Late Shaykh Mutawalli Ad-Darsh Of London Central Mosque,Park road,London
answers the question:-

Q: Is the celebration of the Prophet's birthday a reprehensible innovation
or is it something to be encouraged?

A: We do not call it a celebration but a commemoration of the birth of the
Holy Prophet (s.a.w.). This is a development which took place at the end of
the sixth Islamic century according to Imam as-Suyuti, who researched the
origins of the practice.

There are two points of view. On the one hand there are those who consider
the commemoration to be a good innovation to remind us of the birth of the
Prophet (s.a.w.), to remind us of his achievements and to remind us of the
great Islamic way of life we inherited from his coming. In the seventh
Islamic century people became more involved in worldly affairs, and the
living experience of the Shari'ah was in decline. As a result, scholars took
the opportunity to remind people of that great event in the history of
humanity. In this commemoration, Muslims revive the memory of the Prophet's
achievements.

They quote the Hadith in which the Prophet was asked about the first day of
the week, when he replied, "That was the day I was born. That was the day I
received my message and when I migrated to al-Madinah." So these were days
ingrained in the memory of the Prophet (s.A.w.). Also, upon his arrival in
Madinah, the Prophet saw the Jewish community celebrating an event, and when
he inquired about it he was told, "This was the day on which God saved Moses
and his people", to which the Prophet (s.A.w.) replied, "We deserve to look
after the correct tradition of Moses." The proponents of the Mawlid also
point to the ayah in the chapter of Ibrahim when God says to Moses (a.s.),
"Remember the days of Allah", meaning the days on which Allah has graced
them with so many favours.

On the Prophet's birthday, some parts of the life of the Prophet are
related, the Qur'an is recited and food is offered to the needy, avoiding
the sort of behaviour that is Islamically reprehensible. Those who say that
commemorating the Prophet's birthday is a Bid'ah which is not acceptable are
influenced by the bad behaviour that took place when people danced in the
streets, mixed freely with the opposite sex and danced around the villages.
That is the part which is not acceptable.

One of the great Muslim scholars in his book published this century,
"Al-Ibda'a fi mazaar 'il Ibtida'a" or "The most innovative thing in
explaining the harmful things in innovations" came to the conclusion that
the two parties in the Mawlid debate are not talking about the same thing.
The party which objects is talking about things which are not generally
acceptable, while the party which encourages the commemoration is talking
about things that are generally acceptable. The author concludes that if
Islamically unacceptable practices are avoided then there is no harm in
commemorating the birthday of the Prophet (s.a.w.). This is the view of Ibn
Hajar, al-Imam as-Suyuthi and the recently departed great Mufti from Egypt,
Sheikh Hasanayn Muhammad Makhluf.



As Salaamu `alaykum. Does celebrating the birthday of Prophet Muhammad,
peace and blessings be upon him, have any evidence from the Qur'an and
Sunnah? 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 (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.


Sheikh `Atiyyah Saqr answers:

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-Jamaali, 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'moon Al-Bataa'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-Haajj 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-Fakahaani, who died in 731 AH, wrote his thesis Al-Mawrid fil Kalaam
`Ala-Mawlid on this issue and As-Syooti quotes it in his book Husn
Al-Maqsid.

Sheikh Muhammad Fadl `Ashoor 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-Siyooti, Ibn Hajar Al-`Asqalaani 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" (Ibraheem: 5).

Explaining the previous verse, An-Nasaa`i and `Abdullaah Ibn Ahmad report in
Zawayd 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-Aloosi's Rooh Al-Ma`aani)

Muslim reports on the authority of Qatadah Al-Ansaari 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 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.ž" (Al-Baqarah: 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.



Shaykh Qardawi Approves of Celebrating Mawlid
"Actually, celebrating the Prophet's birthday means celebrating the birth of
Islam..."
  -- Shaykh Yusuf Al-Qardawi

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

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

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

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

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

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

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

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

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

Allah Almighty knows best.

THE PERMISSIBILITY OF CELEBRATING THE MEELAD-UN NABI (saw)
IN REFUTATION OF THE FATWA OF SHEIKH ABDUL AZIZ BIN BAAZ OF SAUDI ARABIA
The Sunni Muslim community should be fully aware and forewarned of the new
fitna presently perpetrated by the Jamiatul Ulama (KwaZulu Natal) and the
Jamiatul Ulama (Transvaal) on the Internet regarding the issue of an old
Fatwa against Eid-e-Meelad-un Nabi (sallal laahu alaihi wasallam) by
"Sheikh" Abdul Aziz bin Baaz of Saudi Arabia. The Fatawa of such like must
be met with the fiercest of opposition and open condemnation from all
circles.

This Fatwa was obviously instituted on the Internet, which is accessed by
thousands of computer users, by these "theological" bodies as a flagrant
attack on the Imaan and Aqeeda of Sunni Muslims or the righteous followers
of the Ahle Sunnah Wa Jamaah, of whose beliefs and teachings the majority of
Muslims the world over ascribe to.

