To Mawlid Or Not To Mawlid

To Mawlid Or Not To Mawlid

What is Mawlid or Milad?

Mawlid or Milad-un-nabi is commonly referred to as observance of the birthday of Prophet Mohammed, peace and blessings of Allah be upon him.

The truth is that the actual date of birth is unknown.

The scholars differ concerning the exact date of the birth of the Prophet (peace and blessings of Allah be upon him), and there are several opinions. Ibn ‘Abd al-Barr (may Allah have mercy on him) thinks that he (peace and blessings of Allah be upon him) was born on the second of Rabee‘ al-Awwal; Ibn Hazm (may Allah have mercy on him) thinks it most likely that he was born on the eighth. It was also said that he was born on the tenth, as was the view of Abu Ja‘far al-Baaqir. And it was said that he was born on the twelfth, as is the view of Ibn Ishaaq. It was also said that he was born in the month of Ramadan, as was narrated by Ibn ‘Abd al-Barr from az-Zubayr ibn Bakkaar.

 History of the Mawlid

Shaykh ‘Ali al-Mahfooz (may Allah have mercy on him) said:

The first ones to introduce (celebration of the Mawlid) occurred in Cairo by the Faatimid caliphs in the fourth century AH. They introduced the celebration of six birthdays: the Prophet’s birthday, the birthday of Imam ‘Ali (may Allah be pleased with him), the birthday of Faatimah az-Zahra’ (may Allah be pleased with her), the birthdays of al-Hasan and al-Husayn (may Allah be pleased with them), and the birthday of the current caliph. These celebrations continued to be observed until they were abolished by al-Afdal, the commander of the army. Then they were restored during the caliphate of al-Aamir bi-Ahkaam Allah in 524 AH, after the people had almost forgotten about them. The first one to introduce celebration of the Prophet’s birthday in the city of Irbil was al-Malik al-Muzaffar Abu Sa‘eed in the seventh century. And the people began to go too far in celebration of the Prophet’s birthday and introduced everything they themselves desired and everything prompted by the devils among mankind and the jinn. End quote.

Al-Ibdaa‘ fi Madaar al-Ibtidaa‘, p. 251

What is a Bid’ah(Innovation)

It is defined as: any invented way in religion that is aimed at worshipping or drawing closer to Allah. This means anything that is not referred to specifically in Sharee’ah, and for which there is no evidence (daleel) in the Qur’aan or Sunnah, and which was not known at the time of the Prophet (peace and blessings of Allah be upon him) and his Companions. At the same time, it is quite obvious that this definition of religious inventions or innovations, which are condemned, does not include worldly inventions [such as cars and washing machines, etc].

The innovation that we were warned against is that which is done as an act of worship to bring one closer to Allah, may He be exalted, (that was not done by the Prophet (peace and blessings of Allah be upon him) or prescribed in Islam). This is the guideline concerning the definition of innovation.

It is not permissible to seek to draw closer to Allah by doing an act of worship that was not prescribed for us by the Messenger of Allah (blessings and peace of Allah be upon him). This is what we understand from the Prophet’s prohibition on innovation. Innovation or bid‘ah means seeking to draw closer to Allah, may He be exalted, by means of that which He has not prescribed. Hence Hudhayfah (may Allah be pleased with him) said: “Any act of worship that was not done by the Companions of the Messenger of Allah (blessings and peace of Allah be upon him), do not seek to worship Allah thereby.”

Concerning such matters, Imam Maalik (may Allah have mercy on him) said: “That which was not part of the religion at that time cannot be part of the religion today.” In other words, that which was not part of the religion at the time of the Prophet (blessings and peace of Allah be upon him) and he did not seek to draw close to Allah by means of it, cannot be part of the religion after that.

The Celebration of Mawlid

Whoever does something on a certain day, such as observing a fast, performing a prayer, preparing certain foods, putting up decorations, spending on his family and so on, will create some kind of belief in his heart, believing that this day is better than other days, since if he and those who follow him did not have this belief in their hearts, they would not make the effort to do these things.

“Celebration” or “festival” involves three things: place, time and gathering, in any of which things may be innovated.

With regard to time, there are three kinds of innovation, which may overlap with issues of place and actions.

The first kind is a day which is not venerated at all in Sharee’ah, which was not mentioned by the Salaf and nothing happened on that day to indicate that it should be held in any kind of esteem.

The second kind is a day on which some event happened that also happened on other days, but that does not mean that it should be regarded as a special occasion, and the Salaf did not venerate this day.

Whoever does such a thing is imitating the Christians, who took the days of events in the life of Jesus (peace be upon him) as festivals, and the Jews. But festivals are part of Sharee’ah, and whatever has been prescribed by Allah should be followed, but whatever has been innovated in the religion is not a part of Islam.

Similarly, the innovation followed by some people whether it is done in imitation of the Christian celebration of the birth of Jesus, peace be upon him, or it is done out of love and respect for the Prophet (peace and blessings of Allah be upon him), is not something which was done by the Salaf, even though the reason for doing it was there and there was nothing to stop them doing it if it was good…

The third kind is days which are venerated by Sharee’ah, such as the day of ‘Aashooraa’, the day of ‘Arafaah and the two Eid days, etc., but the people who follow their own desires innovate things that they think are good but which in fact are wrong and are not allowed – such as when the Raafidis go without water and express grief on the day of ‘Aashooraa’ etc. These are innovated matters which were not prescribed by Allah or by His Messenger (peace and blessings of Allah be upon him) or by any of the Salaf or the members of the household of the Prophet (peace and blessings of Allah be upon him).

As regards holding regular gatherings, whether weekly, monthly or annually, apart from the gatherings that are prescribed in Sharee’ah, this implies that one is making them as important as the gatherings for the five daily prayers, Jumu’ah, Eid and Hajj, and this is a newly-invented innovation.

The principle in question here is: the Islamic acts of worship which are repeated at certain intervals and are thus special occasions, have been prescribed by Allah and are sufficient for mankind. If any other gatherings are invented in addition to these gatherings, it means that they are being given a status equal to that of the occasions prescribed by Allah, which leads to the adverse effects referred to above. This is in contrast to what a person or a small specialized group may undertake on their own sometimes.

On the basis of the above: it is not permissible for the Muslim to take part in these events which are celebrated regularly every year, because of their resemblance to the prescribed Islamic festivals, as explained above. But if it is a “one-off” event that is not repeated, and the Muslim can use the occasion to convey the truth to people, then there is nothing wrong with that.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) spoke at length in his book Iqtidaa’ al-Siraat al-Mustaqeem li Mukhaalifat Ashaab al-Jaheem (The Requirements of the Straight Path in Differing from the People of Hell), condemning the innovated occasions and festivals that have no basis in the pure Sharee’ah and the ways in which they corrupt people’s religious commitment. Most if not all of the people have no understanding of the damage caused by this kind of bid’ah, especially when it has to do with acts of worship, but those who are blessed with insight and understanding realize something of the damage that it can do.

What people have to do is to follow the Qur’aan and Sunnah, even when they do not entirely understand the issues of benefit and harm that are involved.

