshipped by Christians, now if we make this ayah general then Naudhobillah Jesus shall become fuel of hell fire too (Audhobillah Min Dhalik), therefore we have to understand the reality behind words of Prophet (saw), the Bidahs which Prophet (saw) forbade were all new innovations which contradicted Shariah, the dalil for this could be found in Sahih Bukhari

Volume 3, Book 49, Number 861: (Sahih Bukhari)

Narrated Aisha: Allah's Apostle said, "If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected."

The Important Usool

we know from many Ahadith that Prophet (saw) allowed new matters in deen, like few Sahaba recited Fatiha on bite of snake, they had no knowledge of it from Prophet (saw), but on coming to Prophet (saw) it was approved, some people still argue that it was allowed in presence of Prophet (saw), whatever he allows and forbids we have to follow, the answer to this is that Prophet (saw) could never contradict in his sayings, If he has laid down a principle that all innovations are evil in mutlaqqan terms then there is no Jawaz of him accepting some himself, hence It is necessary to check everything according to principles of Shariah.

One more answer to this is that Umar (ra) called combining Sahaba behind 1 Qari as "Na’imul Bidah (i.e. Excellent Bidah)"... this is proof from Nass that every bidah is not bad, on this some people also argue that Umar (ra) was referring to Lughwi Bidah not Shari’i, they are asked to bring proof from Hadith itself that Umar (ra) differentiated Bidah between Lughwi and Shari’i, above all Usman (ra) started the second Adhaan for Jumma, Salafis reply to this as: They were Khulafa ar rashideen and we are bound to follow them as Hadith states so, the answer to this is same i.e. had every Bidah been evil then our pious predecessors would not have contradicted themselves.

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 misguidance). Their position in this is shadhdh (anomalous and deviating from the norm) as the following evidence shows:

Harmala ibn Yahiya 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 Khulafa al-sunna fa huwa madhmum.

Innovation is of two kinds: the praiseworthy innovation and the blameworthy innovation. Whatever conforms to the Sunnah is praiseworthy, and whatever contravenes the Sunnah 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 Sunnah or a report from a Companion or the consensus of the 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-Turcoman al-Hanafi; he divided it into either bid`a mustahsana (approved), such as Mubah 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-`Arabiya) 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 Masjid, 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.

Salafi Grand-Shaykhs Ibn Taimiya, Bhupali, Qaradawi all are Bidati Mushrik !

1. The famous scholar of Ghair Muqalideen, Nawab Saddiq Hassan Khan Bhopali said:

What is wrong in it if we cannot do Dhikr of Prophet (salallaho alaihi wasalam)’s Seerah, his Hidaya, his Birth and his death every day, then we should do it every month and in days of Rabi Ul Awwal and they should not be left empty.

He writes further: A Person who does not get happy upon incidents of Mawlid and does not thank Allah for such a great blessing then "SUCH A PERSON IS NOT MUSLIM" [Ash Shamama tul Anbarah min Mawlid al Khayr ul Barah, Page No. 12]

2. Shaykh Yusuf Al-Qaradawi, likely the most renowned Wahabi/Salafi scholar of the 20th century, in replying to the question on whether Mawlid should be celebrated replied:

We all know that the Companions of the Prophet, peace and blessings be upon him, did not celebrate the Prophet's birthday, Hijrah or the Battle of Badr, because they witnessed such events during the lifetime of the Prophet who always remained in their hearts and minds.

Sa`d Ibn Abi Waqqaas said that they were keen on telling their children the stories of the Prophet's battles just as they were keen on teaching them the Qur'an. Therefore, they used to remind their children of what happened during the Prophet's lifetime so they did not need to hold such celebrations. However, the following generations began to forget such a glorious history and its significance. So such celebrations were held as a means of reviving great events and the values that we can learn from them.

Unfortunately, such celebrations include some innovations when they should actually be made to remind people of the Prophet's life and his call. Actually, celebrating the Prophet's birthday means celebrating the birth of Islam. Such an occasion is meant to remind people of how the Prophet lived.