Muslims must also take cognizance of the fact that among his other Fatawa,
Bin Baaz of the Saudi Government is also on record for having issued a Fatwa
declaring as un-Islamic the Palestinian people's uprising against the Jewish
State of Israel, but at the same time not fulfilling his duty in his own
country in issuing Fatawa against the evil practices of the Saudi Royal
Family, such as gambling, horseracing, etc. Should this not be his first
duty as the Head of Department of Islamic Researches Ifta and Propagation?

According to a great Muhaddith, Shams ad-Din Muhammad as-Sahawi (d.902
A.H.), the assembling for Meelad in Muslim history began in the 3rd Century
A.H., but Ibn Taymiya (d.728 A.H.), almost five centuries later, was the
first to begin argumentation and contention against this practice.

In conformity with Ibn Taymiya's beliefs and views which are incompatible
with the beliefs of Islam, Bin Baaz, until a few years ago, publicised his
condemnation of Meelad-un Nabi by publishing a Fatwa. This Fatwa was met
with strong disapproval and displeasure in the Muslim world which regards
the celebration of Meelad-un Nabi as a beneficial and desirous act.

In opposition and reply to Sheikh Bin Baaz' Fatwa, the distinguished Arab
Scholar, Sheikh Sayyid Alawi Maliki, who is an Ustaz of Hadith in the Haram
Shareef in Makkah, produced a clear, decisive and well-supported argument in
Arabic on the permissibility of Meelad-un Nabi. Sheikh Sayyid Alawi, in his
book "Holal Ihtefaal Bezikra-al Moulidin Nabawee al-Shareef" raised some
very serious questions to Bin Baaz. He questioned Bin Baaz about his views
on the innovations which are being practised "here" (in the Haram Shareef)
and which were never practised before, neither in the Prophet's (sallal
laahu alaihi wasallam) time, nor in the period of the Sahaba-Ikraam or of
the Salf-e-Saleheen (ridwanullahi ta'ala ajma'in). The practices, which
Sheikh Alawi mentioned were those such as:

1. THE FORMING OF A CONGREGATION TO PERFORM TAHAJJUD SALAAH BEHIND AN IMAAM.

2. THE RECITATION OF DU'A AFTER THE QURAN HAS BEEN COMPLETED AT THE END OF
RAMADAAN IN TARAWEEH PRAYER.

3. THE GATHERING OF PEOPLE ON THE 27TH OF RAMADAAN AT TAHAJJUD WHERE THE
IMAAM DELIVERS A SERMON.

4. THE CALL OF THE MUEZZIN BY SAYING "SALAATUL QIYAAM ATHABAKUMULLAH."

Muslims, however, must realise that the Ulema have accepted such practices
as Bid'ah, but Bid'ah-e-Hasanah.

Also in opposition to Sheikh Bin Baaz' Fatwa, Sheikh Sayed Hashim al-Rifa'ie
of Kuwait produced a lengthy Fatwa on the permissibility of Meelad-un Nabi
celebrations which triggered off a tremendous increase in Meelad-un Nabi
celebrations amongst the Arab populations of the cities of Makkah, Madinah,
Jeddah, Ta'if, etc. and in the Gulf States.

An academic scholar, Sheikh Dr. Muhammad Abduhu Yamani, the Director of
Darul Qibla Institute in Jeddah, who was also the ex-Minister of Information
till 1983, and a renowned author in both the Arabic and English languages,
recently on the occasion of Meelad-un Nabi celebration had written a
detailed essay entitled "Assalatu Wassalaamu Alaika Ya Rasoollallah," which
was published in the daily newspaper "Ash Sharqul Ausat." This article was
published on the 12th of Rabbi-ul-Awwal in 1987, page 12 of this popular
newspaper.

His very constructive essay, full of proofs, was well received by the Arabs,
and Alhamdulillah, today there is a massive silent movement, known as
"Irji'oo Ila Rasoolillah" or "Return to Rasoolullah", in progress. This is a
clear reflection and indication that the Arab Muslims have become fully
aware of the evils of the Wahabi beliefs and have now turned to reinstating
the love of Rasoolullah (sallal laahu alaihi wasallam) as the foundation
stone of their Imaan.

At the present moment, the Saudi capital in Riyadh has published a 300 page
book titled "Al Deobandiyah" written by Sheik Tuwaijeeri which exposes, with
proof, the corrupt beliefs of the Ulema of Deoband and how they deviated
from Islam on the basis of Aqaa'id. The issue regarding Meelad-un Nabi had
always attracted disagreement from some quarters of the Ulema fraternity.
Almost 600 years ago Imam Jalal al-Din al-Suyuti (b.911 A.H.) had written a
treatise on Meelad-un Nabi called "Hasnul Maqsid Fi Amalil Maulid" in which
he stated that such a celebration is certainly permissible and Mustahab. In
fact, so much has been written on this subject in various languages that
there are abundant books to complete a library. Inspite of this, a specific
group have always opposed this celebration and had no further proof to offer
in support of their argument, other than saying that it is a Bid'ah.