It is still an innovation just because the intention is good, because it is adding something to the religion.

Bid’ah Hasanah (Good Innovation)

How can there be any such thing as bidah hasanah (good innovation) when the Prophet (peace and blessings of Allah be upon him) said: Every bidah is a going astray and every going astray is in Hell-fire. Narrated by Muslim (867) and an-Nasaa’i (1578) 

So, if anyone says that there is such a thing as bidah hasanah, he can only be insisting on going against the Messenger of Allah (peace and blessings of Allah be upon him).

Two examples used by some people for Bid’ah Hasanah (Good Innovation)

1. 1. Why did Umar ibn al-Khattaab(may Allah be pleased with him) unite the people in praying Taraweeh, and said: That is a good innovation (bid’ah hasanah)

Al-Bukhaari (2010) narrated from ‘Abd ar-Rahmaan ibn ‘Abd al-Qaari’ that he said: I went out with ‘Umar ibn al-Khattaab (may Allah be pleased with him) one night in Ramadan to the mosque, where we saw the people in scattered groups, one man praying by himself, and another man praying with a group of people following his prayer. ‘Umar said: I think that if I unite these people behind one reciter, it will be better. Then he decided to do that, so he united them behind Ubayy ibn Ka‘b. Then I went out with him on another night, and the people were all praying behind their reciter. ‘Umar said: What a good innovation this is, but what they sleep and miss is better than what they are doing – referring to prayer at the end of the night, whereas the people were praying qiyaam at the beginning of the night.

The scholars have stated that:

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

This is a description in linguistic terms, not in a technical shar‘i sense. That is because the word innovation (bid‘ah), in linguistic terms, includes everything that is introduced without precedent.

With regard to innovation (bid‘ah) in the technical, shar‘i sense, this refers to something for which there is no shar‘i evidence.

If the words of the Messenger of Allah (blessings and peace of Allah be upon him) indicate that something is recommended or obligatory after his death, or is indicated in general terms, even though it was not done until after his death – such as the book of charity [a document that listed the rates of zakaah on livestock] that Abu Bakr (may Allah be pleased with him) issued – then doing that action after his death may correctly be called an innovation in linguistic terms, because it was something new.

In fact the very religion that the Prophet (blessings and peace of Allah be upon him) brought may be called an innovation and may be called something new in linguistic terms, as the envoys of Quraysh said to the Negus (ruler of Abyssinia) concerning the companions of the Prophet (blessings and peace of Allah be upon him) who migrated to Abyssinia: These people left the religion of their forefathers and did not enter the religion of the King [i.e., Christianity]; rather they brought an innovated religion that is not known.

Moreover, a deed which is supported by the Qur’an and Sunnah is not an innovation in shar‘i terms, even if it may be described as an innovation in linguistic terms. The word innovation is more general in meaning in the linguistic sense than in the technical shar‘i sense.

It is known that the words of the Prophet (blessings and peace of Allah be upon him), “Every innovation is a going astray,” do not refer to every new thing that is done. In fact the religion of Islam – and indeed every religion brought by the Messengers – was a new thing. Rather what he meant is what is newly introduced of deeds (in the religion) that were not prescribed by him (blessings and peace of Allah be upon him).

As that is the case, they used to pray the qiyaam of Ramadan (i.e., Taraweeh) at the time of the Prophet (blessings and peace of Allah be upon him) both in congregation and individually. He said to them on the third or fourth night, when they gathered: “Nothing prevented me from coming out to join you except the fact that I would not like it to be made obligatory for you. So pray in your houses, for the best prayer a man can offer is in his house, except the prescribed obligatory prayers.” 

So he (blessings and peace of Allah be upon him) explained the reason why he did not come out (to lead them in Taraweeh prayers), which was the fear that it might be made obligatory. Thus it is known that the reason for his coming out to join them was still valid, and that were it not for the fear of it being made obligatory, he would have come out to join them.

But at the time of ‘Umar’s caliphate, he (may Allah be pleased with him) united them behind a single reciter and put lamps in the mosque. This way of doing it – which was to gather in the mosque behind a single imam, with lamps in the mosque – was something that they had not done before, hence it was called an innovation, because it may be described as such in linguistic terms, but it was not an innovation in shar‘i terms, because the Sunnah indicates that it was a righteous deed, were it not for the fear that it might be made obligatory. Fear that it might be made obligatory ceased with the death of the Prophet (blessings and peace of Allah be upon him), so there was no longer any reason not to do it.

End quote from Iqtida’ as-Siraat al-Mustaqeem (2/95-97)

Ibn Rajab (may Allah have mercy on him) said:

With regard to what was said by some of the earlier generations about regarding some innovations as good, that refers to innovation in the linguistic sense, not in the technical shar‘i sense. An example of that is what ‘Umar (may Allah be pleased with him) said, when he united the people in praying qiyaam in Ramadan behind a single imam in the mosque; when he came out and saw the people praying in that manner, he said: What a good innovation this is. And it was narrated from him that he said: If this is an innovation, then what a good innovation. What he meant was that this deed had not been done in this manner before this time, but it had a basis in Islamic teaching that may be referred to, such as the fact that the Prophet (blessings and peace of Allah be upon him) used to encourage and urge people to pray qiyaam in Ramadan. At his time, the people used to pray qiyaam in the mosque, in scattered groups and individually, and he (blessings and peace of Allah be upon him) led his companions in praying qiyaam in Ramadan for several nights. Then he stopped doing that, on the basis that he feared that it might be made obligatory for them, then they would be unable to do it, but there was no fear of that after he (blessings and peace of Allah be upon him) died.

End quote from Jaami‘ al-‘Uloom wa’l-Hikam (2/783)

Shaykh Ibn Baaz (may Allah have mercy on him) said:

The scholars have explained that what ‘Umar meant by that was the linguistic sense, according to Arabic usage, because he (may Allah be pleased with him) united the people behind a single imam, whereas at the time of the Prophet (blessings and peace of Allah be upon him) and Abu Bakr as-Siddeeq they used to pray in scattered groups. During his time (may Allah be pleased with him), he united them behind a single imam; he passed by them one night as they were praying and said: What a good innovation this is, i.e., uniting them behind a single imam in an ongoing and organised fashion.

This has to do with the linguistic meaning according to Arabic usage; he did not mean that it was an innovations in the technical, shar‘i sense. It is not possible that he (may Allah be pleased with him) could have introduced or approved of (reprehensible) innovations.

End quote from Fataawa Noor ‘ala ad-Darb (3/33)

Shaykh al-Albaani (may Allah have mercy on him) said:

The words of ‘Umar, “What a good innovation this is”, do not refer to innovation in the technical shar‘i sense, which means introducing something into the religion with no precedent. Rather he was referring to innovation in a linguistic sense, which is something new that was not known before he introduced it. There can be no doubt that offering Taraweeh prayer in congregation behind a single imam was not known or practised during the caliphate of Abu Bakr and the first half of ‘Umar’s caliphate, so in that sense it was something new. But because it was in accordance with what the Prophet (blessings and peace of Allah be upon him) did, it is Sunnah and is not an innovation, and he only described it is good because of that.

