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Al-Mawlid

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    Al-Mawlid

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    Refuting some false claims of the celebrators of Al-Mawlid

    First claim: "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 sallAllahu ‘alaihi 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 sallAllahu ‘alaihi wa sallam and also because he bought the freedom of the slave who brought him the good news."

    Refutation: </B> 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 Qur'aan. Allah says that which translates as: "And we will approach [i.e., regard] what they [i.e., the disbelievers] have done of deeds and make them as dust dispersed." (Al-Furqaan: 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 sallAllahu ‘alaihi wa sallam as mentioned in the books of Ibn 'Abdul Barr and Ibn Al-Jawzi, may Allah have mercy upon them both.

    Second claim: "The Prophet sallAllahu ‘alaihi wa sallam himself glorified his birthday, due to his reply when asked why he fasted on Mondays: "I was born on this day and started receiving the revelation on it." (Muslim). Therefore, he glorified his birthday by fasting on it, and this is a form of celebration."

    Refutation: This doubt can be refuted from three different angles:

    * The Prophet sallAllahu ‘alaihi wa sallam never regularly fasted on the twelfth of Rabee' Al-Awwal, which is the date that some claim is his birthday, rather, he fasted every Monday, and there are four Mondays in every month. Therefore, celebrating the twelfth of Rabee' Al-Awwal and designating certain acts of worship for it must be considered as an attempt to correct what is thought to be wrong or less than perfect on the part of the Prophet sallAllahu ‘alaihi wa sallam.

    * The Prophet sallAllahu ‘alaihi wa sallam did not only fast on Mondays, but in addition, he would also fast on Thursdays, as he said: "The records of deeds are raised (to Allah) every Monday and Thursday, therefore, I like to be fasting at this time.” (Tirmidhi). Moreover, the Prophet sallAllahu ‘alaihi wa sallam did not say that the reason for fasting on a Monday were due to his birth only, but also because of the fact that the records of everybody's deeds are raised to Allah on these days. Therefore, celebrating Al-Mawlid with the excuse that the Prophet sallAllahu ‘alaihi wa sallam used to fast on a Monday is a misunderstanding and a gross exaggeration of the facts.

    * The Prophet sallAllahu ‘alaihi wa sallam did not add any form of celebration to his fasting, as those who celebrate Al-Mawlid do. If people intend to express their gratitude to Allah by observing Al-Mawlid and they justify it with the excuse that he used to fast on Mondays, then common sense dictates that they must completely imitate the Prophet sallAllahu ‘alaihi wa sallam in the way that he expressed gratitude to Allah. Many people who celebrate Al-Mawlid do not fast regularly on Mondays and Thursdays as they deem it to be exhausting. On the contrary, they actually prepare and eat more food than usual as part of their celebration.

    Third claim: "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.'" (Yoonus: 58). Allah commanded us to rejoice in His mercy, and the Prophet sallAllahu ‘alaihi wa sallam was the greatest of all His mercies, as Allah says (that which translates as): "And We have not sent you, [O Muhammad], except as a mercy to the worlds." (Al-Anbiyaa': 107).

    Refutation: The mercy mentioned in the first verse means other than what the celebrators 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 Qur'aan 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 Islaam and 'The Mercy' means the Qur'aan.'"

    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 Qur'aan and the Sunnah which the Prophet sallAllahu ‘alaihi wa sallam was sent with. Therefore, the true meaning of rejoicing due to Allah sending us His Prophet sallAllahu ‘alaihi 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 Al-Mawlid is applying it in a way other than how the Salaf, or pious first three generations, of Muslims, applied it. Ash-Shaatibi, may Allah have mercy upon him, said: "Any application from the later generations of a text which was not understood nor applied by our Salaf is unacceptable." Ibn 'Abdul Haadi, may Allah have mercy upon him, said: "It is prohibited to interpret a verse from the Qur'aan 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 Qur'aan 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."