For centuries, the Ulema-e-Deen have been produced the Shar'i definition of
Bid'ah as an innovation which can be good or bad (Sai'yah or Hasanah).
Meelad-un Nabi has been identified as Bid'ah Hasanah, in the same manner as
the application of I'raab (Use of zabbar, zehr, pesh, etc.) in the Holy
Quran, and the performance of Taraweeh Salaah; in the same manner as the
construction of places of learning, e.g. Darul Ulooms, etc. for
dissemination of education; in the same manner as Dastaar Bandi which is
held on completion of Islamic courses; and the graduation ceremonies which
are held on completion of Bukhari Shareef, etc. in Darul Ulooms. This
actions were never practised before, neither in the Prophet's (sallal laahu
alaihi wasallam) time, nor in the period of the Sahaba-Ikraam or of the
Salf-e-Saleheen.

If one has to take the literal meaning of the word "Bid'ah" and abandon or
discard the Shar'i meaning, then the Ij'tima for Tableegi purposes will be
Bid'ah; the making of Ghusht will be Bid'ah; engaging in Chilla would be
Bid'ah; publication of books would be Bid'ah, etc. - all of which would be
classed as detestable in the extreme. However, such application of the
literal meaning of "Bid'ah" cannot be found the entire period of Rasoolullah
(sallal laahu alaihi wasallam), neither can it be found in the period of the
Sahabah, nor in the period of Taba'i (ridwanullahi ta'ala ajma'in).

We wish to close this article by quoting to you a few authentic books from
the thousands available written in earlier centuries by very renowned Ulama
and Muhadditheen of that period on the permissibility of the celebrations of
Meelad-un Nabi. These books are:

1. Al Mouridil Raweefil Maulideena Nabawee by Imam Mulla Ali Qari

2. At-Ta'rif bi 'l-Mawlidi 'sh-Sharif by Ibn Asir Muhammad al-Jazri (d.833
A.H.)

3. Jameeul Aasaar fee Maulidin Nabeeul Muqhthar by Imam Hafiz bin Nasirudeen
Damishqi

4. Al Fazlur Raaiq fee Mauludi Khairul Khalaaik by Imam Hafiz bin Nasirudeen
Damishqi

5. Maurid Al Saadi fi Maulidil Haadi by Imam Hafiz bin Nasirudeen Damishqi

6. Al Mouludil Hanni fil Mauludis Sanni by Imam Hafiz Iraqi (b.720 - d.808
A.H.)

7. An Ne'matul Kubra by Imam Ibne Hajjar

8. Hasanul Maqsid by Imam Hafiz Jalal ad-Din Suyuti

9. Meelad-ul Mustapha by Imam Ibne Kathir

10. Bayanu Meeladin Nabi by Imam Ibn Jawzi

11. Jami al-Asar fi Mawlidi 'l-Muhtar by ibn Nasir ad-din ad-Dimishki

IN THE NAME OF ALLAH, THE MERCIFUL, THE COMPASSIONATE

All praise is due to Allah who has guided us to follow the Noble Prophet
(sallal laahu alaihi wasallam), the leader of the Messengers; who has
granted us the capacity to remain steadfast on the pillars and essential
principles of Deen Al-Islam; who has made it easy for us to follow the
footsteps and way of our pious predecessors, to the extent that our hearts
have been illuminated with the knowledge of the Shari'ah and the conclusive
argument in favour of the evident truth; and who has kept our internal souls
free from the contamination of falsehood.

We praise and thank Him for having blessed us with the light of certainty,
and for having granted us strength and courage to continuously hold fast to
His strong rope. These favours are all out of His Bounty and Grace. We
testify that there is no deity besides Almighty Allah, who is alone, and has
no partner or associates, and that, without doubt, our Beloved Muhammad
(sallal laahu alaihi wasallam) is the Servant and Messenger of Allah, the
Leader of those who are first and those who are last. May Allah send His
Salaams and Blessings upon him (sallal laahu alaihi wasallam), his Household
and Progeny, his Companions and those who follow their path until the Day of
Judgement (ridwanullahi ta'ala ajma'in).

Allah Subhanahu wa Ta'ala says in the Holy Qur'an: "O ye who believe! Fear
Allah, and (always) say a word directed to the Right".

Allah's Messenger (sallal laahu alaihi wasallam) said: "Whoever believes in
Allah and the Hereafter should either say what is good, or otherwise remain
silent".