End quote from Salaat at-Taraweeh (p. 50)

2.  The hadith where The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. 

Jareer ibn ‘Abdullaah al-Bajali (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever starts a good thing and is followed by others, will have his own reward and a reward equal to that of those who follow him, without it detracting from their reward in any way. Whoever starts a bad thing and is followed by others, will bear the burden of his own sin and a burden equal to that of those who follow him, without it detracting from their burden in any way.'” (Reported by al-Tirmidhi, no. 2675. He said, This is a saheeh hasan hadeeth)

There is a story behind this hadeeth, which will explain what “whoever starts a good thing” means. Imaam Muslim reported this story from Jareer ibn ‘Abdullaah, who also narrated the hadeeth itself. He said: “Some people from the Bedouin came to the Messenger of Allah (peace and blessings of Allah be upon him), wearing woollen garments. He saw that they were in bad shape and in desperate need, so he urged the people to give them charity. They people were very slow to respond, and it could be seen in his face (that he was upset). Then a man of the Ansaar brought a package of silver, then another came, and another and another, and his face was filled with joy. The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever starts a good thing in Islam, and others do likewise after him, there will be written for him a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts a bad thing in Islam, and others do likewise after him, there will be written for him a burden of sin like that of those who followed him, without it detracting in the least from their burden.'” (Reported by Muslim, no. 1017)

Further explanation may be found in a report recorded by al-Nisaa’i, also from Jareer ibn ‘Abdullah, may Allah be pleased with him, who said: “We were with the Messenger of Allah (peace and blessings of Allah be upon him) early one day, when some people who were almost naked (not dressed properly) and barefoot, with their swords by their sides, came to him. Most, if not all of them, were of (the tribe of) Mudar. The Messenger’s face changed when he saw how poor they were (i.e., he became upset). He went into (his house), then he came out and ordered Bilaal to give the call to prayer. He led the people in prayer, then he addressed them, saying: ‘O people, “be dutiful to your Lord, Who created you from a single person, and from him He created his wife, and from them both he created many men and women, and fear Allah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship)” [al-Nisaa’ 4:1].

“Fear Allah, and keep your duty to Him. And let every person look to what he has sent forth for the morrow” [al-Hashr 59:18].

Let a man give charity from his dinars, his dirhams, his clothing, his wheat or his dates – even if it is only half a date.’ A man from the Ansaar brought a package which he could hardly carry in his hand, then another and another came, until there were two piles, of food and clothing, and I saw the face of the Messenger of Allah (peace and blessings of Allah be upon him) beaming with joy. The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever starts a good thing in Islam will have his own reward and a reward equal to that of those who follow him, without it detracting in the least from their reward, and whoever starts a bad thing in Islam will have to bear the burden of his own sin and a burden equal to that of those who followed him, without it detracting in the least from their burden. (Reported by al-Nisaa’i in al-Mujtaba: Kitaab al-Zakaat, Bab al-Tahreed ‘ala al-Sadaqah).

From the context of the story, it is clear that what is meant by the words “whoever starts a good thing (sunnah hasanah) in Islam” means: Whoever revives a part of the Sunnah of the Prophet (peace and blessings of Allah be upon him), or teaches it to others, or commands others to follow it, or acts according to it so that others see him or hear about it and follow his example. This is also indicated by the hadeeth narrated by Abu Hurayrah, may Allah be pleased with him, who said: “A man came to the Prophet (peace and blessings of Allah be upon him), and he urged the people to give him charity. A man said: ‘I have such-and-such,’ and there was no person left in the gathering who did not give something in charity to him, whether it was a large amount or a little. The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever starts something good, and others follow his lead, will have a complete reward and a reward like that of those who followed him, without it detracting in the least from their reward. Whoever starts something bad, and others follow his lead, will bear a complete burden of sin, and a burden like that of those who followed him, without it detracting in the least from their burden. (Reported by Ibn Maaajah in al-Sunan, no. 204)

It should be clear from the above, with no room for doubt, that the Prophet (peace and blessings of Allah be upon him) was not allowing innovation in matters of deen (religion), nor was he opening the door to what some people call “bid’ah hasanah,” for the following reasons:

1. The Prophet (peace and blessings of Allah be upon him) stated repeatedly that: “Every newly-invented thing is a bid’ah (innovation), every bid’ah is a going astray, and every going astray will be in the Fire.” (Reported by al-Nisaa’i in al-Sunan, Salaat al-‘Eedayn, Baab kayfa al-Khutbah). Reports with the same meaning were narrated via Jaabir (may Allah be pleased with him) by Ahmad, via al-‘Irbaad ibn Saariyah by Abu Dawud and via Ibn Mas’ood (may Allah be pleased with him) by Ibn Maajah.The Prophet (peace and blessings of Allah be upon him) used to say, when beginning a khutbah (sermon): ” The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad. The worst of things are those which are newly-invented, and every innovation is a going astray” (reported by Muslim, no. 867)If every bid’ah is a going astray, how can some people then say that there is such a thing in Islam as “bid’ah hasanah”? By Allah, this is an obvious contradiction of the statement and warning of the Prophet (peace and blessings of Allah be upon him).
2. The Prophet (peace and blessings of Allah be upon him) stated that whoever innovates something new in the deen (religion) will have his deed rejected, and Allah will not accept it, as is stated in the hadeeth narrated by ‘Aa’ishah (may Allah be pleased with her), who said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Whoever innovates something in this matter of ours that is not a part of it will have it rejected.'” (Reported by al-Bukhaari, Fath al-Baari, no. 2697). How can anybody then say that bid’ah is acceptable and it is permitted to follow it?
3. When a person innovates something and adds to the deen something that does not belong to it, he is implying a number of bad things, each worse than the last, for example:

• That the religion is lacking, that Allah did not complete and perfect it, and that there is room for improvement. This clearly contradicts the statement in the Qur’aan (interpretation of the meaning): ” This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion” [al-Maa’idah 5:3]
• That the religion remained imperfect from the time of the Prophet (peace and blessings of Allah be upon him) until the time when this innovator came along and completed it with his own ideas.
• That the Prophet (peace and blessings of Allah be upon him) was “guilty” of either of two things: either he was ignorant of this “good innovation,” or he knew about it but concealed it, thus letting his ummah down by not conveying it.
• That the Prophet (peace and blessings of Allah be upon him), his Companions and the righteous salaf (early generations) missed out on the reward of this “good innovation” – until this innovator came along and earned it for himself, despite the fact that he should say to himself, “If it was truly good, they would have been the first to do it.”
• Opening the door to bid’ah leads to changing the deen (religion) and opens the way for personal whims and opinions, because every innovator implies that what he is introducing is something good, so whose opinion are we supposed to follow, and which of them should we take as a leader?
• Following bid’ah leads to the cancelling out of sunnah practices and the ways of the salaf. Real life bears witness that whenever a bid’ah is followed, a sunnah practice dies out; the reverse is also true.