    Fourth claim: Although we acknowledge that it is a Bid'ah to celebrate Al-Mawlid due to the fact that the different acts of worship performed during it were not collectively practiced at the time of the Prophet sallAllahu ‘alaihi wa sallam, we still hold that it is a good Bid'ah because these acts are mentioned in some general texts individually. So we accept that it is a Bid'ah in the sense that it is a new phenomenon, but not regarding all its details because these did exist individually at the time of the Prophet sallAllahu ‘alaihi wa sallam.

    Refutation: The presence of the necessity of establishing a certain act of worship at the time of the Prophet sallAllahu ‘alaihi wa sallam plus the absence of any preventing factors, in addition to the fact that the Prophet did not do it, are all factors which determine that celebrating Al-Mawlid is a Bid'ah.

    A Bid'ah can never be deemed as good, even if there are texts that generally recommend the innovative acts performed for other times and places. To illustrate this point, the remaining companions of the Prophet sallAllahu ‘alaihi wa sallam condemned and rejected Marwaan Ibn Al-Hakam, may Allah have mercy upon him, when he innovated of a new Adhaan, or call for prayer, for the 'Eed prayer. This was despite the fact that the Adhaan already existed for the five daily prayers and so was not something entirely new. Likewise, it would be an innovation if someone were to pray at a specific time of the day or the week, a certain number of optional prayers. This is because although praying is an act which is legislated and the Islamic texts recommend it, specifying a time and a set number of prayers with the intention of pleasing Allah is an innovation if specific supportive evidences to prove the legitimacy of the specified time, day and number of prayers are not given.

    Once an act is proven to be a Bid'ah, it can never be deemed of as good because the Prophet sallAllahu ‘alaihi wa sallam gave a comprehensive statement saying: "Every Bid'ah (innovation) is misguidance" (Ahmad, Tirmidhi and others).

    Shaykh Al-Islaam Ibn Taymiyyah, may Allah have mercy upon him, said: "If something is called a Bid'ah, yet was proven to be good according to evidences from the Sharee'ah, then it must be one of two things: 1) It is not a Bid'ah by the Islamic definition but rather linguistically (i.e. something abandoned and then newly revived) like the saying of 'Umar ibn Al-Khattaab, may Allah be pleased with him: "Good Bid'ah" when he observed that the people had gathered behind one Imaam to lead them in their Taraaweeh prayers in congregation during Ramadaan". 2) It is a special case which is exempted from the general texts because it has a specific evidence, but the general text still applies to every other case other than the special one (i.e. nobody is permitted to use this special case as an excuse to oppose the general text and innovate new things due to it)." He, may Allah have mercy upon him, also said: "It is well known that any form of worship which was not established by either the Prophet sallAllahu ‘alaihi wa sallam or his companions, or shown by the trustworthy scholars to have a firm foundation, is rejected."

    Ibn Rajab, may Allah have mercy upon him, said: "The description of some of the Salaf about some matters being 'good Bid'ahs' are always in the linguistic sense of the term and never the religious one, like for example, the saying of 'Umar ibn Al-Khattaab, may Allah be pleased with him: "Good Bid'ah" when he observed that the people had gathered behind one Imaam to lead them in their Taraaweeh prayers in congregation during Ramadaan. Praying Taraaweeh in congregation was practiced by the Prophet sallAllahu ‘alaihi wa sallam, and all that these people were doing was simply reviving an act which already existed, so the usage of the term here must have been purely linguistic."

    Fifth claim: Al-Mawlid encourages people to ask Allah to send salutations upon His Messenger and exalt his mention, which is something mandatory upon all Muslims, as Allah says (that which translates as): "Indeed Allah confers blessing upon the Prophet, and his angels [ask Him to do so]. O you who have believed, ask [Allah to confer] blessing upon him and ask [Allah to grant him] peace." (Al-Ahzaab: 56) Therefore, anything which accomplishes that which is required Islamically is itself a requirement, such as Al-Mawlid.