It is every Muslim's duty to show people the truth in anticipation that they
would follow it clearly and evidently and certainly not blindly. For truth
is as clear as the sun in broad daylight. This brief introduction is due to
what we have been hearing recently, as far as the celebration of the
birthday of our Beloved Prophet Muhammad (sallal laahu alaihi wasallam) is
concerned. Falsehood is regretabally attributed to such a noble event and
mischief is stated as to the illegitimacy of celebrating such an esteemed
occasion. Thus leaving ordinary people in a state of confusion not knowing
whether they should partake in celebrating the event or otherwise. This is
so, since the people who raise objection to the Meelad feel that they are at
liberty to fabricate events in Islamic history and the traditions of our
Holy Prophet Muhammad (sallal laahu alaihi wasallam).

Therefore, we felt that it is incumbent upon us, and upon those who possess
knowledge of Shari'ah, to clearly explain to the Muslim masses the truth
about Meelad.

PART ONE



IGNORANCE AND LITTLE KNOWLEDGE

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) said: "Whoever
brings forth an innovation into our religion which is not part of it, it is
rejected".

The Holy Prophet Muhammad (sallal laahu alaihi wasallam) also said: "Beware
of inventive matters for every invention is an innovation and every
innovation is evil".

Those who quote these two Ahadith claim that the word "Kul" which means
"EVERY" or "ALL" which is mentioned in the above two Ahadith is used to
include everything, i.e. all kinds of innovations or "Bid'ah" without any
exception. They conclude therefore, that all innovations are "EVIL".

By stating such an ill-fated statement, they have in fact accused the
scholars (ULAMA) of the Muslim World of committing "EVIL" innovations,
particularly Hadrat Umar (radi Allahu anhu). However, they quickly respond
and say: No, we did not mean the Companions (SAHABA IKRAAM). In reply to
that we say, yes, indeed you did so, because you said "EVERY" or "ALL"
innovations are "EVIL".

And you have rejected what the Holy Prophet Muhammad (sallal laahu alaihi
wasallam) himself approved, i.e."Tarawih Prayers".

We will now quote before you many actions which were not carried out during
the life of Prophet Muhammad (sallal laahu alaihi wasallam) but were in fact
done following his demise by his Companions (ridwanullahi ta'ala ajma'in).

1. THE ISSUE OF COMPILING THE QUR'AN IN ONE BOOK

Hadrat Zaid bin Thabit (radi Allahu anhu) said: Prophet Muhammad (sallal
laahu alaihi wasallam) had passed away and the Qur'an has not been compiled
into one book! In fact, it was Hadrat Umar (radi Allahu anhu) who told
Hadrat Abu-Bakr (radi Allahu anhu) to collect the Qur'an. Hadrat Abu-Bakr
(radi Allahu anhu) was hesitant at first and he actually said, "How could we
do something which the Prophet himself never did". Hadrat Umar (radi Allahu
anhu) replied, "BUT BY ALLAH IT IS A GOOD THING". Hadrat Zaid (radi Allahu
anhu) then said Hadrat Umar (radi Allahu anhu) kept coming back and forth
until Hadrat Abu-Bakr (radi Allahu anhu) sent after him and assigned him the
task of compiling the Qur'an. (Bukhari Shareef)

2. PROPHET IBRAHIM'S STATION (FOOTPRINT).

Imam Baihaqi said that Bibi Ayesha (radi Allahu anha), a wife of the Holy
Prophet (sallal laahu alaihi wasallam) said that Prophet Ibrahim's Station
(Footprint) was attached to "KAABA" during the Prophet's (sallal laahu
alaihi wasallam) and Abu-Bakr's (radi Allahu anhu) time. It was not until
the time of Hazrat Umar (radi Allahu anhu) who changed its original
position. Ibn Hajar, the great Muhaddith said: None of the companions raised
any objection against Hazrat Umar (radi Allahu anhu) for doing so and he was
the first person to cover Prophet Ibrahim's Station (Footprint) in the state
it is now.

3. THE INTRODUCTION OF THE SECOND AZAAN DURING FRIDAY PRAYER

Imam Baihaqi narrated that Sayyiduna Al-Saa'eb bin Zaid (radi Allahu anhu)
said: The first call (AZAAN) for Friday Prayer commenced when the Imam sat
on the Pulpit (MIMBAR). This was the practice during the Prophet's, (sallal
laahu alaihi wasallam) Hazrat Abu-Bakr's and Hazrat Umar's time. But when
Hazrat Uthman (radi Allahu anhuma) came, he introduced the second Azaan.

4. SENDING PRAISE AND SALAAMS UPON THE PROPHET (SALLAL LAAHU ALAIHI
WASALLAM)

This was first introduced by Hazrat Ali (radi Allahu anhu) and he used to
teach it to people of his time. Ibn Jabir mentioned that in his book called
"Tah'theeb Al-Aa'thar" so did Imam Tabari, Ibi Assem and Yaqoub bin Shaibah.