What did Ibn Taymiyyah really say about Mawlid an-Nabee?

Due to the lack of authentic evidences, the people of innovation use various methods in trying to justify their innovation. Amongst the methods used, is selectively transmitting sections of the speech of the people of knowledge. Recently, an image has been broadcast selectively quoting the words of Ibn Taymiyyah, challenging the “Wahabis” to “at least listen to your leaders.”

Even more strange is that the Soofiyyah would seek to quote the words of Ibn Taymiyyah, whose opposition to them and their innovations is known.

Below is a translation of the words of Ibn Taymiyyah followed by points of benefit from his speech.

He said in his book: ‘Iqtidhaa as-Siraat al-Mustaqeem’ under the Chapter: ‘Innovated Festival Periods – Taking the birthday of the Prophet (sal Allaahu alayhi wa sallam) as an ‘Eid emulating the Christians in the Eid of the birthday of ‘Eesa (alayhi salaam)’:-

((What some of the people have innovated, either emulating the Christians in the birthday of ‘Eesa (alayhi salaam) or out of love for the Prophet (sal Allaahu alayhi wa sallam) and honouring him. Perhaps Allah might reward them for this love and their striving to come to a decision, but not for the Bid’ah (innovation) of taking the day of the birth of the Prophet (sal Allaahu alayhi wa sallam) as an ‘Eid. Along with the difference between the people with regards to his birth, this (celebration) was not done by the early generations of pious scholars even though factors that would have necessitating [the Mawlid] were present and there was a lack of any factors that would prevent them from doing so if it had indeed been good.

If this [the Mawlid] was genuinely good or the correct opinion then the pious scholars of the early generations (may Allah be pleased with them) would have been more entitled to it than us. They had greater love for the Prophet (sal Allaahu alayhi wa sallam) and were more honouring of him than us; they were more eager upon goodness.

Indeed, from the perfection of loving and honouring him is in following him, being obedient to him, following his command, reviving his Sunnah both in secrecy and open, spreading that which he was sent with, striving regarding that with one’s heart, hand and tongue. For indeed this is the path of the first of the early generations [who accepted his message] from the Muhaajiroon and the Ansaar, and those that followed them in goodness.

Most of them who you find eager upon such innovations (Bid’ah) despite their good intention and striving – for these two things reward is hoped (i.e. their good intention and striving) – however you find them weak in following the command of the Messenger (sal Allaahu alayhi wa sallam) in that which they were commanded to be energetic and enthusiastic. They are like a person who adorns the Mus.haf (a copy of the Qur’an) yet does not read what is in it; or they are like somebody who reads [what is in the Qur’an] but never follows it; or somebody who adorns the Masjid yet does not pray in it or only prays a little in it; or like a person who takes extravagant prayer beads and mats. Such apparent adornments which have not been legislated and are accompanied with showing off, pride and being pre-occupied away from what is actually legislated – this all corrupts the state of the person who is like this.

Know that from the actions are those that have some good in them, due to including types of legislated actions and also they include evil such as innovations and other than that. So this action would be good due to what it includes of good and [at the same time] evil due to what it contains of turning away from the religion in its entirety – such is the state of the hypocrites and disobedient people. This is what most of the Ummah has been afflicted by in the later times…)) [to the end of the Chapter]

Points of Benefit from Ibn Taymiyyah:

1. Ibn Taymiyyah wrote the above words under the chapter: ‘Innovated Festival Periods.’ This shows that he considered the Mawlid as a Bid’ah (innovation) and not a Sunnah. He compared it to the action of the Christians towards ‘Eesa (alayhi salaam)
2. The Soofiyyah left his clear speech whereby he named the Mawlid as an innovation and clarified that nobody from among the pious generations celebrated it – even though they could have done it and there was nothing preventing them.
3. Those who celebrate the Prophet’s birthday are ignorant with regards to its innovated nature, and they might be rewarded for their good intention of loving the Prophet (sal Allaahu alayhi wa sallam) – not the innovated act of the Mawlid.
4. True love and devotion to the Prophet (sal Allaahu alayhi wa sallam) is demonstrated through following his Sunnah, reviving it and spreading it among the people
5. Those who are eager upon such innovations are often weak and feeble in following the established Sunnah of the Prophet (sal Allaahu alayhi wa sallam)
6. The example of such people is like a person who adorns a copy of the Qur’an yet never reads it.
7. An action may have some reward and also some punishment in it. The reward is for any good in it (like the intention of loving the Prophet but not the innovated Mawlid) and the sin and punishment is for the evil in it (due to the actual innovation).

Conclusion

It can be concluded from the words of Ibn Taymiyyah that he does not approve of the innovated Mawlid and the possible reward he mentioned is only for the intention of an ignorant person in loving the Prophet – and not the actual action of the Mawlid, which is sinful and therefore punishable.

Finally it is important to note, had Ibn Taymiyyah actually approved of the Mawlid, the other scholars of Ahlus Sunnah would have also disapproved of his statement as the Sunnah is more beloved to us than any individual.

Mawlid argument: “Everything in Islam is permissible (i.e. halal) unless proven otherwise (i.e. haram)!”

What these people, who use this argument, fail to realise is that the principle isn’t “Everything in Islam…” its “Everything is permissible…” meaning; everything in worldly affairs NOT religious affairs.

Everything from food, clothes, buying, selling, business etc worldly affairs are permissible (halal) UNLESS stated haram (prohibited) by the Shariah (Quran or Sunnah).

Allah said: “Say: ‘Come, I will recite what your Lord has prohibited to you…” Surah 6:151. So whatever Allah has prohibited we stay away from, the rest is permissible for us.

This principle has NOTHING to do with ACTS OF WORSHIP which are dictated by Allah and the Prophet (peace and blessings of Allah be upon him). So the principle when it comes to worship is that “Every act is prohibited unless sanctioned (by the Shariah).”

Allah said: “So whoever would hope for the meeting with his Lord – let him do righteous deeds…” Surah 18:110. ‘Righteous deeds’ are sanctioned from Allah and His messenger (peace and blessings of Allah be upon him) and no one else.

So it can’t be said “This act (of worship or getting closer to Allah) is permissible unless stated otherwise” because this principle ONLY works for WORDLY AFFAIRS not RELIGIOUS AFFAIRS (like worship etc).

Mawlid argument: “The Prophet fasted on Mondays because he was born on that day! This is an evidence for celebrating his birth.”

Muslim (1162) narrated from Abu Qataadah al-Ansaari (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) was asked about fasting on Mondays and he said: “On (that day) I was born and on it Revelation came down to me.”

Al-Tirmidhi (747) narrated, in a hadeeth that he classed as hasan, from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “Deeds are presented (to Allah) on Monday and Thursday and I like my deeds to be presented when I am fasting.”Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

From the saheeh hadeeths quoted above, it is clear that just as the Prophet (blessings and peace of Allah be upon him) fasted on Mondays out of gratitude for the blessing of his birth on this day, he also fasted it because of its virtue, because the Revelation came down to him on that day, and on that day deeds are presented to Allah. So he (blessings and peace of Allah be upon him) liked his deeds to be taken up when he was fasting. The fact that he was born on that day was one of several reasons for fasting that day.