    Refutation: The thing that would really make a person implement the command mentioned in that verse and frequently mention of name of the Prophet sallAllahu ‘alaihi wa sallam is if they were to live their life studying the Sunnah of the Prophet sallAllahu ‘alaihi wa sallam and applying it to all areas of their life. In reality, the celebration of Al-Mawlid once a year is nothing but a practical call to desert and abandon the Sunnah of the Prophet sallAllahu ‘alaihi wa sallam and the asking of Allah to send salutations upon him and exalt his mention - except during this yearly festival. One only has to look at the lives of the people who propagate the celebration of Al-Mawlid to confirm this. These people are the furthest from applying the Sunnah in their lives; they seem to think that just because they have celebrated this yearly festival, they have fulfilled their duties towards the Prophet sallAllahu ‘alaihi wa sallam. They also think that those who do not celebrate this event are not giving the Prophet sallAllahu ‘alaihi wa sallam his due right. Reality testifies that the truth is the opposite of this, and that those who celebrate Al-Mawlid are actually the ones who abandon the Sunnah of the Prophet sallAllahu ‘alaihi wa sallam and are the ones who are the furthest from its guidance. They do not realise that the true meaning of rejoicing at Allah sending us His Prophet sallAllahu ‘alaihi wa sallam is by rejoicing with that which he came with, and that following him is the only way for this joy to materialise and have a real effect. Allah says that which translates as: "Say, [O Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you." Ibn Katheer, may Allah have mercy upon him, said commenting upon this verse: "This verse is a ruling against anyone who claims to love Allah while not following the Prophet's Sunnah that they are a liar - until they follow the way of the Prophet Muhammad sallAllahu ‘alaihi wa sallam totally, in word and deed." Al-Hasan Al-Basri, may Allah have mercy upon him, said: "Some people made the claim that they love Allah, so He tested the claim with this verse."

    Sixth claim: If Jumu'ah (Friday) has a special virtue and is honoured due to the fact that Aadam, peace be upon him, was born on that day, as the Prophet sallAllahu ‘alaihi wa sallam said: "… And Aadam was born on it (Jumu'ah)", then surely the Prophet's birthday is worthier because he is the most honourable of all the Prophets.

    Refutation: The virtues of Jumu'ah are well established; it is a weekly holiday and a celebration for the Muslims. Although Aadam, peace be upon him, was born on Jumu'ah as the Prophet sallAllahu ‘alaihi wa sallam said: "The best of your days is the day of Jumu'ah, and Aadam was born on it." It is a lie upon the Prophet sallAllahu ‘alaihi wa sallam to claim that Islaam glorified and honoured Jumu'ah because of the birth of Aadam on that day. Those who make such a claim only do so to use it as a foundation for their argument of celebrating Al-Mawlid.

    We need to bear in mind that the same Islamic texts (the Qur'aan and Sunnah) which glorified and honoured the day of Jumu'ah are those that intentionally and deliberately did not mention anything about, nor honour the birthday of the Prophet Muhammad sallAllahu ‘alaihi wa sallam. Therefore, giving the same ruling to both events, when Islaam did not legislate for one and did so for the other, is an extremely evil, corrupt and false double-standard. Allah says that which translates as: "This day I have perfected for you your religion and completed my favour upon you and have approved for you Islaam as a religion." (Al-Maa’idah: 3).

    The Prophet sallAllahu ‘alaihi wa sallam forbade singling out Jumu'ah for fasting or optional night prayers (Qiyaam) when he said: "Do not single out the night of Jumu'ah for Qiyaam, nor its day with fasting unless you habitually fast it." (Muslim).

    Seventh claim: Al-Mawlid includes things which are islamically praised, recommended and encouraged like charity, the mentioning of Allah's names and praise and glorification of the Prophet sallAllahu ‘alaihi wa sallam.