5. THE ADDITION MADE BY IBN MASOUD TO TASHA'HUD

Imam Tabari said that Ibn Masoud use to read after saying "As Salaam Alaikum
Warahmatullahi Wabarakaatuhu", "As Salaam Alaina Min Rabenna" (Peace be upon
us from our Lord).

6. THE INTRODUCTION OF READING "BISMILLAH AL-RAHMAN AL-RAHIM" BEFORE
COMMENCING TASHA'HUD.

Bukhari and Muslim both narrated that Ibn Umar use to read "Bimillah
Al-Rahman Al-Rahim" before Tasha'hud.

All the above Companions have in fact introduced innovations which they have
deemed beneficial and which were not practised during the life of the
Prophet (sallal laahu alaihi wasallam). Hence, that these innovations where
brought about in acts of worship! What then would you say about these
renowned Companions? Are they going to be classified among those who
practise "EVIL" innovations!

As for their (Bin Baaz, etc.) other statement which is even worse that the
first one, where it is alleged by them that in the religion of Islam there
is no such thing as "Good Innovation" or "BID'AH". Let us quote the opinion
of the most renowned scholars of Islam regarding this issue.

1. Imam Al-Hafiz Al-Nawawi said in Vol.6, p.21 in his "Commentary on Sahih
Al-Bukhari": What the Prophet (sallal laahu alaihi wasallam) meant when he
said "EVERY" or "ALL" innovations, is that it is general but restricted,
i.e. that most innovations are "EVIL" but not "ALL". In "Tahdhib Al-Asma wal
Lugat" Bid'ah is explained as follows:

"Bid'ah in Shari'ah is the invention of that which was not there in the
period of the Messenger of Allah (sallal laahu alaihi wasallam), and it is
divided into two categories HASANAH (or good) and QABIHAH (or evil)".

2. Ibn Hajar Al-Asqalani who explained Sahih Al-Bukhari said: "Every action
which was not in practice at the Prophet's (sallal laahu alaihi wasallam)
time is called or known as Innovation, however, there are those which are
classified as 'Good' and there are those which are contrary to that".

3. Imam Abu-Na'im said that he heard Imam Ibrahim Al-Junaid say that he
heard Imam Shafi'i (radi Allahu anhuma) say: "The new things that are
brought about are two kinds. One kind is that which brought about,
inconsistent with something in the Qur'an or the Sunnah or with some Athaar
or I'jma. This the category of BID'AH DALALAH (heretic innovation). The
second kind is that which is brought about from good things which are
consistent with any of the above".

4. Imam of Imams Izzuddin Ibn Abd al-Salaam writes in his book
"Al-Qawa'aid": "Bid'ah is divided into Wajib, Haram, Mandub, Makruh and
Mabah. And the way to know which category it belongs to, is to examine it
together with the laws of Shari'ah. If it falls in with the laws that deal
with what is Wajib, then it is Wajib. If with those laws that deal with
Haram, then it is Haram. If with the laws dealing with what is Mandub, then
it is Mandub. If with the laws dealing with what is Makruh, then it is
Makruh. If with the laws dealing with what is Mubah, then it is Mubah".

Following the examination of the statements of these highly renowned
scholars of Islam, we ask: How is it then that what is alleged that the word
"Kul" or "EVERY" includes all kinds of innovations or "Bid'ah" regardless?
And where in the religion of Islam is it stated that there is no "Good
Bid'ah" or "good innovation". Hence, the Messenger of Allah (sallal laahu
alaihi wasallam) has said: "Whoever introduces a good innovation into the
religion of Islam, will be granted due reward for it and the reward of those
who acts upon it without any reduction in their deeds".

From this hadith we find that every Muslim is entitled to introduce a "good
Bid'ah or innovation" as long as it conforms with the test mentioned
earlier, even though the Messenger of Allah (sallal laahu alaihi wasallam)
did not do it, preach it or practice, in order that he/she could increase
the deeds of goodness and rewards.

PART TWO



THE BEGINNING OF THE CELEBRATION OF MEELAD SHAREEF

As we all know as matter of fact, that when ever people want to promote and
advance their ways, they pave the way to spread their falsehood among the
Muslims masses and those who have very limited knowledge by misquoting what
the Imams of Islam have stated or written. It is alleged by those people who
disagree with Meelad that Imam Ibn Kathir stated in his book "Al-Bi'dayah Wa
Ni'hayah" in Vol.11, p. 172 the following: "It was the Fatimy Government
which ruled Egypt from 357-567 who was responsible for the celebration of
Meelad".

We say in reply to the above that after having consulted the above reference
we found that it was a sheer lie, for we read that page and we found that
the above is but allegations, deceit and dishonesty when quoting the
renowned scholars of Islam. However, if they insist on the above, we demand
that they produce it before us if there is any truth in what they allege!