If a person fasts on Mondays, as the Prophet (blessings and peace of Allah be upon him) did, hoping for forgiveness on that day, out of gratitude for the blessings that Allah bestowed upon His slaves on the day – the greatest of which blessings is the birth of His Prophet and His sending him – and hoping to be among the people who are forgiven on that day, then this is something good and is in accordance with what is proven of the Sunnah of the Prophet (blessings and peace of Allah be upon him). But he should not single out one week for that to the exclusion of others, or one month to the exclusion of others. Rather he should do that as much as he can on a permanent basis.

With regard to singling out one day of the year for fasting it, in celebration of the birth of the Prophet (blessings and peace of Allah be upon him), this is an innovation (bid‘ah) that is contrary to the Sunnah of the Prophet (blessings and peace of Allah be upon him).

The Sahaba NEVER understood from this statement to celebrate the birth date of the Prophet (peace and blessings of Allah be upon him) yearly or in Rabi al-awwal, and they were the closest and most knowledgeable regarding Islam and its understanding, yet never had a celebration called ‘Mawlid’.

The tabi’een (students of the sahaba) NEVER understood from these hadith to come up with a celebration and call it ‘Mawlid’.

NONE of the four great imams: Abu Hanifa-Malik-Shafi-Ahmad ever celebrated the birth date of the Prophet (peace and blessings of Allah be upon him) and these hadith were available to them, yet they never extracted this understanding of ‘Mawlid’ from these hadith, ever!

Fasting is an act of worship that is sanctioned in this hadith, so FAST! And do not exceed upon that! DO what the Prophet (peace and blessings of Allah be upon him) DID and DON’T do what he DIDN’T do! It’s as simple as that!

Refuting The Arguments Of Those Who Celebrate The Mawlid By Sheik Salih Fawzan

 Those who think that this bid’ah should be continued produce specious arguments which are flimsier than a spider’s web. These specious arguments may be dealt with as follows:

[First Doubt] – Their claim that this is veneration of the Prophet (salallaahu ‘alaihi wa sallam): 

[Refutation] – The response to that is that the way to venerate him is to obey him, do as he commanded and avoid that which he forbade, and to love him; he is not to be venerated through innovations, myths and sins. Celebrating his birthday is of this blameworthy type because it is a sin. The people who venerated the Prophet (salallaahu ‘alaihi wa sallam) the most were the Sahaabah (radiallaahu ‘anhum), as ‘Urwah ibn Mas’ood said to Quraysh: “O people, by Allah I have visited kings. I went to Caesar, Chosroes and the Negus, but by Allah I never saw a king whose companions venerated him as much as the companions of Muhammad venerated Muhammad (salallaahu ‘alaihi wa sallam). By Allah, whenever he spat, it never fell on the ground, it fell into the hand of one his companions, then they wiped their faces and skins with it. If he instructed them to do something, they would hasten to do as he commanded. When he did wudoo, they would almost fight over his water. When he spoke, they would lower their voices in his presence; and they did not stare at him out of respect for him.” (al-Bukhaari, 3/178, no. 2731, 2732; al-Fath, 5/388). Yet despite this level of veneration, they never took the day of his birth as an ‘Eid (festival). If that had been prescribed in Islam, they would not have neglected to do that.

[Second Doubt] – Using as evidence the fact that many people in many countries do this.

[Refutation] – The response to that is that evidence consists of that which is proven from the Prophet (salallaahu ‘alaihi wa sallam), and what is proven from the Prophet is that innovations are forbidden in general, and this is an innovation. What people do, if it goes against the evidence (daleel), does not prove anything, even if many of them do it. “And if you obey most of those on the earth, they will mislead you far away from Allaah’s path.” [al-An’aam, ayah 116 – interpretation of the meaning] Nevertheless, in every age, praise be to Allah, there have always been those who denounce this bid’ah and state clearly that it is false. Those who persist in following it after the truth had been explained to them have no proof. Among those who denounced the celebration of this occasion was Shaykh al-Islam Ibn Taymiyah, in Iqtidaa’ al-Siraat al-Mustaqeem; Imaam al-Shaatibi in al-‘I’tisaam; Ibn al-Haaj in al-Madkhil; Shaykh Taaj al-Deen ‘Ali ibn ‘Umar al-Lakhami who wrote an entire book denouncing it; Shaykh Muhammad Basheer al-Sahsawaani al-Hindi in his book Siyaanah al-Insaan; al-Sayyid Muhammad Rasheed Ridaa wrote a separate essay on this topic; Shaykh Muhammad ibn Ibraaheem Aal al-Shaykh wrote a separate essay on it; Shaykh ‘Abd al-‘Azeez ibn Baaz; and others who are still writing and denouncing this bid’ah every year in the pages of newspapers and magazines, at the time when this bid’ah is being done.

[Third Doubt] – They say that by celebrating the Mawlid they are keeping the memory of the Prophet (salallaahu ‘alaihi wa sallam) alive. 

[Refutation] – The answer to that is that the memory of the Prophet (salallaahu ‘alaihi wa sallam) is constantly kept alive by the Muslim, such as when his name (salallaahu ‘alaihi wa sallam) is mentioned in the adhaan and iqaamah and in khutbahs, and every time the Muslim recites the Shahaadatayn after doing wudoo and in the prayers, and every time he sends blessings upon the Prophet (salallaahu ‘alaihi wa sallam) in his prayers and when he is mentioned, and every time the Muslim does a waajib (obligatory) or mustahabb (recommended) action that was prescribed by the Messenger (salallaahu ‘alaihi wa sallam). In all of these ways (the Muslim) remembers him and the reward equivalent to the reward of the one who does that action goes back to the Prophet (salallaahu ‘alaihi wa sallam). Thus the Muslim constantly keeps the memory of the Messenger alive and has a connection with him night and day throughout his life through that which Allah has prescribed, not only on the day of the Mawlid and things which are bid’ah and go against the Sunnah, for that puts one at a distance from the Messenger (salallaahu ‘alaihi wa sallam) and the Messenger will disown him because of that. The Messenger (salallaahu ‘alaihi wa sallam) has no need of this innovated celebration, because Allah has already bestowed veneration and respect upon him, as He says: “and raised high your fame.” [al-Sharh, ayah 4] For Allah is not mentioned in the adhaan, iqaamah or khutbah, except that the Messenger (salallaahu ‘alaihi wa sallam) is mentioned after Him; this is sufficient veneration, love and renewal of his memory, and sufficient encouragement to follow him. Allah did not refer to the birth of the Messenger (salallaahu ‘alaihi wa sallam) in the Qur`aan, rather He referred to his Mission, and says (interpretation of the meaning): “Indeed, Allah conferred a great favour on the believers when He sent among them a Messenger (Muhammad) from among themselves.” [Aal ‘Imraan, ayah 124] “He it is Who sent among the unlettered ones a Messenger (Muhammad) from among themselves.” [al-Jumu’ah, ayah 2]

[Fourth Doubt] – They may say that the celebration of the Prophet’s birthday was introduced by a knowledgeable and just king who intended thereby to draw closer to Allah.