    Refutation: Although Al-Mawlid does include these praised and encouraged matters, it is still an unfounded gathering for an unlawful reason. Acts of worship must be justified by the Sharee’ah, otherwise they will be rejected by Allah due to them not coinciding with His commands and that of his Messenger sallAllahu ‘alaihi wa sallam. The Prophet sallAllahu ‘alaihi wa sallam did not legislate for his birthday to be a day to gather for prayer, charity or recitations of poems of praise, some of which contain Shirk, like the famous Al-Burdah written by Al-Booseeri which says in some of its verses:

    You are the most honourable of all creation I have none but you to resort to when adversities befall me If you don’t rescue me on the Day of Resurrection from your grace Then my feet will definitely slip into the Hellfire From your generosity you have provided this world and the Hereafter Your know what is in the preserved tablet and you know the divine decree

    Allah says that which translates as: "Indeed Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted." (Luqmaan: 34). Ibn Mas’ood, may Allah be pleased with him, said: "Your Prophet was given access to all knowledge (as needed) except the absolute knowledge of the unknown and the unseen." - Then he recited this verse.

    In Islaam, anything that leads to a prohibited act it itself prohibited. Although the Islamic texts recommend charity, mentioning the name of Allah and asking Allah to send salutations upon the Prophet sallAllahu ‘alaihi wa sallam and exalting his mentioning, they do not state that people are to exaggerate in praising him to the extent of attributing knowledge of the unknown and unseen to him – which is knowledge that is exclusive to Allah and a form of shirk if someone were to attribute this knowledge to anyone besides Him.

    Eighth claim: Some scholars have recommended Al-Mawlid, and Muslims all around the world have celebrated it throughout history. Therefore, it must be celebrated based on the saying of Ibn Mas'ood, may Allah be pleased with him: "Anything which the Muslims collectively deem as good is good and anything which the Muslims collectively deem as bad is bad."

    Refutation: If we are to understand from this statement of Ibn Mas'ood, may Allah be pleased with him, that 'collectively' means the consensus of the scholars of the Muslim nation, then this is of course the correct understanding, because they never collectively agreed on anything that was misguidance. However, the notion that the Muslim nation as a whole are united in celebrating Al-Mawlid is a fallacy, in fact the opposite is true. The struggle against this Bid'ah began from the very first day that it was initiated by the misguided Baatini (those with concealed beliefs) rulers. After that, in the seventh Hijri century, Sultan Irbil spread this misguidance even further. What made this Bid'ah spread as far and wide as it did was the fact that was propagated by the rulers, who hade complete control over their subjects.

    The fact that many people in different countries take part in this Bid'ah can never be taken as evidence to justify it and make it Islamically permissible, because the truth is not related to the numbers who adhere to it. Allah says that which translates as: "And if you obey most of those upon the earth, they will mislead you from the way of Allah." (Al-An'aam: 116). Moreover, the Prophet sallAllahu ‘alaihi wa sallam described the victorious Muslim group which will supported by Allah and granted victory to be very small in number as stated in the book of Muslim.

    If the people who propagate Al-Mawlid were to reflect on that saying of Ibn Mas'ood, may Allah be pleased with him, they would find that it is actually evidence against themselves. This is because the consensus mentioned refers to that of the companions of the Prophet sallAllahu ‘alaihi wa sallam. This is the very reason why these people deliberately delete the beginning and misinterpret the end of the narration. For the sake of completion, here is the complete narration: Ibn Mas'ood, may Allah be pleased with him, said: "Allah looked into the hearts of the people and found that the heart of Muhammad sallAllahu ‘alaihi wa sallam was the finest, so he chose him to be his beloved and sent him with His Message. Then Allah looked into the hearts of everybody else and found that the hearts of Muhammad's companions were the finest (from the rest), so he made them succeed his Prophet sallAllahu ‘alaihi wa sallam and made them fight for the sake of His religion. Therefore, anything which the Muslims collectively deem to be good is good and anything which the Muslims collectively deem to be bad is bad." (Ahmad).