Allah Almighty says: "Verily in the Messenger of Allah ye have a good example for him who looketh unto Allah and the last Day, and remembereth Allah much." (Al-Ahzab: 21)

By celebrating the Prophet's Hijrah, we should teach them values such as sacrifice, the sacrifice of the Companions, the sacrifice of `Ali who slept in the Prophet's place on the night of the Hijrah, the sacrifice of Asmaa' as she ascended the Mountain of Thawr . We should teach them to plan the way the Prophet planned for his Hijrah, and how to trust in Allah as the Prophet did when Abu Bakr told him: "We could be seen so easily, the Prophet replied saying: "O Abu Bakr! What do you think of two when Allah is their third?" "Have no fear, for Allah is with us." (At-Tawbah: 40)

We need all these lessons and such celebrations are a revival of these lessons and values. I think that these celebrations, if done in the proper way, will serve a great purpose, getting Muslims closer to the teachings of Islam and to the Prophet's Sunnah and life.

As for celebrating `Ashooraa', the Prophet, peace and blessings be upon him, celebrated this day by fasting only. He asked the Jews why they fasted on that day and they told him that it was the day that Allah saved Moses and the people of Israel. The Prophet replied saying: "We have more of a right to Moses than you." So he fasted on that day and ordered the people to fast on that day. He also said near the end of his life: "By Allah, if I lived longer I would fast on the 9th of Muharram." That is, that he would fast on the 9th and the 10th in order to be different from the Jews who fast on the 10th only. However, some of the Sunnis celebrate `Ashura as if it were a feast. The Shi`ah consider it a day of sadness and mourning, but all such things are innovations and are completely un-Islamic.

As for the second part of the question [what is exact birth date of the Prophet (s)], the exact date of the Prophet's birth is disputed, but it is most likely to be on Monday, 9th Rabee`Al-Awwal (20th or 22nd of April, 571 AC), the same year in which the invasion of the Elephants took place against the Ka`bah. And he, peace and blessings be upon him, passed away on Monday 12, Rabee` Al-Awwal in the eleventh year of Hijrah (8 June 632 AC.)

Allah Almighty knows best.

[Source: Mufti Islam Online Fatwa Committee Date : Date 19/Apr/2001 : Fatwa ID: 34150]

3. 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."

Let Salafis declare their Imams Mushriks!!!!

Oh Allah! Guide us along the straight path, the path of those whom you have favoured, not of those who have earned your anger and have gone astray.

URL: http://www.newageislam.com/NewAgeIslamLetters_1.aspx?ArticleID=6100

 




TOTAL COMMENTS:-   16


  • Recently I went through a book on Prophet Mohamed authored by a famous and world renowned Tamil Scholar K. A. P. Viswanatham. The book was based on the lecture delivered by him at the Meeladun Nabi celebrations a few decades ago. He mentions in the book that Meeladun Nabi was celebrated some five to six decades ago, there was opposition from a section of Muslims themselves against these celebrations. Prophet was a great spiritual leader the world ever witnessed and his preachings done more than 1,400 years changed the complexity of the whole society. Unmindful of the opposition both Muslims and Hindus jointly organised Meeladun Nabi celebrations in the nook and corner and they have come to stay and are still being continued in a grand manner. Whose birthday will be celebrate, if we do not celebrate the reverential personality like the Prophet, late Viswanatham poses a question to the opponents of the celebrations.
    By Syed Muthahar Saqaf, - 6/17/2012 9:11:15 AM



  • Islam neither requires nor forbids celebration of the Prophet's birthday. However Islam does not look kindly on those who try to force their opinions on others.

    By Ghulam Mohiyuddin - 4/19/2012 1:32:18 PM



  • Meelad celebrations will go a long way in building bridges between different religions. Recently I attended a meelad meeting in many native, in which I could see a large number of youths from other religions participated. And the main speaker was a Hindu, who made a thought provoking address, in which he mentioned about the various achievements of Prophet, about many of which I am not aware of.
    By S. Tamkeena - 4/19/2012 2:33:26 AM



  • Every member of this modern society, be a political leader, scientist, educationist, all have commended the achievemens of Prophet, who lived more than 1,400 years ago in every field of life. People will not be carried away by the Wahhabi elements, who by their sheer money power, are opposing the Meeladun Nabi celebrations. Muslims will identify them and they will be totally ignored.
    By Syed Matheen Ahmed - 4/19/2012 2:28:49 AM