[Refutation] – Our response to that is that bid’ah is not acceptable, no matter who does it. A good intention does not justify a bad deed and even if a person died as a knowledgeable and righteous person, this does not mean that he was infallible.

[Fifth Doubt] – They say that celebrating the mawlid comes under the heading of bid’ah hasanah (“good innovation”) because it is based on giving thanks to Allah for the Prophet! 

[Refutation] – Our response to that is that there is nothing good in innovation. The Prophet (salallaahu ‘alaihi wa sallam) said: “Whoever innovates anything in this matter of ours (i.e., Islam) that is not part of it will have it rejected.” (Narrated by al-Bukhaari, no. 2697; al-Fath, 5/355). And he said, “Every innovation is a going astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi, no. 2676). The ruling on innovations is that they are all misguidance, but this specious argument suggests that not every bid’ah is a going astray, rather there are “good” innovations. Al-Haafiz ibn Rajab said in Sharh al-Arba’een: “The words of the Prophet (salallaahu ‘alaihi wa sallam), ‘every innovation is a going astray‘ is a concise but comprehensive comment which includes everything; it is one of the most important principles of religion. It is like his words ‘Whoever innovates anything in this matter of ours (i.e., Islam) that is not part of it will have it rejected.‘ (Narrated by al-Bukhaari, 3/167, no. 2697; al-Fat-H, 5/355). Whoever innovates anything and attributes it to Islam when it has no basis in the religion, this is a going astray and has nothing to do with Islam, whether that has to do with matters of belief (‘aqeedah) or outward and inward words and deeds.” (Jaami’ al-‘Uloom wa’l-Hakam, p. 233)

These people have no proof that there is any such thing as a “good innovation” apart from the words of ‘Umar (radiallaahu ‘anhu) concerning Taraaweeh prayers, “What a good innovation this is.” (Saheeh al-Bukhaari, 2/252, no. 2010 mu’allaqan; al-Fath 4/294). They also said that things were innovated which were not denounced by the Salaf, such as compiling the Qur`aan into one volume and writing and compiling the hadeeth. The response to that is that these matters had a basis in Islam, so they were not newly-invented. ‘Umar said: “What a good bid’ah” meaning innovation in the linguistic sense, not in the shar’ee sense. Whatever has a basis in Islam, if it is described as an innovation, is an innovation in the linguistic sense, not in the shar’eei sense, because innovation in the shar’ee sense means that which has no basis in Islam. Compiling the Qur`aan into one book has a basis in Islam, because the Prophet (salallaahu ‘alaihi wa sallam) had commanded that the Qur`aan be written down, but it was scattered, so the Sahaabah compiled it in one volume so as to protect and preserve it.

The Prophet (salallaahu ‘alaihi wa sallam) led his companions in praying Taraaweeh for a while, then he stopped doing that, lest that become obligatory on them. The Sahaabah (radiallaahu ‘anhum) continued to pray it separately during the life of the Prophet (salallaahu ‘alaihi wa sallam) and after his death, until ‘Umar ibn al-Khattaab (radiallaahu ‘anhu) gathered them behind one imaam as they used to pray behind the Prophet (salallaahu ‘alaihi wa sallam). This was not an innovation introduced into the religion. Writing down the hadeeth also has a basis in Islam. The Prophet (salallaahu ‘alaihi wa sallam) ordered that some ahaadeeth should be written down for some of his companions when they asked him for that. In general terms writing it down during his lifetime was not allowed, for fear that the Qur`aan might be mixed with things that were not part of it. When the Prophet (salallaahu ‘alaihi wa sallam) died, this fear was no longer a factor, because the Qur`aan had been completed and arranged in order before he died. The Muslims compiled the Sunnah after that in order to preserve it and keep it from being lost. May Allah reward them with good on behalf of Islam and the Muslims, because they preserved the Book of their Lord and the Sunnah of their Prophet (salallaahu ‘alaihi wa sallam) from being lost or being tampered with.

We may also say to them: why was this act of “thanksgiving,” as they call it, not done by the best generations, the Sahaabah, Taabi’een and followers of the Taabi’een, who loved the Prophet (salallaahu ‘alaihi wa sallam) most and who were most keen to do good and give thanks? Are those who introduced the innovation of the Mawlid more rightly-guided than them? Do they give more thanks to Allah? Definitely not!

[Sixth Doubt] – They may say that celebrating the birthday of the Prophet (salallaahu ‘alaihi wa sallam) is indicative of their love for him; this is one way of showing that, and showing love of the Prophet (salallaahu ‘alaihi wa sallam) is prescribed in Islam! 

[Refutation] – The answer to that is that undoubtedly loving the Prophet (salallaahu ‘alaihi wa sallam) is obligatory for every Muslim; he should love him more than he loves himself, his child, his father and all the people – may my father and mother be sacrificed for him – but that does not mean that we should introduce innovations, for doing so has not been prescribed for us. Loving him dictates that we should obey him and follow him, for that is one of the greatest manifestations of love, as it is said: “If your love is sincere then obey him; for the lover obeys the one whom he loves.” Loving the Prophet (salallaahu ‘alaihi wa sallam) implies keeping his Sunnah alive, adhering firmly to it, and avoiding words and deeds that go against it. Undoubtedly everything that goes against his Sunnah is a reprehensible innovation (bid’ah) and a manifest act of disobedience. That includes celebrating his birthday and other kinds of bid’ah. A good intention does not mean that it is permissible to introduce innovations into the religion.

Islam is based on two things, purity of intention and following [the Prophet (salallaahu ‘alaihi wa sallam)]. Allah says (interpretation of the meaning): “Yes, but whoever submits his face (himself) to Allah (i.e. follows Allaah’s religion of Islamic Monotheism) and he is a Muhsin (a doer of good) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve.” [al-Baqarah, ayah 112] Submitting one’s face to Allah means being sincere towards Allah, and doing good means following the Messenger and implementing the Sunnah.

[Seventh Doubt] – Another of their specious arguments is when they say that by celebrating the Mawlid and reading the biography of the Prophet (salallaahu ‘alaihi wa sallam) on this occasion, they are encouraging people to follow his example! 

[Refutation] – We say to them that reading the biography of the Prophet (salallaahu ‘alaihi wa sallam) and following his example are required of the Muslim all the time, all year long and throughout his life. Singling out a specific day for that with no evidence for doing so is an innovation, and “every innovation is a going astray.” (Narrated by Ahmad, 4/164; al-Tirmidhi, 2676). Bid’ah does not bear any fruit but evil, and it leads to a person distancing himself from the Prophet (salallaahu ‘alaihi wa sallam). In conclusion, celebrating the birthday of the Prophet (salallaahu ‘alaihi wa sallam), whatever form it takes, is a reprehensible innovation. The Muslims should put a stop to this and other kinds of bid’ah, and occupy themselves with reviving and adhering to the Sunnah. They should not be deceived by those who promote and defend this bid’ah, for these types of people are more interested in keeping innovations alive than in reviving the Sunnah; they may not even care about the Sunnah at all. Whoever is like this, it is not permissible to imitate him or follow his example, even if the majority of people are like this. Rather we should follow the example of those who follow the path of the Sunnah, among the righteous Salaf and their followers, even if they are few. Truth is not measured by the men who speak it, rather men are measured by the truth.