    As-Sindi, may Allah have mercy upon him, said: "It is obvious that the companions of the Prophet sallAllahu ‘alaihi wa sallam are the ones referred to as 'the Muslims' in this narration. Therefore, the consensus must be that of the companions and the consensus of others cannot be included, let alone the agreement of a single group of people on one opinion …"

    When Ibn Mas'ood and Abu Moosaa Al-Ash'ari, may Allah be pleased with them both, condemned circles in which the name of Allah was mentioned collectively, they did so due to it going against the practice of the companions of the Prophet sallAllahu ‘alaihi wa sallam and therefore being a bad practice. This is despite the fact that generally, mentioning the name of Allah is a recommended act of worship, but these circles were an innovative way of doing so. Ibn Mas'ood, may Allah be pleased with him, said to some of the people in these circles: "What is this that I see you all doing?" they replied: 'We are counting how many times we say Allahu Akbar, Laa Ilaaha Illaa Allah and Subhaana Allah with these stones." He replied: "Woe to you! How fast it is that you lead yourselves to destruction, the companions of the Prophet sallAllahu ‘alaihi wa sallam are still many in number around you (to ask for religious instructions) and the Prophet sallAllahu ‘alaihi wa sallam just passed away (i.e. he has not been gone long enough for you to forget his teachings)." Then Ibn Mas'ood, may Allah be pleased with him, said: "I swear by Him in Whose hands my soul is, you are either following a way (which you think is) more guided than that of Muhammad sallAllahu ‘alaihi wa sallam, or you are initiating a way of misguidance." They replied: "But we only intended to do what is good." Ibn Mas'ood, may Allah be pleased with him, replied: "How often it is that those who intend to do good miss out on it.' It was never reported that any of the companions of the Prophet sallAllahu ‘alaihi wa sallam held an opinion opposite to that of Ibn Mas'ood and Abu Moosaa regarding the condemnation of those who gathered for the collective mentioning of Allah's name. If all the companions regarded that as evil, then what would they have thought of those who gather to read Qur’aan collectively during Al-Mawlid, which also includes other activities that are clear forms of Shirk?

    source: alminbar.com
    Also: http://www.islamweb.net/emainpage/in...cles&id=150002
    Last edited by Muhammad; 01-06-2013 at 03:22 PM. Reason: Added an additional source
    Al-Mawlid

    أم ذي عينين كبيرين

    صفية و عمر

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    Re: Al-Mawlid

    No need to quote the entire post


    Great post masha Allah. I hope everymuslims pay attention more to this kinda education. Everyone must know that this al mawlid is bid'ah dholalah. And every muslim must know what is bid'ah, as our ulama of salaf said that if we understand about bid'ah then we have understood half of dien. And also al Mawlud is wrong in every aspects. Im dissapointed that rarely muslims pay attention to this thread, masha Allah. May Allah strengthen us all on the path of salafus shalih, amin.
    Last edited by Far7an; 07-20-2006 at 10:46 AM.
    Al-Mawlid


    Then which of the favours of your Lord will ye deny? Woe unto the repudiators on that day!

    Wanna know more sunnah: Go to http://www.islamicboard.com/islamic-...do-u-know.html. No muslims can life without sunnah.

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    Re: Al-Mawlid

    salams guys
    i was reading this article written by dep. ed. of dubai justifying the mawlid... i was less than impressed, however they quote these two hadiths

    The addition to the tashahhud by Ibn Mas'ud.
    After "wa rahmatullahi wa barakatu," and the Mercy of Allah and Blessings, he used to say, "assalamu `alayna min Rabbina," peace upon us from our Lord. Narrated by Al Tabarani in Al Kabir, and the narrators are those of the sound transmitters, as it has been mentioned in Majma' Al Zawa'id.

    The addition to the tashahhud by Abdullah Ibn `Umar.
    He added the basmalah at the beginning of the tashahhud. He also added to the talbia, "labbaika wa sa'daika wal khayru bi yadayka wal raghba'u ilayika wal `amalu" This is mentioned in Bukhari, Muslim, et al.