  • Even, when a section of Muslims are denouncing Prophet and speak against celebrating Meeladun Nabi, thanks to the moneypower being supplied by the Saudi Wahhabi state, the birthday of Prophet is celebrated with usual gaeity in many part of the country, by taking out processions etc. What brings much joy is that a large number of members of other religions participate in them voluntarily.
    By Idroos Ahmed - 4/19/2012 2:18:51 AM



  • Every Muslim should be proud of celebrating the Meealadun Nabi. In some of the mosques, I have witnessed Wahhabi youths, after the Friday prayes, distributing pamphlets containing derogatory words against celebrating Meeladun Nabi. But to my relief, I could see many Muslims returning from the prayers, openly abusing them and driving them away from the mosques. When Eid e Meelad is celebrated world over, we, the Indians should continue this practice wholeheartedly.
    By Aliyul Uraizi - 4/19/2012 2:15:51 AM



  • Till a few years ago, Meeladun Nabi was celebrated in every nook and corner of the country with much fanfare. Reciting Maulood shariff was a regular practice on all the eleven days. But these practices have been done away with in a majority of the mosques, and the people running the mosques and the Pesh Imams cannot afford to give any explanation or excuse for this.

     Now, many of them have understood the importance of this day and are slowly coming out in favour of celebrating Meeladun Nabi.

    When many state governments have declared holiday for Meeladun Nabi, every Muslim is duty bound to celebrate the day elaborately. What else could be an important day for the Muslims than celebrating the birth day of our Prophet, whom Allah affectionately calls as 'Muzzammil' in Quran Shariff.

     In many parts of the country, Meeladun Nabi has proved a function to promote communal harmony and forging unity among people of all religions.


    By Syed Muthahar Saqaf - 4/18/2012 12:16:25 PM



  • Eid Meelad Al-Nabi must be remembered to renovate and reignite the fading flames of our Faith by making a promise, fixing a resolution upon us to practise Ahkam Allah and Hadees Shreef with full enthuism and zeal. This occasion is a sort of stimulation for our brethren to re-organize our lives in terms of Islamic practice. It is not a general ritual rather it is reminder of our promise to our prophet Hazrat Muhammad (Salal Laho Alaihe Wasallam), Ameen.


    By Raihan Nezami - 2/4/2012 10:20:00 PM



  • Nowadays, celebration of such a religious occasion is extremely important, especially for youth. Forgetful of such sacred events and their significance, they have indulged in other pleasures. If their hearts become abodes for the love of the Prophet, the best of the creation, they will emulate his practice who was an embodiment of love, sympathy and peace. So the commemoration of the Prophet’s birthday should be cherished and maintained.Such celebrations will inculcate in them the ethical values practised by the Prophet. This occasion serves a great purpose by bringing the people closer to the teachings of Islam and to the Prophet’s way of life. It causes them to remember that the Prophet was a blessing for the whole universe, so they should also behave with others like him. Remembering his forbearance will motivate them to forgive even the bitter enemies.On this occasion the Muslim parents should tell the stories of the Prophet to their children – stories that shed light on different aspects of his life: his birth, childhood, youth and adult life. This practice will kindle the flame of love in their hearts, and this message will serve as a beacon of light for the future generations, so that they may live together in peace, fraternity and solidarity. His care for all human being sets the best example for humanity.In recent times, a very commendable practice has begun. Mawlids are being organized in place of secular celebrations: they are organized to mark a child’s birthday, move into a new house, marriages and similar events. Today’s violence-stricken, dark world can only be illuminated through the light of his teachings which show us how much tolerant we should be towards others. Mawlid celebrations aim at promoting the culture of love and fraternity, peace and harmony, justice and equality, restoration of human rights and denouncement of terrorism. Also, they give the message of human dignity, forgiveness and accommodation. Muslims congratulate one another on this day and salute and greet the Beloved Messenger of Allah.Ghulam Rasool DehlaviRZ D29 C  Sitapuri, Janak Puri, N. Delhi.110045
    By Ghulam Rasool Dehlavi - 2/4/2012 8:12:06 AM