The Prophet (salallaahu ‘alaihi wa sallam) said: “Whoever among you lives (for a long time) will see many differences. Upon you is to follow my Sunnah and the sunnah of the rightly-guided khaleefahs who come after me. Hold on to it firmly. Beware of newly-invented matters, for every innovation is a going astray.” (Narrated by Ahmad, 4/126; al-Tirmidhi no. 2676). So the Prophet (salallaahu ‘alaihi wa sallam) explained to us in this hadeeth what we should do when there are differences of opinion, just as he explained that everything that goes against his Sunnah – be it words or deeds – is a bid’ah, and every bid’ah is a going astray.

If we see that there is no basis for celebrating the birthday of the Prophet, whether in the Sunnah of the Messenger of Allah (salallaahu ‘alaihi wa sallam) or in the way of the rightly-guided khaleefahs, then it is one of the newly-invented matters, one of the bid’ahs which lead people astray. This principle is what is implied by this hadeeth and is what is indicated by the aayah (interpretation of the meaning): “O you who believe! Obey Allah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.” [al-Nisaa`, ayah 59] Referring to Allah means referring to His Book, and referring to the Messenger (salallaahu ‘alaihi wa sallam) means referring to his Sunnah after he has passed away. The Qur`aan and Sunnah are the reference point in cases of dispute. Where in the Qur`aan or Sunnah does it indicate that it is prescribed in Islam to celebrate the Prophet’s birthday? Whoever does that or thinks that it is good must repent to Allah from this and from other kinds of bid’ah.

This is the attitude of the Muslim who is seeking the truth. But whoever is too stubborn and arrogant after proof has been established, then his reckoning will be with his Lord. We ask Allah to help us adhere to His Book and the Sunnah of His Messenger (salallaahu ‘alaihi wa sallam) until the Day when we will meet Him. May Allah grant blessings and peace to our Prophet Muhammad and his family and companions.

Source : Huqooq al-Nabi (salallaahu ‘alaihi wa sallam) bayna al-Ijlaal wa’l-Ikhlaal, p. 139, Shaykh Dr. Saalih ibn Fawzaan al-Fawzaan.

Other common arguments people often use to prove the validity of celebrating Mawlid an-Nabawi

Doubt One: The Mawlid an-Nabawi is a Sunnah

Response: Anything which is a Sunnah of the Prophet (sal Allaahu alayhi wa sallam) must be implemented, and its legislation accepted. Allah (the Most High) said,

{Say, ‘Obey Allah and the Messenger.’ But if they turn away – then indeed, Allah does not like the disbelievers} [03:32]

Also, the Prophet (sal Allaahu alayhi wa sallam) ordered us to follow his Sunnah and the Sunnah of his companions. He said:

Upon you is my Sunnah, and the Sunnah of the Righteous Guided Caliphs.

Doubt Two: 12th Rabee’ al-Awwal is the day the Prophet was born, and we are merely showing happiness to Allah and His Messenger

Response: No doubt it is an obligation upon every Muslim to be happy with the sending of the Prophet (sal Allaahu alayhi wa sallam), just as every Muslim must feel sadness upon his death. However, it has not been authentically established that he was born on the 12th of Rabee’ al-Awwal. Rather it has been narrated by various scholars that he died on this very day.

Al-Haafidh Ibn Hajr said: “His death was on Monday without any disagreement in Rabee’ al-Awwal. This is almost a unanimous agreement… and then according to Ibn Is.haaq and the majority of the scholars that it was on the twelfth of [the month].” (Al-Haafidh Ibn Hajar; Fat.h al-Baaree 7/736)

There is nothing mentioned in the books of Hadeeth proving that the Prophet (sal Allaahu alayhi wa sallam) was born on 12th Rabee’ al-Awwal. Rather a large number of different opinions are mentioned in the books of history.

In any case, Allah did not order His slaves to specify the day of Mawlid with happiness and festivities – just as He did not order for this day to be taken as a day of mourning and sadness. The companions did not specify this day after the Prophet as a day of happiness just as they did not specify this day for sadness.

Doubt Three: The Prophet mentioned his birthday; he said regarding fasting on Mondays, ((It is the day I was born)) (This hadeeth is narrated by Abu Qataadah and compiled by Muslim)

Response: The Prophet (sal Allaahu alayhi wa sallam) did not make a mention of his birthday in this Hadeeth. A birthday is the specific day and year a person was born in. He merely mentioned that he was born on Monday without mentioning a date, month or year.

Also, the companions (may Allah be pleased with them) did not understand from the mentioned Hadeeth that we should specify and celebrate the 12th of Rabee’ al-Awwal as the Mawlid.

In fact, the act of celebrating this day is in opposition to this very Hadeeth. This Hadeeth shows us the recommendation of fasting every Monday, as the Prophet would do. However, those who celebrate the Mawlid leave off fasting on this day and instead celebrate it and eat food one day a year.

Doubt Four: Many miracles took place on the day the Prophet (sal Allaahu alayhi wa sallam) was born, this shows we should celebrate it.

Response:  A simple question is asked, were the companions of the Prophet (sal Allaahu alayhi wa sallam) aware of these miracles that had taken place? If the answer is yes they were aware of these miracles – and it is hoped nobody would say they were ignorant about them – then why did they not celebrate his birthday?

Either they did not attach any importance to his birthday and thus did not celebrate it, or the answer is they did celebrate it. In that case, evidence needs to be provided supporting this – and there is no evidence.

Doubt Five: Celebrating the birthday of the Prophet (sal Allaahu alayhi wa sallam) is an act of love, and whoever does not celebrate it shows his lack of love of the Prophet and bad manners

Response: From the core pillars upon which the Islaam of a person is based is loving the Prophet (sal Allaahu alayhi wa sallam). However how is this love to be demonstrated?

Is it by innovating in the religion that which the Prophet (Sal Allaahu alayhi wa sallam) did not do? Is it by doing actions of “love” that his companions did not do? Is it by opposing his saying:

Indeed every innovation is a misguidance, and every misguidance is in the Fire. (Narrated by ‘Irbaadh ibn Saariyah ; Collected by Abu Dawood & Ibn Maajah)

Whoever turns away from my Sunnah is not from me. (Narrated by Anas Ibn Maalik; Collected by Bukhaaree & Muslim)

Or rather is the love of Allah and His Prophet (sal Allaahu alayhi wa sallam) demonstrated through following his Sunnah and abandoning innovations. Allah (the Most High) said,

{Say: If you truly love Allah then follow me; He will love you and forgive your sins} [03:31]

Also, if not celebrating Mawlid an-Nabawi is bad manners, then does this mean the respected companions also showed bad manners to the Prophet (sal Allaahu alayhi wa sallam) by not celebrating it?