    Do they exist? regarding the Ibn Masoud one... the only authentic one i came acrsos was this This was whilst he was among us, but after he was taken, we would say ‘as-salaam ‘ala’n-Nabi (peace be upon the Prophet (peace and blessings of Allaah be upon him)).’”

    which makes sense but ive never heard or was ablet o find the Ibn Umar incident, as well as the version of the Ibn Masoud one..

    could someoen please clarify.. urgently..
    salams
    Al-Mawlid

    commenthere:



    ليس بعلم ما حواه القمطر، ماالعلم إلا ما وعاه الصدر
    animationPop 1 - Al-Mawlid
    .::.....sabr Ayyoub.....::.

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    Re: Al-Mawlid



    its amazing the weird excuses people come up with to defend the mawlid.. and then when you explain to them thats its bidah, they call you a salafi!ffended:
    Al-Mawlid

    wwwislamicboardcom - Al-Mawlid

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    Re: Al-Mawlid

    most of the south east asia celebrate it...

    usually we did activity of finding knowledge.

    Question:

    As Salamu `alaykum. Does celebrating the birthday of Prophet Muhammad (peace and blessings be upon him) have any evidence from the Qur'an and Sunnah? www.Sunnidawateislami.Com has answered that question in their question-answer column saying that it is allowed to celebrate the Prophet's birthday, the Qur`an has approved it and there is evidence from it in the Sunnah. When I discuss this matter with my family, I tell them it is bid`ah or an innovation. Am I right? I'd like you to please clarify this matter to me. I'd also like to know the correct date of birth of our Prophet (peace and blessings be upon him), and the date he died.



    Answer:

    Wa`alykum As-salaamu wa Rahmatul Allahi wa Barakaatuh.

    In the Name of Allah, Most Gracious, Most Merciful.

    All praise and thanks are due to Allah , and peace and blessings be upon His Messenger.

    Dear questioner, first of all, we'd like to voice our appreciation for the great confidence you repose in us. Our utmost wish is to have our efforts come up to your expectation. May Allah help us all keep firm on the straight path, Amen!

    It is permissible to celebrate the Prophet's birthday as an expression of love to the Prophet provided that the celebration doesn’t involve any of the prohibited acts.

    In this regard, we would like to cite for you the following fatwa issued by Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, in which he states the following:
    According to historians, the Fatimides were the first to celebrate the Prophet's birthday. Qalqashandi, in his book Subh Al-A`sha, says that the Fatimides used to make a huge celebration in Egypt and distribute large amounts of sweets for the occasion. Actually, the Fatimides used to celebrate the birthdays of other members of the Prophet's family and they also celebrated Christ's birthday.

    However, all of these celebrations were stopped in 488 upon an order from Caliph Al-Musta`li billah appointed as prime minister Al-Afdal Shahindah, son of Commander-in-chief Badr Al-Jamali, a powerful man who conformed to the Sunnah as stated by Ibn Al-Atheer in his book Al-Kamel, volume 8, page 302.

    People stopped celebrating such occasions till Al-Ma'mun Al-Bata'ihi came to power and issued an official decree in 517 enjoining the distribution of alms in 12th Rabee` Al-Awwal. Sanaa' Al-Malik was in charge of distributing them.

    When the Ayoubides came to power, they stopped all Fatimide practices, but families used to celebrate the Prophet's birthday in their houses. Then it returned to be officially celebrated at the beginning of the seventh century in the city of Irbil upon a decree from its prince, Muzafar Al-Deen Abi Sa`d Kawakbri Ibn Zein Ed-Deen `Ali- Ibn Tabakatikin, who was a Sunni.

    Muzafar gave great care and attention to such celebrations and ordered marquis to be erected starting from the beginning of Safar. Such tents, which were wonderfully decorated and extended from Al-Qal`a gate till the Khandaq gate. Muzafar used to go everyday after `Asr prayer to watch the festivities in these tents.

    The celebration was sometimes held on the 8th of Rabee` Al-Awwal (and sometimes on the 12th) which used to be an official holiday so that the people could enjoy the festival. Two days before the actual celebration, Muzafar used to order the sheep, cows and camels to be slaughtered in the main avenue amidst cheerful festivities, then the meat would be cooked and distributed among the people.