Allow me now to quote before you what Imam Ibn Kathir has actually said in
the same book "Al-Bi'dayah" Vol.13, p. 136: "Sultan Muzaffar used to arrange
the celebration of the Meelad Shareef with honour, glory, dignity and
grandeur. In this connection he used to organise a magnificent festival".
Then he said in praise of that man: "He was a pure-hearted, brave and wise
Aalim (Scholar) and a just ruler, may Allah shower His Mercy upon him and
grant him an exalted status."

Shaikh Abu-Khattab Ibn Dihyah also wrote a book for him on the Meelad
Shareef entitled "Enlightenment on the Birthday of the Bearer of Good News,
the Warner". For this book Sultan Muzaffar awarded him a gift of one
thousand Dinars. He then said: "Every year his expenditure on the Meelad
Shareef amounted to three hundred thousand Dinars".

Examine carefully, dear brother/sister, such praise which has been conferred
by Ibn Kathir upon that man, where he described him as "a wise Aalim, brave
and pure-hearted" and then concluded by saying "may Allah shower his Mercy
upon him and grant him an exalted status". He did not say he was a corrupt
or evil, he did not say he was committing "Bid'ah" or deeds which leads a
person to be doomed, as it is alleged by those who reject the celebration of
Meelad Shareef.

I refer you to that very reference which has been quoted to read further for
yourselves what Imam Ibn Kathir has added in praise of this Sultan.

I would strongly recommend as well that you consult what Imam Zahabi in his
book "Biography of the Elites", Vol. 22, p. 336 has said in description of
this Sultan: "Sultan Al-Muzaffar was humble, generous, follower of the
Prophet's (sallal laahu alaihi wasallam) way and he liked the scholars and
narrators of Hadith".

POINT TWO



VIEWPOINT OF THE IMAMS OF THE MUSLIM UMMAH ON THE

CELEBRATION OF MEELAD SHAREEF

1. Imam Al-Hafiz Al-Suyuti in his famous book "Al-Hawii Lil-Fatawii"
allocated a special chapter on that topic and named it "The Excellence of
Objective in Celebrating the Mawlid" where he said: The question under
consideration is what the verdict of the Shari'ah on celebrating the Holy
Birthday of the Noble Prophet (sallal laahu alaihi wasallam) during the
month of Rabbi-ul-Awwal. From the point of view of Shari'ah is this a
praiseworthy action or a blameworthy one? And do those who arrange such
celebration receive blessings or not?

He said: "The reply to this question is that in my view the Meelad Shareef
(Celebration of the Birthday of the Noble Prophet sallal laahu alaihi
wasallam) is in fact such an occasion of happiness on which people assemble
and recite the Holy Qu'ran to the extent that is easy. Then they relate the
prophecies concerning the appearance of the Noble Prophet (sallal laahu
alaihi wasallam) that have been transmitted in Ahadith and Athar, and the
miraculous events and signs that took place on his birth. Then food is set
before them and according to their desire they partake thereof to
satisfaction. This festival of celebrating the birthday of the Noble Prophet
(sallal laahu alaihi wasallam) is a Bid'ah Hasanah (good innovation) and
those arranging it will get blessing, since in such a celebration is found
the expression of joy and happiness at the greatness and eminence of the
Noble Prophet (sallal laahu alaihi wasallam) and his birth".

2. Even Ibn Tay'miah said in his book "Necessity of the Right Path", p. 266,
5th line from the bottom of that page, published by Dar Al-Hadith, the
following: "As far as what people do during the Meelad, either as a rival
celebration to that which the Christian do during the time of Christ's
birthday or as an expression of their love and admiration and a sign of
praise for the Noble Prophet (sallal laahu alaihi wasallam), Allah will
surely reward them for such Ij'tiha". He then said: "Although Meelad was not
practised by (Salaf), they should have done so since there was no objection
against it from the Shari'ah point of view".

And we certainly only celebrate Meelad out of love and admiration to the
Prophet of all Mankind.

3. Al-Hafiz Ibn Hajar was asked, same reference of Imam Suyuti, about Meelad
Shareef. His reply was: "Meelad Shareef is, in fact, and innovation, which
was not transmitted from any pious predecessor in the first three centuries.
Nevertheless, both acts of virtue as well as acts of abomination are found
in it (i.e. sometimes acts of virtue are found therein and sometimes acts of
abomination). If in the Meelad Shareef only acts of virtue are done and acts
of abomination are abstained from, then the Meelad Shareef is a Bid'ah
Hasanah (good innovation), otherwise not." He then added "... to do any
virtuous act and to observe it annually as means of recollection for any
special day on which Allah Ta'ala has bestowed any favour or removed any
calamity is a form of showing gratitude to Allah. Gratitude to Allah Ta'ala
is expressed through different kinds of Ibaadah (worship) -prostration and
standing in prayer, charity and recitation of the Holy Qu'ran. And what is a
greater favour from Allah can there be than the appearance of the Prophet of
Mercy (sallal laahu alaihi wasallam) on this day (i.e. 12th of
Rabbi-ul-Awwal)?"