  • First of all I must disclose that I am a non-Muslim woman. I am Dalit women from India ex-Hindu and Ambedkarite. Dr Ambedkar publicly burned Geeta and Ramayana the sacred books of Hindus and declared himself as Buddhist. I also admire Sufism but its obsession with caste and SYED supremacy is just like Brahmanism of Hindus. This kind of thought contradicts Koran's message of EQUALITY. Secondly the commercialization of Dargah is the biggest challenge faced by the Muslims of sub-continent. That is why most of the Dalits and sweeper Chamar community of Punjab left the ISLAM and embraced Christianity. All those who LOVE prophet must fight and eradicate corruption inside Dargah financial as well as sexual corruption. Celebrating prophet's birthday?  I think Barelvis and Salafis both are missing a point. Religion is never motionless but it is always changing. During the time of caliphate this festival is not observed. IT IS AN UNDISPUTED HISTORICAL FACT.  However it does not mean that we are not going to celebrate birthday of prophet just because Khalifas refrained from it. the disputes of FATIMA  versus Hazrat Siddique and Hazrat Umar is known to all. does it mean that you Muslims are going to forsake on the rivals. no never. i have studied Muslim history from the perspective of a non-Muslim.


    By surendra kaur - 2/1/2012 5:53:39 AM



  • The Qur'an does not ask its believers for celebrations for ANYTHING other than the revelation of the Qur'an itself--so much so even the well-known two Eids are not mentioned in the Qur'an! The Qur'an is a “Book of Guidance” for mankind, a unique book indeed: it does not ask its followers to CELEBRATE anything, but to act upon its commandments. The Prophets and the Messengers came to convey the SAME seminal message to humanity that they must believe in ONE GOD and strive to follow His commands dutifully---the two of the most important commands it requires its believers to follow are ‘Enjoin the Good (amr bil-ma'roof) and "Forbid the Evil" (nahi anil-munkar) while acting as a vicegerent of Allah upon the land. Are today's 1.5 billion Muslims doing that? No, they are not. The fact is that all they are doing is 'celebrating' the birth of the Prophet Muhammad’, clearly making HUGE distinction among the prophets which Allah (swt) strictly forbade them to do. If they somehow feel compelled to copy the Christians in their celebratory traditions and celebrate anything at all, they can chose one specific day of the year and celebrate Allah’s “Gift of Prophethood”--a gift that Allah bestowed upon all mankind in different times to change human lives for the better in BOTH worlds., Irfan


    By Irfan - 12/10/2011 3:50:47 PM



  • what a beautiful moronic article....the world of muslims are filled with people who are saying... nabi's(sal) birthday needs to be celebrated... to celebrate it is to celebrate islam... then nabi... hair was like this.. his eyes were like this.. etc.... but the essence is.. Islam didnt come to be celebrated ... but rather to be practiced... Nabi's life is more about following what he did - rather than how he looked...
    By Ajmal - 12/10/2011 7:29:11 AM



  • The great love of Islam and its Prophet (PBUH) is to do what our Prophet said or His companion did. As Prophet (PBUH) himself said: ????? ???? ???? ????? ???????? ???? ?????? but we did not find any one among Prophet's companions ever celebrating His birthday. Even wives of Prophet did not ask anyone to celebrate neither His life nor after death of our Prophet. The point of taking into account is that if it was so important why Companions did not perform or mentioned someone performing that. As we find very minute details in Hadith. They are keen to tell people the habits and deeds of Prophet even those which are normal human activity, as where the Prophet sat for urine in the way to Madinah. How they ignored so much important matter.
    By Dr. Abu Hamad Al Jasir - 12/10/2011 7:16:44 AM



  • Why are we fighting each other over mualid ? Thousands of Muslims are being killed or imprisoned for no reason. Thousands of Mulsims do not pray thier fraz prayers, do not fast even though healthy, do not give propoer zakat even thought wealthy. These are the ponts we must fight about and not over somehting which does not even have a place in shariah - otherwise the Sahabis would have doen so. If you want to do it, please go ahead and do it but don't drag others and create a fight. QW 


    By W QUADER - 12/10/2011 5:13:14 AM



  • We must celebrate Eid-e-Meeladun Nabi (PBUH), but not like a festival for fun or frolic. The best way will be if we adop the righteous path and live our lives in accordance with Ahkam-e-Ilahi and Sunnat-e-Rasool (PBUH).


    By Raihan Nezami - 12/9/2011 10:04:20 PM



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