    Ibn Al-Hajj Abu `Abdullah Al-`Abdari says that such festivals were widespread in Egypt during his rein and condemned the innovations that used to take place during such festivals. (Al-Madkhal, volume 2, p 11, 12)

    Many books were written on the Prophet's birthday in the seventh century such as the stories of Ibn Dahya, who died in Egypt in 633 AH, Muhy Ed-Deen Ibn Al-`Arabi, who died in Damascus in 683 AH, Ibn Taghrabik, who died in Egypt in 670 AH; and Ahmad Al-`Azli and his son Muhammad, who died in Sabata in 670 AH.

    Due to the spread of innovation during such celebrations, scholars have denounced them and stated that they were groundless. Among those scholars is the Maliki jurist Taaj Ad-Deen `Umar Ibn Al-Lakhmi Al-Sakandari known as Al-Fakahani, who died in 731 AH; he wrote his thesis Al-Mawrid fil Kalam `Ala-Mawlid on this issue and As-Suyuti quotes it in his book Husn Al-Maqsid.

    Sheikh Muhammad Fadl `Ashur says that in the ninth century, scholars were divided over the issue. Some said it was permissible, others said it was not and it was recommended by As-Suyuti, Ibn Hajar Al-`Asqalani and Ibn Hajar Al-Haythmi, yet they condemned the innovations that took place during such festivities. Their opinion was derived from the verse: (And remind them of the days of Allah) (Ibrahim 14: 5).

    Explaining the previous verse, An-Nasa`i and `Abdullah Ibn Ahmad report in Zaway’d Al-Musnad and Al-Bayhaqi in Shu'ab Al-Iman reports on the authority of Ibn Ka`b that he said that the Prophet (peace and blessings be upon him), said: 'The days of Allah' are Allah's Blessings and Signs, and the Prophet's birth is a great bliss." (Al-Alusi's Ruh Al-Ma`ani)

    Muslim reports on the authority of Qatadah Al-Ansari that the Prophet (peace and blessings be upon him), was asked about fasting on Monday and he replied: "It is the day on which I was born and on which I received the Divine Revelation". It is also reported on the authority of Ibn `Abbas and Ibn Jabir that the Prophet (peace and blessings be upon him) was born in the "year of the elephant" on the 12th of Rabee` Al-Awwal. He also received the Divine Revelation, ascended to the Heavens, migrated to Madinah and died on the 12th of Rabee` Al-Awwal.

    The Prophet (peace and blessings be upon him), says that the day he was born was a special day. Since it is well known from the Shari`ah that Muslims should seize the opportunity in blessed days and do good deeds, Muslims should celebrate the Prophet's birthday so as to thank Allah for guiding them to Islam through Prophet Muhammad (peace and blessings be upon him).

    Therefore, celebrating the Prophet's birthday is permissible provided that it does not include committing any of the prohibited things. As for throwing banquets, this comes under the verse saying: (O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He whom ye worship.‏) (Al-Baqarah 2: 172)

    My opinion is that celebrating such a religious occasion is recommended especially nowadays for youth have become forgetful of these religious occasions and their significance because they have indulged in other celebrations.

    Celebrating such a great event should be done through reading more about the Prophet's Sunnah and life, building mosques, religious institutes and doing other forms of charity work that remind people of the Prophet's life and his struggle.

    Therefore, it is permissible to celebrate the Prophet's birthday as an expression of our love to him and our endeavor to follow him as an example provided that these celebrations do not involve any of the prohibited things. Some prohibited things are improper intermingling between men and women, behaving improperly at mosques and partaking in innovations such as worshiping at tombs and other things that violate the teachings of Islam. If such previously mentioned violations surpass the religious benefit realized from these celebrations, then they should be stopped in order to prevent harm and wrongdoing as indicated in the Shari`ah.
    Moreover, Sheikh Yusuf Al-Qaradawi, adds:
    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 Waqqas 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 33: 21)

    By celebrating the Prophet's Hijrah, we should teach people 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 Asma' 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 9: 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 `Ashura’, 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, the exact date of the Prophet's birth is controversial, 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.)