Some people do not limit it and celebrate the Meelad Shareef on any day of
Rabbi-ul-Awwal. Nay, some people have extended it even more and increased
the period to the whole year. According to the latter, the Meelad Shareef
can be celebrated on any day of the year. The objective here is the same,
i.e. to rejoice at and celebrate the Holy Birth of the Noble Prophet (sallal
laahu alaihi wasallam).

4. Imam Abu-Bakr Abdullah Al-Demashqi compiled a number of books on the
subject and called them "Collection of Traditions on the Birth of the Chosen
Prophet", "The Pure Expression on the Birthday of the Best of Creations" and
"The Spring for the Thirsty One on the Birth of the Rightly Guided".

5. Imam Al-Hafiz Al-Iraqi wrote a book and called it "The Pure Spring on the
Sublime Birth".

6. Imam Ibn Dahyah wrote a book and called it "Enlightenment on the Birthday
of the Bearer of Good News, The Warner".

7. Imam Mulla Ali Qari wrote a book and called it "The Quenching Spring on
the Birthday of the Prophet".

8. Imam Shams Ul-Din bin Naser Al-Dumashqi, said in his book "The Spring for
the Thirsty One on the Birth of the Rightly Guided" about the story of Abu
Lahab that he will receive a light punishment every Monday for expressing
joy at the birth of the Noble Prophet (sallal laahu alaihi wasallam) on that
day. The Imam said the following verse of poetry, the translation of the
above is:

If such Kafir was denounced in the (Qur'an)

And perished are his hands, and in the Flames is his eternal abode

It is narrated that every Monday

His torment is made easy for his Joy at the Birth of Ahmad

What is the expectation then of a servant who spent all his life

Happy with the Arrival of Ahmad and died on the Oneness of Allah.

9. Imam Shams Ul-Din Ibn aL-Jazri, the Imam of Reciters, wrote a book and
named it "The Scent of Notification on the Blessed Birthday".

10. Imam Al-Hafiz Ibn Al-Jawzi, said in the description of Meelad: "Peace
and Tranquillity takes over during that year and a good glad tiding to
obtain your wish and inspiration".

11. Imam Abu-Shamah, The Sheik of Al Hafiz Al Nawawi, said: "The best of the
innovations of our times is what is carried out on the day of corresponding
to the birthday of our Beloved Prophet (sallal laahu alaihi wasallam), where
people give out donations, practice what is right, express their joy and
happiness, in doing so is surely a sign of love and admiration for the
Prophet (sallal laahu alaihi wasallam)".

12. Imam Al-Hafiz Al-Qastalani, who gave commentary on Sahih Bukhari, said:
"May Allah shower his Mercy upon a person who takes the days of the month of
Rabbi-ul-Awwal, in which the Noble Prophet (sallal laahu alaihi wasallam)
was born, as days of feast and celebration for doing so is the best cure for
the heart of an ailing person."

Following all of the above, there is yet another false accusation, i.e.
THOSE WHO OPPOSE MEELAD SHAREEF CLAIM THAT IF MEELAD WAS PART OF "DEEN",
THEN SURELY THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) WOULD HAVE DONE IT
HIMSELF AND HE WOULD HAVE MADE IT CLEAR FOR THE PEOPLE TO CELEBRATE IT?

THE REPLY IS:

Not everything which the Prophet (sallal laahu alaihi wasallam) did not do
or his Companions would ultimately make things "HARAM". Since the Prophet
(sallal laahu alaihi wasallam) himself said: "He who introduces a new good
Sunnah in Islam will be rewarded for it ..."

Imam Shafi'i (radi Allahu anhu) said: "Anything which enjoys the backing of
Shari'ah cannot be an innovation even if the Companions did not practice it,
because their abstention from doing something may have been due to a
particular reason which was there at that time, or they have left it to
something which happens to be better, or perhaps news about a particular
them did not reach them all".

Therefore, whosoever alleges that this thing is Haraam on the basis that the
Noble Prophet (sallal laahu alaihi wasallam) did not practice it, then
surely he has alleged something which has no foundation or backing in
Shari'ah and thus his allegation is refuted and rejected.

FINALLY

It should be noted that, according to your allegations you have stated, i.e.
That every person who innovates or brings about into action that which the
Prophet (sallal laahu alaihi wasallam) or the Companion did not do, means
that this person has in fact introduced something bad into the religion,
will be interpreted that the Prophet (sallal laahu alaihi wasallam) did not
fulfil "THE DEEN" for his "UMMAH" and the Prophet (sallal laahu alaihi
wasallam) did not convey what was ought to be conveyed to the Muslims! and
whoever believes in that is a "KAAFIR".