Doubt Six: The Prophet (sal Allaahu alayhi wa sallam) will save us from the Fire and therefore we should celebrate his birthday

Response: Allah is the One who controls who is admitted to Paradise and who is admitted to the Fire; this is not to be ascribed to the Prophet (sal Allaahu alayhi wa sallam) nor anybody else. Allah (the All Mighty) said, whilst addressing His Prophet:

{Then, is one who has deserved the decree of punishment [to be guided]? Then, can you save one who is in the Fire?} [39:19]

So the one who saves us from the Fire is Allah – alone He has no partners – and as for the Prophet (sal Allaahu alayhi wa sallam), then he was sent to convey the message of Allah, as a bearer of glad tidings and a warner of a painful punishment. Allah will honour the Prophet (sal Allaahu alayhi wa sallam) with the intercession of the Day of Resurrection, however the intercession of the Prophet will only be for the people of Tawheed.

Doubt Seven: What is wrong with reciting the Qur’an, being happy and sending salaam upon the Prophet? This is what we do in the Mawlid.

Response: There is nothing wrong with reciting the Qur’an nor sending Salaam upon the Prophet (sal Allaahu alayhi wa sallam). Rather, both are from the most rewarding acts of worship. However, the innovation is in specifying a day, time or place for these acts of Worship which were not specified by the Prophet.

The Prophet (sal Allaahu alayhi wa sallam) said:

Whoever innovated an action into this affair of ours (i.e. Islaam), it will be rejected (Narrated by ‘Aaisha; Collected by Muslim)

Therefore, specifying a day or date for these acts of Worship is an innovation and therefore rejected by Allah – even if the original actions or reciting the Qur’an and sending Salaam upon the Prophet are good.

Secondly, it is wrong to say that the Mawlid is merely Qur’an, happiness and Salaam. Rather, food, music, shirk, marching in the street and free mixing often takes place.

Doubt Eight: Celebrating Mawlid an-Nabawi is a good innovation, a ‘bid’ah hasanah’

Response: This doubt is in itself a contradiction to the first doubt that the Mawlid is a Sunnah. If it is an established Sunnah then it cannot be a Bid’ah – good or otherwise, and also vice versa. Therefore those who celebrate the Mawlid must decide whether it is a Sunnah or a Bid’ah Hassanah (a good innovation).

Regarding this doubt, there is nothing in the religion of Islaam that can be classified as a good innovation. Rather all innovated acts of Worship are deemed as evil, as it necessitates changing and adding to the religion of Allah.

Also, had it been a good innovation, why was it never known until the sixth century? Why was it never “innovated” by the companions, despite them being the most loving of people towards the Prophet (sal Allaahu alayhi wa sallam). Neither was it done by the great Imaams, scholars and Jurists of the first three centuries such as Abu Haneefah, Maalik, Shaafi’ee, Ahmed Ibn Hanbal, Bukhaaree, Muslim and the other scholars.

Had there been any goodness in the Mawlid, surely the great Imaams and scholars of the early generations would have also celebrated it.

Doubt Nine:  “The celebration of Al-Mawlid is a way of expressing joy, which is something beneficial. It would benefit anybody who celebrates it, as it even benefits Abu Lahab (a disbelieving uncle of the Prophet, (sal Allaahu alayhi wa sallam) ), due to the narration which states that a person saw Abu Lahab in his dream and asked him about his predicament. He (Abu Lahab) replied that his punishment in hell is reduced every Monday due to his rejoicing at the news of the birth of the Prophet, (sal Allaahu alayhi wa sallam)  and also because he bought the freedom of the slave who brought him the good news.”

Refutation:  This narration has an unconnected chain of narrators which renders it inauthentic; therefore, it cannot be used as evidence in an argument. Even if we were to assume, for the sake of argument, that it is not a weak narration, it is still rejected for many other reasons:

It was only a dream and dreams are never used as a basis to judge anything, let alone be used to establish a form of worship based on them.

This contradicts the Quran. Allah Says (what means): {And we will approach [i.e., regard] what they [i.e., the disbelievers] have done of deeds and make them as dust dispersed.} [Quran 25: 23]. Therefore, nobody will get any reward for their deeds unless they intend to get closer to Allah by doing so, and a disbeliever will never attempt to do anything to get closer to Allah as he does not believe in Him in the first place.

History proves that this story was incorrect, and that Abu Lahab did not free any slave at that time. In fact, the slave in question was freed after the migration of the Prophet, (sal Allaahu alayhi wa sallam)  as mentioned in the books of Ibn ‘Abdul Barr and Ibn Al-Jawzi,.

Doubt Ten:  “Rejoicing at this event is something recommended and requested of all of us by Allah in the verse were He says that which translates as: {Say: ‘In the bounty of Allah and in His mercy – in that let them rejoice, it is better than what they accumulate.’} [Quran10:58]. Allah commanded us to rejoice in His mercy, and the Prophet, (sal Allaahu alayhi wa sallam)  was the greatest of all His mercies, as Allah says (what means): {And We have not sent you, [O Muhammad], except as a mercy to the worlds.} [Quran 21:107].

Refutation:  The mercy mentioned in the first verse means other than what the celebrator of Al-Mawlid claim. Commenting on this verse, Abu Sa’eed Al-Khudri, may Allah be pleased with him, said: “‘The Bounty’ refers to the Quran and ‘The Mercy’ is if one is from the people who adhere to it.'” Hilaal Ibn Yasaaf  said commenting on the verse: “‘The Bounty’ means Islam and ‘The Mercy’ means the Quran.'”

None of the Salaf interpreted this command of Allah to mean rejoicing in the form of feasts and festivals. The mercy in the second verse is nothing other than the Quran and the Sunnah which the Prophet, (sal Allaahu alayhi wa sallam)  was sent with. Therefore, the true meaning of rejoicing due to Allah sending us His Prophet, (sal Allaahu alayhi wa sallam) must be to follow him completely and adhere to all his commands verbally and practically.

There can be no doubt that attempting to use this verse as an evidence for the permissibility of celebrating Mawlid applying it in a way other than how the Salaf, or pious first three generations, of Muslims, applied it. Ash-Shaatibi  said: “Any application from the later generations of a text which was not understood nor applied by our Salaf is unacceptable.” Ibn ‘Abdul Haadi,  said: “It is prohibited to interpret a verse from the Quran or a Hadeeth in any way other than the way our Salaf interpreted, applied and clarified it to the Ummah, because this would imply that they were ignorant of the truth and strayed away from it while the latter generations were guided to it. It is even worse if the interpretation of the latter generations opposes and contradicts that of the Salaf.”

Indeed the understanding and interpretation of the texts of those who celebrate Al-Mawlid is misguidance and an innovation in itself. Ash-Shaatibi, may Allah be pleased with him, said: “It is commonplace that the innovators and people of misguidance manipulate the Quran and Sunnah and apply it in a way that suits their needs. Also, they propagate these false ideas to the common people in order to confuse them.”