    Country Of Origin : Panama

    Fatawa Issuing Body : Islam online
    Author/Scholar : Sheikh `Atiyyah Saqr
    Date Of Issue : 04/Apr/2006

    source http://infad.kuim.edu.my/modules.php...rder=0&thold=0

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    Re: Al-Mawlid

    format_quote Originally Posted by cheese View Post


    its amazing the weird excuses people come up with to defend the mawlid.. and then when you explain to them thats its bidah, they call you a salafi!ffended:
    lol.. crazy innit..

    actually sis syilla.. ive seen similar things to that.. one thing i noticed is... they always heavily depend on individuals who done it, and use that as evidence.

    That's a very ignorant and unscholarly way of approaching things... when someone quotes me a verse, it would be inappropriate for me to reply "oh but so and so said, or sheikh so and so"... And that's especially true if the sheikh is merely giving an opinion without any proof...

    What you notice in the majority (if not all) these papers that support the Mawlid.. they always use the actions of people to justify their action, they think the actions of someone is strong enough to refute a verse... that's potato logic

    and this reminds me of Ibn Abbas when he was discussing with some of the Tab'i3ees (the 2nd gen) a matter (i think regarding sacrifice) and he was quoting to them evidence from quran/hadith... and they replied "But Abu Bakr said so and so, Umar said so and so" and he became annoyed and said "I say to you Allah and his messenger say, and you tell me Abu Bakr and Umar say! I fear rocks will be thrown at you from the heavens"...

    And we know full-well that Abu Bakr and Umar where THE best of this Ummah (Abu Bakr himself outweights the entire Ummah)... and here we have people not quoting Abu Bakr.. but quoting the actions of people who are nothing compared to him... and not even referring to any evdience what so ever.

    It's simple.. the prophet said we have only two eids.. If Mawlid is nto an eid, what is it? And if it is an eid, if it's not an innovation (a bad one), then what is it?

    take care all the best
    salamz
    Al-Mawlid

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    Re: Al-Mawlid

    in malaysia we usually given a holiday during mawlid...

    but usually we don't celebrate it at home...

    but sometimes the goverment will organize a tilawah...or alquran reciting...

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    Re: Al-Mawlid

    assalaamu alaykum,

    i had an issue with this at my local masjid, basically yes the Sheikh agrees Mawlid is an innovation but... he then goes on to say well lets do a seerah conferance at the same time.

    now that to me is blurring the line too much, if i just happen to have a cake with candles on it given to me on the day i was born and just happen to be given gifts then surely this is still celebrating my birth?

    the brailwee muslims down the road do dhikr, read the seerah and avoid most of the worst innovations during mawlid so what really is the difference other than the imam of the local masjid says we are not celebrating mawlid and they say they are?

    assalaamu alaykum,
    Daw'ud

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    Re: Al-Mawlid



    To end this debate, I will like to add. Not only the 'salafis' label the Mawlid event as an innovation. Rather the Hanafi scholars in my locality aswell as many others around the world call it an innovation. I have deleted all the offtopic posts. And yes, they were offtopic! If you want to discuss the word 'bidah' and what it means then feel free to make a new thread about it.

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    Re: Al-Mawlid



    In addition. The Maaliki Jurist (Faqeeh) Tajud-Deen al-Fakihani (may Allaah have mercy on him) said in al-Mawrid fi 3Amal al-Mawlid:

    لا أعلم لهذا المولد أصلاً في كتاب ولا سنة، ولا ينقل عمله عن أحد من علماء الأمة، الذين
    هم القدوة في الدين، المتمسكون بآثار المتقدمين، بل هو بدعة، أحدثها البطَّالون

    Celebrating the Mawlid has no evidence in the Book (Qur'aan) nor the Sunnah nor is this practice recorded from the scholars of the Ummah. Those who are taken as Imaams to be followed and who adhere to the narrations. It is bida3 (innovation) which was introduced by the Battaaloon.

    available at: http://www.almeshkat.net/books/open....t=32&book=1746






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