We say, "We condemn you from your own words", because you have brought and
practised so many innovation which the Prophet (sallal laahu alaihi
wasallam) or the Companions never practised nor preached, not even "SALAF"
ever do them.

To name just a few and not all:

1. To gather collectively the Muslims to pray behind one Imam during
"TARAWIH PRAYERS", at the two Sacred Mosques and other Mosques.

2. Reading the "DU'A" at the conclusion of finishing the recitation of the
Holy Qur'an during "TARAWIH PRAYERS" and "TAHAJUD PRAYERS".

3. Allocating the 27th night of Ramadaan to recite the whole Quran at the
two Sacred Mosques.

4. The Caller for Azaan saying when announcing to the people the
commencement of the "TARAWIH PRAYERS" the following, "RAISE UP FOR TARAWIH
PRAYERS, MAY ALLAH REWARD YOU".

5. Claiming that "TARAWIH PRAYERS OR DIVINITY" is divided into three Parts.

Is this a Prophetic saying, or the saying of one of the Companions or of the
Four Imams? And many other things such as the formation of the committees
for "ENJOYING WHAT IS RIGHT AND FORBIDDING WHAT IS EVIL", establishment of
universities, Association for memorisation of the Holy Quran, Offices of
Dawah and "SPECIAL WEEK OF MASHA'YEKH". Hence, we do not raise objections to
these things since they are in place for serving Islam. Let us add that
these things are all "BID'AH" but we acknowledge that they are "GOOD
BID'AH".

REFUTATION OF THE FINAL OBJECTION?

It is alleged that since the Birthday of the Prophet (sallal laahu alaihi
wasallam) is the same as his demise, therefore, expressing joy on that day
is no better than expressing grieve over his demise and if the religion of
Islam was to be applied on the basis of one's opinion, then we are bound to
show grief during this day and not happiness!

I will leave the rebut of such crooked argument to none other than Imam
Suyuti himself, where he said in his famous book "Al-Hawaii Lil-Fatawii", p.
193, the following: "The birthday of the Noble Prophet (sallal laahu alaihi
wasallam) is the greatest favour of Allah granted to us, and that his demise
is the greatest affliction for us. However, Shari'ah has encouraged us to
show gratitude for favours and has taught us to observe patient
perserverence, silence and calm in the face of afflictions. The Shari'ah has
ordered us to offer "AQIQAH" on the birth of a child. But the Shari'ah has
not ordered us to sacrifice an animal on the death of someone nor to do such
action. On the contrary, it has prohibited wailing and lamentation. Thus,
the laws of Shari'ah indicate that to exhibit happiness in this Holy month
in connection with the birth of the Noble Prophet (sallal laahu alaihi
wasallam), is better than showing grief at his demise."

CONCLUSION

The Noble Prophet (sallal laahu alaihi wasallam) foretold about the coming
of such people in the Hadith narrated by "Abu-Yaa'li" on the authority of
"Huzaifah" who said:

The Noble Prophet (sallal laahu alaihi wasallam) said: "What I fear most for
you, is a man who reads the Qur'an until such time when the blessing of
Qur'an is reflected on him and he takes Islam as his Cloak ... he then turns
around and strips himself off from Islam and then tosses it away behind his
back, then he heads quickly towards his neighbour with his sword unsheathed
and he calls him a 'MUSHRIK'" I said: "O, Prophet of Allah! Who is more
worthy of being called a MUSHRIK the one being attacked or the attacker". He
replied, "It is indeed the attacker."

To end this research on a happy note let me draw your attention to the
following Hadith: The Noble Prophet (sallal laahu alaihi wasallam) has
himself indicated the excellence of this great month and day in reply to a
questioner. When the questioner wanted to find out about fasting on Mondays,
the Noble Prophet (sallal laahu alaihi wasallam) replied: "That is the day
on which I was BORN".

COMPILED BY THE IMAM AHMED RAZA ACADEMY IN SOUTH AFRICA.





With the very best of good wishes,
Musa Amadu Pembo
Glasgow,
Scotland
UK.
[log in to unmask]
Da’wah is to convey the message with wisdom and with good words. We should
give the noble and positive message of Islam. We should try to emphasize
more commonalities and explain the difference without getting into
theological arguments and without claiming the superiority of one position
over the other. There is a great interest among the people to know about
Islam and we should do our best to give the right message.
May Allah,Subhana Wa Ta'Ala,guide us all to His Sirat Al-Mustaqim (Righteous
Path).May He protect us from the evils of this life and the hereafter.May
Allah,Subhana Wa Ta'Ala,grant us entrance to paradise .
We ask Allaah the Most High, the All-Powerful, to teach us that which will
benefit us, and to benefit us by that which we learn. May Allaah Subhanahu
Wa Ta'ala grant blessings and peace to our Prophet Muhammad and his family
and
companions..Amen.

_________________________________________________________________
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